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W. Doane + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Bible Myths and their Parallels in other Religions + Being a Comparison of the Old and New Testament Myths and + Miracles with those of the Heathen Nations of Antiquity + Considering also their Origin and Meaning + +Author: T. W. Doane + +Release Date: April 4, 2010 [EBook #31885] +[Last updated: August 22, 2012] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK BIBLE MYTHS *** + + + + +Produced by Marilynda Fraser-Cunliffe, Lisa Reigel, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + +<div class = "notebox"><p>Transcriber's Notes:<br /><br /> +Greek words that may not display correctly in all browsers are +transliterated in the text using popups like this: +<ins class="greek" title="biblos">βιβλος</ins>. +Position your mouse over the line to see the transliteration.</p> + +<p>Variations in spelling and hyphenation have been left as in the +original. A few typographical errors have been corrected. They have been +marked in the text with <ins class="corr" title="like this">popups</ins>. +Hover your mouse over the line to see the correction. A complete list of +corrections <a href="#TN">follows</a> the text.</p> + +<p>Ellipses match the original. The List of Illustrations was added by +the transcriber. Other notes <a href="#TN">follow</a> the text.</p></div> + + +<p class="gap"><span class='pagenum'><a name="Page_i" id="Page_i">[Pg i]</a></span></p> +<h1>BIBLE MYTHS</h1> + +<h4>AND THEIR</h4> + +<h1>PARALLELS IN OTHER RELIGIONS</h1> + +<h4>BEING A COMPARISON OF THE</h4> + +<h2>Old and New Testament Myths and Miracles</h2> + +<h4>WITH</h4> + +<h2><span class="smcap">Those of Heathen Nations of Antiquity</span></h2> + +<h4>CONSIDERING ALSO</h4> + +<h2>THEIR ORIGIN AND MEANING</h2> + + +<p class="smallgap"> </p> +<h2><span class="smcap">By</span> T. W. DOANE</h2> + + +<p class="smallgap"> </p> +<hr style="width: 20%;" /> +<h3><i>WITH NUMEROUS ILLUSTRATIONS</i></h3> +<hr style="width: 20%;" /> + +<h3>SEVENTH EDITION</h3> + + +<div class="blockquot"><p class="biggap">"<i>He who knows only one religion knows none.</i>"—<span class="smcap">Prof. Max +Muller.</span></p> + +<p>"The same thing which is now called <span class="smcap">Christian Religion</span> existed +among the Ancients. They have begun to call Christian the true +religion which existed before."—<span class="smcap">St. Augustine.</span></p> + +<p>"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 <i>Oriental</i>, +and lead him to wonder why we send missionaries to his land, +while cherishing his faith in ours."—<span class="smcap">James Bonwick.</span></p></div> + + +<p class="gap"><span class='pagenum'><a name="Page_ii" id="Page_ii">[Pg ii]</a></span></p> + +<h3>COPYRIGHT,<br /> +1882.</h3> + +<h3>COPYRIGHT RENEWED,<br /> +1910</h3> + +<p class="gap"> </p> +<h4>Printed in U.S.A.</h4> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p> +<h2>INTRODUCTION.</h2> + +<p>The idea of publishing the work here presented did not suggest itself +until a large portion of the material it contains had been accumulated +for the private use and personal gratification of the author. In +pursuing the study of the Bible Myths, facts pertaining thereto, in a +condensed form, seemed to be greatly needed, and nowhere to be found. +Widely scattered through hundreds of ancient and modern volumes, most of +the contents of this book may indeed be found; but any previous attempt +to trace exclusively the myths and legends of the Old and New Testament +to their origin, published as a separate work, is not known to the +writer of this. Many able writers have shown our so-called Sacred +Scriptures to be unhistorical, and have pronounced them largely +legendary, but have there left the matter, evidently aware of the great +extent of the subject lying beyond. As Thomas Scott remarks, in his +<i>English Life of Jesus</i>: "<i>How</i> these narratives (<i>i. e.</i>, the New +Testament narratives), unhistorical as they have been shown to be, came +into existence, <i>it is not our business to explain</i>; and once again, at +the end of the task, as at the beginning and throughout, we must +emphatically disclaim the obligation." To pursue the subject from the +point at which it is abandoned by this and many other distinguished +writers, has been the labor of the author of this volume for a number of +<span class='pagenum'><a name="Page_iv" id="Page_iv">[Pg iv]</a></span>years. The result of this labor is herewith submitted to the reader, +but not without a painful consciousness of its many imperfections.</p> + +<p>The work naturally begins with the Eden myth, and is followed by a +consideration of the principal Old Testament legends, showing their +universality, origin and meaning. Next will be found the account of the +birth of Christ Jesus, with his history until the close of his life upon +earth, showing, in connection therewith, the universality of the myth of +the Virgin-born, Crucified and Resurrected Saviour.</p> + +<p>Before showing the <i>origin</i> and <i>meaning</i> of the myth (which is done in +<a href="#CHAPTER_XXXIX">Chapter XXXIX.</a>), we have considered the <i>Miracles of Christ Jesus</i>, the +<i>Eucharist</i>, <i>Baptism</i>, the <i>Worship of the Virgin</i>, <i>Christian +Symbols</i>, the <i>Birthday of Christ Jesus</i>, the <i>Doctrine of the Trinity</i>, +<i>Why Christianity Prospered</i>, and the <i>Antiquity of Pagan Religions</i>, +besides making a comparison of the legendary histories of <i>Crishna and +Jesus</i>, and <i>Buddha and Jesus</i>. The concluding chapter relates to the +question, What do we really know about Jesus?</p> + +<p>In the words of Prof. Max Müller (<i>The Science of Religion</i>, p. 11): "A +comparison of all the religions of the world, in which none can claim a +privileged position, will no doubt seem to many dangerous and +reprehensible, because ignoring that peculiar reverence which everybody, +down to the mere fetish worshiper, feels for his own religion, and for +his own god. Let me say, then, at once, that I myself have shared these +misgivings, but that I have tried to overcome them, because I would not +and could not allow myself to surrender either what I hold to be the +truth, or what I hold still dearer than truth, the right of testing +truth. Nor do I regret it. I do not say that the <i>Science of Religion</i> +is all gain. No, it entails losses, and losses of many things which we +hold dear. But this I will say, that, as far as my humble judgment goes, +it does not entail the loss of anything that is essential to <i>true +religion</i>, and that, if we strike the balance honestly, <i>the gain is +immeasurably greater than the loss</i>."</p> + +<p><span class='pagenum'><a name="Page_v" id="Page_v">[Pg v]</a></span></p><p>"All truth is safe, and nothing else is safe; and he who keeps back the +truth, or withholds it from men, from motives of expediency, is either a +coward or a criminal, or both."</p> + +<p>But little beyond the arrangement of this work is claimed as original. +Ideas, phrases, and even whole paragraphs have been taken from the +writings of others, and in most, if not in all cases, acknowledged; but +with the thought in mind of the many hours of research this book may +save the student in this particular line of study; with the +consciousness of having done for others that which I would have been +thankful to have found done for myself; and more than all, with the hope +that it may in some way help to hasten the day when the mist of +superstition shall be dispelled by the light of reason; with all its +defects, it is most cheerfully committed to its fate by the author.</p> + +<p style="padding-left: 1em;"><span class="smcap">Boston, Mass.</span>, <i>November, 1882</i>.</p> + +<p><span class='pagenum'><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> +<h2>CONTENTS.</h2> + +<div class="centered"> +<table summary="Table of Contents" cellpadding="4" cellspacing="0" border="0"> +<tr> + <td class="tdcenter" colspan="2">PART I.</td> +</tr> +<tr> + <td class="tdright" style="font-size: 70%;" colspan="2">PAGE</td> +</tr> +<tr> + <td class="tdlsc">Introduction</td> + <td class="tdright"><a href="#Page_iii">iii</a></td> +</tr> +<tr> + <td class="tdlsc">List of Authorities, and Books Quoted from</td> + <td class="tdright"><a href="#Page_xi">xi</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER I.</td> +</tr> +<tr> + <td class="tdlsc">The Creation and Fall of Man</td> + <td class="tdright"><a href="#Page_1">1</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER II.</td> +</tr> +<tr> + <td class="tdlsc">The Deluge</td> + <td class="tdright"><a href="#Page_19">19</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER III.</td> +</tr> +<tr> + <td class="tdlsc">The Tower of Babel</td> + <td class="tdright"><a href="#Page_33">33</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER IV.</td> +</tr> +<tr> + <td class="tdlsc">The Trial of Abraham's Faith</td> + <td class="tdright"><a href="#Page_36">36</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER V.</td> +</tr> +<tr> + <td class="tdlsc">Jacob's Vision of the Ladder</td> + <td class="tdright"><a href="#Page_42">42</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER VI.</td> +</tr> +<tr> + <td class="tdlsc">The Exodus from Egypt</td> + <td class="tdright"><a href="#Page_48">48</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER VII.</td> +</tr> +<tr> + <td class="tdlsc">Receiving the Ten Commandments</td> + <td class="tdright"><a href="#Page_58">58</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER VIII.</td> +</tr> +<tr> + <td class="tdlsc">Samson and his Exploits</td> + <td class="tdright"><a href="#Page_62">62</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2"><span class='pagenum'><a name="Page_viii" id="Page_viii">[Pg viii]</a></span>CHAPTER IX.</td> +</tr> +<tr> + <td class="tdlsc">Jonah Swallowed By A Big Fish</td> + <td class="tdright"><a href="#Page_77">77</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER X.</td> +</tr> +<tr> + <td class="tdlsc">Circumcision</td> + <td class="tdright"><a href="#Page_85">85</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XI.</td> +</tr> +<tr> + <td class="tdlsc">Conclusion Of Part First</td> + <td class="tdright"><a href="#Page_88">88</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">PART II.</td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XII.</td> +</tr> +<tr> + <td class="tdlsc">The Miraculous Birth Of Christ Jesus</td> + <td class="tdright"><a href="#Page_111">111</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XIII.</td> +</tr> +<tr> + <td class="tdlsc">The Star Of Bethlehem</td> + <td class="tdright"><a href="#Page_140">140</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XIV.</td> +</tr> +<tr> + <td class="tdlsc">The Song of The Heavenly Host</td> + <td class="tdright"><a href="#Page_147">147</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XV.</td> +</tr> +<tr> + <td class="tdlsc">The Divine Child Recognized, and Presented with Gifts</td> + <td class="tdright"><a href="#Page_150">150</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XVI.</td> +</tr> +<tr> + <td class="tdlsc">The Birth-place of Christ Jesus</td> + <td class="tdright"><a href="#Page_154">154</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XVII.</td> +</tr> +<tr> + <td class="tdlsc">The Genealogy of Christ Jesus</td> + <td class="tdright"><a href="#Page_160">160</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XVIII.</td> +</tr> +<tr> + <td class="tdlsc">The Slaughter of The Innocents</td> + <td class="tdright"><a href="#Page_165">165</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XIX.</td> +</tr> +<tr> + <td class="tdlsc">The Temptation, and Fast Of Forty Days</td> + <td class="tdright"><a href="#Page_175">175</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XX.</td> +</tr> +<tr> + <td class="tdlsc">The Crucifixion of Christ Jesus</td> + <td class="tdright"><a href="#Page_181">181</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXI.</td> +</tr> +<tr> + <td class="tdlsc">The Darkness at the Crucifixion</td> + <td class="tdright"><a href="#Page_206">206</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2"><span class='pagenum'><a name="Page_ix" id="Page_ix">[Pg ix]</a></span>CHAPTER XXII.</td> +</tr> +<tr> + <td class="tdlsc">"He Descended into Hell."</td> + <td class="tdright"><a href="#Page_211">211</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXIII.</td> +</tr> +<tr> + <td class="tdlsc">The Resurrection and Ascension of Christ Jesus</td> + <td class="tdright"><a href="#Page_215">215</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXIV.</td> +</tr> +<tr> + <td class="tdlsc">The Second Coming of Christ Jesus, and the Millennium</td> + <td class="tdright"><a href="#Page_233">233</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXV.</td> +</tr> +<tr> + <td class="tdlsc">Christ Jesus as Judge of the Dead</td> + <td class="tdright"><a href="#Page_244">244</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXVI.</td> +</tr> +<tr> + <td class="tdlsc">Christ Jesus as Creator, and Alpha and Omega</td> + <td class="tdright"><a href="#Page_247">247</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXVII.</td> +</tr> +<tr> + <td class="tdlsc" style="padding-right: 5em;">The Miracles of Christ Jesus, and the Primitive Christians</td> + <td class="tdright"><a href="#Page_252"><ins class="corr" title="[original 278]">252</ins></a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXVIII.</td> +</tr> +<tr> + <td class="tdlsc">Christ Crishna and Christ Jesus</td> + <td class="tdright"><a href="#Page_278"><ins class="corr" title="[original 252]">278</ins></a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXIX.</td> +</tr> +<tr> + <td class="tdlsc">Christ Buddha and Christ Jesus</td> + <td class="tdright"><a href="#Page_289">289</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXX.</td> +</tr> +<tr> + <td class="tdlsc">The Eucharist or Lord's Supper</td> + <td class="tdright"><a href="#Page_305">305</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXI.</td> +</tr> +<tr> + <td class="tdlsc">Baptism</td> + <td class="tdright"><a href="#Page_316">316</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXII.</td> +</tr> +<tr> + <td class="tdlsc">The Worship of the Virgin Mother</td> + <td class="tdright"><a href="#Page_326">326</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXIII.</td> +</tr> +<tr> + <td class="tdlsc">Christian Symbols</td> + <td class="tdright"><a href="#Page_339">339</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXIV.</td> +</tr> +<tr> + <td class="tdlsc">The Birth-day of Christ Jesus</td> + <td class="tdright"><a href="#Page_359">359</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXV.</td> +</tr> +<tr> + <td class="tdlsc">The Trinity</td> + <td class="tdright"><a href="#Page_368">368</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2"><span class='pagenum'><a name="Page_x" id="Page_x">[Pg x]</a></span>CHAPTER XXXVI.</td> +</tr> +<tr> + <td class="tdlsc">Paganism in Christianity</td> + <td class="tdright"><a href="#Page_384">384</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXVII.</td> +</tr> +<tr> + <td class="tdlsc">Why Christianity Prospered</td> + <td class="tdright"><a href="#Page_419">419</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXVIII.</td> +</tr> +<tr> + <td class="tdlsc">The Antiquity of Pagan Religions</td> + <td class="tdright"><a href="#Page_450">450</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XXXIX.</td> +</tr> +<tr> + <td class="tdlsc">Explanation</td> + <td class="tdright"><a href="#Page_466">466</a></td> +</tr> +<tr><td> </td></tr> +<tr> + <td class="tdcenter" colspan="2">CHAPTER XL.</td> +</tr> +<tr> + <td class="tdlsc">Conclusion</td> + <td class="tdright"><a href="#Page_508">508</a></td> +</tr> +<tr> + <td class="tdlsc">Appendix</td> + <td class="tdright"><a href="#Page_531">531</a></td> +</tr> +</table> +</div> + + +<hr style="width: 65%;" /> +<h2>LIST OF ILLUSTRATIONS</h2> +<table summary="List of Illustrations" cellpadding="8" cellspacing="0" border="0"> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_1">1</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_10">10</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_19">19</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_28">28</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_37">37</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_2">2</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_11">11</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_20">20</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_29">29</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_38">38</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_3">3</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_12_15">12</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_21">21</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_30">30</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_39">39</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_4">4</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_12_15">13</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_22">22</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_31">31</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_40">40</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_5">5</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_12_15">14</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_23">23</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_32">32</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_41">41</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_6">6</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_12_15">15</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_24">24</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_33">33</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_42">42</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_7">7</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_16">16</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_25">25</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_34">34</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_43">43</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_8">8</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_17">17</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_26">26</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_35">35</a></td> +</tr> +<tr> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_9">9</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_18">18</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_27">27</a></td> + <td class="tdleft">Fig.</td> + <td class="tdright"><a href="#Fig_36">36</a></td> +</tr> +</table> + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_xi" id="Page_xi">[Pg xi]</a></span></p> +<h2>LIST</h2> + +<h4>OF</h4> + +<h2>AUTHORS AND BOOKS QUOTED</h2> + +<h3>IN THIS WORK.</h3> + + +<table summary="Authors and Works Cited in Text" cellpadding="4" cellspacing="0" border="0"> +<tr> + <td class="tdltsc" style="width: 25%;">Abbot (Lyman).</td> + <td class="tdlh">A Dictionary of Religious Knowledge, for Popular and + Professional Use; comprising full information on Biblical, + Theological, and Ecclesiastical Subjects. Edited by Rev. Lyman + Abbott, assisted by Rev. T. J. Conant, D. D. New York: Harper + & Bros., 1880.</td> +</tr> +<tr> + <td class="tdltsc">Acosta (Rev. Joseph De).</td> + <td class="tdlh">The Natural and Moral History of the Indies, by Father + Joseph De Acosta. Translated by Edward Grimston. London: 1604.</td> +</tr> +<tr> + <td class="tdltsc">Æschylus.</td> + <td class="tdlh">The Poems of Æschylus. Translated by the Rev. R. + Potter, M. A. New York: Harper & Bros., 1836.</td> +</tr> +<tr> + <td class="tdltsc">Allen (Rev. D. O.).</td> + <td class="tdlh">India, Ancient and Modern, by David O. Allen, D. D., + Missionary of the American Board for twenty-five years in + India. London: Trübner & Co., 1856.</td> +</tr> +<tr> + <td class="tdltsc">Amberly (Viscount).</td> + <td class="tdlh">An Analysis of Religious Belief, by Viscount Amberly, + from the late London Edition. New York: D. M. Bennett, 1879.</td> +</tr> +<tr> + <td class="tdltsc">Asiatic Researches.</td> + <td class="tdlh">Asiatic Researches, or Transactions of the Society instituted + in Bengal, for inquiring in the History and Antiquities, the + Arts, Sciences, and Literature of Asia. London: J. Swain, + 1801.</td> +</tr> +<tr> + <td class="tdltsc">Baring-Gould (Rev. S.).</td> + <td class="tdlh">Curious Myths of the Middle Ages, by Rev. S. Baring-Gould, + M. A. Boston: Roberts Bros., 1880.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Legends of the Patriarchs and Prophets, and other Old + Testament Characters, from various sources, by Rev. S. + Baring-Gould, M. A. New York: Holt & Williams, 1872.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Origin and Development of Religious Belief, by S. + Baring-Gould, M. A., in 2 vols. New York: D. Appleton & + Co., 1870.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xii" id="Page_xii">[Pg xii]</a></span>Barnabas.</td> + <td class="tdlh">The General Epistle of Barnabas, a companion and fellow-preacher + with Paul.</td> +</tr> +<tr> + <td class="tdltsc">Barnes (Albert).</td> + <td class="tdlh">Notes, Explanatory and Practical, on the Gospels, by + Rev. Albert Barnes, in 2 vols. New York: Harper & Bros., + 1860.</td> +</tr> +<tr> + <td class="tdltsc">Beal (Samuel).</td> + <td class="tdlh">The Romantic Legend of Sâkya Buddha, from the Chinese + Sanscrit (being a translation of the Fo-pen-hing), by Samuel + Beal. London: Trübner & Co., 1875.</td> +</tr> +<tr> + <td class="tdltsc">Bell (J.).</td> + <td class="tdlh">Bell's New Pantheon, or Historical Dictionary of the + Gods, Demi-Gods, Heroes, and Fabulous Personages of + Antiquity; also of the Images and Idols, adored in the + Pagan World, together with their Temples, Priests, Altars, + Oracles, Fasts, Festivals, &c., in 2 vols. London: + J. Bell, 1790<ins class="corr" title="period missing in original">.</ins></td> +</tr> +<tr> + <td class="tdltsc">Bhagavat-Geeta.</td> + <td class="tdlh">The Bhagavat-Geeta, or Dialogues of Crishna and Arjoon, + in 18 Lectures, with notes. Translated from the original + Sanscrit by Charles Wilkes. London: C. Nourse, 1785.</td> +</tr> +<tr> + <td class="tdltsc">Blavatsky (H. P.).</td> + <td class="tdlh">Isis Unveiled: A Master Key to the Mysteries of Ancient + and Modern Science and Theology, by H. P. Blavatsky<ins class="corr" title="original has period">,</ins> in 2 + vols. New York: J. W. Bouton, 1877.</td> +</tr> +<tr> + <td class="tdltsc">Bonwick (James).</td> + <td class="tdlh">Egyptian Belief and Modern Thought, by James Bonwick, + F. R. G. S. London: C. Kegan Paul & Co., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Brinton (Daniel).</td> + <td class="tdlh">The Myths of the New World: A Treatise on the Symbolism + and Mythology of the Red Race of America, by Daniel Brinton, + A. M., M. D. New York: L. Holt & Co., 1868.</td> +</tr> +<tr> + <td class="tdltsc">Britannica (Encyclo.).</td> + <td class="tdlh">The Encyclopædia Britannica, Ninth Edition.</td> +</tr> +<tr> + <td class="tdltsc">Buckley (T. A.).</td> + <td class="tdlh">The Great Cities of the Ancient World, in their Glory + and their Desolation, by Theodore A. Buckley, M. A. London: G. + Routledge & Co., 1852.</td> +</tr> +<tr> + <td class="tdltsc">Bulfinch (Thomas).</td> + <td class="tdlh">The Age of Fable, or Beauties of Mythology, by Thomas + Bulfinch. Boston: J. E. Tilton & Co., 1870.</td> +</tr> +<tr> + <td class="tdltsc">Bunce (John T.).</td> + <td class="tdlh">Fairy Tales: Their Origin and Meaning, with some account + of Dwellers in Fairy-land, by John Thackary Bunce. New York: + D. Appleton & Co., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Bunsen (Ernest de).</td> + <td class="tdlh">The Keys of St. Peter, or the House of Rochab, connected + with the History of Symbolism and Idolatry, by Ernest de + Bunsen. London: Longmans, Green & Co., 1867.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Angel-Messiah of Buddhists, Essenes, and Christians, + by Ernest de Bunsen. London: Longmans, Green & Co., 1880.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Chronology of the Bible, connected with contemporaneous + events in the history of Babylonians, Assyrians, and + Egyptians, by Ernest de Bunsen. London: Longmans, Green & + Co., 1874.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span>Calmet.</td> + <td class="tdlh">Calmet's Dictionary of the Holy Bible (Taylor's). London: + 1798.</td> +</tr> +<tr> + <td class="tdltsc">Chadwick (J. W.).</td> + <td class="tdlh">The Bible of To-day: A Course of Lectures by John W. + Chadwick, Minister of the Second Unitarian Church in Brooklyn, + N. Y. New York: G. P. Putnam & Sons, 1878.</td> +</tr> +<tr> + <td class="tdltsc">Chambers.</td> + <td class="tdlh">Chambers' Encyclopædia: A Dictionary of Universal + Knowledge for the People. American Revised Edition. + Philadelphia: J. Lippincott & Co., 1877.</td> +</tr> +<tr> + <td class="tdltsc">Champollion (M.).</td> + <td class="tdlh">Précis du système Hiéroglyphique des Anciens Égyptiens + ou recherches sur les élémens premiers dec ette + ecriture sacrée, &c., par M. Champollion Le Jeune. + Seconde Edit. Paris: 1828.</td> +</tr> +<tr> + <td class="tdltsc">Child (L. M.).</td> + <td class="tdlh">The Progress of Religious Ideas through Successive Ages, + by L. Maria Child, in 3 vols. New York: C. S. Francis & + Co., 1855.</td> +</tr> +<tr> + <td class="tdltsc">Clement.</td> + <td class="tdlh">The First Epistle of Clement to the Corinthians.</td> +</tr> +<tr> + <td class="tdltsc">Colenso (Rev. J. W.).</td> + <td class="tdlh">The Pentateuch and Book of Joshua critically examined, + by the Right Rev. John William Colenso, D. D., Bishop of + Natal. London: Longmans, Green & Co., 1863.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Lectures on the Pentateuch and Moabite Stone, by the + Right Rev. John William Colenso, D. D., Bishop of Natal. + London: Longmans, Green & Co., 1873.</td> +</tr> +<tr> + <td class="tdltsc">Constantine (The Emperor).</td> + <td class="tdlh">The Emperor Constantine's Oration to the Holy Congregation + of the Clergy. London: Thos. Coates, 1637.</td> +</tr> +<tr> + <td class="tdltsc">Conway (M. D.).</td> + <td class="tdlh">The Sacred Anthology: A Book of Ethnical Scriptures, + collated and edited by Moncure D. Conway. London: Trübner + & Co., 1874.</td> +</tr> +<tr> + <td class="tdltsc">Cory.</td> + <td class="tdlh">Cory's Ancient Fragments of the Phenician, Carthagenian, + Babylonian, Egyptian, and other Authors. A new and enlarged + edition, carefully revised by E. Richard Hodges, M. C. P. + London: Reeves & Turner, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Coulanges (F. de).</td> + <td class="tdlh">The Ancient City: A Study on the Religion, Laws, and + Institutions of Greece and Rome, by Fustel de Coulanges. + Translated from the latest French Edition by Williard Small. + Boston: Lee & Shepherd, 1874.</td> +</tr> +<tr> + <td class="tdltsc">Cox (Rev. G. W.).</td> + <td class="tdlh">The Myths of the Aryan Nations, by George W. Cox, M. A., + late Scholar of Trinity, Oxford, in 2 vols. London: Longmans, + Green & Co., 1870.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Tales of Ancient Greece, by Rev. George W. Cox, M. A., + Bart. London: C. Kegan Paul & Co., 1880.</td> +</tr> +<tr> + <td class="tdltsc">Darwin (Charles).</td> + <td class="tdlh">Journal of Researches into the Natural History and + Geology of the Countries visited during the Voyage of H. M. S. + Beagle Round the World, by Charles Darwin, M. A., F. R. S. 2d + Edit. London: John Murray, 1845.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Descent of Man, and Selection in Relation to Sex, by + <span class='pagenum'><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span>Charles Darwin, M. A. New York: D. Appleton & + Co., 1876.</td> +</tr> +<tr> + <td class="tdltsc">Davies (Edward).</td> + <td class="tdlh">The Myths and Rites of the British Druids compared + with Customs and Traditions of Heathen Nations, by Edward + Davies, Rector of Brampton. London: J. Booth, 1809.</td> +</tr> +<tr> + <td class="tdltsc">Davis (J. F.).</td> + <td class="tdlh">The Chinese: A General Description of the Empire of + China and its Inhabitants, by John Francis Davis, Esq. F. R. + S., in 2 vols. New York: Harper Bros., 1836.</td> +</tr> +<tr> + <td class="tdltsc">Delitch (F.).</td> + <td class="tdlh">See <a href="#Keil">Keil (C. F.)</a>.</td> +</tr> +<tr> + <td class="tdltsc">Dillaway (C. K.).</td> + <td class="tdlh">Roman Antiquities and Ancient Mythology, by Charles + K. Dillaway. Boston: Gould, Kendall & Lincoln, 1840.</td> +</tr> +<tr> + <td class="tdltsc">Draper (J. W.).</td> + <td class="tdlh">History of the Conflict between Religion and Science, by + John W. Draper, M. D. 8th Edit. New York: D. Appleton & + Co., 1876.</td> +</tr> +<tr> + <td class="tdltsc">Dunlap (S. F.).</td> + <td class="tdlh">Vestiges of the Spirit History of Man, by S. F. Dunlap, + Member of the American Oriental Soc., New Haven. New York: D. + Appleton & Co., 1858.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Mysteries of Adoni, by S. F. Dunlap London: + Williams & Northgate, 1861.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Sōd, the Son of the Man, by S. F. Dunlap. London: Williams + & Northgate, 1861.</td> +</tr> +<tr> + <td class="tdltsc">Dupuis.</td> + <td class="tdlh">The Origin of all Religious Worship, translated from the + French of Mons. Dupuis. New Orleans: 1872.</td> +</tr> +<tr> + <td class="tdltsc">Eusebius.</td> + <td class="tdlh">The Life of Constantine, in Four Books, by Eusebius + Pamphilius, Bishop of Cesarea. London: Thomas Coates, 1637.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Ancient Ecclesiastical History of Eusebius Pamphilius, + Bishop of Cesarea in Palestine, in Ten Books. London: George + Miller, 1636.</td> +</tr> +<tr> + <td class="tdltsc">Farrar (F. W.).</td> + <td class="tdlh">The Life of Christ, by Frederick W. Farrar, D. D., F. R. S., + late Fellow of Trinity College, Cambridge. Albany: Rufus + Wendell, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Fergusson (James).</td> + <td class="tdlh">Tree and Serpent Worship, or Illustrations of Mythology + and Art in India, by James Fergusson. London: 1868.</td> +</tr> +<tr> + <td class="tdltsc">Fiske (John).</td> + <td class="tdlh">Myths and Myth-Makers; Old Tales and Superstitions Interpreted + by Comparative Mythology, by John Fiske, M. A., LL. B., + Harvard University. Boston: J. R. Osgood & Co., 1877.</td> +</tr> +<tr> + <td class="tdltsc">Frothingham (O. B.).</td> + <td class="tdlh">The Cradle of the Christ: A Study in Primitive Christianity, + by Octavius Brooks Frothingham. New York: G. P. Putnam & + Sons, 1877.</td> +</tr> +<tr> + <td class="tdltsc">Gaugooly (J. C.).</td> + <td class="tdlh">Life and Religion of the Hindoos, by Joguth Chunder + Gaugooly. Boston: Crosby, Nichols & Co., 1860.</td> +</tr> +<tr> + <td class="tdltsc">Geikie (C.)</td> + <td class="tdlh">The Life and Words of Christ, by Cunningham Geikie, + D. D., in 2 vols. New York: D. Appleton & Co, 1880.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xv" id="Page_xv">[Pg xv]</a></span>Gerbet (L'Abbé).</td> + <td class="tdlh">The Lily of Israel, or the life of the Blessed Virgin + Mary, Mother of God. From the French of the Abbé Gerbet + New York: P. J. Kennedy, 1878.</td> +</tr> +<tr> + <td class="tdltsc">Gibbon (Edward).</td> + <td class="tdlh">The History of the Decline and Fall of the Roman Empire, + by Edward Gibbon, Esq., in 6 vols. Philadelphia: Claxton, + Remsen & Hoffelfinger, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Giles.</td> + <td class="tdlh">Hebrew and Christian Records: An Historical Enquiry + concerning the Age and Authorship of the Old and New + Testaments, by the Rev. Dr. Giles, in 2 vols. London: + Trübner & Co., 1877.</td> +</tr> +<tr> + <td class="tdltsc">Ginsburgh (C. D.)</td> + <td class="tdlh">The Essenes: Their History and Doctrines; an Essay, by + Charles D. Ginsburgh. London: Longman, Green, Roberts & + Green, 1864.</td> +</tr> +<tr> + <td class="tdltsc">Goldzhier (I.).</td> + <td class="tdlh">Mythology among the Hebrews, and its Historical Development, + by Ignaz Goldzhier, Ph. D., Member of the Hungarian Academy of + Sciences. Translated from the German by Russel Martineau. + London: Longmans, Green & Co., 1877.</td> +</tr> +<tr> + <td class="tdltsc">Gori.</td> + <td class="tdlh">Etrurische Alterthümer. Mürnburg: G. Lichtensleger, + 1770.</td> +</tr> +<tr> + <td class="tdltsc">Greg (W. R.).</td> + <td class="tdlh">The Creed of Christendom: Its Foundations contrasted + with its Superstructure, by William Rathbone Greg. Detroit: + Rose-Belford Pub. Co., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Gross (J. B.).</td> + <td class="tdlh">The Heathen Religion in its Popular and Symbolical Development, + by Rev. Joseph B. Gross. Boston; J. P. Jewett & Co., 1856.</td> +</tr> +<tr> + <td class="tdltsc">Gutzlaff.</td> + <td class="tdlh">The Journal of Two Voyages along the Coast of China + (in 1831-2), and Remarks on the Policy, Religion, &c., of + China, by the Rev. Mr. Gutzlaff. New York: John P. Haven, + 1833.</td> +</tr> +<tr> + <td class="tdltsc">Hardy (R. S.).</td> + <td class="tdlh">The Legends and Theories of the Buddhists compared + with History and Science, with Introductory Notices of the + Life of Gautama Buddha, by R. Spence Hardy, Hon. M. R. A. S. + London: Williams & Northgate, 1866.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Eastern Monachism: An Account of the Origin, Laws, + Discipline, &c., of the Order of Mendicants founded by + Gautama Buddha, by R. Spence Hardy. London: Williams & + Northgate, 1860.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">A Manual of Buddhism in its Modern Development<ins class="corr" title="period missing in original">.</ins> + Translated from the Singalese MSS. by R. S. Hardy. London: + Williams & Northgate, 1860.</td> +</tr> +<tr> + <td class="tdltsc">Hermas.</td> + <td class="tdlh">The First Book of Hermas, Brother of Pius, Bishop of + Rome, which is called his <i>Vision</i>.</td> +</tr> +<tr> + <td class="tdltsc">Herodotus.</td> + <td class="tdlh">The History of Herodotus, the Greek Historian: A New + and Literal Version, from the Text of Baehr, by Henry Cary, M. + A. New York: Harper & Bros., 1871.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span>Higgins (Godfrey).</td> + <td class="tdlh">The Celtic Druids, by Godfrey Higgins, Esq., F. R. A. S. + London: Hunter & Co., 1827.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Anacalypsis: An Enquiry into the Origin of Languages, + Nations, and Religions, by Godfrey Higgins, Esq., F. R. S., F. + R. A. S., in 2 vols. London: Longman, Rees<ins class="corr" title="comma missing in original">,</ins> Orne, Brown & + Longman.</td> +</tr> +<tr> + <td class="tdltsc">Hooykaas (I.).</td> + <td class="tdlh">See <a href="#Oort">Oort (H.)</a>.</td> +</tr> +<tr> + <td class="tdltsc">Huc (L'Abbé).</td> + <td class="tdlh">Christianity in China, Tartary and Thibet, by M. L'Abbé + Huc, formerly Missionary Apostolic in China, in 2 vols. + London: Longman, Brown & Co., 1857.</td> +</tr> +<tr> + <td class="tdltsc">Humboldt (A. de).</td> + <td class="tdlh">Researches concerning the Institutions and Monuments of + the Ancient Inhabitants of Mexico, by Alexander de Humboldt, + in 2 vols. (Translated by Helen Maria Williams.) London: + Longman, Rees & Co., 1814.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Political Essay on the Kingdom of New Spain, by Alexander + de Humboldt, in 2 vols. (Translated by John Black.) London: + Longman, Hurst & Co., 1822.</td> +</tr> +<tr> + <td class="tdltsc">Hume (David).</td> + <td class="tdlh">Essays and Treaties on Various Subjects, by David Hume + (author of Hume's History of England). Boston: From the London + Edit. J. P. Mendum.</td> +</tr> +<tr> + <td class="tdltsc">Huxley (T. H.).</td> + <td class="tdlh">Evidence as to Man's Place in Nature, by Thomas H. + Huxley, F. R. S., F. L. S. New York: D. Appleton & Co., + 1873.</td> +</tr> +<tr> + <td class="tdltsc">Ignatius.</td> + <td class="tdlh">The Epistle of Ignatius, Bishop of Antioch in Syria, to + the Ephesians.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Epistle of Ignatius to the Magnesians.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Epistle of Ignatius to the Trallians.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Epistle of Ignatius to the Philadelphians.</td> +</tr> +<tr> + <td class="tdltsc">Infancy (Apoc.).</td> + <td class="tdlh">The Gospel of the Infancy of Jesus Christ (Apocryphal).</td> +</tr> +<tr> + <td class="tdltsc">Inman (Thomas).</td> + <td class="tdlh">Ancient Pagan and Modern Christian Symbolism Exposed + and Explained, by Thomas Inman, M. D., Physician to the Royal + Infirmary, &c. London: 1869.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Ancient Faiths Embodied in Ancient Names, or An Attempt + to Trace the Religious Belief, Sacred Rites, and Holy Emblems + of certain Nations, by Thomas Inman, M. D. London: + Trübner & Co., 1872.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Ancient Faiths and Modern: A Dissertation upon Worship, + Legends, and Divinities in Central and Western Asia, Europe, + and Elsewhere, before the Christian Era, by Thomas Inman, M. + D. London: Trübner & Co. 1876.</td> +</tr> +<tr> + <td class="tdltsc">Jameson.</td> + <td class="tdlh">The History of Our Lord as Exemplified in Works of + Art; commenced by the late Mrs. Jameson, continued and + completed by Lady Eastlake, in 2 vols. London: Longmans, Green + & Co., 1864.</td> +</tr> +<tr> + <td class="tdltsc">Jennings (H.).</td> + <td class="tdlh">The Rosicrucians: Their Rites and Mysteries. Second + <span class='pagenum'><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span>Edit. revised by Hargrave Jennings. London: Catto + & Windus, 1879.</td> +</tr> +<tr> + <td class="tdltsc">Johnson (Samuel).</td> + <td class="tdlh">Oriental Religions, and their Relation to Universal Religion + (India), by Samuel Johnson. Boston: J. R. Osgood, 1872.</td> +</tr> +<tr> + <td class="tdltsc">Josephus (Flavius).</td> + <td class="tdlh">Antiquities of the Jews, in Twenty Books, by Flavius + Josephus, the learned and authentic Jewish Historian and + celebrated Warrior. Translated by William Whiston, A. M. + Baltimore: Armstrong & Berry, 1839.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Wars of the Jews, or the History of the Destruction + of Jerusalem, in Seven Books, by Flavius Josephus. Baltimore: + 1839.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Flavius Josephus Against Apion, in Two Books. Baltimore: + 1839.</td> +</tr> +<tr> + <td class="tdltsc">Keightley (T.).</td> + <td class="tdlh">The Mythology of Ancient Greece and Italy, by Thomas + Keightley. New York: D. Appleton & Co., 1843.</td> +</tr> +<tr> + <td class="tdltsc"><a name="Keil" id="Keil"></a>Keil (C. F.).</td> + <td class="tdlh">Biblical Commentary on the Old Testament, by C. F. Keil, + D. D., and F. Delitch, D. D., Professors in Theology, in 3 + vols. Translated from the German by Rev. James Martin, B. A. + Edinboro': T. & T. Clarke, 1872.</td> +</tr> +<tr> + <td class="tdltsc">Kenrick (J.).</td> + <td class="tdlh">Ancient Egypt under the Pharaohs, by John Kenrick, M. A., + in 2 vols. London: B. Fellows, 1850.</td> +</tr> +<tr> + <td class="tdltsc">King (C. W.).</td> + <td class="tdlh">The Gnostics and their Remains, Ancient and Mediæval, + by C. W. King, M. A., Fellow of Trinity College, Cambridge. + London: Bell & Dudley, 1864.</td> +</tr> +<tr> + <td class="tdltsc">Kingsborough (Lord).</td> + <td class="tdlh">Antiquities of Mexico, comprising Fac-similes of Ancient + Mexican Paintings and Hieroglyphics, preserved in the Royal + Libraries of Paris, Berlin, and Dresden, in the Imperial + Library of Vienna, &c., &c., together with the + Monuments of New Spain, by Lord Kingsborough, in 7 vols. + London: Robert Havill & Coyglen, Son & Co., 1831.</td> +</tr> +<tr> + <td class="tdltsc">Knappert (J.).</td> + <td class="tdlh">The Religion of Israel, a Manual: Translated from the + Dutch of J. Knappert, pastor at Leiden, by Richard A. + Armstrong, B. A. Boston: Roberts Bros., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Knight (R. P.).</td> + <td class="tdlh">The Symbolical Language of Ancient Art and Mythology. + An Enquiry, by Richard Payne Knight, author of "The Worship of + Priapus," &c. A new Edit. with Introduction, Notes and + Additions, by Alexander Wilder, M. D. New York: J. W. Bouton, + 1876.</td> +</tr> +<tr> + <td class="tdltsc">Koran.</td> + <td class="tdlh">The Koran, commonly called the Al Coran of Mohammed; + translated into English immediately from the original Arabic, + by Geo. Sale, Gent.</td> +</tr> +<tr> + <td class="tdltsc">Kunen (A.).</td> + <td class="tdlh">See <a href="#Oort">Oort (H.)</a>.</td> +</tr> +<tr> + <td class="tdltsc">Lardner (N.).</td> + <td class="tdlh">The Works of Nathaniel Lardner, D. D., with a Life, by + Dr. Kipps, in 10 vols. London: Wm. Ball. 1838.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span>Leland (Chas. G.).</td> + <td class="tdlh">Fusang: or the Discovery of America by Buddhist Priests + in the 5th Century, by Chas. C. Leland. London: Trübner + & Co., 1875.</td> +</tr> +<tr> + <td class="tdltsc">Lillie (Arthur).</td> + <td class="tdlh">Buddha and Early Buddhism, by Arthur Lillie. London: + <ins class="corr" title="[original has Trubner">Trübner</ins> & Co., 1881.</td> +</tr> +<tr> + <td class="tdltsc">Lubbock (John).</td> + <td class="tdlh">Pre-historic Times, as Illustrated by Ancient Remains, and + the Manners and Customs of Modern Savages, by Sir John + Lubbock, F. R. S. London: Williams & Northgate, 1865.</td> +</tr> +<tr> + <td class="tdltsc">Lundy (J. P.).</td> + <td class="tdlh">Monumental Christianity, or the Art and Symbolism of the + Primitive Church as Witness and Teachers of the One Catholic + Faith and Practice, by John P. Lundy, Presbyter. New York: J. + W. Bouton, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Mahaffy (J. P.).</td> + <td class="tdlh">Prolegomena to Ancient History, by John P. Mahaffy, A. M., + M. R. I. A., Fellow and Tutor in Trinity College, and Lecturer + in Ancient History in the University of Dublin. London: + Longmans, Green & Co., 1871.</td> +</tr> +<tr> + <td class="tdltsc">Mallet.</td> + <td class="tdlh">Northern Antiquities; or an Historical Account of the + Manners, Customs, Religion and Laws of the Ancient + Scandinavians, by M. Mallet. Translated from the French by + Bishop Percy. London: H. S. Bohn, 1847.</td> +</tr> +<tr> + <td class="tdltsc">Marsh (Herbert).</td> + <td class="tdlh">A Course of Lectures, containing a Description and Systematic + Arrangement of the several Branches of Divinity by Herbert + Marsh, D. D. Cambridge: W. Hillard, 1812.</td> +</tr> +<tr> + <td class="tdltsc">Mary (Apoc.).</td> + <td class="tdlh">The Gospel of the Birth of Mary, attributed to St. Matthew<ins class="corr" title="original has comma">.</ins> + Translated from the Works of St. Jerome.</td> +</tr> +<tr> + <td class="tdltsc">Maurice (Thomas).</td> + <td class="tdlh">Indian Antiquities: or Dissertations on the Geographical + Division, Theology, Laws, Government and Literature of + Hindostan, compared with those of Persia, <ins class="corr" title="original has Egyp-">Egypt</ins> and Greece, by + Thomas Maurice, in 6 vols. London: W. Richardson, 1794.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The History of Hindostan; Its Arts and its Sciences, as + connected with the History of the other Great Empires of Asia, + during the most Ancient Periods of the World, in 2 vols., by + Thomas Maurice. London: Printed by H. L. Galabin, 1798.</td> +</tr> +<tr> + <td class="tdltsc">Maurice (F. D.).</td> + <td class="tdlh">The Religions of the World, and Their Relation to Christianity, + by Frederick Denison Maurice, M. A., Professor of Divinity in + Kings' College. London: J. W. Parker, 1847.</td> +</tr> +<tr> + <td class="tdltsc">Middleton (C.).</td> + <td class="tdlh">The Miscellaneous Works of Conyers Middleton, D. D., + Principal Librarian of the University of Cambridge, in 4 vols. + ("Free Enquiry" vol. I., "Letters from Rome" vol. III.). + London: Richard Manby, 1752.</td> +</tr> +<tr> + <td class="tdltsc">Montfaucon (B.).</td> + <td class="tdlh">L'Antiquité Expliqueé; par Dom Bernard de Montfaucon. + Second edit<ins class="corr" title="period missing in original">.</ins> Paris: 1722.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xix" id="Page_xix">[Pg xix]</a></span>Moor (Edward).</td> + <td class="tdlh">Plates illustrating the Hindoo Pantheon, reprinted from + the work of Major Edward Moor, F. R. S., edited by Rev. Allen + Moor, M. A. London: Williams & Norgate, 1816.</td> +</tr> +<tr> + <td class="tdltsc">Morton (S. G.).</td> + <td class="tdlh">Types of Mankind: or Ethnological Researches based + upon the Ancient Monuments, Paintings, Sculptures, and Crania + of Races, by Samuel George Morton, M. D. Philadelphia: + Lippincott, Grambo & Co., 1854.</td> +</tr> +<tr> + <td class="tdltsc">Müller (Max).</td> + <td class="tdlh">A History of Ancient Sanscrit Literature, so far as it illustrates + the Primitive Religion of the Brahmins, by Max Müller, M. + A. London: Williams & Norgate, 1860.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Introduction to the Science of Religion; Four Lectures delivered + at the Royal Institution, with Two Essays on False Analogies, + and the Philosophy of Mythology, by (F.) Max Müller, M. + A. London: Longmans, Green & Co., 1873.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Chips from a German Workshop; by Max Müller, M. A., + in 3 vols. London: Longmans, Green & Co., 1876.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Lectures on the Origin and Growth of Religion, as Illustrated + by the Religious of India. Delivered in the Chapel House, + Westminster Abbey, by (F.) Max Müller, M. A. London: + Longmans, Green & Co., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Murray (A. S.).</td> + <td class="tdlh">Manual of Mythology, by Alexander S. Murray, Department + of Greek and Roman Antiquities, British Museum, 2d Edit. New + York: Armstrong & Co., 1876.</td> +</tr> +<tr> + <td class="tdltsc">Nicodemus (Apoc.).</td> + <td class="tdlh">The Gospel of Nicodemus the Disciple, concerning the + Sufferings and Resurrection of Our Master and Saviour Jesus + Christ.</td> +</tr> +<tr> + <td class="tdltsc"><a name="Oort" id="Oort"></a>Oort (H.).</td> + <td class="tdlh">The Bible for Learners, by Dr. H. Oort, Prof. of Oriental + Languages, &c., at Amsterdam, and Dr. I. Hooykaas, pastor + at Rotterdam, with the assistance of Dr. A. Kunen, Prof. of + Theology at Leiden, in 3 vols. Translated from the Dutch by + Philip A. Wicksteed, M. A. Boston: Roberts Bros., 1878.</td> +</tr> +<tr> + <td class="tdltsc">Orton (James).</td> + <td class="tdlh">The Andes and the Amazon; or Across the Continent of + South America, by James Orton, M. A., 3d Edit. New York: + Harper & Bros., 1876.</td> +</tr> +<tr> + <td class="tdltsc">Owen (Richard).</td> + <td class="tdlh">Man's Earliest History, an Address delivered before the + International Congress of Orientalists, by Prof. Richard Owen. + Tribune Extra, No. 23. New York Tribune Pub. Co., 1874.</td> +</tr> +<tr> + <td class="tdltsc">Peschel (Oscar).</td> + <td class="tdlh">The Races of Man, and their Geographical Distribution + from the German of Oscar Peschel. New York: D. Appleton & + Co., 1876.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xx" id="Page_xx">[Pg xx]</a></span>Polycarp.</td> + <td class="tdlh">The Epistle of Polycarp to the Philippians, translated by + Archbishop Wake.</td> +</tr> +<tr> + <td class="tdltsc">Porter (Sir R. K.).</td> + <td class="tdlh">Travels in Georgia, Persia, Armenia, Ancient Babylonia, + &c., by Sir Robert Kir Porter, in 2 vols. London: + Longmans, Hurst, Rees, Orm & Brown, 1821.</td> +</tr> +<tr> + <td class="tdltsc">Prescott (Wm. H.).</td> + <td class="tdlh">History of the Conquest of Mexico, with a preliminary + view of the Ancient Mexican Civilization, and the life of the + conqueror, Hernando Cortez, by Wm. H. Prescott, in 3 vols. + Philadelphia: J. P. Lippincott & Co., 1873.</td> +</tr> +<tr> + <td class="tdltsc">Prichard (J. C.).</td> + <td class="tdlh">An Analysis of the Historical Records of Ancient Egypt, + by J. C. Prichard, M. D., F. R. S. London: Sherwood, Gilbert + & Piper, 1838.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">An Analysis of Egyptian Mythology, and the Philosophy + of the Ancient Egyptians, compared with those of the Indians + and others, by J. C. Prichard, M. D., F. R. S. London: + Sherwood, Gilbert & Piper, 1838.</td> +</tr> +<tr> + <td class="tdltsc">Priestley (Joseph).</td> + <td class="tdlh">A Comparison of the Institutions of Moses with those of + the Hindoos and other Ancient Nations, by Joseph Priestley, + LL. D., F. R. S. Northumberland: A. Kennedy, 1799.</td> +</tr> +<tr> + <td class="tdltsc">Protevangelion Apoc.</td> + <td class="tdlh">The Protevangelion, or, An Historical Account of the + Birth of Christ, and the perpetual Virgin Mary, His Mother, by + James the Lesser, Cousin and Brother to the Lord Jesus.</td> +</tr> +<tr> + <td class="tdltsc">Reber (Geo.).</td> + <td class="tdlh">The Christ of Paul, or the Enigmas of Christianity, by + Geo. Reber. New York: C. P. Somerby, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Renan (Ernest).</td> + <td class="tdlh">Lectures on the Influence of the Institutions, Thought + and Culture of Rome on Christianity, and the Development of + the Catholic Church, by Ernest Renan, of the French Academy. + Translated by Charles Beard, B. A. London: Williams & + Norgate, 1880.</td> +</tr> +<tr> + <td class="tdltsc">Renouf (P. Le Page).</td> + <td class="tdlh">Lectures on the Origin and Growth of Religion as Illustrated + by the Religion of Ancient Egypt, by P. Le Page Renouf. + London: Williams & Norgate, 1880.</td> +</tr> +<tr> + <td class="tdltsc">Reville (Albert).</td> + <td class="tdlh">History of the Dogma of the Deity of Jesus Christ, by + Albert Reville. London: Williams & Norgate, 1870.</td> +</tr> +<tr> + <td class="tdltsc">Rhys-Davids (T. W.)</td> + <td class="tdlh">Buddhism: Being a Sketch of the Life and Teachings of + Gautama, the Buddha, by T. W. Rhys-Davids, of the Middle + Temple, Barrister-at-Law, and late of the Ceylon Civil + Service. London: Soc. for Promoting Christian Knowledge.</td> +</tr> +<tr> + <td class="tdltsc">Scott (Thomas).</td> + <td class="tdlh">The English Life of Jesus, by Thomas Scott. Published + by the Author. London: 1872.</td> +</tr> +<tr> + <td class="tdltsc">Septchenes (M. Le Clerc de).</td> + <td class="tdlh">The Religion of the Ancient Greeks, Illustrated by an + Explanation of their Mythology. Translated from the French of + M. Le Clerc de Septchenes. London: 1788.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span>Sharpe (Samuel).</td> + <td class="tdlh">Egyptian Mythology and Egyptian Christianity, with their + Influence on the Opinions of Modern Christendom, by Samuel + Sharpe. London: J. R. Smith, 1863.</td> +</tr> +<tr> + <td class="tdltsc">Shih-king (The).</td> + <td class="tdlh">The Shih-King, or Book of Poetry. Translated from the + Chinese by James Legge. London: Macmillan & Co., 1879.</td> +</tr> +<tr> + <td class="tdltsc">Shobeil (F.).</td> + <td class="tdlh">Persia; containing a description of the Country, with an + account of its Government, Laws, and Religion, by Frederick + Shobeil. Philadelphia: John Grigg, 1828.</td> +</tr> +<tr> + <td class="tdltsc">Smith.</td> + <td class="tdlh">Smith's Comprehensive Dictionary of the Bible, with + many important Additions and Improvements. Edited by Rev. + Samuel Barnum. New York: D. Appleton & Co., 1879.</td> +</tr> +<tr> + <td class="tdltsc">Smith (George).</td> + <td class="tdlh">Assyrian Discoveries: An account of Explorations and + Discoveries on the Site of Nineveh during 1873 and 1874, by + George Smith, of the Department of Oriental Antiquity, British + Museum. Now York: Scribner, Armstrong & Co., 1875.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Chaldean Account of Genesis, containing the description + of the Creation, the Fall of Man, the Deluge, the Tower of + Babel, the Times of the Patriarchs and Nimrod; Babylonian + Fables, and Legends of the Gods, from the Cuneiform + Inscriptions, by George Smith, of the British Museum. New + York: Scribner, Armstrong & Co., 1876.</td> +</tr> +<tr> + <td class="tdltsc">Socrates.</td> + <td class="tdlh">The Ancient Ecclesiastical History of Socrates Scholasticus, + of Constantinople, in Seven Books. Translated out of the Greek + Tongue by Meredith Hanmer, D. D. London: George Miller, 1636.</td> +</tr> +<tr> + <td class="tdltsc">Spencer (Herbert).</td> + <td class="tdlh">The Principles of Sociology, by Herbert Spencer, in 2 + vols. New York; D. Appleton & Co., 1877.</td> +</tr> +<tr> + <td class="tdltsc">Squire (E. G.).</td> + <td class="tdlh">The Serpent Symbol, and the Worship of the Reciprocal + Principles of Nature in America, by E. G. Squire, A. M. New + York: George P. Putnam, 1861.</td> +</tr> +<tr> + <td class="tdltsc">Stanley (A. P.).</td> + <td class="tdlh">Lectures on the History of the Jewish Church, by Arthur + P. Stanley, D. D., Dean of Westminster. New York: Charles + Scribner, 1863.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">In a Sermon preached in Westminster Abbey on February + 28th, 1880, after the funeral of Sir Charles Lyell, entitled: + "The Religious Aspect of Geology."</td> +</tr> +<tr> + <td class="tdltsc">Steinthal (H.).</td> + <td class="tdlh">The Legend of Samson: An Essay, by H. Steinthal, + Professor of the University of Berlin. Appendix to Goldzhier's + Hebrew Mythology.</td> +</tr> +<tr> + <td class="tdltsc">Synchronology.</td> + <td class="tdlh">Synchronology of the Principal Events in Sacred and + Profane History from the Creation to the Present Time. Boston: + S. Hawes, 1870.</td> +</tr> +<tr> + <td class="tdltsc"><span class='pagenum'><a name="Page_xxii" id="Page_xxii">[Pg xxii]</a></span>Tacitus (C.).</td> + <td class="tdlh">The Annals of Cornelius Tacitus, the Roman Historian. + Translated by Arthur Murphy, Esq. London: Jones & Co., + 1831.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The History of Cornelius Tacitus. Translated by Arthur + Murphy. London: Jones & Co., 1831.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Treatise on the Situation, Manners, and People of Germany, + by Cornelius Tacitus. Translated by Arthur Murphy. London: + Jones & Co., 1831.</td> +</tr> +<tr> + <td class="tdltsc">Taylor (Charles).</td> + <td class="tdlh">Taylor's Fragments: Being Illustrations of the Manners, + Incidents, and Phraseology of the Holy Scriptures. Intended as + an Appendix to Calmet's Dictionary of the Bible. London: W. + Stratford, 1801.</td> +</tr> +<tr> + <td class="tdltsc">Taylor (Robert).</td> + <td class="tdlh">The Diegesis: Being a Discovery of the Origin, Evidences, + and Early History of <ins class="corr" title="original has Chiristianity">Christianity</ins>, by Rev. Robert Taylor, A. + B. (From the London Edit.) Boston: J. P. Mendum, 1873.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Syntagma of the evidences of the Christian Religion, by + Rev. Robert Taylor, A. B., with a brief Memoir of the Author. + (From the London Edit.) Boston<ins class="corr" title="original has semi-colon">:</ins> J. P. Mendum, 1876.</td> +</tr> +<tr> + <td class="tdltsc">Taylor (Thomas).</td> + <td class="tdlh">Taylor's Mysteries; A Dissertation on the Eleusinian and + Bacchic Mysteries, by Thomas Taylor. Amsterdam.</td> +</tr> +<tr> + <td class="tdltsc">Thornton (Thomas).</td> + <td class="tdlh">A History of China, from the Earliest Records to the + Treaty with Great Britain in 1842, by Thomas Thornton, Esq., + Member of the R. A. S. London: William H. Allen & Co., + 1844.</td> +</tr> +<tr> + <td class="tdltsc">Tylor (E. B.).</td> + <td class="tdlh">Researches Into the Early History of Mankind, and the + Development of Civilization, by Edward B. Tylor. 2d Edit. + London: John Murray, 1870.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Primitive Culture; Researches into the Development of + Mythology, Philosophy, Religion, &c., by Edward B. Tylor, + in 2 vols. London: John Murray, 1871.</td> +</tr> +<tr> + <td class="tdltsc">Vishnu Purana.</td> + <td class="tdlh">The Vishnu Purana, A System of Hindoo Mythology and + Tradition, Translated from the Original Sanscrit, by H. H. + Wilson, M. A., F. R. S. London: 1840.</td> +</tr> +<tr> + <td class="tdltsc">Volney (C. F.).</td> + <td class="tdlh">New Researches in Ancient History, Translated from the + French of C. F. Volney, Count and Peer of France. (From the + London Edit.) Boston: J. P. Mendum, 1874.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">The Ruins; or, Meditations on the Revolutions of Empires, + by Count de Volney, Translated under the immediate inspection + of the Author. (From the latest Paris Edit.) Boston: J. P. + Mendum, 1872.</td> +</tr> +<tr> + <td class="tdltsc">Wake (C. S.).</td> + <td class="tdlh">See <a href="#Westropp">Westropp</a>.</td> +</tr> +<tr> + <td class="tdltsc"><a name="Westropp" id="Westropp"></a>Westropp (H. M.).</td> + <td class="tdlh">Ancient Symbol Worship. Influence of the Phallic Ideas + in the Religions of Antiquity, by Hodder M. Westropp + <span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">[Pg xxiii]</a></span>and C. S. Wake, with Appendix by Alexander Wilder, + M. D. London: Trübner & Co., 1874.</td> +</tr> +<tr> + <td class="tdltsc">Williams (Monier).</td> + <td class="tdlh">Indian Wisdom; or Examples of the Religious, Philosophical, + and Ethnical Doctrines of the Hindoos, by Monier Williams, M. + A., Prof. of Sanscrit in the University of Oxford. London: W. + H. Allen, 1875.</td> +</tr> +<tr> + <td class="tdlt" style="padding-left:1.5em;">——.</td> + <td class="tdlh">Hinduism; by Monier Williams, M. A., D. C. L., Published + under the Direction of the Committee of General Literature and + Education Appointed by the Society for Promoting Christian + Knowledge. London: 1877.</td> +</tr> +<tr> + <td class="tdltsc">Wisdom (Apoc.).</td> + <td class="tdlh">The Book of Wisdom, Attributed to Solomon, King of + Israel.</td> +</tr> +<tr> + <td class="tdltsc">Wise (Isaac M.).</td> + <td class="tdlh">The Martyrdom of Jesus of Nazareth. A Historic Treatise + on the Last Chapters of the Gospel, by Dr Isaac M. Wise. + Cincinnati.</td> +</tr> +</table> + +<h3>ADDITIONS TO THIRD EDITION.</h3> + +<p><ins class="corr" title="original has Beausobres'">Beausobre's</ins> <i>Histoire Critique de Manichée et du Manicheisme</i>, Amsterdam +1734; Baronius' <i>Annales Ecclesiastici</i>; Hydes' <i>Historia Religionis +Veterum Persarum</i>; Rawlinson's <i>Herodotus</i>; Lenormant's <i>The Beginnings +of History</i>; Hardwick's <i>Christ and other Masters</i>; Daillé's <i>Treatise +on the Right Use of the Fathers</i>, London, 1841; <i>Apollonius de Tyana, sa +vie, ses voyages, et ses prodiges</i>, par Philostrate, Paris, 1862; Sir +John <ins class="corr" title="original has Malcom's">Malcolm's</ins> <i>History of Persia</i>, in 2 vols., London, 1815; Michaelis' +<i>Introduction to the New Testament</i>, in 4 vols. edited by Dr. Herbert +Marsh, London, 1828; Archbishop Wake's <i>Genuine Epistles of the +Apostolical Fathers</i>, London, 1719; Jeremiah Jones' <i>Canon of the New +Testament</i>, in 3 vols., Oxford, 1793; Milman's <i>History of +Christianity</i>; Barrow's <i>Travels in China</i>, London, 1840; Deane's +<i>Worship of the Serpent</i>, London, 1883; Baring-Gould's <i>Lost and Hostile +Gospels</i>, London, 1874; B. F. Westcott's <i>Survey of the History of the +Canon of the New Testament</i>, 4th Edit., London, 1875; Mosheim's +<i>Ecclesiastical History</i>, in 6 vols., Amer. ed. 1810; J. W. Rosses' +<i>Tacitus and Bracciolini</i>, London, 1878; and the writings of the +Christian Fathers, Justin Martyr, St. Clement of Alexandria, Irenæus, +Origen, Tertullian and Minucius Felix.</p> + +<p><span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">[Pg xxiv]</a></span></p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<h1>BIBLE MYTHS.</h1> + + +<hr style="width: 65%;" /> +<h2>PART I.</h2> + +<h3>THE OLD TESTAMENT.</h3> + + +<hr style="width: 65%;" /> +<h2>CHAPTER I.</h2> + +<h3>THE CREATION AND FALL OF MAN.</h3> + +<p>The Old Testament commences with one of its most interesting myths, that +of the Creation and Fall of Man. The story is to be found in the first +<i>three</i> chapters of Genesis, the substance of which is as follows:</p> + +<p>After God created the "Heavens" and the "Earth," he said: "Let there be +light, and there was light," and after calling the light Day, and the +darkness Night, the <i>first</i> day's work was ended.</p> + +<p>God then made the "Firmament," which completed the <i>second</i> day's work.</p> + +<p>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, &c., which completed the <i>third</i> day's work.</p> + +<p>The next things God created were the "Sun,"<a name="FNanchor_1:1_1" id="FNanchor_1:1_1"></a><a href="#Footnote_1:1_1" class="fnanchor">[1:1]</a> "Moon" and <span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span>"Stars," +and after he had <i>set them in the Firmament</i>, the <i>fourth</i> day's work +was ended.<a name="FNanchor_2:1_2" id="FNanchor_2:1_2"></a><a href="#Footnote_2:1_2" class="fnanchor">[2:1]</a></p> + +<p>After these, God created great "whales," and other creatures which +inhabit the water, also "winged fowls." This brought the <i>fifth</i> day to +a close.</p> + +<p>The work of creation was finally completed on the <i>sixth</i> day,<a name="FNanchor_2:2_3" id="FNanchor_2:2_3"></a><a href="#Footnote_2:2_3" class="fnanchor">[2:2]</a> when +God made "beasts" of every kind, "cattle," "creeping things," and lastly +"man," whom he created "male and female," in his own image.<a name="FNanchor_2:3_4" id="FNanchor_2:3_4"></a><a href="#Footnote_2:3_4" class="fnanchor">[2:3]</a></p> + +<div class="blockquot"><p>"Thus the heavens and the earth were finished, and all the +host of them. And on the <i>seventh</i><a name="FNanchor_2:4_5" id="FNanchor_2:4_5"></a><a href="#Footnote_2:4_5" class="fnanchor">[2:4]</a> day God ended his work +which he had made: and he <i>rested</i> on the 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 <i>rested</i> +from all his work which God created and made."</p></div> + +<p>After this information, which concludes at the <i>third</i> verse of Genesis +ii., strange though it may appear, <i>another</i> account of the Creation +commences, which is altogether different from the one we have just +related. This account commences thus:</p> + +<div class="blockquot"><p>"These are 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."</p></div> + +<p>It then goes on to say that "the Lord God formed man of the dust of the +ground,"<a name="FNanchor_2:5_6" id="FNanchor_2:5_6"></a><a href="#Footnote_2:5_6" class="fnanchor">[2:5]</a> which appears to be the <i>first</i> thing he made. After +planting a garden eastward in Eden,<a name="FNanchor_2:6_7" id="FNanchor_2:6_7"></a><a href="#Footnote_2:6_7" class="fnanchor">[2:6]</a> 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 <i>Tree of +Life</i>,<a name="FNanchor_2:7_8" id="FNanchor_2:7_8"></a><a href="#Footnote_2:7_8" class="fnanchor">[2:7]</a> also in the midst of the garden, and the <i>Tree of +<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span>Knowledge</i> of good and evil. And a <i>river</i> went out of Eden to water +the garden, and from thence it was parted, and became into <i>four</i> +heads." These <i>four rivers</i> were called, first Pison, second Gihon, +third Hiddekel, and the fourth Euphrates.<a name="FNanchor_3:1_9" id="FNanchor_3:1_9"></a><a href="#Footnote_3:1_9" class="fnanchor">[3:1]</a></p> + +<p>After the "Lord God" had made the "Tree of Life," and the "Tree of +Knowledge," he said unto the man:</p> + +<div class="blockquot"><p>"Of every tree of the garden thou mayest freely eat, but of +the tree of the knowledge of good and evil, thou shalt not eat +of it, <i>for in the day that thou eatest thereof thou shalt +surely die</i>." 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."</p></div> + +<p>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.<ins class="corr" title="quotation mark missing in original">"</ins></p> + +<div class="blockquot"><p>"And of the rib, which the Lord God had taken from man, made +he a <i>woman</i>, and brought her unto Adam." "And they were both +naked, the man and his wife, and they were not ashamed."</p></div> + +<p>After this everything is supposed to have gone harmoniously, until a +<i>serpent</i> appeared before the <i>woman</i><a name="FNanchor_3:2_10" id="FNanchor_3:2_10"></a><a href="#Footnote_3:2_10" class="fnanchor">[3:2]</a>—who was afterwards called +Eve—and said to her:</p> + +<div class="blockquot"><p>"Hath God said, Ye shall not eat of every tree of the garden?"</p></div> + +<p>The woman, answering the serpent, said:</p> + +<div class="blockquot"><p>"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, <i>lest ye die</i>."</p></div> + +<p>Whereupon the serpent said to her:</p> + +<p><span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span></p><div class="blockquot"><p>"Ye shall <i>not</i> surely die" (which, according to the +narrative, was the truth).</p></div> + +<p>He then told her that, upon eating the fruit, their eyes would be +opened, and that they would be as <i>gods</i>, knowing good from evil.</p> + +<p>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 <i>not</i> 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 <i>sewed</i> fig leaves together, and made +themselves aprons."</p> + +<p>Towards evening (<i>i. e.</i>, "in the cool of the day"), Adam and his wife +"<i>heard</i> the voice of the Lord God <i>walking</i> 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."</p> + +<p>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 <i>woman</i> whom thou +gavest to be with me, <i>she</i> gave me of the tree and I did eat."</p> + +<p>When the "Lord God" spoke to the woman concerning her transgression, she +blamed the <i>serpent</i>, which she said "beguiled" her. This sealed the +serpent's fate, for the "Lord God" cursed him and said:</p> + +<div class="blockquot"><p>"Upon thy belly shalt thou go, and <i>dust</i> shalt thou eat all +the days of thy life."<a name="FNanchor_4:1_11" id="FNanchor_4:1_11"></a><a href="#Footnote_4:1_11" class="fnanchor">[4:1]</a></p></div> + +<p>Unto the woman the "Lord God" said:</p> + +<div class="blockquot"><p>"I will greatly multiply thy sorrow, and thy conception; in +sorrow thou shalt bring forth children, and thy desire shall +be to thy husband, <i>and he shall rule over thee</i>."</p></div> + +<p>Unto Adam he said:</p> + +<div class="blockquot"><p>"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 shalt thou eat of it all the days of thy life. +Thorns also, and thistles shall it bring forth to thee; and +thou shalt eat the herb of the field. In the sweat of thy face +shalt thou eat bread, till thou return unto the ground, <i>for +out of it wast thou taken; for dust thou art, and unto dust +shalt thou return</i>."</p></div> + +<p><span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span></p><p>The "Lord God" then made coats of skin for Adam and his wife, with +which he clothed them, after which he said:</p> + +<div class="blockquot"><p>"Behold, the man is become <i>as one of us</i>,<a name="FNanchor_5:1_12" id="FNanchor_5:1_12"></a><a href="#Footnote_5:1_12" class="fnanchor">[5:1]</a> 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).</p> + +<p>"So he (the Lord God) drove out the man (and the woman); and +he placed at the east of the garden of Eden, Cherubims, and a +flaming sword which turned every way, to keep the way of the +Tree of Life."</p></div> + +<p>Thus ends the narrative.</p> + +<p>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, <i>i. +e.</i>, <i>the two different and contradictory accounts of the creation</i>.</p> + +<p>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.</p> + +<p>In speaking of these contradictory accounts of the Creation, Dean +Stanley says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_5:2_13" id="FNanchor_5:2_13"></a><a href="#Footnote_5:2_13" class="fnanchor">[5:2]</a></p></div> + +<p>Bishop Colenso, in his very learned work on the Pentateuch, speaking on +this subject, says:</p> + +<div class="blockquot"><p>"The following are the most noticeable points of difference +between the two cosmogonies:</p> + +<p>"1. In the first, the earth emerges from the waters and is, +therefore, <i>saturated with moisture</i>.<a name="FNanchor_5:3_14" id="FNanchor_5:3_14"></a><a href="#Footnote_5:3_14" class="fnanchor">[5:3]</a> In the second, the +'whole face of the ground' <i>requires to be moistened</i>.<a name="FNanchor_5:4_15" id="FNanchor_5:4_15"></a><a href="#Footnote_5:4_15" class="fnanchor">[5:4]</a></p> + +<p><span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span>"2. In the first, the birds and the beasts are created +<i>before man</i>.<a name="FNanchor_6:1_16" id="FNanchor_6:1_16"></a><a href="#Footnote_6:1_16" class="fnanchor">[6:1]</a> In the second, man is created <i>before the +birds and the beasts</i>.<a name="FNanchor_6:2_17" id="FNanchor_6:2_17"></a><a href="#Footnote_6:2_17" class="fnanchor">[6:2]</a></p> + +<p>"3. In the first, 'all fowls that fly' are made out of the +<i>waters</i>.<a name="FNanchor_6:3_18" id="FNanchor_6:3_18"></a><a href="#Footnote_6:3_18" class="fnanchor">[6:3]</a> In the second 'the fowls of the air' are made +out of the <i>ground</i>.<a name="FNanchor_6:4_19" id="FNanchor_6:4_19"></a><a href="#Footnote_6:4_19" class="fnanchor">[6:4]</a></p> + +<p>"4. In the first, man is created in the image of God.<a name="FNanchor_6:5_20" id="FNanchor_6:5_20"></a><a href="#Footnote_6:5_20" class="fnanchor">[6:5]</a> In +the second, man is made of the dust of the ground, and 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 <i>as one of us</i>, to know good and +evil.'<a name="FNanchor_6:6_21" id="FNanchor_6:6_21"></a><a href="#Footnote_6:6_21" class="fnanchor">[6:6]</a></p> + +<p>"5. In the first, man is made lord of the <i>whole earth</i>.<a name="FNanchor_6:7_22" id="FNanchor_6:7_22"></a><a href="#Footnote_6:7_22" class="fnanchor">[6:7]</a> +In the second, he is merely placed in the garden of Eden, 'to +dress it and to keep it.'<a name="FNanchor_6:8_23" id="FNanchor_6:8_23"></a><a href="#Footnote_6:8_23" class="fnanchor">[6:8]</a></p> + +<p>"6. In the first, the man and the woman are <i>created +together</i>, 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 <i>together</i>.<a name="FNanchor_6:9_24" id="FNanchor_6:9_24"></a><a href="#Footnote_6:9_24" class="fnanchor">[6:9]</a></p> + +<p>"In the second, the beasts and birds are created <i>between</i> the +man and the woman. First, the man is made of the dust of the +ground; he is placed by <i>himself</i> in the garden, charged with +a solemn command, and threatened with a curse if he breaks it; +<i>then the beasts and birds are made</i>, and the man gives names +to them, and, lastly, after all this, <i>the woman is made out +of one of his ribs</i>, but merely as a helpmate for the +man.<a name="FNanchor_6:10_25" id="FNanchor_6:10_25"></a><a href="#Footnote_6:10_25" class="fnanchor">[6:10]</a></p> + +<p>"The fact is, that the <i>second</i> account of the Creation,<a name="FNanchor_6:11_26" id="FNanchor_6:11_26"></a><a href="#Footnote_6:11_26" class="fnanchor">[6:11]</a> +together with the story of the Fall,<a name="FNanchor_6:12_27" id="FNanchor_6:12_27"></a><a href="#Footnote_6:12_27" class="fnanchor">[6:12]</a> is manifestly +composed by a <i>different writer</i> altogether from him who wrote +<i>the first</i>.<a name="FNanchor_6:13_28" id="FNanchor_6:13_28"></a><a href="#Footnote_6:13_28" class="fnanchor">[6:13]</a></p> + +<p>"This is suggested at once by the circumstance that, +throughout the <i>first</i> narrative, the Creator is always spoken +of by the name Elohim (God), whereas, throughout the <i>second</i> +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.<a name="FNanchor_6:14_29" id="FNanchor_6:14_29"></a><a href="#Footnote_6:14_29" class="fnanchor">[6:14]</a> 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."<a name="FNanchor_6:15_30" id="FNanchor_6:15_30"></a><a href="#Footnote_6:15_30" class="fnanchor">[6:15]</a></p></div> + +<p>Dr. Kalisch, 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 <i>first</i> account of the Creation, says:</p> + +<div class="blockquot"><p>"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. <i>Another +cosmogony is introduced, which, to complete the perplexity, +is, in many important features, in direct contradiction to the +former.</i></p> + +<p>"<i>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 retreat, instead of +victory. We confess there is an apparent dissonance.</i>"<a name="FNanchor_6:16_31" id="FNanchor_6:16_31"></a><a href="#Footnote_6:16_31" class="fnanchor">[6:16]</a></p></div> + +<p><span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span></p><p>Dr. Knappert says:<a name="FNanchor_7:1_32" id="FNanchor_7:1_32"></a><a href="#Footnote_7:1_32" class="fnanchor">[7:1]</a></p> + +<div class="blockquot"><p>"The account of the Creation from the hand of the <i>Priestly +author</i> is utterly different from the <i>other narrative</i>, +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 <i>seventh</i> day, obviously with a view to bring out the +holiness of the Sabbath in a strong light."</p></div> + +<p>Now that we have seen there are 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 <i>more ancient legends</i>.</p> + +<p>We have seen that, according to the first account, God divided the work +of creation into <i>six</i> days. This idea agrees with that of the ancient +<i>Persians</i>.</p> + +<p>The Zend-Avesta—the sacred writings of the Parsees—states that the +Supreme being Ahuramazdâ (Ormuzd), created the universe and man in <i>six</i> +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 finished his work, +he rested.<a name="FNanchor_7:2_33" id="FNanchor_7:2_33"></a><a href="#Footnote_7:2_33" class="fnanchor">[7:2]</a></p> + +<p>The Avesta 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 <i>Bundehesh</i>, dedicated to the exposition of a complete +cosmogony. This book states that Ahuramazdâ 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 Mashyâna, the pair from which all human beings are +descended.<a name="FNanchor_7:3_34" id="FNanchor_7:3_34"></a><a href="#Footnote_7:3_34" class="fnanchor">[7:3]</a></p> + +<p>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 Adam 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.<a name="FNanchor_7:4_35" id="FNanchor_7:4_35"></a><a href="#Footnote_7:4_35" class="fnanchor">[7:4]</a></p> + +<p><span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span></p><p>The ancient <i>Etruscan</i> legend, according to Delitzsch, is almost the +same as the Persian. They relate that God created the world in <i>six</i> +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.<a name="FNanchor_8:1_36" id="FNanchor_8:1_36"></a><a href="#Footnote_8:1_36" class="fnanchor">[8:1]</a></p> + +<p>Dr. Delitzsch, who maintains to the utmost the historical truth of the +Scripture story in Genesis, yet says:</p> + +<div class="blockquot"><p>"Whence comes the surprising agreement of the <i>Etruscan</i> and +<i>Persian</i> legends with this section? How comes it that the +<i>Babylonian</i> cosmogony in Berosus, and the <i>Phœnician</i> in +Sanchoniathon, in spite of their fantastical oddity, come in +contact with it in remarkable details?"</p></div> + +<p>After showing some of the similarities in the legends of these different +nations, he continues:</p> + +<div class="blockquot"><p>"These are only instances of that which they have in common. +<i>For such an account outside of Israel, we must, however, +conclude, that the author of Genesis i. has no vision before +him, but a tradition.</i>"<a name="FNanchor_8:2_37" id="FNanchor_8:2_37"></a><a href="#Footnote_8:2_37" class="fnanchor">[8:2]</a></p></div> + +<p>Von Bohlen tells us that the old <i>Chaldæan</i> cosmogony is also <i>the +same</i>.<a name="FNanchor_8:3_38" id="FNanchor_8:3_38"></a><a href="#Footnote_8:3_38" class="fnanchor">[8:3]</a></p> + +<p>To continue the <i>Persian</i> legend; we will now show that according to it, +after the Creation man was tempted, and <i>fell</i>. Kalisch<a name="FNanchor_8:4_39" id="FNanchor_8:4_39"></a><a href="#Footnote_8:4_39" class="fnanchor">[8:4]</a> and Bishop +Colenso<a name="FNanchor_8:5_40" id="FNanchor_8:5_40"></a><a href="#Footnote_8:5_40" class="fnanchor">[8:5]</a> 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 <i>serpent</i>, sent by Ahriman, the +prince of devils, and gave them fruit of a wonderful <i>tree</i>, 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.</p> + +<p>Since the above was written, Mr. George Smith, of the British Museum, +has discovered cuneiform inscriptions, which show conclusively that the +Babylonians had this legend of the Creation and <span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span>Fall of Man, some 1,500 +years or more before the Hebrews heard of it.<a name="FNanchor_9:1_41" id="FNanchor_9:1_41"></a><a href="#Footnote_9:1_41" class="fnanchor">[9:1]</a> The cuneiform +inscriptions relating to the Babylonian legend of the Creation and Fall +of Man, which have been discovered by English archæologists, are not, +however, complete. The portions which relate to the <i>Tree</i> and <i>Serpent</i> +have not been found, but Babylonian gem engravings show that these +incidents were evidently a part of the original legend.<a name="FNanchor_9:2_42" id="FNanchor_9:2_42"></a><a href="#Footnote_9:2_42" class="fnanchor">[9:2]</a> The <i>Tree +of Life</i> in 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.<a name="FNanchor_9:3_43" id="FNanchor_9:3_43"></a><a href="#Footnote_9:3_43" class="fnanchor">[9:3]</a> A representation of this Sacred Tree, with +"<i>attendant cherubim</i>," copied from an Assyrian cylinder, may be seen in +Mr. George Smith's "Chaldean Account of Genesis."<a name="FNanchor_9:4_44" id="FNanchor_9:4_44"></a><a href="#Footnote_9:4_44" class="fnanchor">[9:4]</a> <a href="#Fig_1">Figure No. 1</a>, +which we have taken from the same work,[9:5] shows the tree of +knowledge, fruit, and the serpent. Mr. Smith says of it:</p> + +<div class="blockquot"><p>"One striking and important specimen of early type in the +British Museum collection, has two figures sitting one on each +side of a <i>tree</i>, holding out their hands to the fruit, while +at the back of one (the <i>woman</i>) is scratched a <i>serpent</i>. We +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."<a name="FNanchor_9:5_45" id="FNanchor_9:5_45"></a><a href="#Footnote_9:5_45" class="fnanchor">[9:5]</a></p></div> + +<div class="figright" style="width: 307px;"> +<a name="Fig_1" id="Fig_1"></a><img src="images/1_pg9.png" width="307" height="159" alt="man and woman with a snake behind her reaching for fruit" /> +</div> + +<p>This illustration might be used to illustrate the narrative of +<i>Genesis</i>, and as Friedrich Delitzsch has remarked (G. Smith's +<i>Chaldäische Genesis</i>) is capable of no other explanation.</p> + +<p>M. Renan does not hesitate to join forces with the ancient commentators, +in seeking to recover a trace of the same tradition among the Phenicians +in the fragments of Sanchoniathon, translated into Greek by Philo of +Byblos. In fact, it is there said, in speaking of the first human pair, +and of Æon, which seems to be the translation of <i>Havvâh</i> (in Phenician +<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span><i>Havâth</i>) and stands in her relation to the other members of the pair, +that this personage "has found out how to obtain nourishment from the +fruits of the tree."</p> + +<p>The idea of the Edenic happiness of the first human beings constitutes +one of the universal traditions. Among the Egyptians, the terrestrial +reign of the god Râ, 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."</p> + +<p>The ancient Greeks boasted of their "Golden Age," when sorrow and +trouble were not known. Hesiod, an ancient Grecian poet, describes it +thus:</p> + +<div class="blockquot"><p>"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 in perfect +equality, united by mutual confidence and love. The earth was +more beautiful than 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.<ins class="corr" title="quotation mark missing in original">"</ins></p></div> + +<p>In the course of time, however, all the sorrows and troubles came to +man. They were caused by inquisitiveness. The story is as follows: +Epimetheus received a gift from Zeus (God), in the form of a beautiful +woman (Pandora).</p> + +<div class="blockquot"><p>"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 +<i>hope</i>."<a name="FNanchor_10:1_46" id="FNanchor_10:1_46"></a><a href="#Footnote_10:1_46" class="fnanchor">[10:1]</a></p></div> + +<p>Among the <i>Thibetans</i>, 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.<a name="FNanchor_10:2_47" id="FNanchor_10:2_47"></a><a href="#Footnote_10:2_47" class="fnanchor">[10:2]</a></p> + +<p>The idea that the Fall of the human race is connected with <i>agriculture</i> +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 are 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 <i>agriculture</i> <span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span>and <i>propagation</i>, which Abasi +strictly denies to the first pair. The Fall is denoted by the +transgression of both these commands, especially through the use of +implements of tillage, to which the <i>woman</i> is tempted by a female +friend who is given to her. From that moment man fell <i>and became +mortal</i>, so that, as the Bible story has it, he 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.<a name="FNanchor_11:1_48" id="FNanchor_11:1_48"></a><a href="#Footnote_11:1_48" class="fnanchor">[11:1]</a></p> + +<p>Dr. Kalisch, writing of the Garden of Eden, says:</p> + +<div class="blockquot"><p>"The <i>Paradise</i> is no exclusive feature of the early history +of the Hebrews. <i>Most of the ancient nations have similar +narratives about a happy abode, which care does not approach, +and which re-echoes with the sounds of the purest +bliss.</i>"<a name="FNanchor_11:2_49" id="FNanchor_11:2_49"></a><a href="#Footnote_11:2_49" class="fnanchor">[11:2]</a></p></div> + +<p>The <i>Persians</i> supposed that a region of bliss and delight called +<i>Heden</i>, more beautiful than all the rest of the world, <i>traversed by a +mighty river</i>, was the original abode of the first men, before they were +tempted by the evil spirit in the form of a <i>serpent</i>, to partake of the +fruit of the forbidden tree <i>Hôm</i>.<a name="FNanchor_11:3_50" id="FNanchor_11:3_50"></a><a href="#Footnote_11:3_50" class="fnanchor">[11:3]</a></p> + +<p>Dr. Delitzsch, writing of the <i>Persian</i> legend, observes:</p> + +<div class="blockquot"><p>"Innumerable attendants of the Holy One keep watch against the +attempts of Ahriman, over the tree <i>Hôm</i>, which contains in +itself the power of the resurrection.<ins class="corr" title="quotation mark missing in original">"</ins><a name="FNanchor_11:4_51" id="FNanchor_11:4_51"></a><a href="#Footnote_11:4_51" class="fnanchor">[11:4]</a></p></div> + +<p>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 Hesperides," the Paradise, in +which grew a <i>tree</i> bearing the golden apples of Immortality. It was +guarded by three nymphs, and a Serpent, or Dragon, the ever-watchful +Ladon. It was one of the labors of Hercules to gather some of these +apples of life. When he arrived there he found the garden protected by a +<i>Dragon</i>. Ancient medallions represent a tree with a serpent twined +around it. Hercules has gathered an apple, and near him stand the three +nymphs, called Hesperides.<a name="FNanchor_11:5_52" id="FNanchor_11:5_52"></a><a href="#Footnote_11:5_52" class="fnanchor">[11:5]</a> This is simply a parallel of the Eden +myth.</p> + +<p>The Rev. Mr. Faber, speaking of <i>Hercules</i>, says:</p> + +<div class="blockquot"><p>"On the <i>Sphere</i> 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 +Hesperides. But the garden of the Hesperides <i>was none other +than the garden of Paradise</i>; consequently the serpent of that +garden, the head of which is crushed beneath the heel of +Hercules, and which itself is described as encircling with its +<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span>folds the trunk of the mysterious tree, 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 Phœnician fable representing Ophion or +Ophioneus."<a name="FNanchor_12:1_53" id="FNanchor_12:1_53"></a><a href="#Footnote_12:1_53" class="fnanchor">[12:1]</a></p></div> + +<p>And Professor Fergusson says:</p> + +<div class="blockquot"><p>"<i>Hercules'</i> adventures in the garden of the Hesperides, 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."<a name="FNanchor_12:2_54" id="FNanchor_12:2_54"></a><a href="#Footnote_12:2_54" class="fnanchor">[12:2]</a></p></div> + +<p>The ancient <i>Egyptians</i> also had the legend of the "Tree of Life." It is +mentioned in their sacred books 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.<a name="FNanchor_12:3_55" id="FNanchor_12:3_55"></a><a href="#Footnote_12:3_55" class="fnanchor">[12:3]</a></p> + +<p>Among the most ancient traditions of the <i>Hindoos</i>, is that of the "Tree +of Life"—called <i>Sôma</i> in Sanskrit—the juice of which imparted +immortality. This most wonderful tree was guarded by spirits.<a name="FNanchor_12:4_56" id="FNanchor_12:4_56"></a><a href="#Footnote_12:4_56" class="fnanchor">[12:4]</a></p> + +<p>Still more striking is the Hindoo legend of the "Elysium" or "Paradise," +which is as follows:</p> + +<div class="blockquot"><p>"In the sacred mountain <i>Meru</i>, which is perpetually clothed +in the golden rays of the Sun, and whose lofty summit reaches +into heaven, no sinful man can exist. <i>It is guarded by a +dreadful dragon.</i> It is adorned with many celestial plants and +trees, and is watered by <i>four rivers</i>, which thence separate +and flow to the four chief directions."<a name="FNanchor_12:5_57" id="FNanchor_12:5_57"></a><a href="#Footnote_12:5_57" class="fnanchor">[12:5]</a></p></div> + +<p>The Hindoos, like the philosophers of the Ionic school (Thales, for +instance), held <i>water</i> to be the first existing and all-pervading +principle, at the same time allowing the co-operation and influence of +an <i>immaterial</i> intelligence in the work of creation.<a name="FNanchor_12:6_58" id="FNanchor_12:6_58"></a><a href="#Footnote_12:6_58" class="fnanchor">[12:6]</a> A Vedic +poet, meditating on the Creation, uses the following expressions:</p> + +<div class="blockquot"><p>"Nothing that is was then, even what 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."<a name="FNanchor_12:7_59" id="FNanchor_12:7_59"></a><a href="#Footnote_12:7_59" class="fnanchor">[12:7]</a></p></div> + +<p>The Hindoo legend approaches very nearly to that preserved in the Hebrew +Scriptures. Thus, it is said that Siva, as the Supreme Being, desired to +tempt Brahmá (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 <i>fig</i> tree.</p> + +<p><span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span></p><p>Swayambhura, instigated by his wife, Satarupa, endeavors to obtain this +blossom, thinking its possession will render him immortal and divine; +but when he has succeeded in doing so, he is cursed by Siva, and doomed +to misery and degradation.<a name="FNanchor_13:1_60" id="FNanchor_13:1_60"></a><a href="#Footnote_13:1_60" class="fnanchor">[13:1]</a> The sacred Indian <i>fig</i> is endowed by +the Brahmins and the Buddhists with mysterious significance, as the +"Tree of Knowledge" or "Intelligence."<a name="FNanchor_13:2_61" id="FNanchor_13:2_61"></a><a href="#Footnote_13:2_61" class="fnanchor">[13:2]</a></p> + +<p>There is no Hindoo legend of the <i>Creation</i> similar to the Persian and +Hebrew accounts, and Ceylon was never believed to have been the Paradise +or home of our first parents, although such stories are in +circulation.<a name="FNanchor_13:3_62" id="FNanchor_13:3_62"></a><a href="#Footnote_13:3_62" class="fnanchor">[13:3]</a> The Hindoo religion states—as we have already +seen—Mount Meru to be the Paradise, out of which went <i>four rivers</i>.</p> + +<p>We have noticed that the "Gardens of Paradise" are said to have been +guarded by <i>Dragons</i>, 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 cases, the body of a lion, with the head 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 +<i>Lion</i>, an <i>Ox</i> and an <i>Eagle</i>. 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."</p> + +<p>Most Jewish writers and Christian Fathers conceived the Cherubim as +Angels. Most theologians also considered them as Angels, until Michaelis +showed them to be a mythological animal, a poetical creation.<a name="FNanchor_13:4_63" id="FNanchor_13:4_63"></a><a href="#Footnote_13:4_63" class="fnanchor">[13:4]</a></p> + +<p><span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span></p><p>We see then, that our <i>Cherub</i> is simply a <i>Dragon</i>.</p> + +<p>To continue our inquiry regarding the prevalence of the Eden-myth among +nations of antiquity.</p> + +<p>The <i>Chinese</i> 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 <i>garden</i>, where +grew a <i>tree</i> 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 were then good without effort; +for the human heart was in harmony with the peacefulness and beauty of +nature.</p> + +<p>The "Golden Age" of the past is much dwelt upon by their ancient +commentators. One of them says:</p> + +<div class="blockquot"><p>"All places were then equally the native county of every man. +Flocks wandered in the fields without any guide; birds filled +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."</p></div> + +<p>Another commentator says:</p> + +<div class="blockquot"><p>"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 his outward +actions to sovereign justice. Far from all duplicity and +falsehood, his soul received marvelous felicity from heaven, +and the purest delights from earth."</p></div> + +<p>Another says:</p> + +<div class="blockquot"><p>"A delicious <i>garden</i> refreshed with zephyrs, and planted with +odoriferous trees, was situated in the middle of a mountain, +which was the avenue of heaven. The <i>waters</i> that moistened it +flowed from a source called the '<i>Fountain of Immortality</i>'. +He who drinks of it never dies. Thence flowed <i>four rivers</i>. A +Golden River, betwixt the South and East, a Red River, between +the North and East, the River of the Lamb between the North +and West."</p></div> + +<p>The animal Kaiming guards the entrance.</p> + +<p>Partly by an undue thirst for knowledge, and partly by increasing +sensuality, and the seduction of <i>woman</i>, 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:</p> + +<div class="blockquot"><p>"All was subject to man at first, <i>but a woman threw us into +slavery</i>. The wise husband raised up a bulwark of walls, <i>but +the woman, by an ambitious desire of knowledge, demolished +them</i>. Our misery did not come from heaven, <i>but from a +woman</i>. <i>She lost the human race.</i> Ah, unhappy <i>Poo See!</i> thou +kindled the fire <span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span>that consumes us, and which is every day +augmenting. Our misery has lasted many ages. <i>The world is +lost.</i> Vice overflows all things like a mortal poison."<a name="FNanchor_15:1_64" id="FNanchor_15:1_64"></a><a href="#Footnote_15:1_64" class="fnanchor">[15:1]</a></p></div> + +<p>Thus we see that the Chinese are no strangers to the doctrine of +original sin. It is their invariable belief that man is a fallen being; +admitted by them from time immemorial.</p> + +<p>The inhabitants of <i>Madagascar</i> had a legend similar to the Eden story, +which is related as follows:</p> + +<div class="blockquot"><p>"The first man was created of the <i>dust of the earth</i>, and was +placed in a <i>garden</i>, where he was subject to none of the ills +which now affect mortality; he was also free from all bodily +appetites, and though surrounded by delicious <i>fruit</i> and +limpid <i>streams</i> yet felt no desire to taste of the fruit or +to quaff the water. The Creator had, moreover, <i>strictly +forbid him either to eat or to drink</i>. 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."</p></div> + +<p>After resisting the temptations for a while, he at last ate of the +fruit, and consequently <i>fell</i>.<a name="FNanchor_15:2_65" id="FNanchor_15:2_65"></a><a href="#Footnote_15:2_65" class="fnanchor">[15:2]</a></p> + +<p>A legend of the Creation, similar to the Hebrew, was found by Mr. Ellis +among the <i>Tahitians</i>, and appeared in his "Polynesian Researches." It +is as follows:</p> + +<p>After Taarao had formed the world, he created man out of aræa, 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, he caused him to fall +asleep, and while he slept, he took out one of his <i>ivi</i>, 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 <i>Ivi</i>, which +signifies a bone.<a name="FNanchor_15:3_66" id="FNanchor_15:3_66"></a><a href="#Footnote_15:3_66" class="fnanchor">[15:3]</a></p> + +<p>The prose Edda, of the ancient <i>Scandinavians</i>, speaks of the "Golden +Age" when all was pure and harmonious. This age lasted until the arrival +of <i>woman</i> out of Jotunheim—the region of the giants, a sort of "land +of Nod"—who corrupted it.<a name="FNanchor_15:4_67" id="FNanchor_15:4_67"></a><a href="#Footnote_15:4_67" class="fnanchor">[15:4]</a></p> + +<p>In the annals of the <i>Mexicans</i>, 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 <i>tempter</i> +speaking to the primeval mother, and others that it is intended to +represent the <i>father</i> of the human race. This Mexican Eve is +represented on their monuments as the mother of twins.<a name="FNanchor_15:5_68" id="FNanchor_15:5_68"></a><a href="#Footnote_15:5_68" class="fnanchor">[15:5]</a></p> + +<p><span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span></p><p>Mr. Franklin, in his "Buddhists and Jeynes," says:</p> + +<div class="blockquot"><p>"A striking instance is recorded by the very intelligent +traveler (Wilson), regarding a representation of the Fall of +our first parents, sculptured in the magnificent temple of +Ipsambul, in Nubia. He says that a very exact representation +of Adam and Eve in the garden of Eden is to be seen in that +cave, and that the <i>serpent</i> climbing round the tree is +especially delineated, and the whole subject of the tempting +of our first parents most accurately exhibited."<a name="FNanchor_16:1_69" id="FNanchor_16:1_69"></a><a href="#Footnote_16:1_69" class="fnanchor">[16:1]</a></p></div> + +<p>Nearly the same thing was found by Colonel Coombs in the <i>South of +India</i>. Colonel Tod, in his "Hist. Rajapoutana," says:</p> + +<div class="blockquot"><p>"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 <i>serpent</i> +entwined among the heavily-laden boughs, presenting to them +some of the fruit from his mouth. The tempter appears to be at +that part of his discourse, when</p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">'——his words, replete with guile,<br /></span> +<span class="i0i">Into her heart too easy entrance won:<br /></span> +<span class="i0i">Fixed on the fruit she gazed.'<br /></span> +</div></div> + +<div class="blockquot"><p>"<i>This is a curious subject to be engraved on an ancient Pagan +temple.</i>"<a name="FNanchor_16:2_70" id="FNanchor_16:2_70"></a><a href="#Footnote_16:2_70" class="fnanchor">[16:2]</a></p></div> + +<p>So the Colonel thought, no doubt, but it is not so very curious after +all. It is the same myth which we have found—with but such small +variations only as time and circumstances may be expected to +produce—among different nations, in both the Old and New Worlds.</p> + +<div class="figright" style="width: 275px;"> +<a name="Fig_2" id="Fig_2"></a><img src="images/2_pg16.png" width="275" height="321" alt="man and woman near fruit tree containing a snake" /> +</div> + +<p>Fig. No. 2, taken from the work of Montfaucon,<a name="FNanchor_16:3_71" id="FNanchor_16:3_71"></a><a href="#Footnote_16:3_71" class="fnanchor">[16:3]</a> represents one of +these ancient Pagan sculptures. Can any one doubt that it is allusive to +the myth of which we have been treating in this chapter?</p> + +<p>That man was originally created a perfect being, and is now only a +fallen and broken remnant of what he once was, we have seen to be a +piece of <i>mythology</i>, 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 portion of Christian dogma, imply? It implies that with +it—although many Christian divines who admit this to be a legend, do +not, <span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span>or do not <i>profess</i>, to see it—<i>must fall the whole Orthodox +scheme, for upon this</i> <span class="allcapsc">MYTH</span> <i>the theology of Christendom is built</i>. The +doctrine of the <i>inspiration of the Scriptures</i>, the <i>Fall</i> of <i>man</i>, +his <i>total depravity</i>, the <i>Incarnation</i>, the <i>Atonement</i>, the <i>devil</i>, +<i>hell</i>, in fact, the entire theology of the Christian church, falls to +pieces with the historical inaccuracy of this story, <i>for upon it is it +built; 'tis the foundation of the whole structure</i>.<a name="FNanchor_17:1_72" id="FNanchor_17:1_72"></a><a href="#Footnote_17:1_72" class="fnanchor">[17:1]</a></p> + +<p>According to Christian dogma, the Incarnation of Christ Jesus had become +necessary, merely <i>because he had to redeem the evil introduced into the +world by the Fall of man</i>. These two dogmas cannot be separated from +each other. <i>If there was no Fall, there is no need of an atonement, and +no Redeemer is required.</i> Those, then, who consent in recognizing in +Christ Jesus a <i>God</i> and <i>Redeemer</i>, and who, notwithstanding, cannot +resolve upon admitting the story of the Fall of man to be <i>historical</i>, +should exculpate themselves from the reproach of <i>inconsistency</i>. There +are a great number, however, in this position at the present day.</p> + +<p>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, <i>well knowing what must follow with +their fall</i>. The following, though written some years ago, will serve to +illustrate this style of reasoning.</p> + +<p>The Bishop of Manchester (England) writing in the "Manchester Examiner +and Times," said:</p> + +<div class="blockquot"><p>"The very <i>foundation of our faith</i>, the very <i>basis of our +hopes</i>, the very nearest and dearest of our consolations are +taken from us, <i>when one line of that sacred volume, on which +we base everything, is declared to be untruthful and +untrustworthy</i>."</p></div> + +<p>The "English Churchman," speaking of clergymen who have "<i>doubts</i>," +said, that any who are not throughly persuaded "<i>that the Scriptures +cannot in any particular be untrue</i>," should leave the Church.</p> + +<p>The Rev. E. Garbett, M. A., in a sermon preached before the University +of Oxford, speaking of the "<i>historical truth</i>" of the Bible, said:</p> + +<p><span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span></p><div class="blockquot"><p>"It is the clear teaching of those doctrinal formularies, to +which we of the Church of England have expressed our solemn +assent, <i>and no honest interpretation of her language can get +rid of it</i>."</p></div> + +<p>And that:</p> + +<div class="blockquot"><p>"In all consistent reason, <i>we must accept the whole of the +inspired autographs, or reject the whole</i>."</p></div> + +<p>Dr. Baylee, Principal of a theological university—<i>St. Aiden's +College</i>—at Birkenhead, England, and author of a "Manual," called +Baylee's "<i>Verbal Inspiration</i>," written "<i>chiefly for the youths of St. +Aiden's College</i>," makes use of the following words, in that work:</p> + +<div class="blockquot"><p>"<i>The whole Bible</i>, as a revelation, is a declaration of the +mind of God towards his creatures on all the subjects of which +the Bible treats."</p> + +<p>"<i>The Bible is God's word</i>, in the same sense as if he had +made use of no human agent, but had <i>Himself spoken it</i>."</p> + +<p>"The Bible cannot be less than verbally inspired. <i>Every word, +every syllable, every letter</i>, is just what it would be, had +God spoken from heaven without any human intervention."</p> + +<p>"Every scientific statement is infallibly correct, all its +history and narrations of every kind, <i>are without any +inaccuracy</i>."<a name="FNanchor_18:1_73" id="FNanchor_18:1_73"></a><a href="#Footnote_18:1_73" class="fnanchor">[18:1]</a></p></div> + +<p>A whole volume might be filled with such quotations, not only from +religious works and journals published in England, but from those +published in the United States of America.<a name="FNanchor_18:2_74" id="FNanchor_18:2_74"></a><a href="#Footnote_18:2_74" class="fnanchor">[18:2]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1:1_1" id="Footnote_1:1_1"></a><a href="#FNanchor_1:1_1"><span class="label">[1:1]</span></a> The idea that the sun, moon and stars were <i>set</i> in the +firmament was entertained by most nations of antiquity, but, as strange +as it may appear, Pythagoras, the Grecian philosopher, who flourished +from 540 to 510 <span class="allcapsc">B. C.</span>—as well as other Grecian philosophers—taught +that the sun was placed in the centre of the universe, <i>with the planets +roving round it in a circle</i>, thus making day and night. (See Knight's +Ancient Art and Mythology, p. 59, and note.) The Buddhists anciently +taught that the universe is composed of limitless systems or worlds, +called <i>sakwalas</i>.</p> + +<p>They are scattered throughout space, and each sakwala has a sun and +moon. (See Hardy: Buddhist Legends, pp. 80 and 87.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:1_2" id="Footnote_2:1_2"></a><a href="#FNanchor_2:1_2"><span class="label">[2:1]</span></a> Origen, a Christian Father who flourished about <span class="allcapsc">A. D.</span> +230, says: "What man of sense will agree with the statement that the +first, second, and third days, in which the <i>evening</i> is named and the +<i>morning</i>, were without sun, moon and stars?" (Quoted in Mysteries of +Adoni, p. 176.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:2_3" id="Footnote_2:2_3"></a><a href="#FNanchor_2:2_3"><span class="label">[2:2]</span></a> "The geologist reckons not by <i>days</i> or by <i>years</i>; the +whole six thousand years, which were until lately looked on as the sum +of the world's age, are to him but as a unit of measurement in the long +succession of past ages." (Sir John Lubbock.)</p> + +<p>"It is now certain that the vast epochs of time demanded by scientific +observation are incompatible both with the six thousand years of the +Mosaic chronology, and the six days of the Mosaic creation." (Dean +Stanley.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:3_4" id="Footnote_2:3_4"></a><a href="#FNanchor_2:3_4"><span class="label">[2:3]</span></a> "Let us make man in our own likeness," was said by +Ormuzd, the Persian God of Gods, to his <span class="allcapsc">WORD</span>. (See Bunsen's Angel +Messiah, p. 104.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:4_5" id="Footnote_2:4_5"></a><a href="#FNanchor_2:4_5"><span class="label">[2:4]</span></a> The number <span class="allcapsc">SEVEN</span> was sacred among almost every nation of +antiquity. (See <a href="#CHAPTER_II">ch. ii</a>.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:5_6" id="Footnote_2:5_6"></a><a href="#FNanchor_2:5_6"><span class="label">[2:5]</span></a> According to Grecian Mythology, the God Prometheus +created men, in the image of the gods, <i>out of clay</i> (see Bulfinch: The +Age of Fable, p. 26; and Goldzhier: Hebrew Myths, p. 373), and the God +Hephaistos was commanded by Zeus to mold of <i>clay</i> the figure of a +maiden, into which Athênê, the dawn-goddess, <i>breathed the breath of +life</i>. This is Pandora—the gift of all the gods—who is presented to +Epimetheus. (See Cox: Aryan Myths, vol. ii., p. 208.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:6_7" id="Footnote_2:6_7"></a><a href="#FNanchor_2:6_7"><span class="label">[2:6]</span></a> "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, and +attributing things to God unworthy of him." (St. Augustine.)</p></div> + +<div class="footnote"><p><a name="Footnote_2:7_8" id="Footnote_2:7_8"></a><a href="#FNanchor_2:7_8"><span class="label">[2:7]</span></a> "The records about the '<i>Tree of Life</i>' are the sublimest +proofs of the unity and continuity of tradition, and of its Eastern +origin. <i>The earliest records of the most ancient Oriental tradition +refer to a 'Tree of Life,' which was guarded by spirits.</i> The juice of +the fruit of this sacred tree, like the tree itself, was called <i>Sôma</i> +in Sanscrit, and <i>Haôma</i> in Zend; it was revered as the life preserving +essence." (Bunsen: Keys of St. Peter, p. 414)</p></div> + +<div class="footnote"><p><a name="Footnote_3:1_9" id="Footnote_3:1_9"></a><a href="#FNanchor_3:1_9"><span class="label">[3:1]</span></a> "According to the Persian account of Paradise, <i>four</i> +great rivers came from Mount Alborj; two are in the North, and two go +towards the South. The river Arduisir nourishes the <i>Tree of +Immortality</i>, the Holy Hom." (Stiefelhagen: quoted in Mysteries of Adoni +p. 149.)</p> + +<p>"According to the <i>Chinese</i> myth, the waters of the Garden of Paradise +issue from the fountain of immortality, which divides itself into <i>four +rivers</i>." (Ibid., p. 150, and Prog. Relig. Ideas, vol. i., p. 210.) The +Hindoos call their Mount Meru the Paradise, out of which went <i>four</i> +rivers. (Anacalypsis, vol. i., p. 357.)</p></div> + +<div class="footnote"><p><a name="Footnote_3:2_10" id="Footnote_3:2_10"></a><a href="#FNanchor_3:2_10"><span class="label">[3:2]</span></a> According to Persian legend, Arimanes, the Evil Spirit, +<i>by eating a certain kind of fruit</i>, transformed himself into a +<i>serpent</i>, 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.</p></div> + +<div class="footnote"><p><a name="Footnote_4:1_11" id="Footnote_4:1_11"></a><a href="#FNanchor_4:1_11"><span class="label">[4:1]</span></a> Inasmuch as the physical construction of the serpent +never could admit of its moving in any other way, and inasmuch as it +<i>does not eat dust</i>, does not the narrator of this myth 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?</p></div> + +<div class="footnote"><p><a name="Footnote_5:1_12" id="Footnote_5:1_12"></a><a href="#FNanchor_5:1_12"><span class="label">[5:1]</span></a> "Our writer unmistakably recognizes the existence of +<i>many gods</i>; for he makes Yahweh say: 'See, the man has become as <span class="allcapsc">ONE OF +US</span>, knowing good and evil;' 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. Yahweh, then, was, in his eyes, +the god of gods, indeed, but not the <i>only</i> god." (Bible for Learners, +vol. i. p. 51.)</p></div> + +<div class="footnote"><p><a name="Footnote_5:2_13" id="Footnote_5:2_13"></a><a href="#FNanchor_5:2_13"><span class="label">[5:2]</span></a> In his memorial sermon, preached in Westminster Abbey, +after the funeral of Sir Charles Lyell. He further said in this +address:—</p> + +<p>"It is well known that when the science of geology first arose, it was +involved in endless schemes of <i>attempted</i> reconciliation with the +letter of Scripture. There was, there are perhaps still, two modes of +reconciliation of Scripture and science, which have been each in their +day attempted, <i>and each have totally and deservedly failed</i>. One is the +endeavor to wrest the words of the Bible from their natural meaning, +<i>and force it to speak the language of science</i>." After speaking of the +earliest known example, which was the interpolation of the word "<i>not</i>" +in Leviticus xi. 6, he continues: "This is the earliest instance of <i>the +falsification of Scripture to meet the demands of science</i>; and it has +been followed in later times by the various efforts which have been made +to twist the earlier chapters of the book of Genesis into <i>apparent</i> +agreement with the last results of geology—representing days not to be +days, morning and evening not to be morning and evening, the deluge not +to be the deluge, and the ark not to be the ark."</p></div> + +<div class="footnote"><p><a name="Footnote_5:3_14" id="Footnote_5:3_14"></a><a href="#FNanchor_5:3_14"><span class="label">[5:3]</span></a> Gen. i. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_5:4_15" id="Footnote_5:4_15"></a><a href="#FNanchor_5:4_15"><span class="label">[5:4]</span></a> Gen. ii. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_6:1_16" id="Footnote_6:1_16"></a><a href="#FNanchor_6:1_16"><span class="label">[6:1]</span></a> Gen. i. 20, 24, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_6:2_17" id="Footnote_6:2_17"></a><a href="#FNanchor_6:2_17"><span class="label">[6:2]</span></a> Gen. ii. 7, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_6:3_18" id="Footnote_6:3_18"></a><a href="#FNanchor_6:3_18"><span class="label">[6:3]</span></a> Gen. i. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_6:4_19" id="Footnote_6:4_19"></a><a href="#FNanchor_6:4_19"><span class="label">[6:4]</span></a> Gen. ii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_6:5_20" id="Footnote_6:5_20"></a><a href="#FNanchor_6:5_20"><span class="label">[6:5]</span></a> Gen. i. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_6:6_21" id="Footnote_6:6_21"></a><a href="#FNanchor_6:6_21"><span class="label">[6:6]</span></a> Gen. ii. 7: iii. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_6:7_22" id="Footnote_6:7_22"></a><a href="#FNanchor_6:7_22"><span class="label">[6:7]</span></a> Gen. i. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_6:8_23" id="Footnote_6:8_23"></a><a href="#FNanchor_6:8_23"><span class="label">[6:8]</span></a> Gen. ii. 8, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_6:9_24" id="Footnote_6:9_24"></a><a href="#FNanchor_6:9_24"><span class="label">[6:9]</span></a> Gen. i. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_6:10_25" id="Footnote_6:10_25"></a><a href="#FNanchor_6:10_25"><span class="label">[6:10]</span></a> Gen. ii. 7, 8, 15, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_6:11_26" id="Footnote_6:11_26"></a><a href="#FNanchor_6:11_26"><span class="label">[6:11]</span></a> Gen. ii. 4-25.</p></div> + +<div class="footnote"><p><a name="Footnote_6:12_27" id="Footnote_6:12_27"></a><a href="#FNanchor_6:12_27"><span class="label">[6:12]</span></a> Gen. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_6:13_28" id="Footnote_6:13_28"></a><a href="#FNanchor_6:13_28"><span class="label">[6:13]</span></a> Gen. i. 1-ii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_6:14_29" id="Footnote_6:14_29"></a><a href="#FNanchor_6:14_29"><span class="label">[6:14]</span></a> Gen. iii. 1, 3, 5.</p></div> + +<div class="footnote"><p><a name="Footnote_6:15_30" id="Footnote_6:15_30"></a><a href="#FNanchor_6:15_30"><span class="label">[6:15]</span></a> The Pentateuch Examined, vol. ii. pp. 171-173.</p></div> + +<div class="footnote"><p><a name="Footnote_6:16_31" id="Footnote_6:16_31"></a><a href="#FNanchor_6:16_31"><span class="label">[6:16]</span></a> Com. on Old Test. vol. i. p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_7:1_32" id="Footnote_7:1_32"></a><a href="#FNanchor_7:1_32"><span class="label">[7:1]</span></a> The Relig. of Israel, p. 186.</p></div> + +<div class="footnote"><p><a name="Footnote_7:2_33" id="Footnote_7:2_33"></a><a href="#FNanchor_7:2_33"><span class="label">[7:2]</span></a> Von Bohlen: Intro. to Gen. vol. ii. p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_7:3_34" id="Footnote_7:3_34"></a><a href="#FNanchor_7:3_34"><span class="label">[7:3]</span></a> Lenormant: Beginning of Hist. vol. i. p. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_7:4_35" id="Footnote_7:4_35"></a><a href="#FNanchor_7:4_35"><span class="label">[7:4]</span></a> See Ibid. p. 64; and Legends of the Patriarchs, p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_8:1_36" id="Footnote_8:1_36"></a><a href="#FNanchor_8:1_36"><span class="label">[8:1]</span></a> "The Etruscans believed in a creation of six thousand +years, and in the successive production of different beings, the last of +which was man." (Dunlap: Spirit Hist. p. 357.)</p></div> + +<div class="footnote"><p><a name="Footnote_8:2_37" id="Footnote_8:2_37"></a><a href="#FNanchor_8:2_37"><span class="label">[8:2]</span></a> Quoted by Bishop Colenso: The Pentateuch Examined, vol. +iv. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_8:3_38" id="Footnote_8:3_38"></a><a href="#FNanchor_8:3_38"><span class="label">[8:3]</span></a> Intro. to Genesis, vol. ii. p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_8:4_39" id="Footnote_8:4_39"></a><a href="#FNanchor_8:4_39"><span class="label">[8:4]</span></a> Com. on Old Test. vol. i. p. 63.</p></div> + +<div class="footnote"><p><a name="Footnote_8:5_40" id="Footnote_8:5_40"></a><a href="#FNanchor_8:5_40"><span class="label">[8:5]</span></a> The Pentateuch Examined, vol. iv. p. 158.</p></div> + +<div class="footnote"><p><a name="Footnote_9:1_41" id="Footnote_9:1_41"></a><a href="#FNanchor_9:1_41"><span class="label">[9:1]</span></a> See <a href="#CHAPTER_XI">Chapter xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_9:2_42" id="Footnote_9:2_42"></a><a href="#FNanchor_9:2_42"><span class="label">[9:2]</span></a> Mr. Smith says, "Whatever the primitive account 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 Pentateuch omits a +number of incidents and explanations—for instance, as to the origin of +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. 13, 14.)</p></div> + +<div class="footnote"><p><a name="Footnote_9:3_43" id="Footnote_9:3_43"></a><a href="#FNanchor_9:3_43"><span class="label">[9:3]</span></a> Smith: Chaldean Account of Genesis, p. 88.</p></div> + +<div class="footnote"><p><a name="Footnote_9:4_44" id="Footnote_9:4_44"></a><a href="#FNanchor_9:4_44"><span class="label">[9:4]</span></a> Ibid. p. 89.</p></div> + +<div class="footnote"><p><a name="Footnote_9:5_45" id="Footnote_9:5_45"></a><a href="#FNanchor_9:5_45"><span class="label">[9:5]</span></a> Ibid. p. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_10:1_46" id="Footnote_10:1_46"></a><a href="#FNanchor_10:1_46"><span class="label">[10:1]</span></a> Murray's Mythology, p. 208.</p></div> + +<div class="footnote"><p><a name="Footnote_10:2_47" id="Footnote_10:2_47"></a><a href="#FNanchor_10:2_47"><span class="label">[10:2]</span></a> Kalisch's Com. vol. i. p. 64.</p></div> + +<div class="footnote"><p><a name="Footnote_11:1_48" id="Footnote_11:1_48"></a><a href="#FNanchor_11:1_48"><span class="label">[11:1]</span></a> Goldziher: Hebrew Mythology, p. 87.</p></div> + +<div class="footnote"><p><a name="Footnote_11:2_49" id="Footnote_11:2_49"></a><a href="#FNanchor_11:2_49"><span class="label">[11:2]</span></a> Com. on the Old Test. vol. i. p. 70.</p></div> + +<div class="footnote"><p><a name="Footnote_11:3_50" id="Footnote_11:3_50"></a><a href="#FNanchor_11:3_50"><span class="label">[11:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_11:4_51" id="Footnote_11:4_51"></a><a href="#FNanchor_11:4_51"><span class="label">[11:4]</span></a> Ibid. "The fruit, and sap of this '<i>Tree of Life</i>' begat +immortality." (Bonwick: Egyptian Belief, p. 240.)</p></div> + +<div class="footnote"><p><a name="Footnote_11:5_52" id="Footnote_11:5_52"></a><a href="#FNanchor_11:5_52"><span class="label">[11:5]</span></a> See Montfaucon: L'Antiquité Expliquée, vol. i. p. 211, +and Pl. cxxxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_12:1_53" id="Footnote_12:1_53"></a><a href="#FNanchor_12:1_53"><span class="label">[12:1]</span></a> Faber: Origin Pagan Idolatry, vol. i. p. 443; in +Anacalypsis, vol. i. p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_12:2_54" id="Footnote_12:2_54"></a><a href="#FNanchor_12:2_54"><span class="label">[12:2]</span></a> Tree and Serpent Worship, p. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_12:3_55" id="Footnote_12:3_55"></a><a href="#FNanchor_12:3_55"><span class="label">[12:3]</span></a> Prog. Relig. Ideas, vol. i. p. 159.</p></div> + +<div class="footnote"><p><a name="Footnote_12:4_56" id="Footnote_12:4_56"></a><a href="#FNanchor_12:4_56"><span class="label">[12:4]</span></a> See Bunsen's Keys of St. Peter, p. 414.</p></div> + +<div class="footnote"><p><a name="Footnote_12:5_57" id="Footnote_12:5_57"></a><a href="#FNanchor_12:5_57"><span class="label">[12:5]</span></a> Colenso: The Pentateuch Examined, vol. iv. p. 153.</p></div> + +<div class="footnote"><p><a name="Footnote_12:6_58" id="Footnote_12:6_58"></a><a href="#FNanchor_12:6_58"><span class="label">[12:6]</span></a> Buckley: Cities of the Ancient World, p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_12:7_59" id="Footnote_12:7_59"></a><a href="#FNanchor_12:7_59"><span class="label">[12:7]</span></a> Müller: Hist. Sanskrit Literature, p. 559.</p></div> + +<div class="footnote"><p><a name="Footnote_13:1_60" id="Footnote_13:1_60"></a><a href="#FNanchor_13:1_60"><span class="label">[13:1]</span></a> See Wake: Phallism in Ancient Religions, pp. 46, 47; and +Maurice: Hist. Hindostan, vol. i. p. 408.</p></div> + +<div class="footnote"><p><a name="Footnote_13:2_61" id="Footnote_13:2_61"></a><a href="#FNanchor_13:2_61"><span class="label">[13:2]</span></a> Hardwick: Christ and Other Masters, p. 215.</p></div> + +<div class="footnote"><p><a name="Footnote_13:3_62" id="Footnote_13:3_62"></a><a href="#FNanchor_13:3_62"><span class="label">[13:3]</span></a> 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 "Adima and Heva," +which is certainly not the case. The "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 <i>Pico d' Adama</i> +(Adam's Peak), evidently invented these other names. (See Maurice's +Hist. Hindostan, vol. i. pp. 301, 362, and vol. ii. p. 242).</p></div> + +<div class="footnote"><p><a name="Footnote_13:4_63" id="Footnote_13:4_63"></a><a href="#FNanchor_13:4_63"><span class="label">[13:4]</span></a> See Smith's Bible Dic. Art. "Cherubim," and Lenormant's +Beginning of History, ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_15:1_64" id="Footnote_15:1_64"></a><a href="#FNanchor_15:1_64"><span class="label">[15:1]</span></a> See Prog. Relig. Ideas, vol. i. pp. 206-210, The +Pentateuch Examined, vol. iv. pp. 152, 153, and Legends of the +Patriarchs, p. 38.</p></div> + +<div class="footnote"><p><a name="Footnote_15:2_65" id="Footnote_15:2_65"></a><a href="#FNanchor_15:2_65"><span class="label">[15:2]</span></a> Legends of the Patriarchs, p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_15:3_66" id="Footnote_15:3_66"></a><a href="#FNanchor_15:3_66"><span class="label">[15:3]</span></a> Quoted by Müller: The Science of Relig., p. 302.</p></div> + +<div class="footnote"><p><a name="Footnote_15:4_67" id="Footnote_15:4_67"></a><a href="#FNanchor_15:4_67"><span class="label">[15:4]</span></a> See Mallet's Northern Antiquities, p. 409.</p></div> + +<div class="footnote"><p><a name="Footnote_15:5_68" id="Footnote_15:5_68"></a><a href="#FNanchor_15:5_68"><span class="label">[15:5]</span></a> See Baring Gould's Legends of the Patriarchs; Squire's +Serpent Symbol, p. 161, and Wake's Phallism in Ancient Religions, p. +41.</p></div> + +<div class="footnote"><p><a name="Footnote_16:1_69" id="Footnote_16:1_69"></a><a href="#FNanchor_16:1_69"><span class="label">[16:1]</span></a> Quoted by Higgins: Anacalypsis, vol. i. p. 403.</p></div> + +<div class="footnote"><p><a name="Footnote_16:2_70" id="Footnote_16:2_70"></a><a href="#FNanchor_16:2_70"><span class="label">[16:2]</span></a> Tod's Hist. Raj., p. 581, quoted by Higgins: +Anacalypsis, vol. i. p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_16:3_71" id="Footnote_16:3_71"></a><a href="#FNanchor_16:3_71"><span class="label">[16:3]</span></a> L'Antiquité Expliquée, vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_17:1_72" id="Footnote_17:1_72"></a><a href="#FNanchor_17:1_72"><span class="label">[17:1]</span></a> Sir William Jones, the first president of the Royal +Asiatic Society, saw this when he said: "Either the first eleven +chapters of Genesis, all due allowance being made for a figurative +Eastern style, are <i>true</i>, or the whole fabric of our religion is +false." (In Asiatic Researches, vol. i. p. 225.) And so also did the +learned Thomas Maurice, for he says: "If the Mosaic History be 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. 20.)</p></div> + +<div class="footnote"><p><a name="Footnote_18:1_73" id="Footnote_18:1_73"></a><a href="#FNanchor_18:1_73"><span class="label">[18:1]</span></a> The above extracts are quoted by Bishop Colenso, in The +Pentateuch Examined, vol. ii. pp. 10-12, from which we take them.</p></div> + +<div class="footnote"><p><a name="Footnote_18:2_74" id="Footnote_18:2_74"></a><a href="#FNanchor_18:2_74"><span class="label">[18:2]</span></a> "<i>Cosmogony</i>" 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 regard to the geological +antiquity of the world, evolution, atheism, pantheism, &c. He +believes—and rightly too—that, "<i>if the account of Creation in Genesis +falls, Christ and the apostles follow: if the book of Genesis is +erroneous, so also are the Gospels</i>."</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> +<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2> + +<h3>THE DELUGE.<a name="FNanchor_19:1_75" id="FNanchor_19:1_75"></a><a href="#Footnote_19:1_75" class="fnanchor" style="font-weight: normal; font-size: 70%;">[19:1]</a></h3> + + +<p>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 +<i>giants</i> in the earth in those days,<a name="FNanchor_19:2_76" id="FNanchor_19:2_76"></a><a href="#Footnote_19:2_76" class="fnanchor">[19:2]</a> and also . . . mighty men . . . +men of renown."</p> + +<p>But these "giants" and "mighty men" were very wicked, "and God saw the +wickedness of man . . . <i>and it repented the Lord that he had made man +upon the earth</i>,<a name="FNanchor_19:3_77" id="FNanchor_19:3_77"></a><a href="#Footnote_19:3_77" class="fnanchor">[19:3]</a> and it grieved him at his heart. And the Lord +said; I will destroy man whom I 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, I will <span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>destroy +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, to 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, <i>two</i> 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 thing of the +earth after his kind, <i>two</i> 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. +<i>Thus did Noah, according to all that God commanded him.</i>"<a name="FNanchor_20:1_78" id="FNanchor_20:1_78"></a><a href="#Footnote_20:1_78" class="fnanchor">[20:1]</a></p> + +<p>When the ark was finished, the Lord said unto Noah:</p> + +<div class="blockquot"><p>"Come thou and all thy house into the ark. . . . Of every clean +beast thou shalt take to thee by <i>sevens</i>, 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 <i>sevens</i>, the male and +the female."<a name="FNanchor_20:2_79" id="FNanchor_20:2_79"></a><a href="#Footnote_20:2_79" class="fnanchor">[20:2]</a></p></div> + +<p>Here, again, as in the Eden myth, there is a <i>contradiction</i>. We have +seen that the Lord told Noah to bring into the ark "of every living +thing, of all flesh, <i>two</i> of <i>every sort</i>," 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 <i>sevens</i>," and, "of fowls also of the air by +<i>sevens</i>." This is owing to the story having been written by <i>two +different writers</i>—the Jehovistic, and the Elohistic—one of which took +from, and added to the narrative of the other.<a name="FNanchor_20:3_80" id="FNanchor_20:3_80"></a><a href="#Footnote_20:3_80" class="fnanchor">[20:3]</a> The account goes on +to say, that:</p> + +<div class="blockquot"><p>"Noah went in, and his sons, and his wife, and his sons' wives +with him, into the ark. . . . Of <i>clean</i> beasts, and of beasts +<i>that are not clean</i>, and of <i>fowls</i>, and of <i>every thing</i> +that creepeth upon the earth, there went in <i>two and two</i>, +unto Noah into the ark, the male and the female, <i>as God had +commanded Noah</i>."<a name="FNanchor_20:4_81" id="FNanchor_20:4_81"></a><a href="#Footnote_20:4_81" class="fnanchor">[20:4]</a></p></div> + +<p>We see, then, that Noah took into the ark <i>of all kinds</i> of beasts, of +<i>fowls</i>, and of every thing that creepeth, <i>two of every sort</i>, and that +this was "<i>as God had commanded Noah</i>." This clearly shows that the +writer of these words knew nothing of the command <span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span>to take in <i>clean +beasts</i>, and <i>fowls</i> of the air, by <i>sevens</i>. We are further assured, +that, "<i>Noah did according to all that the Lord commanded him</i>."</p> + +<p>After Noah 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, <i>and the windows of heaven were opened</i>. +And the rain was upon the earth <i>forty days and forty nights</i>. . . . . And +the waters prevailed exceedingly 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 +Noah only remained alive, and they that were with him in the ark."<a name="FNanchor_21:1_82" id="FNanchor_21:1_82"></a><a href="#Footnote_21:1_82" class="fnanchor">[21:1]</a> +The object of the flood was now accomplished, "<i>all flesh died that +moved upon the earth</i>." 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 <i>forty days</i>, that Noah 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." . . .</p> + +<p>At the end of <i>seven</i> 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."</p> + +<p>At the end of another <i>seven</i> days, he again "sent forth the dove, which +returned not again to him any more."</p> + +<p>And the ark rested in the <i>seventh</i> month, on the seventeenth day of the +month, upon the mountains of Ararat. Then Noah 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 Noah 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 any more for man's sake."<a name="FNanchor_21:2_83" id="FNanchor_21:2_83"></a><a href="#Footnote_21:2_83" class="fnanchor">[21:2]</a></p> + +<p><span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span></p><p>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 <i>their own</i> +progenitors.</p> + +<p>The first of these which we shall notice, and the one with which the +Hebrew agrees most closely, having been copied from it,<a name="FNanchor_22:1_84" id="FNanchor_22:1_84"></a><a href="#Footnote_22:1_84" class="fnanchor">[22:1]</a> is the +<i>Chaldean</i>, as given by Berosus, the Chaldean historian.<a name="FNanchor_22:2_85" id="FNanchor_22:2_85"></a><a href="#Footnote_22:2_85" class="fnanchor">[22:2]</a> It is as +follows:</p> + +<div class="blockquot"><p>"After the death of Ardates (the ninth king of the Chaldeans), +his son <i>Xisuthrus</i> reigned eighteen sari. In his time +happened a great <i>deluge</i>, 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 enjoined 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 with 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 he offered up a prayer for the good of +mankind. He then obeyed the divine admonition, and built a +vessel five stadia in length, and two in breadth. Into this he +put everything which he had prepared, and last of all conveyed +into it his wife, his children, and his 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 now 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 waters. +He 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 quitted it with his wife, his +daughter, and the pilot. Xisuthrus then paid his adoration to +the earth, and, having constructed an altar, offered +sacrifices to the gods."<a name="FNanchor_22:3_86" id="FNanchor_22:3_86"></a><a href="#Footnote_22:3_86" class="fnanchor">[22:3]</a></p></div> + +<p>This account, given by Berosus, which agrees in almost every particular +with that found in Genesis, 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:</p> + +<div class="blockquot"><p>"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 <span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span>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 we 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 does not always +coincide even with the account of the same events given by +Berosus from Chaldean sources."<a name="FNanchor_23:1_87" id="FNanchor_23:1_87"></a><a href="#Footnote_23:1_87" class="fnanchor">[23:1]</a></p></div> + +<p>The most important points are the same however, <i>i. e.</i>, <i>in both cases</i> +the virtuous man is informed by the Lord that a flood is about to take +place, which would destroy mankind. <i>In both cases</i> they are commanded +to build a vessel or ark, to enter it with their families, and to take +in beasts, birds, and everything that creepeth, also to provide +themselves with food. <i>In both cases</i> they send out a bird from the ark +<i>three times</i>—the third time it failed to return. <i>In both cases</i> they +land on a mountain, and upon leaving the ark they offer up a sacrifice +to the gods. Xisuthrus was the tenth king,<a name="FNanchor_23:2_88" id="FNanchor_23:2_88"></a><a href="#Footnote_23:2_88" class="fnanchor">[23:2]</a> and Noah the tenth +patriarch.<a name="FNanchor_23:3_89" id="FNanchor_23:3_89"></a><a href="#Footnote_23:3_89" class="fnanchor">[23:3]</a> Xisuthrus had three sons (Zerovanos, Titan and +Japetosthes),<a name="FNanchor_23:4_90" id="FNanchor_23:4_90"></a><a href="#Footnote_23:4_90" class="fnanchor">[23:4]</a> and Noah had three sons (Shem, Ham and +Japhet).<a name="FNanchor_23:5_91" id="FNanchor_23:5_91"></a><a href="#Footnote_23:5_91" class="fnanchor">[23:5]</a></p> + +<p>As Cory remarks in his "Ancient Fragments," <ins class="corr" title="original has quotation mark followed by The">the</ins> history of the flood, as +given by Berosus, so remarkably corresponds with the Biblical account of +the Noachian Deluge, that no one can doubt that both proceeded from one +source—they are evidently transcriptions, except the names, from some +ancient document.<a name="FNanchor_23:6_92" id="FNanchor_23:6_92"></a><a href="#Footnote_23:6_92" class="fnanchor">[23:6]</a></p> + +<p>This legend became known to the Jews from Chaldean sources,<a name="FNanchor_23:7_93" id="FNanchor_23:7_93"></a><a href="#Footnote_23:7_93" class="fnanchor">[23:7]</a> it was +not known in the country (Egypt) out of which they evidently came.<a name="FNanchor_23:8_94" id="FNanchor_23:8_94"></a><a href="#Footnote_23:8_94" class="fnanchor">[23:8]</a> +Egyptian history, it is said, had gone on <span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span>uninterrupted for ten +thousand years before the time assigned for the birth of Jesus.<a name="FNanchor_24:1_95" id="FNanchor_24:1_95"></a><a href="#Footnote_24:1_95" class="fnanchor">[24:1]</a> +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 +Nile.<a name="FNanchor_24:2_96" id="FNanchor_24:2_96"></a><a href="#Footnote_24:2_96" class="fnanchor">[24:2]</a> The Egyptian Bible, <i>which is by far the most ancient of all +holy books<a name="FNanchor_24:3_97" id="FNanchor_24:3_97"></a><a href="#Footnote_24:3_97" class="fnanchor">[24:3]</a>, knew nothing of the Deluge</i>.<a name="FNanchor_24:4_98" id="FNanchor_24:4_98"></a><a href="#Footnote_24:4_98" class="fnanchor">[24:4]</a> The Phra (or +Pharaoh) Khoufou-Cheops 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.<a name="FNanchor_24:5_99" id="FNanchor_24:5_99"></a><a href="#Footnote_24:5_99" class="fnanchor">[24:5]</a> A number of other +nations of antiquity are found destitute of any story of a flood,<a name="FNanchor_24:6_100" id="FNanchor_24:6_100"></a><a href="#Footnote_24:6_100" class="fnanchor">[24:6]</a> +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.<a name="FNanchor_24:7_101" id="FNanchor_24:7_101"></a><a href="#Footnote_24:7_101" class="fnanchor">[24:7]</a></p> + +<p>The <i>Hindoo</i> legend of the Deluge is as follows:</p> + +<div class="blockquot"><p>"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 time a pious man named +<i>Satyavrata</i>, 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, he +appeared before him in the form of <i>Vishnu</i> (the Preserver) +and said: In <i>seven</i> days from the present time . . . the worlds +will be plunged in an ocean of death, but in the midst of the +destroying waves, a large vessel, sent by me for thy use, +shall stand before thee. Then shalt thou take all medicinal +herbs, all the variety of feeds, and, accompanied by <i>seven</i> +saints, encircled by <i>pairs</i> of all brute animals, thou shalt +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 shalt 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, O chief of men, until a night of <i>Brahma</i> +shall be completely ended. Thou shalt then <span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>know my true +greatness, rightly named the Supreme Godhead; by my favor, all +thy questions shall be answered, and thy mind abundantly +instructed."</p></div> + +<p>Being thus 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. He, +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.</p> + +<p><i>Vishnu</i> then appeared before them, in the form of a fish, as he had +said, and Satyavrata fastened a cable to his horn.</p> + +<p>The deluge in time abated, and Satyavrata, instructed in all divine and +human knowledge, was appointed, by the favor of <i>Vishnu</i>, the Seventh +Menu. After coming forth from the ark he offers up a sacrifice to +Brahma.<a name="FNanchor_25:1_102" id="FNanchor_25:1_102"></a><a href="#Footnote_25:1_102" class="fnanchor">[25:1]</a></p> + +<p>The ancient temples of Hindostan contain representations of Vishnu +sustaining the earth while overwhelmed by the waters of the deluge. <i>A +rainbow is seen on the surface of the subsiding waters.</i><a name="FNanchor_25:2_103" id="FNanchor_25:2_103"></a><a href="#Footnote_25:2_103" class="fnanchor">[25:2]</a></p> + +<p>The <i>Chinese</i> 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 +<i>hung-shwuy</i> (great water), almost ruined the country, and is spoken of +by Chinese writers with sentiments of horror. The <i>Shoo-King</i>, 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.<a name="FNanchor_25:3_104" id="FNanchor_25:3_104"></a><a href="#Footnote_25:3_104" class="fnanchor">[25:3]</a></p> + +<p>The <i>Parsees</i> 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.<a name="FNanchor_25:4_105" id="FNanchor_25:4_105"></a><a href="#Footnote_25:4_105" class="fnanchor">[25:4]</a></p> + +<p>In the <i>Zend-Avesta</i>, 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 <span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>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.<a name="FNanchor_26:1_106" id="FNanchor_26:1_106"></a><a href="#Footnote_26:1_106" class="fnanchor">[26:1]</a></p> + +<p>The ancient <i>Greeks</i> had records of a flood which destroyed nearly the +whole human race.<a name="FNanchor_26:2_107" id="FNanchor_26:2_107"></a><a href="#Footnote_26:2_107" class="fnanchor">[26:2]</a> The story is as follows:</p> + +<div class="blockquot"><p>"From his 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 words 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 he gave the word that a flood of waters should be let +loose upon the earth, that the sons of men might die for their +great wickedness. So the west wind rose in its might, and the +dark rain-clouds veiled the whole heaven, for the winds of the +north 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 Phthia, Deukalion looked forth on the angry +sky, and, when he saw the waters swelling in the valleys +beneath, he called Pyrrha, his wife, and said to her: 'The +time has come of which my father, the wise Prometheus, +forewarned me. Make ready, therefore, the ark which I have +built, and place in it all that we may need for food while the +flood of waters is out upon the earth.' . . . Then Pyrrha +hastened to make all things ready, and they waited till the +waters rose up to the highlands of Phthia and floated away the +ark of Deukalion. The fishes 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."</p></div> + +<p>When the flood began to abate, the ark rested on Mount Parnassus, and +Deucalion, with his 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.<a name="FNanchor_26:3_108" id="FNanchor_26:3_108"></a><a href="#Footnote_26:3_108" class="fnanchor">[26:3]</a></p> + +<p>According to Ovid (a Grecian writer born 43 <span class="allcapsc">B. C.</span>), Deucalion does not +venture out of the ark until a dove which he sent out returns to him +with an olive branch.<a name="FNanchor_26:4_109" id="FNanchor_26:4_109"></a><a href="#Footnote_26:4_109" class="fnanchor">[26:4]</a></p> + +<p><span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span></p><p>It was at one time extensively believed, even by intelligent scholars, +that the myth of Deucalion was a corrupted tradition of the Noachian +deluge, <i>but this untenable opinion is now all but universally +abandoned</i>.<a name="FNanchor_27:1_110" id="FNanchor_27:1_110"></a><a href="#Footnote_27:1_110" class="fnanchor">[27:1]</a></p> + +<p>The legend was found in the West among the Kelts. They believed 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.<a name="FNanchor_27:2_111" id="FNanchor_27:2_111"></a><a href="#Footnote_27:2_111" class="fnanchor">[27:2]</a></p> + +<p>The ancient <i>Scandinavians</i> had their legend of a deluge. The <i>Edda</i> +describes this deluge, from which only one man escapes, with his family, +by means of a bark.<a name="FNanchor_27:3_112" id="FNanchor_27:3_112"></a><a href="#Footnote_27:3_112" class="fnanchor">[27:3]</a> It was also found among the ancient Mexicans. +They believed that a man named Coxcox, and his wife, survived the +deluge. Lord Kingsborough, speaking of this legend,<a name="FNanchor_27:4_113" id="FNanchor_27:4_113"></a><a href="#Footnote_27:4_113" class="fnanchor">[27:4]</a> 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, &c., is the same in +general character with that of the Bible.</p> + +<hr style='width: 45%;' /> + +<p>Dr. Brinton also speaks of the <i>Mexican</i> tradition.<a name="FNanchor_27:5_114" id="FNanchor_27:5_114"></a><a href="#Footnote_27:5_114" class="fnanchor">[27:5]</a> They had not +only the story of sending out the <i>bird</i>, but related that the ark +landed <i>on a mountain</i>. The tradition of a deluge was also found among +the Brazilians, and among many Indian tribes.<a name="FNanchor_27:6_115" id="FNanchor_27:6_115"></a><a href="#Footnote_27:6_115" class="fnanchor">[27:6]</a> The mountain 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 <i>Chaldeans</i> and <i>Hebrews</i>—the place +where the ark landed. The <i>Greeks</i> pointed to Mount Parnassus; the +<i>Hindoos</i> 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 Red 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 Colhuacan 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 <span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span>nations to have been places of +refuge for their ancestors when the fountains of the great deep broke +forth.</p> + +<p>The question now may naturally be asked, How could such a story have +originated unless there was some foundation for it?</p> + +<p>In answer to this question we will say that we do not think such a story +could have originated without some foundation for it, and that most, if +not all, legends, have a basis of truth underlying the fabulous, +although not always discernible. This story may have an <i>astronomical</i> +basis, as some suppose,<a name="FNanchor_28:1_116" id="FNanchor_28:1_116"></a><a href="#Footnote_28:1_116" class="fnanchor">[28:1]</a> or it may not. At any rate, it would be +very easy to transmit by memory the fact of the <i>sinking</i> of <i>an +island</i>, or that of <i>an earthquake</i>, or a <i>great flood</i>, 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 +"fire, 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."<a name="FNanchor_28:2_117" id="FNanchor_28:2_117"></a><a href="#Footnote_28:2_117" class="fnanchor">[28:2]</a></p> + +<p>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 at one period in the earth's history, such scenes +must have been of frequent occurrence. The science of geology +demonstrates this fact to us. <i>Local deluges</i> 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.</p> + +<p>During the <i>Champlain</i> period in the history of the world—which came +after the <i>Glacial</i> period—the climate became warmer, <i>the continents +sank</i>, and there were, consequently, continued <i>local floods</i> which must +have destroyed considerable animal life, including man. The foundation +of the deluge myth may have been laid at this time.</p> + +<p><span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span></p><p>Some may suppose that this is dating the history of man too far back, +making his history too remote; but such is not the case. There is every +reason to believe that man existed for ages <i>before the Glacial epoch</i>. +It must not be supposed that we have yet found remains of the earliest +human beings; there is evidence, however, that man existed during the +<i>Pliocene</i>, if not during the <i>Miocene</i> periods, when hoofed quadrupeds, +and Proboscidians abounded, human remains and implements having been +found mingled with remains of these animals.<a name="FNanchor_29:1_118" id="FNanchor_29:1_118"></a><a href="#Footnote_29:1_118" class="fnanchor">[29:1]</a></p> + +<p>Charles Darwin believed that the animal called man, might have been +properly called by that name at an epoch as remote as the <i>Eocene</i> +period.<a name="FNanchor_29:2_119" id="FNanchor_29:2_119"></a><a href="#Footnote_29:2_119" class="fnanchor">[29:2]</a> Man had probably lost his hairy covering by that time, and +had begun to look human.</p> + +<p>Prof. Draper, speaking of the antiquity of man, says:</p> + +<div class="blockquot"><p>"So far as investigations have gone, they <i>indisputably</i> refer +the existence of man to a date remote from us by many +<i>hundreds of thousands of years</i>," and that, "it is difficult +to assign a shorter date from the last glaciation of Europe +than a quarter of a million of years, <i>and human existence +antedates that</i>."<a name="FNanchor_29:3_120" id="FNanchor_29:3_120"></a><a href="#Footnote_29:3_120" class="fnanchor">[29:3]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"Recent researches give reason to believe that, under low and +base grades, the existence of man can be traced back into the +<i>Tertiary</i> times. He was contemporary with the Southern +Elephant, the Rhinoceros-leptorhinus, the great Hippopotamus, +perhaps even in the <i>Miocene</i>, contemporary with the +Mastodon."<a name="FNanchor_29:4_121" id="FNanchor_29:4_121"></a><a href="#Footnote_29:4_121" class="fnanchor">[29:4]</a></p></div> + +<p><span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p><p>Prof. Huxley closes his "Evidence as to Man's Place in Nature," by +saying:</p> + +<div class="blockquot"><p>"Where must we look for primeval man? Was the oldest <i>Homo +Sapiens</i> Pliocene or Miocene, <i>or yet more ancient</i>? . . . If any +form of the doctrine of progressive development is correct, +<i>we must extend by long epochs the most liberal estimate that +has yet been made of the antiquity of man</i>."<a name="FNanchor_30:1_122" id="FNanchor_30:1_122"></a><a href="#Footnote_30:1_122" class="fnanchor">[30:1]</a></p></div> + +<p>Prof. Oscar Paschel, 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:</p> + +<div class="blockquot"><p>"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, <i>and therefore of +the Mammalia of the Geological period antecedent to our +own</i>."<a name="FNanchor_30:2_123" id="FNanchor_30:2_123"></a><a href="#Footnote_30:2_123" class="fnanchor">[30:2]</a></p></div> + +<p>The positive evidence of man's existence during the <i>Tertiary</i> period, +are facts which must firmly convince every one—who is willing to be +convinced—of <i>the great antiquity of man</i>. We might multiply our +authorities, but deem it unnecessary.</p> + +<p>The observation of shells, corals, and other remains of <i>aquatic +animals</i>, in places above the level of the sea, and even on high +mountains, may have given rise to legends of a great flood.</p> + +<p>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 places away from the sea, <i>therefore the sea +must once have been there</i>.</p> + +<p>It is only quite recently that the presence of fossil shells, &c., on +high mountains, has been abandoned as evidence of the Noachic flood.</p> + +<p>Mr. Tylor tells us that in the ninth edition of "Horne's Introduction to +the Scriptures," published in 1846, the evidence of fossils <i>is +confidently held to prove</i> the universality of the Deluge; <i>but the +argument disappears from the next edition, published ten years +later</i>.<a name="FNanchor_30:3_124" id="FNanchor_30:3_124"></a><a href="#Footnote_30:3_124" class="fnanchor">[30:3]</a></p> + +<p>Besides fossil remains of aquatic animals, <i>boats</i> have been found on +tops of mountains.<a name="FNanchor_30:4_125" id="FNanchor_30:4_125"></a><a href="#Footnote_30:4_125" class="fnanchor">[30:4]</a> A discovery of this kind may have given rise to +the story of an <i>ark</i> having been made in which to preserve the favored +ones from the waters, and of its landing on a mountain.<a name="FNanchor_30:5_126" id="FNanchor_30:5_126"></a><a href="#Footnote_30:5_126" class="fnanchor">[30:5]</a></p> + +<p><span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span></p><p>Before closing this chapter, it may be well to notice a striking +incident in the legend we have been treating, <i>i. e.</i>, the frequent +occurrence of the number <i>seven</i> in the narrative. For instance: the +Lord commands Noah to take into the ark clean beasts by <i>sevens</i>, and +fowls also by <i>sevens</i>, and tells him that in <i>seven</i> days he will cause +it to rain upon the earth. We are also told that the ark rested in the +<i>seventh</i> month, and the <i>seven</i>teenth day of the month, upon the +mountains of Ararat. After sending the dove out of the ark the first +time, Noah waited <i>seven</i> days before sending it out again. After +sending the dove out the second time, "he stayed yet another <i>seven</i> +days" ere he again sent forth the dove.</p> + +<p><i>This coincidence arises from the mystic power attached to the number +seven, derived from its frequent occurrence in astrology.</i></p> + +<p>We find that in <i>all religions</i> of antiquity the number <i>seven</i>—which +applied to the <i>sun</i>, <i>moon</i> and the <i>five planets</i> known to the +ancients—is a <i>sacred number</i>, represented in all kinds and sorts of +forms;<a name="FNanchor_31:1_127" id="FNanchor_31:1_127"></a><a href="#Footnote_31:1_127" class="fnanchor">[31:1]</a> for instance: The candlestick with <i>seven</i> branches in the +temple of Jerusalem. The <i>seven</i> inclosures of the temple. The <i>seven</i> +doors of the cave of Mithras. The <i>seven</i> stories of the tower of +Babylon.<a name="FNanchor_31:2_128" id="FNanchor_31:2_128"></a><a href="#Footnote_31:2_128" class="fnanchor">[31:2]</a> The <i>seven</i> gates of Thebes.<a name="FNanchor_31:3_129" id="FNanchor_31:3_129"></a><a href="#Footnote_31:3_129" class="fnanchor">[31:3]</a> The flute of <i>seven</i> +pipes generally put into the hand of the god Pan. The lyre of <i>seven</i> +strings touched by Apollo. The book of "Fate," composed of <i>seven</i> +books. The <i>seven</i> prophetic rings of the Brahmans.<a name="FNanchor_31:4_130" id="FNanchor_31:4_130"></a><a href="#Footnote_31:4_130" class="fnanchor">[31:4]</a> The <i>seven</i> +stones—consecrated to the <i>seven</i> planets—in Laconia.<a name="FNanchor_31:5_131" id="FNanchor_31:5_131"></a><a href="#Footnote_31:5_131" class="fnanchor">[31:5]</a> The +division into <i>seven</i> castes adopted by the Egyptians and Indians. The +<i>seven</i> idols of the Bonzes. The <i>seven</i> altars of the monument of +Mithras. The <i>seven</i> great spirits invoked by the Persians. The <i>seven</i> +archangels of the Chaldeans. The <i>seven</i> archangels of the Jews.<a name="FNanchor_31:6_132" id="FNanchor_31:6_132"></a><a href="#Footnote_31:6_132" class="fnanchor">[31:6]</a></p> + +<p><span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span></p><p>The <i>seven</i> days in the week.<a name="FNanchor_32:1_133" id="FNanchor_32:1_133"></a><a href="#Footnote_32:1_133" class="fnanchor">[32:1]</a> The <i>seven</i> sacraments of the +Christians. The <i>seven</i> wicked spirits of the Babylonians. The +sprinkling of blood <i>seven</i> times upon the altars of the Egyptians. The +<i>seven</i> mortal sins of the Egyptians. The hymn of <i>seven</i> vowels chanted +by the Egyptian priests.<a name="FNanchor_32:2_134" id="FNanchor_32:2_134"></a><a href="#Footnote_32:2_134" class="fnanchor">[32:2]</a> The <i>seven</i> branches of the Assyrian +"Tree of Life." Agni, <ins class="corr" title="original has the the">the</ins> Hindoo god, is represented with <i>seven</i> arms. +Sura's<a name="FNanchor_32:3_135" id="FNanchor_32:3_135"></a><a href="#Footnote_32:3_135" class="fnanchor">[32:3]</a> horse was represented with <i>seven</i> heads. <i>Seven</i> churches +are spoken of in the Apocalypse. Balaam builded <i>seven</i> altars, and +offered <i>seven</i> bullocks and <i>seven</i> rams on each altar. Pharaoh saw +<i>seven</i> kine, &c., in his dream. The "Priest of Midian" had <i>seven</i> +daughters. Jacob served <i>seven</i> years. Before Jericho <i>seven</i> priests +bare <i>seven</i> horns. Samson was bound with <i>seven</i> green withes, and his +marriage feast lasted <i>seven</i> 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 <span class="allcapsc">SEVEN</span> is a <i>sacred</i> number."</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_19:1_75" id="Footnote_19:1_75"></a><a href="#FNanchor_19:1_75"><span class="label">[19:1]</span></a> See "The Deluge in the Light of Modern Science," by +Prof. Wm. Denton: J. P. Mendum, Boston.</p></div> + +<div class="footnote"><p><a name="Footnote_19:2_76" id="Footnote_19:2_76"></a><a href="#FNanchor_19:2_76"><span class="label">[19:2]</span></a> "There were <i>giants</i> in the earth in those days." It is +a scientific fact that most races of men, in former ages, instead of +being <i>larger</i>, were <i>smaller</i> than at the present time. There is hardly +a suit of armor in the Tower of London, 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, and there is no proof +whatever—in fact, the opposite is certain—that there ever was a race +of what might properly be called <i>giants</i>, inhabiting the earth. Fossil +remains of large animals having been found by primitive man, <i>and a +legend invented to account for them</i>, 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, we believe (in +"The Andes and the Amazon"), that, near Punin, in South America, was +found the remains of an extinct species of the horse, the mastodon, and +other large animals. This discovery was made, owing to the assurance of +the natives that <i>giants</i> at one time had lived in that country, <i>and +that they had seen their remains at this certain place</i>. Many legends +have had a similar origin. But the originals of all the <i>Ogres</i> and +<i>Giants</i> to be found in the mythology of almost all nations of +antiquity, are the famous Hindoo demons, the <i>Rakshasas</i> of our Aryan +ancestors. The Rakshasas 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 <i>giants</i>, like <i>clouds</i>, with +hair and beard of the color of the <i>red lightning</i>. This description +explains their origin. <i>They are the dark, wicked and cruel clouds</i>, +personified.</p></div> + +<div class="footnote"><p><a name="Footnote_19:3_77" id="Footnote_19:3_77"></a><a href="#FNanchor_19:3_77"><span class="label">[19:3]</span></a> "And it <i>repented</i> the Lord that he had made man." (Gen. +iv.) "God is not a man that he should lie, neither the son of man that +<i>he should repent</i>." (Numb. xxiii. 19.)</p></div> + +<div class="footnote"><p><a name="Footnote_20:1_78" id="Footnote_20:1_78"></a><a href="#FNanchor_20:1_78"><span class="label">[20:1]</span></a> Gen. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_20:2_79" id="Footnote_20:2_79"></a><a href="#FNanchor_20:2_79"><span class="label">[20:2]</span></a> Gen. vi. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_20:3_80" id="Footnote_20:3_80"></a><a href="#FNanchor_20:3_80"><span class="label">[20:3]</span></a> See <a href="#CHAPTER_XI">chapter xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_20:4_81" id="Footnote_20:4_81"></a><a href="#FNanchor_20:4_81"><span class="label">[20:4]</span></a> The image of Osiris of Egypt was by the priests shut up +in a sacred ark on the 17th of Athyr (Nov. 13th), the very day and month +on which Noah is said to have entered his ark, (See Bonwick's Egyptian +Belief, p. 165, and Bunsen's Angel Messiah, p. 22.)</p></div> + +<div class="footnote"><p><a name="Footnote_21:1_82" id="Footnote_21:1_82"></a><a href="#FNanchor_21:1_82"><span class="label">[21:1]</span></a> Gen. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_21:2_83" id="Footnote_21:2_83"></a><a href="#FNanchor_21:2_83"><span class="label">[21:2]</span></a> Gen. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_22:1_84" id="Footnote_22:1_84"></a><a href="#FNanchor_22:1_84"><span class="label">[22:1]</span></a> See <a href="#CHAPTER_XI">chapter xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_22:2_85" id="Footnote_22:2_85"></a><a href="#FNanchor_22:2_85"><span class="label">[22:2]</span></a> Josephus, the Jewish historian, speaking of the flood of +Noah (Antiq. bk. 1, ch. iii.), says: "All the writers of the Babylonian +histories make mention of <i>this</i> flood and this ark."</p></div> + +<div class="footnote"><p><a name="Footnote_22:3_86" id="Footnote_22:3_86"></a><a href="#FNanchor_22:3_86"><span class="label">[22:3]</span></a> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_23:1_87" id="Footnote_23:1_87"></a><a href="#FNanchor_23:1_87"><span class="label">[23:1]</span></a> Chaldean Account of Genesis, pp. 285, 286.</p></div> + +<div class="footnote"><p><a name="Footnote_23:2_88" id="Footnote_23:2_88"></a><a href="#FNanchor_23:2_88"><span class="label">[23:2]</span></a> Volney: New Researches, p. 119; Chaldean Acct. of +Genesis, p. 290; Hist. Hindostan, vol. i. p. 417, and Dunlap's Spirit +Hist. p. 277.</p></div> + +<div class="footnote"><p><a name="Footnote_23:3_89" id="Footnote_23:3_89"></a><a href="#FNanchor_23:3_89"><span class="label">[23:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_23:4_90" id="Footnote_23:4_90"></a><a href="#FNanchor_23:4_90"><span class="label">[23:4]</span></a> Legends of the Patriarchs, pp. 109, 110.</p></div> + +<div class="footnote"><p><a name="Footnote_23:5_91" id="Footnote_23:5_91"></a><a href="#FNanchor_23:5_91"><span class="label">[23:5]</span></a> Gen. vi. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_23:6_92" id="Footnote_23:6_92"></a><a href="#FNanchor_23:6_92"><span class="label">[23:6]</span></a> The Hindoo ark-preserved Menu had <i>three</i> sons; Sama, +Cama, and Pra-Japati. (Faber: Orig. Pagan Idol.) The Bhattias, who live +between Delli and the Panjab, insist that they are descended from a +certain king called Salivahana, who had three sons, Bhat, Maha and +Thamaz<ins class="corr" title="original has extraneous quotation mark">.</ins> (Col. Wilford, in vol. ix. Asiatic Researches.) The Iranian hero +Thraetona had <i>three</i> sons. The Iranian Sethite Lamech had <i>three</i> sons, +and Hellen, the son of Deucalion, during whose time the flood is said to +have happened, had <i>three</i> sons. (Bunsen: The Angel-Messiah, pp. 70, +71.) All the ancient nations of Europe also describe their origin from +the <i>three</i> sons of some king or patriarch. The Germans said that Mannus +(son of the god Tuisco) had <i>three</i> sons, who were the original +ancestors of the three principal nations of Germany. The Scythians said +that Targytagus, the founder of their nation, had <i>three</i> sons, from +whom they were descended. A tradition among the Romans was that the +Cyclop Polyphemus had by Galatea <i>three</i> sons. Saturn had <i>three</i> sons, +Jupiter, Neptune, and Pluto; and Hesiod speaks of the <i>three</i> sons which +sprung from the marriage of heaven and earth. (See Mallet's Northern +Antiquities, p. 509.)</p></div> + +<div class="footnote"><p><a name="Footnote_23:7_93" id="Footnote_23:7_93"></a><a href="#FNanchor_23:7_93"><span class="label">[23:7]</span></a> See <a href="#CHAPTER_XI">chap. xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_23:8_94" id="Footnote_23:8_94"></a><a href="#FNanchor_23:8_94"><span class="label">[23:8]</span></a> "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 <a href="#CHAPTER_XI">ch. xi.</a> this work.)</p></div> + +<div class="footnote"><p><a name="Footnote_24:1_95" id="Footnote_24:1_95"></a><a href="#FNanchor_24:1_95"><span class="label">[24:1]</span></a> See Taylor's Diegesis, p. 198, and Knight's Ancient Art +and Mythology, p. 107. "Plato was told that Egypt had hymns dating back +ten thousand years before his time." (Bonwick: Egyptian Belief, p. 185.) +Plato lived 429 <span class="allcapsc">B. C.</span> 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 <i>eleven +thousand three hundred and forty years</i>. "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 priest places an image of himself there during his life-time; +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 +Raskenen—is about three thousand seven hundred years old. (See a Cairo +[Aug. 8th,] Letter to the London Times.)</p></div> + +<div class="footnote"><p><a name="Footnote_24:2_96" id="Footnote_24:2_96"></a><a href="#FNanchor_24:2_96"><span class="label">[24:2]</span></a> Owen: Man's Earliest History, p. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_24:3_97" id="Footnote_24:3_97"></a><a href="#FNanchor_24:3_97"><span class="label">[24:3]</span></a> Bonwick: Egyptian Belief, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_24:4_98" id="Footnote_24:4_98"></a><a href="#FNanchor_24:4_98"><span class="label">[24:4]</span></a> Ibid. p. 411.</p></div> + +<div class="footnote"><p><a name="Footnote_24:5_99" id="Footnote_24:5_99"></a><a href="#FNanchor_24:5_99"><span class="label">[24:5]</span></a> Owen: Man's Earliest History, pp. 27, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_24:6_100" id="Footnote_24:6_100"></a><a href="#FNanchor_24:6_100"><span class="label">[24:6]</span></a> Goldzhier: Hebrew Mytho. p. 319.</p></div> + +<div class="footnote"><p><a name="Footnote_24:7_101" id="Footnote_24:7_101"></a><a href="#FNanchor_24:7_101"><span class="label">[24:7]</span></a> Ibid. p. 320.</p></div> + +<div class="footnote"><p><a name="Footnote_25:1_102" id="Footnote_25:1_102"></a><a href="#FNanchor_25:1_102"><span class="label">[25:1]</span></a> Translated from the <i>Bhagavat</i> by Sir Wm. Jones, and +published in the first volume of the "Asiatic Researches," p. 230, <i>et +seq.</i> See also Maurice: Ind. Ant. ii. 277, <i>et seq.</i>, and Prof. Max +Müller's Hist. Ancient Sanskrit Literature, p. 425, <i>et seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_25:2_103" id="Footnote_25:2_103"></a><a href="#FNanchor_25:2_103"><span class="label">[25:2]</span></a> See Prog. Relig. Ideas, vol. i. p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_25:3_104" id="Footnote_25:3_104"></a><a href="#FNanchor_25:3_104"><span class="label">[25:3]</span></a> See Thornton's Hist. China, vol. i. p. 30, Prog. Relig. +Ideas, vol. i. p. 205, and Priestley, p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_25:4_105" id="Footnote_25:4_105"></a><a href="#FNanchor_25:4_105"><span class="label">[25:4]</span></a> Priestley, p. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_26:1_106" id="Footnote_26:1_106"></a><a href="#FNanchor_26:1_106"><span class="label">[26:1]</span></a> Bunce: Fairy Tales, Origin and Meaning, p. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_26:2_107" id="Footnote_26:2_107"></a><a href="#FNanchor_26:2_107"><span class="label">[26:2]</span></a> The <i>oldest</i> Greek mythology, however, has no such idea; +it cannot be proved to have been known to the Greeks earlier than the +6th century B. C. (See Goldzhier: Hebrew Mytho., p. 319.) This could not +have been the case had there ever been a <i>universal</i> deluge.</p></div> + +<div class="footnote"><p><a name="Footnote_26:3_108" id="Footnote_26:3_108"></a><a href="#FNanchor_26:3_108"><span class="label">[26:3]</span></a> Tales of Ancient Greece, pp. 72-74. "Apollodorus—a +Grecian mythologist, born 140 <span class="allcapsc">B. C.</span>,—having mentioned Deucalion +consigned to the ark, takes notice, upon his quitting it, of his +offering up an immediate sacrifice to God." (Chambers' Encyclo., art, +<i>Deluge</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_26:4_109" id="Footnote_26:4_109"></a><a href="#FNanchor_26:4_109"><span class="label">[26:4]</span></a> In Lundy's Monumental Christianity (p. 209, Fig. 137) +may be seen a representation of Deucalion and Pyrrha landing from the +ark. <i>A dove and olive branch</i> are depicted in the scene.</p></div> + +<div class="footnote"><p><a name="Footnote_27:1_110" id="Footnote_27:1_110"></a><a href="#FNanchor_27:1_110"><span class="label">[27:1]</span></a> Chambers' Encyclo., art. Deucalion.</p></div> + +<div class="footnote"><p><a name="Footnote_27:2_111" id="Footnote_27:2_111"></a><a href="#FNanchor_27:2_111"><span class="label">[27:2]</span></a> Baring-Gould: Legends of the Patriarchs, p. 114. See +also Myths of the British Druids, p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_27:3_112" id="Footnote_27:3_112"></a><a href="#FNanchor_27:3_112"><span class="label">[27:3]</span></a> See Mallet's Northern Antiquities, p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_27:4_113" id="Footnote_27:4_113"></a><a href="#FNanchor_27:4_113"><span class="label">[27:4]</span></a> Mex. Antiq. vol. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_27:5_114" id="Footnote_27:5_114"></a><a href="#FNanchor_27:5_114"><span class="label">[27:5]</span></a> Myths of the New World, pp. 203, 204.</p></div> + +<div class="footnote"><p><a name="Footnote_27:6_115" id="Footnote_27:6_115"></a><a href="#FNanchor_27:6_115"><span class="label">[27:6]</span></a> See Squire: Serpent Symbol, pp. 189, 190.</p></div> + +<div class="footnote"><p><a name="Footnote_28:1_116" id="Footnote_28:1_116"></a><a href="#FNanchor_28:1_116"><span class="label">[28:1]</span></a> Count de Volney says: "The Deluge mentioned by Jews, +Chaldeans, Greeks and Indians, as having destroyed the world, are one +and the same <i>physico-astronomical event</i> which is still repeated every +year," and that "all those personages that figure in the Deluge of Noah +and <ins class="corr" title="original has Xisuthus">Xisuthrus</ins>, are still in the celestial sphere. It was a real picture +of the calendar." (Researches in Ancient Hist., p. 124.) It was on the +same day that Noah is said to have shut 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.</p></div> + +<div class="footnote"><p><a name="Footnote_28:2_117" id="Footnote_28:2_117"></a><a href="#FNanchor_28:2_117"><span class="label">[28:2]</span></a> See Maurice's Indian Antiquities, vol. ii. p. 268.</p></div> + +<div class="footnote"><p><a name="Footnote_29:1_118" id="Footnote_29:1_118"></a><a href="#FNanchor_29:1_118"><span class="label">[29:1]</span></a> "In America, along with the bones of the <i>Mastodon</i> +imbedded in the alluvium of the Bourbense, were found arrow heads and +other traces of the savages who had killed this member of an order no +longer represented in that part of the world." (Herbert Spencer: +Principles of Sociology, vol. i. p. 17.)</p></div> + +<div class="footnote"><p><a name="Footnote_29:2_119" id="Footnote_29:2_119"></a><a href="#FNanchor_29:2_119"><span class="label">[29:2]</span></a> Darwin: Descent of Man, p. 156. We think it may not be +out of place to insert here what might properly be called: "<i>The Drama +of Life</i>," which is as follows: +</p></div> + +<table summary="Drama of Life by Darwin" border="0" cellpadding="2" cellspacing="0"> +<tr> + <td class="tdleft" colspan="2">Act i.</td> + <td class="tdleft">Azoic: Conflict of Inorganic Forces.</td> +</tr> +<tr> + <td class="tdleft" colspan="2">Act ii.</td> + <td class="tdleft">Paleozoic: Age of Invertebrates.</td> +</tr> +<tr> + <td class="tdleft" valign="middle">Primary</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt bl bb"> <br /> + <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft">Scene i. Eozoic: Enter Protozoans and Protophytes.<br /> + Scene ii. Silurian: Enter the Army of Invertebrates.<br /> + Scene iii. Devonian: Enter Fishes.<br /> + Scene iv. Carboniferous: (Age of Coal Plants) Enter First <i>Air</i> breathers.</td> +</tr> +<tr> + <td class="tdleft" colspan="2">Act iii.</td> + <td class="tdleft">Mesozoic: Enter Reptiles.</td> +</tr> +<tr> + <td class="tdleft" valign="middle">Secondary</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt bl bb"> <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft">Scene i. Triassic: Enter Batrachians.<br /> + Scene ii. Jurassic: Enter huge Reptiles of Sea, Land and Air.<br /> + Scene iii. Cretaceous: (Age of Chalk) Enter Ammonites.</td> +</tr> +<tr> + <td class="tdleft" colspan="2">Act iv.</td> + <td class="tdleft">Cenozoic: (Age of Mammals.)</td> +</tr> +<tr> + <td class="tdleft" valign="middle">Tertiary</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt bl bb"> <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft">Scene i. Eocene: Enter Marine Mammals, and probably <i>Man</i>.<br /> + Scene ii. Miocene: Enter Hoofed Quadrupeds.<br /> + Scene iii. Pliocene: Enter Proboscidians and Edentates.</td> +</tr> +<tr> + <td class="tdleft" colspan="2">Act v.</td> + <td class="tdleft">Post Tertiary: <i>Positive</i> Age of Man.</td> +</tr> +<tr> + <td class="tdleft" valign="middle" style="padding-right: 1em;">Post Tertiary</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt bl bb"> <br /> + <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft">Scene i. Glacial: Ice and Drift Periods.<br /> + Scene ii. Champlain: <i>Sinking Continents</i>; Warmer; Tropical Animals go <i>North</i>.<br /> + Scene iii. Terrace: Rising Continents; Colder.<br /> + Scene iv. Present: Enter Science, Iconoclasts, &c., &c.</td> +</tr> +</table> + +<div class="footnote"><p><a name="Footnote_29:3_120" id="Footnote_29:3_120"></a><a href="#FNanchor_29:3_120"><span class="label">[29:3]</span></a> Draper: Religion and Science, p. 199.</p></div> + +<div class="footnote"><p><a name="Footnote_29:4_121" id="Footnote_29:4_121"></a><a href="#FNanchor_29:4_121"><span class="label">[29:4]</span></a> Ibid. pp. 195, 196.</p></div> + +<div class="footnote"><p><a name="Footnote_30:1_122" id="Footnote_30:1_122"></a><a href="#FNanchor_30:1_122"><span class="label">[30:1]</span></a> Huxley: Man's Place in Nature, p. 184.</p></div> + +<div class="footnote"><p><a name="Footnote_30:2_123" id="Footnote_30:2_123"></a><a href="#FNanchor_30:2_123"><span class="label">[30:2]</span></a> Paschel: Races of Man, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_30:3_124" id="Footnote_30:3_124"></a><a href="#FNanchor_30:3_124"><span class="label">[30:3]</span></a> Tylor: Early History of Mankind, p. 328.</p></div> + +<div class="footnote"><p><a name="Footnote_30:4_125" id="Footnote_30:4_125"></a><a href="#FNanchor_30:4_125"><span class="label">[30:4]</span></a> Ibid. pp. 329, 330</p></div> + +<div class="footnote"><p><a name="Footnote_30:5_126" id="Footnote_30:5_126"></a><a href="#FNanchor_30:5_126"><span class="label">[30:5]</span></a> We know that many legends have originated in this way. +For example, Dr. Robinson, in his "Travels in Palestine" (ii. 586), +mentions a tradition that a city had once stood in a desert between +Petra and Hebron, the people of which had perished for their vices, and +been converted into stone. Mr. Seetzen, who went to the spot, found no +traces of ruins, but a number of stony concretions, resembling in form +and size the human head. <i>They had been ignorantly supposed to be +petrified heads, and a legend framed to account for their owners +suffering so terrible a fate.</i> Another illustration is as follows:—The +Kamchadals believe that volcanic mountains are the abode of devils, who, +after they have cooked their meals, fling the fire-brands out of the +chimney. Being asked what these devils eat, they said "<i>whales</i>." Here +we see, <i>first</i>, a story invented to account for the volcanic eruptions +from the mountains; and, <i>second</i>, a story invented to account for the +<i>remains of whales found on the mountains</i>. The savages <i>knew</i> that this +was true, "because their old people had said so, and believed it +themselves." (Related by Mr. Tylor, in his "<i>Early History of Mankind</i>," +p. 326.)</p></div> + +<div class="footnote"><p><a name="Footnote_31:1_127" id="Footnote_31:1_127"></a><a href="#FNanchor_31:1_127"><span class="label">[31:1]</span></a> "Everything of importance was calculated by, and fitted +into, this number (<span class="allcapsc">SEVEN</span>) by the Aryan philosophers,—ideas as well as +localities." (Isis Unveiled, vol. ii. p. 407).</p></div> + +<div class="footnote"><p><a name="Footnote_31:2_128" id="Footnote_31:2_128"></a><a href="#FNanchor_31:2_128"><span class="label">[31:2]</span></a> Each one being consecrated to a <i>planet</i>. 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. 269. See also The Angel Messiah, p. 106.)</p></div> + +<div class="footnote"><p><a name="Footnote_31:3_129" id="Footnote_31:3_129"></a><a href="#FNanchor_31:3_129"><span class="label">[31:3]</span></a> Each of which had the name of a <i>planet</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_31:4_130" id="Footnote_31:4_130"></a><a href="#FNanchor_31:4_130"><span class="label">[31:4]</span></a> On each of which the name of a <i>planet</i> was engraved.</p></div> + +<div class="footnote"><p><a name="Footnote_31:5_131" id="Footnote_31:5_131"></a><a href="#FNanchor_31:5_131"><span class="label">[31:5]</span></a> "There was to be seen in Laconia, <i>seven</i> columns +erected in honor of the <i>seven planets</i>." (Dupuis: Origin of Religious +Belief, p. 34.)</p></div> + +<div class="footnote"><p><a name="Footnote_31:6_132" id="Footnote_31:6_132"></a><a href="#FNanchor_31:6_132"><span class="label">[31:6]</span></a> "The Jews believed that the Throne of Jehovah was +surrounded by his <i>seven</i> high chiefs: Gabriel, Michael, Raphael, Uriel, +&c." (Bible for Learners, vol. iii. p. 46.)</p></div> + +<div class="footnote"><p><a name="Footnote_32:1_133" id="Footnote_32:1_133"></a><a href="#FNanchor_32:1_133"><span class="label">[32:1]</span></a> Each one being consecrated to a planet, and the Sun and +Moon. Sunday, "<i>Dies Solis</i>," sacred to the <span class="allcapsc">SUN</span>. Monday, "Dies Lunae," +sacred to the <span class="allcapsc">MOON</span>. Tuesday, sacred to Tuiso or <span class="smcap">Mars</span>. Wednesday, sacred +to Odin or Woden, and to <span class="smcap">Mercury</span>. Thursday, sacred to Thor and others. +Friday, sacred to Freia and <span class="smcap">Venus</span>. Saturday, sacred to <span class="smcap">Saturn</span>. "The +(ancient) Egyptians assigned a day of the week to the <span class="allcapsc">SUN</span>, <span class="allcapsc">MOON</span>, and +five planets, and the number <span class="allcapsc">SEVEN</span> was held there in great reverence." +(Kenrick: Egypt, i. 238.)</p></div> + +<div class="footnote"><p><a name="Footnote_32:2_134" id="Footnote_32:2_134"></a><a href="#FNanchor_32:2_134"><span class="label">[32:2]</span></a> "The Egyptian priests chanted the <i>seven</i> vowels as a +hymn addressed to <i>Serapis</i>." (The Rosicrucians, p. 143.)</p></div> + +<div class="footnote"><p><a name="Footnote_32:3_135" id="Footnote_32:3_135"></a><a href="#FNanchor_32:3_135"><span class="label">[32:3]</span></a> <i>Sura</i>: the Sun-god of the Hindoos.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> +<h2>CHAPTER III.</h2> + +<h3>THE TOWER OF BABEL.</h3> + + +<p>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.</p> + +<p>"And they said one to another, Go to, let us make brick, and burn them +thoroughly. And they had brick for stone, and slime had they for mortar.</p> + +<p>"And they said, Go to, let us build us a city, and a tower, <i>whose top +may reach unto heaven</i>, and let us make us a name, lest we be scattered +abroad upon the face of the whole earth. <i>And the Lord came down to see +the city and the tower</i>, which the children of men builded. And the Lord +said, Behold, 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, <i>let us go down</i>, 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 <i>Babel</i>, 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."<a name="FNanchor_33:1_136" id="FNanchor_33:1_136"></a><a href="#Footnote_33:1_136" class="fnanchor">[33:1]</a></p> + +<p>Such is the "Scripture" account of the origin of languages, which +differs somewhat from the ideas of Prof. Max Müller and other +philologists.</p> + +<p>Bishop Colenso tells us that:</p> + +<div class="blockquot"><p>"The story of the dispensation of tongues is connected by the +Jehovistic writer with the famous unfinished temple of +<i>Belus</i>, of which probably some wonderful reports had reached +him. . . . The derivation of the name <i>Babel</i> from the Hebrew +word <i>babal</i> (confound) which seems to be the connecting point +between the story and the tower of Babel, <i>is altogether +incorrect</i>."<a name="FNanchor_33:2_137" id="FNanchor_33:2_137"></a><a href="#Footnote_33:2_137" class="fnanchor">[33:2]</a></p></div> + +<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p><p>The literal meaning of the word being <i>house</i>, or <i>court</i>, or <i>gate</i> of +Bel, or gate of God.<a name="FNanchor_34:1_138" id="FNanchor_34:1_138"></a><a href="#Footnote_34:1_138" class="fnanchor">[34:1]</a></p> + +<p>John Fiske confirms this statement by saying:</p> + +<div class="blockquot"><p>"The name '<i>Babel</i>' is really '<i>Bab-il</i>', or '<i>The Gate of +God</i>'; but the Hebrew writer <i>erroneously</i> derives the word +from the root '<i>babal</i>'—to confuse—and hence arises the +<i>mystical explanation</i>, that Babel was a place where human +speech became confused."<a name="FNanchor_34:2_139" id="FNanchor_34:2_139"></a><a href="#Footnote_34:2_139" class="fnanchor">[34:2]</a></p></div> + +<p>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. It is related by <i>Berosus</i> as follows:</p> + +<p>The first inhabitants of the earth, glorying in their strength and +size,<a name="FNanchor_34:3_140" id="FNanchor_34:3_140"></a><a href="#Footnote_34:3_140" class="fnanchor">[34:3]</a> 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.<a name="FNanchor_34:4_141" id="FNanchor_34:4_141"></a><a href="#Footnote_34:4_141" class="fnanchor">[34:4]</a></p> + +<p>Josephus, the Jewish historian, says that it was <i>Nimrod</i> 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. He 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.</p> + +<div class="blockquot"><p>"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, <i>since +they were not grown wiser by the destruction of the former +sinners</i>, 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 be able to understand one +another. The place where they built the tower is now called +Babylon."<a name="FNanchor_34:5_142" id="FNanchor_34:5_142"></a><a href="#Footnote_34:5_142" class="fnanchor">[34:5]</a></p></div> + +<p>The tower in Babylonia, which seems to have been a foundation for the +legend of the confusion of tongues to be built upon, was <span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span>evidently +originally built for <i>astronomical purposes</i>.<a name="FNanchor_35:1_143" id="FNanchor_35:1_143"></a><a href="#Footnote_35:1_143" class="fnanchor">[35:1]</a> This is clearly seen +from the fact that it was called the "Stages of the Seven +Spheres,"<a name="FNanchor_35:2_144" id="FNanchor_35:2_144"></a><a href="#Footnote_35:2_144" class="fnanchor">[35:2]</a> and that each one of these stages was consecrated to the +Sun, Moon, Saturn, Jupiter, Mars, Venus, and Mercury.<a name="FNanchor_35:3_145" id="FNanchor_35:3_145"></a><a href="#Footnote_35:3_145" class="fnanchor">[35:3]</a> +Nebuchadnezzar says of it in his <i>cylinders</i>:</p> + +<div class="blockquot"><p>"The building named the 'Stages of the Seven Spheres,' which +was the tower of Borsippa (Babel), had been built by a former +king. He had completed forty-two cubits, but he 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 +wet had penetrated into the brick-work; the casing of burnt +brick had bulged out, and the terraces of crude brick lay +scattered in heaps. Merobach, 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."<a name="FNanchor_35:4_146" id="FNanchor_35:4_146"></a><a href="#Footnote_35:4_146" class="fnanchor">[35:4]</a></p></div> + +<p>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 story.</p> + +<p>The <i>Armenian</i> tradition of the "Confusion of Tongues" was to this +effect:</p> + +<p>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. <i>Unknown words were at the same time blown about among +men</i>, wherefore arose strife and confusion."<a name="FNanchor_35:5_147" id="FNanchor_35:5_147"></a><a href="#Footnote_35:5_147" class="fnanchor">[35:5]</a></p> + +<p>The <i>Hindoo</i> legend of the "Confusion of Tongues," is as follows:</p> + +<p>There grew in the centre of the earth, the wonderful "<i>World <span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span>Tree</i>," or +the "<i>Knowledge Tree</i>." It was so tall that it reached almost to heaven. +"It said in its heart: 'I 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 <i>Wata trees, and made differences +of belief, and speech, and customs</i>, to prevail on the earth, to +disperse men over its surface."<a name="FNanchor_36:1_148" id="FNanchor_36:1_148"></a><a href="#Footnote_36:1_148" class="fnanchor">[36:1]</a></p> + +<p>Traces of a somewhat similar story have also been met with among the +<i>Mongolian Tharus</i> in the north of India, and, according to Dr. +Livingston, among the Africans of Lake <i>Nganu</i>.<a name="FNanchor_36:2_149" id="FNanchor_36:2_149"></a><a href="#Footnote_36:2_149" class="fnanchor">[36:2]</a> The ancient +<i>Esthonians</i><a name="FNanchor_36:3_150" id="FNanchor_36:3_150"></a><a href="#Footnote_36:3_150" class="fnanchor">[36:3]</a> had a similar myth which they called "The Cooking of +Languages;" so also had the ancient inhabitants of the continent of +<i>Australia</i>.<a name="FNanchor_36:4_151" id="FNanchor_36:4_151"></a><a href="#Footnote_36:4_151" class="fnanchor">[36:4]</a> The story was found among the ancient Mexicans, and +was related as follows:</p> + +<p>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.<a name="FNanchor_36:5_152" id="FNanchor_36:5_152"></a><a href="#Footnote_36:5_152" class="fnanchor">[36:5]</a></p> + +<p>The job was superintended by one of the <i>seven</i> who were saved from the +flood.<a name="FNanchor_36:6_153" id="FNanchor_36:6_153"></a><a href="#Footnote_36:6_153" class="fnanchor">[36:6]</a> He was a <i>giant</i> called Xelhua, surnamed "the +Architect."<a name="FNanchor_36:7_154" id="FNanchor_36:7_154"></a><a href="#Footnote_36:7_154" class="fnanchor">[36:7]</a></p> + +<p>Xelhua ordered bricks to be made in the province of Tlamanalco, at the +foot of the Sierra of Cocotl, and to be conveyed to <i>Cholula</i>, where the +tower was to be built. For this purpose, he placed a file of men +reaching from the Sierra to Cholula, who passed the bricks from hand to +hand.<a name="FNanchor_36:8_155" id="FNanchor_36:8_155"></a><a href="#Footnote_36:8_155" class="fnanchor">[36:8]</a> The gods beheld with wrath this edifice,—the top of which +was nearing the clouds,—and were much irritated at the daring attempt +of Xelhua. They therefore hurled fire from Heaven upon the pyramid, +which threw it down, and killed many of the workmen. The work was then +discontinued,<a name="FNanchor_36:9_156" id="FNanchor_36:9_156"></a><a href="#Footnote_36:9_156" class="fnanchor">[36:9]</a> as each family interested in the building of the +tower, <i>received a language of their own</i>,<a name="FNanchor_36:10_157" id="FNanchor_36:10_157"></a><a href="#Footnote_36:10_157" class="fnanchor">[36:10]</a> and the builders could +not understand each other.</p> + +<p><span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span></p><p>Dr. Delitzsch must have been astonished upon coming across this legend; +for he says:</p> + +<div class="blockquot"><p>"<i>Actually</i> the Mexicans had a legend of a <i>tower-building</i> as +well as of a <i>flood</i>. Xelhua, one of the <i>seven giants</i> +rescued from the flood, built the great pyramid of Cholula, in +order to reach heaven, until the gods, angry at his audacity, +threw fire upon the building and broke it down, whereupon +every separate family received a language of its own."<a name="FNanchor_37:1_158" id="FNanchor_37:1_158"></a><a href="#Footnote_37:1_158" class="fnanchor">[37:1]</a></p></div> + +<p>The ancient Mexicans pointed to the ruins of a tower at Cholula as +evidence of the truth of their story. This tower was seen by Humboldt +and Lord Kingsborough, and described by them.<a name="FNanchor_37:2_159" id="FNanchor_37:2_159"></a><a href="#Footnote_37:2_159" class="fnanchor">[37:2]</a></p> + +<p>We may say then, with Dr. Kalisch, that:</p> + +<div class="blockquot"><p>"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 <i>the confusion of tongues</i> is represented as +the punishment inflicted by the deities for such +wickedness."<a name="FNanchor_37:3_160" id="FNanchor_37:3_160"></a><a href="#Footnote_37:3_160" class="fnanchor">[37:3]</a></p></div> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_33:1_136" id="Footnote_33:1_136"></a><a href="#FNanchor_33:1_136"><span class="label">[33:1]</span></a> Genesis xi. 1-9.</p></div> + +<div class="footnote"><p><a name="Footnote_33:2_137" id="Footnote_33:2_137"></a><a href="#FNanchor_33:2_137"><span class="label">[33:2]</span></a> The Pentateuch Examined, vol. iv. p. 268.</p></div> + +<div class="footnote"><p><a name="Footnote_34:1_138" id="Footnote_34:1_138"></a><a href="#FNanchor_34:1_138"><span class="label">[34:1]</span></a> Ibid. p. 268. See also Bible for Learners, vol. i. p. +90.</p></div> + +<div class="footnote"><p><a name="Footnote_34:2_139" id="Footnote_34:2_139"></a><a href="#FNanchor_34:2_139"><span class="label">[34:2]</span></a> Myths and Myth-makers, p. 72. See also Encyclopædia +Britannica, art. "Babel."</p></div> + +<div class="footnote"><p><a name="Footnote_34:3_140" id="Footnote_34:3_140"></a><a href="#FNanchor_34:3_140"><span class="label">[34:3]</span></a> "There were <i>giants</i> in the earth in those days." +(Genesis vi. 4.)</p></div> + +<div class="footnote"><p><a name="Footnote_34:4_141" id="Footnote_34:4_141"></a><a href="#FNanchor_34:4_141"><span class="label">[34:4]</span></a> Quoted by Rev. S. Baring-Gould: Legends of the +Patriarchs, p. 147. See also Smith: Chaldean Account of Genesis, p. 48, +and Volney's Researches in Ancient History, pp. 130, 131.</p></div> + +<div class="footnote"><p><a name="Footnote_34:5_142" id="Footnote_34:5_142"></a><a href="#FNanchor_34:5_142"><span class="label">[34:5]</span></a> Jewish Antiquities, book 1, ch. iv. p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_35:1_143" id="Footnote_35:1_143"></a><a href="#FNanchor_35:1_143"><span class="label">[35:1]</span></a> "Diodorus states that the great tower of the temple of +Belus was used by the Chaldeans as an <i>observatory</i>." (Smith's Bible +Dictionary, art. "Babel.")</p></div> + +<div class="footnote"><p><a name="Footnote_35:2_144" id="Footnote_35:2_144"></a><a href="#FNanchor_35:2_144"><span class="label">[35:2]</span></a> The Hindoos had a sacred <i>Mount Meru</i>, the abode of the +gods. This mountain was supposed to consist of <i>seven stages</i>, +increasing in sanctity as they ascended. Many of the Hindoo temples, or +rather altars, were "studied transcripts of the sacred Mount Meru;" that +is, they were built, like the tower of Babel, in <i>seven stages</i>. Within +the upper dwelt Brahm. (See Squire's Serpent Symbol, p. 107.) Herodotus +tells us that the upper stage of the tower of Babel was the abode of the +god Belus.</p></div> + +<div class="footnote"><p><a name="Footnote_35:3_145" id="Footnote_35:3_145"></a><a href="#FNanchor_35:3_145"><span class="label">[35:3]</span></a> The Pentateuch Examined, vol. iv. p. 269. See also +Bunsen: The Angel Messiah, p. 106.</p></div> + +<div class="footnote"><p><a name="Footnote_35:4_146" id="Footnote_35:4_146"></a><a href="#FNanchor_35:4_146"><span class="label">[35:4]</span></a> Rawlinson's Herodotus, vol. ii. p. 484.</p></div> + +<div class="footnote"><p><a name="Footnote_35:5_147" id="Footnote_35:5_147"></a><a href="#FNanchor_35:5_147"><span class="label">[35:5]</span></a> Legends of the Patriarchs, pp. 148, 149.</p></div> + +<div class="footnote"><p><a name="Footnote_36:1_148" id="Footnote_36:1_148"></a><a href="#FNanchor_36:1_148"><span class="label">[36:1]</span></a> Ibid. p. 148. The ancient <i>Scandinavians</i> had a legend +of a somewhat similar tree. "The Mundane Tree," called <i>Yggdrasill</i>, was +in the centre of the earth; its branches covered over the surface of the +earth, and its top reached to the highest heaven. (See Mallet's Northern +Antiquities.)</p></div> + +<div class="footnote"><p><a name="Footnote_36:2_149" id="Footnote_36:2_149"></a><a href="#FNanchor_36:2_149"><span class="label">[36:2]</span></a> Encyclopædia Britannica, art. "Babel."</p></div> + +<div class="footnote"><p><a name="Footnote_36:3_150" id="Footnote_36:3_150"></a><a href="#FNanchor_36:3_150"><span class="label">[36:3]</span></a> <i>Esthonia</i> is one of the three Baltic, or so-called, +provinces of Russia.</p></div> + +<div class="footnote"><p><a name="Footnote_36:4_151" id="Footnote_36:4_151"></a><a href="#FNanchor_36:4_151"><span class="label">[36:4]</span></a> Encyclopædia Britannica, art. "Babel."</p></div> + +<div class="footnote"><p><a name="Footnote_36:5_152" id="Footnote_36:5_152"></a><a href="#FNanchor_36:5_152"><span class="label">[36:5]</span></a> Higgins: Anacalypsis, vol. ii. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_36:6_153" id="Footnote_36:6_153"></a><a href="#FNanchor_36:6_153"><span class="label">[36:6]</span></a> Brinton: Myths of the New World, p. 204.</p></div> + +<div class="footnote"><p><a name="Footnote_36:7_154" id="Footnote_36:7_154"></a><a href="#FNanchor_36:7_154"><span class="label">[36:7]</span></a> Humboldt: American Researches, vol. i. p. 96.</p></div> + +<div class="footnote"><p><a name="Footnote_36:8_155" id="Footnote_36:8_155"></a><a href="#FNanchor_36:8_155"><span class="label">[36:8]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_36:9_156" id="Footnote_36:9_156"></a><a href="#FNanchor_36:9_156"><span class="label">[36:9]</span></a> Ibid., and Brinton: Myths of the New World, p. 204.</p></div> + +<div class="footnote"><p><a name="Footnote_36:10_157" id="Footnote_36:10_157"></a><a href="#FNanchor_36:10_157"><span class="label">[36:10]</span></a> The Pentateuch Examined, vol. iv. p. 272.</p></div> + +<div class="footnote"><p><a name="Footnote_37:1_158" id="Footnote_37:1_158"></a><a href="#FNanchor_37:1_158"><span class="label">[37:1]</span></a> Quoted by Bishop Colenso: The Pentateuch Examined, vol. +iv. p. 272.</p></div> + +<div class="footnote"><p><a name="Footnote_37:2_159" id="Footnote_37:2_159"></a><a href="#FNanchor_37:2_159"><span class="label">[37:2]</span></a> Humboldt: American Researches, vol. i. p. 97. Lord +Kingsborough: Mexican Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_37:3_160" id="Footnote_37:3_160"></a><a href="#FNanchor_37:3_160"><span class="label">[37:3]</span></a> Com. on Old Test. vol. i. p. 196.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> +<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2> + +<h3>THE TRIAL OF ABRAHAM'S FAITH.</h3> + +<p>The story of the trial of Abraham's faith—when he is ordered by the +Lord to sacrifice his only son Isaac—is to be found in Genesis xxii. +1-19, and is as follows:</p> + +<div class="blockquot"><p>"And it came to pass . . . that God did tempt Abraham, and said +unto him: 'Abraham,' and he said: 'Behold, here I am.' And he +(God) said: 'Take now thy son, thine only son, Isaac, whom +thou lovest, 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.'</p> + +<p>"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 son, and he took the fire in his 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. And Abraham built +an altar there, and laid the wood in order, and bound Isaac +his son, and laid him on the altar upon the wood. And Abraham +stretched forth his hand, and took the knife to slay his son. +And the angel of the Lord called unto him out of heaven, and +said: 'Abraham! Abraham! lay not thine hand upon the lad, +neither do thou anything unto him, for now I know that thou +fearest God, seeing that thou hast not withheld thy son, thine +only son from me.'</p> + +<p>"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 his son. . . . And the angel of the Lord called unto +Abraham, out of heaven, the second time, and said: 'By myself +have I <i>sworn</i> saith the Lord, for because thou hast done this +thing, and hast not withheld thy son, thine only son, . . . I +will bless thee, 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. And in thy +seed shall all the nations of the earth be blest, because thou +hast obeyed my voice.' So Abraham returned unto his young men, +and they rose up and went together to Beer-sheba, and Abraham +dwelt at Beer-sheba."</p></div> + +<p><span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span></p><p>There is a Hindoo story related to the Sânkhâyana-sûtras, which, in +substance, is as follows: King Hariscandra had no son; he then prayed to +Varuna, 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 Rohita. When +Rohita was grown up his father one day told him of the vow he had made +to Varuna, 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 Rohita and taken to Hariscandra and about to be +sacrificed to Varuna as a substitute for Rohita, when, on praying to the +gods with verses from the Veda, he was released by them.<a name="FNanchor_39:1_161" id="FNanchor_39:1_161"></a><a href="#Footnote_39:1_161" class="fnanchor">[39:1]</a></p> + +<p>There was an ancient <i>Phenician</i> story, written by Sanchoniathon, who +wrote about 1300 years before our era, which is as follows:</p> + +<div class="blockquot"><p>"Saturn, whom the Phœnicians call <i>Israel</i>, had by a nymph +of the country a <i>male</i> child whom he named Jeoud, that is, +<i>one and only</i>. On the breaking out of a war, which brought +the country into imminent danger, Saturn erected an altar, +brought to it his son, clothed in royal garments, and +sacrificed him."<a name="FNanchor_39:2_162" id="FNanchor_39:2_162"></a><a href="#Footnote_39:2_162" class="fnanchor">[39:2]</a></p></div> + +<p>There is also a <i>Grecian</i> fable to the effect that one Agamemnon had a +daughter whom he dearly loved, and she was deserving of his affection. +He was commanded by God, through the Delphic Oracle, <i>to offer her up as +a sacrifice</i>. 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.<a name="FNanchor_39:3_163" id="FNanchor_39:3_163"></a><a href="#Footnote_39:3_163" class="fnanchor">[39:3]</a></p> + +<p>Another similar <i>Grecian</i> fable relates that:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_39:4_164" id="FNanchor_39:4_164"></a><a href="#Footnote_39:4_164" class="fnanchor">[39:4]</a></p></div> + +<p>There is yet still another, which belongs to the same country, and is +related thus:</p> + +<div class="blockquot"><p>"In <i>Sparta</i>, 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. <span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span>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."<a name="FNanchor_40:1_165" id="FNanchor_40:1_165"></a><a href="#Footnote_40:1_165" class="fnanchor">[40:1]</a></p></div> + +<p>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 <i>human sacrifices</i> 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.<a name="FNanchor_40:2_166" id="FNanchor_40:2_166"></a><a href="#Footnote_40:2_166" class="fnanchor">[40:2]</a></p> + +<p>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 <i>king</i>, they even sacrificed him without +hesitation, as the <i>highest price</i> 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 Supreme 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, <span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span>devoted to Odin 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.</p> + +<p>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.</p> + +<p>The Phenicians offered to the gods, in times of war and drought, the +fairest of their children. The books of Sanchoniathon and Byblian Philo +are full of accounts of such sacrifices. In Byblos 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.<a name="FNanchor_41:1_167" id="FNanchor_41:1_167"></a><a href="#Footnote_41:1_167" class="fnanchor">[41:1]</a> 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.</p> + +<p>If the eldest born of the family of Athamas entered the temple of the +Laphystian Jupiter, at Alos, in Achaia, he was sacrificed, crowned with +garlands, like an animal victim.<a name="FNanchor_41:2_168" id="FNanchor_41:2_168"></a><a href="#Footnote_41:2_168" class="fnanchor">[41:2]</a></p> + +<p>The offering of human sacrifices to the Sun was extensively practiced in +Mexico and Peru, before the establishment of Christianity.<a name="FNanchor_41:3_169" id="FNanchor_41:3_169"></a><a href="#Footnote_41:3_169" class="fnanchor">[41:3]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_39:1_161" id="Footnote_39:1_161"></a><a href="#FNanchor_39:1_161"><span class="label">[39:1]</span></a> See Müller's Hist. Sanscrit Literature; and Williams' +Indian Wisdom, p. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_39:2_162" id="Footnote_39:2_162"></a><a href="#FNanchor_39:2_162"><span class="label">[39:2]</span></a> Quoted by Count de Volney; New Researches in Anc't +Hist., p. 144.</p></div> + +<div class="footnote"><p><a name="Footnote_39:3_163" id="Footnote_39:3_163"></a><a href="#FNanchor_39:3_163"><span class="label">[39:3]</span></a> See Inman's Ancient Faiths, vol. ii. p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_39:4_164" id="Footnote_39:4_164"></a><a href="#FNanchor_39:4_164"><span class="label">[39:4]</span></a> Prog. Relig. Ideas, vol. i. p. 302.</p></div> + +<div class="footnote"><p><a name="Footnote_40:1_165" id="Footnote_40:1_165"></a><a href="#FNanchor_40:1_165"><span class="label">[40:1]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_40:2_166" id="Footnote_40:2_166"></a><a href="#FNanchor_40:2_166"><span class="label">[40:2]</span></a> See <a href="#CHAPTER_XI">chapter xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_41:1_167" id="Footnote_41:1_167"></a><a href="#FNanchor_41:1_167"><span class="label">[41:1]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 368.</p></div> + +<div class="footnote"><p><a name="Footnote_41:2_168" id="Footnote_41:2_168"></a><a href="#FNanchor_41:2_168"><span class="label">[41:2]</span></a> Kenrick's Egypt, vol. i. p. 448.</p></div> + +<div class="footnote"><p><a name="Footnote_41:3_169" id="Footnote_41:3_169"></a><a href="#FNanchor_41:3_169"><span class="label">[41:3]</span></a> See Acosta: Hist. Indies, vol. ii.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> +<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2> + +<h3>JACOB'S VISION OF THE LADDER.</h3> + +<p>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-sheba (where he dwelt), and went towards Haran. 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 <i>ladder</i> set upon the earth, and the top of it reached to heaven. <i>And +he beheld the angels of God ascending and descending on it.</i> 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: 'How <i>dreadful</i> is this place, <i>this is none +other than the house of God, and this is the gate of Heaven</i>.' And Jacob +rose up early in the morning, <i>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</i>. And he called the name of that place <i>Beth-el</i>."</p> + +<p>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.<a name="FNanchor_42:1_170" id="FNanchor_42:1_170"></a><a href="#Footnote_42:1_170" class="fnanchor">[42:1]</a></p> + +<p>It was believed in, and taught by, the <i>Brahminical Hindoos</i>,<a name="FNanchor_42:2_171" id="FNanchor_42:2_171"></a><a href="#Footnote_42:2_171" class="fnanchor">[42:2]</a> the +<i>Buddhists</i>,<a name="FNanchor_42:3_172" id="FNanchor_42:3_172"></a><a href="#Footnote_42:3_172" class="fnanchor">[42:3]</a> the natives of <i>Egypt</i>,<a name="FNanchor_42:4_173" id="FNanchor_42:4_173"></a><a href="#Footnote_42:4_173" class="fnanchor">[42:4]</a> several philosophers of +<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span>ancient <i>Greece</i>,<a name="FNanchor_43:1_174" id="FNanchor_43:1_174"></a><a href="#Footnote_43:1_174" class="fnanchor">[43:1]</a> the ancient <i>Druids</i>,<a name="FNanchor_43:2_175" id="FNanchor_43:2_175"></a><a href="#Footnote_43:2_175" class="fnanchor">[43:2]</a> the natives of +<i>Madagascar</i>,<a name="FNanchor_43:3_176" id="FNanchor_43:3_176"></a><a href="#Footnote_43:3_176" class="fnanchor">[43:3]</a> several tribes of <i>Africa</i>,<a name="FNanchor_43:4_177" id="FNanchor_43:4_177"></a><a href="#Footnote_43:4_177" class="fnanchor">[43:4]</a> and <i>North +America</i>,<a name="FNanchor_43:5_178" id="FNanchor_43:5_178"></a><a href="#Footnote_43:5_178" class="fnanchor">[43:5]</a> the ancient <i>Mexicans</i>,<a href="#Footnote_43:4_177" class="fnanchor">[43:4]</a> and by some <i>Jewish</i> and +<i>Christian</i> sects.<a href="#Footnote_43:5_178" class="fnanchor">[43:5]</a></p> + +<div class="blockquot"><p>"It deserves notice, that in both of these religions (<i>i. e.</i>, +<i>Jewish</i> and <i>Christian</i>), it found adherents as well in +ancient as in modern times. Among the <i>Jews</i>, the doctrine of +transmigration—the Gilgul Neshamoth—was taught in the +mystical system of the <i>Kabbala</i>."<a name="FNanchor_43:6_179" id="FNanchor_43:6_179"></a><a href="#Footnote_43:6_179" class="fnanchor">[43:6]</a></p> + +<p>"All the souls," the spiritual code of this system says, "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 <i>Kabbala</i>, is the same as that of +<i>Brahmanism</i>."</p> + +<p>"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 <i>Adam</i> migrated into <i>David</i>, and will come in the +<i>Messiah</i>; that the soul of <i>Japhet</i> is the same as that of +<i>Simeon</i>, and the soul of <i>Terah</i>, migrated into <i>Job</i>."</p> + +<p>"Of all these transmigrations, biblical instances are adduced +according to their mode of interpretation—in the writings of +Rabbi Manasse ben Israel, Rabbi Naphtali, Rabbi Meyer ben +Gabbai, Rabbi Ruben, in the Jalkut Khadash, and other works of +a similar character."<a href="#Footnote_43:4_177" class="fnanchor">[43:4]</a></p></div> + +<p>The doctrine is thus described by Ovid, in the language of Dryden:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"What feels the body when the soul expires,<br /></span> +<span class="i0i">By time corrupted, or consumed by fires?<br /></span> +<span class="i0i">Nor dies the spirit, but new life repeats<br /></span> +<span class="i0i">Into other forms, and only changes seats.<br /></span> +<span class="i0i">Ev'n I, who these mysterious truths declare,<br /></span> +<span class="i0i">Was once Euphorbus in the Trojan war;<br /></span> +<span class="i0i">My name and lineage I remember well,<br /></span> +<span class="i0i">And how in fight by Spartan's King I fell.<br /></span> +<span class="i0i">In Argive Juno's fame I late beheld<br /></span> +<span class="i0i">My buckler hung on high, and own'd my former shield<br /></span> +<span class="i0i">Then death, so called, is but old matter dressed<br /></span> +<span class="i0i">In some new figure, and a varied vest.<br /></span> +<span class="i0i">Thus all things are but alter'd, nothing dies,<br /></span> +<span class="i0i">And here and there the unbodied spirit flies."<br /></span> +</div></div> + +<p>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 he may have been, was evidently endeavoring to strengthen +the belief in this doctrine—he being an advocate of it—by inventing +this story, <i>and making Jacob a witness to the truth of it</i>. Jacob would +have been looked upon at the time the story was written (<i>i. e.</i>, after +the Babylonian captivity), <span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span>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 book of <i>Esther</i>. This +book was written for the purpose of explaining the origin of the +festival of <i>Purim</i>, and <i>to encourage the Israelites to adopt it</i>. The +writer, <i>who was an advocate of the feast</i>, lived long after the +Babylonish captivity, and is quite unknown.<a name="FNanchor_44:1_180" id="FNanchor_44:1_180"></a><a href="#Footnote_44:1_180" class="fnanchor">[44:1]</a></p> + +<p>The writer of the seventeenth chapter of Matthew has made Jesus a +teacher of the doctrine of Transmigration.</p> + +<p>The Lord had promised that he would send Elijah (Elias) the prophet, +"before the coming of the great and dreadful day of the Lord,"<a name="FNanchor_44:2_181" id="FNanchor_44:2_181"></a><a href="#Footnote_44:2_181" class="fnanchor">[44:2]</a> and +Jesus is made to say that he had already come, or, <i>that his soul had +transmigrated unto the body of John the Baptist</i>, and they knew it +not.<a name="FNanchor_44:3_182" id="FNanchor_44:3_182"></a><a href="#Footnote_44:3_182" class="fnanchor">[44:3]</a></p> + +<p>And in Mark (viii. 27) we are told that Jesus asked his disciples, +saying unto them; "Whom do men say that <i>I</i> 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 "<i>which was blind from his birth</i>," the disciples +asked him, saying; "Master, who did sin, <i>this man</i> (in some former +state) or his parents." Being <i>born</i> blind, how else could he sin, +<i>unless in some former state</i>? 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.</p> + +<p>According to some Jewish authors, <i>Adam</i> was re-produced in <i>Noah</i>, +<i>Elijah</i>, and other Bible celebrities.<a name="FNanchor_44:4_183" id="FNanchor_44:4_183"></a><a href="#Footnote_44:4_183" class="fnanchor">[44:4]</a></p> + +<p>The Rev. Mr. Faber says:</p> + +<div class="blockquot"><p>"Adam, and Enoch, and Noah, might in outward appearance be +<i>different</i> men, but they were really the <i>self-same</i> divine +persons who had been promised as the seed of the woman, +successively animating various human bodies."<a name="FNanchor_44:5_184" id="FNanchor_44:5_184"></a><a href="#Footnote_44:5_184" class="fnanchor">[44:5]</a></p></div> + +<p>We have stated as our belief that the vision which the writer of the +twenty-eighth chapter of Genesis has 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 descending from heaven +<i>on a ladder</i>, during their transmigrations.</p> + +<p>We will now give our reasons for thinking so.</p> + +<p>The learned Thomas Maurice tells us that:</p> + +<p><span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span></p><p>The <i>Indians</i> had, in remote ages, in their system of theology, <i>the +sidereal ladder of seven gates</i>, which described, in a symbolical +manner, the <i>ascending and descending of the souls of men</i>.<a name="FNanchor_45:1_185" id="FNanchor_45:1_185"></a><a href="#Footnote_45:1_185" class="fnanchor">[45:1]</a></p> + +<p>We are also informed by Origen that:</p> + +<div class="blockquot"><p>This descent (<i>i. e.</i>, the descent of souls from heaven to +enter into some body), was described in a symbolical manner, +<i>by a ladder which was represented as reaching from heaven to +earth</i>, and divided into <i>seven</i> stages, at each of which was +figured a gate; the eighth gate was at the top of the ladder, +which belonged to the sphere of the celestial firmament.<a name="FNanchor_45:2_186" id="FNanchor_45:2_186"></a><a href="#Footnote_45:2_186" class="fnanchor">[45:2]</a></p></div> + +<p>That souls dwell in the <i>Galaxy</i> was a thought familiar to the +<i>Pythagoreans</i>, who gave it on their master's word, that the souls that +crowd there, <i>descend and appear to men as dreams</i>.<a name="FNanchor_45:3_187" id="FNanchor_45:3_187"></a><a href="#Footnote_45:3_187" class="fnanchor">[45:3]</a></p> + +<p>The fancy of the <i>Manicheans</i> also transferred pure souls to this column +of light, <i>whence they could come down to earth and again return</i>.<a name="FNanchor_45:4_188" id="FNanchor_45:4_188"></a><a href="#Footnote_45:4_188" class="fnanchor">[45:4]</a></p> + +<p>Paintings representing a scene of this kind may be seen in works of art +illustrative of <i>Indian Mythology</i>.</p> + +<p>Maurice speaks of one, in which he says:</p> + +<div class="blockquot"><p>"The souls of men are represented as ascending and descending +(on a ladder), according to the received opinion of the +sidereal Metempsychosis in Asia."<a name="FNanchor_45:5_189" id="FNanchor_45:5_189"></a><a href="#Footnote_45:5_189" class="fnanchor">[45:5]</a></p></div> + +<p>Mons. Dupuis tells us that:</p> + +<div class="blockquot"><p>"Among the mysterious pictures of the <i>Initiation</i>, in the +cave of the Persian God Mithras, there was exposed to the view +<i>the descent of the souls to the earth, and their return to +heaven</i>, through the seven planetary spheres."<a name="FNanchor_45:6_190" id="FNanchor_45:6_190"></a><a href="#Footnote_45:6_190" class="fnanchor">[45:6]</a></p></div> + +<p>And Count de Volney says:</p> + +<div class="blockquot"><p>"In the cave of Mithra <i>was a ladder with seven steps</i>, +representing the seven spheres of the planets by means of +which <i>souls ascended and descended</i>. 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."<a name="FNanchor_45:7_191" id="FNanchor_45:7_191"></a><a href="#Footnote_45:7_191" class="fnanchor">[45:7]</a></p></div> + +<p>In several of the Egyptian sculptures also, the Transmigration of Souls +is represented by the ascending and descending of souls from heaven to +earth, <i>on a flight of steps</i>, and, as the souls of wicked men were +supposed to enter pigs and other animals, therefore pigs, monkeys, &c., +are to be seen on the steps, descending from heaven.<a name="FNanchor_45:8_192" id="FNanchor_45:8_192"></a><a href="#Footnote_45:8_192" class="fnanchor">[45:8]</a></p> + +<div class="blockquot"><p>"And he dreamed, <i>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</i>."</p></div> + +<p><span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span></p><p>These are the words of the sacred text. Can anything be more +convincing? It continues thus:</p> + +<div class="blockquot"><p>"And Jacob awoke out of his sleep . . . and he was afraid, and +said . . . this is none other but the house of God, <i>and this is +the gate of heaven</i>."</p></div> + +<p>Here we have "the gate of heaven," mentioned by Origen in describing the +<i>Metempsychosis</i>.</p> + +<p>According to the ancients, the <i>top</i> of this ladder was supposed to +reach <i>the throne</i> of <i>the most high God</i>. This corresponds exactly with +the vision of Jacob. The ladder which he is made to see reached unto +heaven, <i>and the Lord stood above it.</i><a name="FNanchor_46:1_193" id="FNanchor_46:1_193"></a><a href="#Footnote_46:1_193" class="fnanchor">[46:1]</a></p> + +<div class="blockquot"><p>"And Jacob rose up early in the morning, and took the <i>stone</i> +that he had put for his pillow, <i>and set it up for a pillar, +and poured oil upon the top of it</i>."<a name="FNanchor_46:2_194" id="FNanchor_46:2_194"></a><a href="#Footnote_46:2_194" class="fnanchor">[46:2]</a></p></div> + +<p>This concluding portion to the story has evidently an allusion to +<i>Phallic</i><a name="FNanchor_46:3_195" id="FNanchor_46:3_195"></a><a href="#Footnote_46:3_195" class="fnanchor">[46:3]</a> 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:</p> + +<p>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, Romans, Hindoos, Arabs and +Germans, we find traces of this form of worship.<a name="FNanchor_46:4_196" id="FNanchor_46:4_196"></a><a href="#Footnote_46:4_196" class="fnanchor">[46:4]</a> The ancient +<i>Druids</i> of Britain also worshiped sacred stones, which were <i>set up on +end</i>.<a name="FNanchor_46:5_197" id="FNanchor_46:5_197"></a><a href="#Footnote_46:5_197" class="fnanchor">[46:5]</a></p> + +<p>Pausanias, an eminent Greek historian, says:</p> + +<div class="blockquot"><p>"The <i>Hermiac</i> statue, which they venerate in Cyllenê above +other <i>symbols</i>, is an erect <i>Phallus</i> on a pedestal."<a name="FNanchor_46:6_198" id="FNanchor_46:6_198"></a><a href="#Footnote_46:6_198" class="fnanchor">[46:6]</a></p></div> + +<p>This was nothing more than a smooth, oblong <i>stone</i>, set erect on a flat +one.<a name="FNanchor_46:7_199" id="FNanchor_46:7_199"></a><a href="#Footnote_46:7_199" class="fnanchor">[46:7]</a></p> + +<p>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>i. e.</i>, a <i>stone</i>) 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 +<i>anointing</i> it. This "Hermes" was the symbol of Phallus.<a name="FNanchor_46:8_200" id="FNanchor_46:8_200"></a><a href="#Footnote_46:8_200" class="fnanchor">[46:8]</a></p> + +<p><span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span></p><p>Now, when we find that <i>this form of worship was very prevalent among +the Israelites</i>,<a name="FNanchor_47:1_201" id="FNanchor_47:1_201"></a><a href="#Footnote_47:1_201" class="fnanchor">[47:1]</a> that these sacred stones which were "set up," +were called (by the heathen), <span class="allcapsc">BÆTY-LI</span>,<a name="FNanchor_47:2_202" id="FNanchor_47:2_202"></a><a href="#Footnote_47:2_202" class="fnanchor">[47:2]</a> (which is not unlike +<span class="allcapsc">BETH-EL</span>), and that <i>they were anointed with oil</i>,<a name="FNanchor_47:3_203" id="FNanchor_47:3_203"></a><a href="#Footnote_47:3_203" class="fnanchor">[47:3]</a> I think we have +reasons for believing that the story of Jacob's <i>setting up</i> a stone, +<i>pouring oil upon it</i>, and calling the place <i>Beth-el</i>, "has evidently +an allusion to Phallic worship."<a name="FNanchor_47:4_204" id="FNanchor_47:4_204"></a><a href="#Footnote_47:4_204" class="fnanchor">[47:4]</a></p> + +<p>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 <i>Ashera</i>, 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 +<i>Ashera</i>, or the upright emblem, on the circular altar of Baal-Peor, the +Priapos of the Jews, thus reproducing the <i>Linga</i>, and <i>Yoni</i> of the +Hindu.<a name="FNanchor_47:5_205" id="FNanchor_47:5_205"></a><a href="#Footnote_47:5_205" class="fnanchor">[47:5]</a> For this symbol, the women wove hangings, as the Athenian +maidens embroidered the sacred peplos for the ship presented to Athênê, +at the great Dionysiac festival. This <i>Ashera</i>, which, in the authorized +English version of the Old Testament is translated "<i>grove</i>," 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.<a name="FNanchor_47:6_206" id="FNanchor_47:6_206"></a><a href="#Footnote_47:6_206" class="fnanchor">[47:6]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_42:1_170" id="Footnote_42:1_170"></a><a href="#FNanchor_42:1_170"><span class="label">[42:1]</span></a> See Chambers's Encyclo., art. "Transmigration."</p></div> + +<div class="footnote"><p><a name="Footnote_42:2_171" id="Footnote_42:2_171"></a><a href="#FNanchor_42:2_171"><span class="label">[42:2]</span></a> Chambers's Encyclo., art. "Transmigration." Prichard's +Mythology, p. 213, and Prog. Relig. Ideas, vol. i. p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_42:3_172" id="Footnote_42:3_172"></a><a href="#FNanchor_42:3_172"><span class="label">[42:3]</span></a> Ibid. Ernest de Bunsen says: "The first traces of the +doctrine of Transmigration of souls is to be found among the Brahmins +and Buddhists." (The Angel Messiah, pp. 63, 64.)</p></div> + +<div class="footnote"><p><a name="Footnote_42:4_173" id="Footnote_42:4_173"></a><a href="#FNanchor_42:4_173"><span class="label">[42:4]</span></a> Prichard's Mythology, pp. 213, 214.</p></div> + +<div class="footnote"><p><a name="Footnote_43:1_174" id="Footnote_43:1_174"></a><a href="#FNanchor_43:1_174"><span class="label">[43:1]</span></a> Gross: The Heathen Religion. Also Chambers's Encyclo., +art. "Transmigration."</p></div> + +<div class="footnote"><p><a name="Footnote_43:2_175" id="Footnote_43:2_175"></a><a href="#FNanchor_43:2_175"><span class="label">[43:2]</span></a> Ibid. Mallet's Northern Antiquities, p. 13; and Myths of +the British Druids, p. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_43:3_176" id="Footnote_43:3_176"></a><a href="#FNanchor_43:3_176"><span class="label">[43:3]</span></a> Chambers's Encyclo.</p></div> + +<div class="footnote"><p><a name="Footnote_43:4_177" id="Footnote_43:4_177"></a><a href="#FNanchor_43:4_177"><span class="label">[43:4]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_43:5_178" id="Footnote_43:5_178"></a><a href="#FNanchor_43:5_178"><span class="label">[43:5]</span></a> Ibid. See also Bunsen: The Angel-Messiah, pp. 63, 64. +Dupuis, p. 357. Josephus: Jewish Antiquities, book xviii. ch. 13. +Dunlap: Son of the Man, p. 94; and Beal: Hist. Buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_43:6_179" id="Footnote_43:6_179"></a><a href="#FNanchor_43:6_179"><span class="label">[43:6]</span></a> Chambers, art. "Transmigration."</p></div> + +<div class="footnote"><p><a name="Footnote_44:1_180" id="Footnote_44:1_180"></a><a href="#FNanchor_44:1_180"><span class="label">[44:1]</span></a> See The Religion of Israel, p. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_44:2_181" id="Footnote_44:2_181"></a><a href="#FNanchor_44:2_181"><span class="label">[44:2]</span></a> Malachi iv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_44:3_182" id="Footnote_44:3_182"></a><a href="#FNanchor_44:3_182"><span class="label">[44:3]</span></a> Matthew xvii. 12, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_44:4_183" id="Footnote_44:4_183"></a><a href="#FNanchor_44:4_183"><span class="label">[44:4]</span></a> See Bonwick: Egyptian Belief, p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_44:5_184" id="Footnote_44:5_184"></a><a href="#FNanchor_44:5_184"><span class="label">[44:5]</span></a> Faber: Orig. Pagan Idol, vol. iii. p. 612; in +Anacalypsis, vol. i. p. 210.</p></div> + +<div class="footnote"><p><a name="Footnote_45:1_185" id="Footnote_45:1_185"></a><a href="#FNanchor_45:1_185"><span class="label">[45:1]</span></a> Indian Antiquities, vol. ii. p. 202.</p></div> + +<div class="footnote"><p><a name="Footnote_45:2_186" id="Footnote_45:2_186"></a><a href="#FNanchor_45:2_186"><span class="label">[45:2]</span></a> Contra Celsus, lib. vi. c. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_45:3_187" id="Footnote_45:3_187"></a><a href="#FNanchor_45:3_187"><span class="label">[45:3]</span></a> Tylor: Primitive Culture, vol. i. p. 324.</p></div> + +<div class="footnote"><p><a name="Footnote_45:4_188" id="Footnote_45:4_188"></a><a href="#FNanchor_45:4_188"><span class="label">[45:4]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_45:5_189" id="Footnote_45:5_189"></a><a href="#FNanchor_45:5_189"><span class="label">[45:5]</span></a> Indian <ins class="corr" title="original has Antiqities">Antiquities</ins>, vol. ii. p. 262.</p></div> + +<div class="footnote"><p><a name="Footnote_45:6_190" id="Footnote_45:6_190"></a><a href="#FNanchor_45:6_190"><span class="label">[45:6]</span></a> Dupuis: Origin of Religious Beliefs, p. 344.</p></div> + +<div class="footnote"><p><a name="Footnote_45:7_191" id="Footnote_45:7_191"></a><a href="#FNanchor_45:7_191"><span class="label">[45:7]</span></a> Volney's Ruins, p. 147, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_45:8_192" id="Footnote_45:8_192"></a><a href="#FNanchor_45:8_192"><span class="label">[45:8]</span></a> See Child's <ins class="corr" title="period missing in original">Prog.</ins> Relig. Ideas, vol. i. pp. 160, 162.</p></div> + +<div class="footnote"><p><a name="Footnote_46:1_193" id="Footnote_46:1_193"></a><a href="#FNanchor_46:1_193"><span class="label">[46:1]</span></a> Genesis xxviii. 12, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_46:2_194" id="Footnote_46:2_194"></a><a href="#FNanchor_46:2_194"><span class="label">[46:2]</span></a> Genesis xxviii. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_46:3_195" id="Footnote_46:3_195"></a><a href="#FNanchor_46:3_195"><span class="label">[46:3]</span></a> "Phallic," from "Phallus," a representation of the male +generative organs. For further information on this subject, see the +works of R. Payne Knight, and Dr. Thomas Inman.</p></div> + +<div class="footnote"><p><a name="Footnote_46:4_196" id="Footnote_46:4_196"></a><a href="#FNanchor_46:4_196"><span class="label">[46:4]</span></a> Bible for Learners, vol<ins class="corr" title="original has extraneous comma">.</ins> i. pp. 175, 276. See, also, +Knight: Ancient Art and Mythology; and Inman: Ancient Faiths, vol. i. +and ii.</p></div> + +<div class="footnote"><p><a name="Footnote_46:5_197" id="Footnote_46:5_197"></a><a href="#FNanchor_46:5_197"><span class="label">[46:5]</span></a> See Myths of the British Druids, p. 300; and Higgins: +Celtic Druids.</p></div> + +<div class="footnote"><p><a name="Footnote_46:6_198" id="Footnote_46:6_198"></a><a href="#FNanchor_46:6_198"><span class="label">[46:6]</span></a> Quoted by R. Payne Knight: Ancient Art and Mythology, p. +114, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_46:7_199" id="Footnote_46:7_199"></a><a href="#FNanchor_46:7_199"><span class="label">[46:7]</span></a> See Illustrations in Dr. Inman's Pagan and Christian +Symbolism.</p></div> + +<div class="footnote"><p><a name="Footnote_46:8_200" id="Footnote_46:8_200"></a><a href="#FNanchor_46:8_200"><span class="label">[46:8]</span></a> See Inman: Ancient Faiths, vol. i. pp. 543, 544.</p></div> + +<div class="footnote"><p><a name="Footnote_47:1_201" id="Footnote_47:1_201"></a><a href="#FNanchor_47:1_201"><span class="label">[47:1]</span></a> Bible for Learners, vol. i. pp. 177, 178, 317, 321, +322.</p></div> + +<div class="footnote"><p><a name="Footnote_47:2_202" id="Footnote_47:2_202"></a><a href="#FNanchor_47:2_202"><span class="label">[47:2]</span></a> Indian Antiquities, vol. ii. p. 356.</p></div> + +<div class="footnote"><p><a name="Footnote_47:3_203" id="Footnote_47:3_203"></a><a href="#FNanchor_47:3_203"><span class="label">[47:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_47:4_204" id="Footnote_47:4_204"></a><a href="#FNanchor_47:4_204"><span class="label">[47:4]</span></a> We read in Bell's "Pantheon of the Gods and Demi-Gods of +Antiquity," under the head of <span class="smcap">Baelylion</span>, <span class="smcap">Baelylia</span> or <span class="smcap">Baetylos</span>, that they +are "<i>Anointed Stones</i>, 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 <i>erected</i>, and hence termed by the Greeks <i>pillars</i>." 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 <span class="smcap">God of the pillar</span>."</p></div> + +<div class="footnote"><p><a name="Footnote_47:5_205" id="Footnote_47:5_205"></a><a href="#FNanchor_47:5_205"><span class="label">[47:5]</span></a> We find that there was nothing gross or immoral in the +worship of the male and female generative organs among the ancients, +when the subject is properly understood. Being the most intimately +connected with the reproduction of life on earth, the <i>Linga</i> became the +symbol under which the <i>Sun</i>, invoked with a thousand names, has been +worshiped throughout the world <i>as the restorer of the powers of nature</i> +after the long sleep or death of winter. But if the <i>Linga</i> is the +Sun-god in his majesty, the <i>Yoni</i> is the earth who yields her fruit +under his fertilizing warmth. +</p><p> +The <i>Phallic tree</i> 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 +<i>cross</i> and <i>serpent</i>, the quiescent and energising Phallos, are united. +(See Cox: Aryan Mythology, vol. ii. pp. 113, 116, 118.)</p></div> + +<div class="footnote"><p><a name="Footnote_47:6_206" id="Footnote_47:6_206"></a><a href="#FNanchor_47:6_206"><span class="label">[47:6]</span></a> See Cox: Aryan Mytho., ii. 112, 113.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span></p> +<h2>CHAPTER VI.</h2> + +<h3>THE EXODUS FROM EGYPT, AND PASSAGE THROUGH THE RED SEA.</h3> + +<p>The children of Israel, who were in bondage in Egypt, making bricks, and +working in the field,<a name="FNanchor_48:1_207" id="FNanchor_48:1_207"></a><a href="#Footnote_48:1_207" class="fnanchor">[48:1]</a> were looked upon with compassion by the +Lord.<a name="FNanchor_48:2_208" id="FNanchor_48:2_208"></a><a href="#Footnote_48:2_208" class="fnanchor">[48:2]</a> He heard their groaning, and remembered his covenant with +Abraham,<a name="FNanchor_48:3_209" id="FNanchor_48:3_209"></a><a href="#Footnote_48:3_209" class="fnanchor">[48:3]</a> with Isaac, and with Jacob. He, therefore, chose Moses +(an Israelite, who had murdered an Egyptian,<a name="FNanchor_48:4_210" id="FNanchor_48:4_210"></a><a href="#Footnote_48:4_210" class="fnanchor">[48:4]</a> and who, therefore, +was obliged to flee from Egypt, as Pharaoh sought to punish him), as his +servant, to carry out his plans.</p> + +<p>Moses was at this time keeping the flock of Jeruth, 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:</p> + +<div class="blockquot"><p>"I am the God of thy Father, the God of Abraham, the God of +Isaac, and the God of Jacob. . . . I have seen the affliction of +<i>my people</i> which are in Egypt, and have heard their cry by +reason of their tormentors; for I know their sorrows. And I am +<i>come down</i> 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."</p></div> + +<p>Then Moses said unto the Lord:</p> + +<div class="blockquot"><p>"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?"</p></div> + +<p>Then God said unto Moses:</p> + +<div class="blockquot"><p>"<span class="smcap">I am that I am.</span>"<a name="FNanchor_48:5_211" id="FNanchor_48:5_211"></a><a href="#Footnote_48:5_211" class="fnanchor">[48:5]</a> "Thus shalt thou say unto the children +of Israel, <span class="smcap">I am</span> hath sent me unto you."<a name="FNanchor_48:6_212" id="FNanchor_48:6_212"></a><a href="#Footnote_48:6_212" class="fnanchor">[48:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span></p><p>And God said, moreover, unto Moses:</p> + +<div class="blockquot"><p>"Go and gather the Elders of Israel together, and say unto +them: the Lord God of your fathers . . . appeared unto me, +saying: 'I have surely visited you, and seen that which is +done to you in Egypt. And I have said, I will bring 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 +shall 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, <i>three +days journey in the wilderness</i>, that we may sacrifice to the +Lord our God.'<a name="FNanchor_49:1_213" id="FNanchor_49:1_213"></a><a href="#Footnote_49:1_213" class="fnanchor">[49:1]</a></p> + +<p>"<i>I am sure</i> that the king of Egypt will <i>not</i> let you go, no, +not by a mighty hand. And I will stretch out my hand, and +smite Egypt with all my wonders, which I will do in the midst +thereof: <i>and after that he will let you go</i>. 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, <i>ye shall not go +empty</i>. But every woman shall <i>borrow</i> 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, <i>and ye shall spoil the +Egyptians</i>."<a name="FNanchor_49:2_214" id="FNanchor_49:2_214"></a><a href="#Footnote_49:2_214" class="fnanchor">[49:2]</a></p></div> + +<p>The Lord again appeared unto Moses, in Midian, and said:</p> + +<div class="blockquot"><p>"Go, return into Egypt, for all the men are dead which sought +thy life. And Moses took his wife, and his son, and set them +upon an ass, and he returned to the land of Egypt. And Moses +took the <i>rod of God</i> (which the Lord had given him) in his +hand."<a name="FNanchor_49:3_215" id="FNanchor_49:3_215"></a><a href="#Footnote_49:3_215" class="fnanchor">[49:3]</a></p></div> + +<p>Upon arriving in Egypt, Moses tells his brother Aaron, "all the words of +the Lord," and Aaron tells all the children of Israel. Moses, who was +not eloquent, but had a slow speech,<a name="FNanchor_49:4_216" id="FNanchor_49:4_216"></a><a href="#Footnote_49:4_216" class="fnanchor">[49:4]</a> uses Aaron as his +spokesman.<a name="FNanchor_49:5_217" id="FNanchor_49:5_217"></a><a href="#Footnote_49:5_217" class="fnanchor">[49:5]</a> They then appear unto Pharaoh, and falsify, "<i>according +to the commands of the Lord</i>," saying: "Let us go, we pray thee, <i>three +days' journey in the desert</i>, and sacrifice unto the Lord our +God."<a name="FNanchor_49:6_218" id="FNanchor_49:6_218"></a><a href="#Footnote_49:6_218" class="fnanchor">[49:6]</a></p> + +<p>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.</p> + +<p><span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span></p><p>Moses and Aaron continue interceding with him, however, and, for the +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 first-born 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, <i>as they had said</i>, that is, for <i>three</i> days.</p> + +<p>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, +"<i>according to the commands of the Lord</i>." And they journeyed toward +Succoth, there being <i>six hundred thousand, besides children</i>.<a name="FNanchor_50:1_219" id="FNanchor_50:1_219"></a><a href="#Footnote_50:1_219" class="fnanchor">[50:1]</a></p> + +<div class="blockquot"><p>"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, <i>in a pillar of a cloud</i>, to lead them the way; +and by night <i>in a pillar of fire</i>, to give them light to go +by day and night."<a name="FNanchor_50:2_220" id="FNanchor_50:2_220"></a><a href="#Footnote_50:2_220" class="fnanchor">[50:2]</a></p> + +<p>"And it was told the king of Egypt, that the people fled. . . . +And he made ready his chariot, and took his people with him. +And he took six hundred chosen chariots, and all 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 over the sea,<a name="FNanchor_50:3_221" id="FNanchor_50:3_221"></a><a href="#Footnote_50:3_221" class="fnanchor">[50:3]</a> 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; <i>and the waters were a wall unto them upon the +right hand, and on their left</i>. And the Egyptians pursued, and +went in after them to the midst of the sea, <i>even all +Pharaoh's horses, and his chariots, and his horse-men</i>."</p></div> + +<p>After the children of Israel had landed on the other side of the sea, +the Lord said unto Moses:</p> + +<div class="blockquot"><p>"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. . . . 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 <span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span>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 which the +Lord did upon the Egyptians, and the people feared the Lord, +and believed the Lord and his servant Moses."<a name="FNanchor_51:1_222" id="FNanchor_51:1_222"></a><a href="#Footnote_51:1_222" class="fnanchor">[51:1]</a></p></div> + +<p>The writer of this story, whoever he may have been, was evidently +familiar with the legends related of the Sun-god, <i>Bacchus</i>, as he has +given Moses the credit of performing some of the miracles which were +attributed to that god.</p> + +<p>It is related in the hymns of Orpheus,<a name="FNanchor_51:2_223" id="FNanchor_51:2_223"></a><a href="#Footnote_51:2_223" class="fnanchor">[51:2]</a> that Bacchus had a <i>rod</i> +with which he performed miracles, and which he could change into a +<i>serpent</i> at pleasure. <i>He passed the Red Sea, dry shod, at the head of +his army.</i> He divided the waters of the rivers Orontes and Hydaspus, by +the touch of his rod, and passed through them dry-shod.<a name="FNanchor_51:3_224" id="FNanchor_51:3_224"></a><a href="#Footnote_51:3_224" class="fnanchor">[51:3]</a> <i>By the +same mighty wand, he drew water from the rock</i>,<a name="FNanchor_51:4_225" id="FNanchor_51:4_225"></a><a href="#Footnote_51:4_225" class="fnanchor">[51:4]</a> and wherever they +marched, the land flowed with wine, milk and honey.<a name="FNanchor_51:5_226" id="FNanchor_51:5_226"></a><a href="#Footnote_51:5_226" class="fnanchor">[51:5]</a></p> + +<p>Professor Steinthal, speaking of Dionysus (Bacchus), says:</p> + +<p>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.<a name="FNanchor_51:6_227" id="FNanchor_51:6_227"></a><a href="#Footnote_51:6_227" class="fnanchor">[51:6]</a></p> + +<p>Mons. Dupuis says:</p> + +<div class="blockquot"><p>"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 +<i>former</i> caused to sprout from the innermost of the +rocks."<a name="FNanchor_51:7_228" id="FNanchor_51:7_228"></a><a href="#Footnote_51:7_228" class="fnanchor">[51:7]</a></p></div> + +<p>In Bell's Pantheon of the Gods and Heroes of Antiquity,<a name="FNanchor_51:8_229" id="FNanchor_51:8_229"></a><a href="#Footnote_51:8_229" class="fnanchor">[51:8]</a> 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, his passing through the Red Sea and +the rivers Orontes 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.</p> + +<p>We might also mention the fact, that Bacchus, as well as Moses <span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span>was +called the "<i>Law-giver</i>," and that it was said of Bacchus, as well as of +Moses, that his laws were written on <i>two tables of stone</i>.<a name="FNanchor_52:1_230" id="FNanchor_52:1_230"></a><a href="#Footnote_52:1_230" class="fnanchor">[52:1]</a> +Bacchus was represented <i>horned</i>, and so was Moses.<a name="FNanchor_52:2_231" id="FNanchor_52:2_231"></a><a href="#Footnote_52:2_231" class="fnanchor">[52:2]</a> Bacchus "was +picked up in a box, that floated on the water,"<a name="FNanchor_52:3_232" id="FNanchor_52:3_232"></a><a href="#Footnote_52:3_232" class="fnanchor">[52:3]</a> and so was +Moses.<a name="FNanchor_52:4_233" id="FNanchor_52:4_233"></a><a href="#Footnote_52:4_233" class="fnanchor">[52:4]</a> Bacchus had two mothers, one by nature, and one by +adoption,<a name="FNanchor_52:5_234" id="FNanchor_52:5_234"></a><a href="#Footnote_52:5_234" class="fnanchor">[52:5]</a> and so had Moses.<a name="FNanchor_52:6_235" id="FNanchor_52:6_235"></a><a href="#Footnote_52:6_235" class="fnanchor">[52:6]</a> 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 fire, by +night."<a name="FNanchor_52:7_236" id="FNanchor_52:7_236"></a><a href="#Footnote_52:7_236" class="fnanchor">[52:7]</a></p> + +<p>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 <i>sacred +historian</i>. We find, from other sources, what is evidently nearer the +truth.</p> + +<p>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 Phritiphantes, the king caused the infected people (who were none +other than the brick-making slaves, known as the children of Israel), to +be collected, <i>and driven out of the country</i>.<a name="FNanchor_52:8_237" id="FNanchor_52:8_237"></a><a href="#Footnote_52:8_237" class="fnanchor">[52:8]</a></p> + +<p><i>Lysimachus</i> relates that:</p> + +<div class="blockquot"><p>"A filthy disease broke out in Egypt, and the Oracle of Ammon, +being consulted on the occasion, commanded the king to purify +the land <i>by driving out the Jews</i> (who were infected with +leprosy, &c.), a race of men who were hateful to the +Gods."<a name="FNanchor_52:9_238" id="FNanchor_52:9_238"></a><a href="#Footnote_52:9_238" class="fnanchor">[52:9]</a> <ins class="corr" title="quotation mark missing in original">"</ins><i>The whole multitude of the people were +accordingly collected and driven out into the +wilderness.</i>"<a name="FNanchor_52:10_239" id="FNanchor_52:10_239"></a><a href="#Footnote_52:10_239" class="fnanchor">[52:10]</a></p></div> + +<p><i>Diodorus Siculus</i>, referring to this event, says:</p> + +<div class="blockquot"><p>"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. <i>The Egyptians accordingly +drove them out.</i> The most noble of them went under Cadmus and +Danaus to Greece, but the greater number followed <i>Moses</i>, a +wise and valiant leader, to Palestine."<a name="FNanchor_52:11_240" id="FNanchor_52:11_240"></a><a href="#Footnote_52:11_240" class="fnanchor">[52:11]</a></p></div> + +<p><span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span></p><p>After giving the different opinions concerning the origin of the Jewish +nation, Tacitus, the Roman historian, says:</p> + +<div class="blockquot"><p>"In this clash of opinions, <i>one point seems to be universally +admitted</i>. A pestilential disease, disfiguring the race of +man, and making the body an object of loathsome deformity, +spread all over Egypt. Bocchoris, at that time the reigning +monarch, consulted the oracle of Jupiter Hammon, and received +for answer, that the kingdom must be purified, by +exterminating the infected multitude, as a race of men +detested by the gods. After diligent search, the wretched +sufferers were collected together, and in a wild and barren +desert abandoned to their misery. In that distress, while the +vulgar herd was sunk in deep despair, 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 men and gods, he told them, that if +they did not repose their confidence in him, as their chief by +divine commission, they had no resource left. His offer 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 animals, and discovered a plentiful vein of water. By 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."<a name="FNanchor_53:1_241" id="FNanchor_53:1_241"></a><a href="#Footnote_53:1_241" class="fnanchor">[53:1]</a></p></div> + +<p>Other accounts, similar to these, might be added, among which may be +mentioned that given by Manetho, an Egyptian priest, which is referred +to by Josephus, the Jewish historian.</p> + +<p>Although the accounts quoted above are not exactly alike, <i>yet the main +points are the same</i>, which are to the effect 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.</p> + +<p>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.</p> + +<p>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 be bred from putrefaction.<a name="FNanchor_53:2_242" id="FNanchor_53:2_242"></a><a href="#Footnote_53:2_242" class="fnanchor">[53:2]</a> We +know from the laws set down in <i>Leviticus</i>, that the Hebrews were not a +remarkably clean race.</p> + +<p><span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span></p><p>Jewish priests, <i>in making a history for their race</i>, 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:</p> + +<div class="blockquot"><p>"The history of the religion of Israel <i>must start from the +sojourn</i> of <i>the Israelites in Egypt</i>. Formerly it was usual +to take a much earlier starting-point, and to begin with a +religious discussion of the religious ideas of the +<i>Patriarchs</i>. And this was perfectly right, so long as the +accounts of Abraham, Isaac and Jacob were considered +<i>historical</i>. <i>But now that a strict investigation has shown +us that all these stories are entirely unhistorical</i>, of +course we have to begin the history later on."<a name="FNanchor_54:1_243" id="FNanchor_54:1_243"></a><a href="#Footnote_54:1_243" class="fnanchor">[54:1]</a></p></div> + +<p>The author of "The Spirit History of Man," says:</p> + +<div class="blockquot"><p>"The Hebrews came out of Egypt and settled among the +Canaanites. <i>They need not be traced beyond the Exodus. That +is their historical beginning.</i> 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."<a name="FNanchor_54:2_244" id="FNanchor_54:2_244"></a><a href="#Footnote_54:2_244" class="fnanchor">[54:2]</a></p></div> + +<p>Professor Goldzhier says:</p> + +<div class="blockquot"><p>"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) <i>elaborated by the Hebrew +people</i>."<a name="FNanchor_54:3_245" id="FNanchor_54:3_245"></a><a href="#Footnote_54:3_245" class="fnanchor">[54:3]</a></p></div> + +<p>Count de Volney also observes that:</p> + +<div class="blockquot"><p>"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. <i>It is here their +history begins. All that precedes . . . is nothing but mythology +and cosmogony.</i>"<a name="FNanchor_54:4_246" id="FNanchor_54:4_246"></a><a href="#Footnote_54:4_246" class="fnanchor">[54:4]</a></p></div> + +<p>In speaking of the sojourn of the Israelites in Egypt, Dr. Knappert +says:</p> + +<div class="blockquot"><p>"According to the tradition preserved in Genesis, it was the +promotion of Jacob's son, Joseph, to be viceroy of Egypt, that +brought about the migration of the sons of Israel from Canaan +to Goshen. The story goes that this Joseph was sold as a slave +by his brothers, and after many changes of fortune received +the vice-regal office at Pharaoh's hands through his skill in +interpreting dreams. Famine drives his brothers—and +afterwards his father—to him, and the Egyptian prince gives +them the land of Goshen to live in. <i>It is by imagining all +this that the <span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span>legend tries to account for the fact that +Israel passed some time in Egypt.</i> 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.</p> + +<p>"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 Manetho, a priest, who lived about 250 <span class="allcapsc">B. C.</span> In one of +these we have a statement that pretty nearly agrees with the +Israelitish tradition about a sojourn in Goshen. <i>But the +Israelites were looked down on by the Egyptians as foreigners, +and they are represented as lepers and unclean.</i> Moses himself +is mentioned by name, and we are told that he was a priest and +joined himself to these <i>lepers</i> and gave them laws."<a name="FNanchor_55:1_247" id="FNanchor_55:1_247"></a><a href="#Footnote_55:1_247" class="fnanchor">[55:1]</a></p></div> + +<p>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.</p> + +<p>The histories of Alexander relate that the Pamphylian Sea was divided to +let him and his army pass through. Josephus, after speaking of the Red +Sea being divided for the passage of the Israelites, says:</p> + +<div class="blockquot"><p>"For the 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 . . . <i>and this is +confessed to be true by all who have written about the actions +of Alexander</i>."<a name="FNanchor_55:2_248" id="FNanchor_55:2_248"></a><a href="#Footnote_55:2_248" class="fnanchor">[55:2]</a></p></div> + +<p>He seems to consider both legends of the same authority, quoting the +latter to substantiate the former.</p> + +<p>"Callisthenes, who himself accompanied Alexander in the expedition," +"wrote, how the Pamphylian Sea did not only open a passage for +Alexander, but, rising and elevating its waters, did pay him homage as +its king."<a name="FNanchor_55:3_249" id="FNanchor_55:3_249"></a><a href="#Footnote_55:3_249" class="fnanchor">[55:3]</a></p> + +<p>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 +river Phœdrus, which was in a "rough air," and wishing to <span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span>cross, she +commanded the stream to be <i>dried up</i>. This being done she crossed +without trouble.<a name="FNanchor_56:1_250" id="FNanchor_56:1_250"></a><a href="#Footnote_56:1_250" class="fnanchor">[56:1]</a></p> + +<p>There is a <i>Hindoo</i> fable to the effect that when the infant Crishna was +being sought by the reigning tyrant of Madura (King Kansa)<a name="FNanchor_56:2_251" id="FNanchor_56:2_251"></a><a href="#Footnote_56:2_251" class="fnanchor">[56:2]</a> 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.</p> + +<p>The story is related by Thomas Maurice, in his "History of Hindostan," +who has taken it from the <i>Bhagavat Pooraun</i>. It is as follows:</p> + +<div class="blockquot"><p>"Yasodha took the child Crishna, and carried him off (from +where he was born), but, coming to the river Yumna, directly +opposite to Gokul, Crishna'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, <i>who accordingly +passed dry-footed, across the river</i>."<a name="FNanchor_56:3_252" id="FNanchor_56:3_252"></a><a href="#Footnote_56:3_252" class="fnanchor">[56:3]</a></p></div> + +<p>This incident is illustrated in Plate 58 of Moore's "Hindu Pantheon."</p> + +<p>There is another Hindoo legend, recorded in the <i>Rig Veda</i>, and quoted +by Viscount Amberly, from whose work we take it,<a name="FNanchor_56:4_253" id="FNanchor_56:4_253"></a><a href="#Footnote_56:4_253" class="fnanchor">[56:4]</a> to the effect +that an Indian sage called Visvimati, having arrived at a river which he +wished to cross, that holy man said to it: "Listen to the Bard who has +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."</p> + +<p>This is accordingly done, and the sage passes through.</p> + +<p>We have also an Indian legend which relates that a courtesan named +Bindumati, <i>turned back the streams of the river Ganges</i>.<a name="FNanchor_56:5_254" id="FNanchor_56:5_254"></a><a href="#Footnote_56:5_254" class="fnanchor">[56:5]</a></p> + +<p>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 the Hebrews, and the probability is +that many nations had legends of this kind.</p> + +<p>That Pharaoh and his host should have been drowned in the Red Sea, and +the fact not mentioned by any historian, is simply impossible, +especially when they have, as we have seen, noticed the fact of the +Israelites being driven out of Egypt.<a name="FNanchor_56:6_255" id="FNanchor_56:6_255"></a><a href="#Footnote_56:6_255" class="fnanchor">[56:6]</a> Dr. Inman, speaking of this, +says:</p> + +<p><span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span></p><div class="blockquot"><p>"We 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."<a name="FNanchor_57:1_256" id="FNanchor_57:1_256"></a><a href="#Footnote_57:1_256" class="fnanchor">[57:1]</a></p></div> + +<p>That Pharaoh should have pursued a tribe of diseased slaves, <i>whom he +had driven out of his country</i>, is altogether improbable. In the words +of Dr. Knappert, we may conclude, by saying that:</p> + +<div class="blockquot"><p>"<i>This story, which was not written until more than five +hundred years after the exodus itself, can lay no claim to be +considered historical</i>."<a name="FNanchor_57:2_257" id="FNanchor_57:2_257"></a><a href="#Footnote_57:2_257" class="fnanchor">[57:2]</a></p></div> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_48:1_207" id="Footnote_48:1_207"></a><a href="#FNanchor_48:1_207"><span class="label">[48:1]</span></a> Exodus i. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_48:2_208" id="Footnote_48:2_208"></a><a href="#FNanchor_48:2_208"><span class="label">[48:2]</span></a> Exodus ii. 24, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_48:3_209" id="Footnote_48:3_209"></a><a href="#FNanchor_48:3_209"><span class="label">[48:3]</span></a> See <a href="#CHAPTER_X">chapter x</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_48:4_210" id="Footnote_48:4_210"></a><a href="#FNanchor_48:4_210"><span class="label">[48:4]</span></a> Exodus ii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_48:5_211" id="Footnote_48:5_211"></a><a href="#FNanchor_48:5_211"><span class="label">[48:5]</span></a> The Egyptian name for God was "<i>Nuk-Pa-Nuk</i>," or "<span class="smcap">I am +that I am.</span>" (Bonwick: Egyptian Belief, p. 395.) This name was found on a +temple in Egypt. (Higgins' Anacalypsis, vol. ii. p. 17.) "'<span class="smcap">I am</span>' was a +Divine name understood by all the initiated among the Egyptians." "The +'<span class="smcap">I am</span>' of the Hebrews, and the '<span class="smcap">I am</span>' of the Egyptians are identical." +(Bunsen: Keys of St. Peter, p. 38.) The name "<i>Jehovah</i>," which was +adopted by the Hebrews, was a name esteemed sacred among the Egyptians. +They called it <span class="smcap">Y-ha-ho</span>, or <span class="smcap">Y-ah-weh</span>. (See the Religion of Israel, pp. +42, 43; and Anacalypsis, vol. i. p. 329, and vol. ii. p. 17.) "None dare +to enter the temple of Serapis, who did not bear on his breast or +forehead the name of <span class="smcap">Jao</span>, or <span class="smcap">J-ha-ho</span>, a name almost equivalent in sound +to that of the Hebrew <i>Jehovah</i>, and probably of identical import; and +no name was uttered in Egypt with more reverence than this <span class="smcap">Iao</span>." (Trans. +from the Ger. of Schiller, in Monthly Repos., vol. xx.; and Voltaire: +<i>Commentary on Exodus</i>; Higgins' Anac., vol. i. p. 329; vol. ii. p. 17.) +"That this divine name was well-known to the <i>Heathen</i> there can be no +doubt." (Parkhurst: Hebrew Lex. in Anac., i. 327.) So also with the name +<i>El Shaddai</i>. "The extremely common Egyptian expression <i>Nutar Nutra</i> +exactly corresponds in sense to the Hebrew <i>El Shaddai</i>, the very title +by which God tells Moses he was known to Abraham and Isaac and Jacob." +(Prof. Renouf: Relig. of Anc't Egypt, p. 99.)</p></div> + +<div class="footnote"><p><a name="Footnote_48:6_212" id="Footnote_48:6_212"></a><a href="#FNanchor_48:6_212"><span class="label">[48:6]</span></a> Exodus iii. 1, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_49:1_213" id="Footnote_49:1_213"></a><a href="#FNanchor_49:1_213"><span class="label">[49:1]</span></a> Exodus iii. 15-18.</p></div> + +<div class="footnote"><p><a name="Footnote_49:2_214" id="Footnote_49:2_214"></a><a href="#FNanchor_49:2_214"><span class="label">[49:2]</span></a> Exodus iii. 19-22. Here is a command from the Lord to +<i>deceive</i>, and <i>lie</i>, and <i>steal</i>, which, according to the narrative, +was carried out to the letter (Ex. xii. 35, 36); and yet we are told +that this <i>same Lord</i> said: "<i>Thou shalt not steal.</i>" (Ex. xx. 15.) +Again he says: "<i>That shalt not defraud thy neighbor, neither rob him.</i>" +(Leviticus xix. 18.) Surely this is inconsistency.</p></div> + +<div class="footnote"><p><a name="Footnote_49:3_215" id="Footnote_49:3_215"></a><a href="#FNanchor_49:3_215"><span class="label">[49:3]</span></a> Exodus iv. 19, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_49:4_216" id="Footnote_49:4_216"></a><a href="#FNanchor_49:4_216"><span class="label">[49:4]</span></a> Exodus iv. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_49:5_217" id="Footnote_49:5_217"></a><a href="#FNanchor_49:5_217"><span class="label">[49:5]</span></a> Exodus iv. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_49:6_218" id="Footnote_49:6_218"></a><a href="#FNanchor_49:6_218"><span class="label">[49:6]</span></a> Exodus v. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_50:1_219" id="Footnote_50:1_219"></a><a href="#FNanchor_50:1_219"><span class="label">[50:1]</span></a> Exodus vii. 35-37. Bishop Colenso shows, in his +Pentateuch Examined, how ridiculous this statement is.</p></div> + +<div class="footnote"><p><a name="Footnote_50:2_220" id="Footnote_50:2_220"></a><a href="#FNanchor_50:2_220"><span class="label">[50:2]</span></a> Exodus xiii. 20, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_50:3_221" id="Footnote_50:3_221"></a><a href="#FNanchor_50:3_221"><span class="label">[50:3]</span></a> "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 sea, rock and wall, +recurs very frequently in mythology." (Prof. Steinthal: The Legend of +Samson, p. 429.)</p></div> + +<div class="footnote"><p><a name="Footnote_51:1_222" id="Footnote_51:1_222"></a><a href="#FNanchor_51:1_222"><span class="label">[51:1]</span></a> Exodus xiv. 5-13.</p></div> + +<div class="footnote"><p><a name="Footnote_51:2_223" id="Footnote_51:2_223"></a><a href="#FNanchor_51:2_223"><span class="label">[51:2]</span></a> Orpheus is said to have been the earliest poet of +Greece, where he first introduced the rites of Bacchus, which he brought +from Egypt. (See Roman Antiquities, p. 134.)</p></div> + +<div class="footnote"><p><a name="Footnote_51:3_224" id="Footnote_51:3_224"></a><a href="#FNanchor_51:3_224"><span class="label">[51:3]</span></a> 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 pass through (2 Kings ii. 8), and also the children of Israel. +(Joshua iii. 15-17.)</p></div> + +<div class="footnote"><p><a name="Footnote_51:4_225" id="Footnote_51:4_225"></a><a href="#FNanchor_51:4_225"><span class="label">[51:4]</span></a> Moses, with his rod, drew water from the rock. (Exodus +xvii. 6.)</p></div> + +<div class="footnote"><p><a name="Footnote_51:5_226" id="Footnote_51:5_226"></a><a href="#FNanchor_51:5_226"><span class="label">[51:5]</span></a> See Taylor's Diegesis, p. 191, and Higgins: Anacalypsis, +vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_51:6_227" id="Footnote_51:6_227"></a><a href="#FNanchor_51:6_227"><span class="label">[51:6]</span></a> The Legend of Samson, p. 429.</p></div> + +<div class="footnote"><p><a name="Footnote_51:7_228" id="Footnote_51:7_228"></a><a href="#FNanchor_51:7_228"><span class="label">[51:7]</span></a> Dupuis: Origin of Religious Beliefs, p. 135.</p></div> + +<div class="footnote"><p><a name="Footnote_51:8_229" id="Footnote_51:8_229"></a><a href="#FNanchor_51:8_229"><span class="label">[51:8]</span></a> Vol. i. p. 122.</p></div> + +<div class="footnote"><p><a name="Footnote_52:1_230" id="Footnote_52:1_230"></a><a href="#FNanchor_52:1_230"><span class="label">[52:1]</span></a> Bell's Pantheon, vol. i. p. 122; and Higgins: +Anacalypsis vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_52:2_231" id="Footnote_52:2_231"></a><a href="#FNanchor_52:2_231"><span class="label">[52:2]</span></a> Ibid. and Dupuis: Origin of Religious Belief, p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_52:3_232" id="Footnote_52:3_232"></a><a href="#FNanchor_52:3_232"><span class="label">[52:3]</span></a> Taylor's Diegesis, p. 190; Bell's Pantheon, vol. i. +under "Bacchus;" and Higgins: Anacalypsis ii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_52:4_233" id="Footnote_52:4_233"></a><a href="#FNanchor_52:4_233"><span class="label">[52:4]</span></a> Exodus ii. 1-11.</p></div> + +<div class="footnote"><p><a name="Footnote_52:5_234" id="Footnote_52:5_234"></a><a href="#FNanchor_52:5_234"><span class="label">[52:5]</span></a> Taylor's Diegesis, p. 191; Bell's Pantheon, vol. i. +under "Bacchus;" and Higgins: p. 19, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_52:6_235" id="Footnote_52:6_235"></a><a href="#FNanchor_52:6_235"><span class="label">[52:6]</span></a> Exodus ii. 1-11.</p></div> + +<div class="footnote"><p><a name="Footnote_52:7_236" id="Footnote_52:7_236"></a><a href="#FNanchor_52:7_236"><span class="label">[52:7]</span></a> Exodus xiii. 20, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_52:8_237" id="Footnote_52:8_237"></a><a href="#FNanchor_52:8_237"><span class="label">[52:8]</span></a> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_52:9_238" id="Footnote_52:9_238"></a><a href="#FNanchor_52:9_238"><span class="label">[52:9]</span></a> "All persons afflicted with leprosy were considered +displeasing in the sight of the Sun-god, by the Egyptians." (Dunlap: +Spirit. Hist. p. 40.)</p></div> + +<div class="footnote"><p><a name="Footnote_52:10_239" id="Footnote_52:10_239"></a><a href="#FNanchor_52:10_239"><span class="label">[52:10]</span></a> Prichard's Historical Records, p. 75.</p></div> + +<div class="footnote"><p><a name="Footnote_52:11_240" id="Footnote_52:11_240"></a><a href="#FNanchor_52:11_240"><span class="label">[52:11]</span></a> Ibid. p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_53:1_241" id="Footnote_53:1_241"></a><a href="#FNanchor_53:1_241"><span class="label">[53:1]</span></a> Tacitus: Hist. book v. ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_53:2_242" id="Footnote_53:2_242"></a><a href="#FNanchor_53:2_242"><span class="label">[53:2]</span></a> Knight: Anc't Art and Mythology, p. 89, and Kenrick's +Egypt, vol. i. p. 447. "The cleanliness of the Egyptian priests was +extreme. They shaved their heads, and every three days shaved their +whole bodies. They bathed two or three times a day, often in the night +also. They wore garments of white linen, deeming it more cleanly than +cloth 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. 168.) +</p><p> +"Thinking it better to be 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_54:1_243" id="Footnote_54:1_243"></a><a href="#FNanchor_54:1_243"><span class="label">[54:1]</span></a> The Religion of Israel, p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_54:2_244" id="Footnote_54:2_244"></a><a href="#FNanchor_54:2_244"><span class="label">[54:2]</span></a> Dunlap: Spirit Hist. of Man, p. 266.</p></div> + +<div class="footnote"><p><a name="Footnote_54:3_245" id="Footnote_54:3_245"></a><a href="#FNanchor_54:3_245"><span class="label">[54:3]</span></a> Hebrew Mythology, p. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_54:4_246" id="Footnote_54:4_246"></a><a href="#FNanchor_54:4_246"><span class="label">[54:4]</span></a> Researches in Ancient History, p. 146.</p></div> + +<div class="footnote"><p><a name="Footnote_55:1_247" id="Footnote_55:1_247"></a><a href="#FNanchor_55:1_247"><span class="label">[55:1]</span></a> The Religion of Israel, pp. 31, 32.</p></div> + +<div class="footnote"><p><a name="Footnote_55:2_248" id="Footnote_55:2_248"></a><a href="#FNanchor_55:2_248"><span class="label">[55:2]</span></a> Jewish Antiq. bk. ii. ch. xvi.</p></div> + +<div class="footnote"><p><a name="Footnote_55:3_249" id="Footnote_55:3_249"></a><a href="#FNanchor_55:3_249"><span class="label">[55:3]</span></a> Ibid. <i>note</i>. +</p><p> +"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 are no tides in this part of the +Mediterranean, considerable depression of the sea is caused by +long-continued north winds; and Alexander, taking advantage of such a +moment, may have dashed on without impediment;' and we accept the +explanation as a matter of course. But the waters of the Red Sea are +said to have miraculously opened a passage for the children of Israel; +and we insist on the literal truth of <i>this</i> story, and reject natural +explanations as monstrous." (Matthew Arnold.)</p></div> + +<div class="footnote"><p><a name="Footnote_56:1_250" id="Footnote_56:1_250"></a><a href="#FNanchor_56:1_250"><span class="label">[56:1]</span></a> See Prichard's Egyptian Mytho. p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_56:2_251" id="Footnote_56:2_251"></a><a href="#FNanchor_56:2_251"><span class="label">[56:2]</span></a> See <a href="#CHAPTER_XVIII">ch. xviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_56:3_252" id="Footnote_56:3_252"></a><a href="#FNanchor_56:3_252"><span class="label">[56:3]</span></a> Hist. Hindostan, vol. ii. p. 312.</p></div> + +<div class="footnote"><p><a name="Footnote_56:4_253" id="Footnote_56:4_253"></a><a href="#FNanchor_56:4_253"><span class="label">[56:4]</span></a> Analysis Relig. Belief, p. 552.</p></div> + +<div class="footnote"><p><a name="Footnote_56:5_254" id="Footnote_56:5_254"></a><a href="#FNanchor_56:5_254"><span class="label">[56:5]</span></a> See Hardy: Buddhist Legends, p. 140.</p></div> + +<div class="footnote"><p><a name="Footnote_56:6_255" id="Footnote_56:6_255"></a><a href="#FNanchor_56:6_255"><span class="label">[56:6]</span></a> In a cave discovered at Deir-el-Bahari (Aug., 1881), +near Thebes, in Egypt, was found <i>thirty-nine</i> mummies of royal and +priestly personages. Among these was King Ramses II., the third king of +the Nineteenth Dynasty, and the veritable Pharaoh of the Jewish +captivity. It is very strange that he should be <i>here</i>, among a number +of other kings, if he had 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 lotus flowers are strewn. It is in a perfect +state of preservation. (See a Cairo [Aug. 8th] letter to the <i>London +Times</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_57:1_256" id="Footnote_57:1_256"></a><a href="#FNanchor_57:1_256"><span class="label">[57:1]</span></a> Ancient Faiths, vol. ii. p. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_57:2_257" id="Footnote_57:2_257"></a><a href="#FNanchor_57:2_257"><span class="label">[57:2]</span></a> The Religion of Israel, p. 41.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span></p> +<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2> + +<h3>RECEIVING THE TEN COMMANDMENTS.</h3> + +<p>The receiving of the <i>Ten Commandments</i> by Moses, from the Lord, is +recorded in the following manner:</p> + +<div class="blockquot"><p>"In the third month, when the children of Israel were gone +forth out of the land of Egypt, the same day came they into +the wilderness of Sinai, . . . and there Israel camped before +the Mount. . . .</p> + +<p>"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. . . .</p> + +<p>"And Mount Sinai was altogether on a smoke, because the Lord +descended upon it in fire, 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.</p> + +<p>"<i>And the Lord came down upon the Mount</i>, and called Moses up +to the top of the Mount, and Moses went up."<a name="FNanchor_58:1_258" id="FNanchor_58:1_258"></a><a href="#Footnote_58:1_258" class="fnanchor">[58:1]</a></p></div> + +<p>The Lord there communed with him, and "he gave unto Moses . . . . two tables +of testimony, tables of stone, <i>written with the finger of God</i>."<a name="FNanchor_58:2_259" id="FNanchor_58:2_259"></a><a href="#Footnote_58:2_259" class="fnanchor">[58:2]</a></p> + +<p>When Moses came down from off the Mount, he found the children of Israel +dancing around a golden calf, which his brother Aaron had made, and, as +his "anger waxed hot," he cast the tables of stone on the ground, and +broke them.<a name="FNanchor_58:3_260" id="FNanchor_58:3_260"></a><a href="#Footnote_58:3_260" class="fnanchor">[58:3]</a> Moses again saw the Lord on the Mount, however, and +received two more tables of stone.<a name="FNanchor_58:4_261" id="FNanchor_58:4_261"></a><a href="#Footnote_58:4_261" class="fnanchor">[58:4]</a> When he came down this time +from off Mount Sinai, "the skin of his face did shine."<a name="FNanchor_58:5_262" id="FNanchor_58:5_262"></a><a href="#Footnote_58:5_262" class="fnanchor">[58:5]</a></p> + +<p><span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span></p><p>These two tables of stone contained the <i>Ten Commandments</i>,<a name="FNanchor_59:1_263" id="FNanchor_59:1_263"></a><a href="#Footnote_59:1_263" class="fnanchor">[59:1]</a> so it +is said, which the Jews and Christians of the present day are supposed +to take for their standard.</p> + +<p>They are, in substance, as follows:</p> + +<table summary="Ten Commandments" style="margin-left: 10%;" cellpadding="0" cellspacing="0" border="0"> +<tr> + <td class="tdright">1—</td> + <td class="tdleft">To have no other God but Jehovah.</td> +</tr> +<tr> + <td class="tdright">2—</td> + <td class="tdleft">To make no image for purpose of worship.</td> +</tr> +<tr> + <td class="tdright">3—</td> + <td class="tdleft">Not to take Jehovah's name in vain.</td> +</tr> +<tr> + <td class="tdright">4—</td> + <td class="tdleft">Not to work on the Sabbath-day.</td> +</tr> +<tr> + <td class="tdright">5—</td> + <td class="tdleft">To honor their parents.</td> +</tr> +<tr> + <td class="tdright">6—</td> + <td class="tdleft">Not to kill.</td> +</tr> +<tr> + <td class="tdright">7—</td> + <td class="tdleft">Not to commit adultery.</td> +</tr> +<tr> + <td class="tdright">8—</td> + <td class="tdleft">Not to steal.</td> +</tr> +<tr> + <td class="tdright">9—</td> + <td class="tdleft">Not to bear false witness against a neighbor.</td> +</tr> +<tr> + <td class="tdright">10—</td> + <td class="tdleft">Not to covet.<a name="FNanchor_59:2_264" id="FNanchor_59:2_264"></a><a href="#Footnote_59:2_264" class="fnanchor">[59:2]</a></td> +</tr> +</table> + +<p>We have already seen, in the last chapter, that Bacchus was called the +"<i>Law-giver</i>," and that his laws were written on <i>two tables of +stone</i>.<a name="FNanchor_59:3_265" id="FNanchor_59:3_265"></a><a href="#Footnote_59:3_265" class="fnanchor">[59:3]</a> This feature in the Hebrew legend was evidently copied +from that related of Bacchus, but, the idea of his (Moses) receiving the +commandments from the Lord on a <i>mountain</i> was obviously taken from the +<i>Persian</i> legend related of Zoroaster.</p> + +<p>Prof. Max Müller says:</p> + +<div class="blockquot"><p>"What applies to the religion of Moses applies to that of +Zoroaster. It is placed before us as a complete system from +the first, <i>revealed by Ahuramazda</i> (Ormuzd), <i>proclaimed by +Zoroaster</i>."<a name="FNanchor_59:4_266" id="FNanchor_59:4_266"></a><a href="#Footnote_59:4_266" class="fnanchor">[59:4]</a></p></div> + +<p>The disciples of Zoroaster, in their profusion of legends of the master, +relate that one day, as he prayed <i>on a high mountain</i>, 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 Ormuzd. They call this book the +<i>Zend-Avesta</i>, which signifies the <i>Living Word</i>.<a name="FNanchor_59:5_267" id="FNanchor_59:5_267"></a><a href="#Footnote_59:5_267" class="fnanchor">[59:5]</a></p> + +<p><span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span></p><p>According to the religion of the Cretans, Minos, their law-giver, +ascended a <i>mountain</i> (Mount Dicta) and there received from the Supreme +Lord (Zeus) the sacred laws which he brought down with him.<a name="FNanchor_60:1_268" id="FNanchor_60:1_268"></a><a href="#Footnote_60:1_268" class="fnanchor">[60:1]</a></p> + +<p>Almost all nations of antiquity have legends of their holy men ascending +a <i>mountain</i> 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.<a name="FNanchor_60:2_269" id="FNanchor_60:2_269"></a><a href="#Footnote_60:2_269" class="fnanchor">[60:2]</a></p> + +<p>According to Egyptian belief, it is Thoth, 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 finger of Thoth himself; to have been the work and +composition of the great god.<a name="FNanchor_60:3_270" id="FNanchor_60:3_270"></a><a href="#Footnote_60:3_270" class="fnanchor">[60:3]</a></p> + +<p>Diodorus, the Grecian historian, says:</p> + +<p>The idea promulgated by the ancient Egyptians that their <i>laws</i> were +received direct from the Most High God, <i>has been adopted with success +by many other law-givers, who have thus insured respect for their +institutions</i>.<a name="FNanchor_60:4_271" id="FNanchor_60:4_271"></a><a href="#Footnote_60:4_271" class="fnanchor">[60:4]</a></p> + +<p>The Supreme God of the ancient Mexicans was <i>Tezcatlipoca</i>. He 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. His +name is compounded of Tezcatepec, the name of a <i>mountain</i> (<i>upon which +he is said to have manifested himself to man</i>) <i>tlil</i>, dark, and <i>poca</i>, +smoke. The explanation of this designation is given in the <i>Codex +Vaticanus</i>, as follows:</p> + +<p><span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span></p><p>Tezcatlipoca was one of their most potent deities; they say he 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." No 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, Tezcatlipoca dwelt in the "midst of thick darkness." <i>When +he descended upon the mount of Tezcatepec, darkness overshadowed the +earth, while fire and water, in mingled streams, flowed from beneath his +feet, from its summit.</i><a name="FNanchor_61:1_272" id="FNanchor_61:1_272"></a><a href="#Footnote_61:1_272" class="fnanchor">[61:1]</a></p> + +<p>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 <i>mountain</i> figures conspicuously in the stories.</p> + +<p>Professor Oort, speaking on this subject, says:</p> + +<div class="blockquot"><p>"No one who has any knowledge of antiquity will be surprised +at this, for similar beliefs were very common. All peoples who +had 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, <i>were supposed to +have received their knowledge from some deity</i>.</p> + +<p>"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 Ahuramazda, +the God of light. Why did the Egyptians represent the god +Thoth with a writing tablet and a pencil in his hand, and +honor him especially as the god of the priests? Because he 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 Spartan law-giver, Lycurgus, +himself say that he had obtained his laws? From no other than +the god Apollo. The Roman 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 elsewhere; and to make one more +example,—this from later times—Mohammed not only believed +himself to have been called immediately 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."<a name="FNanchor_61:2_273" id="FNanchor_61:2_273"></a><a href="#Footnote_61:2_273" class="fnanchor">[61:2]</a></p></div> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_58:1_258" id="Footnote_58:1_258"></a><a href="#FNanchor_58:1_258"><span class="label">[58:1]</span></a> Exodus xix.</p></div> + +<div class="footnote"><p><a name="Footnote_58:2_259" id="Footnote_58:2_259"></a><a href="#FNanchor_58:2_259"><span class="label">[58:2]</span></a> Exodus xxxi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_58:3_260" id="Footnote_58:3_260"></a><a href="#FNanchor_58:3_260"><span class="label">[58:3]</span></a> Exodus xxii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_58:4_261" id="Footnote_58:4_261"></a><a href="#FNanchor_58:4_261"><span class="label">[58:4]</span></a> Exodus xxxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_58:5_262" id="Footnote_58:5_262"></a><a href="#FNanchor_58:5_262"><span class="label">[58:5]</span></a> Ibid. +</p><p> +It was a common belief among ancient Pagan nations that the gods +appeared and conversed with men. As an illustration we may cite the +following, related by <i>Herodotus</i>, the Grecian historian, who, in +speaking of Egypt and the Egyptians, says: "There is a large city called +Chemmis, situated in the Thebaic district, near Neapolis, in which is a +quadrangular temple dedicated to (the god) Perseus, 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 +inclosure is a temple, and in it is placed a statue of Perseus. The +Chemmitæ (or inhabitants of Chemmis), <i>affirm that Perseus has +frequently appeared to them on earth, and frequently within the +temple</i>." (Herodotus, bk. ii. ch. 91.)</p></div> + +<div class="footnote"><p><a name="Footnote_59:1_263" id="Footnote_59:1_263"></a><a href="#FNanchor_59:1_263"><span class="label">[59:1]</span></a> <i>Buddha</i>, the founder of Buddhism, had <span class="allcapsc">TEN</span> 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 one's-self. 10. Not to be +superstitious. (See Huc's Travels, p. 328, vol. i.)</p></div> + +<div class="footnote"><p><a name="Footnote_59:2_264" id="Footnote_59:2_264"></a><a href="#FNanchor_59:2_264"><span class="label">[59:2]</span></a> 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 the Sabbath day. Honor your father and your mother. Commit no +murder. Break not the marriage vow. Steal not. Bear no false witness. +Covet not." (Bible for Learners, vol. i. p. 18.)</p></div> + +<div class="footnote"><p><a name="Footnote_59:3_265" id="Footnote_59:3_265"></a><a href="#FNanchor_59:3_265"><span class="label">[59:3]</span></a> Bell's Pantheon, vol. i. p. 122. Higgins, vol. ii. p. +19. Cox: Aryan Mytho. vol. ii. p. 295.</p></div> + +<div class="footnote"><p><a name="Footnote_59:4_266" id="Footnote_59:4_266"></a><a href="#FNanchor_59:4_266"><span class="label">[59:4]</span></a> Müller: Origin of Religion, p. 130.</p></div> + +<div class="footnote"><p><a name="Footnote_59:5_267" id="Footnote_59:5_267"></a><a href="#FNanchor_59:5_267"><span class="label">[59:5]</span></a> See Prog. Relig. Ideas, vol. i. pp. 257, 258. This book, +the <i>Zend-Avesta</i>, is similar, in many respects, to the <i>Vedas</i> of the +<i>Hindoos</i>. This has led many to believe that Zoroaster was a Brahman; +among these are Rawlinson (See Inman's Ancient Faiths, vol. ii. p. 831) +and Thomas Maurice. (See Indian Antiquities, vol. ii. p. 219.)</p> + +<p>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 <i>Zend-Avesta</i> which represents Ormuzd as saying to him: "Thou, O +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 <i>Iran</i>, which +thirsteth after the law, and say, thus said Ormuzd, &c." (See Prog. +Relig. Ideas, vol. i. p. 263.)</p></div> + +<div class="footnote"><p><a name="Footnote_60:1_268" id="Footnote_60:1_268"></a><a href="#FNanchor_60:1_268"><span class="label">[60:1]</span></a> The Bible for Learners, vol. i. p. 301.</p></div> + +<div class="footnote"><p><a name="Footnote_60:2_269" id="Footnote_60:2_269"></a><a href="#FNanchor_60:2_269"><span class="label">[60:2]</span></a> "The deities of the Hindoo Pantheon dwell on the sacred +Mount Meru; the gods of Persia ruled from Albordj; the Greek Jove +thundered from Olympus, and the Scandinavian gods made Asgard 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.)</p> + +<p>"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 be 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 gods. The first altars, the +first temples, were erected on mountains." (Humboldt: American +Researches.) The Himalayas are the "<i>Heavenly mountains</i>." In Sanscrit +<i>Himala</i>, corresponding to the M. Gothic, <i>Himins</i>; Alem., <i>Himil</i>; +Ger., Swed., and Dan., <i>Himmel</i>; Old Norse, <i>Himin</i>; Dutch, <i>Hemel</i>; +Ang.-Sax., <i>Heofon</i>; Eng., <i>Heaven</i>. (See Mallet's Northern Antiquities, +p. 42.)</p></div> + +<div class="footnote"><p><a name="Footnote_60:3_270" id="Footnote_60:3_270"></a><a href="#FNanchor_60:3_270"><span class="label">[60:3]</span></a> Bunsen's Egypt, quoted in Isis Unveiled, vol. ii. p. +367. Mrs. Child says: "The <i>laws</i> 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 <i>Thoth</i>." (Prog. Relig. Ideas, vol. i. p. 173.)</p></div> + +<div class="footnote"><p><a name="Footnote_60:4_271" id="Footnote_60:4_271"></a><a href="#FNanchor_60:4_271"><span class="label">[60:4]</span></a> Quoted in Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_61:1_272" id="Footnote_61:1_272"></a><a href="#FNanchor_61:1_272"><span class="label">[61:1]</span></a> See Squire's Serpent Symbol, p. 175.</p></div> + +<div class="footnote"><p><a name="Footnote_61:2_273" id="Footnote_61:2_273"></a><a href="#FNanchor_61:2_273"><span class="label">[61:2]</span></a> Bible for Learners, vol. i. p. 301.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span></p> +<h2>CHAPTER VIII.</h2> + +<h3>SAMSON AND HIS EXPLOITS.</h3> + +<p>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,<a name="FNanchor_62:1_274" id="FNanchor_62:1_274"></a><a href="#Footnote_62:1_274" class="fnanchor">[62:1]</a> and that the +child shall be a <i>Nazarite</i> unto God, from the womb, and he shall begin +to deliver Israel out of the hands of the Philistines.</p> + +<p>According to the prediction of the angel, "the woman bore a son, and +called his name <i>Samson</i>; and the child grew, and the Lord blessed him."</p> + +<div class="blockquot"><p>"And Samson (after he 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."</p></div> + +<p><span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span></p><p>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 me well."</p> + +<p>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.</p> + +<div class="blockquot"><p>"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 he +would have rent a kid, and he had nothing in his hand."</p></div> + +<p>This was Samson's <i>first</i> exploit, which he told not to any one, not +even his father, or his mother.</p> + +<p>He then continued on his way, and went down and talked with the woman, +and she pleased him well.</p> + +<p>And, after a time, he returned to take her, and he turned aside to see +the carcass of the lion, and behold, "there was a swarm of bees, and +honey, in the carcass of the lion."</p> + +<p>Samson made a feast at his wedding, which lasted for <i>seven</i> 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 can +certainly declare it me, within the <i>seven</i> days of the feast, and find +it out, then I 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."</p> + +<p>This riddle the thirty companions could not solve.</p> + +<p>"And it came to pass, on the <i>seventh</i> day, that they said unto Samson's +wife: 'Entice thy husband, that he may declare unto us the riddle.'"</p> + +<p>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 <i>seventh</i> day, before the sun went down, 'What is sweeter than +honey, and what is stronger than a lion?'"</p> + +<p>Samson, upon hearing this, suspected how they managed to find out the +answer, whereupon he said unto them: "If ye had not ploughed with my +heifer, ye had not found out my riddle."</p> + +<p><span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span></p><p>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, <i>and slew thirty men of them</i>, and +took their spoil, and gave change of garments unto them which expounded +the riddle."</p> + +<p>This was the hero's <i>second</i> exploit.</p> + +<p>His anger being kindled, he went up to his father's house, instead of +returning to his wife.<a name="FNanchor_64:1_275" id="FNanchor_64:1_275"></a><a href="#Footnote_64:1_275" class="fnanchor">[64:1]</a> But it 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."</p> + +<p>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 +firebrands, and turned (the foxes) tail to tail, and put a firebrand 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."</p> + +<p>This was Samson's <i>third</i> exploit.</p> + +<p>When the Philistines found their corn, their vineyards, and their olives +burned, they said: "Who hath done this?"</p> + +<div class="blockquot"><p>"And they answered, 'Samson, the son-in-law of the Timnite, +because he had 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.' <i>And he smote them hip and thigh with a great +slaughter</i>, and he went and dwelt in the top of the rock +Etam."</p></div> + +<p>This "great slaughter" was Samson's <i>fourth</i> exploit.</p> + +<div class="blockquot"><p>"Then the Philistines went up, and pitched in Judah, and +spread themselves in Lehi. And the men of Judah said: 'Why are +ye 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, and said to Samson: 'Knowest 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 done unto them.' And they said unto him: 'We are come +down to bind thee, 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 thee.' And they +bound him with two new cords, and <span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span>brought him up from the +rock. And when he came unto Lehi, the Philistines shouted +against him; and the spirit of the Lord came mightily upon +him, <i>and the cords that were upon his arms became as flax +that was burned with fire, and his bands loosed from off his +hands</i>. And he found a new jaw-bone of an ass, and put forth +his hand and took it, <i>and slew a thousand men with it</i>."</p></div> + +<p>This was Samson's <i>fifth</i> exploit.</p> + +<p>After slaying a thousand men he was "sore athirst," and called unto the +Lord. And "God clave a hollow place that was in the jaw, and there came +water thereout, and when he had drunk, his spirit came again, and he +revived."<a name="FNanchor_65:1_276" id="FNanchor_65:1_276"></a><a href="#Footnote_65:1_276" class="fnanchor">[65:1]</a></p> + +<div class="blockquot"><p>"Then went Samson to Gaza and saw there a harlot, and went in +unto her. And it was told the Gazites, saying, 'Samson is come +hither.' 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, and arose at +midnight, and took the doors of the gate of the city, and the +two posts, and went away with them, bar and all, and put them +upon his shoulders, and carried them up to the top of a hill +that is in Hebron."</p></div> + +<p>This was Samson's <i>sixth</i> exploit.</p> + +<div class="blockquot"><p>"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.'"</p></div> + +<p>Delilah then began to entice Samson to tell her wherein his strength +lay.</p> + +<div class="blockquot"><p>"She pressed him daily with her words, and urged him, so that +his soul was vexed unto death. Then he told her all his heart, +and said unto her: 'There hath not come a razor upon mine +head, for I have been a Nazarite 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 +once, 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).</p> + +<p>"And she made him (Samson) sleep upon her knees; and she +called for a man, and she caused him to shave off the <i>seven</i> +locks of his head; and she began to afflict him, and his +strength went from him."</p></div> + +<p>The Philistines then took him, put out his eyes, and put him in prison. +And being gathered together at a great sacrifice in honor of their God, +Dagon, they said: "Call for Samson, that he may make us sport." And they +called for Samson, and he made them sport.</p> + +<div class="blockquot"><p>"And Samson said unto the lad that held him by the hand. +Suffer me that I may feel the pillars whereupon the house +standeth, that I may lean upon them.</p> + +<p><span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span>"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.</p> + +<p>"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.'</p> + +<p>"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."<a name="FNanchor_66:1_277" id="FNanchor_66:1_277"></a><a href="#Footnote_66:1_277" class="fnanchor">[66:1]</a></p></div> + +<p>Thus ended the career of the "strong man" of the Hebrews.</p> + +<p>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,<a name="FNanchor_66:2_278" id="FNanchor_66:2_278"></a><a href="#Footnote_66:2_278" class="fnanchor">[66:2]</a> is too evident to be disputed. Many churchmen have +noticed the similarity between the history of Samson and that of +Hercules. In Chambers's <ins class="corr" title="original has Encylopædia">Encyclopædia</ins>, under "Samson," we read as +follows:</p> + +<div class="blockquot"><p>"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 historical truth there may be in +this supposed circle of popular legends, artistically rounded +off, in the four chapters of Judges which treat of him. . . .</p> + +<p>"The miraculous deeds he performed have taxed the ingenuity of +many commentators, and the text has been <i>twisted and turned +in all directions</i>, to explain, <i>rationally</i>, his slaying +those prodigious numbers single-handed; his carrying the gates +of Gaza, in one night, a distance of about fifty miles, &c., +&c."</p></div> + +<p>That this is simply a <i>Solar</i> myth, no one will doubt, we believe, who +will take the trouble to investigate it.</p> + +<p>Prof. Goldziher, who has made "Comparative Mythology" a special study, +says of this story:</p> + +<div class="blockquot"><p>"The most complete and rounded-off <i>Solar myth</i> extant in +Hebrew, is that of Shimshôn (Samson), a cycle of mythical +conceptions fully comparable with the Greek myth of +Hercules."<a name="FNanchor_66:3_279" id="FNanchor_66:3_279"></a><a href="#Footnote_66:3_279" class="fnanchor">[66:3]</a></p></div> + +<p>We shall now endeavor to ascertain if such is the case, by comparing the +exploits of Samson with those of Hercules.</p> + +<p>The first wonderful act performed by Samson was, as we have seen, <i>that +of slaying a lion</i>. 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.<a name="FNanchor_66:4_280" id="FNanchor_66:4_280"></a><a href="#Footnote_66:4_280" class="fnanchor">[66:4]</a></p> + +<p>The valley of Nemea was infested by a terrible lion; Eurystheus ordered +Hercules to bring him the skin of this monster. After <span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span>using in vain his +club and arrows against the lion, Hercules strangled the animal with his +hands. He 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.<a name="FNanchor_67:1_281" id="FNanchor_67:1_281"></a><a href="#Footnote_67:1_281" class="fnanchor">[67:1]</a></p> + +<p>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 name="FNanchor_67:2_282" id="FNanchor_67:2_282"></a><a href="#Footnote_67:2_282" class="fnanchor">[67:2]</a></p> + +<p>Samson is said to have torn asunder the <i>jaws</i> 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 Nemean lion.<a name="FNanchor_67:3_283" id="FNanchor_67:3_283"></a><a href="#Footnote_67:3_283" class="fnanchor">[67:3]</a></p> + +<p>The skin of the lion, Hercules tore off with his fingers, and knowing it +to be impenetrable, resolved to wear it henceforth.<a name="FNanchor_67:4_284" id="FNanchor_67:4_284"></a><a href="#Footnote_67:4_284" class="fnanchor">[67:4]</a> 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.<a name="FNanchor_67:5_285" id="FNanchor_67:5_285"></a><a href="#Footnote_67:5_285" class="fnanchor">[67:5]</a></p> + +<p>Samson's second exploit was when he went down to Ashkelon and slew +thirty men.</p> + +<p>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 Minyæ, 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.<a name="FNanchor_67:6_286" id="FNanchor_67:6_286"></a><a href="#Footnote_67:6_286" class="fnanchor">[67:6]</a></p> + +<p>Samson's third exploit was when he caught three hundred foxes, and took +fire-brands, and turned them tail to tail, and put a fire-brand in the +midst between two tails, and let them go into the standing corn of the +Philistines.</p> + +<p>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.<a name="FNanchor_67:7_287" id="FNanchor_67:7_287"></a><a href="#Footnote_67:7_287" class="fnanchor">[67:7]</a> During this encounter a <i>fire-brand</i> figures conspicuously, +and <i>the neighboring wood is set on fire</i>.<a name="FNanchor_67:8_288" id="FNanchor_67:8_288"></a><a href="#Footnote_67:8_288" class="fnanchor">[67:8]</a></p> + +<p><span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span></p><p>We have, however, an explanation of this portion of the legend, in the +following from Prof. Steinthal:</p> + +<p>At the festival of Ceres, held at Rome, in the month of April, a +fox-hunt through the circus was indulged in, <i>in which burning torches +were bound to the foxes' tails</i>.</p> + +<p>This was intended to be a symbolical reminder of the damage done to the +fields by mildew, called the "<i>red fox</i>," which was exorcised in various +ways at this momentous season (the last third of April). It is the time +of the <i>Dog-Star</i>, 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.<a name="FNanchor_68:1_289" id="FNanchor_68:1_289"></a><a href="#Footnote_68:1_289" class="fnanchor">[68:1]</a></p> + +<p>He also says that:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_68:2_290" id="FNanchor_68:2_290"></a><a href="#Footnote_68:2_290" class="fnanchor">[68:2]</a></p></div> + +<p>Bouchart, in his "Hierozoicon," observes that:</p> + +<div class="blockquot"><p>"At this period (<i>i. e.</i>, the last third of April) they cut +the corn in Palestine and Lower Egypt, and a few days after +the setting of the Hyads arose the <i>Fox</i>, in whose train or +tail comes the fires or torches of the dog-days, represented +among the Egyptians by red marks painted on the backs of their +animals."<a name="FNanchor_68:3_291" id="FNanchor_68:3_291"></a><a href="#Footnote_68:3_291" class="fnanchor">[68:3]</a></p></div> + +<p>Count de Volney also tells us that:</p> + +<div class="blockquot"><p>"The inhabitants of Carseoles, an ancient city of Latium, +every year, in a religious festival, burned a number of foxes +<i>with torches tied to their tails</i>. 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."[68:4]</p></div> + +<p>He concludes his account of this peculiar "religious festival," by +saying:</p> + +<div class="blockquot"><p>"This is exactly the story of Samson with the Philistines, but +it is a Phenician tale. <i>Car-Seol</i> is a compound word in that +tongue, signifying <i>town of foxes</i>. The Philistines, +originally from Egypt, do not appear to have had any colonies. +The Phenicians 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; <i>it evidently can +only be a mythological and allegorical narration</i>."<a name="FNanchor_68:4_292" id="FNanchor_68:4_292"></a><a href="#Footnote_68:4_292" class="fnanchor">[68:4]</a></p></div> + +<p>So much, then, for the foxes and fire-brands.</p> + +<p>Samson's fourth exploit was when he smote the Philistines "hip and +thigh," "with great slaughter."</p> + +<p><span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span></p><p>It is related of Hercules that he had a combat with an <i>army</i> of +Centaurs, who were armed with pine sticks, rocks, axes, &c. They flocked +in wild confusion, and surrounded the <i>cave</i> of Pholos, where Hercules +was, when a violent fight ensued. Hercules was obliged to contend +against this large armed force single-handed, but he came off +victorious, and slew a great number of them.<a name="FNanchor_69:1_293" id="FNanchor_69:1_293"></a><a href="#Footnote_69:1_293" class="fnanchor">[69:1]</a> Hercules also +encountered and fought against <i>an army of giants</i>, at the Phlegraean +fields, near Cumae.<a name="FNanchor_69:2_294" id="FNanchor_69:2_294"></a><a href="#Footnote_69:2_294" class="fnanchor">[69:2]</a></p> + +<p>Samson's next wonderful exploit was when "three thousand men of Judah" +bound him with <i>cords</i> and brought him up into Lehi, when the +Philistines were about to take his life. The cords with which he was +bound immediately became as flax, and loosened from off his hands. He +then, with the jaw-bone of an ass, slew one thousand Philistines.<a name="FNanchor_69:3_295" id="FNanchor_69:3_295"></a><a href="#Footnote_69:3_295" class="fnanchor">[69:3]</a></p> + +<p>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 <i>cords</i>—and kills Buseris, the leader of the band, <i>and the +whole retinue</i>.<a name="FNanchor_69:4_296" id="FNanchor_69:4_296"></a><a href="#Footnote_69:4_296" class="fnanchor">[69:4]</a></p> + +<p>On another occasion, being refused shelter from a storm at Kos, he was +enraged at the inhabitants, and accordingly <i>destroyed the whole +town</i>.<a name="FNanchor_69:5_297" id="FNanchor_69:5_297"></a><a href="#Footnote_69:5_297" class="fnanchor">[69:5]</a></p> + +<p>Samson, after he had slain a thousand Philistines, was "sore athirst," +and called upon <i>Jehovah</i>, his father in heaven, to succor him, +whereupon, water immediately gushed forth from "a hollow place that was +in the jaw-bone."</p> + +<p>Hercules, departing from the Indies (or rather Ethiopia), and conducting +his army through the desert of Lybia, feels a burning thirst, and +conjures <i>Ihou</i>, his father, to succor him in his danger.</p> + +<p><span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span></p><p>Instantly the (celestial) Ram appears. Hercules follows him and arrives +at a place where the Ram scrapes with his foot, <i>and there instantly +comes forth a spring of water</i>.<a name="FNanchor_70:1_298" id="FNanchor_70:1_298"></a><a href="#Footnote_70:1_298" class="fnanchor">[70:1]</a></p> + +<p>Samson's sixth exploit happened when he went to Gaza to visit a harlot. +The Gazites, 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 <i>two posts</i>, on his shoulders. He carried them to the top +of a hill, some fifty miles away, and left them there.</p> + +<p>This story very much resembles that of the "Pillars of Hercules," called +the "<i>Gates of Cadiz</i>."<a name="FNanchor_70:2_299" id="FNanchor_70:2_299"></a><a href="#Footnote_70:2_299" class="fnanchor">[70:2]</a></p> + +<p>Count de Volney tells us that:</p> + +<div class="blockquot"><p>"Hercules was represented naked, carrying on his shoulders +<i>two columns</i> called the Gates of Cadiz."<a name="FNanchor_70:3_300" id="FNanchor_70:3_300"></a><a href="#Footnote_70:3_300" class="fnanchor">[70:3]</a></p></div> + +<p>"The <i>Pillars</i> of Hercules" was the name given by the ancients to the +two rocks forming the entrance or <i>gate</i> to the Mediterranean at the +Strait of Gibraltar.<a name="FNanchor_70:4_301" id="FNanchor_70:4_301"></a><a href="#Footnote_70:4_301" class="fnanchor">[70:4]</a> 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.<a name="FNanchor_70:5_302" id="FNanchor_70:5_302"></a><a href="#Footnote_70:5_302" class="fnanchor">[70:5]</a></p> + +<div class="figleft" style="width: 307px;"> +<a name="Fig_3" id="Fig_3"></a><img src="images/3_pg70.png" width="307" height="237" alt="Hercules carrying two pillars" /> +</div> + +<p>Fig. No. 3 is a representation of Hercules with the two posts or pillars +on his shoulders, as alluded to by Count de Volney. We have taken it +from Montfaucon's "L'Antiquité Expliquée."<a name="FNanchor_70:6_303" id="FNanchor_70:6_303"></a><a href="#Footnote_70:6_303" class="fnanchor">[70:6]</a></p> + +<p>J. P. Lundy says of this:</p> + +<p><span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span></p><div class="blockquot"><p>"Hercules carrying his two columns to erect at the Straits of +Gibraltar, may have some reference to the Hebrew story."<a name="FNanchor_71:1_304" id="FNanchor_71:1_304"></a><a href="#Footnote_71:1_304" class="fnanchor">[71:1]</a></p></div> + +<p>We think there is no doubt of it. By changing the name Hercules into +Samson, the legend is complete.</p> + +<p>Sir William Drummond tells us, in his "Œdipus Judaicus," that:</p> + +<div class="blockquot"><p>"<i>Gaza</i> signifies a Goat, and was the type of the Sun in +Capricorn. The <i>Gates of the Sun</i> were feigned by the ancient +Astronomers to be in Capricorn and Cancer (that is, in +<i>Gaza</i>), from which signs the tropics are named. Samson +carried away the gates from Gaza to Hebron, the city of +conjunction. Now, Count Gebelin tells us that at Cadiz, where +Hercules was anciently worshiped, there was a representation +of him, <i>with a gate on his shoulders</i>."<a name="FNanchor_71:2_305" id="FNanchor_71:2_305"></a><a href="#Footnote_71:2_305" class="fnanchor">[71:2]</a></p></div> + +<p>The stories of the amours of Samson with Delilah and other females, are +simply counterparts of those of Hercules with Omphale and Iole. +Montfaucon, speaking of this, says:</p> + +<div class="blockquot"><p>"Nothing is better known in the fables (related of Hercules) +than his amours with Omphale and Iole."<a name="FNanchor_71:3_306" id="FNanchor_71:3_306"></a><a href="#Footnote_71:3_306" class="fnanchor">[71:3]</a></p></div> + +<p>Prof. Steinthal says:</p> + +<div class="blockquot"><p>"The circumstance that Samson is so addicted to sexual +pleasure, has its origin in the remembrance that the <i>Solar +god</i> is the god of fruitfulness and procreation. We have as +examples, the amours of Hercules and Omphale; Ninyas, in +Assyria, with Semiramis; Samson, in Philistia, with Delila, +whilst among the Phenicians, Melkart pursues Dido-Anna."<a name="FNanchor_71:4_307" id="FNanchor_71:4_307"></a><a href="#Footnote_71:4_307" class="fnanchor">[71:4]</a></p></div> + +<p>Samson is said to have had long hair. "There hath not come a razor upon +my head," says he, "for I have been a Nazarite unto God from my mother's +womb."</p> + +<p>Now, strange as it may appear, Hercules is said to have had long hair +also, and he was often represented that way. In Montfaucon's +"L'Antiquité Expliquée"<a name="FNanchor_71:5_308" id="FNanchor_71:5_308"></a><a href="#Footnote_71:5_308" class="fnanchor">[71:5]</a> may be seen a representation of Hercules +<i>with hair reaching almost to his waist</i>. Almost all <i>Sun</i>-gods are +represented thus.<a name="FNanchor_71:6_309" id="FNanchor_71:6_309"></a><a href="#Footnote_71:6_309" class="fnanchor">[71:6]</a></p> + +<p>Prof. Goldzhier says:</p> + +<div class="blockquot"><p>"Long locks of hair and a long beard are mythological +attributes of the Sun. The Sun's rays are compared with locks +of hair on the face or head of the Sun.</p> + +<p><span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span>"When the sun sets and leaves his place to the darkness, or +when the powerful Summer Sun is succeeded by the weak rays of +the Winter Sun, then Samson's long locks, in which alone his +strength lies, are cut off through the treachery of his +deceitful concubine, Delilah, the 'languishing, languid,' +according to the meaning of the name (Delilah). The Beaming +Apollo, moreover, is called the <i>Unshaven</i>; and Minos cannot +conquer the solar hero Nisos, <i>till the latter loses his +golden hair</i>."<a name="FNanchor_72:1_310" id="FNanchor_72:1_310"></a><a href="#Footnote_72:1_310" class="fnanchor">[72:1]</a></p></div> + +<p>Through the influence of Delilah, Samson is at last made a prisoner. He +tells her the secret of his strength, the <i>seven</i> locks of hair are +shaven off, and his strength leaves him. The shearing of the locks of +the Sun must be followed by darkness and ruin.</p> + +<p>From the shoulders of Phoibos Lykêgênes flow the sacred locks, over +which no razor might pass, and on the head of Nisos they become a +palladium, invested with a mysterious power.<a name="FNanchor_72:2_311" id="FNanchor_72:2_311"></a><a href="#Footnote_72:2_311" class="fnanchor">[72:2]</a> The long locks of +hair which flow over his shoulders are taken from his head by Skylla, +while he is asleep, and, like another Delilah, she thus delivers him and +his people into the power of Minos.<a name="FNanchor_72:3_312" id="FNanchor_72:3_312"></a><a href="#Footnote_72:3_312" class="fnanchor">[72:3]</a></p> + +<p>Prof. Steinthal says of Samson:</p> + +<div class="blockquot"><p>"His hair is a figure of increase and luxuriant fullness. In +Winter, when nature appears to have lost all strength, the god +of growing young life has lost his hair. In the Spring the +hair grows again, and nature returns to life again. Of this +original conception the Bible story still preserves a trace. +Samson's hair, after being cut off, grows again, and his +strength comes back with it."<a name="FNanchor_72:4_313" id="FNanchor_72:4_313"></a><a href="#Footnote_72:4_313" class="fnanchor">[72:4]</a></p></div> + +<p>Towards the end of his career, Samson's eyes are put out. Even here, the +Hebrew writes with a singular fidelity to the old mythical speech. The +tender light of evening is blotted out by the dark vapors; the light of +the <i>Sun</i> is quenched in gloom. <i>Samson's eyes are put out.</i></p> + +<p>Œdipus, whose history resembles that of Samson and Hercules in many +respects, tears out his eyes, towards the end of his career. In other +words, the <i>Sun</i> has blinded himself. Clouds and darkness have closed in +about him, and the clear light is blotted out of the heaven.<a name="FNanchor_72:5_314" id="FNanchor_72:5_314"></a><a href="#Footnote_72:5_314" class="fnanchor">[72:5]</a></p> + +<p>The final act, Samson's death, reminds us clearly and decisively of the +Phenician Hercules, as Sun-god, who died at the Winter Solstice in the +furthest West, where his <i>two pillars</i> are set up to mark the end of his +wanderings.</p> + +<p>Samson also died at the <i>two pillars</i>, but in his case they are not the +Pillars of the World, but are only set up in the middle of a great +banqueting-hall. A feast was being held in honor of <span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span>Dagon, the +Fish-god; the Sun was in the sign of the Waterman, <i>Samson, the Sun-god, +died</i>.<a name="FNanchor_73:1_315" id="FNanchor_73:1_315"></a><a href="#Footnote_73:1_315" class="fnanchor">[73:1]</a></p> + +<p>The ethnology of the <i>name</i> of Samson, as well as his adventures, are +very closely connected with the <i>Solar</i> Hercules. <i>"Samson" was the name +of the Sun.</i><a name="FNanchor_73:2_316" id="FNanchor_73:2_316"></a><a href="#Footnote_73:2_316" class="fnanchor">[73:2]</a> In Arabic, "<i>Shams-on</i>" means the <i>Sun</i>.<a name="FNanchor_73:3_317" id="FNanchor_73:3_317"></a><a href="#Footnote_73:3_317" class="fnanchor">[73:3]</a> Samson +had <i>seven</i> locks of hair, the number of the planetary bodies.<a name="FNanchor_73:4_318" id="FNanchor_73:4_318"></a><a href="#Footnote_73:4_318" class="fnanchor">[73:4]</a></p> + +<p>The author of "The Religion of Israel," speaking of Samson, says:</p> + +<div class="blockquot"><p>"The story of Samson and his deeds originated in a <i>Solar +myth</i>, which was afterwards transformed by the narrator into a +<i>saga</i> about a mighty hero and deliverer of Israel. The very +<i>name</i> 'Samson,' is derived from the Hebrew word, and means +'Sun.' The hero's flowing locks were originally the <i>rays of +the sun</i>, and other traces of the old myth have been +preserved."<a name="FNanchor_73:5_319" id="FNanchor_73:5_319"></a><a href="#Footnote_73:5_319" class="fnanchor">[73:5]</a></p></div> + +<p>Prof. Oort says:</p> + +<div class="blockquot"><p>"The story of Samson is simply a solar myth. In some of the +features of the story the original meaning may be traced quite +clearly, but in others the myth can no longer be recognized. +The exploits of some Danite hero, such as Shamgar, who 'slew +six hundred Philistines with an ox-goad' (Judges iii. 31), +have been woven into it; the whole has been remodeled after +the ideas of the prophets of later ages, and finally, it has +been fitted into the framework of the period of the Judges, as +conceived by the writer of the book called after them."<a name="FNanchor_73:6_320" id="FNanchor_73:6_320"></a><a href="#Footnote_73:6_320" class="fnanchor">[73:6]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"The myth that lies at the foundation of this story is a +description of the sun's course during the six winter months. +The god is gradually encompassed by his enemies, mist and +darkness. At first he easily maintains his freedom, and gives +glorious proofs of his strength; but the fetters grow stronger +and stronger, until at last he is robbed of his crown of rays, +and loses all his power and glory. <i>Such is the Sun in +Winter.</i> But he has not lost his splendor forever. Gradually +his strength returns, at last he reappears; and though he +still seems to allow himself to be mocked, yet the power of +avenging himself has returned, and in the end he triumphs over +his enemies once more."<a name="FNanchor_73:7_321" id="FNanchor_73:7_321"></a><a href="#Footnote_73:7_321" class="fnanchor">[73:7]</a></p></div> + +<p>Other nations beside the Hebrews and Greeks had their "mighty men" and +lion-killers. The Hindoos had their Samson. His name was Bala-Rama, the +"<i>Strong Rama</i>." He was considered by some an incarnation of +Vishnu.<a name="FNanchor_73:8_322" id="FNanchor_73:8_322"></a><a href="#Footnote_73:8_322" class="fnanchor">[73:8]</a></p> + +<p><span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span></p><p>Captain Wilford says, in "Asiatic Researches:"</p> + +<div class="blockquot"><p>"The <i>Indian</i> Hercules, according to Cicero, was called +<i>Belus</i>. He is the same as <i>Bala</i>, the brother of Crishna, and +both are conjointly worshiped at Mutra; indeed, they are +considered as one Avatar or Incarnation of Vishnou. <i>Bala</i> is +represented as a stout man, <i>with a club in his hand</i>. He is +also called <i>Bala-rama.</i>"<a name="FNanchor_74:1_323" id="FNanchor_74:1_323"></a><a href="#Footnote_74:1_323" class="fnanchor">[74:1]</a></p></div> + +<p>There is a Hindoo legend which relates that Sevah had an encounter with +a tiger, "whose mouth expanded like a cave, and whose voice resembled +thunder." He slew the monster, and, like Hercules, covered himself with +the skin.<a name="FNanchor_74:2_324" id="FNanchor_74:2_324"></a><a href="#Footnote_74:2_324" class="fnanchor">[74:2]</a></p> + +<p>The Assyrians and Lydians, both Semitic nations, worshiped a Sun-god +named Sandan or Sandon. He also was believed to be a <i>lion-killer</i>, and +frequently figured struggling with the lion, or standing upon the slain +lion.<a name="FNanchor_74:3_325" id="FNanchor_74:3_325"></a><a href="#Footnote_74:3_325" class="fnanchor">[74:3]</a></p> + +<p>Ninevah, too, had her mighty hero and king, who slew a lion and other +monsters. Layard, in his excavations, discovered a <i>bas-relief</i> +representation of this hero triumphing over the lion and wild +bull.<a name="FNanchor_74:4_326" id="FNanchor_74:4_326"></a><a href="#Footnote_74:4_326" class="fnanchor">[74:4]</a></p> + +<p>The Ancient Babylonians had a hero lion-slayer, Izdubar by name. The +destruction of the lion, and other monsters, by Izdubar, is often +depicted on the cylinders and engraved gems belonging to the early +Babylonian monarchy.<a name="FNanchor_74:5_327" id="FNanchor_74:5_327"></a><a href="#Footnote_74:5_327" class="fnanchor">[74:5]</a></p> + +<p>Izdubar is represented as a great or mighty man, who, in the early days +after the flood, destroyed wild animals, and conquered a number of petty +kings.<a name="FNanchor_74:6_328" id="FNanchor_74:6_328"></a><a href="#Footnote_74:6_328" class="fnanchor">[74:6]</a></p> + +<p>Izdubar resembles the Grecian hero, Hercules, in other respects than as +a destroyer of wild animals, &c. We are told that he "wandered to the +regions where gigantic composite monsters held and controlled the rising +and setting sun, from these learned the road to <i>the region of the +blessed</i>, and passing across <i>a great waste of land</i>, he arrived at a +region where <i>splendid trees were laden with jewels</i>."<a name="FNanchor_74:7_329" id="FNanchor_74:7_329"></a><a href="#Footnote_74:7_329" class="fnanchor">[74:7]</a></p> + +<p>He also resembles Hercules, Samson, and other solar-gods, in the +particular of <i>long flowing locks of hair</i>. In the Babylonian and +Assyrian sculptures he is always represented with a marked physiognomy, +and always indicated as a man with <i>masses of curls over his head</i> and a +large curly beard.<a name="FNanchor_74:8_330" id="FNanchor_74:8_330"></a><a href="#Footnote_74:8_330" class="fnanchor">[74:8]</a></p> + +<p><span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span></p><p>Here, evidently, is the Babylonian legend of Hercules. He too was a +<i>wanderer</i>, going from the furthest East to the furthest West. He +crossed "a great waste of land" (the desert of Lybia), visited "the +region of the blessed," where there were "splendid trees laden with +jewels" (golden apples).</p> + +<p>The ancient Egyptians had their Hercules. According to Herodotus, he was +known several thousand years before the Grecian hero of that name. This +the Egyptians affirmed, and that he was <i>born</i> in their country.<a name="FNanchor_75:1_331" id="FNanchor_75:1_331"></a><a href="#Footnote_75:1_331" class="fnanchor">[75:1]</a></p> + +<p>The story of Hercules was known in the Island of Thasos, by the +Phenician colony settled there, five centuries before he was known in +Greece.<a name="FNanchor_75:2_332" id="FNanchor_75:2_332"></a><a href="#Footnote_75:2_332" class="fnanchor">[75:2]</a> Fig. No. 4 is from an ancient representation of Hercules +in conflict with the lion, taken from Gorio.</p> + +<div class="figright" style="width: 157px;"> +<a name="Fig_4" id="Fig_4"></a><img src="images/4_pg75.png" width="157" height="272" alt="Hercules wrestling a lion" /> +</div> + +<p>Another mighty hero was the Grecian Bellerophon. The minstrels sang of +the beauty and the great deeds of Bellerophon throughout all the land of +Argos. His arm was strong in battle; his feet were swift in the chase. +None that were poor and weak and wretched feared the might of +Bellerophon. To them the sight of his beautiful form brought only joy +and gladness; but the proud and boastful, the slanderer and the robber, +dreaded the glance of his keen eye. For a long time he fought the Solymi +and the Amazons, until all his enemies shrank from the stroke of his +mighty arm, and sought for mercy.<a name="FNanchor_75:3_333" id="FNanchor_75:3_333"></a><a href="#Footnote_75:3_333" class="fnanchor">[75:3]</a></p> + +<p>The second of the principal gods of the Ancient <i>Scandinavians</i> was +named Thor, and was no less known than Odin among the Teutonic nations. +The Edda calls him expressly the most valiant of the sons of Odin. He +was considered the "<i>defender</i>" and "<i>avenger</i>." He always carried a +mallet, which, as often as he discharged it, returned to his hand of +itself; he grasped it with gauntlets of iron, and was further possessed +of a girdle which had the virtue of renewing his strength as often as +was needful. It was with these formidable arms that he overthrew to the +ground the monsters and giants, when he was sent by the gods to oppose +their enemies. He was represented of gigantic size, and as the stoutest +and strongest <span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span>of the gods.<a name="FNanchor_76:1_334" id="FNanchor_76:1_334"></a><a href="#Footnote_76:1_334" class="fnanchor">[76:1]</a> Thor was simply the Hercules of the +Northern nations. He was the Sun personified.<a name="FNanchor_76:2_335" id="FNanchor_76:2_335"></a><a href="#Footnote_76:2_335" class="fnanchor">[76:2]</a></p> + +<p>Without enumerating them, we can safely say, that there was not a nation +of antiquity, from the remotest East to the furthest West, that did not +have its mighty hero, and counterpart of Hercules and Samson.<a name="FNanchor_76:3_336" id="FNanchor_76:3_336"></a><a href="#Footnote_76:3_336" class="fnanchor">[76:3]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_62:1_274" id="Footnote_62:1_274"></a><a href="#FNanchor_62:1_274"><span class="label">[62:1]</span></a> The idea of a woman conceiving, and bearing a son in her +old age, seems to have been a Hebrew 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 <i>barren</i>. As +illustrations, we may mention this case of <i>Samson</i>, and that of +<i>Joseph</i> being born 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, xxx. 1-29.)</p> + +<p><i>Isaac</i> was born of a woman (Sarah) who had been barren many years. <i>An +angel appeared to her</i> when her lord (Abraham) "was ninety years old and +nine," and informed her that she would conceive and bear a son. (See +Gen. xvi.)</p> + +<p><i>Samuel</i>, the "holy man," was also born of a woman (Hannah) who had been +barren many years. In grief, she prayed to the Lord for a child, and was +finally comforted by receiving her wish. (See 1 Samuel, i. 1-20.)</p> + +<p><i>John the Baptist</i> was also a miraculously conceived infant. His mother, +Elizabeth, bore him <i>in her old age</i>. <i>An angel also informed her</i> and +her husband Zachariah, that this event would take place. (See Luke, i. +1-25.)</p> + +<p><i>Mary</i>, the mother of <i>Jesus</i>, was born of a woman (Anna) who was "old +and stricken in years," and who had been barren all her life. <i>An angel +appeared to Anna and her husband</i> (Joachim), and told them what was +about to take place. (See "The Gospel of Mary," Apoc.)</p> + +<p>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.</p> + +<p>Most ancient nations relate in their fables that their ancestors lived +to be very old men. For instance; the <i>Persian</i> patriarch Kaiomaras +reigned 560 years; Jemshid reigned 300 years; Jahmurash reigned 700 +years; Dahâk reigned 1000 years; Feridun reigned 120 years; Manugeher +reigned 500 years; Kaikans reigned 150 years; and Bahaman reigned 112 +years. (See Dunlap: Son of the Man, p. 155, <i>note</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_64:1_275" id="Footnote_64:1_275"></a><a href="#FNanchor_64:1_275"><span class="label">[64:1]</span></a> Judges, xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_65:1_276" id="Footnote_65:1_276"></a><a href="#FNanchor_65:1_276"><span class="label">[65:1]</span></a> Judges, xv.</p></div> + +<div class="footnote"><p><a name="Footnote_66:1_277" id="Footnote_66:1_277"></a><a href="#FNanchor_66:1_277"><span class="label">[66:1]</span></a> Judges, xvi.</p></div> + +<div class="footnote"><p><a name="Footnote_66:2_278" id="Footnote_66:2_278"></a><a href="#FNanchor_66:2_278"><span class="label">[66:2]</span></a> Perhaps that of Izdubar. See <a href="#CHAPTER_XI">chapter xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_66:3_279" id="Footnote_66:3_279"></a><a href="#FNanchor_66:3_279"><span class="label">[66:3]</span></a> Hebrew Mythology, p. 248.</p></div> + +<div class="footnote"><p><a name="Footnote_66:4_280" id="Footnote_66:4_280"></a><a href="#FNanchor_66:4_280"><span class="label">[66:4]</span></a> Manual of Mythology, p. 248. The Age of Fable, p. 200.</p></div> + +<div class="footnote"><p><a name="Footnote_67:1_281" id="Footnote_67:1_281"></a><a href="#FNanchor_67:1_281"><span class="label">[67:1]</span></a> Bulfinch: The Age of Fable, p. 200.</p></div> + +<div class="footnote"><p><a name="Footnote_67:2_282" id="Footnote_67:2_282"></a><a href="#FNanchor_67:2_282"><span class="label">[67:2]</span></a> Murray: Manual of Mythology, p. 249.</p></div> + +<div class="footnote"><p><a name="Footnote_67:3_283" id="Footnote_67:3_283"></a><a href="#FNanchor_67:3_283"><span class="label">[67:3]</span></a> Roman Antiquities, p. 124; and Montfaucon, vol. i. plate +cxxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_67:4_284" id="Footnote_67:4_284"></a><a href="#FNanchor_67:4_284"><span class="label">[67:4]</span></a> Murray: Manual of Mythology, p. 249.</p></div> + +<div class="footnote"><p><a name="Footnote_67:5_285" id="Footnote_67:5_285"></a><a href="#FNanchor_67:5_285"><span class="label">[67:5]</span></a> See Ibid. Greek and Italian Mythology, p. 129, and +Montfaucon, vol. i. plate cxxv. and cxxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_67:6_286" id="Footnote_67:6_286"></a><a href="#FNanchor_67:6_286"><span class="label">[67:6]</span></a> Manual of Mythology, p. 247.</p></div> + +<div class="footnote"><p><a name="Footnote_67:7_287" id="Footnote_67:7_287"></a><a href="#FNanchor_67:7_287"><span class="label">[67:7]</span></a> "It has many heads, one being immortal, as the storm +must constantly supply new clouds while the vapors are driven off by the +<i>Sun</i> into space. Hence the story went that although Herakles could burn +away its mortal heads, as the <i>Sun</i> burns up the clouds, still he can +but hide away the mist or vapor itself, which at its appointed time must +again darken the sky." (Cox: Aryan Mytho., vol. ii. p. 48.)</p></div> + +<div class="footnote"><p><a name="Footnote_67:8_288" id="Footnote_67:8_288"></a><a href="#FNanchor_67:8_288"><span class="label">[67:8]</span></a> See Manual of Mytho., p. 250.</p></div> + +<div class="footnote"><p><a name="Footnote_68:1_289" id="Footnote_68:1_289"></a><a href="#FNanchor_68:1_289"><span class="label">[68:1]</span></a> Steinthal: The Legend of Samson, p. 398. See, also, +Higgins: Anacalypsis, vol. i. p. 240, and Volney: Researches in Anc't +History, p. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_68:2_290" id="Footnote_68:2_290"></a><a href="#FNanchor_68:2_290"><span class="label">[68:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_68:3_291" id="Footnote_68:3_291"></a><a href="#FNanchor_68:3_291"><span class="label">[68:3]</span></a> Quoted by Count de Volney: Researches in Ancient +History, p. 42, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_68:4_292" id="Footnote_68:4_292"></a><a href="#FNanchor_68:4_292"><span class="label">[68:4]</span></a> Volney: Researches in Ancient History, p. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_69:1_293" id="Footnote_69:1_293"></a><a href="#FNanchor_69:1_293"><span class="label">[69:1]</span></a> See Murray: Manual of Mythology, p. 251. +</p><p> +"The slaughter of the Centaurs by Hercules is the conquest and +dispersion of the vapors by the <i>Sun</i> as he rises in the heaven." (Cox: +Aryan Mythology, vol. ii. p. 47.)</p></div> + +<div class="footnote"><p><a name="Footnote_69:2_294" id="Footnote_69:2_294"></a><a href="#FNanchor_69:2_294"><span class="label">[69:2]</span></a> Murray: Manual of Mythology, p. 257.</p></div> + +<div class="footnote"><p><a name="Footnote_69:3_295" id="Footnote_69:3_295"></a><a href="#FNanchor_69:3_295"><span class="label">[69:3]</span></a> Shamgar also slew six hundred Philistines with an ox +goad. (See Judges, iii. 31.)</p> + +<p>"It is scarcely necessary to say that these weapons are the heritage of +all the <i>Solar</i> heroes, that they are found in the hands of Phebus and +Herakles, of Œdipus, Achilleus, Philoktetes, of Siguard, Rustem, +Indra, Isfendujar, of Telephos, Meleagros, Theseus, Kadmos, Bellerophon, +and all other slayers of noxious and fearful things." (Rev. Geo. Cox: +Tales of Ancient Greece, p. xxvii.)</p></div> + +<div class="footnote"><p><a name="Footnote_69:4_296" id="Footnote_69:4_296"></a><a href="#FNanchor_69:4_296"><span class="label">[69:4]</span></a> See Volney: Researches in Ancient History, p. 41. +Higgins: Anacalypsis, vol. i. p. 239; Montfaucon: L'Antiquité Expliquée, +vol. i. p. 213, and Murray: Manual of Mythology, pp. 259-262.</p> + +<p>It is evident that <i>Herodotus</i>, the Grecian historian, was somewhat of a +skeptic, for he says: "The Grecians say that 'When Hercules arrived in +Egypt, the Egyptians, having crowned him with a garland, led him in +procession, as designing to sacrifice him to Jupiter, and that for some +time he remained quiet, but when they began the preparatory ceremonies +upon him at the altar, he set about defending himself and slew every one +of them.' Now, since Hercules was but one, and, besides, a mere man, as +they confess, how is it possible that he should slay many thousands?" +(Herodotus, book ii. ch. 45).</p></div> + +<div class="footnote"><p><a name="Footnote_69:5_297" id="Footnote_69:5_297"></a><a href="#FNanchor_69:5_297"><span class="label">[69:5]</span></a> Murray: Manual of Mythology, p. 263.</p></div> + +<div class="footnote"><p><a name="Footnote_70:1_298" id="Footnote_70:1_298"></a><a href="#FNanchor_70:1_298"><span class="label">[70:1]</span></a> Volney: Researches in Anc't History, pp. 41, 42.</p> + +<p>In Bell's "Pantheon of the Gods and Demi-Gods of Antiquity," we read, +under the head of <i>Ammon</i> or <i>Hammon</i> (the name of the Egyptian Jupiter, +worshiped under the figure of a <i>Ram</i>), that: "<i>Bacchus</i> 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 +<i>Ram</i>, led him to a fountain, where he refreshed himself and his army; +in requital of which favor, Bacchus built there a temple to Jupiter, +under the title of <i>Ammon</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_70:2_299" id="Footnote_70:2_299"></a><a href="#FNanchor_70:2_299"><span class="label">[70:2]</span></a> Cadiz (ancient Gades), being situated near the <i>mouth</i> +of the Mediterranean. The first author who mentions the Pillars of +Hercules is Pindar, and he places them there. (Chambers's Encyclo. +"Hercules.")</p></div> + +<div class="footnote"><p><a name="Footnote_70:3_300" id="Footnote_70:3_300"></a><a href="#FNanchor_70:3_300"><span class="label">[70:3]</span></a> Volney's Researches, p. 41. See also Tylor: Primitive +Culture, vol. i. p. 357.</p></div> + +<div class="footnote"><p><a name="Footnote_70:4_301" id="Footnote_70:4_301"></a><a href="#FNanchor_70:4_301"><span class="label">[70:4]</span></a> See Chambers's Encyclopædia, Art<ins class="corr" title="period missing in original">.</ins> "Hercules." Cory's +Ancient Fragments, p. 36, <i>note</i>; and Bulfinch: The Age of Fable, p. +201.</p></div> + +<div class="footnote"><p><a name="Footnote_70:5_302" id="Footnote_70:5_302"></a><a href="#FNanchor_70:5_302"><span class="label">[70:5]</span></a> Chambers's Encyclo., art. "Hercules."</p></div> + +<div class="footnote"><p><a name="Footnote_70:6_303" id="Footnote_70:6_303"></a><a href="#FNanchor_70:6_303"><span class="label">[70:6]</span></a> Vol. i. plate cxxvii.</p></div> + +<div class="footnote"><p><a name="Footnote_71:1_304" id="Footnote_71:1_304"></a><a href="#FNanchor_71:1_304"><span class="label">[71:1]</span></a> Monumental Christianity, p. 399.</p></div> + +<div class="footnote"><p><a name="Footnote_71:2_305" id="Footnote_71:2_305"></a><a href="#FNanchor_71:2_305"><span class="label">[71:2]</span></a> Œd. Jud. p. 360, in Anacalypsis, vol. i. p. 239.</p></div> + +<div class="footnote"><p><a name="Footnote_71:3_306" id="Footnote_71:3_306"></a><a href="#FNanchor_71:3_306"><span class="label">[71:3]</span></a> "Rien de plus connu dans la fable que ses amours avec +Omphale et Iole."—L'Antiquité Expliquée, vol. i. p. 224.</p></div> + +<div class="footnote"><p><a name="Footnote_71:4_307" id="Footnote_71:4_307"></a><a href="#FNanchor_71:4_307"><span class="label">[71:4]</span></a> The Legend of Samson, p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_71:5_308" id="Footnote_71:5_308"></a><a href="#FNanchor_71:5_308"><span class="label">[71:5]</span></a> Vol. i. plate cxxvii.</p></div> + +<div class="footnote"><p><a name="Footnote_71:6_309" id="Footnote_71:6_309"></a><a href="#FNanchor_71:6_309"><span class="label">[71:6]</span></a> "Samson was remarkable for his long hair. The meaning of +this trait in the original myth is easy to guess, and appears also from +representations of the Sun-god amongst other peoples. <i>These long hairs +are the rays of the Sun.</i>" (Bible for Learners, i. 416.)</p> + +<p>"The beauty of the sun's rays is signified by the golden locks of +Phoibos, <i>over which no razor has ever passed</i>; by the flowing hair +which streams from the head of Kephalos, and falls over the shoulders of +Perseus and Bellerophon." (Cox: Aryan Mytho., vol. i. p. 107.)</p></div> + +<div class="footnote"><p><a name="Footnote_72:1_310" id="Footnote_72:1_310"></a><a href="#FNanchor_72:1_310"><span class="label">[72:1]</span></a> Hebrew Mytho., pp. 137, 138.</p></div> + +<div class="footnote"><p><a name="Footnote_72:2_311" id="Footnote_72:2_311"></a><a href="#FNanchor_72:2_311"><span class="label">[72:2]</span></a> Cox: Aryan Myths, vol. i. p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_72:3_312" id="Footnote_72:3_312"></a><a href="#FNanchor_72:3_312"><span class="label">[72:3]</span></a> Tales of Ancient Greece, p. xxix.</p></div> + +<div class="footnote"><p><a name="Footnote_72:4_313" id="Footnote_72:4_313"></a><a href="#FNanchor_72:4_313"><span class="label">[72:4]</span></a> The Legend of Samson, p. 408.</p></div> + +<div class="footnote"><p><a name="Footnote_72:5_314" id="Footnote_72:5_314"></a><a href="#FNanchor_72:5_314"><span class="label">[72:5]</span></a> Cox: Aryan Mytho., vol. ii. p. 72.</p></div> + +<div class="footnote"><p><a name="Footnote_73:1_315" id="Footnote_73:1_315"></a><a href="#FNanchor_73:1_315"><span class="label">[73:1]</span></a> The Legend of Samson, p. 406.</p></div> + +<div class="footnote"><p><a name="Footnote_73:2_316" id="Footnote_73:2_316"></a><a href="#FNanchor_73:2_316"><span class="label">[73:2]</span></a> See Higgins: Anacalypsis, vol. i. p. 237. Goldzhier: +Hebrew Mythology, p. 22. The Religion of Israel, p. 61. The Bible for +Learners, vol. i. p. 418. Volney's Ruins, p. 41, and Stanley: History of +the Jewish Church, where he says: "His <i>name</i>, 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."</p></div> + +<div class="footnote"><p><a name="Footnote_73:3_317" id="Footnote_73:3_317"></a><a href="#FNanchor_73:3_317"><span class="label">[73:3]</span></a> Higgins: Anacalypsis, vol. i. p. 237, and Volney's +Researches, p. 43, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_73:4_318" id="Footnote_73:4_318"></a><a href="#FNanchor_73:4_318"><span class="label">[73:4]</span></a> See <a href="#CHAPTER_II">chapter ii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_73:5_319" id="Footnote_73:5_319"></a><a href="#FNanchor_73:5_319"><span class="label">[73:5]</span></a> The Religion of Israel, p. 61. "The yellow hair of +Apollo was a symbol of the solar rays." (Inman: Ancient Faiths, vol. ii. +p. 679.)</p></div> + +<div class="footnote"><p><a name="Footnote_73:6_320" id="Footnote_73:6_320"></a><a href="#FNanchor_73:6_320"><span class="label">[73:6]</span></a> Bible for Learners, vol. i. p. 414.</p></div> + +<div class="footnote"><p><a name="Footnote_73:7_321" id="Footnote_73:7_321"></a><a href="#FNanchor_73:7_321"><span class="label">[73:7]</span></a> Ibid. p. 422.</p></div> + +<div class="footnote"><p><a name="Footnote_73:8_322" id="Footnote_73:8_322"></a><a href="#FNanchor_73:8_322"><span class="label">[73:8]</span></a> Williams' Hinduism, pp. 108 and 167.</p></div> + +<div class="footnote"><p><a name="Footnote_74:1_323" id="Footnote_74:1_323"></a><a href="#FNanchor_74:1_323"><span class="label">[74:1]</span></a> Vol. v. p. 270.</p></div> + +<div class="footnote"><p><a name="Footnote_74:2_324" id="Footnote_74:2_324"></a><a href="#FNanchor_74:2_324"><span class="label">[74:2]</span></a> Maurice: Indian Antiquities, vol. ii. p. 155.</p></div> + +<div class="footnote"><p><a name="Footnote_74:3_325" id="Footnote_74:3_325"></a><a href="#FNanchor_74:3_325"><span class="label">[74:3]</span></a> Steinthal: The Legend of Samson, p. 386.</p></div> + +<div class="footnote"><p><a name="Footnote_74:4_326" id="Footnote_74:4_326"></a><a href="#FNanchor_74:4_326"><span class="label">[74:4]</span></a> Buckley: Cities of the World, 41, 42.</p></div> + +<div class="footnote"><p><a name="Footnote_74:5_327" id="Footnote_74:5_327"></a><a href="#FNanchor_74:5_327"><span class="label">[74:5]</span></a> Smith: Assyrian Discoveries, p. 167, and Chaldean +Account of Genesis, p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_74:6_328" id="Footnote_74:6_328"></a><a href="#FNanchor_74:6_328"><span class="label">[74:6]</span></a> Assyrian Discoveries, p. 205, and Chaldean Account of +Genesis, p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_74:7_329" id="Footnote_74:7_329"></a><a href="#FNanchor_74:7_329"><span class="label">[74:7]</span></a> Chaldean Account of Genesis, p. 310.</p></div> + +<div class="footnote"><p><a name="Footnote_74:8_330" id="Footnote_74:8_330"></a><a href="#FNanchor_74:8_330"><span class="label">[74:8]</span></a> Ibid. pp. 193, 194, 174.</p></div> + +<div class="footnote"><p><a name="Footnote_75:1_331" id="Footnote_75:1_331"></a><a href="#FNanchor_75:1_331"><span class="label">[75:1]</span></a> See Tacitus: Annals, book ii. ch. lix.</p></div> + +<div class="footnote"><p><a name="Footnote_75:2_332" id="Footnote_75:2_332"></a><a href="#FNanchor_75:2_332"><span class="label">[75:2]</span></a> Knight: Anct. Art and Mytho., p. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_75:3_333" id="Footnote_75:3_333"></a><a href="#FNanchor_75:3_333"><span class="label">[75:3]</span></a> See Tales of Ancient Greece, p. 153.</p></div> + +<div class="footnote"><p><a name="Footnote_76:1_334" id="Footnote_76:1_334"></a><a href="#FNanchor_76:1_334"><span class="label">[76:1]</span></a> See Mallet's Northern Antiquities, pp. 94, 417, and +514.</p></div> + +<div class="footnote"><p><a name="Footnote_76:2_335" id="Footnote_76:2_335"></a><a href="#FNanchor_76:2_335"><span class="label">[76:2]</span></a> See Cox: Aryan Mythology.</p></div> + +<div class="footnote"><p><a name="Footnote_76:3_336" id="Footnote_76:3_336"></a><a href="#FNanchor_76:3_336"><span class="label">[76:3]</span></a> See vol. i. of Aryan Mythology, by Rev. G. W. Cox.</p> + +<p>"Besides the fabulous Hercules, the son of Jupiter and Alcmena, there +was, in ancient times, no warlike nation who did not boast of its own +particular Hercules." (Arthur Murphy, Translator of Tacitus.)</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> +<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2> + +<h3>JONAH SWALLOWED BY A BIG FISH.</h3> + +<p>In the book of Jonah, containing four chapters, we are told the word of +the Lord came unto Jonah, saying: "Arise, go to Ninevah, that great +city, and cry against it, for their wickedness is come up against me."</p> + +<p>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 <i>Joppa</i>, +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.</p> + +<p>The mariners being afraid, they cried every one unto <i>his</i> 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.</p> + +<p>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.</p> + +<p>And the Lord prepared a great fish to swallow up Jonah, <i>and Jonah was +in the belly of the fish three days and three nights</i>. Then Jonah 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.</p> + +<p>The Lord again spake unto Jonah and said:</p> + +<p>"Go unto Ninevah and preach unto it." So Jonah arose and went unto +Ninevah, according to the command of the Lord, and preached unto it.</p> + +<p>There is a <i>Hindoo</i> fable, very much resembling this, to be found in the +<i>Somadeva Bhatta</i>, of a person by the name of <i>Saktideva</i> who was +swallowed by a huge fish, and finally came out unhurt. The story is as +follows:</p> + +<p>"There was once a king's daughter who would marry no one <span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span>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 <i>he embarked on board a ship</i> 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 <i>there arose a great storm</i> and the ship +went to pieces, <i>and a great fish swallowed Saktideva whole</i>. 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, <i>and Saktideva came out +unhurt</i>."<a name="FNanchor_78:1_337" id="FNanchor_78:1_337"></a><a href="#Footnote_78:1_337" class="fnanchor">[78:1]</a></p> + +<p>In Grecian fable, Hercules is said to have been swallowed by a whale, at +a place called Joppa, <i>and to have lain three days in his entrails</i>.</p> + +<p>Bernard de Montfaucon, speaking of Jonah being swallowed by a whale, and +describing a piece of Grecian sculpture representing Hercules standing +by a huge sea monster, says:</p> + +<div class="blockquot"><p>"Some ancients relate to the effect that Hercules was also +swallowed by the whale that was watching Hesione, <i>that he +remained three days in his belly</i>, and that he came out +bald-pated after his sojourn there."<a name="FNanchor_78:2_338" id="FNanchor_78:2_338"></a><a href="#Footnote_78:2_338" class="fnanchor">[78:2]</a></p></div> + +<p>Bouchet, in his "Hist. d'Animal," tells us that:</p> + +<div class="blockquot"><p>"The great fish which swallowed up <i>Jonah</i>, although it be +called a whale (Matt. xii. 40), yet it was not a whale, +properly so called, but a <i>Dog-fish</i>, called <i>Carcharias</i>. +Therefore in the Grecian fable <i>Hercules</i> is said to have been +swallowed up of a <i>Dag</i>, and to have lain three days in his +entrails."<a name="FNanchor_78:3_339" id="FNanchor_78:3_339"></a><a href="#Footnote_78:3_339" class="fnanchor">[78:3]</a></p></div> + +<p>Godfrey Higgins says, on this subject:</p> + +<div class="blockquot"><p>"The story of <i>Jonas</i> swallowed up by a whale, is nothing but +part of the fiction of <i>Hercules</i>, described in the Heracleid +or Labors of Hercules, of whom the same story was told, and +who was swallowed up at the very same place, <i>Joppa</i>, and for +the same period of time, <i>three days</i>. Lycophron says that +Hercules was three nights in the belly of a fish."<a name="FNanchor_78:4_340" id="FNanchor_78:4_340"></a><a href="#Footnote_78:4_340" class="fnanchor">[78:4]</a></p></div> + +<p>We have still another similar story in that of "<i>Arion the Musician</i>," +who, being thrown overboard, was caught on the back of a <i>Dolphin</i> and +landed safe on shore. The story is related in "Tales of Ancient Greece," +as follows:</p> + +<p>Arion was a Corinthian harper who had travelled in Sicily and</p> + +<p><span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span></p><p>Italy, and had accumulated great wealth. Being desirous of again seeing +his native city, he set sail from Taras for Corinth. The sailors in the +ship, having seen the large boxes full of money which Arion had brought +with 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.<a name="FNanchor_79:1_341" id="FNanchor_79:1_341"></a><a href="#Footnote_79:1_341" class="fnanchor">[79:1]</a></p> + +<p>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 sea, but +afterwards rises again out of the sea, like Jonah in the Hebrew, and +Hercules in the Phenician myth.<a name="FNanchor_79:2_342" id="FNanchor_79:2_342"></a><a href="#Footnote_79:2_342" class="fnanchor">[79:2]</a> This legend was also found in the +myths of the <i>New World</i>.<a name="FNanchor_79:3_343" id="FNanchor_79:3_343"></a><a href="#Footnote_79:3_343" class="fnanchor">[79:3]</a></p> + +<p>It was urged, many years ago, by Rosenmüller—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, "<i>but +only as an allegory, founded on the Phenician myth of Hercules rescuing +Hesione from the sea monster by leaping himself into its jaws, and for +three days and three nights continuing to tear its entrails</i>."<a name="FNanchor_79:4_344" id="FNanchor_79:4_344"></a><a href="#Footnote_79:4_344" class="fnanchor">[79:4]</a></p> + +<p>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 <i>Day</i>, or the <i>Sun</i>, by <i>Night</i>, is now all but +universally admitted by scholars. The <i>Day</i>, or the <i>Sun</i>, is swallowed +up by <i>Night</i>, 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.<a name="FNanchor_79:5_345" id="FNanchor_79:5_345"></a><a href="#Footnote_79:5_345" class="fnanchor">[79:5]</a></p> + +<p>Professor Goldzhier says:</p> + +<p><span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span></p><div class="blockquot"><p>"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 <i>Solar</i>. . . . As on occasion of +the storm the storm-dragon or the storm-serpent <i>swallows the +Sun</i>, so when he sets, he (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 <i>spit out on the shore</i> by the sea-monster."<a name="FNanchor_80:1_346" id="FNanchor_80:1_346"></a><a href="#Footnote_80:1_346" class="fnanchor">[80:1]</a></p></div> + +<p>The <i>Sun</i> was called Jona, as appears from Gruter's inscriptions, and +other sources.<a name="FNanchor_80:2_347" id="FNanchor_80:2_347"></a><a href="#Footnote_80:2_347" class="fnanchor">[80:2]</a></p> + +<p>In the <i>Vedas</i>—the four sacred books of the Hindoos—when <i>Day</i> and +<i>Night</i>, <i>Sun</i> and <i>Darkness</i>, are opposed to each other, the one is +designated <i>Red</i>, the other <i>Black</i>.<a name="FNanchor_80:3_348" id="FNanchor_80:3_348"></a><a href="#Footnote_80:3_348" class="fnanchor">[80:3]</a></p> + +<p>The <i>Red Sun</i> being swallowed up by the <i>Dark Earth</i> at <i>Night</i>—as it +apparently is when it sets in the west—to be cast forth again at <i>Day</i>, +is also illustrated in like manner. Jonah, Hercules and others personify +the <i>Sun</i>, and a huge <i>Fish</i> represents the <i>Earth</i>.<a name="FNanchor_80:4_349" id="FNanchor_80:4_349"></a><a href="#Footnote_80:4_349" class="fnanchor">[80:4]</a> <i>The Earth +represented as a huge Fish is one of the most prominent ideas of the +Polynesian mythology.</i><a name="FNanchor_80:5_350" id="FNanchor_80:5_350"></a><a href="#Footnote_80:5_350" class="fnanchor">[80:5]</a></p> + +<p>At other times, instead of a <i>Fish</i>, we have a great raving <i>Wolf</i>, who +comes to devour its victim and extinguish the <i>Sun</i>-light.<a name="FNanchor_80:6_351" id="FNanchor_80:6_351"></a><a href="#Footnote_80:6_351" class="fnanchor">[80:6]</a> The +Wolf is particularly distinguished in ancient <i>Scandinavian</i> mythology, +being employed as an emblem of the <i>Destroying Power</i>, which attempts to +destroy the <i>Sun</i>.<a name="FNanchor_80:7_352" id="FNanchor_80:7_352"></a><a href="#Footnote_80:7_352" class="fnanchor">[80:7]</a> This is illustrated in the story of Little +<i>Red</i> Riding-Hood (the Sun)<a name="FNanchor_80:8_353" id="FNanchor_80:8_353"></a><a href="#Footnote_80:8_353" class="fnanchor">[80:8]</a> who is devoured by the great <i>Black +Wolf</i> (Night) and afterwards <i>comes out unhurt</i>.<a name="FNanchor_80:9_354" id="FNanchor_80:9_354"></a><a href="#Footnote_80:9_354" class="fnanchor">[80:9]</a></p> + +<p>The story of Little Red Riding-Hood <i>is mutilated in the English +version</i>. The original story was that the little maid, in her <i>shining +Red Cloak</i>, was swallowed by the great <i>Black Wolf</i>, and that <i>she came +out safe and sound</i> when the hunters cut open the sleeping beast.<a name="FNanchor_80:10_355" id="FNanchor_80:10_355"></a><a href="#Footnote_80:10_355" class="fnanchor">[80:10]</a></p> + +<p><span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span></p><p>In regard to these heroes remaining <i>three days and three nights</i> in +the bowels of the Fish, <i>they represent the Sun at the Winter Solstice</i>. +From December 22d to the 25th—that is, <i>for three days and three +nights</i>—the <i>Sun</i> remains in the <i>Lowest Regions</i>, in the bowels of the +Earth, in the belly of the Fish; it is then cast forth and renews its +career.</p> + +<p>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 such legends are transformed from +intelligible into unintelligible myths, is very clearly illustrated by +Prof. Max Müller, who, in speaking of "the comparison of the different +forms of Aryan Religion and Mythology," in India, Persia, Greece, Italy +and Germany, says:</p> + +<div class="blockquot"><p>"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 heroes, <i>and +at last the myths which were true and intelligible as told +originally of the Sun, or the Dawn, or the Storms, were turned +into legends or fables too marvellous to be believed of common +mortals</i>. This process can be watched in <i>India</i>, in <i>Greece</i>, +and in <i>Germany</i>. The same story, or nearly the same, is told +of gods, of heroes, and of men. The <i>divine myth</i> became an +<i>heroic legend</i>, and the <i>heroic legend</i> fades away into a +<i>nursery tale</i>. Our nursery tales have well been called the +modern <i>patois</i> of the ancient sacred mythology of the Aryan +race."<a name="FNanchor_81:1_356" id="FNanchor_81:1_356"></a><a href="#Footnote_81:1_356" class="fnanchor">[81:1]</a></p></div> + +<p>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 <i>Day</i> being swallowed up by <i>Night</i>, or the <i>Sun</i> being swallowed up +by the <i>Earth</i>, was transformed into a legend or fable, too marvellous +to be believed by common mortals. How the "<i>divine myth</i>" became an +"<i>heroic legend</i>," and how the heroic legend faded away into a "<i>nursery +tale</i>."</p> + +<p>In regard to Jonah's going to the city of Ninevah, and preaching unto +the inhabitants, we believe that the old "Myth of Civilization," <span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span>so +called,<a name="FNanchor_82:1_357" id="FNanchor_82:1_357"></a><a href="#Footnote_82:1_357" class="fnanchor">[82:1]</a> is partly interwoven here, and that, in this respect, he +is nothing more than the Indian <i>Fish Avatar of Vishnou</i>, or the +Chaldean <i>Oannes</i>. At his first Avatar, <i>Vishnou</i> is alleged to have +appeared to humanity in form like a fish,<a name="FNanchor_82:2_358" id="FNanchor_82:2_358"></a><a href="#Footnote_82:2_358" class="fnanchor">[82:2]</a> or half-man and +half-fish, just as Oannes and Dagon were represented among the Chaldeans +and other nations. In the temple of <i>Rama</i>, in India, there is a +representation of <i>Vishnou</i> which answers perfectly to that of +<i>Dagon</i>.<a name="FNanchor_82:3_359" id="FNanchor_82:3_359"></a><a href="#Footnote_82:3_359" class="fnanchor">[82:3]</a> Mr. Maurice, in his "Hist. Hindostan," has proved the +identity of the Syrian <i>Dagon</i> and the Indian Fish Avatar, and concludes +by saying:</p> + +<div class="blockquot"><p>"From the foregoing and a variety of parallel circumstances, I +am inclined to think that the Chaldean <i>Oannes</i>, the Phenician +and Philistian <i>Dagon</i>, and the <i>Pisces</i> of the Syrian and +Egyptian Zodiac, were the same deity with the Indian +<i>Vishnu</i>."<a name="FNanchor_82:4_360" id="FNanchor_82:4_360"></a><a href="#Footnote_82:4_360" class="fnanchor">[82:4]</a></p></div> + +<p>In the old mythological remains of the Chaldeans, compiled by Berosus, +Abydenus, and Polyhistor, there is an account of one <i>Oannes</i>, a +fish-god, who rendered great service to mankind.<a name="FNanchor_82:5_361" id="FNanchor_82:5_361"></a><a href="#Footnote_82:5_361" class="fnanchor">[82:5]</a> This being is +said to have <i>come out of</i> the Erythraean Sea.<a name="FNanchor_82:6_362" id="FNanchor_82:6_362"></a><a href="#Footnote_82:6_362" class="fnanchor">[82:6]</a> This is evidently +<i>the Sun rising out of the sea</i>, as it apparently does, in the +East.<a name="FNanchor_82:7_363" id="FNanchor_82:7_363"></a><a href="#Footnote_82:7_363" class="fnanchor">[82:7]</a></p> + +<p>Prof. Goldzhier, speaking of Oannes, says:</p> + +<div class="blockquot"><p>"That this founder of <ins class="corr" title="original has cizilization">civilization</ins> has a <i>Solar character</i>, +like similar heroes in all other nations, is shown . . . in the +words of Berosus, who says: '<i>During the day-time</i> Oannes held +intercourse with man, <i>but when the Sun set</i>, Oannes fell into +the sea, where he used to pass the night.' Here, evidently, +only the <i>Sun</i> 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."<a name="FNanchor_82:8_364" id="FNanchor_82:8_364"></a><a href="#Footnote_82:8_364" class="fnanchor">[82:8]</a></p></div> + +<p><i>Dagon</i> was sometimes represented as <i>a man emerging from a fish's +mouth</i>, and sometimes as half-man and half-fish.<a name="FNanchor_82:9_365" id="FNanchor_82:9_365"></a><a href="#Footnote_82:9_365" class="fnanchor">[82:9]</a> It was believed +that he came <i>in a ship</i>, and taught the people. Ancient history abounds +with such mythological personages.<a name="FNanchor_82:10_366" id="FNanchor_82:10_366"></a><a href="#Footnote_82:10_366" class="fnanchor">[82:10]</a> There was also a <i>Durga</i>, a +fish deity, among the <i>Hindoos</i>, represented as <i>a full grown man +emerging from a fish's mouth</i><a href="#Footnote_82:9_365" class="fnanchor">[82:9]</a> The Philistines <span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span>worshiped Dagon, +and in Babylonian Mythology <i>Odakon</i> is applied to a fish-like being, +who <i>rose from the waters of the Red Sea</i> as one of the benefactors of +men.<a name="FNanchor_83:1_367" id="FNanchor_83:1_367"></a><a href="#Footnote_83:1_367" class="fnanchor">[83:1]</a></p> + +<p>On the coins of Ascalon, where she was held in great honor, the goddess +Derceto or Atergatis is represented as a woman with her lower +extremities like a fish. This is Semiramis, who appeared at <i>Joppa</i> as a +mermaid. She is simply a personification of the <i>Moon</i>, who follows the +course of the <i>Sun</i>. At times she manifests herself to the eyes of men, +at others she seeks concealment in the Western flood.<a name="FNanchor_83:2_368" id="FNanchor_83:2_368"></a><a href="#Footnote_83:2_368" class="fnanchor">[83:2]</a></p> + +<p>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 Proteus in Hellenic +story, as well as by the fish-god, Dagon or Oannes.<a name="FNanchor_83:3_369" id="FNanchor_83:3_369"></a><a href="#Footnote_83:3_369" class="fnanchor">[83:3]</a></p> + +<p>In the Iliad and Odyssey, Atlas is brought into close connection with +Helios, the bright god, the Latin Sol, and our Sun. In these poems he +rises every morning from a beautiful lake by the deep-flowing stream of +Ocean, and having accomplished his journey across the heavens, plunges +again into the Western waters.<a name="FNanchor_83:4_370" id="FNanchor_83:4_370"></a><a href="#Footnote_83:4_370" class="fnanchor">[83:4]</a></p> + +<p>The ancient Mexicans and Peruvians had likewise semi-fish gods.<a name="FNanchor_83:5_371" id="FNanchor_83:5_371"></a><a href="#Footnote_83:5_371" class="fnanchor">[83:5]</a></p> + +<div class="figright" style="width: 274px;"> +<a name="Fig_5" id="Fig_5"></a><img src="images/5_pg83.png" width="274" height="170" alt="a Dagon, half-man and half-fish" /> +</div> + +<p>Jonah then, is like these other personages, in so far as they are all +<i>personifications of the Sun</i>; they all <i>come out of the sea</i>; they are +all represented as <i>a man emerging from a fish's mouth</i>; and they are +all <i>benefactors of mankind</i>. We believe, therefore, that it is one and +the same myth, whether Oannes, Joannes, or Jonas,<a name="FNanchor_83:6_372" id="FNanchor_83:6_372"></a><a href="#Footnote_83:6_372" class="fnanchor">[83:6]</a> differing to a +certain extent among different nations, just as we find to be the case +with other legends. This we have just seen illustrated in the story of +"Little Red Riding-Hood," which is considerably mutilated in the English +version.</p> + +<p><span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span></p> + +<div class="figleft" style="width: 155px;"> +<a name="Fig_6" id="Fig_6"></a><img src="images/6_pg84.png" width="155" height="278" alt="Vishnou emerging from the mouth of a fish" title="" /> +</div> + +<p>Fig. No. 5 is a representation of <i>Dagon</i>, intended to illustrate a +creature half-man and half-fish; or, perhaps, a man emerging from a +fish's mouth. It is taken from Layard. Fig. No. 6<a name="FNanchor_84:1_373" id="FNanchor_84:1_373"></a><a href="#Footnote_84:1_373" class="fnanchor">[84:1]</a> is a +representation of the Indian Avatar of Vishnou, <i>coming forth from the +fish</i>.<a name="FNanchor_84:2_374" id="FNanchor_84:2_374"></a><a href="#Footnote_84:2_374" class="fnanchor">[84:2]</a> 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 <i>triple</i> +ornament, both of which had evidently the same meaning, <i>i. e.</i>, <i>an +emblem of the trinity</i>.<a name="FNanchor_84:3_375" id="FNanchor_84:3_375"></a><a href="#Footnote_84:3_375" class="fnanchor">[84:3]</a> The Indian Avatar being represented with +four arms, evidently means that he is god of the whole world, his <i>four</i> +arms extending to the <i>four corners of the world</i>. The <i>circle</i>, which +is seen in one hand, is an emblem of eternal reward. The <i>shell</i>, with +its eight convolutions, is intended to show the place in the number of +the cycles which he occupied. The <i>book</i> and <i>sword</i> are to show that he +ruled both in the right of the book and of the sword.<a name="FNanchor_84:4_376" id="FNanchor_84:4_376"></a><a href="#Footnote_84:4_376" class="fnanchor">[84:4]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_78:1_337" id="Footnote_78:1_337"></a><a href="#FNanchor_78:1_337"><span class="label">[78:1]</span></a> Tylor: Early Hist. Mankind, pp. 344, 345.</p></div> + +<div class="footnote"><p><a name="Footnote_78:2_338" id="Footnote_78:2_338"></a><a href="#FNanchor_78:2_338"><span class="label">[78:2]</span></a> "En effet, quelques anciens disent qu' Hercule fut aussi +devorà par la beleine qui gurdoit Hesione, qu'il demeura trois jours +dans son ventre, et qu'il sortit chauve de ce sejour." (L'Antiquité +Expliqueé, vol. i. p. 204.)</p></div> + +<div class="footnote"><p><a name="Footnote_78:3_339" id="Footnote_78:3_339"></a><a href="#FNanchor_78:3_339"><span class="label">[78:3]</span></a> Bouchet: Hist. d'Animal, in Anac., vol. i. p. 240.</p></div> + +<div class="footnote"><p><a name="Footnote_78:4_340" id="Footnote_78:4_340"></a><a href="#FNanchor_78:4_340"><span class="label">[78:4]</span></a> Anacalypsis, vol. i. p. 638. See also Tylor: Primitive +Culture, vol. i. p. 306, and Chambers's Encyclo., art. "Jonah."</p></div> + +<div class="footnote"><p><a name="Footnote_79:1_341" id="Footnote_79:1_341"></a><a href="#FNanchor_79:1_341"><span class="label">[79:1]</span></a> Tales of Ancient Greece, p. 296.</p></div> + +<div class="footnote"><p><a name="Footnote_79:2_342" id="Footnote_79:2_342"></a><a href="#FNanchor_79:2_342"><span class="label">[79:2]</span></a> See Hebrew Mythology, p. 203.</p></div> + +<div class="footnote"><p><a name="Footnote_79:3_343" id="Footnote_79:3_343"></a><a href="#FNanchor_79:3_343"><span class="label">[79:3]</span></a> See Tylor's Early Hist. Mankind, and Primitive Culture, +vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_79:4_344" id="Footnote_79:4_344"></a><a href="#FNanchor_79:4_344"><span class="label">[79:4]</span></a> Chambers's Encyclo., art. Jonah.</p></div> + +<div class="footnote"><p><a name="Footnote_79:5_345" id="Footnote_79:5_345"></a><a href="#FNanchor_79:5_345"><span class="label">[79:5]</span></a> See Fiske: Myths and Myth Makers, p. 77, and <i>note</i>; and +Tylor: Primitive Culture, i. 302.</p></div> + +<div class="footnote"><p><a name="Footnote_80:1_346" id="Footnote_80:1_346"></a><a href="#FNanchor_80:1_346"><span class="label">[80:1]</span></a> Goldzhier: Hebrew Mythology, pp. 102, 103.</p></div> + +<div class="footnote"><p><a name="Footnote_80:2_347" id="Footnote_80:2_347"></a><a href="#FNanchor_80:2_347"><span class="label">[80:2]</span></a> This is seen from the following, taken from Pictet: "<i>Du +Culte des Carabi</i>," p. 104, and quoted by Higgins: <i>Anac.</i>, vol. i. p. +650: "Vallancy dit que <i>Ionn</i> étoit le même que Baal. En Gallois <i>Jon</i>, +le Seigneur, Dieu, la cause prémière. En Basque <i>Jawna</i>, <i>Jon</i>, <i>Jona</i>, +&c., Dieu, et <ins class="corr" title="original has Seignenr">Seigneur</ins>, Maître. Les Scandinaves appeloient le <i>Soleil</i> +John. . . . Une des inscriptions de Gruter montre ques les Troyens +adoroient <i>le même</i> astre sous le nom de <i>Jona</i>. En Persan le <i>Soleil</i> +est appelè <i>Jawnah</i>." Thus we see that the <i>Sun</i> was called <i>Jonah</i>, by +different nations of antiquity.</p></div> + +<div class="footnote"><p><a name="Footnote_80:3_348" id="Footnote_80:3_348"></a><a href="#FNanchor_80:3_348"><span class="label">[80:3]</span></a> See Goldzhier: Hebrew Mythology, p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_80:4_349" id="Footnote_80:4_349"></a><a href="#FNanchor_80:4_349"><span class="label">[80:4]</span></a> See Tylor: Early History of Mankind, p. 845, and +Goldzhier: Hebrew Mythology, pp. 102, 103.</p></div> + +<div class="footnote"><p><a name="Footnote_80:5_350" id="Footnote_80:5_350"></a><a href="#FNanchor_80:5_350"><span class="label">[80:5]</span></a> See Tylor: Early History of Mankind, p. 345.</p></div> + +<div class="footnote"><p><a name="Footnote_80:6_351" id="Footnote_80:6_351"></a><a href="#FNanchor_80:6_351"><span class="label">[80:6]</span></a> Fiske: Myths and Myth Makers, p. 77.</p></div> + +<div class="footnote"><p><a name="Footnote_80:7_352" id="Footnote_80:7_352"></a><a href="#FNanchor_80:7_352"><span class="label">[80:7]</span></a> See Knight: Ancient Art and Mythology, pp. 88, 89, and +Mallet's Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_80:8_353" id="Footnote_80:8_353"></a><a href="#FNanchor_80:8_353"><span class="label">[80:8]</span></a> In ancient <i>Scandinavian</i> mythology, the <i>Sun</i> is +personified in the form of a beautiful <i>maiden</i>. (See Mallet's Northern +Antiquities, p. 458.)</p></div> + +<div class="footnote"><p><a name="Footnote_80:9_354" id="Footnote_80:9_354"></a><a href="#FNanchor_80:9_354"><span class="label">[80:9]</span></a> See Fiske: Myths and Myth Makers, p. 77. Bunce: Fairy +Tales, 161.</p></div> + +<div class="footnote"><p><a name="Footnote_80:10_355" id="Footnote_80:10_355"></a><a href="#FNanchor_80:10_355"><span class="label">[80:10]</span></a> Tylor: Primitive Culture, vol. i. p. 307.</p> + +<p>"The story of Little Red Riding-Hood, as we call her, or Little Red-Cap, +came from the same (<i>i. e.</i>, the ancient Aryan) source, and refers to +the <i>Sun</i> and the <i>Night</i>."</p> + +<p>"One of the fancies of the most ancient Aryan or Hindoo stories was that +there was a great dragon that was trying to devour the Sun, and to +prevent him from shining upon the earth and 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-Hood, as it is told in our +nursery tales. Little Red Riding-Hood is the evening Sun, which is +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, he wraps the +earth in thick clouds, which the evening Sun is not strong enough to +pierce through. Then, with the darkness of night, he swallows up the +evening 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_81:1_356" id="Footnote_81:1_356"></a><a href="#FNanchor_81:1_356"><span class="label">[81:1]</span></a> Müller's Chips, vol. ii. p. 260.</p></div> + +<div class="footnote"><p><a name="Footnote_82:1_357" id="Footnote_82:1_357"></a><a href="#FNanchor_82:1_357"><span class="label">[82:1]</span></a> See Goldzhier's Hebrew Mythology, p. 198, et seq.</p></div> + +<div class="footnote"><p><a name="Footnote_82:2_358" id="Footnote_82:2_358"></a><a href="#FNanchor_82:2_358"><span class="label">[82:2]</span></a> See Maurice: Indian Antiquities, vol. ii. p. 277.</p></div> + +<div class="footnote"><p><a name="Footnote_82:3_359" id="Footnote_82:3_359"></a><a href="#FNanchor_82:3_359"><span class="label">[82:3]</span></a> See Isis Unveiled, vol. ii. p. 259. Also, <a href="#Fig_5">Fig. No. 5</a>, +next page.</p></div> + +<div class="footnote"><p><a name="Footnote_82:4_360" id="Footnote_82:4_360"></a><a href="#FNanchor_82:4_360"><span class="label">[82:4]</span></a> Hist. Hindostan, vol. i. pp. 418-419.</p></div> + +<div class="footnote"><p><a name="Footnote_82:5_361" id="Footnote_82:5_361"></a><a href="#FNanchor_82:5_361"><span class="label">[82:5]</span></a> See Pilchard's Egyptian Mythology, p. 190. Bible for +Learners, vol. i. p. 87. Higgins: Anacalypsis, vol. i. p. 646. Cory's +Ancient Fragments, p. 57.</p></div> + +<div class="footnote"><p><a name="Footnote_82:6_362" id="Footnote_82:6_362"></a><a href="#FNanchor_82:6_362"><span class="label">[82:6]</span></a> See Higgins: Anacalypsis, vol. i. p. 646. Smith: +Chaldean Account of Genesis, p. 39, and Cory's Ancient Fragments, p. +57.</p></div> + +<div class="footnote"><p><a name="Footnote_82:7_363" id="Footnote_82:7_363"></a><a href="#FNanchor_82:7_363"><span class="label">[82:7]</span></a> Civilizing gods, who diffuse intelligence and instruct +barbarians, are also <i>Solar Deities</i>. Among these <i>Oannes</i> takes his +place, as the <i>Sun-god</i>, giving knowledge and civilization. (Rev. S. +Baring-Gould: Curious Myths, p. 367.<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_82:8_364" id="Footnote_82:8_364"></a><a href="#FNanchor_82:8_364"><span class="label">[82:8]</span></a> Goldzhier: Hebrew Mythology, pp. 214, 215.</p></div> + +<div class="footnote"><p><a name="Footnote_82:9_365" id="Footnote_82:9_365"></a><a href="#FNanchor_82:9_365"><span class="label">[82:9]</span></a> See Inman's Ancient Faiths, vol. i. p. 111.</p></div> + +<div class="footnote"><p><a name="Footnote_82:10_366" id="Footnote_82:10_366"></a><a href="#FNanchor_82:10_366"><span class="label">[82:10]</span></a> See Chamber's Encyclo., art "Dagon."</p></div> + +<div class="footnote"><p><a name="Footnote_83:1_367" id="Footnote_83:1_367"></a><a href="#FNanchor_83:1_367"><span class="label">[83:1]</span></a> See Smith's Dictionary of the Bible, and Chambers's +Encyclo., art. "Dagon" in both.</p></div> + +<div class="footnote"><p><a name="Footnote_83:2_368" id="Footnote_83:2_368"></a><a href="#FNanchor_83:2_368"><span class="label">[83:2]</span></a> See Baring-Gould's Curious Myths.</p></div> + +<div class="footnote"><p><a name="Footnote_83:3_369" id="Footnote_83:3_369"></a><a href="#FNanchor_83:3_369"><span class="label">[83:3]</span></a> See Cox: Aryan Mythology, vol. ii. p. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_83:4_370" id="Footnote_83:4_370"></a><a href="#FNanchor_83:4_370"><span class="label">[83:4]</span></a> Ibid. p. 38.</p></div> + +<div class="footnote"><p><a name="Footnote_83:5_371" id="Footnote_83:5_371"></a><a href="#FNanchor_83:5_371"><span class="label">[83:5]</span></a> Curious Myths, p. 372.</p></div> + +<div class="footnote"><p><a name="Footnote_83:6_372" id="Footnote_83:6_372"></a><a href="#FNanchor_83:6_372"><span class="label">[83:6]</span></a> Since writing the above we find that Mr. Bryant, in his +"<i>Analysis of Ancient Mythology</i>" (vol. ii. p. 291), speaking of the +mystical nature of the name <i>John</i>, which is the same as <i>Jonah</i>, says: +"The prophet who was sent upon an embassy to the Ninevites, is styled +<i>Ionas</i>: a title probably bestowed upon him as a messenger of the Deity. +The great Patriarch who preached righteousness to the Antediluvians, is +styled <i>Oan</i> and <i>Oannes</i>, which is <i>the same as Jonah</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_84:1_373" id="Footnote_84:1_373"></a><a href="#FNanchor_84:1_373"><span class="label">[84:1]</span></a> From Maurice: Hist. Hindostan, vol. i. p. 495.</p></div> + +<div class="footnote"><p><a name="Footnote_84:2_374" id="Footnote_84:2_374"></a><a href="#FNanchor_84:2_374"><span class="label">[84:2]</span></a> Higgins: Anacalypsis, vol. i. p. 634. See also, Calmet's +Fragments, 2d Hundred, p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_84:3_375" id="Footnote_84:3_375"></a><a href="#FNanchor_84:3_375"><span class="label">[84:3]</span></a> See the chapter on "<a href="#CHAPTER_XXXV">The Trinity</a>," in part second.</p></div> + +<div class="footnote"><p><a name="Footnote_84:4_376" id="Footnote_84:4_376"></a><a href="#FNanchor_84:4_376"><span class="label">[84:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 640.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span></p> +<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2> + +<h3>CIRCUMCISION.</h3> + +<p>In the words of the Rev. Dr. Giles:</p> + +<div class="blockquot"><p>"The rite of circumcision must not be passed over in any work +that concerns the religion and literature of that (the Jewish) +people."<a name="FNanchor_85:1_377" id="FNanchor_85:1_377"></a><a href="#Footnote_85:1_377" class="fnanchor">[85:1]</a></p></div> + +<p>The first mention of Circumcision, in the Bible, occurs in +Genesis,<a name="FNanchor_85:2_378" id="FNanchor_85:2_378"></a><a href="#Footnote_85:2_378" class="fnanchor">[85:2]</a> where God is said to have commanded the Israelites to +perform this rite, and thereby establish a covenant between him and his +chosen people:</p> + +<div class="blockquot"><p>"This is my <i>covenant</i> (said the Lord), which ye shall keep, +between me and you and thy seed after thee; every male child +among you shall be circumcised."</p></div> + +<p>"We <i>need not doubt</i>," says the Rev. Dr. Giles, "that a <i>Divine command</i> +was given to Abraham that all his posterity should practice the rite of +circumcision."<a name="FNanchor_85:3_379" id="FNanchor_85:3_379"></a><a href="#Footnote_85:3_379" class="fnanchor">[85:3]</a></p> + +<p>Such may be the case. If we believe that the Lord of the Universe +communes with man, we <i>need not doubt</i> this; yet, we are compelled to +admit that nations other than 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.<a name="FNanchor_85:4_380" id="FNanchor_85:4_380"></a><a href="#Footnote_85:4_380" class="fnanchor">[85:4]</a> 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.</p> + +<p>The <i>Egyptians</i> practiced circumcision at a very early period,<a name="FNanchor_85:5_381" id="FNanchor_85:5_381"></a><a href="#Footnote_85:5_381" class="fnanchor">[85:5]</a> <span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span>at +least as early as the <i>fourth</i> 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.<a name="FNanchor_86:1_382" id="FNanchor_86:1_382"></a><a href="#Footnote_86:1_382" class="fnanchor">[86:1]</a></p> + +<p>In the decorative pictures of Egyptian tombs, one frequently meets with +persons on whom the denudation of the prepuce is manifested.<a name="FNanchor_86:2_383" id="FNanchor_86:2_383"></a><a href="#Footnote_86:2_383" class="fnanchor">[86:2]</a></p> + +<p>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.<a name="FNanchor_86:3_384" id="FNanchor_86:3_384"></a><a href="#Footnote_86:3_384" class="fnanchor">[86:3]</a> All Egyptian priests were +obliged to be circumcised,<a name="FNanchor_86:4_385" id="FNanchor_86:4_385"></a><a href="#Footnote_86:4_385" class="fnanchor">[86:4]</a> and Pythagoras had to submit to it +before being admitted to the Egyptian sacerdotal mysteries.<a name="FNanchor_86:5_386" id="FNanchor_86:5_386"></a><a href="#Footnote_86:5_386" class="fnanchor">[86:5]</a></p> + +<p>Herodotus, the Greek historian, says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_86:6_387" id="FNanchor_86:6_387"></a><a href="#Footnote_86:6_387" class="fnanchor">[86:6]</a></p></div> + +<p>It has been recognized among the <i>Kaffirs</i> and other tribes of +<i>Africa</i>.<a name="FNanchor_86:7_388" id="FNanchor_86:7_388"></a><a href="#Footnote_86:7_388" class="fnanchor">[86:7]</a> It was practiced among the <i>Fijians</i> and <i>Samoans of +Polynesia</i>, and some races of <i>Australia</i>.<a name="FNanchor_86:8_389" id="FNanchor_86:8_389"></a><a href="#Footnote_86:8_389" class="fnanchor">[86:8]</a> The <i>Suzees</i> and the +<i>Mandingoes</i> circumcise their women.<a name="FNanchor_86:9_390" id="FNanchor_86:9_390"></a><a href="#Footnote_86:9_390" class="fnanchor">[86:9]</a> The <i>Assyrians</i>, <i>Colchins</i>, +<i>Phenicians</i>, and others, practiced it.<a name="FNanchor_86:10_391" id="FNanchor_86:10_391"></a><a href="#Footnote_86:10_391" class="fnanchor">[86:10]</a> It has been from time +immemorial a custom among the <i>Abyssinians</i>, though, at the present +time, Christians.<a name="FNanchor_86:11_392" id="FNanchor_86:11_392"></a><a href="#Footnote_86:11_392" class="fnanchor">[86:11]</a></p> + +<p>The antiquity of the custom may be assured from the fact of the <i>New +Hollanders</i>, (never known to civilized nations until a few years ago) +having practiced it.<a name="FNanchor_86:12_393" id="FNanchor_86:12_393"></a><a href="#Footnote_86:12_393" class="fnanchor">[86:12]</a></p> + +<p>The <i>Troglodytes</i> on the shore of the Red Sea, the <i>Idumeans</i>, +<i>Ammonites</i>, <i>Moabites</i> and <i>Ishmaelites</i>, had the practice of +circumcision.<a href="#Footnote_86:11_392" class="fnanchor">[86:11]</a></p> + +<p>The <i>ancient Mexicans</i> also practiced this rite.<a name="FNanchor_86:13_394" id="FNanchor_86:13_394"></a><a href="#Footnote_86:13_394" class="fnanchor">[86:13]</a> It was also +<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span>found among the <i>Amazon</i> tribes of <i>South America</i>.<a name="FNanchor_87:1_395" id="FNanchor_87:1_395"></a><a href="#Footnote_87:1_395" class="fnanchor">[87:1]</a> These +Indians, as well as some African tribes, were in the habit of +circumcising their women. Among the <i>Campas</i>, the women circumcised +themselves, and a man would not marry a woman who was not +circumcised.<a name="FNanchor_87:2_396" id="FNanchor_87:2_396"></a><a href="#Footnote_87:2_396" class="fnanchor">[87:2]</a> They performed this singular rite upon arriving at +the age of puberty.<a name="FNanchor_87:3_397" id="FNanchor_87:3_397"></a><a href="#Footnote_87:3_397" class="fnanchor">[87:3]</a></p> + +<p>Jesus of Nazareth was circumcised,<a name="FNanchor_87:4_398" id="FNanchor_87:4_398"></a><a href="#Footnote_87:4_398" class="fnanchor">[87:4]</a> and had he been really the +founder of the Christian religion, so-called, it would certainly be +incumbent on all Christians to be 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 be dispensed with.<a name="FNanchor_87:5_399" id="FNanchor_87:5_399"></a><a href="#Footnote_87:5_399" class="fnanchor">[87:5]</a> But +the Christians are not followers of the religion of Jesus.<a name="FNanchor_87:6_400" id="FNanchor_87:6_400"></a><a href="#Footnote_87:6_400" class="fnanchor">[87:6]</a> They +are followers of the religion of the <i>Pagans</i>. This, we believe, we +shall be able to show in Part Second of this work.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_85:1_377" id="Footnote_85:1_377"></a><a href="#FNanchor_85:1_377"><span class="label">[85:1]</span></a> Giles: Hebrew and Christian Records, vol. i. p. 249.</p></div> + +<div class="footnote"><p><a name="Footnote_85:2_378" id="Footnote_85:2_378"></a><a href="#FNanchor_85:2_378"><span class="label">[85:2]</span></a> Genesis, xvii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_85:3_379" id="Footnote_85:3_379"></a><a href="#FNanchor_85:3_379"><span class="label">[85:3]</span></a> Giles: Hebrew and Christian Records, vol. i. p. 251.</p></div> + +<div class="footnote"><p><a name="Footnote_85:4_380" id="Footnote_85:4_380"></a><a href="#FNanchor_85:4_380"><span class="label">[85:4]</span></a> 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 originated in this way. And Mr. Wake, +speaking of it, says: "The <i>origin</i> 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 cleanliness +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.)</p></div> + +<div class="footnote"><p><a name="Footnote_85:5_381" id="Footnote_85:5_381"></a><a href="#FNanchor_85:5_381"><span class="label">[85:5]</span></a> "Other men leave their private parts as they are formed +by nature, except those who have learned otherwise from them; but the +Egyptians are <i>circumcised</i>. . . . They are circumcised for the sake of +cleanliness, thinking it better to be clean than handsome." (Herodotus, +Book ii. ch. 36.)</p></div> + +<div class="footnote"><p><a name="Footnote_86:1_382" id="Footnote_86:1_382"></a><a href="#FNanchor_86:1_382"><span class="label">[86:1]</span></a> We have it also on the authority of Sir J. G. Wilkinson, +that: "this custom was established long before the arrival of Joseph in +Egypt," and that "this is proved by the ancient monuments."</p></div> + +<div class="footnote"><p><a name="Footnote_86:2_383" id="Footnote_86:2_383"></a><a href="#FNanchor_86:2_383"><span class="label">[86:2]</span></a> Bonwick: Egyptian Belief, pp. 414, 415.</p></div> + +<div class="footnote"><p><a name="Footnote_86:3_384" id="Footnote_86:3_384"></a><a href="#FNanchor_86:3_384"><span class="label">[86:3]</span></a> Ibid. p. 415.</p></div> + +<div class="footnote"><p><a name="Footnote_86:4_385" id="Footnote_86:4_385"></a><a href="#FNanchor_86:4_385"><span class="label">[86:4]</span></a> Ibid. and Knight: Ancient Art and Mythology, p. 89.</p></div> + +<div class="footnote"><p><a name="Footnote_86:5_386" id="Footnote_86:5_386"></a><a href="#FNanchor_86:5_386"><span class="label">[86:5]</span></a> Bonwick's Egyptian Belief, p. 415.</p></div> + +<div class="footnote"><p><a name="Footnote_86:6_387" id="Footnote_86:6_387"></a><a href="#FNanchor_86:6_387"><span class="label">[86:6]</span></a> Herodotus: Book ii. ch. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_86:7_388" id="Footnote_86:7_388"></a><a href="#FNanchor_86:7_388"><span class="label">[86:7]</span></a> See Bonwick's Egyptian Belief, p. 114. Amberly: Analysis +Religious Belief, p. 67, and Higgins: Anacalypsis, vol. ii. p. 309.</p></div> + +<div class="footnote"><p><a name="Footnote_86:8_389" id="Footnote_86:8_389"></a><a href="#FNanchor_86:8_389"><span class="label">[86:8]</span></a> Bonwick's Egyptian Belief, p. 414, and Amberly's +Analysis, pp. 63, 73.</p></div> + +<div class="footnote"><p><a name="Footnote_86:9_390" id="Footnote_86:9_390"></a><a href="#FNanchor_86:9_390"><span class="label">[86:9]</span></a> Amberly: Analysis of Relig. Belief, p. 73.</p></div> + +<div class="footnote"><p><a name="Footnote_86:10_391" id="Footnote_86:10_391"></a><a href="#FNanchor_86:10_391"><span class="label">[86:10]</span></a> Bonwick: Egyptian Belief, p. 414: Amberly's Analysis, +p. 63; Prog. Relig. Ideas, vol. i. p. 163, and Inman: Ancient Faiths, +vol. ii. pp. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_86:11_392" id="Footnote_86:11_392"></a><a href="#FNanchor_86:11_392"><span class="label">[86:11]</span></a> Bonwick: Egyptian Belief, p. 414.</p></div> + +<div class="footnote"><p><a name="Footnote_86:12_393" id="Footnote_86:12_393"></a><a href="#FNanchor_86:12_393"><span class="label">[86:12]</span></a> Kendrick's Egypt, quoted by Dunlap; Mysteries of Adoni, +p. 146.</p></div> + +<div class="footnote"><p><a name="Footnote_86:13_394" id="Footnote_86:13_394"></a><a href="#FNanchor_86:13_394"><span class="label">[86:13]</span></a> Amberly's Analysis, p. 63, Higgins: Anacalypsis, vol. +ii. p. 309, and Acosta, ii. 369.</p></div> + +<div class="footnote"><p><a name="Footnote_87:1_395" id="Footnote_87:1_395"></a><a href="#FNanchor_87:1_395"><span class="label">[87:1]</span></a> Orton: The Andes and the Amazon, p. 322.</p></div> + +<div class="footnote"><p><a name="Footnote_87:2_396" id="Footnote_87:2_396"></a><a href="#FNanchor_87:2_396"><span class="label">[87:2]</span></a> This was done by cutting off the <i>clytoris</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_87:3_397" id="Footnote_87:3_397"></a><a href="#FNanchor_87:3_397"><span class="label">[87:3]</span></a> Orton: The Andes and the Amazon, p. 322. Gibbon's Rome, +vol. iv. p. 563, and Bible for Learners, vol. i. p. 319.</p> + +<p>"At the time of the conquest, the Spaniards found circumcised nations in +Central America, and on the Amazon, the Tecuna and Manaos tribes still +observe this practice. In the South Seas it has been met 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 inhabitants of +New Caledonia and the New Hebrides adhere to this custom. In his third +voyage, Captain Cook found it 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_87:4_398" id="Footnote_87:4_398"></a><a href="#FNanchor_87:4_398"><span class="label">[87:4]</span></a> Luke, ii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_87:5_399" id="Footnote_87:5_399"></a><a href="#FNanchor_87:5_399"><span class="label">[87:5]</span></a> Matthew, v. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_87:6_400" id="Footnote_87:6_400"></a><a href="#FNanchor_87:6_400"><span class="label">[87:6]</span></a> In using the words "the religion of Jesus," we mean +simply <i>the religion of Israel</i>. We believe that Jesus of Nazareth was a +<i>Jew</i>, 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 <a href="#CHAPTER_XI">chap. xi</a>.)</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span></p> +<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2> + +<h3>CONCLUSION OF PART FIRST.</h3> + +<p>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.</p> + +<p>In Genesis xli. is to be found the story of</p> + +<p class="sectctr">PHARAOH'S TWO DREAMS,</p> + +<p>which is to the effect that Pharaoh dreamed that he stood by a river, +and saw come up out of it <i>seven</i> fat kine, and <i>seven</i> lean kine, which +devoured the fat ones. He then dreamed that he saw <i>seven</i> good ears of +corn, on one stalk, spring up out of the ground. This was followed by +<i>seven</i> poor ears, which sprang up after them, and devoured the good +ears.</p> + +<p>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.</p> + +<p>A very similar story is related in the Buddhist <i>Fo-pen-hing</i>—one of +their sacred books, which has been translated by Prof. Samuel +Beal—which, in substance, is as follows:</p> + +<p>Suddhôdana Raja dreamed <i>seven</i> different dreams in one night, when, +"awaking from his sleep, and recalling the visions he 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 <span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span>exhorted them in these +words: "Most honorable Sirs! be it known to you that during the present +night I have seen in my dreams strange and potent visions—there were +<i>seven</i> 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 be brought to my mind (that they +may be interpreted.)"</p> + +<p>At morning light, the king, seated in the midst of his attendants, +issued his 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."</p> + +<p>Then all the wise Brahmans, interpreters of dreams, began to consider, +each one in his own heart, what the meaning of these visions could be; +till at last they addressed the king, and said: "Mahâ-raja! be it known +to you that we never before have heard such dreams as these, <i>and we +cannot interpret their meaning</i>."</p> + +<p>On hearing this, Suddhôdana was very troubled in his heart, and +exceeding distressed. He thought within himself: "Who is there that can +satisfy these doubts of mine?"</p> + +<p>Finally a "holy one," called <i>T'so-Ping</i>, 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 he stood at the gate of the +king's palace, and cried out, saying: "I am able fully to interpret the +dreams of Suddhôdana Râja, and with certainty to satisfy all the +doubts."</p> + +<p>The king ordered him to be brought before his presence, and then related +to him his dreams. Upon hearing them, <i>T'so-Ping</i> immediately +interpreted them, to the great satisfaction of the king.<a name="FNanchor_89:1_401" id="FNanchor_89:1_401"></a><a href="#Footnote_89:1_401" class="fnanchor">[89:1]</a></p> + +<p>In the second chapter of Exodus we read of</p> + +<p class="sectctr">MOSES THROWN INTO THE NILE,</p> + +<p>which is done <i>by command of the king</i>.</p> + +<p>There are many counterparts to this in ancient mythology; among them may +be mentioned that of the infant Perseus, who was, <i>by command of the +king</i> (Acrisius of Argos), shut up in a chest, and cast into the sea. He +was found by one Dictys, who took great care of the child, and—as +<ins class="corr" title="original has Pharoah's">Pharaoh's</ins> daughter did with the child Moses—educated him.<a name="FNanchor_89:2_402" id="FNanchor_89:2_402"></a><a href="#Footnote_89:2_402" class="fnanchor">[89:2]</a></p> + +<p><span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span></p><p>The infant Bacchus was confined in a chest, <i>by order of Cadmus, King +of Thebes</i>, and thrown into the Nile.<a name="FNanchor_90:1_403" id="FNanchor_90:1_403"></a><a href="#Footnote_90:1_403" class="fnanchor">[90:1]</a> He, like Moses, had two +mothers, one by nature, the other by adoption.<a name="FNanchor_90:2_404" id="FNanchor_90:2_404"></a><a href="#Footnote_90:2_404" class="fnanchor">[90:2]</a> He was also, like +Moses, represented <i>horned</i>.<a name="FNanchor_90:3_405" id="FNanchor_90:3_405"></a><a href="#Footnote_90:3_405" class="fnanchor">[90:3]</a></p> + +<p>Osiris was also confined in a chest, and thrown into the river +Nile.<a name="FNanchor_90:4_406" id="FNanchor_90:4_406"></a><a href="#Footnote_90:4_406" class="fnanchor">[90:4]</a></p> + +<p>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 <i>nurse to her +son</i>.<a name="FNanchor_90:5_407" id="FNanchor_90:5_407"></a><a href="#Footnote_90:5_407" class="fnanchor">[90:5]</a> 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.<a name="FNanchor_90:6_408" id="FNanchor_90:6_408"></a><a href="#Footnote_90:6_408" class="fnanchor">[90:6]</a> This is simply +another version of the same myth.</p> + +<p>In the second chapter of the second book of Kings, we read of</p> + +<p class="sectctr">ELIJAH ASCENDING TO HEAVEN.</p> + +<p>There are many counterparts to this, in heathen mythology.</p> + +<p>Hindoo sacred writings 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.<a name="FNanchor_90:7_409" id="FNanchor_90:7_409"></a><a href="#Footnote_90:7_409" class="fnanchor">[90:7]</a></p> + +<p>According to Babylonian mythology, <i>Xisuthrus</i> was translated to +heaven.<a name="FNanchor_90:8_410" id="FNanchor_90:8_410"></a><a href="#Footnote_90:8_410" class="fnanchor">[90:8]</a></p> + +<p>The story of Elijah ascending to heaven in a chariot of fire may also be +compared to the fiery, flame-red chariot of <i>Ushas</i>.<a name="FNanchor_90:9_411" id="FNanchor_90:9_411"></a><a href="#Footnote_90:9_411" class="fnanchor">[90:9]</a> This idea of +some Holy One ascending to heaven without dying was found in the ancient +mythology of the <i>Chinese</i>.<a name="FNanchor_90:10_412" id="FNanchor_90:10_412"></a><a href="#Footnote_90:10_412" class="fnanchor">[90:10]</a></p> + +<p>The story of</p> + +<p class="sectctr">DAVID KILLING GOLIATH,</p> + +<p>by throwing a stone and hitting him in the forehead,<a name="FNanchor_90:11_413" id="FNanchor_90:11_413"></a><a href="#Footnote_90:11_413" class="fnanchor">[90:11]</a> may be +<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span>compared to the story of <i>Thor</i>, the Scandinavian hero, throwing a +hammer at Hrungnir, and striking him in the forehead.<a name="FNanchor_91:1_414" id="FNanchor_91:1_414"></a><a href="#Footnote_91:1_414" class="fnanchor">[91:1]</a></p> + +<p>We read in Numbers<a name="FNanchor_91:2_415" id="FNanchor_91:2_415"></a><a href="#Footnote_91:2_415" class="fnanchor">[91:2]</a> that</p> + +<p class="sectctr">BALAAM'S ASS SPOKE</p> + +<p>to his master, and reproved him.</p> + +<p>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.<a name="FNanchor_91:3_416" id="FNanchor_91:3_416"></a><a href="#Footnote_91:3_416" class="fnanchor">[91:3]</a> Homer has recorded that the <i>horse</i> of Achilles +spoke to him.<a name="FNanchor_91:4_417" id="FNanchor_91:4_417"></a><a href="#Footnote_91:4_417" class="fnanchor">[91:4]</a></p> + +<p>We have also a very wonderful story in that of</p> + +<p class="sectctr">JOSHUA'S COMMAND TO THE SUN.</p> + +<p>This story is related in the tenth chapter of the book of Joshua, and is +to the effect that the Israelites, who were at battle with the Amorites, +wished the day 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. <i>And the sun stood still</i>, 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."</p> + +<p>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.<a name="FNanchor_91:5_418" id="FNanchor_91:5_418"></a><a href="#Footnote_91:5_418" class="fnanchor">[91:5]</a></p> + +<p>An Indian legend relates that the sun stood still to hear the pious +ejaculations of Arjouan after the death of Crishna.<a name="FNanchor_91:6_419" id="FNanchor_91:6_419"></a><a href="#Footnote_91:6_419" class="fnanchor">[91:6]</a></p> + +<p>A holy Buddhist by the name of Mâtanga prevented the sun, at his +command, from rising, and bisected the moon.<a name="FNanchor_91:7_420" id="FNanchor_91:7_420"></a><a href="#Footnote_91:7_420" class="fnanchor">[91:7]</a> Arresting the course +of the sun was a common thing among the disciples of Buddha.<a name="FNanchor_91:8_421" id="FNanchor_91:8_421"></a><a href="#Footnote_91:8_421" class="fnanchor">[91:8]</a></p> + +<p>The <i>Chinese</i> also, had a legend of the sun standing still,<a name="FNanchor_91:9_422" id="FNanchor_91:9_422"></a><a href="#Footnote_91:9_422" class="fnanchor">[91:9]</a> and a +legend was found among the <i>Ancient Mexicans</i> to the effect that one of +their holy persons commanded the sun to stand still, which command was +obeyed.<a name="FNanchor_91:10_423" id="FNanchor_91:10_423"></a><a href="#Footnote_91:10_423" class="fnanchor">[91:10]</a></p> + +<p><span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span></p><p>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; <i>first</i>, give a brief +account or history of the Pentateuch and other books of the Old +Testament from which we have taken legends, and show about what time +they were written; and, <i>second</i>, show that other nations were possessed +of these legends long before that time, <i>and that the Jews copied from +them</i>.</p> + +<p>The Pentateuch is ascribed, in our <i>modern</i> translations, to <i>Moses</i>, +and he is generally supposed to be the author. This is altogether +erroneous, as Moses had <i>nothing whatever</i> to do with these five books. +Bishop Colenso, speaking of this, says:</p> + +<div class="blockquot"><p>"The books of the Pentateuch <i>are never ascribed to Moses in +the inscriptions of Hebrew manuscripts, or in printed copies +of the Hebrew Bible</i>. Nor are they styled the '<i>Books of +Moses</i>' in the Septuagint<a name="FNanchor_92:1_424" id="FNanchor_92:1_424"></a><a href="#Footnote_92:1_424" class="fnanchor">[92:1]</a> or Vulgate,<a name="FNanchor_92:2_425" id="FNanchor_92:2_425"></a><a href="#Footnote_92:2_425" class="fnanchor">[92:2]</a> <i>but only in +our modern translations</i>, after the example of many eminent +Fathers of the Church, who, with the exception of Jerome, and, +perhaps, Origen, were, one and all of them, very little +acquainted with the Hebrew language, and still less with its +criticism."<a name="FNanchor_92:3_426" id="FNanchor_92:3_426"></a><a href="#Footnote_92:3_426" class="fnanchor">[92:3]</a></p></div> + +<p>The author of "The Religion of Israel," referring to this subject, says:</p> + +<div class="blockquot"><p>"The Jews who lived <i>after</i> the Babylonish Captivity, and the +Christians following their examples, ascribed these books (the +Pentateuch) to Moses; and for many centuries the <i>notion</i> was +cherished that he had really written them. <i>But strict and +impartial investigation has shown that this opinion must be +given up</i>; and that <i>nothing</i> in the whole Law really comes +from Moses himself except the Ten Commandments. <i>And even +these were not delivered by him in the same form as we find +them now.</i> If we still call these books by his name, it is +only because the Israelites always thought of him as their +first and greatest law-giver, <i>and the actual authors grouped +all their narratives and laws around his figure, and +associated them with his name</i>."<a name="FNanchor_92:4_427" id="FNanchor_92:4_427"></a><a href="#Footnote_92:4_427" class="fnanchor">[92:4]</a></p></div> + +<p>As we cannot go into an extended account, and show <i>how this is known</i>, +we will simply say that it is principally by <i>internal</i> evidence that +these facts are ascertained.<a name="FNanchor_92:5_428" id="FNanchor_92:5_428"></a><a href="#Footnote_92:5_428" class="fnanchor">[92:5]</a></p> + +<p><span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span></p><p>Now that we have seen that Moses did not write the books of the +Pentateuch, our next endeavor will be to ascertain <i>when</i> they were +written, and <i>by whom</i>.</p> + +<p>We can say that they were not written by any <i>one</i> person, nor were they +written <i>at the same time</i>.</p> + +<p>We can trace <i>three</i> principal redactions of the Pentateuch, that is to +say, the material was <i>worked over</i>, and <i>re-edited</i>, with +<i>modifications</i> and <i>additions</i>, by <i>different people</i>, at <i>three +distinct epochs</i>.<a name="FNanchor_93:1_429" id="FNanchor_93:1_429"></a><a href="#Footnote_93:1_429" class="fnanchor">[93:1]</a></p> + +<p>The two principal writers are generally known as the <i>Jehovistic</i> and +the <i>Elohistic</i>. 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.</p> + +<p>The <i>Jehovistic</i> writer is supposed to have been a prophet, who, it +would seem, was anxious to give Israel a history. He begins at Genesis, +ii. 4, with a <i>short</i> account, of the "<i>Creation</i>," and then he carries +the story on regularly until the Israelites enter Canaan. It is to him +that we are indebted for the <i>charming</i> pictures of the patriarchs. <i>He +took these from other writings, or from the popular legends.</i><a name="FNanchor_93:2_430" id="FNanchor_93:2_430"></a><a href="#Footnote_93:2_430" class="fnanchor">[93:2]</a></p> + +<p>About 725 <span class="allcapsc">B. C.</span> the Israelites were conquered by Salmanassar, King of +Assyria, and many of them were carried away captives. <i>Their place was +supplied by Assyrian colonists from Babylon, Persia, and other +places.</i><a name="FNanchor_93:3_431" id="FNanchor_93:3_431"></a><a href="#Footnote_93:3_431" class="fnanchor">[93:3]</a> This fact is of the greatest importance, and should not +be forgotten, as we find that the <i>first</i> of the three writers of the +Pentateuch, spoken of above, <i>wrote about this time</i>, and the Israelites +heard, <i>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</i>.</p> + +<p>The Pentateuch remained in this, its <i>first</i> form, until the year 620 <span class="allcapsc">B. +C.</span> Then a certain <i>priest</i> 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 <i>Mosaic</i> party at <i>that day</i> +were making thrown into the form of laws. It was by King Josiah that +this book was first introduced and proclaimed as authoritative.<a name="FNanchor_93:4_432" id="FNanchor_93:4_432"></a><a href="#Footnote_93:4_432" class="fnanchor">[93:4]</a> It +was soon afterwards <i>wove into</i> the work of the <i>first</i> Pentateuchian +writer, and at the same time <span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span>"<i>a few new passages</i>" were added, some of +which related to Joshua, the successor of Moses.<a name="FNanchor_94:1_433" id="FNanchor_94:1_433"></a><a href="#Footnote_94:1_433" class="fnanchor">[94:1]</a></p> + +<p>At this period in Israel's history, Jehovah had become almost forgotten, +and "other gods" had taken his place.<a name="FNanchor_94:2_434" id="FNanchor_94:2_434"></a><a href="#Footnote_94:2_434" class="fnanchor">[94:2]</a> 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 only eight years old at the death of his father, the Mosaic +party succeeded in winning over to their interests. In the year 621 <span class="allcapsc">B. +C.</span>, Josiah, now in the eighteenth year of his reign, began a thorough +reformation which completely answered to the ideas of the Mosaic +party.<a name="FNanchor_94:3_435" id="FNanchor_94:3_435"></a><a href="#Footnote_94:3_435" class="fnanchor">[94:3]</a></p> + +<p>It was during this time that the <i>second</i> Pentateuchian writer wrote, +and <i>he</i> makes <i>Moses</i> speak as the law-giver. This writer was probably +Hilkiah, <i>who claimed to have found a book, written by Moses, in the +temple,<a name="FNanchor_94:4_436" id="FNanchor_94:4_436"></a><a href="#Footnote_94:4_436" class="fnanchor">[94:4]</a> although it had only just been drawn up</i>.<a name="FNanchor_94:5_437" id="FNanchor_94:5_437"></a><a href="#Footnote_94:5_437" class="fnanchor">[94:5]</a></p> + +<p>The principal objections which <i>were</i> brought against the claims of +Hilkiah, <i>but which are not needed in the present age of inquiry</i>, was +that Shaphan and Josiah read it off, not as if it were an <i>old</i> book, +<i>but as though it had been recently written</i>, when any person who is +acquainted, in the slightest degree, with language, must know that a man +could not read off, at once, <i>a book written eight hundred years +before</i>. The phraseology would necessarily be so altered by time as to +render it comparatively unintelligible.</p> + +<p>We must now turn to the <i>third</i> Pentateuchian writer, <i>whose writings +were published 444 <span class="stressed">b. c.</span></i></p> + +<p>At that time Ezra (or Ezdras) <i>added</i> to the work of his two +<i>predecessors</i> a series of <i>laws</i> and <i>narratives</i> which had been drawn +up <i>by some of the priests in Babylon</i>.<a name="FNanchor_94:6_438" id="FNanchor_94:6_438"></a><a href="#Footnote_94:6_438" class="fnanchor">[94:6]</a> This "series of laws and +narratives," which was written by "some of the (Israelitish) priests in +Babylon," was called "<i>The Book of Origins</i>" (probably containing the +Babylonian account of the "<i>Origin of Things</i>," or the "<i>Creation</i>"). +Ezra brought the book from <i>Babylon</i> to Jerusalem. He made some +modifications in it and constituted it a code of law for Israel, +<i>dove-tailing it into those parts of the Pentateuch which existed +before</i>. A few <i>alterations</i> and <i>additions</i> were <span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span>subsequently made, +but these are of minor importance, and we may fairly say <i>that Ezra put +the Pentateuch into the form in which we have it</i> (about 444 <span class="allcapsc">B. C.</span>).</p> + +<p>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 +the <i>priestly</i> point of view; some events, elsewhere recorded, are +<i>touched up in the priestly spirit, and others are entirely +invented</i>.<a name="FNanchor_95:1_439" id="FNanchor_95:1_439"></a><a href="#Footnote_95:1_439" class="fnanchor">[95:1]</a></p> + +<p>It was the belief of the Jews, asserted by the <i>Pirke Aboth</i> (Sayings of +the Fathers), one of the oldest books of the <i>Talmud</i>,<a name="FNanchor_95:2_440" id="FNanchor_95:2_440"></a><a href="#Footnote_95:2_440" class="fnanchor">[95:2]</a> 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.<a name="FNanchor_95:3_441" id="FNanchor_95:3_441"></a><a href="#Footnote_95:3_441" class="fnanchor">[95:3]</a> This we <i>know</i> 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.</p> + +<p>Dr. Knappert, speaking of this, says:</p> + +<div class="blockquot"><p>"For many centuries, both the Christians and the Jews supposed +that Ezra had brought together the sacred writings of his +people, united them in one whole, and introduced them as a +book given by the Spirit of God—a Holy Scripture.</p> + +<p>"The only authority for this supposition was a very modern and +altogether untrustworthy <i>tradition</i>. The historical and +critical studies of our times have been emancipated from the +influence of this tradition, and the most ancient statements +with regard to the subject have been hunted up and compared +together. These statements are, indeed, scanty and incomplete, +and many a detail is still obscure; but the main facts have +been completely ascertained.</p> + +<p>"<i>Before the Babylonish captivity, Israel had no sacred +writings.</i> There were certain laws, prophetic writings, and a +few historical books, but no one had ever thought of ascribing +binding and divine authority to these documents.</p> + +<p>"<i>Ezra brought the priestly law with him from Babylon, +altering it and amalgamating it with the narratives and laws +already in existence, and thus produced the Pentateuch in +pretty much the same form</i> (though not quite, as we shall +show) <i>as we still have it. These books got the name of the +'Law of Moses,' or simply the 'Law.'</i> Ezra introduced them +into Israel (<span class="allcapsc">B. C.</span> 444), and gave them binding authority, <i>and +from that time forward they were considered divine</i>."<a name="FNanchor_95:4_442" id="FNanchor_95:4_442"></a><a href="#Footnote_95:4_442" class="fnanchor">[95:4]</a></p></div> + +<p>From the time of Ezra until the year 287 <span class="allcapsc">B. C.</span>, when the Pentateuch was +translated into Greek by order of Ptolemy <span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span>Philadelphus, King of Egypt, +these books evidently underwent some changes. This the writer quoted +above admits, in saying:</p> + +<div class="blockquot"><p>"Later still (viz., after the time of Ezra), <i>a few more +changes and additions were made</i>, and so the Pentateuch grew +into its present form."<a name="FNanchor_96:1_443" id="FNanchor_96:1_443"></a><a href="#Footnote_96:1_443" class="fnanchor">[96:1]</a></p></div> + +<p>In answer to those who claim that the Pentateuch was written by <i>one</i> +person, Bishop Colenso says:</p> + +<div class="blockquot"><p>"It is certainly inconceivable that if the <i>Pentateuch</i> be the +production of <i>one and the same hand throughout</i>, it should +contain <i>such a number of glaring inconsistencies</i>. . . . No +single author could have been guilty of such absurdities; but +it is quite possible, and what was almost sure to happen in +such a case, that, if the Pentateuch be the work of <i>different +authors</i> in <i>different ages</i>, this fact should betray itself +<i>by the existence of contradictions in the narrative</i>."<a name="FNanchor_96:2_444" id="FNanchor_96:2_444"></a><a href="#Footnote_96:2_444" class="fnanchor">[96:2]</a></p></div> + +<p>Having ascertained the origin of the Pentateuch, or first five books of +the Old Testament, it will be unnecessary to refer to the others <i>here</i>, +as we have nothing to do with <i>them</i> in our investigations. Suffice it +to say then, that: "In the earlier period after Ezra, <i>none of the other +books</i> which already existed, enjoyed the same authority as the +Pentateuch."<a name="FNanchor_96:3_445" id="FNanchor_96:3_445"></a><a href="#Footnote_96:3_445" class="fnanchor">[96:3]</a></p> + +<p>It is probable<a name="FNanchor_96:4_446" id="FNanchor_96:4_446"></a><a href="#Footnote_96:4_446" class="fnanchor">[96:4]</a> that Nehemiah made a collection of historical and +prophetic books, songs, <i>and letters from Persian kings</i>, 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," <i>were the collectors of the second and third +divisions of the Old Testament</i>. They collected together the historical +and prophetic books, songs, &c., which were then in existence, <i>and +after altering many of them</i>, they were added to the collection of +<i>sacred</i> books. It must not be supposed that any fixed plan was pursued +in this work, <i>or that the idea was entertained from the first, that +these books would one day stand on the same level with the +Pentateuch</i>.<a name="FNanchor_96:5_447" id="FNanchor_96:5_447"></a><a href="#Footnote_96:5_447" class="fnanchor">[96:5]</a></p> + +<p>In the course of time, however, many of the Jews began to consider +<i>some</i> of these books as <i>sacred</i>. The Alexandrian Jews adopted books +into the canon which those of Jerusalem did not, <i>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 books of the Old +Testament acquired divine authority.</i><a name="FNanchor_96:6_448" id="FNanchor_96:6_448"></a><a href="#Footnote_96:6_448" class="fnanchor">[96:6]</a> It is not known, however, +<i>just when</i> the canon of the Old Testament was closed. <i>The time and +manner in which it was done is <span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span>altogether obscure.</i><a name="FNanchor_97:1_449" id="FNanchor_97:1_449"></a><a href="#Footnote_97:1_449" class="fnanchor">[97:1]</a> Jewish +tradition indicates that the full canonicity of several books was not +free from doubt till the time of the famous Rabbi Akiba,<a name="FNanchor_97:2_450" id="FNanchor_97:2_450"></a><a href="#Footnote_97:2_450" class="fnanchor">[97:2]</a> who +flourished about the beginning of the second century after Christ.<a name="FNanchor_97:3_451" id="FNanchor_97:3_451"></a><a href="#Footnote_97:3_451" class="fnanchor">[97:3]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"The great majority of the writers of the Old Testament had no +other source of information about the past history of Israel +than simple <i>tradition</i>. 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 +son handed it on to the next generation.</p> + +<p>"Not only did the historian of Israel draw from tradition with +perfect freedom, and write down without hesitation anything +they heard and what was current in the mouths of the people, +<i>but they did not shrink from modifying their representation +of the past in any way that they thought would be good and +useful</i>. It is difficult for us to look at things from this +point of view, because our ideas of historical good faith are +so utterly different. When we write history, we know that we +ought to be guided solely by a desire to represent facts +exactly as they really happened. All that we are concerned +with is <i>reality</i>; we want to make the old times live again, +and we take all possible pains not to remodel the past from +the point of view of to-day. All we want to know is what +happened, and how men lived, thought, and worked in those +days. The Israelites had a very different 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. Not only did he 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, <i>and he did not +think twice about touching it up from his own imagination, +simply that it might be more conducive to the end he had in +view and chime in better with his opinions. All the past +became colored through and through with the tinge of his own +mind.</i> Our own notions of honor and good faith 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."<a name="FNanchor_97:4_452" id="FNanchor_97:4_452"></a><a href="#Footnote_97:4_452" class="fnanchor">[97:4]</a></p></div> + +<p>It will be noticed that, in our investigations on the authority of the +Pentateuch, we have followed, principally, Dr. Knappert's ideas as set +forth in "The Religion of Israel."</p> + +<p>This we have done because we could 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 <span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span>day, we +subjoin, in a note below, a list of works to which they are +referred.<a name="FNanchor_98:1_453" id="FNanchor_98:1_453"></a><a href="#Footnote_98:1_453" class="fnanchor">[98:1]</a></p> + +<p>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 "<i>The Creation +and Fall of Man</i>."</p> + +<p>Egypt, the country out of which the Israelites came, had no story of the +Creation and Fall of Man, <i>such as we have found among the Hebrews</i>; +they therefore could not have learned it from <i>them</i>. The <i>Chaldeans</i>, +however, as we saw in our first chapter, had this legend, and it is from +them that the Hebrews borrowed it.</p> + +<p>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 <span class="allcapsc">B. C.</span>), 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 <i>at that time</i>. 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 <i>two thousand +years before the time assigned for the birth of Jesus</i>. 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 <span class="allcapsc">B. C.</span> 670, it is +"acknowledged on all hands that these tablets are not the originals, +<i>but are only copies from earlier texts</i>." "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."<a name="FNanchor_98:2_454" id="FNanchor_98:2_454"></a><a href="#Footnote_98:2_454" class="fnanchor">[98:2]</a> Mr. Smith then +shows, from "fragments of the Cuneiform account of the Creation and +Fall" which have been discovered, that, "<i>in the period from <span class="stressed">b. c.</span> 2000 +to <span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span>1500, the Babylonians believed in a story similar to that in +Genesis</i>." It is probable, however, says Mr. Smith, that this legend +existed as <i>traditions</i> in the country <i>long before it was committed to +writing</i>, and some of these traditions exhibited great difference in +details, <i>showing that they had passed through many changes</i>.<a name="FNanchor_99:1_455" id="FNanchor_99:1_455"></a><a href="#Footnote_99:1_455" class="fnanchor">[99:1]</a></p> + +<p>Professor James Fergusson, in his celebrated work on "Tree and Serpent +Worship," says:</p> + +<div class="blockquot"><p>"The two chapters which refer to this (<i>i. e.</i>, the Garden, +the Tree, and the Serpent), as indeed the whole of the first +eight of Genesis, are now generally admitted by scholars to be +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."<a name="FNanchor_99:2_456" id="FNanchor_99:2_456"></a><a href="#Footnote_99:2_456" class="fnanchor">[99:2]</a></p></div> + +<p>John Fiske says:</p> + +<div class="blockquot"><p>"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, <i>composed after the Jews had come +into close contact with Persian ideas</i>."<a name="FNanchor_99:3_457" id="FNanchor_99:3_457"></a><a href="#Footnote_99:3_457" class="fnanchor">[99:3]</a></p></div> + +<p>Prof. John W. Draper says:</p> + +<div class="blockquot"><p>"In the old legends of dualism, the evil spirit was said to +have <i>sent a serpent to ruin Paradise</i>. These legends became +known to the Jews <i>during their Babylonian captivity</i>."<a name="FNanchor_99:4_458" id="FNanchor_99:4_458"></a><a href="#Footnote_99:4_458" class="fnanchor">[99:4]</a></p></div> + +<p>Professor Goldziher also shows, in his "Mythology Among the +Hebrews,"<a name="FNanchor_99:5_459" id="FNanchor_99:5_459"></a><a href="#Footnote_99:5_459" class="fnanchor">[99:5]</a> that the story of the creation was borrowed by the +Hebrews from the Babylonians. He also informs us that the notion of the +<i>bôrê</i> and <i>yôsêr</i>, "Creator" (the term used in the cosmogony in +Genesis) as an integral part of the idea of God, <i>are first brought into +use by the prophets of the captivity</i>. "Thus also the story of the +<i>Garden of Eden</i>, as a supplement to the history of the Creation, <i>was +written down at Babylon</i>."</p> + +<p>Strange as it may appear, after the <i>Genesis</i> 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 "<i>Garden of Eden</i>" +and "<i>Fall of Man</i>," is hardly alluded to, if at all. Lengkerke says: +"One single <i>certain</i> 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 <span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span>seduction of her husband, +&c., are all images, <i>to which the remaining words of the Israelites +never again recur</i>."<a name="FNanchor_100:1_460" id="FNanchor_100:1_460"></a><a href="#Footnote_100:1_460" class="fnanchor">[100:1]</a></p> + +<p>This circumstance can only be explained by the fact that the first +chapters of Genesis were not written until <i>after</i> the other portions +had been written.</p> + +<p>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 +<i>not</i> considered by the learned Israelites as <i>fact</i>. They simply looked +upon it as a story which satisfied the ignorant, but which should be +considered as <i>allegory</i> by the learned.<a name="FNanchor_100:2_461" id="FNanchor_100:2_461"></a><a href="#Footnote_100:2_461" class="fnanchor">[100:2]</a></p> + +<p>Rabbi Maimonides (Moses Ben Maimon), one of the most celebrated of the +Rabbis, says on this subject:—</p> + +<div class="blockquot"><p>"We must not understand, or take in a literal sense, what is +written in <i>the book</i> on the <i>Creation</i>, nor form of it the +same ideas which are participated by the generality of +mankind; <i>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</i>. When taken in its <i>literal sense</i>, 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."<a name="FNanchor_100:3_462" id="FNanchor_100:3_462"></a><a href="#Footnote_100:3_462" class="fnanchor">[100:3]</a></p></div> + +<p>Philo, a Jewish writer contemporary with Jesus, held the same opinion of +the character of the sacred books of the Hebrews. He has made two +particular treatises, bearing the title of "<i>The Allegories</i>," and he +traces back to the <i>allegorical</i> sense the "Tree of Life," the "Rivers +of Paradise," and the other fictions of the Genesis.<a name="FNanchor_100:4_463" id="FNanchor_100:4_463"></a><a href="#Footnote_100:4_463" class="fnanchor">[100:4]</a></p> + +<p>Many of the early Christian Fathers declared that, in the story of the +Creation and Fall of Man, there was but an <i>allegorical fiction</i>. Among +these may be mentioned St. Augustine, who speaks of it in his "City of +God," and also Origen, who says:</p> + +<div class="blockquot"><p>"What man of sense will agree with the statement that the +first, second, and third days, in which the <i>evening</i> is named +and the <i>morning</i>, 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? <i>I believe that every man must +hold these things for images under which a hidden sense is +concealed.</i>"<a name="FNanchor_100:5_464" id="FNanchor_100:5_464"></a><a href="#Footnote_100:5_464" class="fnanchor">[100:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span></p><p>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 <i>allegory</i>. These abodes of delight were far +away in the <i>West</i>, where the sun goes down beyond the bounds of the +earth. They were the "Golden Islands" sailing in a sea of blue—<i>the +burnished clouds floating in the pure ether</i>. In a word, <i>the "Elysian +Fields" are the clouds at eventide</i>. The picture was suggested by the +images drawn from the phenomena of sunset and twilight.<a name="FNanchor_101:1_465" id="FNanchor_101:1_465"></a><a href="#Footnote_101:1_465" class="fnanchor">[101:1]</a></p> + +<p>Eating of the forbidden fruit was simply 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.<a name="FNanchor_101:2_466" id="FNanchor_101:2_466"></a><a href="#Footnote_101:2_466" class="fnanchor">[101:2]</a></p> + +<p>In regard to the story of "<i>The Deluge</i>," we have already seen<a name="FNanchor_101:3_467" id="FNanchor_101:3_467"></a><a href="#Footnote_101:3_467" class="fnanchor">[101:3]</a> +that "Egyptian records tell nothing of a cataclysmal deluge," and that, +"the land was <i>never</i> visited by other than its annual beneficent +overflow of the river Nile." Also, that "the Pharaoh Khoufou-cheops 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.</p> + +<p>We have also seen, in the chapter that treated of this legend, that it +corresponded in all the principal features with the <i>Chaldean</i> account. +We shall now show that it was taken from this.</p> + +<p>Mr. Smith discovered, on the site of Ninevah, during the years 1873-4, +cylinders belonging to the early Babylonian monarchy, (from 2500 to 1500 +<span class="allcapsc">B. C.</span>) which contained the legend of the flood,<a name="FNanchor_101:4_468" id="FNanchor_101:4_468"></a><a href="#Footnote_101:4_468" class="fnanchor">[101:4]</a> and which we gave +in <a href="#CHAPTER_II">Chapter II</a>. <i>This was the foundation for the Hebrew legend, and they +learned it at the time of the Captivity.</i><a name="FNanchor_101:5_469" id="FNanchor_101:5_469"></a><a href="#Footnote_101:5_469" class="fnanchor">[101:5]</a> The myth of Deucalion, +the Grecian hero, was also taken from the same source. The Greeks +learned it from the Chaldeans.</p> + +<p>We read in Chambers's Encyclopædia, that:</p> + +<div class="blockquot"><p>"It was at one time extensively believed, even by intelligent +scholars, that <span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span>the myth of Deucalion was a corrupted +tradition of the <i>Noachian</i> deluge, but this <i>untenable</i> +opinion is now all but universally abandoned."<a name="FNanchor_102:1_470" id="FNanchor_102:1_470"></a><a href="#Footnote_102:1_470" class="fnanchor">[102:1]</a></p></div> + +<p>This idea was abandoned after it was found that the Deucalion myth was +older than the Hebrew.</p> + +<p>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. <i>Nowhere</i> 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 <i>name</i> +of Noah is mentioned.</p> + +<p>We stated in <a href="#CHAPTER_II">Chapter II.</a> that some persons saw in this story an +<i>astronomical</i> myth. Although not generally admitted, yet there are very +strong reasons for believing this to be the case.</p> + +<p>According to the <i>Chaldean</i> account—which is the oldest one +known—there were <i>seven</i> persons saved in the ark.<a name="FNanchor_102:2_471" id="FNanchor_102:2_471"></a><a href="#Footnote_102:2_471" class="fnanchor">[102:2]</a> There were +also <i>seven</i> persons saved, according to some of the <i>Hindoo</i> +accounts.<a name="FNanchor_102:3_472" id="FNanchor_102:3_472"></a><a href="#Footnote_102:3_472" class="fnanchor">[102:3]</a> That this referred to the sun, moon, and five planets +looks very probable. We have also seen that Noah was the <i>tenth</i> +patriarch, and <ins class="corr" title="original has Xisthrus">Xisuthrus</ins> (who is the Chaldean hero) was the <i>tenth</i> +king.<a name="FNanchor_102:4_473" id="FNanchor_102:4_473"></a><a href="#Footnote_102:4_473" class="fnanchor">[102:4]</a> Now, according to the Babylonian table, their <i>Zodiac</i> +contained <i>ten</i> gods called the "<i>Ten Zodiac</i> gods."<a name="FNanchor_102:5_474" id="FNanchor_102:5_474"></a><a href="#Footnote_102:5_474" class="fnanchor">[102:5]</a> They also +believed that whenever all the <i>planets</i> met in the sign of Capricorn, +<i>the whole earth was overwhelmed with a deluge of water</i>.<a name="FNanchor_102:6_475" id="FNanchor_102:6_475"></a><a href="#Footnote_102:6_475" class="fnanchor">[102:6]</a> The +<i>Hindoos</i> and other nations had a similar belief.<a name="FNanchor_102:7_476" id="FNanchor_102:7_476"></a><a href="#Footnote_102:7_476" class="fnanchor">[102:7]</a></p> + +<p>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.<a name="FNanchor_102:8_477" id="FNanchor_102:8_477"></a><a href="#Footnote_102:8_477" class="fnanchor">[102:8]</a> Although this statement cannot be credited, +yet the great antiquity of Chaldea cannot be doubted, and its immediate +connection with Hindostan, 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.</p> + +<p>In regard to the story of "<i>The Tower of Babel</i>" 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.<a name="FNanchor_102:9_478" id="FNanchor_102:9_478"></a><a href="#Footnote_102:9_478" class="fnanchor">[102:9]</a></p> + +<p><span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span></p><p>"It seems," says George Smith, "from the indications in the (cuneiform) +inscriptions, that there happened in the interval between 2000 and 1850 +<span class="allcapsc">B. C.</span> a general <i>collection</i> 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, <i>and were common in some form to all the +country</i>."<a name="FNanchor_103:1_479" id="FNanchor_103:1_479"></a><a href="#Footnote_103:1_479" class="fnanchor">[103:1]</a></p> + +<p>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.</p> + +<p>The next story in order is "<i>The Trial of Abraham's Faith</i>."</p> + +<p>In this connection we have shown similar legends taken from <i>Grecian</i> +mythology, which legends may have given <i>the idea</i> to the writer of the +Hebrew story.</p> + +<p>It may appear strange that the <i>Hebrews</i> should have been acquainted +with <i>Grecian</i> mythology, yet we know this was the case. The fact is +accounted for in the following manner:</p> + +<p>Many of the Jews taken captive at the Edomite sack of Jerusalem were +sold to the <i>Grecians</i>,<a name="FNanchor_103:2_480" id="FNanchor_103:2_480"></a><a href="#Footnote_103:2_480" class="fnanchor">[103:2]</a> 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—<i>they brought them to Jerusalem</i>.<a name="FNanchor_103:3_481" id="FNanchor_103:3_481"></a><a href="#Footnote_103:3_481" class="fnanchor">[103:3]</a></p> + +<p>This legend, as we stated in the chapter which treated of it, was +written at the time when the Mosaic party in Israel were endeavoring to +abolish human sacrifices 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 <i>Targum</i><a name="FNanchor_103:4_482" id="FNanchor_103:4_482"></a><a href="#Footnote_103:4_482" class="fnanchor">[103:4]</a> knows nothing about +the legend, showing that the story was not in the Pentateuch at the time +this Targum was written.</p> + +<p>We have also seen that a story written by Sanchoniathon (about <span class="allcapsc">B. C.</span> +1300) of one Saturn, whom the Phenicians called <i>Israel</i>, bore a +resemblance to the Hebrew legend of Abraham. Now, Count de Volney tells +us that "a similar tradition prevailed among the <i>Chaldeans</i>," and that +they had the history of one <i>Zerban</i>—which means +"rich-in-gold"<a name="FNanchor_103:5_483" id="FNanchor_103:5_483"></a><a href="#Footnote_103:5_483" class="fnanchor">[103:5]</a>—that corresponded in many respects with the +history of Abraham.<a name="FNanchor_103:6_484" id="FNanchor_103:6_484"></a><a href="#Footnote_103:6_484" class="fnanchor">[103:6]</a> It may, then, have been from the Chaldean +story that the Hebrew fable writer got his idea.</p> + +<p><span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span></p><p>The next legend which we examined was that of "<i>Jacob's Vision of the +Ladder</i>." We 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.</p> + +<p>The next story was "<i>The Exodus from Egypt, and Passage through the Red +Sea</i>," in which we showed, from Egyptian history, that the Israelites +were <i>turned out</i> 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 <i>inventing</i>.</p> + +<p>We now come to the story relating to "<i>The Receiving of the Ten +Commandments</i>" by Moses from the Lord, on the top of a mountain, 'mid +thunders and lightnings.</p> + +<p>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.<a name="FNanchor_104:1_485" id="FNanchor_104:1_485"></a><a href="#Footnote_104:1_485" class="fnanchor">[104:1]</a> The +<i>marvellous</i> portion of the story was evidently copied from that related +of the law-giver Zoroaster, by the <i>Persians</i>, and the idea that there +were <i>two</i> tables of stone with the Law written thereon was evidently +taken from the story of Bacchus, the Law-giver, who had <i>his</i> laws +written on <i>two tables of stone</i>.<a name="FNanchor_104:2_486" id="FNanchor_104:2_486"></a><a href="#Footnote_104:2_486" class="fnanchor">[104:2]</a></p> + +<p>The next legend treated was that of "<i>Samson and his Exploits</i>."</p> + +<p>Those who, <i>like the learned of the last century</i>, 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 <i>Sol</i>, whose <i>allegorical history</i> was spread among many nations +long before the Hebrews were ever heard of, we are authorized to believe +and to say that some Jewish <i>mythologist</i>—for what else are their +so-called historians—composed the anecdote of Samson, by partly +disfiguring the popular traditions of the Greeks, Phenicians and +Chaldeans, and claiming that hero for his own nation.<a name="FNanchor_104:3_487" id="FNanchor_104:3_487"></a><a href="#Footnote_104:3_487" class="fnanchor">[104:3]</a></p> + +<p>The Babylonian story of Izdubar, the lion-killer, who wandered <span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span>to <i>the +regions of the blessed</i> (the Grecian Elysium), who crossed <i>a great +waste of land</i> (the desert of <i>Lybia</i>, according to the Grecian mythos), +and arrived at a region <i>where splendid trees were laden with jewels</i> +(the Grecian Garden of the Hesperides), 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 Thasus, by the <i>Phenician</i> colony settled there, <i>five +centuries before he was known in Greece</i>,<a name="FNanchor_105:1_488" id="FNanchor_105:1_488"></a><a href="#Footnote_105:1_488" class="fnanchor">[105:1]</a> yet <i>its antiquity +among the Babylonians antedates that</i>.</p> + +<p>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 be placed at about 2000 years <span class="allcapsc">B. C.</span><a name="FNanchor_105:2_489" id="FNanchor_105:2_489"></a><a href="#Footnote_105:2_489" class="fnanchor">[105:2]</a> +"As these stories were <i>traditions</i>," says Mr. Smith, the discoverer of +the cylinders, "before they were committed to writing, their antiquity +as tradition is probably much greater than that."<a name="FNanchor_105:3_490" id="FNanchor_105:3_490"></a><a href="#Footnote_105:3_490" class="fnanchor">[105:3]</a></p> + +<p>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.</p> + +<p>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, <i>cast +them all in a peculiar Jewish religious mold</i>."</p> + +<p>We have seen, in the chapter which treats of this legend, that it is +recorded in the book of Judges. <i>This book was not written till after +the first set of Israelites had been carried into captivity, and perhaps +still later.</i><a name="FNanchor_105:4_491" id="FNanchor_105:4_491"></a><a href="#Footnote_105:4_491" class="fnanchor">[105:4]</a></p> + +<p>After this we have "<i>Jonah swallowed by a Big Fish</i>," which is the last +legend treated.</p> + +<p>We saw that it was a <i>solar myth</i>, known to many nations of antiquity. +The writer of the book—whoever he may have been—<i>lived in the fifth +century before Christ</i>—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.<a name="FNanchor_105:5_492" id="FNanchor_105:5_492"></a><a href="#Footnote_105:5_492" class="fnanchor">[105:5]</a></p> + +<p><span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span></p><p>We have now examined all the <i>principal</i> Old Testament legends, and, +after what has been seen, we think that no <i>impartial</i> person can still +consider them <i>historical facts</i>. 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? Ought the miracles of Jehovah to +impress us more than those of Jupiter? We think not; they should all be +looked upon as <i>relics of the past</i>.</p> + +<p>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 +translator of Dr. Knappert's "Religion of Israel" into English. In the +<i>Preface</i> of this work, he says:</p> + +<div class="blockquot"><p>"It appears to me to be profoundly important that the youthful +English mind should be faithfully and accurately informed of +the results of modern research into the early development of +the Israelitish religion. Deplorable and 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 nothing 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.'"</p></div> + +<p>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 Müller, who is +one of the best English authorities on this subject that can be +produced. In speaking of this he says:</p> + +<div class="blockquot"><p>"The opinion that the <i>Pagan</i> religions were mere corruptions +of the religion of the Old Testament, once supported by men of +high authority and great learning, <i>is now as completely +surrendered as the attempts of explaining Greek and Latin as +the corruptions of Hebrew</i>."<a name="FNanchor_106:1_493" id="FNanchor_106:1_493"></a><a href="#Footnote_106:1_493" class="fnanchor">[106:1]</a></p></div> + +<p>Again he says:</p> + +<p><span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span></p><div class="blockquot"><p>"As soon as the ancient language and religion of India became +known in Europe it was asserted that Sanskrit, <i>like all other +languages</i>, was to be 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 days of apathy for +Eastern literature, can hardly form an adequate idea. +Everybody wished to be first in the field, and to bring to +light some of the treasures which were supposed to be 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, +<i>without being struck by a host of similarities, not only in +the languages, but also in the ancient traditions of the +Hindoos</i>, the Greeks, and the Romans; and if at that time the +Greeks and Romans were still <i>supposed</i> to have borrowed their +language and their religion from Jewish quarters, <i>the same +conclusion could hardly be avoided with regard to the language +and the religion of the Brahmans of India</i>. . . .</p> + +<p><ins class="corr" title="original has single quote">"</ins>The student of Pagan religion as well as Christian +missionaries were bent on discovering more striking and more +startling coincidences, <i>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 world</i>."<a name="FNanchor_107:1_494" id="FNanchor_107:1_494"></a><a href="#Footnote_107:1_494" class="fnanchor">[107:1]</a></p></div> + +<p>The result of all this is summed up by Prof. Müller as follows:</p> + +<div class="blockquot"><p>"<i>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.</i>"<a name="FNanchor_107:2_495" id="FNanchor_107:2_495"></a><a href="#Footnote_107:2_495" class="fnanchor">[107:2]</a></p></div> + +<p>Before closing this chapter, we shall say a few words on the religion of +Israel. It is supposed by many—in fact, we have heard it asserted by +those who should know better—that the Israelites were always +<i>monotheists</i>, that they worshiped One God only—<i>Jehovah</i>.<a name="FNanchor_107:3_496" id="FNanchor_107:3_496"></a><a href="#Footnote_107:3_496" class="fnanchor">[107:3]</a> This +is altogether erroneous; they were not different from their +neighbors—the Heathen, so-called—in regard to their religion.</p> + +<p>In the first place, we know that they revered and worshiped a <i>Bull</i>, +called <i>Apis</i>,<a name="FNanchor_107:4_497" id="FNanchor_107:4_497"></a><a href="#Footnote_107:4_497" class="fnanchor">[107:4]</a> just as the ancient Egyptians did. They <span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span>worshiped +the <i>sun</i>,<a name="FNanchor_108:1_498" id="FNanchor_108:1_498"></a><a href="#Footnote_108:1_498" class="fnanchor">[108:1]</a> the <i>moon</i>,<a name="FNanchor_108:2_499" id="FNanchor_108:2_499"></a><a href="#Footnote_108:2_499" class="fnanchor">[108:2]</a> the <i>stars</i> and all the host of +heaven.<a name="FNanchor_108:3_500" id="FNanchor_108:3_500"></a><a href="#Footnote_108:3_500" class="fnanchor">[108:3]</a></p> + +<p>They worshiped <i>fire</i>, and kept it burning on an altar, just as the +Persians and other nations.<a name="FNanchor_108:4_501" id="FNanchor_108:4_501"></a><a href="#Footnote_108:4_501" class="fnanchor">[108:4]</a> They worshiped <i>stones</i>,<a name="FNanchor_108:5_502" id="FNanchor_108:5_502"></a><a href="#Footnote_108:5_502" class="fnanchor">[108:5]</a> +revered an <i>oak tree</i>,<a name="FNanchor_108:6_503" id="FNanchor_108:6_503"></a><a href="#Footnote_108:6_503" class="fnanchor">[108:6]</a> and "bowed down" to <i>images</i>.<a name="FNanchor_108:7_504" id="FNanchor_108:7_504"></a><a href="#Footnote_108:7_504" class="fnanchor">[108:7]</a> They +worshiped a "Queen of Heaven" called the goddess <i>Astarte</i> or <i>Mylitta</i>, +and "burned incense" to her.<a name="FNanchor_108:8_505" id="FNanchor_108:8_505"></a><a href="#Footnote_108:8_505" class="fnanchor">[108:8]</a> They worshiped <i>Baal</i>,<a name="FNanchor_108:9_506" id="FNanchor_108:9_506"></a><a href="#Footnote_108:9_506" class="fnanchor">[108:9]</a> +Moloch,<a name="FNanchor_108:10_507" id="FNanchor_108:10_507"></a><a href="#Footnote_108:10_507" class="fnanchor">[108:10]</a> and <i>Chemosh</i>,<a name="FNanchor_108:11_508" id="FNanchor_108:11_508"></a><a href="#Footnote_108:11_508" class="fnanchor">[108:11]</a> <i>and offered up human sacrifices +to them</i>,<a name="FNanchor_108:12_509" id="FNanchor_108:12_509"></a><a href="#Footnote_108:12_509" class="fnanchor">[108:12]</a> after which in some instances, <i>they ate the +victim</i>.<a name="FNanchor_108:13_510" id="FNanchor_108:13_510"></a><a href="#Footnote_108:13_510" class="fnanchor">[108:13]</a></p> + +<p>It was during the Captivity that idolatry ceased among the +Israelites.<a name="FNanchor_108:14_511" id="FNanchor_108:14_511"></a><a href="#Footnote_108:14_511" class="fnanchor">[108:14]</a> The Babylonian Captivity is clearly referred to in +the book of Deuteronomy, as the close of Israel's idolatry.<a name="FNanchor_108:15_512" id="FNanchor_108:15_512"></a><a href="#Footnote_108:15_512" class="fnanchor">[108:15]</a></p> + +<p>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 <i>forcing nursery</i>, not a prison cell; <i>creating +instead of stifling a nation</i>. 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 <i>Babylon</i> +and <i>Assyria</i> exerted a more than passing influence on that of the +<i>Hebrews</i>, not merely touching it, but <i>entering deep into it</i>, and +<i>leaving its own impression upon it</i>."<a name="FNanchor_108:16_513" id="FNanchor_108:16_513"></a><a href="#Footnote_108:16_513" class="fnanchor">[108:16]</a></p> + +<p><span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span></p><p>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.</p> + +<p>The Assyrian colonies which came and occupied the land of the tribes of +Israel filled the kingdom of Samaria with the dogma of the <i>Magi</i>, 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.<a name="FNanchor_109:1_514" id="FNanchor_109:1_514"></a><a href="#Footnote_109:1_514" class="fnanchor">[109:1]</a></p> + +<hr style='width: 45%;' /> + +<p><span class="smcap"><a name="Note_p109" id="Note_p109"></a>Note.</span>—It is not generally known that the Jews were removed from their +own land until the time of the Babylonian Nebuchadnezzar, but there is +evidence that Jerusalem was plundered by the <i>Edomites</i> about 800 B. C., +who sold some of the captive Jews to the Greeks (Joel<ins class="corr" title="original has period">,</ins> iii. 6). When the +captives returned to their country from "the Islands which are beyond +the sea" (Jer. xxv. 18, 22), they would naturally bring back with them +much of the Hellenic lore of their conquerors. In Isaiah (xi. 11), we +find a reference to this first captivity in the following words: "In +that day the Lord shall set his hand again the <i>second time</i> to recover +the remnant of his people, which shall be left, from Assyria, and from +Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, +and from Hamath, and from the <i>Islands of the sea</i>;" i. e., <span class="smcap">Greece</span>.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_89:1_401" id="Footnote_89:1_401"></a><a href="#FNanchor_89:1_401"><span class="label">[89:1]</span></a> See Beal: Hist. Buddha, p. 111, <i>et seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_89:2_402" id="Footnote_89:2_402"></a><a href="#FNanchor_89:2_402"><span class="label">[89:2]</span></a> Bell's Pantheon, under "Perseus;" Knight: Ancient Art +and Mytho., p. 178, and Bulfinch: Age of Fables, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_90:1_403" id="Footnote_90:1_403"></a><a href="#FNanchor_90:1_403"><span class="label">[90:1]</span></a> Bell's Pantheon, vol. i. p. 118. Taylor's Diegesis, p. +190. Higgins: Anacalypsis, vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_90:2_404" id="Footnote_90:2_404"></a><a href="#FNanchor_90:2_404"><span class="label">[90:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_90:3_405" id="Footnote_90:3_405"></a><a href="#FNanchor_90:3_405"><span class="label">[90:3]</span></a> Bell's Pantheon, vol. i. p. 122. Dupuis: Origin of +Religious Belief, p. 174. Goldziher: Hebrew Mythology, p. 179. Higgins: +Anacalypsis, vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_90:4_406" id="Footnote_90:4_406"></a><a href="#FNanchor_90:4_406"><span class="label">[90:4]</span></a> Bell's Pantheon, art. "Osiris;" and Bulfinch: Age of +Fable, p. 391</p></div> + +<div class="footnote"><p><a name="Footnote_90:5_407" id="Footnote_90:5_407"></a><a href="#FNanchor_90:5_407"><span class="label">[90:5]</span></a> Baring-Gould: Orig. Relig. Belief, i. 159.</p></div> + +<div class="footnote"><p><a name="Footnote_90:6_408" id="Footnote_90:6_408"></a><a href="#FNanchor_90:6_408"><span class="label">[90:6]</span></a> Exodus, ii.</p></div> + +<div class="footnote"><p><a name="Footnote_90:7_409" id="Footnote_90:7_409"></a><a href="#FNanchor_90:7_409"><span class="label">[90:7]</span></a> See Child: Prog. Relig. Ideas, vol. i. p. 6, and most +any work on Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_90:8_410" id="Footnote_90:8_410"></a><a href="#FNanchor_90:8_410"><span class="label">[90:8]</span></a> See Smith: Chaldean Account of Genesis.</p></div> + +<div class="footnote"><p><a name="Footnote_90:9_411" id="Footnote_90:9_411"></a><a href="#FNanchor_90:9_411"><span class="label">[90:9]</span></a> See Goldziher: Hebrew Mythology, p. 128, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_90:10_412" id="Footnote_90:10_412"></a><a href="#FNanchor_90:10_412"><span class="label">[90:10]</span></a> See Prog. Relig. Ideas, vol. i. pp. 213, 214.</p></div> + +<div class="footnote"><p><a name="Footnote_90:11_413" id="Footnote_90:11_413"></a><a href="#FNanchor_90:11_413"><span class="label">[90:11]</span></a> I. Samuel, xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_91:1_414" id="Footnote_91:1_414"></a><a href="#FNanchor_91:1_414"><span class="label">[91:1]</span></a> See Goldzhier: Hebrew Mythology, p. 430, and Bulfinch: +Age of Fable, 440.</p></div> + +<div class="footnote"><p><a name="Footnote_91:2_415" id="Footnote_91:2_415"></a><a href="#FNanchor_91:2_415"><span class="label">[91:2]</span></a> Chapter xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_91:3_416" id="Footnote_91:3_416"></a><a href="#FNanchor_91:3_416"><span class="label">[91:3]</span></a> See Smith's Chaldean Account of Genesis, p. 188, <i>et +seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_91:4_417" id="Footnote_91:4_417"></a><a href="#FNanchor_91:4_417"><span class="label">[91:4]</span></a> See Prog. Relig. Ideas, vol. i. p. 323.</p></div> + +<div class="footnote"><p><a name="Footnote_91:5_418" id="Footnote_91:5_418"></a><a href="#FNanchor_91:5_418"><span class="label">[91:5]</span></a> See Higgins: Anacalypsis, vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_91:6_419" id="Footnote_91:6_419"></a><a href="#FNanchor_91:6_419"><span class="label">[91:6]</span></a> Ibid. i. 191, and ii. 241; Franklin: Bud. & Jeynes, +174.</p></div> + +<div class="footnote"><p><a name="Footnote_91:7_420" id="Footnote_91:7_420"></a><a href="#FNanchor_91:7_420"><span class="label">[91:7]</span></a> Hardy: Buddhist Legends, pp. 50, 53, and 140.</p></div> + +<div class="footnote"><p><a name="Footnote_91:8_421" id="Footnote_91:8_421"></a><a href="#FNanchor_91:8_421"><span class="label">[91:8]</span></a> See Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_91:9_422" id="Footnote_91:9_422"></a><a href="#FNanchor_91:9_422"><span class="label">[91:9]</span></a> Higgins: Anacalypsis, vol. ii. p. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_91:10_423" id="Footnote_91:10_423"></a><a href="#FNanchor_91:10_423"><span class="label">[91:10]</span></a> Ibid. p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_92:1_424" id="Footnote_92:1_424"></a><a href="#FNanchor_92:1_424"><span class="label">[92:1]</span></a> "Septuagint."—The Old <i>Greek</i> version of the Old +Testament.</p></div> + +<div class="footnote"><p><a name="Footnote_92:2_425" id="Footnote_92:2_425"></a><a href="#FNanchor_92:2_425"><span class="label">[92:2]</span></a> "Vulgate."—The <i>Latin</i> version of the Old Testament.</p></div> + +<div class="footnote"><p><a name="Footnote_92:3_426" id="Footnote_92:3_426"></a><a href="#FNanchor_92:3_426"><span class="label">[92:3]</span></a> The Pentateuch Examined, vol. ii. pp. 186, 187.</p></div> + +<div class="footnote"><p><a name="Footnote_92:4_427" id="Footnote_92:4_427"></a><a href="#FNanchor_92:4_427"><span class="label">[92:4]</span></a> The Religion of Israel, p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_92:5_428" id="Footnote_92:5_428"></a><a href="#FNanchor_92:5_428"><span class="label">[92:5]</span></a> 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: <i>Gilgal</i>, mentioned +in Deut. xi. 30, was not given as the name of that place till <i>after</i> +the entrance into Canaan. <i>Dan</i>, mentioned in Genesis xiv. 14, was not +so called till long <i>after</i> the time of Moses. In Gen. xxxvi. 31, the +beginning of the reign of the kings over Israel is spoken of +<i>historically</i>, 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.<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_93:1_429" id="Footnote_93:1_429"></a><a href="#FNanchor_93:1_429"><span class="label">[93:1]</span></a> The Religion of Israel, p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_93:2_430" id="Footnote_93:2_430"></a><a href="#FNanchor_93:2_430"><span class="label">[93:2]</span></a> Ibid. p. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_93:3_431" id="Footnote_93:3_431"></a><a href="#FNanchor_93:3_431"><span class="label">[93:3]</span></a> Chambers's Encyclo., art. "Jews."</p></div> + +<div class="footnote"><p><a name="Footnote_93:4_432" id="Footnote_93:4_432"></a><a href="#FNanchor_93:4_432"><span class="label">[93:4]</span></a> The Religion of Israel, pp. 10, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_94:1_433" id="Footnote_94:1_433"></a><a href="#FNanchor_94:1_433"><span class="label">[94:1]</span></a> The Religion of Israel, p. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_94:2_434" id="Footnote_94:2_434"></a><a href="#FNanchor_94:2_434"><span class="label">[94:2]</span></a> See Ibid. pp. 120, 122.</p></div> + +<div class="footnote"><p><a name="Footnote_94:3_435" id="Footnote_94:3_435"></a><a href="#FNanchor_94:3_435"><span class="label">[94:3]</span></a> See Ibid. p. 122.</p></div> + +<div class="footnote"><p><a name="Footnote_94:4_436" id="Footnote_94:4_436"></a><a href="#FNanchor_94:4_436"><span class="label">[94:4]</span></a> The account of the <i>finding</i> of this book by Hilkiah is +to be found in II. Chronicles, ch. xxxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_94:5_437" id="Footnote_94:5_437"></a><a href="#FNanchor_94:5_437"><span class="label">[94:5]</span></a> See Religion of Israel, pp. 124, 125.</p></div> + +<div class="footnote"><p><a name="Footnote_94:6_438" id="Footnote_94:6_438"></a><a href="#FNanchor_94:6_438"><span class="label">[94:6]</span></a> Ibid. p. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_95:1_439" id="Footnote_95:1_439"></a><a href="#FNanchor_95:1_439"><span class="label">[95:1]</span></a> The Religion of Israel, pp. 186, 187.</p></div> + +<div class="footnote"><p><a name="Footnote_95:2_440" id="Footnote_95:2_440"></a><a href="#FNanchor_95:2_440"><span class="label">[95:2]</span></a> "<i>Talmud.</i>"—The books containing the Jewish +traditions.</p></div> + +<div class="footnote"><p><a name="Footnote_95:3_441" id="Footnote_95:3_441"></a><a href="#FNanchor_95:3_441"><span class="label">[95:3]</span></a> See Chambers's Encyclo., art. "Bible."</p></div> + +<div class="footnote"><p><a name="Footnote_95:4_442" id="Footnote_95:4_442"></a><a href="#FNanchor_95:4_442"><span class="label">[95:4]</span></a> The Religion of Israel, pp. 240, 241.</p></div> + +<div class="footnote"><p><a name="Footnote_96:1_443" id="Footnote_96:1_443"></a><a href="#FNanchor_96:1_443"><span class="label">[96:1]</span></a> The Religion of Israel, p. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_96:2_444" id="Footnote_96:2_444"></a><a href="#FNanchor_96:2_444"><span class="label">[96:2]</span></a> The Pentateuch Examined, vol. ii. p. 178.</p></div> + +<div class="footnote"><p><a name="Footnote_96:3_445" id="Footnote_96:3_445"></a><a href="#FNanchor_96:3_445"><span class="label">[96:3]</span></a> The Religion of Israel, p. 241.</p></div> + +<div class="footnote"><p><a name="Footnote_96:4_446" id="Footnote_96:4_446"></a><a href="#FNanchor_96:4_446"><span class="label">[96:4]</span></a> On the strength of II. Maccabees, ii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_96:5_447" id="Footnote_96:5_447"></a><a href="#FNanchor_96:5_447"><span class="label">[96:5]</span></a> The Religion of Israel, p. 242.</p></div> + +<div class="footnote"><p><a name="Footnote_96:6_448" id="Footnote_96:6_448"></a><a href="#FNanchor_96:6_448"><span class="label">[96:6]</span></a> Ibid. p. 243.</p></div> + +<div class="footnote"><p><a name="Footnote_97:1_449" id="Footnote_97:1_449"></a><a href="#FNanchor_97:1_449"><span class="label">[97:1]</span></a> Chambers's Encyclo., art. "Bible."</p></div> + +<div class="footnote"><p><a name="Footnote_97:2_450" id="Footnote_97:2_450"></a><a href="#FNanchor_97:2_450"><span class="label">[97:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_97:3_451" id="Footnote_97:3_451"></a><a href="#FNanchor_97:3_451"><span class="label">[97:3]</span></a> Chambers's Encyclo., art. "Akiba."</p></div> + +<div class="footnote"><p><a name="Footnote_97:4_452" id="Footnote_97:4_452"></a><a href="#FNanchor_97:4_452"><span class="label">[97:4]</span></a> The Religion of Israel, pp. 19, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_98:1_453" id="Footnote_98:1_453"></a><a href="#FNanchor_98:1_453"><span class="label">[98:1]</span></a> "What is the Bible," by J. T. Sunderland. "The Bible of +To-day," by J. W. Chadwick. "Hebrew and Christian Records," by the Rev. +Dr. Giles, <ins class="corr" title="original has extraneous period">2</ins> vols. Prof. W. R. Smith's article on "The Bible," in the +last edition of the Encyclopædia Britannica. "Introduction to the Old +Testament," by Davidson. "The Pentateuch and the Book of Joshua +Examined," by Bishop Colenso. Prof. F. W. Newman's "Hebrew Monarchy." +"The Bible for Learners" (vols. i. and ii.), by Prof. <ins class="corr" title="original has Oot">Oort</ins> and others. +"The Old Testament in the Jewish Church," by Prof. Robertson Smith, and +Kuenen's "Religion of Israel."</p></div> + +<div class="footnote"><p><a name="Footnote_98:2_454" id="Footnote_98:2_454"></a><a href="#FNanchor_98:2_454"><span class="label">[98:2]</span></a> Smith: Chaldean Account of Genesis, pp. 22, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_99:1_455" id="Footnote_99:1_455"></a><a href="#FNanchor_99:1_455"><span class="label">[99:1]</span></a> Ibid. pp. 29, 100. Also, Assyrian Discoveries, p. 397.</p></div> + +<div class="footnote"><p><a name="Footnote_99:2_456" id="Footnote_99:2_456"></a><a href="#FNanchor_99:2_456"><span class="label">[99:2]</span></a> Tree and Serpent Worship, pp. 6, 7.</p></div> + +<div class="footnote"><p><a name="Footnote_99:3_457" id="Footnote_99:3_457"></a><a href="#FNanchor_99:3_457"><span class="label">[99:3]</span></a> Myths and Myth-Makers, p. 112.</p></div> + +<div class="footnote"><p><a name="Footnote_99:4_458" id="Footnote_99:4_458"></a><a href="#FNanchor_99:4_458"><span class="label">[99:4]</span></a> Draper: Religion and Science, p. 62.</p></div> + +<div class="footnote"><p><a name="Footnote_99:5_459" id="Footnote_99:5_459"></a><a href="#FNanchor_99:5_459"><span class="label">[99:5]</span></a> Goldziher: Hebrew Mythology, p. 328, <i>et seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_100:1_460" id="Footnote_100:1_460"></a><a href="#FNanchor_100:1_460"><span class="label">[100:1]</span></a> Quoted by Bishop Colenso: The Pentateuch Examined, iv. +283.</p></div> + +<div class="footnote"><p><a name="Footnote_100:2_461" id="Footnote_100:2_461"></a><a href="#FNanchor_100:2_461"><span class="label">[100:2]</span></a> "Much of the Old Testament which Christian divines, in +their ignorance of Jewish lore, have insisted on receiving and +interpreting <i>literally</i>, the informed Rabbis never dreamed of regarding +as anything but <i>allegorical</i>. The '<i>literalists</i>' they called fools. +The account of the <i>Creation</i> was one of the portions which the +unlearned were specially forbidden to meddle with." (Greg: The Creed of +Christendom, p. 80.)</p></div> + +<div class="footnote"><p><a name="Footnote_100:3_462" id="Footnote_100:3_462"></a><a href="#FNanchor_100:3_462"><span class="label">[100:3]</span></a> Quoted by Dupuis: Origin of Religious Belief, p. 226.</p></div> + +<div class="footnote"><p><a name="Footnote_100:4_463" id="Footnote_100:4_463"></a><a href="#FNanchor_100:4_463"><span class="label">[100:4]</span></a> See Ibid. p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_100:5_464" id="Footnote_100:5_464"></a><a href="#FNanchor_100:5_464"><span class="label">[100:5]</span></a> Quoted by Dunlap: Mysteries of Adoni, p. 176. See also, +Bunsen: Keys of St. Peter, p. 406.</p></div> + +<div class="footnote"><p><a name="Footnote_101:1_465" id="Footnote_101:1_465"></a><a href="#FNanchor_101:1_465"><span class="label">[101:1]</span></a> See <a href="#APPENDIX_C">Appendix, c</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_101:2_466" id="Footnote_101:2_466"></a><a href="#FNanchor_101:2_466"><span class="label">[101:2]</span></a> See <ins class="corr" title="original has Westopp">Westropp</ins> & Wakes, "Phallic Worship."</p></div> + +<div class="footnote"><p><a name="Footnote_101:3_467" id="Footnote_101:3_467"></a><a href="#FNanchor_101:3_467"><span class="label">[101:3]</span></a> In <a href="#CHAPTER_II">chap. ii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_101:4_468" id="Footnote_101:4_468"></a><a href="#FNanchor_101:4_468"><span class="label">[101:4]</span></a> See Assyrian Discoveries, pp. 167, 168, and Chaldean +Account of Genesis.</p></div> + +<div class="footnote"><p><a name="Footnote_101:5_469" id="Footnote_101:5_469"></a><a href="#FNanchor_101:5_469"><span class="label">[101:5]</span></a> "Upon the carrying away of the Jews to Babylon, they +were brought into contact with a flood of Iranian as well as Chaldean +myths, <i>and adopted them without hesitation</i>." (S. Baring-Gould; Curious +Myths, p. 316.)</p></div> + +<div class="footnote"><p><a name="Footnote_102:1_470" id="Footnote_102:1_470"></a><a href="#FNanchor_102:1_470"><span class="label">[102:1]</span></a> Chambers's Encyclo., art. "Deucalion."</p></div> + +<div class="footnote"><p><a name="Footnote_102:2_471" id="Footnote_102:2_471"></a><a href="#FNanchor_102:2_471"><span class="label">[102:2]</span></a> See <a href="#CHAPTER_II">chapter ii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_102:3_472" id="Footnote_102:3_472"></a><a href="#FNanchor_102:3_472"><span class="label">[102:3]</span></a> Prog. Relig. Ideas, vol. i. p. 185, and Maurice: Indian +Antiquities, vol. ii. p. 277.</p></div> + +<div class="footnote"><p><a name="Footnote_102:4_473" id="Footnote_102:4_473"></a><a href="#FNanchor_102:4_473"><span class="label">[102:4]</span></a> <a href="#CHAPTER_II">Chapter ii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_102:5_474" id="Footnote_102:5_474"></a><a href="#FNanchor_102:5_474"><span class="label">[102:5]</span></a> See Dunlap's Son of the Man, p. 153, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_102:6_475" id="Footnote_102:6_475"></a><a href="#FNanchor_102:6_475"><span class="label">[102:6]</span></a> See Prog. Relig. Ideas, vol. i. p. 254.</p></div> + +<div class="footnote"><p><a name="Footnote_102:7_476" id="Footnote_102:7_476"></a><a href="#FNanchor_102:7_476"><span class="label">[102:7]</span></a> See Ibid. p. 367.</p></div> + +<div class="footnote"><p><a name="Footnote_102:8_477" id="Footnote_102:8_477"></a><a href="#FNanchor_102:8_477"><span class="label">[102:8]</span></a> See Ibid. p. 252.</p></div> + +<div class="footnote"><p><a name="Footnote_102:9_478" id="Footnote_102:9_478"></a><a href="#FNanchor_102:9_478"><span class="label">[102:9]</span></a> Goldzhier: Hebrew Mythology, pp. 130-135, and Smith's +Chaldean Account of Genesis.</p></div> + +<div class="footnote"><p><a name="Footnote_103:1_479" id="Footnote_103:1_479"></a><a href="#FNanchor_103:1_479"><span class="label">[103:1]</span></a> Chaldean Account of Genesis, pp. 27, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_103:2_480" id="Footnote_103:2_480"></a><a href="#FNanchor_103:2_480"><span class="label">[103:2]</span></a> See <a href="#Note_p109">Note, p. 109</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_103:3_481" id="Footnote_103:3_481"></a><a href="#FNanchor_103:3_481"><span class="label">[103:3]</span></a> See Inman: Ancient Faiths, vol. ii. p. 685.</p></div> + +<div class="footnote"><p><a name="Footnote_103:4_482" id="Footnote_103:4_482"></a><a href="#FNanchor_103:4_482"><span class="label">[103:4]</span></a> "<i>Targum.</i>"—The general term for the Aramaic versions +of the Old Testament.</p></div> + +<div class="footnote"><p><a name="Footnote_103:5_483" id="Footnote_103:5_483"></a><a href="#FNanchor_103:5_483"><span class="label">[103:5]</span></a> In Genesis xxiii. 2, Abraham is called rich in gold and +in silver.</p></div> + +<div class="footnote"><p><a name="Footnote_103:6_484" id="Footnote_103:6_484"></a><a href="#FNanchor_103:6_484"><span class="label">[103:6]</span></a> See Volney's Researches in Ancient History, pp. +144-147.</p></div> + +<div class="footnote"><p><a name="Footnote_104:1_485" id="Footnote_104:1_485"></a><a href="#FNanchor_104:1_485"><span class="label">[104:1]</span></a> The Religion of Israel, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_104:2_486" id="Footnote_104:2_486"></a><a href="#FNanchor_104:2_486"><span class="label">[104:2]</span></a> Bell's Pantheon, vol. i. p. 122. Higgins: vol. ii. p. +19.</p></div> + +<div class="footnote"><p><a name="Footnote_104:3_487" id="Footnote_104:3_487"></a><a href="#FNanchor_104:3_487"><span class="label">[104:3]</span></a> In claiming the "mighty man" and "lion-killer" as one +of their own race, the Jews were simply doing what other nations had +done before them. The Greeks claimed Hercules as <i>their</i> countryman; +stated where he was born, and showed his tomb. The Egyptians affirmed +that he was born in <i>their</i> country (see Tacitus, Annals, b. ii. ch. +lix.), and so did many other nations.</p></div> + +<div class="footnote"><p><a name="Footnote_105:1_488" id="Footnote_105:1_488"></a><a href="#FNanchor_105:1_488"><span class="label">[105:1]</span></a> See Knight: Ancient Art and Mythology, pp. 92, 93.</p></div> + +<div class="footnote"><p><a name="Footnote_105:2_489" id="Footnote_105:2_489"></a><a href="#FNanchor_105:2_489"><span class="label">[105:2]</span></a> Chaldean Account of Genesis, pp. 168 and 174; and +Assyrian Discoveries, p. 167.</p></div> + +<div class="footnote"><p><a name="Footnote_105:3_490" id="Footnote_105:3_490"></a><a href="#FNanchor_105:3_490"><span class="label">[105:3]</span></a> Chaldean Account of Genesis, p. 168.</p></div> + +<div class="footnote"><p><a name="Footnote_105:4_491" id="Footnote_105:4_491"></a><a href="#FNanchor_105:4_491"><span class="label">[105:4]</span></a> See The Religion of Israel, p. 12; and Chadwick's Bible +of To-Day, p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_105:5_492" id="Footnote_105:5_492"></a><a href="#FNanchor_105:5_492"><span class="label">[105:5]</span></a> See The Religion of Israel, p. 41, and Chadwick's Bible +of To-Day, p. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_106:1_493" id="Footnote_106:1_493"></a><a href="#FNanchor_106:1_493"><span class="label">[106:1]</span></a> The Science of Religion, p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_107:1_494" id="Footnote_107:1_494"></a><a href="#FNanchor_107:1_494"><span class="label">[107:1]</span></a> They even claimed that one of the "lost tribes of +Israel" had found their way to America, and had taught the natives +<i>Hebrew</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_107:2_495" id="Footnote_107:2_495"></a><a href="#FNanchor_107:2_495"><span class="label">[107:2]</span></a> The Science of Religion, pp. 285, 292.</p></div> + +<div class="footnote"><p><a name="Footnote_107:3_496" id="Footnote_107:3_496"></a><a href="#FNanchor_107:3_496"><span class="label">[107:3]</span></a> "It is an <i>assumption</i> of the popular theology, and an +almost universal belief in the popular mind, that the Jewish nation was +selected by the Almighty to preserve and carry down to later ages a +knowledge of the <i>One</i> and true God—that the Patriarchs possessed this +knowledge—that Moses delivered and enforced this doctrine as the +fundamental tenet of the national creed; and that it was, in fact, the +received and distinctive dogma of the Hebrew people. This <i>alleged +possession of the true faith</i> 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 the Mosaic dispensation." (Greg: The Creed of +Christendom, p. 145.)</p> + +<p>Even such authorities as Paley and Milman have written in this strain. +(See quotations from Paley's "<i>Evidences of Christianity</i>," and Dean +Milman's "<i>History of the Jews</i>," made by Mr. Greg in his "<i>Creed of +Christendom</i>," p. 145.)</p></div> + +<div class="footnote"><p><a name="Footnote_107:4_497" id="Footnote_107:4_497"></a><a href="#FNanchor_107:4_497"><span class="label">[107:4]</span></a> See the Bible for Learners, vol. i. p. 321, vol. ii. p. +102; and Dunlap: Mysteries of Adoni, p. 108.</p></div> + +<div class="footnote"><p><a name="Footnote_108:1_498" id="Footnote_108:1_498"></a><a href="#FNanchor_108:1_498"><span class="label">[108:1]</span></a> See the Bible for Learners, vol. i. pp. 317, 418; vol. +ii. p. 301. Dunlap's Son of the Man, p. 3, and his Spirit Hist., pp. 68 +and 182. Inman: Ancient Faiths, vol. ii. pp. 782, 783; and Goldziher: +Hebrew Mythol., pp. 227, 240, 242.</p></div> + +<div class="footnote"><p><a name="Footnote_108:2_499" id="Footnote_108:2_499"></a><a href="#FNanchor_108:2_499"><span class="label">[108:2]</span></a> The Bible for Learners, vol. i. p. 317. Dunlap's Son of +the Man, p. 3; and Spirit Hist., p. 68. Also, Goldziher: Hebrew Mythol., +p. 159.</p></div> + +<div class="footnote"><p><a name="Footnote_108:3_500" id="Footnote_108:3_500"></a><a href="#FNanchor_108:3_500"><span class="label">[108:3]</span></a> The Bible for Learners, vol. i. p. 26, and 317; vol. +ii. p. 301 and 328. Dunlap's Son of the Man, p. 3. Dunlap's Spirit +Hist., 68; Mysteries of Adoni, pp. xvii. and 108; and The Religion of +Israel, p. 38.</p></div> + +<div class="footnote"><p><a name="Footnote_108:4_501" id="Footnote_108:4_501"></a><a href="#FNanchor_108:4_501"><span class="label">[108:4]</span></a> Bunsen: Keys of St. Peter, pp. 101, 102.</p></div> + +<div class="footnote"><p><a name="Footnote_108:5_502" id="Footnote_108:5_502"></a><a href="#FNanchor_108:5_502"><span class="label">[108:5]</span></a> The Bible for Learners, vol. i. pp. 175-178, 317, 322, +448.</p></div> + +<div class="footnote"><p><a name="Footnote_108:6_503" id="Footnote_108:6_503"></a><a href="#FNanchor_108:6_503"><span class="label">[108:6]</span></a> Ibid. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_108:7_504" id="Footnote_108:7_504"></a><a href="#FNanchor_108:7_504"><span class="label">[108:7]</span></a> Ibid. i. 23, 321; ii. 102, 103, 109, 264, 274. Dunlap's +Spirit Hist., p. 108. Inman: Ancient Faiths, vol. i. p. 438; vol. ii. p. +30.</p></div> + +<div class="footnote"><p><a name="Footnote_108:8_505" id="Footnote_108:8_505"></a><a href="#FNanchor_108:8_505"><span class="label">[108:8]</span></a> The Bible for Learners, vol. i. pp. 88, 318; vol. ii. +pp. 102, 113, 300. Dunlap: Son of the Man, p. 3; and Mysteries of Adoni, +p. xvii. Müller: The Science of Religion, p. 261.</p></div> + +<div class="footnote"><p><a name="Footnote_108:9_506" id="Footnote_108:9_506"></a><a href="#FNanchor_108:9_506"><span class="label">[108:9]</span></a> The Bible for Learners, vol. i. pp. 21-25, 105, 391; +vol. ii. pp. 102, 136-138. Dunlap: Son of the Man, p. 3. Mysteries of +Adoni, pp. 106, 177. Inman: Ancient Faiths, vol. ii. pp. 782, 783. +Bunsen: The Keys of St. Peter, p. 91. Müller: The Science of Religion, +p. 181. <i>Bal</i>, <i>Bel</i> or <i>Belus</i> was an idol of the Chaldeans and +Phenicians or Canaanites. The word <i>Bal</i>, in the Punic language, +signifies Lord or Master. The name <i>Bal</i> is often joined with some +other, as <i>Bal</i>-berith, <i>Bal</i>-peor, <i>Bal</i>-zephon, &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 <i>ate</i> of the +victims they offered." (Bell's Pantheon, vol. i. pp. 113, 114.)</p></div> + +<div class="footnote"><p><a name="Footnote_108:10_507" id="Footnote_108:10_507"></a><a href="#FNanchor_108:10_507"><span class="label">[108:10]</span></a> The Bible for Learners, vol. i. pp. 17, 26; vol. ii. +pp. 102, 299, 300. Bunsen: Keys of St. Peter, p. 110. Müller: The +Science of Religion, p. 285. <i>Moloch</i> was a god of the Ammonites, also +worshiped among the Israelites. Solomon built a temple to him, on the +Mount of Olives, <i>and human sacrifices were offered to him</i>. (Bell's +Pantheon, vol. ii. pp. 84, 85.)</p></div> + +<div class="footnote"><p><a name="Footnote_108:11_508" id="Footnote_108:11_508"></a><a href="#FNanchor_108:11_508"><span class="label">[108:11]</span></a> The Bible for Learners, vol. i. p. 153; vol. ii. pp. +71, 83, 125. Smith's Bible Dictionary art. "Chemosh."</p></div> + +<div class="footnote"><p><a name="Footnote_108:12_509" id="Footnote_108:12_509"></a><a href="#FNanchor_108:12_509"><span class="label">[108:12]</span></a> The Bible for Learners, vol. i. pp. 26, 117, 148, 319, +320; vol. ii. pp. 16, 17, 299, 300. Dunlap's Spirit Hist., pp. 108, 222. +Inman: Ancient Faiths, vol. ii. pp. 100, 101. Müller: Science of +Religion, p. 261. Bell's Pantheon, vol. i. 113, 114; vol. ii. 84, 85.</p></div> + +<div class="footnote"><p><a name="Footnote_108:13_510" id="Footnote_108:13_510"></a><a href="#FNanchor_108:13_510"><span class="label">[108:13]</span></a> See <a href="#Footnote_108:9_506">note 9</a> above.</p></div> + +<div class="footnote"><p><a name="Footnote_108:14_511" id="Footnote_108:14_511"></a><a href="#FNanchor_108:14_511"><span class="label">[108:14]</span></a> See Bunsen: Keys of St. Peter, 291.</p></div> + +<div class="footnote"><p><a name="Footnote_108:15_512" id="Footnote_108:15_512"></a><a href="#FNanchor_108:15_512"><span class="label">[108:15]</span></a> Ibid. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_108:16_513" id="Footnote_108:16_513"></a><a href="#FNanchor_108:16_513"><span class="label">[108:16]</span></a> Goldziher: Hebrew Mythology, p. 319</p></div> + +<div class="footnote"><p><a name="Footnote_109:1_514" id="Footnote_109:1_514"></a><a href="#FNanchor_109:1_514"><span class="label">[109:1]</span></a> The <i>Talmud</i> of Jerusalem expressly states that the +names of the angels and the months, such as Gabriel, Michael, Yar, +Nisan, &c., came from Babylon with the Jews. (Goldziher, p. 319.) "There +is no trace of the doctrine of Angels in the Hebrew Scriptures composed +or written before the exile." (Bunsen: The Angel Messiah, p. 285) "The +Jews adopted, during the Captivity, the idea of angels, Michael, +Raphael, Uriel, Gabriel," &c. (Knight: Ancient Art and Mythology, p. +54.) See, for further information on this subject, Dr. Knappert's +"Religion of Israel," or Prof. Kuenen's "Religion of Israel."</p></div> + +<p><span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span></p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span></p> +<h2>PART II.</h2> + +<h3>THE NEW TESTAMENT.</h3> + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2> + +<h3>THE MIRACULOUS BIRTH OF CHRIST JESUS.</h3> + +<p>According to the dogma of the deity of Jesus, he who is said to have +lived on earth some eighteen centuries ago, as <i>Jesus of Nazareth</i>, is +second of the three persons in the Trinity, the <span class="smcap">Son</span>, 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, "<i>truly +man and truly God</i>."</p> + +<p>The story of the miraculous birth of Jesus is told by the <i>Matthew</i> +narrator as follows:<a name="FNanchor_111:1_515" id="FNanchor_111:1_515"></a><a href="#Footnote_111:1_515" class="fnanchor">[111:1]</a></p> + +<div class="blockquot"><p>"Now the birth of Jesus Christ was on this wise: When as his +mother Mary 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 away 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 shalt call his name Jesus, for he +shall save his people from their sins. Now all this was 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."<a name="FNanchor_111:2_516" id="FNanchor_111:2_516"></a><a href="#Footnote_111:2_516" class="fnanchor">[111:2]</a></p></div> + +<p><span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span></p><p>A Deliverer was hoped for, expected, prophesied, in the time of Jewish +misery<a name="FNanchor_112:1_517" id="FNanchor_112:1_517"></a><a href="#Footnote_112:1_517" class="fnanchor">[112:1]</a> (and <i>Cyrus</i> 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 conqueror 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 +<i>intended</i> (though not the one <i>expected</i>), wrest the obvious meaning of +the prophecies to show that they were fulfilled in him; while the Jews, +assuming the obvious 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.</p> + +<p>We shall now see, in the words of Bishop Hawes: "that God should, in +some extraordinary manner, visit and dwell with man, is an idea which, +as we read the writings of the <i>ancient Heathens</i>, meets us in a +thousand different forms."</p> + +<p>Immaculate conceptions and celestial descents were so currently received +among the ancients, that whoever had 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 apotheosises were fast filling Olympus with divinities.</p> + +<p>In our inquiries on this subject we shall turn first to <i>Asia</i>, where, +as the learned Thomas Maurice remarks in his <i>Indian Antiquities</i>, "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, <i>begotten another god</i>."<a name="FNanchor_112:2_518" id="FNanchor_112:2_518"></a><a href="#Footnote_112:2_518" class="fnanchor">[112:2]</a></p> + +<p>In India, there have been several <i>Avatars</i>, or incarnations of +Vishnu,<a name="FNanchor_112:3_519" id="FNanchor_112:3_519"></a><a href="#Footnote_112:3_519" class="fnanchor">[112:3]</a> the most important of which is <i>Heri Crishna</i>,<a name="FNanchor_112:4_520" id="FNanchor_112:4_520"></a><a href="#Footnote_112:4_520" class="fnanchor">[112:4]</a> or +<i>Crishna the Saviour</i>.</p> + +<p><span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span></p><p>In the <i>Maha-bharata</i>, an Indian epic poem, written about the sixth +century B. C., Crishna is associated or identified with Vishnu the +Preserving god or Saviour.<a name="FNanchor_113:1_521" id="FNanchor_113:1_521"></a><a href="#Footnote_113:1_521" class="fnanchor">[113:1]</a></p> + +<p>Sir William Jones, first President of the Royal Asiatic Society, +instituted in Bengal, says of him:</p> + +<div class="blockquot"><p>"Crishna continues to this hour the darling god of the Indian +woman. The 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 <i>Avatars</i> +(incarnations) who had only an <i>ansa</i>, or a portion, of his +(<i>Vishnu's</i>) divinity, <i>while Crishna was the person of Vishnu +himself in human form</i>."<a name="FNanchor_113:2_522" id="FNanchor_113:2_522"></a><a href="#Footnote_113:2_522" class="fnanchor">[113:2]</a></p></div> + +<p>The Rev. D. O. Allen, Missionary of the American Board, for twenty-five +years in India, speaking of Crishna, says:</p> + +<div class="blockquot"><p>"He was greater than, and distinct from, all the <i>Avatars</i> +which had only a portion of the divinity in them, while he was +the very person of Vishnu himself in human form."<a name="FNanchor_113:3_523" id="FNanchor_113:3_523"></a><a href="#Footnote_113:3_523" class="fnanchor">[113:3]</a></p></div> + +<p>Thomas Maurice, in speaking of <i>Mathura</i>, says:</p> + +<div class="blockquot"><p>"It is particularly celebrated for having been the birth-place +of <i>Crishna</i>, who is esteemed in India, not so much an +incarnation of the divine Vishnu, <i>as the deity himself in +human form</i>."<a name="FNanchor_113:4_524" id="FNanchor_113:4_524"></a><a href="#Footnote_113:4_524" class="fnanchor">[113:4]</a></p></div> + +<p>Again, in his "<i>History of Hindostan</i>," he says:</p> + +<div class="blockquot"><p>"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 <i>incarnate God</i>, or, as they not improperly term it, an +<i>Avatar</i>, which had been delivered down to them from their +ancestors, the virtuous Noachidæ, 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 Crishna, because it is allowed to be the +most illustrious of them all; since we have learned, that, in +the <i>seven</i> preceding Avatars, the deity brought only an +<i>ansa</i>, or portion of his divinity; but, in the <i>eighth</i>, he +descended in all the plentitude of the Godhead, <i>and was +Vishnu himself in a human form</i>."<a name="FNanchor_113:5_525" id="FNanchor_113:5_525"></a><a href="#Footnote_113:5_525" class="fnanchor">[113:5]</a></p></div> + +<p>Crishna was born of a chaste virgin,<a name="FNanchor_113:6_526" id="FNanchor_113:6_526"></a><a href="#Footnote_113:6_526" class="fnanchor">[113:6]</a> called <i>Devaki</i>, who, on +account of her purity, was selected to become the "<i>mother of God</i>."</p> + +<p>According to the "<span class="allcapsc">BHAGAVAT POORAUN</span>," <i>Vishnu</i> said:</p> + +<div class="blockquot"><p>"I will become incarnate at Mathura in the house of <i>Yadu</i>, +and will issue <span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span>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."<a name="FNanchor_114:1_527" id="FNanchor_114:1_527"></a><a href="#Footnote_114:1_527" class="fnanchor">[114:1]</a></p></div> + +<p>Then a chorus of angels exclaimed:</p> + +<div class="blockquot"><p>"In the delivery of this favored woman, all nature shall have +cause to exult."<a name="FNanchor_114:2_528" id="FNanchor_114:2_528"></a><a href="#Footnote_114:2_528" class="fnanchor">[114:2]</a></p></div> + +<p>In the sacred book of the Hindoos, called "<i>Vishnu Purana</i>," we read as +follows:</p> + +<div class="blockquot"><p>"Eulogized by the gods, Devaki bore in her womb the lotus-eyed +deity, the protector of the world. . . .</p> + +<p>"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 <i>Vishnu</i> +was contained in her person."<a name="FNanchor_114:3_529" id="FNanchor_114:3_529"></a><a href="#Footnote_114:3_529" class="fnanchor">[114:3]</a></p></div> + +<p>Again we read:</p> + +<div class="blockquot"><p>"The divine <i>Vishnu himself</i>, 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, Vasudeva," +<i>i. e.</i>, <i>Crishna</i>.<a name="FNanchor_114:4_530" id="FNanchor_114:4_530"></a><a href="#Footnote_114:4_530" class="fnanchor">[114:4]</a></p></div> + +<p>Again:</p> + +<div class="blockquot"><p>"Crishna is the very <i>Supreme Brahma</i>, though it be a +<i>mystery</i><a name="FNanchor_114:5_531" id="FNanchor_114:5_531"></a><a href="#Footnote_114:5_531" class="fnanchor">[114:5]</a> how the Supreme <i>should assume the form of a +man</i>."<a name="FNanchor_114:6_532" id="FNanchor_114:6_532"></a><a href="#Footnote_114:6_532" class="fnanchor">[114:6]</a></p></div> + +<p>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 his +presence necessary. We find this idea expressed in one of their sacred +books called the "<i>Bhágavat Geeta</i>," wherein it says:</p> + +<div class="blockquot"><p>"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, <i>and thus I appear from age to age</i>, for the +preservation of the just, the destruction of the wicked, and +the establishment of virtue."<a name="FNanchor_114:7_533" id="FNanchor_114:7_533"></a><a href="#Footnote_114:7_533" class="fnanchor">[114:7]</a></p></div> + +<p>Crishna is recorded in the "<i>Bhágavat Geeta</i>" as saying to his beloved +disciple Arjouna:</p> + +<p><span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span></p><div class="blockquot"><p>"He, O Arjoun, who, from conviction, acknowledgeth my <i>divine +birth</i> (upon quitting his mortal form), entereth into +me."<a name="FNanchor_115:1_534" id="FNanchor_115:1_534"></a><a href="#Footnote_115:1_534" class="fnanchor">[115:1]</a></p></div> + +<p>Again, he says:</p> + +<div class="blockquot"><p>"The foolish, being <i>unacquainted with my supreme and divine +nature, as Lord of all things</i>, despise me in this <i>human +form</i>, 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 their divine natures, <i>discover that I am before +all things and incorruptible</i>, and serve me with their hearts +undiverted by other gods."<a name="FNanchor_115:2_535" id="FNanchor_115:2_535"></a><a href="#Footnote_115:2_535" class="fnanchor">[115:2]</a></p></div> + +<p>The next in importance among the <i>God-begotten</i> and <i>Virgin-born</i> +Saviours of India, is <i>Buddha</i><a name="FNanchor_115:3_536" id="FNanchor_115:3_536"></a><a href="#Footnote_115:3_536" class="fnanchor">[115:3]</a> who was born of the Virgin Maya or +Mary. He in mercy left Paradise, and came down to earth because he was +filled with compassion for the sins and miseries of mankind. He 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.<a name="FNanchor_115:4_537" id="FNanchor_115:4_537"></a><a href="#Footnote_115:4_537" class="fnanchor">[115:4]</a></p> + +<p>According to the <i>Fo-pen-hing</i>,<a name="FNanchor_115:5_538" id="FNanchor_115:5_538"></a><a href="#Footnote_115:5_538" class="fnanchor">[115:5]</a> 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:</p> + +<div class="blockquot"><p>"Ye mortals! adorn your earth! for Bôdhisatwa, the great +Mahâsatwa, not long hence shall descend from Tusita to be born +amongst you! make ready and prepare! Buddha is about to +descend and be born!"<a name="FNanchor_115:6_539" id="FNanchor_115:6_539"></a><a href="#Footnote_115:6_539" class="fnanchor">[115:6]</a></p></div> + +<p>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 +usual secretions are not formed; and from the time of conception, +Maha-maya was free from passion, and lived in the strictest +continence.<a name="FNanchor_115:7_540" id="FNanchor_115:7_540"></a><a href="#Footnote_115:7_540" class="fnanchor">[115:7]</a></p> + +<p>The resemblance between this legend and the doctrine of the <i>perpetual +virginity</i> of Mary the mother of Jesus, cannot but be remarked. The +opinion that she had ever borne other children was called heresy by +Epiphanius and Jerome, long before she had been exalted to the station +of supremacy she now occupies.<a name="FNanchor_115:8_541" id="FNanchor_115:8_541"></a><a href="#Footnote_115:8_541" class="fnanchor">[115:8]</a></p> + +<p><span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span></p><p>M. l'Abbé Huc, a French Missionary, in speaking of Buddha, says:</p> + +<div class="blockquot"><p>"In the eyes of the Buddhists, this personage is sometimes a +man and sometimes a god, or rather both one and the other, <i>a +divine incarnation</i>, <i>a man-god</i>; who came into the world to +enlighten men, to redeem them, and to indicate to them the way +of safety.</p> + +<p>"This idea of redemption by a <i>divine incarnation</i> 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: '<i>The +Saviour of Men.</i>'"<a name="FNanchor_116:1_542" id="FNanchor_116:1_542"></a><a href="#Footnote_116:1_542" class="fnanchor">[116:1]</a></p></div> + +<p>He further says:</p> + +<div class="blockquot"><p>"The miraculous birth of Buddha, his life and instructions, +contain a great number of the moral and dogmatic truths +professed in Christianity."<a name="FNanchor_116:2_543" id="FNanchor_116:2_543"></a><a href="#Footnote_116:2_543" class="fnanchor">[116:2]</a></p></div> + +<p>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."<a name="FNanchor_116:3_544" id="FNanchor_116:3_544"></a><a href="#Footnote_116:3_544" class="fnanchor">[116:3]</a> He is called also "The Holy One," "The Author of +Happiness," "The Lord," "The Possessor of All," "He who is Omnipotent +and Everlastingly to be Contemplated," "The Supreme Being, the Eternal +One," "The Divinity worthy to be Adored by the most praiseworthy of +Mankind."<a name="FNanchor_116:4_545" id="FNanchor_116:4_545"></a><a href="#Footnote_116:4_545" class="fnanchor">[116:4]</a> He is addressed by Amora—one of his followers—thus:</p> + +<div class="blockquot"><p>"Reverence be unto thee in the form of Buddha! Reverence be +unto thee, the Lord of the Earth! Reverence be unto thee, an +incarnation of the Deity! Of the Eternal One! Reverence be +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."<a name="FNanchor_116:5_546" id="FNanchor_116:5_546"></a><a href="#Footnote_116:5_546" class="fnanchor">[116:5]</a></p></div> + +<p>The incarnation of Gautama Buddha is recorded to have been brought about +by the descent of the divine power called The "<i>Holy Ghost</i>" upon the +Virgin <i>Maya</i>.<a name="FNanchor_116:6_547" id="FNanchor_116:6_547"></a><a href="#Footnote_116:6_547" class="fnanchor">[116:6]</a> This Holy Ghost, or <span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span>Spirit, descended in the form +of a <i>white elephant</i>. The <i>Tikas</i> explain this as indicating power and +wisdom.<a name="FNanchor_117:1_548" id="FNanchor_117:1_548"></a><a href="#Footnote_117:1_548" class="fnanchor">[117:1]</a></p> + +<p>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 <i>Shing-Shin</i>, who descended on the +Virgin Maya.<a name="FNanchor_117:2_549" id="FNanchor_117:2_549"></a><a href="#Footnote_117:2_549" class="fnanchor">[117:2]</a></p> + +<p>The <i>Fo-pen-hing</i> says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"If a mother, in her dream, behold<br /></span> +<span class="i0i">A white elephant enter her right side,<br /></span> +<span class="i0i">That mother, when she bears a son,<br /></span> +<span class="i0i">Shall bear one chief of all the world (Buddha);<br /></span> +<span class="i0i">Able to profit all flesh;<br /></span> +<span class="i0i">Equally poised between preference and dislike;<br /></span> +<span class="i0i">Able to save and deliver the world and men<br /></span> +<span class="i0i">From the deep sea of misery and grief."<a name="FNanchor_117:3_550" id="FNanchor_117:3_550"></a><a href="#Footnote_117:3_550" class="fnanchor">[117:3]</a><br /></span> +</div></div> + +<p>In Prof. Fergusson's "<i>Tree and Serpent Worship</i>" 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.</p> + +<p>This dream being interpreted by the Brahmans learned in the <i>Rig Veda</i>, +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.<a name="FNanchor_117:4_551" id="FNanchor_117:4_551"></a><a href="#Footnote_117:4_551" class="fnanchor">[117:4]</a></p> + +<div class="poem"><div class="stanza"> +<span class="i11">"——Awaked,<br /></span> +<span class="i0">Bliss beyond mortal mother's filled her breast,<br /></span> +<span class="i0">And over half the earth a lovely light<br /></span> +<span class="i0">Forewent the morn. The strong hills shook; the waves<br /></span> +<span class="i0">Sank lulled; all flowers that blow by day came forth<br /></span> +<span class="i0">As 'twere high noon; down to the farthest hells<br /></span> +<span class="i0">Passed the Queen's joy, as when warm sunshine thrills<br /></span> +<span class="i0">Wood-glooms to gold, and into all the deeps<br /></span> +<span class="i0">A tender whisper pierced. 'Oh ye,' it said,<br /></span> +<span class="i0">'The dead that are to live, the live who die,<br /></span> +<span class="i0">Uprise, and hear, and hope! Buddha is come!'<br /></span> +<span class="i0">Whereat in Limbos numberless much peace<br /></span> +<span class="i0">Spread, and the world's heart throbbed, and a wind blew<br /></span> +<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span> +<span class="i0">With unknown freshness over land and seas.<br /></span> +<span class="i0">And when the morning dawned, and this was told,<br /></span> +<span class="i0">The grey dream-readers said, 'The dream is good!<br /></span> +<span class="i0">The Crab is in conjunction with the Sun;<br /></span> +<span class="i0">The Queen shall bear a boy, a holy child<br /></span> +<span class="i0">Of wondrous wisdom, profiting all flesh,<br /></span> +<span class="i0">Who shall deliver men from ignorance,<br /></span> +<span class="i0">Or rule the world, if he will deign to rule.'<br /></span> +<span class="i0">In this wise was the holy Buddha born."<br /></span> +</div></div> + +<p>In Fig. 4, Plate xci., the same subject is also illustrated. Prof. +Fergusson, referring to it, says:</p> + +<div class="blockquot"><p>"Fig. 4 is another edition of a legend more frequently +repeated than almost any other in Buddhist Scriptures. It was, +with their artists, as great a favorite as the Annunciation +and Nativity were with Christian painters."<a name="FNanchor_118:1_552" id="FNanchor_118:1_552"></a><a href="#Footnote_118:1_552" class="fnanchor">[118:1]</a></p></div> + +<p>When Buddha <i>avatar</i> 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.<a name="FNanchor_118:2_553" id="FNanchor_118:2_553"></a><a href="#Footnote_118:2_553" class="fnanchor">[118:2]</a></p> + +<p>Buddha's representative on earth is the <i>Dalai Lama</i>, or <i>Grand Lama</i>, +the High Priest of the Tartars. He is regarded as the vicegerent of God, +with power to dispense divine blessings on whomsoever he will, and is +considered among the Buddhists to be a sort of divine being. He is the +Pope of Buddhism.<a name="FNanchor_118:3_554" id="FNanchor_118:3_554"></a><a href="#Footnote_118:3_554" class="fnanchor">[118:3]</a></p> + +<p>The <i>Siamese</i> had a Virgin-born God and Saviour whom they called +<i>Codom</i>. His 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 <i>impregnated by the sunbeams</i>. She +thereupon retired to the borders of a lake, between Siam and Cambodia, +where she was delivered of a "<i>heavenly boy</i>," which she placed within +the folds of a <i>lotus</i>, that opened to receive him. When the boy grew +up, he became a prodigy of wisdom, performed miracles, &c.<a name="FNanchor_118:4_555" id="FNanchor_118:4_555"></a><a href="#Footnote_118:4_555" class="fnanchor">[118:4]</a></p> + +<p>The first Europeans who visited Cape Comorin, the most <span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span>southerly +extremity of the peninsula of Hindostan, were surprised to find the +inhabitants worshiping a Lord and Saviour whom they called <i>Salivahana</i>. +They related that his father's name was Taishaca, but that he was <i>a +divine child horn of a Virgin</i>, in fact, an incarnation of the Supreme +<i>Vishnu</i>.<a name="FNanchor_119:1_556" id="FNanchor_119:1_556"></a><a href="#Footnote_119:1_556" class="fnanchor">[119:1]</a></p> + +<p>The belief in a virgin-born god-man is found in the religions of China. +As Sir John Francis Davis remarks,<a name="FNanchor_119:2_557" id="FNanchor_119:2_557"></a><a href="#Footnote_119:2_557" class="fnanchor">[119:2]</a> "China has her mythology in +common with all other nations, and under this head we must range the +persons styled <i>Fo-hi</i> (or Fuh-he), <i>Shin-noong</i>, <i>Hoang-ty</i> 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 <i>superhuman</i> +attributes. The most extravagant prodigies are related of these persons, +and the most incongruous qualities attributed to them."</p> + +<p>Dean Milman, in his "History of Christianity" (Vol. i. p. 97), refers to +the tradition, found among the Chinese, that <i>Fo-hi</i> 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.</p> + +<p>Fo-hi is said to have been born 3463 years <span class="allcapsc">B. C.</span>, and, according to some +Chinese writers, 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.<a name="FNanchor_119:3_558" id="FNanchor_119:3_558"></a><a href="#Footnote_119:3_558" class="fnanchor">[119:3]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"Three nymphs came down from heaven to wash themselves in a +river; but scarce had they got there before the herb <i>lotus</i> +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 boy, who afterwards became a great man, a +founder of religion, a conqueror, and legislator."<a name="FNanchor_119:4_559" id="FNanchor_119:4_559"></a><a href="#Footnote_119:4_559" class="fnanchor">[119:4]</a></p></div> + +<p>The sect of <i>Xaca</i>, which is evidently a corruption of Buddhism, claim +that their master was also of supernatural origin. Alvarez Semedo, +speaking of them, says:</p> + +<div class="blockquot"><p>"The third religious sect among the Chinese is from India, +from the parts of Hindostan, which sect they call <i>Xaca</i>, from +the founder of it, concerning whom they fable—that he was +conceived by his mother Maya, from a white elephant, <span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span>which +she saw in her sleep, and for more purity she brought him from +one of her sides."<a name="FNanchor_120:1_560" id="FNanchor_120:1_560"></a><a href="#Footnote_120:1_560" class="fnanchor">[120:1]</a></p></div> + +<p><i>Lao-kiun</i>, sometimes celled <i>Lao-tsze</i>, who is said to have been born +in the third year of the emperor <i>Ting-wang</i>, of the Chow dynasty (604 +<span class="allcapsc">B. C.</span>), was another miraculously-born man. He 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 +<i>and was born of a virgin</i>, black in complexion, described "marvelous +and beautiful as jasper." Splendid temples were erected to him, and he +was worshiped as a <i>god</i>. 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 <i>One God</i> whom he called <i>Tao</i>, and the sect which he formed +is called <i>Tao-tse</i>, or "Sect of Reason." Sir Thomas Thornton, speaking +of him, says:</p> + +<div class="blockquot"><p>"The mythological history of this 'prince of the doctrine of +the <i>Taou</i>,' which is current amongst his followers, +<i>represents him as a divine emanation incarnate in a human +form</i>. They term him the 'most high and venerable prince of +the portals of gold of the palace of the <i>genii</i>,' 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.</p> + +<p>"The legends of the <i>Taou-tse</i> 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 tëen;' that he +is the 'original ancestor of the prime breath of life;' and +that he gave form to the heavens and the earth."<a name="FNanchor_120:2_561" id="FNanchor_120:2_561"></a><a href="#Footnote_120:2_561" class="fnanchor">[120:2]</a></p></div> + +<p>M. Le Compte says:</p> + +<div class="blockquot"><p>"Those who have made this (the religion of Taou-tsze) their +professed business, are called <i>Tien-se</i>, 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 <i>divine</i> +worship."</p></div> + +<p><i>Yu</i> was another <i>virgin-born</i> 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."<a name="FNanchor_120:3_562" id="FNanchor_120:3_562"></a><a href="#Footnote_120:3_562" class="fnanchor">[120:3]</a></p> + +<p><i>Hâu-ki</i>, the Chinese hero, was of supernatural origin.</p> + +<p>The following is the history of his birth, according to the "Shih-King:"</p> + +<p><span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span></p><div class="blockquot"><p>"His mother, who was childless, had presented a pure offering +and sacrificed, that her childlessness might be taken away. +She then trod on a toe-print made by God, and was +moved,<a name="FNanchor_121:1_563" id="FNanchor_121:1_563"></a><a href="#Footnote_121:1_563" class="fnanchor">[121:1]</a> in the large place where she rested. She became +pregnant; she dwelt retired; she gave birth to and nourished a +son, who was <i>Hâu-ki</i>. When she had fulfilled her months, 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. Did not God give her comfort? Had he not accepted her pure +offering and sacrifice, so that thus easily she brought forth +her son?"<a name="FNanchor_121:2_564" id="FNanchor_121:2_564"></a><a href="#Footnote_121:2_564" class="fnanchor">[121:2]</a></p></div> + +<p>Even the sober Confucius (born <span class="allcapsc">B. C.</span> 501) was of supernatural origin. +The most important event in Chinese literary and ethical history is the +birth of <i>Kung-foo-tsze</i> (Confucius), both in its effects on the moral +organization of this great empire, and the study of Chinese philosophy +in Europe.</p> + +<p>Kung-foo-tsze (meaning "the sage Kung" or "the wise excellence") was of +<i>royal descent</i>; and his family the most ancient in the empire, as his +genealogy was traceable directly up to Hwang-te, the reputed organizer +of the state, the first emperor of the semi-historical period (beginning +2696 <span class="allcapsc">B. C.</span>).</p> + +<p>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 <i>Yen-she</i> (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.</p> + +<p>His disciples, who were to expound his precepts, were seventy-two in +number, <i>twelve</i> of whom were his ordinary companions, the depositories +of his thoughts, and the witnesses of all his actions. To them he +minutely explained his doctrines, and charged them with their +propagation after his death. <span class="smcap">Yan-hwuy</span> 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.<a name="FNanchor_121:3_565" id="FNanchor_121:3_565"></a><a href="#Footnote_121:3_565" class="fnanchor">[121:3]</a></p> + +<p>Even as late as the seventeenth century of our era, do we find the myth +of the virgin-born God in China.<a name="FNanchor_121:4_566" id="FNanchor_121:4_566"></a><a href="#Footnote_121:4_566" class="fnanchor">[121:4]</a></p> + +<p><span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span></p><p>All these god-begotten and virgin-born men were called <i>Tien-tse</i>, <i>i. +e.</i>, "Sons of Heaven."</p> + +<p>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.<a name="FNanchor_122:1_567" id="FNanchor_122:1_567"></a><a href="#Footnote_122:1_567" class="fnanchor">[122:1]</a></p> + +<p><i>Horus</i>, who had the epithet of "<i>Saviour</i>," was born 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."<a name="FNanchor_122:2_568" id="FNanchor_122:2_568"></a><a href="#Footnote_122:2_568" class="fnanchor">[122:2]</a> He is "the second emanation of <i>Amon</i>, the son whom he +begot."<a name="FNanchor_122:3_569" id="FNanchor_122:3_569"></a><a href="#Footnote_122:3_569" class="fnanchor">[122:3]</a> Egyptian monuments represent the infant Saviour in the +arms of his virgin mother, or sitting on her knee.<a name="FNanchor_122:4_570" id="FNanchor_122:4_570"></a><a href="#Footnote_122:4_570" class="fnanchor">[122:4]</a> An inscription +on a monument, translated by Champollion, reads thus:</p> + +<div class="blockquot"><p>"O thou avenger, God, son of a God; O thou avenger, Horus, +manifested by Osiris, engendered of the goddess Isis."<a name="FNanchor_122:5_571" id="FNanchor_122:5_571"></a><a href="#Footnote_122:5_571" class="fnanchor">[122:5]</a></p></div> + +<p>The Egyptian god <i>Ra</i> was born from the side of his mother, <i>but was not +engendered</i>.<a name="FNanchor_122:6_572" id="FNanchor_122:6_572"></a><a href="#Footnote_122:6_572" class="fnanchor">[122:6]</a></p> + +<p>The ancient Egyptians also deified kings and heroes, in the same manner +as the ancient Greeks and Romans. An Egyptian king became, in a sense, +"the vicar of God on earth, the infallible, and the personated +deity."<a name="FNanchor_122:7_573" id="FNanchor_122:7_573"></a><a href="#Footnote_122:7_573" class="fnanchor">[122:7]</a></p> + +<p>P. Le Page Renouf, in his Hibbert Lectures on the Religion of Ancient +Egypt, says:</p> + +<div class="blockquot"><p>"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 (<i>Ra</i>). <i>He was +invested with the attributes of divinity</i>, and that in the +earliest times of which we possess monumental +evidence."<a name="FNanchor_122:8_574" id="FNanchor_122:8_574"></a><a href="#Footnote_122:8_574" class="fnanchor">[122:8]</a></p></div> + +<p><i>Menes</i>, who is said to have been the first king of Egypt, was believed +to be a god.<a name="FNanchor_122:9_575" id="FNanchor_122:9_575"></a><a href="#Footnote_122:9_575" class="fnanchor">[122:9]</a></p> + +<p>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.<a name="FNanchor_122:10_576" id="FNanchor_122:10_576"></a><a href="#Footnote_122:10_576" class="fnanchor">[122:10]</a></p> + +<p>On the wall of one of these Theban temples is to be seen a picture +representing the god Thoth—the messenger of God—telling <span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span>the <i>maiden</i>, +Queen Mautmes, that she is to give birth to a <i>divine son</i>, who is to be +King <i>Amunothph</i> III.<a name="FNanchor_123:1_577" id="FNanchor_123:1_577"></a><a href="#Footnote_123:1_577" class="fnanchor">[123:1]</a></p> + +<p>An inscription found in Egypt makes the god <i>Ra</i> say to his son Ramses +III.:</p> + +<div class="blockquot"><p>"I am thy father; by me are begotten all thy members as +divine; I have formed thy shape like the Mendesian god; I have +begotten thee, impregnating thy venerable mother."<a name="FNanchor_123:2_578" id="FNanchor_123:2_578"></a><a href="#Footnote_123:2_578" class="fnanchor">[123:2]</a></p></div> + +<p><i>Raam-ses</i>, or <i>Ra-mé-ses</i>, means "Son of the Sun," and <i>Ramses Hek An</i>, +a name of Ramses III., means "engendered by Ra (the Sun), Prince of An +(Heliopolis)."<a name="FNanchor_123:3_579" id="FNanchor_123:3_579"></a><a href="#Footnote_123:3_579" class="fnanchor">[123:3]</a></p> + +<p>"<i>Thotmes</i> III., on the tablet of Karnak, presents offerings to his +predecessors; so does <i>Ramses</i> on the tablet of Abydos. Even during his +life-time the Egyptian king was denominated '<i>Beneficent God</i>.'"<a name="FNanchor_123:4_580" id="FNanchor_123:4_580"></a><a href="#Footnote_123:4_580" class="fnanchor">[123:4]</a></p> + +<p>The ancient Babylonians also believed that their kings were gods upon +earth. A passage from Ménaut's translation of the great inscription of +Nebuchadnezzar, reads thus:</p> + +<div class="blockquot"><p>"I am Nabu-kuder-usur . . . the first-born son of Nebu-pal-usur, +King of Babylon. The god <i>Bel</i> himself created me, the god +<i>Marduk</i> engendered me, and deposited himself the germ of my +life in the womb of my mother."<a name="FNanchor_123:5_581" id="FNanchor_123:5_581"></a><a href="#Footnote_123:5_581" class="fnanchor">[123:5]</a></p></div> + +<p>In the life of <i>Zoroaster</i>, the law-giver of the <i>Persians</i>, the common +mythos is apparent. He 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.<a name="FNanchor_123:6_582" id="FNanchor_123:6_582"></a><a href="#Footnote_123:6_582" class="fnanchor">[123:6]</a> Plato informs us +that Zoroaster was said to be "the son of Oromasdes, which was the name +the Persians gave to the Supreme God"<a name="FNanchor_123:7_583" id="FNanchor_123:7_583"></a><a href="#Footnote_123:7_583" class="fnanchor">[123:7]</a>—therefore he was the <i>Son +of God</i>.</p> + +<p>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 cases +translated to a life among the gods, and entitled to sacrifice and +worship. In the hospitable Pantheon of the Greeks and Romans, a niche +was always in readiness <span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span>for every new divinity who could produce +respectable credentials.</p> + +<p>The Christian Father Justin Martyr, says:</p> + +<div class="blockquot"><p>"It having reached the Devil's ears that the prophets had +foretold the coming of Christ (<i>the Son of God</i>), he set the +<i>Heathen Poets</i> to bring forward a great many who should be +called <i>the sons of Jove</i>. The Devil laying his scheme in +this, to get men to imagine that the <i>true</i> history of Christ +was of the same character as the <i>prodigious fables</i> related +of the sons of Jove."</p></div> + +<p>Among these "sons of Jove" may be mentioned the following: <i>Hercules</i> +was the son of Jupiter by a mortal mother, Alcmene, Queen of +Thebes.<a name="FNanchor_124:1_584" id="FNanchor_124:1_584"></a><a href="#Footnote_124:1_584" class="fnanchor">[124:1]</a> 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."<a name="FNanchor_124:2_585" id="FNanchor_124:2_585"></a><a href="#Footnote_124:2_585" class="fnanchor">[124:2]</a></p> + +<p><i>Bacchus</i> was the son of Jupiter and a mortal mother, Semele, daughter +of Kadmus, King of Thebes.<a name="FNanchor_124:3_586" id="FNanchor_124:3_586"></a><a href="#Footnote_124:3_586" class="fnanchor">[124:3]</a> As Montfaucon says, "It is the son of +Jupiter and Semele which the poets celebrate, and which the monuments +represent."<a name="FNanchor_124:4_587" id="FNanchor_124:4_587"></a><a href="#Footnote_124:4_587" class="fnanchor">[124:4]</a></p> + +<p>Bacchus is made to say:</p> + +<div class="blockquot"><p>"I, son of Deus, am come to this land of the Thebans, Bacchus, +whom formerly Semele the daughter of Kadmus brings forth, +being delivered by the lightning-bearing flame: <i>and having +taken a mortal form</i> instead of a god's, I have arrived at the +fountains of Dirce and the water of Ismenus."<a name="FNanchor_124:5_588" id="FNanchor_124:5_588"></a><a href="#Footnote_124:5_588" class="fnanchor">[124:5]</a></p></div> + +<p><i>Amphion</i> was the son of Jupiter and a mortal mother, Antiope, daughter +of Nicetus, King of Bœotia.<a name="FNanchor_124:6_589" id="FNanchor_124:6_589"></a><a href="#Footnote_124:6_589" class="fnanchor">[124:6]</a></p> + +<p><i>Prometheus</i>, whose name is derived from a Greek word signifying +foresight and providence, was a deity who united the divine and human +nature in one person, and was confessedly both man and god.<a name="FNanchor_124:7_590" id="FNanchor_124:7_590"></a><a href="#Footnote_124:7_590" class="fnanchor">[124:7]</a></p> + +<p><i>Perseus</i> was the son of Jupiter by the virgin Danae, daughter of +Acrisius, King of Argos.<a name="FNanchor_124:8_591" id="FNanchor_124:8_591"></a><a href="#Footnote_124:8_591" class="fnanchor">[124:8]</a> Divine honors were paid him, and a +temple was erected to him in Athens.<a name="FNanchor_124:9_592" id="FNanchor_124:9_592"></a><a href="#Footnote_124:9_592" class="fnanchor">[124:9]</a></p> + +<p>Justin Martyr (<span class="allcapsc">A. D.</span> 140), in his Apology to the Emperor Adrian, says:</p> + +<div class="blockquot"><p>"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) <i>say no more in this than what +you</i> (Pagans) <i>say of those whom you style the Sons of Jove</i>. +For <span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span>you need not be told what a parcel of sons the writers +most in vogue among you assign to Jove. . . .</p> + +<p>"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. . . .</p> + +<p>"As to his (Jesus Christ's) being born of a virgin, <i>you have +your Perseus to balance that</i>."<a name="FNanchor_125:1_593" id="FNanchor_125:1_593"></a><a href="#Footnote_125:1_593" class="fnanchor">[125:1]</a></p></div> + +<p><i>Mercury</i> was the son of Jupiter and a mortal mother, Maia, daughter of +Atlas. Cyllene, in Arcadia, is said to have been the scene of his birth +and education, and a magnificent temple was erected to him there.<a name="FNanchor_125:2_594" id="FNanchor_125:2_594"></a><a href="#Footnote_125:2_594" class="fnanchor">[125:2]</a></p> + +<p><i>Æolus</i>, king of the Lipari Islands, near Sicily, was the son of Jupiter +and a mortal mother, Acasta.<a name="FNanchor_125:3_595" id="FNanchor_125:3_595"></a><a href="#Footnote_125:3_595" class="fnanchor">[125:3]</a></p> + +<p><i>Apollo</i> was the son of Jupiter and a mortal mother, Latona.<a name="FNanchor_125:4_596" id="FNanchor_125:4_596"></a><a href="#Footnote_125:4_596" class="fnanchor">[125:4]</a> Like +Buddha and Lao-Kiun, Apollo, so the Ephesians said, was born under a +tree; Latona, taking shelter under an olive-tree, was delivered +there.<a name="FNanchor_125:5_597" id="FNanchor_125:5_597"></a><a href="#Footnote_125:5_597" class="fnanchor">[125:5]</a> Then there was joy among the undying gods in Olympus, and +the Earth laughed beneath the smile of Heaven.<a name="FNanchor_125:6_598" id="FNanchor_125:6_598"></a><a href="#Footnote_125:6_598" class="fnanchor">[125:6]</a></p> + +<p><i>Aethlius</i>, who is said to have been one of the institutors of the +Orphic games, was the son of Jupiter by a mortal mother, +Protogenia.<a name="FNanchor_125:7_599" id="FNanchor_125:7_599"></a><a href="#Footnote_125:7_599" class="fnanchor">[125:7]</a></p> + +<p><i>Arcas</i> was the son of Jupiter and a mortal mother.<a name="FNanchor_125:8_600" id="FNanchor_125:8_600"></a><a href="#Footnote_125:8_600" class="fnanchor">[125:8]</a></p> + +<p><i>Aroclus</i> was the son of Jupiter and a mortal mother.<a name="FNanchor_125:9_601" id="FNanchor_125:9_601"></a><a href="#Footnote_125:9_601" class="fnanchor">[125:9]</a></p> + +<p>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."<a name="FNanchor_125:10_602" id="FNanchor_125:10_602"></a><a href="#Footnote_125:10_602" class="fnanchor">[125:10]</a></p> + +<p>This Jupiter, who begat so many sons, was the supreme god of the Pagans. +In the words of <i>Orpheus</i>:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_125:11_603" id="FNanchor_125:11_603"></a><a href="#Footnote_125:11_603" class="fnanchor">[125:11]</a></p></div> + +<p>The ancient Romans were in the habit of deifying their living and +departed emperors, and gave to them the title of <span class="smcap">Divus</span>, or the Divine +One. It was required throughout the whole empire that divine honors +should be paid to the emperors.<a name="FNanchor_125:12_604" id="FNanchor_125:12_604"></a><a href="#Footnote_125:12_604" class="fnanchor">[125:12]</a> They had a ceremony <span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span>called +<i>Apotheosis</i>, 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.<a name="FNanchor_126:1_605" id="FNanchor_126:1_605"></a><a href="#Footnote_126:1_605" class="fnanchor">[126:1]</a> Ælius Lampridius, in his Life of Alexander Severus (who +reigned <span class="allcapsc">A. D.</span> 222-235), says:</p> + +<div class="blockquot"><p>"This emperor had two private chapels, one more honorable than +the other; and in the former were placed the deified emperors, +and also some <i>eminent good men</i>, among them Abraham, Christ, +and Orpheus."<a name="FNanchor_126:2_606" id="FNanchor_126:2_606"></a><a href="#Footnote_126:2_606" class="fnanchor">[126:2]</a></p></div> + +<p><i>Romulus</i>, who is said to have been the founder of Rome, was believed to +have been the son of God by a pure virgin, Rhea-Sylvia.<a name="FNanchor_126:3_607" id="FNanchor_126:3_607"></a><a href="#Footnote_126:3_607" class="fnanchor">[126:3]</a> 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 Quirinus.<a name="FNanchor_126:4_608" id="FNanchor_126:4_608"></a><a href="#Footnote_126:4_608" class="fnanchor">[126:4]</a></p> + +<p><i>Julius Cæsar</i> was supposed to have had a god for a father.<a name="FNanchor_126:5_609" id="FNanchor_126:5_609"></a><a href="#Footnote_126:5_609" class="fnanchor">[126:5]</a></p> + +<p><i>Augustus Cæsar</i> was also believed to have been of celestial origin, and +had all the honors paid to him as to a divine person.<a name="FNanchor_126:6_610" id="FNanchor_126:6_610"></a><a href="#Footnote_126:6_610" class="fnanchor">[126:6]</a> His +divinity is expressed by Virgil, in the following lines:</p> + +<div class="poem"><div class="stanza"> +<span class="i2">"——Turn, turn thine eyes, see here thy race divine,<br /></span> +<span class="i0">Behold thy own imperial Roman Sine:<br /></span> +<span class="i0">Cæsar, with all the Julian name survey;<br /></span> +<span class="i0">See where the glorious ranks ascend to-day!—<br /></span> +<span class="i0">This—this is he—<i>the chief so long foretold</i>,<br /></span> +<span class="i0">To bless the land where Saturn ruled of old,<br /></span> +<span class="i0">And give the Learnean realms a second eye of gold!<br /></span> +<span class="i0">The promised prince, <i>Augustus the divine</i>,<br /></span> +<span class="i0">Of Cæsar's race, and Jove's immortal line."<a name="FNanchor_126:7_611" id="FNanchor_126:7_611"></a><a href="#Footnote_126:7_611" class="fnanchor">[126:7]</a><br /></span> +</div></div> + +<p>"The honors due to the gods," says Tacitus, "were no longer sacred: +<i>Augustus</i> 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."<a name="FNanchor_126:8_612" id="FNanchor_126:8_612"></a><a href="#Footnote_126:8_612" class="fnanchor">[126:8]</a></p> + +<p>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.<a name="FNanchor_126:9_613" id="FNanchor_126:9_613"></a><a href="#Footnote_126:9_613" class="fnanchor">[126:9]</a></p> + +<p><span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span></p><p>In the deification of the Cæsars, 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.<a name="FNanchor_127:1_614" id="FNanchor_127:1_614"></a><a href="#Footnote_127:1_614" class="fnanchor">[127:1]</a></p> + +<p><i>Alexander the Great</i>, King of Macedonia (born 356 <span class="allcapsc">B. C.</span>), whom genius +and uncommon success had raised above ordinary men, was believed to have +been a god upon earth.<a name="FNanchor_127:2_615" id="FNanchor_127:2_615"></a><a href="#Footnote_127:2_615" class="fnanchor">[127:2]</a> He was believed to have been the son of +Jupiter by a mortal mother, Olympias.</p> + +<p>Alexander at one time visited the temple of Jupiter Ammon, which was +situated in an oasis in the Libyan desert, and the <i>Oracle</i> there +declared him to be a son of the god. He afterwards issued his orders, +letters, decrees, &c., styling himself "<i>Alexander, son of Jupiter +Ammon</i>."<a name="FNanchor_127:3_616" id="FNanchor_127:3_616"></a><a href="#Footnote_127:3_616" class="fnanchor">[127:3]</a></p> + +<p>The words of the oracle which declared him to be divine were as follows, +says Socrates:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Let altars burn and incense pour, please Jove Minerva eke;<br /></span> +<span class="i0i">The potent Prince though nature frail, his favor you must seek,<br /></span> +<span class="i0i">For Jove from heaven to earth him sent, lo! Alexander king,<br /></span> +<span class="i0i">As God he comes the earth to rule, and just laws for to bring."<a name="FNanchor_127:4_617" id="FNanchor_127:4_617"></a><a href="#Footnote_127:4_617" class="fnanchor">[127:4]</a><br /></span> +</div></div> + +<p><i>Ptolemy</i>, 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 citizens that in gratitude they +paid <i>divine honors</i> to him, and saluted him with the title of <i>Soter</i>, +<i>i. e.</i>, Saviour. By that designation, "<i>Ptolemy Soter</i>," he is +distinguished from the succeeding kings of the Macedonian dynasty in +Egypt.<a name="FNanchor_127:5_618" id="FNanchor_127:5_618"></a><a href="#Footnote_127:5_618" class="fnanchor">[127:5]</a></p> + +<p><i>Cyrus</i>, King of Persia, was believed to have been of <i>divine origin</i>; +he was called the "<i>Christ</i>," or the "<i>Anointed</i> of God," and God's +messenger.<a name="FNanchor_127:6_619" id="FNanchor_127:6_619"></a><a href="#Footnote_127:6_619" class="fnanchor">[127:6]</a></p> + +<p><i>Plato</i>, born at Athens 429 <span class="allcapsc">B. C.</span>, was believed to have been the son of +God by a <i>pure virgin</i>, called Perictione.<a name="FNanchor_127:7_620" id="FNanchor_127:7_620"></a><a href="#Footnote_127:7_620" class="fnanchor">[127:7]</a></p> + +<p>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.<a name="FNanchor_127:8_621" id="FNanchor_127:8_621"></a><a href="#Footnote_127:8_621" class="fnanchor">[127:8]</a></p> + +<p>Prof. Draper, speaking of Plato, says:</p> + +<p><span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span></p><div class="blockquot"><p>"The Egyptian disciples of Plato would have looked with anger +on those who rejected the legend that Perictione, the mother +of that great philosopher, a pure virgin, had suffered an +immaculate conception through the influences of (the god) +Apollo, <i>and that the god had declared to Aris, to whom she +was betrothed, the parentage of the child</i>."<a name="FNanchor_128:1_622" id="FNanchor_128:1_622"></a><a href="#Footnote_128:1_622" class="fnanchor">[128:1]</a></p></div> + +<p>Here we have the legend 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 Perictione instead of Mary, and the confiding +husband's name Aris instead of Joseph. We have another similar case.</p> + +<p>The mother of <i>Apollonius</i> (<span class="allcapsc">B. C.</span> 41) was informed by a god, who +appeared to her, <i>that he himself should be born of her</i>.<a name="FNanchor_128:2_623" id="FNanchor_128:2_623"></a><a href="#Footnote_128:2_623" class="fnanchor">[128:2]</a> In the +course of time she gave birth to Apollonius, who became a great +religious teacher, and performer of miracles.<a name="FNanchor_128:3_624" id="FNanchor_128:3_624"></a><a href="#Footnote_128:3_624" class="fnanchor">[128:3]</a></p> + +<p><i>Pythagoras</i>, born about 570 <span class="allcapsc">B. C.</span>, had divine honors paid him. His +mother is said to have become impregnated through a <i>spectre</i>, or Holy +Ghost. His father—or foster-father—was also informed that his wife +should bring forth a son, who should be a benefactor to mankind.<a name="FNanchor_128:4_625" id="FNanchor_128:4_625"></a><a href="#Footnote_128:4_625" class="fnanchor">[128:4]</a></p> + +<p><i>Æsculapius</i>, the great performer of miracles,<a name="FNanchor_128:5_626" id="FNanchor_128:5_626"></a><a href="#Footnote_128:5_626" class="fnanchor">[128:5]</a> was supposed to be +the son of a god and a worldly mother, Coronis. The Messenians, who +consulted the oracle at Delphi to know where Æsculapius was born, and of +what parents, were informed that a god was his father, Coronis his +mother, and that their son was born at Epidaurus.</p> + +<p>Coronis, to conceal her pregnancy from her father, went to Epidaurus, +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, +<i>perceived his head encircled with fiery rays, which made him believe +the child was divine</i>. The voice of fame soon published the birth of a +miraculous infant, upon which the people flocked from all quarters <i>to +behold this heaven-born child</i>.<a name="FNanchor_128:6_627" id="FNanchor_128:6_627"></a><a href="#Footnote_128:6_627" class="fnanchor">[128:6]</a></p> + +<p>Being honored as a god in Phenicia and Egypt, his worship passed into +Greece and Rome.<a name="FNanchor_128:7_628" id="FNanchor_128:7_628"></a><a href="#Footnote_128:7_628" class="fnanchor">[128:7]</a></p> + +<p><span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span></p><p><i>Simon the Samaritan</i>, surnamed "<i>Magus</i>" or the "Magician," who was +contemporary with Jesus, was believed to be a <i>god</i>. In Rome, where he +performed wonderful miracles, he was honored as a god, and his picture +placed among the gods.<a name="FNanchor_129:1_629" id="FNanchor_129:1_629"></a><a href="#Footnote_129:1_629" class="fnanchor">[129:1]</a></p> + +<p>Justin Martyr, quoted by Eusebius, tells us that Simon Magus attained +great honor among the Romans. That he was believed to be a <i>god</i>, and +that he was worshiped as such. Between two bridges upon the River +Tibris, was to be seen this inscription: "Simoni Deo Sancto," <i>i. e.</i> +"To Simon the Holy God."<a name="FNanchor_129:2_630" id="FNanchor_129:2_630"></a><a href="#Footnote_129:2_630" class="fnanchor">[129:2]</a></p> + +<p>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, <i>Odin</i>. 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 first-begotten 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.<a name="FNanchor_129:3_631" id="FNanchor_129:3_631"></a><a href="#Footnote_129:3_631" class="fnanchor">[129:3]</a></p> + +<p>In the mythological systems of <i>America</i>, 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 +<i>Quetzalcoatle</i>, and was regarded with the highest veneration.</p> + +<p>For ages before the landing of Columbus on its shores, the inhabitants +of ancient Mexico worshiped a "Saviour"—as they called +him—(<i>Quetzalcoatle</i>) who was <i>born of a pure virgin</i>.<a name="FNanchor_129:4_632" id="FNanchor_129:4_632"></a><a href="#Footnote_129:4_632" class="fnanchor">[129:4]</a> <i>A +messenger from heaven announced to his mother that she should bear a son +without connection with man.</i><a name="FNanchor_129:5_633" id="FNanchor_129:5_633"></a><a href="#Footnote_129:5_633" class="fnanchor">[129:5]</a> Lord Kingsborough tells us that the +annunciation of the <i>virgin Sochiquetzal</i>, mother of Quetzalcoatle,—who +was styled the "<i>Queen of Heaven</i>"<a name="FNanchor_129:6_634" id="FNanchor_129:6_634"></a><a href="#Footnote_129:6_634" class="fnanchor">[129:6]</a>—was the subject of a Mexican +hieroglyph.<a name="FNanchor_129:7_635" id="FNanchor_129:7_635"></a><a href="#Footnote_129:7_635" class="fnanchor">[129:7]</a></p> + +<p>The embassador was sent from heaven to this virgin, who had two sisters, +Tzochitlique and Conatlique. "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 <span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span>ambassador announced that it +was the will of God that she should conceive a son."<a name="FNanchor_130:1_636" id="FNanchor_130:1_636"></a><a href="#Footnote_130:1_636" class="fnanchor">[130:1]</a> She +therefore, according to the prediction, "conceived a son, <i>without +connection with man</i>, who was called Quetzalcoatle."<a name="FNanchor_130:2_637" id="FNanchor_130:2_637"></a><a href="#Footnote_130:2_637" class="fnanchor">[130:2]</a></p> + +<p>Dr. Daniel Brinton, in his "Myths of the New World," says:</p> + +<div class="blockquot"><p>"The Central figure of Toltec mythology is <i>Quetzalcoatle</i>. +Not an author on ancient Mexico, but has something to say +about the glorious days when he ruled over the land. No one +denies him to have been a god. <i>He was born of a virgin</i> in +the land of <i>Tula</i> or <i>Tlopallan</i>."<a name="FNanchor_130:3_638" id="FNanchor_130:3_638"></a><a href="#Footnote_130:3_638" class="fnanchor">[130:3]</a></p></div> + +<p>The Mayas of <i>Yucatan</i> 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. He was named <i>Zama</i>, and was the +only-begotten son of their supreme god, Kinchahan.<a name="FNanchor_130:4_639" id="FNanchor_130:4_639"></a><a href="#Footnote_130:4_639" class="fnanchor">[130:4]</a></p> + +<p>The <i>Muyscas</i> of Columbia had a similar hero-god. According to their +traditionary history, he bore the name of <i>Bochica</i>. He was the +incarnation of the Great Father, whose sovereignty and paternal care he +emblematized.<a name="FNanchor_130:5_640" id="FNanchor_130:5_640"></a><a href="#Footnote_130:5_640" class="fnanchor">[130:5]</a></p> + +<p>The inhabitants of <i>Nicaragua</i> called their principal god Thomathoyo; +and said that he had a <i>son</i>, who came down to earth, whose name was +Theotbilahe, and that he was their general instructor.<a name="FNanchor_130:6_641" id="FNanchor_130:6_641"></a><a href="#Footnote_130:6_641" class="fnanchor">[130:6]</a></p> + +<p>We find a corresponding character in the traditionary history of <i>Peru</i>. +The Sun—the god of the Peruvians—deploring their miserable condition, +sent down his son, <i>Manco Capac</i>, to instruct them in religion, +&c.<a name="FNanchor_130:7_642" id="FNanchor_130:7_642"></a><a href="#Footnote_130:7_642" class="fnanchor">[130:7]</a></p> + +<p>We have also traces of a similar personage in the traditionary <i>Votan</i> +of <i>Guatemala</i>; but our accounts concerning him are more vague than in +the cases above mentioned.</p> + +<p>We find this traditional character in countries and among tribes where +we would be least apt to suspect its existence. In <i>Brazil</i>, 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 <i>Zome</i>, whose history is similar, in some respects, to that of +Quetzalcoatle.<a name="FNanchor_130:8_643" id="FNanchor_130:8_643"></a><a href="#Footnote_130:8_643" class="fnanchor">[130:8]</a></p> + +<p>The semi-civilized agricultural tribes of <i>Florida</i> had like traditions. +The <i>Cherokees</i>, in particular, had a priest and law-giver <span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span><i>essentially +corresponding to Quetzalcoatle and Bochica</i>. He was their great prophet, +and bore the name of <i>Wasi</i>. "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. He appointed their feasts and fasts, and +all the ceremonies of their religion, and enjoined upon them to obey his +directions from generation to generation."<a name="FNanchor_131:1_644" id="FNanchor_131:1_644"></a><a href="#Footnote_131:1_644" class="fnanchor">[131:1]</a></p> + +<p>Among the savage tribes the same notions prevailed. The <i>Edues</i> of the +Californians taught that there was a supreme Creator, <i>Niparaga</i>, and +that his son, <i>Quaagagp</i>, came down upon the earth and instructed the +Indians in religion, &c. Finally, through hatred, the Indians killed +him; but although dead, he is incorruptible and beautiful. To him they +pay adoration, as the <i>mediatory power</i> between earth and the Supreme +Niparaga.<a name="FNanchor_131:2_645" id="FNanchor_131:2_645"></a><a href="#Footnote_131:2_645" class="fnanchor">[131:2]</a></p> + +<p>The <i>Iroquois</i> also had a beneficent being, uniting in himself the +character of <i>a god and man</i>, who was called <i>Tarengawagan</i>. He imparted +to them the knowledge of the laws of the Great Spirit, established their +form of government, &c.<a name="FNanchor_131:3_646" id="FNanchor_131:3_646"></a><a href="#Footnote_131:3_646" class="fnanchor">[131:3]</a></p> + +<p>Among the <i>Algonquins</i>, and particularly among the <i>Ojibways</i> and other +remnants of that stock of the North-west, this intermediate great +teacher (denominated, by Mr. Schoolcraft, in his "<i>Notes of the +Iroquois</i>," "the great incarnation of the North-west") is fully +recognized. He bears the name of <i>Michabou</i>, and is represented as <i>the +first-born son of a great celestial Manitou</i>, or <i>Spirit, by an earthly +mother</i>, and is esteemed the friend and protector of the human +race.<a name="FNanchor_131:4_647" id="FNanchor_131:4_647"></a><a href="#Footnote_131:4_647" class="fnanchor">[131:4]</a></p> + +<p>I think we can now say with M. 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 <i>gods</i>, and +they are the very ones whom we are accustomed to worship, pray to and +venerate."</p> + +<p>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.<a name="FNanchor_131:5_648" id="FNanchor_131:5_648"></a><a href="#Footnote_131:5_648" class="fnanchor">[131:5]</a> As Viscount Amberly says: "The +best proof of this is that Jesus never, at any period of his life, +<span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span>desired his 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.</p> + +<p>Belief in Jesus <i>as the Messiah</i> was taught as the first dogma of +Christianity, but adoration of Jesus <i>as God</i> was not taught at all.</p> + +<p>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, <i>he asserted his inferiority to the Father</i>, though, as no one +had then dreamt of his equality, it is natural that the occasions should +not have been frequent.</p> + +<p>He made himself <i>inferior in knowledge</i> 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.<a name="FNanchor_132:1_649" id="FNanchor_132:1_649"></a><a href="#Footnote_132:1_649" class="fnanchor">[132:1]</a></p> + +<p>He made himself <i>inferior in power</i> when he said that seats on his right +hand and on his left in the kingdom of heaven were not his to +give.<a name="FNanchor_132:2_650" id="FNanchor_132:2_650"></a><a href="#Footnote_132:2_650" class="fnanchor">[132:2]</a></p> + +<p>He made himself <i>inferior in virtue</i> when he desired a certain man not +to address him as "Good Master," for there was none good but God.<a name="FNanchor_132:3_651" id="FNanchor_132:3_651"></a><a href="#Footnote_132:3_651" class="fnanchor">[132:3]</a></p> + +<p>The words of his prayer at Gethsemane, "all things are possible unto +<i>thee</i>," imply that all things were <i>not</i> possible to <i>him</i>, while its +conclusion "not what <i>I will</i>, but what <i>thou wilt</i>," indicates +submission to a superior, not the mere execution of a purpose of his +own.<a name="FNanchor_132:4_652" id="FNanchor_132:4_652"></a><a href="#Footnote_132:4_652" class="fnanchor">[132:4]</a> 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 cry of +agony from the cross, "<i>My God, my God! why hast thou forsaken +me?</i>"<a name="FNanchor_132:5_653" id="FNanchor_132:5_653"></a><a href="#Footnote_132:5_653" class="fnanchor">[132:5]</a> would have been quite unmeaning if <i>the person forsaken</i>, +and <i>the person forsaking</i>, had been <i>one and the same</i>.</p> + +<p><i>Either, then, we must assume that the language of Jesus has been +misreported, or we must admit that he never for a moment pretended to be +co-equal, co-eternal or consubstantial with God.</i></p> + +<p><span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span></p><p>It also follows of necessity from <i>both the genealogies</i>,<a name="FNanchor_133:1_654" id="FNanchor_133:1_654"></a><a href="#Footnote_133:1_654" class="fnanchor">[133:1]</a> that +their compilers entertained no doubt that <i>Joseph</i> 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.</p> + +<p>So, too, of the stories of the Presentation in the Temple,<a name="FNanchor_133:2_655" id="FNanchor_133:2_655"></a><a href="#Footnote_133:2_655" class="fnanchor">[133:2]</a> and of +the child Jesus at Jerusalem,<a name="FNanchor_133:3_656" id="FNanchor_133:3_656"></a><a href="#Footnote_133:3_656" class="fnanchor">[133:3]</a> <i>Joseph is called his father</i>. +Jesus is repeatedly described as <i>the son of the carpenter</i>,<a name="FNanchor_133:4_657" id="FNanchor_133:4_657"></a><a href="#Footnote_133:4_657" class="fnanchor">[133:4]</a> or +the <i>son of Joseph</i>, without the least indication that the expression is +not strictly in accordance with the fact.<a name="FNanchor_133:5_658" id="FNanchor_133:5_658"></a><a href="#Footnote_133:5_658" class="fnanchor">[133:5]</a></p> + +<p>If his parents fail to understand him when he says, at twelve years old, +that he must be about his Father's business;<a name="FNanchor_133:6_659" id="FNanchor_133:6_659"></a><a href="#Footnote_133:6_659" class="fnanchor">[133:6]</a> if he afterwards +declares that he finds no faith among his nearest relations;<a name="FNanchor_133:7_660" id="FNanchor_133:7_660"></a><a href="#Footnote_133:7_660" class="fnanchor">[133:7]</a> if +he exalts his faithful disciples above his <i>unbelieving mother</i> and +brothers;<a name="FNanchor_133:8_661" id="FNanchor_133:8_661"></a><a href="#Footnote_133:8_661" class="fnanchor">[133:8]</a> above all, if Mary and her other sons put down his +prophetic enthusiasm to <i>insanity</i>;<a name="FNanchor_133:9_662" id="FNanchor_133:9_662"></a><a href="#Footnote_133:9_662" class="fnanchor">[133:9]</a>—then the untrustworthy +nature of these stories of his birth is absolutely certain. If even a +<i>little</i> of what they tell us had been true, then <i>Mary at least</i> would +have believed in Jesus, and would not have failed so utterly to +understand him.<a name="FNanchor_133:10_663" id="FNanchor_133:10_663"></a><a href="#Footnote_133:10_663" class="fnanchor">[133:10]</a></p> + +<p>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 <i>the miraculous birth</i>. The congregation of Jerusalem to +which Mary and the brothers of Jesus belonged,<a name="FNanchor_133:11_664" id="FNanchor_133:11_664"></a><a href="#Footnote_133:11_664" class="fnanchor">[133:11]</a> and over which +the eldest of them, James, presided,<a name="FNanchor_133:12_665" id="FNanchor_133:12_665"></a><a href="#Footnote_133:12_665" class="fnanchor">[133:12]</a> can have known nothing of +it; for the later Jewish-Christian communities, the so-called Ebionites, +who were descended from the congregation at Jerusalem, called Jesus <i>the +son of Joseph</i>. Nay, the story that the <i>Holy Spirit</i> was the father of +Jesus, must have risen among <span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span>the <i>Greeks</i>, or elsewhere, and not among +the first believers, who were Jews, for the Hebrew word for <i>spirit</i> is +of <i>the feminine gender</i>.<a name="FNanchor_134:1_666" id="FNanchor_134:1_666"></a><a href="#Footnote_134:1_666" class="fnanchor">[134:1]</a></p> + +<p>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 +<span class="allcapsc">A. D.</span> 264), speaking of the <i>Ebionites</i> (<i>i. e.</i> "poor men"), tell us +that they believed Jesus to be "<i>a simple and common man</i>," born as +other men, "<i>of Mary and her husband</i>."<a name="FNanchor_134:2_667" id="FNanchor_134:2_667"></a><a href="#Footnote_134:2_667" class="fnanchor">[134:2]</a></p> + +<p>The views held by the Ebionites of Jesus were, it is said, derived from +the Gospel of Matthew, <i>and what they learned direct from the Apostles</i>. +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 <i>interpolated</i> 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 account of the life of +Jesus?<a name="FNanchor_134:3_668" id="FNanchor_134:3_668"></a><a href="#Footnote_134:3_668" class="fnanchor">[134:3]</a></p> + +<p>The Ebionites, or Nazarenes, as they were previously called were +rejected by the Jews <i>as apostates</i>, and by the Egyptian and Roman +Christians <i>as heretics</i>, 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,<a name="FNanchor_134:4_669" id="FNanchor_134:4_669"></a><a href="#Footnote_134:4_669" class="fnanchor">[134:4]</a> and with them perished the <i>original</i> +Gospel of Matthew, <i>the only Gospel written by an apostle</i>.</p> + +<p>"Who, 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."</p> + +<p>Edward Gibbon, speaking of this most unfortunate sect, says:</p> + +<div class="blockquot"><p>"A laudable regard for the honor of the first proselytes has +countenanced the belief, the hope, the wish, that the +Ebionites, or at least the Nazarenes, were <span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span>distinguished only +by their obstinate perseverance in the practice of the Mosaic +rites. Their churches have disappeared, <i>their books are +obliterated</i>, their obscure freedom might allow a latitude of +faith, and the softness of their infant creed would be +variously moulded by the zeal of prejudice of three hundred +years. Yet the most charitable criticism must refuse these +sectaries any knowledge of the pure and proper <i>divinity of +Christ</i>. Educated in the school of Jewish prophecy and +prejudice, they had never been taught to elevate their hope +above <i>a human</i> and 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, +<i>who had studiously disguised his celestial character under +the name and person of a mortal</i>.</p> + +<p>"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 progress from infancy to youth and manhood was +marked by a regular increase in stature and wisdom; and after +a painful agony of mind and body, he expired on the +cross."<a name="FNanchor_135:1_670" id="FNanchor_135:1_670"></a><a href="#Footnote_135:1_670" class="fnanchor">[135:1]</a></p></div> + +<p>The Jewish Christians then—the congregation of Jerusalem, and their +immediate successors, the Ebionites or Nazarenes—saw in their master +nothing more than <i>a man</i>. From this, and the other facts which we have +seen in this chapter, it is evident that the man Jesus of Nazareth was +deified long after his death, just as many other men had been deified +centuries before his time, and even <i>after</i>. Until it had been settled +by a council of bishops that Jesus was not only <i>a God</i>, but "<i>God +himself in human form</i>," who appeared on earth, as did Crishna of old, +to redeem and save mankind, there were many theories concerning his +nature.</p> + +<p>Among the early Christians there were a certain class called by the +later Christians <i>Heretics</i>. Among these may be mentioned the +"<i>Carpocratians</i>," named after one Carpocrates. They maintained that +Jesus was a <i>mere man</i>, born of Joseph and Mary, <i>like other men</i>, but +that he was good and virtuous. "Some of them have the vanity," says +<i>Irenæus</i>, "to think that they may equal, or in some respects exceed, +Jesus himself."<a name="FNanchor_135:2_671" id="FNanchor_135:2_671"></a><a href="#Footnote_135:2_671" class="fnanchor">[135:2]</a></p> + +<p>These are called by the general name of <i>Gnostics, and comprehend almost +all the sects of the first two ages</i>.<a name="FNanchor_135:3_672" id="FNanchor_135:3_672"></a><a href="#Footnote_135:3_672" class="fnanchor">[135:3]</a> They said that "all the +ancients, and even the Apostles themselves, received and taught the same +things which they held; and that the truth of the Gospel had been +preserved till the time of <i>Victor</i>, the thirteenth Bishop of Rome, but +by his successor, <i>Zephyrinus</i>, the truth had been corrupted."<a name="FNanchor_135:4_673" id="FNanchor_135:4_673"></a><a href="#Footnote_135:4_673" class="fnanchor">[135:4]</a></p> + +<p>Eusebius, speaking of <i>Artemon</i> and his followers, who denied the +divinity of Christ, says:</p> + +<p><span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span></p><div class="blockquot"><p>"They affirm that all our ancestors, yea, and the Apostles +themselves, were of the same opinion, and taught the same with +them, and that this their true doctrine (for so they call it) +was preached and embraced unto the time of Victor, the +thirteenth Bishop of Rome after Peter, and corrupted by his +successor Zephyrinus."<a name="FNanchor_136:1_674" id="FNanchor_136:1_674"></a><a href="#Footnote_136:1_674" class="fnanchor">[136:1]</a></p></div> + +<p>There were also the "<i>Cerinthians</i>," named after one Cerinthus, who +maintained that Jesus was <i>not</i> born of a virgin, which to them appeared +impossible, but that he was the son of Joseph and Mary, <i>born altogether +as other men are</i>; but he excelled all men in virtue, knowledge and +wisdom. At the time of his baptism, "<i>the Christ</i>" came down upon him in +the shape of a dove, and <i>left him</i> at the time of his +crucifixion.<a name="FNanchor_136:2_675" id="FNanchor_136:2_675"></a><a href="#Footnote_136:2_675" class="fnanchor">[136:2]</a></p> + +<p>Irenæus, speaking of Cerinthus and his doctrines, says:</p> + +<div class="blockquot"><p>"He represents Jesus as the son of Joseph and Mary, according +to the ordinary course of human generation, and <i>not</i> as +having been born of a virgin. He believed nevertheless that he +was more righteous, prudent and wise than most men, and that +<i>the Christ</i> descended upon, and entered into him, at the time +of his baptism."<a name="FNanchor_136:3_676" id="FNanchor_136:3_676"></a><a href="#Footnote_136:3_676" class="fnanchor">[136:3]</a></p></div> + +<p>The <i>Docetes</i> were a numerous and learned sect of Asiatic Christians who +invented the <i>Phantastic</i> system, which was afterwards promulgated by +the Marcionites, the Manicheans, and various other sects.</p> + +<p>They denied the truth and authenticity of the Gospels, as far as they +related to the conception of Mary, the birth of Jesus, and the thirty +years that preceded the exercise of his ministry.</p> + +<p>Bordering upon the Jewish and Gentile world, the <i>Cerinthians</i> labored +to reconcile the <i>Gnostic</i> and the <i>Ebionite</i>, by confessing in the +<i>same Messiah</i> the supernatural union of a man and a god; and this +<i>mystic</i> doctrine was adopted, with many fanciful improvements, by many +sects. The hypothesis was this: that Jesus of Nazareth was a mere +mortal, the legitimate son of Joseph and Mary, but he was <i>the best</i> and +wisest of the human race, selected as the worthy instrument to restore +upon earth the worship of the true and supreme Deity. When he was +baptized in the Jordan, <i>and not till then</i>, he became <i>more than man</i>. +At that time, <i>the Christ</i>, the first of the <i>Æons</i>, the Son of God +himself, descended on Jesus in the form of a dove, <i>to inhabit his +mind</i>, and direct his actions during the allotted period of <i>his +ministry</i>. When he was delivered into the hands of the Jews, <i>the +Christ</i> forsook him, flew back to the world of spirits, and left the +<i>solitary Jesus</i> to suffer, to <span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span>complain, and to die. This is why he +said, while hanging on the cross: "My God! My God! why hast thou +forsaken me?"<a name="FNanchor_137:1_677" id="FNanchor_137:1_677"></a><a href="#Footnote_137:1_677" class="fnanchor">[137:1]</a></p> + +<p>Here, then, we see the <i>first</i> budding out of—what was termed by the +<i>true</i> followers of Jesus—<i>heretical doctrines</i>. The time had not yet +come to make Jesus <i>a god</i>, to claim that he had been born of a virgin. +As he <i>must</i>, however, have been different from other +mortals—throughout the period of his ministry, at least—the Christ +<i>must</i> have entered into him at the time of his baptism, and <i>as +mysteriously</i> disappeared when he was delivered into the hands of the +Jews.</p> + +<p>In the course of time, the seeds of the faith, which had slowly arisen +in the rocky and ungrateful soil of Judea, were transplanted, in full +maturity, to the happier climes of the <i>Gentiles</i>; and the strangers of +<i>Rome</i> and <i>Alexandria, who had never beheld the manhood</i>, were more +ready to embrace the <i>divinity</i> of Jesus.</p> + +<p>The polytheist and the philosopher, the Greek and the barbarian, were +alike accustomed to receive—as we have seen in this chapter—a long +succession and infinite chain of angels, or deities, or <i>æons</i>, or +emanations, issuing from the throne of light. Nor could it seem strange +and incredible <i>to them</i>, that the first of the <i>æons</i>, the Logos, or +Word of God, of the same substance with the Father, should descend upon +earth, to deliver the human race from vice and error. The histories of +their countries, their odes, and their religions were teeming with such +ideas, as happening in the past, and they were also <i>looking for and +expecting an Angel-Messiah</i>.<a name="FNanchor_137:2_678" id="FNanchor_137:2_678"></a><a href="#Footnote_137:2_678" class="fnanchor">[137:2]</a></p> + +<p>Centuries rolled by, however, before the doctrine of Christ Jesus, the +Angel-Messiah, became a settled question, an established tenet in the +Christian faith. The dignity of Christ Jesus was measured by <i>private +judgment</i>, according to the indefinite <i>rule of Scripture</i>, or +<i>tradition</i> or <i>reason</i>. But when his pure and proper divinity had been +established <i>on the ruins of Arianism</i>, the faith of the Catholics +trembled <i>on the edge of a precipice</i> where it was impossible to recede, +dangerous to stand, dreadful to fall; and the <i>manifold inconveniences +of their creed</i> were aggravated by the sublime character of their +theology. They hesitated to pronounce that <i>God himself</i>, the second +person of an equal and consubstantial Trinity, was <i>manifested in the +flesh</i>,<a name="FNanchor_137:3_679" id="FNanchor_137:3_679"></a><a href="#Footnote_137:3_679" class="fnanchor">[137:3]</a> that the Being who pervades the universe <i>had been +confined in the womb of Mary</i>; that his <span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span>eternal duration had been +marked by the days, and months, and years of human existence; <i>that the +Almighty God had been scourged and crucified</i>; that his impassible +essence <i>had felt pain and anguish</i>; that his omniscience was <i>not +exempt from ignorance</i>; and that <i>the source of life and immortality +expired on Mount Calvary</i>.</p> + +<p>These alarming consequences were affirmed with unblushing simplicity by +Apollinaris, Bishop of Laodicea, and one of the luminaries of the +Church. The son of a learned grammarian, he was skilled in all the +sciences of Greece; eloquence, erudition, and philosophy, conspicuous in +the volumes of Apollinaris, were humbly devoted to the service of +religion.</p> + +<p>The worthy friend of Athanasius, the worthy antagonist of Julian, he +bravely wrestled with the Arians and polytheists, <i>and though he +affected the rigor of geometrical demonstration</i>, his commentaries +revealed the literal and allegorical sense of the Scriptures.</p> + +<p><i>A mystery</i>, which had long floated in the looseness of popular belief, +was defined by his perverse diligence in a technical form, <i>and he first +proclaimed the memorable words, "One incarnate nature of +Christ.</i>"<a name="FNanchor_138:1_680" id="FNanchor_138:1_680"></a><a href="#Footnote_138:1_680" class="fnanchor">[138:1]</a></p> + +<p>This was about <span class="allcapsc">A. D.</span> 362, he being Bishop of Laodicea, in Syria, at that +time.<a name="FNanchor_138:2_681" id="FNanchor_138:2_681"></a><a href="#Footnote_138:2_681" class="fnanchor">[138:2]</a></p> + +<p>The recent zeal against the errors of Apollinaris reduced the Catholics +to a seeming agreement with the <i>double-nature</i> of Cerinthus. But +instead of a temporary and occasional alliance, they established, and +Christians <i>still embrace</i>, the substantial, indissoluble, and +everlasting <i>union of a perfect God with a perfect man</i>, of the second +person of the Trinity with a reasonable soul and human flesh. In the +beginning of the <i>fifth century</i>, the unity of the two natures was the +prevailing doctrine of the church.<a name="FNanchor_138:3_682" id="FNanchor_138:3_682"></a><a href="#Footnote_138:3_682" class="fnanchor">[138:3]</a> From that time, until a +comparatively recent period, the cry was: "<i>May those who divide +Christ<a name="FNanchor_138:4_683" id="FNanchor_138:4_683"></a><a href="#Footnote_138:4_683" class="fnanchor">[138:4]</a> be divided with the sword; may <span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span>they be hewn in pieces, +may they be burned alive!</i>" These were actually the words of a +<i>Christian</i> synod.<a name="FNanchor_139:1_684" id="FNanchor_139:1_684"></a><a href="#Footnote_139:1_684" class="fnanchor">[139:1]</a> Is it any wonder that after this came the +<i>dark ages</i>? How appropriate is the name which has been applied to the +centuries which followed! <i>Dark</i> indeed they were. Now and then, +however, a ray of light was seen, which gave evidence of the coming +<i>morn</i>, whose glorious light we now enjoy. But what a grand light is yet +to come from the noon-day sun, which must shed its glorious rays over +the whole earth, ere it sets.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_111:1_515" id="Footnote_111:1_515"></a><a href="#FNanchor_111:1_515"><span class="label">[111:1]</span></a> Matthew, i. 18-25.</p></div> + +<div class="footnote"><p><a name="Footnote_111:2_516" id="Footnote_111:2_516"></a><a href="#FNanchor_111:2_516"><span class="label">[111:2]</span></a> The Luke narrator tells the story in a different +manner. His account is more like that recorded in the <span class="smcap">Koran</span>, which says +that Gabriel appeared unto Mary in the shape of a perfect man, that +Mary, upon seeing him, and seeming to understand his intentions, said: +"If thou 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_112:1_517" id="Footnote_112:1_517"></a><a href="#FNanchor_112:1_517"><span class="label">[112:1]</span></a> 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 warrior and conqueror, who, armed +with greater power than Cæsar, 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.</p></div> + +<div class="footnote"><p><a name="Footnote_112:2_518" id="Footnote_112:2_518"></a><a href="#FNanchor_112:2_518"><span class="label">[112:2]</span></a> Vol. v. p. 294.</p></div> + +<div class="footnote"><p><a name="Footnote_112:3_519" id="Footnote_112:3_519"></a><a href="#FNanchor_112:3_519"><span class="label">[112:3]</span></a> Moor, in his "<i>Pantheon</i>," tells us that a learned +Pandit once observed to him that the English were a new people, and had +only the record of one Avatara, but the Hindoos were an ancient people, +and had accounts of a great many.</p></div> + +<div class="footnote"><p><a name="Footnote_112:4_520" id="Footnote_112:4_520"></a><a href="#FNanchor_112:4_520"><span class="label">[112:4]</span></a> This name has been spelled in many different ways, such +as Krishna, Khrishna, Krishnu, Chrisna, Cristna, Christna, &c. We have +followed Sir Wm. Jones's way of spelling it, and shall do so +throughout.</p></div> + +<div class="footnote"><p><a name="Footnote_113:1_521" id="Footnote_113:1_521"></a><a href="#FNanchor_113:1_521"><span class="label">[113:1]</span></a> See Asiatic Researches, vol. i. pp. 259-275.</p></div> + +<div class="footnote"><p><a name="Footnote_113:2_522" id="Footnote_113:2_522"></a><a href="#FNanchor_113:2_522"><span class="label">[113:2]</span></a> Ibid. p. 260. We may say that, "In him dwelt the +fulness of the Godhead bodily." (Colossians, ii. 9.)</p></div> + +<div class="footnote"><p><a name="Footnote_113:3_523" id="Footnote_113:3_523"></a><a href="#FNanchor_113:3_523"><span class="label">[113:3]</span></a> Allen's India, p. 397.</p></div> + +<div class="footnote"><p><a name="Footnote_113:4_524" id="Footnote_113:4_524"></a><a href="#FNanchor_113:4_524"><span class="label">[113:4]</span></a> Indian Antiquities, vol. iii. p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_113:5_525" id="Footnote_113:5_525"></a><a href="#FNanchor_113:5_525"><span class="label">[113:5]</span></a> Hist. Hindostan, vol. ii. p. 270.</p></div> + +<div class="footnote"><p><a name="Footnote_113:6_526" id="Footnote_113:6_526"></a><a href="#FNanchor_113:6_526"><span class="label">[113:6]</span></a> Like Mary, the mother of Jesus, Devaki is called the +"<i>Virgin Mother</i>," although she, as well as Mary, is said to have had +other children.</p></div> + +<div class="footnote"><p><a name="Footnote_114:1_527" id="Footnote_114:1_527"></a><a href="#FNanchor_114:1_527"><span class="label">[114:1]</span></a> Hist. Hindostan, vol. ii. p. 327.</p></div> + +<div class="footnote"><p><a name="Footnote_114:2_528" id="Footnote_114:2_528"></a><a href="#FNanchor_114:2_528"><span class="label">[114:2]</span></a> Ibid. p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_114:3_529" id="Footnote_114:3_529"></a><a href="#FNanchor_114:3_529"><span class="label">[114:3]</span></a> Vishnu Purana, p. 502.</p></div> + +<div class="footnote"><p><a name="Footnote_114:4_530" id="Footnote_114:4_530"></a><a href="#FNanchor_114:4_530"><span class="label">[114:4]</span></a> Ibid. p. 440.</p></div> + +<div class="footnote"><p><a name="Footnote_114:5_531" id="Footnote_114:5_531"></a><a href="#FNanchor_114:5_531"><span class="label">[114:5]</span></a> "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 the <i>mystery</i>, which was kept secret since the world +began." (Romans, xvi. 15.) "And without controversy, great is the +<i>mystery</i> 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. 16.)</p></div> + +<div class="footnote"><p><a name="Footnote_114:6_532" id="Footnote_114:6_532"></a><a href="#FNanchor_114:6_532"><span class="label">[114:6]</span></a> Vishnu Purana, p. 492, <i>note</i> 3.</p></div> + +<div class="footnote"><p><a name="Footnote_114:7_533" id="Footnote_114:7_533"></a><a href="#FNanchor_114:7_533"><span class="label">[114:7]</span></a> Geeta, ch. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_115:1_534" id="Footnote_115:1_534"></a><a href="#FNanchor_115:1_534"><span class="label">[115:1]</span></a> Bhagavat Geeta, Lecture iv. p. 52.</p></div> + +<div class="footnote"><p><a name="Footnote_115:2_535" id="Footnote_115:2_535"></a><a href="#FNanchor_115:2_535"><span class="label">[115:2]</span></a> Ibid., Lecture iv. p. 79.</p></div> + +<div class="footnote"><p><a name="Footnote_115:3_536" id="Footnote_115:3_536"></a><a href="#FNanchor_115:3_536"><span class="label">[115:3]</span></a> It is said that there have been several Buddhas (see +<a href="#CHAPTER_XXIX">ch. xxix</a>). We speak of <i>Gautama</i>. Buddha is variously pronounced and +expressed Boudh, Bod, Bot, But, Bud, Budd, Buddou, Bouttu, Bota, Budso, +Pot, Pout, Pota, Poti, and Pouti. The Siamese make the final <i>t</i> or <i>d</i> +quiescent, and sound the word Po; whence the Chinese still further vary +it to Pho or Fo. <span class="smcap">Buddha</span>—which means <i>awakened</i> or <i>enlightened</i> (see +Müller: Sci. of Relig., p. 308)—is the proper way in which to spell the +name. We have adopted this throughout this work, regardless of the +manner in which the writer from which we quote spells it.</p></div> + +<div class="footnote"><p><a name="Footnote_115:4_537" id="Footnote_115:4_537"></a><a href="#FNanchor_115:4_537"><span class="label">[115:4]</span></a> Prog. Relig. Ideas, vol. i. p. 86.</p></div> + +<div class="footnote"><p><a name="Footnote_115:5_538" id="Footnote_115:5_538"></a><a href="#FNanchor_115:5_538"><span class="label">[115:5]</span></a> <span class="smcap">Fo-pen-hing</span> is the life of Gautama Buddha, translated +from the Chinese Sanskrit by Prof. Samuel Beal.</p></div> + +<div class="footnote"><p><a name="Footnote_115:6_539" id="Footnote_115:6_539"></a><a href="#FNanchor_115:6_539"><span class="label">[115:6]</span></a> Beal: Hist. Buddha, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_115:7_540" id="Footnote_115:7_540"></a><a href="#FNanchor_115:7_540"><span class="label">[115:7]</span></a> Hardy: Manual of Buddhism, p. 141.</p></div> + +<div class="footnote"><p><a name="Footnote_115:8_541" id="Footnote_115:8_541"></a><a href="#FNanchor_115:8_541"><span class="label">[115:8]</span></a> A Christian sect called Collyridians believed that Mary +was born of a virgin, as Christ is related to have been born of her (See +<i>note</i> to the "Gospel of the Birth of Mary" [Apocryphal]; also King: The +Gnostics and their Remains, p. 91, and Gibbon's Hist. of Rome, vol. v. +p. 108, <i>note</i>). This idea has been recently adopted by the Roman +Catholic Church. They now claim that Mary was born as immaculate as her +son. (See Inman's Ancient Faiths, vol. i. p. 75, and The Lily of Israel, +pp. 6-15; also <a href="#Fig_17">fig. 17</a>, ch. xxxii.)</p> + +<p>"The gradual <i>deification</i> of Mary, though slower in its progress, +follows, in the Romish Church, a course analogous to that which the +Church of the first centuries followed, in elaborating the deity of +Jesus. With almost all the Catholic writers of our day, Mary is the +universal mediatrix; <i>all power has been given to her in heaven and upon +earth</i>. Indeed, more than one serious attempt has been already made in +the Ultramontane camp to unite Mary in some way to the <i>Trinity</i>; and if +Mariolatry lasts much longer, this will probably be accomplished in the +end." (Albert Réville.)</p></div> + +<div class="footnote"><p><a name="Footnote_116:1_542" id="Footnote_116:1_542"></a><a href="#FNanchor_116:1_542"><span class="label">[116:1]</span></a> Huc's Travels, vol. i. pp. 326, 327.</p></div> + +<div class="footnote"><p><a name="Footnote_116:2_543" id="Footnote_116:2_543"></a><a href="#FNanchor_116:2_543"><span class="label">[116:2]</span></a> Ibid. p. 327.</p></div> + +<div class="footnote"><p><a name="Footnote_116:3_544" id="Footnote_116:3_544"></a><a href="#FNanchor_116:3_544"><span class="label">[116:3]</span></a> Oriental Religions, p. 604.</p></div> + +<div class="footnote"><p><a name="Footnote_116:4_545" id="Footnote_116:4_545"></a><a href="#FNanchor_116:4_545"><span class="label">[116:4]</span></a> See Bunsen's Angel-Messiah.</p></div> + +<div class="footnote"><p><a name="Footnote_116:5_546" id="Footnote_116:5_546"></a><a href="#FNanchor_116:5_546"><span class="label">[116:5]</span></a> Asiatic Researches, vol. ii. p. 309, and King's +Gnostics, p. 167.</p></div> + +<div class="footnote"><p><a name="Footnote_116:6_547" id="Footnote_116:6_547"></a><a href="#FNanchor_116:6_547"><span class="label">[116:6]</span></a> See Bunsen's Angel-Messiah, pp. 10, 25 and 44.</p></div> + +<div class="footnote"><p><a name="Footnote_117:1_548" id="Footnote_117:1_548"></a><a href="#FNanchor_117:1_548"><span class="label">[117:1]</span></a> See Beal: Hist. Buddha, p. 36, <i>note</i>. Ganesa, the +Indian God of Wisdom, is either represented as an elephant or a man with +an elephant's head. (See Moore's Hindu Pantheon, and vol. i. of Asiatic +Researches.)</p></div> + +<div class="footnote"><p><a name="Footnote_117:2_549" id="Footnote_117:2_549"></a><a href="#FNanchor_117:2_549"><span class="label">[117:2]</span></a> Bunsen: The Angel-Messiah, p. 83.</p></div> + +<div class="footnote"><p><a name="Footnote_117:3_550" id="Footnote_117:3_550"></a><a href="#FNanchor_117:3_550"><span class="label">[117:3]</span></a> Beal: Hist. Buddha, pp. 38, 39.</p></div> + +<div class="footnote"><p><a name="Footnote_117:4_551" id="Footnote_117:4_551"></a><a href="#FNanchor_117:4_551"><span class="label">[117:4]</span></a> Tree and Serpent Worship, p. 131.</p></div> + +<div class="footnote"><p><a name="Footnote_118:1_552" id="Footnote_118:1_552"></a><a href="#FNanchor_118:1_552"><span class="label">[118:1]</span></a> Tree and Serpent Worship, p. 212.</p></div> + +<div class="footnote"><p><a name="Footnote_118:2_553" id="Footnote_118:2_553"></a><a href="#FNanchor_118:2_553"><span class="label">[118:2]</span></a> King: The Gnostics and their Remains, p. 168, and Hist. +Hindostan, 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 bana, or like a golden image +enclosed in a vase of crystal; so that it could be known how much he +grew every succeeding day." (Hardy: Manual of Buddhism, p. 144.) The +same thing was said of Mary, the mother of Jesus. Early art represented +the infant distinctly visible in her womb. (See Inman's Ancient Pagan +and Modern Christian Symbolism, and <a href="#CHAPTER_XXIX">chap. xxix.</a> this work.)</p></div> + +<div class="footnote"><p><a name="Footnote_118:3_554" id="Footnote_118:3_554"></a><a href="#FNanchor_118:3_554"><span class="label">[118:3]</span></a> See Bell's Pantheon, vol. ii. p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_118:4_555" id="Footnote_118:4_555"></a><a href="#FNanchor_118:4_555"><span class="label">[118:4]</span></a> Squire: Serpent Symbol, p. 185. See also Anacalypsis, +vol. i. pp. 162 and 308.</p></div> + +<div class="footnote"><p><a name="Footnote_119:1_556" id="Footnote_119:1_556"></a><a href="#FNanchor_119:1_556"><span class="label">[119:1]</span></a> See <ins class="corr" title="original has Asiastic">Asiatic</ins> Res., vol. x., and Anac., vol. i. p. 662.</p></div> + +<div class="footnote"><p><a name="Footnote_119:2_557" id="Footnote_119:2_557"></a><a href="#FNanchor_119:2_557"><span class="label">[119:2]</span></a> Davis: Hist. China, vol. i. p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_119:3_558" id="Footnote_119:3_558"></a><a href="#FNanchor_119:3_558"><span class="label">[119:3]</span></a> Thornton: Hist. China, vol. i. pp. 21, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_119:4_559" id="Footnote_119:4_559"></a><a href="#FNanchor_119:4_559"><span class="label">[119:4]</span></a> Squire: Serpent Symbol, p. 184.</p></div> + +<div class="footnote"><p><a name="Footnote_120:1_560" id="Footnote_120:1_560"></a><a href="#FNanchor_120:1_560"><span class="label">[120:1]</span></a> Semedo: Hist. China, p. 89, in Anac., vol. ii. p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_120:2_561" id="Footnote_120:2_561"></a><a href="#FNanchor_120:2_561"><span class="label">[120:2]</span></a> Thornton: Hist. China, vol. i. pp. 134-137. See also +Chambers's Encyclo., art. Lao-tsze.</p></div> + +<div class="footnote"><p><a name="Footnote_120:3_562" id="Footnote_120:3_562"></a><a href="#FNanchor_120:3_562"><span class="label">[120:3]</span></a> Prog. Relig. Ideas, vol. i. pp. 204, 205.</p></div> + +<div class="footnote"><p><a name="Footnote_121:1_563" id="Footnote_121:1_563"></a><a href="#FNanchor_121:1_563"><span class="label">[121:1]</span></a> "The '<i>toe-print made by God</i>' has occasioned 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 <span class="allcapsc">SUPERNATURAL</span>." (James Legge.)</p></div> + +<div class="footnote"><p><a name="Footnote_121:2_564" id="Footnote_121:2_564"></a><a href="#FNanchor_121:2_564"><span class="label">[121:2]</span></a> The Shih-King, Decade ii. Ode 1.</p></div> + +<div class="footnote"><p><a name="Footnote_121:3_565" id="Footnote_121:3_565"></a><a href="#FNanchor_121:3_565"><span class="label">[121:3]</span></a> See Thornton's Hist. China, vol. i. pp. 199, 200, and +Buckley's Cities of the Ancient World, pp. 168-170.</p></div> + +<div class="footnote"><p><a name="Footnote_121:4_566" id="Footnote_121:4_566"></a><a href="#FNanchor_121:4_566"><span class="label">[121:4]</span></a> "Le Dieu <span class="smcap">La</span> des <span class="smcap">Lamas</span> est né d'une <i>Vierge</i>: plusieurs +princes de l'Asie, entr'autres <i>l'Empereur Kienlong</i>, aujourd'hui +regnant à la Chine, et qui est de la race de ces Tartares Mandhuis, qui +conquirent cet empire en 1644, croit, et assure lui-même, être descendu +d'une <i>Vierge</i>." (D'Hancarville: Res. Sur l'Orig., p. 186, in Anac., +vol. ii. p. 97.)</p></div> + +<div class="footnote"><p><a name="Footnote_122:1_567" id="Footnote_122:1_567"></a><a href="#FNanchor_122:1_567"><span class="label">[122:1]</span></a> See Mahaffy: Proleg. to Anct. Hist., p. 416, and +Bonwick's Egyptian Belief, p. 406.</p></div> + +<div class="footnote"><p><a name="Footnote_122:2_568" id="Footnote_122:2_568"></a><a href="#FNanchor_122:2_568"><span class="label">[122:2]</span></a> Bonwick: Egyptian Belief, p. 157.</p></div> + +<div class="footnote"><p><a name="Footnote_122:3_569" id="Footnote_122:3_569"></a><a href="#FNanchor_122:3_569"><span class="label">[122:3]</span></a> Renouf: Relig. Anct. Egypt, p. 162.</p></div> + +<div class="footnote"><p><a name="Footnote_122:4_570" id="Footnote_122:4_570"></a><a href="#FNanchor_122:4_570"><span class="label">[122:4]</span></a> See the chapter on "<a href="#CHAPTER_XXXII">The Worship of the Virgin Mother</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_122:5_571" id="Footnote_122:5_571"></a><a href="#FNanchor_122:5_571"><span class="label">[122:5]</span></a> "O toi vengeur, Dieu fils d'un Dieu; O toi vengeur, +Horus, manifesté par Osiris, engendré d'Isis déesee." (Champollion, p. +190.)</p></div> + +<div class="footnote"><p><a name="Footnote_122:6_572" id="Footnote_122:6_572"></a><a href="#FNanchor_122:6_572"><span class="label">[122:6]</span></a> Bonwick: Egyptian Belief, p. 406.</p></div> + +<div class="footnote"><p><a name="Footnote_122:7_573" id="Footnote_122:7_573"></a><a href="#FNanchor_122:7_573"><span class="label">[122:7]</span></a> Ibid. p. 247.</p></div> + +<div class="footnote"><p><a name="Footnote_122:8_574" id="Footnote_122:8_574"></a><a href="#FNanchor_122:8_574"><span class="label">[122:8]</span></a> Renouf: Religion of Ancient Egypt, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_122:9_575" id="Footnote_122:9_575"></a><a href="#FNanchor_122:9_575"><span class="label">[122:9]</span></a> See Bell's Pantheon, vol. ii. pp. 67 and 147.</p></div> + +<div class="footnote"><p><a name="Footnote_122:10_576" id="Footnote_122:10_576"></a><a href="#FNanchor_122:10_576"><span class="label">[122:10]</span></a> Bonwick: Egyptian Belief, p. 248.</p></div> + +<div class="footnote"><p><a name="Footnote_123:1_577" id="Footnote_123:1_577"></a><a href="#FNanchor_123:1_577"><span class="label">[123:1]</span></a> Bonwick: Egyptian Belief, p. 407.</p></div> + +<div class="footnote"><p><a name="Footnote_123:2_578" id="Footnote_123:2_578"></a><a href="#FNanchor_123:2_578"><span class="label">[123:2]</span></a> Renouf: Relig. of Anct. Egypt, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_123:3_579" id="Footnote_123:3_579"></a><a href="#FNanchor_123:3_579"><span class="label">[123:3]</span></a> See Herbert Spencer's Principles of Sociology, vol. i. +p. 420.</p></div> + +<div class="footnote"><p><a name="Footnote_123:4_580" id="Footnote_123:4_580"></a><a href="#FNanchor_123:4_580"><span class="label">[123:4]</span></a> Kenrick's Egypt, vol. i. p. 431.</p></div> + +<div class="footnote"><p><a name="Footnote_123:5_581" id="Footnote_123:5_581"></a><a href="#FNanchor_123:5_581"><span class="label">[123:5]</span></a> Spencer's Principles of Sociology, vol. i. p. 421.</p></div> + +<div class="footnote"><p><a name="Footnote_123:6_582" id="Footnote_123:6_582"></a><a href="#FNanchor_123:6_582"><span class="label">[123:6]</span></a> Malcolm: Hist. Persia, vol. i. p. 494.</p></div> + +<div class="footnote"><p><a name="Footnote_123:7_583" id="Footnote_123:7_583"></a><a href="#FNanchor_123:7_583"><span class="label">[123:7]</span></a> Anac. vol. i. p. 117.</p></div> + +<div class="footnote"><p><a name="Footnote_124:1_584" id="Footnote_124:1_584"></a><a href="#FNanchor_124:1_584"><span class="label">[124:1]</span></a> Roman Antiq., p. 124. Bell's Panth., i. 128. Dupuis, p. +258.</p></div> + +<div class="footnote"><p><a name="Footnote_124:2_585" id="Footnote_124:2_585"></a><a href="#FNanchor_124:2_585"><span class="label">[124:2]</span></a> Tales of Anct. Greece, p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_124:3_586" id="Footnote_124:3_586"></a><a href="#FNanchor_124:3_586"><span class="label">[124:3]</span></a> Greek and Italian Mytho., p. 81. Bell's Panth., i. 117. +Roman Antiq., p. 71, and Murray's Manual Mytho., p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_124:4_587" id="Footnote_124:4_587"></a><a href="#FNanchor_124:4_587"><span class="label">[124:4]</span></a> L'Antiquité Expliquée, vol. i. p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_124:5_588" id="Footnote_124:5_588"></a><a href="#FNanchor_124:5_588"><span class="label">[124:5]</span></a> Euripides: Bacchae. Quoted by Dunlap: Spirit Hist. of +Man, p. 200.</p></div> + +<div class="footnote"><p><a name="Footnote_124:6_589" id="Footnote_124:6_589"></a><a href="#FNanchor_124:6_589"><span class="label">[124:6]</span></a> Bell's Pantheon, vol. i. p. 58. Roman Antiquities, p. +133.</p></div> + +<div class="footnote"><p><a name="Footnote_124:7_590" id="Footnote_124:7_590"></a><a href="#FNanchor_124:7_590"><span class="label">[124:7]</span></a> See the chapter on "<a href="#CHAPTER_XX">The Crucifixion of Jesus</a>," and +Bell's Pantheon, ii. 195.</p></div> + +<div class="footnote"><p><a name="Footnote_124:8_591" id="Footnote_124:8_591"></a><a href="#FNanchor_124:8_591"><span class="label">[124:8]</span></a> Bell's Pantheon, vol. ii. p. 170. Bulfinch: The Age of +Fable, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_124:9_592" id="Footnote_124:9_592"></a><a href="#FNanchor_124:9_592"><span class="label">[124:9]</span></a> Bell's Pantheon, vol. ii. p. 171.</p></div> + +<div class="footnote"><p><a name="Footnote_125:1_593" id="Footnote_125:1_593"></a><a href="#FNanchor_125:1_593"><span class="label">[125:1]</span></a> Apol. 1, ch. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_125:2_594" id="Footnote_125:2_594"></a><a href="#FNanchor_125:2_594"><span class="label">[125:2]</span></a> Bell's Pantheon, vol. ii. p. 67. Bulfinch: The Age of +Fable, p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_125:3_595" id="Footnote_125:3_595"></a><a href="#FNanchor_125:3_595"><span class="label">[125:3]</span></a> Bell's Pantheon, vol. i. p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_125:4_596" id="Footnote_125:4_596"></a><a href="#FNanchor_125:4_596"><span class="label">[125:4]</span></a> Ibid. p. 74, and Bulfinch: p. 248.</p></div> + +<div class="footnote"><p><a name="Footnote_125:5_597" id="Footnote_125:5_597"></a><a href="#FNanchor_125:5_597"><span class="label">[125:5]</span></a> Tacitus: Annals, iii. lxi.</p></div> + +<div class="footnote"><p><a name="Footnote_125:6_598" id="Footnote_125:6_598"></a><a href="#FNanchor_125:6_598"><span class="label">[125:6]</span></a> Tales of Anct. Greece, p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_125:7_599" id="Footnote_125:7_599"></a><a href="#FNanchor_125:7_599"><span class="label">[125:7]</span></a> Bell's Pantheon, vol. i. p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_125:8_600" id="Footnote_125:8_600"></a><a href="#FNanchor_125:8_600"><span class="label">[125:8]</span></a> Ibid. p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_125:9_601" id="Footnote_125:9_601"></a><a href="#FNanchor_125:9_601"><span class="label">[125:9]</span></a> Ibid. p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_125:10_602" id="Footnote_125:10_602"></a><a href="#FNanchor_125:10_602"><span class="label">[125:10]</span></a> Bell's Pantheon, ii. p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_125:11_603" id="Footnote_125:11_603"></a><a href="#FNanchor_125:11_603"><span class="label">[125:11]</span></a> Cox: Aryan Mythology, ii. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_125:12_604" id="Footnote_125:12_604"></a><a href="#FNanchor_125:12_604"><span class="label">[125:12]</span></a> The Bible for Learners, vol. iii. p. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_126:1_605" id="Footnote_126:1_605"></a><a href="#FNanchor_126:1_605"><span class="label">[126:1]</span></a> Bell's Pantheon, vol. i. p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_126:2_606" id="Footnote_126:2_606"></a><a href="#FNanchor_126:2_606"><span class="label">[126:2]</span></a> Quoted by Lardner, vol. iii. p. 157.</p></div> + +<div class="footnote"><p><a name="Footnote_126:3_607" id="Footnote_126:3_607"></a><a href="#FNanchor_126:3_607"><span class="label">[126:3]</span></a> Draper: Religion and Science, p. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_126:4_608" id="Footnote_126:4_608"></a><a href="#FNanchor_126:4_608"><span class="label">[126:4]</span></a> Middleton's Letters from Rome, p. 37. In the case of +<i>Jesus</i>, one <i>Saul</i> 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 again while praying in the temple at +Jerusalem. (Acts xxii.)</p></div> + +<div class="footnote"><p><a name="Footnote_126:5_609" id="Footnote_126:5_609"></a><a href="#FNanchor_126:5_609"><span class="label">[126:5]</span></a> See Higgins: Anacalypsis, vol. ii. p. 345. Gibbon's +Rome, vol. i. pp. 84, 85.</p></div> + +<div class="footnote"><p><a name="Footnote_126:6_610" id="Footnote_126:6_610"></a><a href="#FNanchor_126:6_610"><span class="label">[126:6]</span></a> Higgins: Anacalypsis, vol. i. p. 611.</p></div> + +<div class="footnote"><p><a name="Footnote_126:7_611" id="Footnote_126:7_611"></a><a href="#FNanchor_126:7_611"><span class="label">[126:7]</span></a> Æneid, lib. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_126:8_612" id="Footnote_126:8_612"></a><a href="#FNanchor_126:8_612"><span class="label">[126:8]</span></a> Tacitus: Annals, bk. i. ch. x.</p></div> + +<div class="footnote"><p><a name="Footnote_126:9_613" id="Footnote_126:9_613"></a><a href="#FNanchor_126:9_613"><span class="label">[126:9]</span></a> Ibid. bk. ii, ch. lxxxii. and bk. xiii. ch. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_127:1_614" id="Footnote_127:1_614"></a><a href="#FNanchor_127:1_614"><span class="label">[127:1]</span></a> See Middleton's Letters from Rome, pp. 37, 38.</p></div> + +<div class="footnote"><p><a name="Footnote_127:2_615" id="Footnote_127:2_615"></a><a href="#FNanchor_127:2_615"><span class="label">[127:2]</span></a> See Religion of the Ancient Greeks, p. 81, and Gibbon's +Rome, vol. i. pp. 84, 85.</p></div> + +<div class="footnote"><p><a name="Footnote_127:3_616" id="Footnote_127:3_616"></a><a href="#FNanchor_127:3_616"><span class="label">[127:3]</span></a> Draper: Religion and Science, p. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_127:4_617" id="Footnote_127:4_617"></a><a href="#FNanchor_127:4_617"><span class="label">[127:4]</span></a> Socrates: Eccl. Hist. Lib. 3, ch. xix.</p></div> + +<div class="footnote"><p><a name="Footnote_127:5_618" id="Footnote_127:5_618"></a><a href="#FNanchor_127:5_618"><span class="label">[127:5]</span></a> Draper: Religion and Science, p. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_127:6_619" id="Footnote_127:6_619"></a><a href="#FNanchor_127:6_619"><span class="label">[127:6]</span></a> See Inman: Ancient Faiths, vol. i. p. 418. Bunsen: +Bible Chronology, p. 5, and The Angel-Messiah, pp. 80 and 298.</p></div> + +<div class="footnote"><p><a name="Footnote_127:7_620" id="Footnote_127:7_620"></a><a href="#FNanchor_127:7_620"><span class="label">[127:7]</span></a> See Higgins: Anacalypsis, vol. ii. p. 113, and Draper: +Religion and Science, p. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_127:8_621" id="Footnote_127:8_621"></a><a href="#FNanchor_127:8_621"><span class="label">[127:8]</span></a> Hardy: Manual Budd., p. 141. Higgins: Anac., i. 618.</p></div> + +<div class="footnote"><p><a name="Footnote_128:1_622" id="Footnote_128:1_622"></a><a href="#FNanchor_128:1_622"><span class="label">[128:1]</span></a> Draper: Religion and Science, p. 8. Compare Luke i. +26-35.</p></div> + +<div class="footnote"><p><a name="Footnote_128:2_623" id="Footnote_128:2_623"></a><a href="#FNanchor_128:2_623"><span class="label">[128:2]</span></a> Philostratus, p. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_128:3_624" id="Footnote_128:3_624"></a><a href="#FNanchor_128:3_624"><span class="label">[128:3]</span></a> See the chapter on <a href="#CHAPTER_XXVII">Miracles</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_128:4_625" id="Footnote_128:4_625"></a><a href="#FNanchor_128:4_625"><span class="label">[128:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 151.</p></div> + +<div class="footnote"><p><a name="Footnote_128:5_626" id="Footnote_128:5_626"></a><a href="#FNanchor_128:5_626"><span class="label">[128:5]</span></a> See the chapter on <a href="#CHAPTER_XXVII">Miracles</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_128:6_627" id="Footnote_128:6_627"></a><a href="#FNanchor_128:6_627"><span class="label">[128:6]</span></a> Bell's Pantheon, i. 27. Roman Ant., 136. Taylor's +Diegesis, p. 150.</p></div> + +<div class="footnote"><p><a name="Footnote_128:7_628" id="Footnote_128:7_628"></a><a href="#FNanchor_128:7_628"><span class="label">[128:7]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_129:1_629" id="Footnote_129:1_629"></a><a href="#FNanchor_129:1_629"><span class="label">[129:1]</span></a> Eusebius: Eccl. Hist., lib. 2, ch. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_129:2_630" id="Footnote_129:2_630"></a><a href="#FNanchor_129:2_630"><span class="label">[129:2]</span></a> Ibid. ch. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_129:3_631" id="Footnote_129:3_631"></a><a href="#FNanchor_129:3_631"><span class="label">[129:3]</span></a> See Mallet's Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_129:4_632" id="Footnote_129:4_632"></a><a href="#FNanchor_129:4_632"><span class="label">[129:4]</span></a> See Higgins: Anacalypsis, vol. ii. p. 32, Kingsborough: +Mexican Antiquities, vol. vi. 166 and 175-6.</p></div> + +<div class="footnote"><p><a name="Footnote_129:5_633" id="Footnote_129:5_633"></a><a href="#FNanchor_129:5_633"><span class="label">[129:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_129:6_634" id="Footnote_129:6_634"></a><a href="#FNanchor_129:6_634"><span class="label">[129:6]</span></a> See Kingsborough: Mexican Antiquities, vol. vi. p. +176.</p></div> + +<div class="footnote"><p><a name="Footnote_129:7_635" id="Footnote_129:7_635"></a><a href="#FNanchor_129:7_635"><span class="label">[129:7]</span></a> Ibid. p. 175.</p></div> + +<div class="footnote"><p><a name="Footnote_130:1_636" id="Footnote_130:1_636"></a><a href="#FNanchor_130:1_636"><span class="label">[130:1]</span></a> See Kingsborough: Mexican Antiquities, vol. vi. p. +176.</p></div> + +<div class="footnote"><p><a name="Footnote_130:2_637" id="Footnote_130:2_637"></a><a href="#FNanchor_130:2_637"><span class="label">[130:2]</span></a> Ibid. p. 166.</p></div> + +<div class="footnote"><p><a name="Footnote_130:3_638" id="Footnote_130:3_638"></a><a href="#FNanchor_130:3_638"><span class="label">[130:3]</span></a> Brinton: Myths of the New World, pp. 180, 181.</p></div> + +<div class="footnote"><p><a name="Footnote_130:4_639" id="Footnote_130:4_639"></a><a href="#FNanchor_130:4_639"><span class="label">[130:4]</span></a> Squire: Serpent Symbol, p. 187.</p></div> + +<div class="footnote"><p><a name="Footnote_130:5_640" id="Footnote_130:5_640"></a><a href="#FNanchor_130:5_640"><span class="label">[130:5]</span></a> Ibid. p. 188.</p></div> + +<div class="footnote"><p><a name="Footnote_130:6_641" id="Footnote_130:6_641"></a><a href="#FNanchor_130:6_641"><span class="label">[130:6]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_130:7_642" id="Footnote_130:7_642"></a><a href="#FNanchor_130:7_642"><span class="label">[130:7]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_130:8_643" id="Footnote_130:8_643"></a><a href="#FNanchor_130:8_643"><span class="label">[130:8]</span></a> Ibid. p. 190.</p></div> + +<div class="footnote"><p><a name="Footnote_131:1_644" id="Footnote_131:1_644"></a><a href="#FNanchor_131:1_644"><span class="label">[131:1]</span></a> Squire: Serpent Symbol, p. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_131:2_645" id="Footnote_131:2_645"></a><a href="#FNanchor_131:2_645"><span class="label">[131:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_131:3_646" id="Footnote_131:3_646"></a><a href="#FNanchor_131:3_646"><span class="label">[131:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_131:4_647" id="Footnote_131:4_647"></a><a href="#FNanchor_131:4_647"><span class="label">[131:4]</span></a> Ibid. p. 192.</p></div> + +<div class="footnote"><p><a name="Footnote_131:5_648" id="Footnote_131:5_648"></a><a href="#FNanchor_131:5_648"><span class="label">[131:5]</span></a> "If we seek, in the first three Gospels, to know what +his biographers thought of Jesus, we find his <i>true humanity</i> plainly +stated, and if we possessed only the Gospel of <i>Mark</i> and the discourses +of the Apostles in the <i>Acts</i>, the whole Christology of the New +Testament would be reduced to this: that Jesus of Nazareth was '<i>a +prophet mighty in deeds and in words</i>, made by God Christ and Lord.'" +(Albert Réville.)</p></div> + +<div class="footnote"><p><a name="Footnote_132:1_649" id="Footnote_132:1_649"></a><a href="#FNanchor_132:1_649"><span class="label">[132:1]</span></a> Mark, xiii. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_132:2_650" id="Footnote_132:2_650"></a><a href="#FNanchor_132:2_650"><span class="label">[132:2]</span></a> Mark, x. 40.</p></div> + +<div class="footnote"><p><a name="Footnote_132:3_651" id="Footnote_132:3_651"></a><a href="#FNanchor_132:3_651"><span class="label">[132:3]</span></a> Mark, x. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_132:4_652" id="Footnote_132:4_652"></a><a href="#FNanchor_132:4_652"><span class="label">[132:4]</span></a> Mark, xiv. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_132:5_653" id="Footnote_132:5_653"></a><a href="#FNanchor_132:5_653"><span class="label">[132:5]</span></a> Mark, xv. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_133:1_654" id="Footnote_133:1_654"></a><a href="#FNanchor_133:1_654"><span class="label">[133:1]</span></a> Matt. and Luke.</p> + +<p>"The passages which appear most confirmatory of Christ's Deity, or +Divine nature, are, in the first place, the narratives of the +Incarnation and of the Miraculous Conception, as given by Matthew and +Luke. Now, the two narratives do not harmonize with each other; they +neutralize and negative the <i>genealogies</i> on which depend so large a +portion of the proof of Jesus being the Messiah—the marvellous +statement they contain is not referred to in any subsequent portion of +the two Gospels, and is tacitly but positively negatived by several +passages—it is never mentioned in the Acts or in the Epistles, and was +evidently unknown to all the Apostles—and, finally, the tone of the +narrative, especially in Luke, is poetical and legendary, and bears a +marked similarity to the stories contained in the Apocryphal Gospels." +(W. R. Greg: The Creed of Christendom, p. 229.)</p></div> + +<div class="footnote"><p><a name="Footnote_133:2_655" id="Footnote_133:2_655"></a><a href="#FNanchor_133:2_655"><span class="label">[133:2]</span></a> Luke, ii. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_133:3_656" id="Footnote_133:3_656"></a><a href="#FNanchor_133:3_656"><span class="label">[133:3]</span></a> Luke, ii. 41-48.</p></div> + +<div class="footnote"><p><a name="Footnote_133:4_657" id="Footnote_133:4_657"></a><a href="#FNanchor_133:4_657"><span class="label">[133:4]</span></a> Matt. xiii. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_133:5_658" id="Footnote_133:5_658"></a><a href="#FNanchor_133:5_658"><span class="label">[133:5]</span></a> Luke, iv. 22. John, i. 46; vi. 42. Luke, iii. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_133:6_659" id="Footnote_133:6_659"></a><a href="#FNanchor_133:6_659"><span class="label">[133:6]</span></a> Luke, ii. 50.</p></div> + +<div class="footnote"><p><a name="Footnote_133:7_660" id="Footnote_133:7_660"></a><a href="#FNanchor_133:7_660"><span class="label">[133:7]</span></a> Matt. xiii. 57. Mark, vi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_133:8_661" id="Footnote_133:8_661"></a><a href="#FNanchor_133:8_661"><span class="label">[133:8]</span></a> Matt. xii. 48-50. Mark, iii. 33-35.</p></div> + +<div class="footnote"><p><a name="Footnote_133:9_662" id="Footnote_133:9_662"></a><a href="#FNanchor_133:9_662"><span class="label">[133:9]</span></a> Mark, iii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_133:10_663" id="Footnote_133:10_663"></a><a href="#FNanchor_133:10_663"><span class="label">[133:10]</span></a> Dr. Hooykaas.</p></div> + +<div class="footnote"><p><a name="Footnote_133:11_664" id="Footnote_133:11_664"></a><a href="#FNanchor_133:11_664"><span class="label">[133:11]</span></a> Acts, i. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_133:12_665" id="Footnote_133:12_665"></a><a href="#FNanchor_133:12_665"><span class="label">[133:12]</span></a> Acts, xxi. 18. Gal. ii. 19-21.</p></div> + +<div class="footnote"><p><a name="Footnote_134:1_666" id="Footnote_134:1_666"></a><a href="#FNanchor_134:1_666"><span class="label">[134:1]</span></a> See The Bible for Learners, vol. iii. p. 57.</p></div> + +<div class="footnote"><p><a name="Footnote_134:2_667" id="Footnote_134:2_667"></a><a href="#FNanchor_134:2_667"><span class="label">[134:2]</span></a> Eusebius: Eccl. Hist., lib. 3, ch. xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_134:3_668" id="Footnote_134:3_668"></a><a href="#FNanchor_134:3_668"><span class="label">[134:3]</span></a> Mr. George Reber has thoroughly investigated this +subject in his "Christ of Paul," to <ins class="corr" title="original has Which">which</ins> the reader is referred.</p></div> + +<div class="footnote"><p><a name="Footnote_134:4_669" id="Footnote_134:4_669"></a><a href="#FNanchor_134:4_669"><span class="label">[134:4]</span></a> See Gibbon's Rome, vol. i. pp. 515-517.</p></div> + +<div class="footnote"><p><a name="Footnote_135:1_670" id="Footnote_135:1_670"></a><a href="#FNanchor_135:1_670"><span class="label">[135:1]</span></a> Gibbon's Rome, vol. iv. pp. 488, 489.</p></div> + +<div class="footnote"><p><a name="Footnote_135:2_671" id="Footnote_135:2_671"></a><a href="#FNanchor_135:2_671"><span class="label">[135:2]</span></a> See Lardner's Works, vol. viii. pp. 395, 396.</p></div> + +<div class="footnote"><p><a name="Footnote_135:3_672" id="Footnote_135:3_672"></a><a href="#FNanchor_135:3_672"><span class="label">[135:3]</span></a> Ibid. p. 306.</p></div> + +<div class="footnote"><p><a name="Footnote_135:4_673" id="Footnote_135:4_673"></a><a href="#FNanchor_135:4_673"><span class="label">[135:4]</span></a> Ibid. p. 571.</p></div> + +<div class="footnote"><p><a name="Footnote_136:1_674" id="Footnote_136:1_674"></a><a href="#FNanchor_136:1_674"><span class="label">[136:1]</span></a> Eusebius: Eccl. Hist., lib. 5, ch. xxv.</p></div> + +<div class="footnote"><p><a name="Footnote_136:2_675" id="Footnote_136:2_675"></a><a href="#FNanchor_136:2_675"><span class="label">[136:2]</span></a> Lardner: vol. viii. p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_136:3_676" id="Footnote_136:3_676"></a><a href="#FNanchor_136:3_676"><span class="label">[136:3]</span></a> Irenæus: Against Heresies, bk. i. c. xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_137:1_677" id="Footnote_137:1_677"></a><a href="#FNanchor_137:1_677"><span class="label">[137:1]</span></a> See Gibbon's Rome, vol. iv. pp. 492-495.</p></div> + +<div class="footnote"><p><a name="Footnote_137:2_678" id="Footnote_137:2_678"></a><a href="#FNanchor_137:2_678"><span class="label">[137:2]</span></a> Not a <i>worldly Messiah</i>, as the Jews looked for, but an +<i>Angel-Messiah</i>, such an one as always came at the end of a <i>cycle</i>. We +shall treat of this subject anon, when we answer the question <i>why</i> +Jesus was believed to be an <i>Avatar</i>, by the Gentiles, and not by the +Jews; why, in fact, the doctrine of <i>Christ incarnate</i> in Jesus +succeeded and prospered.</p></div> + +<div class="footnote"><p><a name="Footnote_137:3_679" id="Footnote_137:3_679"></a><a href="#FNanchor_137:3_679"><span class="label">[137:3]</span></a> "This strong expression might be justified by the +language of St. Paul (<i>God</i> was manifest in the flesh, justified in the +spirit, seen of angels, &c. I. Timothy, iii. 16), but we are deceived by +our modern Bibles. The word <i>which</i> was altered to <i>God</i> at +Constantinople in the beginning of the sixth century: the true meaning, +which is visible in the Latin and Syriac versions, still exists in the +reasoning of the Greek, as well as of the Latin fathers; and this fraud, +with that of the <i>three witnesses of St. John</i> (I. John, v. 7), is +admirably detected by Sir Isaac Newton." (Gibbon's Rome, iv. 496, +<i>note</i>.) <i>Dean Milman</i> says: "The weight of authority is so much against +the common reading of both these points (<i>i. e.</i>, I. Tim. iii. 16, and +I. John, v. 7), that they are no longer urged by prudent +controversialists." (Note in Ibid.)</p></div> + +<div class="footnote"><p><a name="Footnote_138:1_680" id="Footnote_138:1_680"></a><a href="#FNanchor_138:1_680"><span class="label">[138:1]</span></a> Gibbon's Rome, vol. iv. pp. 492-497.</p></div> + +<div class="footnote"><p><a name="Footnote_138:2_681" id="Footnote_138:2_681"></a><a href="#FNanchor_138:2_681"><span class="label">[138:2]</span></a> See Chambers's Encyclopædia, art. "Apollinaris."</p></div> + +<div class="footnote"><p><a name="Footnote_138:3_682" id="Footnote_138:3_682"></a><a href="#FNanchor_138:3_682"><span class="label">[138:3]</span></a> Gibbon's Rome, vol. iv. p. 498.</p></div> + +<div class="footnote"><p><a name="Footnote_138:4_683" id="Footnote_138:4_683"></a><a href="#FNanchor_138:4_683"><span class="label">[138:4]</span></a> That is, separate <i>him</i> from God the Father, by saying +that <i>he</i>, Jesus of Nazareth, was <i>not</i> really and truly God Almighty +himself in human form.</p></div> + +<div class="footnote"><p><a name="Footnote_139:1_684" id="Footnote_139:1_684"></a><a href="#FNanchor_139:1_684"><span class="label">[139:1]</span></a> See Gibbon's Rome, vol. iv. p. 516.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span></p> +<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII"></a>CHAPTER XIII.</h2> + +<h3>THE STAR OF BETHLEHEM.</h3> + +<p>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 be added to the history of Christ Jesus, +otherwise the legend would not be complete.</p> + +<p>The first which we shall notice is the story of the <i>star</i> which is said +to have heralded his birth, and which was designated "<i>his</i> star." It is +related by the <i>Matthew</i> narrator as follows:<a name="FNanchor_140:1_685" id="FNanchor_140:1_685"></a><a href="#Footnote_140:1_685" class="fnanchor">[140:1]</a></p> + +<div class="blockquot"><p>"When Jesus was born in Bethlehem, of Judea, in the days of +Herod the king, behold, there came wise men from the east to +Jerusalem, saying: 'Where is he that is born King of the Jews? +for we have seen <i>his star</i> in the east, and are come to +worship him.'"</p></div> + +<p>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 <i>and +stood over</i> where the young child was."</p> + +<p>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 <i>astrological notions</i> 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.</p> + +<p>The fact that the writer of this story speaks not of <i>a star</i> but of +<i>his star</i>, 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 <i>his star</i>.</p> + +<p>All ancient nations were very superstitious in regard to the influence +of the stars upon human affairs, and this ridiculous idea <span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span>has been +handed down, in some places, even to the present day. Dr. Hooykaas, +speaking on this subject, says:</p> + +<div class="blockquot"><p>"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 <ins class="corr" title="original has greatmen">great men</ins>, 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 an 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."<a name="FNanchor_141:1_686" id="FNanchor_141:1_686"></a><a href="#Footnote_141:1_686" class="fnanchor">[141:1]</a></p></div> + +<p>The Rev. Dr. Geikie says, in his <i>Life of Christ</i>:<a name="FNanchor_141:2_687" id="FNanchor_141:2_687"></a><a href="#Footnote_141:2_687" class="fnanchor">[141:2]</a></p> + +<div class="blockquot"><p>"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 Roman Empire, Jewish magicians, dream expounders, and +sorcerers, were found.</p> + +<p>"'The life and portion of children,' says the <i>Talmud</i>, 'hang +not on righteousness, but on <i>their</i> 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 +<i>Sohar</i>, 'a star will rise in the east, shining in great +brightness, and <i>seven</i> 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.'"</p></div> + +<p>The moment of every man's birth being supposed to determine every +circumstance in his life, it was only necessary to find out in what mode +the <i>celestial bodies</i>—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.</p> + +<p>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, whose 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.<a name="FNanchor_141:3_688" id="FNanchor_141:3_688"></a><a href="#Footnote_141:3_688" class="fnanchor">[141:3]</a></p> + +<p>The inhabitants of <i>India</i> are, and have always been, very superstitious +concerning the stars. The Rev. D. O. Allen, who resided <span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span>in India for +twenty-five years, and who undoubtedly became thoroughly acquainted with +the superstitions of the inhabitants, says on this subject:</p> + +<div class="blockquot"><p>"So strong are the superstitious feelings of many, concerning +the supposed influence of the stars on human affairs, that +some days are <i>lucky</i>, and others again are <i>unlucky</i>, that no +arguments or promises would induce them to deviate from the +course which these <i>stars</i>, signs, &c., indicate, as the way +of safety, prosperity, and happiness. The evils and +inconveniences of these superstitions and prejudices are among +the things that press heavily upon the people of +India."<a name="FNanchor_142:1_689" id="FNanchor_142:1_689"></a><a href="#Footnote_142:1_689" class="fnanchor">[142:1]</a></p></div> + +<p>The <i>Nakshatias</i>—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—are 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 are 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.</p> + +<p>The <i>Chinese</i> 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 ceremony performed at other +times.<a name="FNanchor_142:2_690" id="FNanchor_142:2_690"></a><a href="#Footnote_142:2_690" class="fnanchor">[142:2]</a></p> + +<p>The ancient <i>Persians</i> 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.<a name="FNanchor_142:3_691" id="FNanchor_142:3_691"></a><a href="#Footnote_142:3_691" class="fnanchor">[142:3]</a></p> + +<p>The ancient <i>Egyptians</i> 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.<a name="FNanchor_142:4_692" id="FNanchor_142:4_692"></a><a href="#Footnote_142:4_692" class="fnanchor">[142:4]</a></p> + +<p><span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span></p><p>The Buddhists' sacred books relate that the birth of <i>Buddha</i> was +announced in the heavens by an <i><ins class="corr" title="[original asterim]">asterism</ins></i> which was seen rising on the +horizon. It is called the "<i>Messianic star</i>."<a name="FNanchor_143:1_693" id="FNanchor_143:1_693"></a><a href="#Footnote_143:1_693" class="fnanchor">[143:1]</a></p> + +<p>The Fo-pen-hing says:</p> + +<div class="blockquot"><p>"The time of Bôdhisatwa's incarnation is, when the +constellation <i>Kwei</i> is in conjunction with the Sun."<a name="FNanchor_143:2_694" id="FNanchor_143:2_694"></a><a href="#Footnote_143:2_694" class="fnanchor">[143:2]</a></p></div> + +<p>"Wise men," known as "Holy Rishis," were informed by these celestial +signs that the Messiah was born.<a name="FNanchor_143:3_695" id="FNanchor_143:3_695"></a><a href="#Footnote_143:3_695" class="fnanchor">[143:3]</a></p> + +<p>In the <i>Rāmāyana</i> (one of the sacred books of the Hindoos) the +horoscope of Rama's birth is given. He is said to have been born on the +9th Tithi of the month Caitra. <i>The planet Jupiter</i> figured at his +birth; it being in Cancer at that time.<a name="FNanchor_143:4_696" id="FNanchor_143:4_696"></a><a href="#Footnote_143:4_696" class="fnanchor">[143:4]</a> Rama was an incarnation +of Vishnu. When <i>Crishna</i> was born "<i>his stars</i>" were to be seen in the +heavens. They were pointed out by one Nared, a great prophet and +astrologer.<a name="FNanchor_143:5_697" id="FNanchor_143:5_697"></a><a href="#Footnote_143:5_697" class="fnanchor">[143:5]</a></p> + +<p>Without going through the list, we can say that the birth of every +Indian <i>Avatar</i> was foretold by <i>celestial signs</i>.<a name="FNanchor_143:6_698" id="FNanchor_143:6_698"></a><a href="#Footnote_143:6_698" class="fnanchor">[143:6]</a></p> + +<p>The same myth is to be found in the legends of China. Among others they +relate that a star figured at the birth of <i>Yu</i>, the founder of the +first dynasty which reigned in China,<a name="FNanchor_143:7_699" id="FNanchor_143:7_699"></a><a href="#Footnote_143:7_699" class="fnanchor">[143:7]</a> 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 <i>Laou-tsze</i>, the Chinese +sage.<a name="FNanchor_143:8_700" id="FNanchor_143:8_700"></a><a href="#Footnote_143:8_700" class="fnanchor">[143:8]</a></p> + +<p>In the legends of the Jewish patriarchs and prophets, it is stated that +a <i>brilliant star</i> shone at the time of the birth of <i>Moses</i>. It was +seen by the <i>Magi</i> of Egypt, who immediately informed the king.<a name="FNanchor_143:9_701" id="FNanchor_143:9_701"></a><a href="#Footnote_143:9_701" class="fnanchor">[143:9]</a></p> + +<p>When <i>Abraham</i> was born "<i>his star</i>" shone in the heavens, if we may +believe the popular legends, and its brilliancy outshone all the other +stars.<a name="FNanchor_143:10_702" id="FNanchor_143:10_702"></a><a href="#Footnote_143:10_702" class="fnanchor">[143:10]</a> Rabbinic traditions relate the following:</p> + +<div class="blockquot"><p>"Abraham was the son of Terah, 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, <i>they observed an +unusual star in the east</i>, 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 <span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span>at this wondrous +sight, 'Truly,' said they, '<i>this can signify nothing else but +that Terah's new-born son will become great and +powerful</i>.'"<a name="FNanchor_144:1_703" id="FNanchor_144:1_703"></a><a href="#Footnote_144:1_703" class="fnanchor">[144:1]</a></p></div> + +<p>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.<a name="FNanchor_144:2_704" id="FNanchor_144:2_704"></a><a href="#Footnote_144:2_704" class="fnanchor">[144:2]</a></p> + +<p>A brilliant star, which eclipsed all the other stars, was also to be +seen at the birth of the Cæsars; in fact, as Canon Farrar remarks, "The +Greeks and Romans had <i>always</i> 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."<a name="FNanchor_144:3_705" id="FNanchor_144:3_705"></a><a href="#Footnote_144:3_705" class="fnanchor">[144:3]</a></p> + +<p>Tacitus, the Roman historian, speaking of the reign of the Emperor Nero, +says:</p> + +<div class="blockquot"><p>"A comet having appeared, in this juncture, the phenomenon, +according to the <i>popular opinion</i>, announced that governments +were to be changed, and kings dethroned. In the imaginations +of men, Nero was already dethroned, and who should be his +successor was the question."<a name="FNanchor_144:4_706" id="FNanchor_144:4_706"></a><a href="#Footnote_144:4_706" class="fnanchor">[144:4]</a></p></div> + +<p>According to Moslem authorities, the birth of <i>Ali</i>—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."<a name="FNanchor_144:5_707" id="FNanchor_144:5_707"></a><a href="#Footnote_144:5_707" class="fnanchor">[144:5]</a> 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 "<i>Messiah</i>," and headed the last +great insurrection of his country, assumed the name of +<i>Bar-Cochba</i>—that is, "<i>Son of a Star</i>."<a name="FNanchor_144:6_708" id="FNanchor_144:6_708"></a><a href="#Footnote_144:6_708" class="fnanchor">[144:6]</a></p> + +<p>This myth evidently extended to the New World, as we find that the +symbol of <i>Quetzalcoatle</i>, the virgin-born Saviour, was the "<i>Morning +Star</i>."<a name="FNanchor_144:7_709" id="FNanchor_144:7_709"></a><a href="#Footnote_144:7_709" class="fnanchor">[144:7]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"It was, indeed, universally believed, that extraordinary +events, especially <span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span>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."<a name="FNanchor_145:1_710" id="FNanchor_145:1_710"></a><a href="#Footnote_145:1_710" class="fnanchor">[145:1]</a></p></div> + +<p>The whole tenor of the narrative recorded by the <i>Matthew</i> narrator is +the most complete justification of the science of <i>astrology</i>; 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 <i>his</i> peculiar star; that from these <i>heathen</i> the tidings of +his birth are received by the Jews at Jerusalem, <i>and therefore that the +theory must be right which connects great events in the life of men with +phenomena in the starry heavens</i>.</p> + +<p>If this <i>divine sanction of astrology</i> is contested on the ground that +this was an <i>exceptional</i> 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.</p> + +<p>If, to avoid the alternative, recourse be had to the notion that the +star appeared <i>by chance</i>, or that this <i>chance</i> or <i>accident</i> directed +the Magi aright, is the position really improved? Is <i>chance</i> consistent +with any notion of supernatural interposition?</p> + +<p>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<a name="FNanchor_145:2_711" id="FNanchor_145:2_711"></a><a href="#Footnote_145:2_711" class="fnanchor">[145:2]</a>—and were by this knowledge +conducted to Jerusalem, why did it not suffice to guide them <i>straight +to Bethlehem</i>, 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 Herod and the priests the road which they should take, when, +by the hypothesis, the star was ready to guide them?<a name="FNanchor_145:3_712" id="FNanchor_145:3_712"></a><a href="#Footnote_145:3_712" class="fnanchor">[145:3]</a></p> + +<p>It is said that in the oracles of Zoroaster there is to be found a +prophecy to the effect that, <i>in the latter days</i>, 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 <i>Christ</i> Jesus, but when critically examined, it does +not stand the test. The drift of the story is this:</p> + +<p>Ormuzd, the Lord of Light, who created the universe in <i>six</i> periods of +time, accomplished his work by making the first man <span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span>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 +<ins class="corr" title="original has pursuading">persuading</ins> them to eat of the forbidden fruit. Sin and death are now in +the world; the principles of <i>good</i> and <i>evil</i> are now in deadly strife. +Ormuzd then reveals to mankind his <i>law</i> 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 predominant. The world now +hastens to its doom; religion and virtue are nowhere to be found; +mankind are plunged in sin and misery. <i>Sosiosh</i> is born of a virgin, +and redeems them, subdues the Devs, awakens the dead, <i>and holds the +last judgment</i>. A comet sets the world in flames; the Genii of Light +combat against the Genii of Darkness, and cast them into Duzakh, where +Ahriman and the Devs and the souls of the wicked are thoroughly cleansed +and purified by fire. Ahriman then submits to Ormuzd; evil is absorbed +into goodness; the unrighteous, thoroughly purified, are united with the +righteous, and <i>a new earth and a new heaven</i> arise, free from all evil, +where peace and innocence will forever dwell.</p> + +<p>Who can fail to see that this virgin-born <i>Sosiosh</i> was to come, <i>not +eighteen hundred years ago</i>, but, in the "<i>latter days</i>," when the world +is to be set on fire by a <i>comet</i>, the <i>judgment</i> 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 <i>temporal +Messiah</i> (a mighty king and warrior, who should liberate and rule over +his people Israel), and the idea of an <i>Angel-Messiah</i> (who had come to +announce that the "kingdom of heaven was at hand," that the "stars +should fall from heaven," and that all men would shortly be judged +according to their deeds), are both jumbled together in a heap?</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_140:1_685" id="Footnote_140:1_685"></a><a href="#FNanchor_140:1_685"><span class="label">[140:1]</span></a> Matthew, ch. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_141:1_686" id="Footnote_141:1_686"></a><a href="#FNanchor_141:1_686"><span class="label">[141:1]</span></a> Bible for Learners, vol. iii. p. 72.</p></div> + +<div class="footnote"><p><a name="Footnote_141:2_687" id="Footnote_141:2_687"></a><a href="#FNanchor_141:2_687"><span class="label">[141:2]</span></a> Vol. i. p. 145.</p></div> + +<div class="footnote"><p><a name="Footnote_141:3_688" id="Footnote_141:3_688"></a><a href="#FNanchor_141:3_688"><span class="label">[141:3]</span></a> See Knight: Ancient Art and Mythology, p. 52.</p></div> + +<div class="footnote"><p><a name="Footnote_142:1_689" id="Footnote_142:1_689"></a><a href="#FNanchor_142:1_689"><span class="label">[142:1]</span></a> Allen's India, p. 456.</p></div> + +<div class="footnote"><p><a name="Footnote_142:2_690" id="Footnote_142:2_690"></a><a href="#FNanchor_142:2_690"><span class="label">[142:2]</span></a> See Prog. Relig. Ideas, vol. i. p. 221.</p></div> + +<div class="footnote"><p><a name="Footnote_142:3_691" id="Footnote_142:3_691"></a><a href="#FNanchor_142:3_691"><span class="label">[142:3]</span></a> Ibid. p. 261.</p></div> + +<div class="footnote"><p><a name="Footnote_142:4_692" id="Footnote_142:4_692"></a><a href="#FNanchor_142:4_692"><span class="label">[142:4]</span></a> See Kenrick's Egypt, vol. i. p. 456.</p></div> + +<div class="footnote"><p><a name="Footnote_143:1_693" id="Footnote_143:1_693"></a><a href="#FNanchor_143:1_693"><span class="label">[143:1]</span></a> See Bunsen's Angel-Messiah, pp. 22, 23, 38.</p></div> + +<div class="footnote"><p><a name="Footnote_143:2_694" id="Footnote_143:2_694"></a><a href="#FNanchor_143:2_694"><span class="label">[143:2]</span></a> See Beal: Hist. Buddha, pp. 23, 33, 35.</p></div> + +<div class="footnote"><p><a name="Footnote_143:3_695" id="Footnote_143:3_695"></a><a href="#FNanchor_143:3_695"><span class="label">[143:3]</span></a> See Bunsen's Angel-Messiah, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_143:4_696" id="Footnote_143:4_696"></a><a href="#FNanchor_143:4_696"><span class="label">[143:4]</span></a> Williams's Indian Wisdom, p. 347.</p></div> + +<div class="footnote"><p><a name="Footnote_143:5_697" id="Footnote_143:5_697"></a><a href="#FNanchor_143:5_697"><span class="label">[143:5]</span></a> See Hist. Hindostan, ii. 336.</p></div> + +<div class="footnote"><p><a name="Footnote_143:6_698" id="Footnote_143:6_698"></a><a href="#FNanchor_143:6_698"><span class="label">[143:6]</span></a> See Higgins: Anacalypsis, vol. i. p. 561. For that of +Crishna, see Vishnu Purana, book v. ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_143:7_699" id="Footnote_143:7_699"></a><a href="#FNanchor_143:7_699"><span class="label">[143:7]</span></a> See Ibid. p. 618.</p></div> + +<div class="footnote"><p><a name="Footnote_143:8_700" id="Footnote_143:8_700"></a><a href="#FNanchor_143:8_700"><span class="label">[143:8]</span></a> Thornton: Hist. China, vol. i. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_143:9_701" id="Footnote_143:9_701"></a><a href="#FNanchor_143:9_701"><span class="label">[143:9]</span></a> See Anac., i. p. 560, and Geikie's Life of Christ, i. +559.</p></div> + +<div class="footnote"><p><a name="Footnote_143:10_702" id="Footnote_143:10_702"></a><a href="#FNanchor_143:10_702"><span class="label">[143:10]</span></a> See Ibid., and The Bible for Learners, vol. iii. p. +72, and Calmet's Fragments, art. "Abraham."</p></div> + +<div class="footnote"><p><a name="Footnote_144:1_703" id="Footnote_144:1_703"></a><a href="#FNanchor_144:1_703"><span class="label">[144:1]</span></a> Baring-Gould: Legends of the Patriarchs, p. 149.</p></div> + +<div class="footnote"><p><a name="Footnote_144:2_704" id="Footnote_144:2_704"></a><a href="#FNanchor_144:2_704"><span class="label">[144:2]</span></a> Calmet's Fragments, art. "Abraham."</p></div> + +<div class="footnote"><p><a name="Footnote_144:3_705" id="Footnote_144:3_705"></a><a href="#FNanchor_144:3_705"><span class="label">[144:3]</span></a> Farrar's Life of Christ, p. 52.</p></div> + +<div class="footnote"><p><a name="Footnote_144:4_706" id="Footnote_144:4_706"></a><a href="#FNanchor_144:4_706"><span class="label">[144:4]</span></a> Tacitus: Annals, bk. xiv. ch. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_144:5_707" id="Footnote_144:5_707"></a><a href="#FNanchor_144:5_707"><span class="label">[144:5]</span></a> Amberly's Analysis of Religious Belief, p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_144:6_708" id="Footnote_144:6_708"></a><a href="#FNanchor_144:6_708"><span class="label">[144:6]</span></a> Bible for Learners, vol. iii. p. 73.</p></div> + +<div class="footnote"><p><a name="Footnote_144:7_709" id="Footnote_144:7_709"></a><a href="#FNanchor_144:7_709"><span class="label">[144:7]</span></a> Brinton: Myths of the New World, pp. 180, 181, and +Squire: Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_145:1_710" id="Footnote_145:1_710"></a><a href="#FNanchor_145:1_710"><span class="label">[145:1]</span></a> Life of Christ, vol. i. p. 144.</p></div> + +<div class="footnote"><p><a name="Footnote_145:2_711" id="Footnote_145:2_711"></a><a href="#FNanchor_145:2_711"><span class="label">[145:2]</span></a> Matthew ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_145:3_712" id="Footnote_145:3_712"></a><a href="#FNanchor_145:3_712"><span class="label">[145:3]</span></a> See Thomas Scott's English Life of Jesus for a full +investigation of this subject.</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span></p> +<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV"></a>CHAPTER XIV.</h2> + +<h3>THE SONG OF THE HEAVENLY HOST.</h3> + +<p>The story of the Song of the Heavenly Host belongs exclusively to the +<i>Luke</i> narrator, and, in substance, is as follows:</p> + +<p>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 great 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."</p> + +<p>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 <i>into +heaven</i>.<a name="FNanchor_147:1_713" id="FNanchor_147:1_713"></a><a href="#Footnote_147:1_713" class="fnanchor">[147:1]</a></p> + +<p>It is recorded in the <i>Vishnu Purana</i><a name="FNanchor_147:2_714" id="FNanchor_147:2_714"></a><a href="#Footnote_147:2_714" class="fnanchor">[147:2]</a> that while the virgin +Devaki bore <i>Crishna</i>, "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." "<i>The spirits and the nymphs of heaven +danced and sang</i>," and, "at <i>midnight</i>,<a name="FNanchor_147:3_715" id="FNanchor_147:3_715"></a><a href="#Footnote_147:3_715" class="fnanchor">[147:3]</a> when the support of all +was born, <i>the clouds emitted low pleasing sounds, and poured down rain +of flowers</i>."<a name="FNanchor_147:4_716" id="FNanchor_147:4_716"></a><a href="#Footnote_147:4_716" class="fnanchor">[147:4]</a></p> + +<p>Similar demonstrations of celestial delight were not wanting at the +birth of <i>Buddha</i>. All beings everywhere were full of joy. Music was to +be heard all over the land, and, as in the case of Crishna, there fell +from the skies a gentle shower of flowers and perfumes. Caressing +breezes blew, and a marvellous light was produced.<a name="FNanchor_147:5_717" id="FNanchor_147:5_717"></a><a href="#Footnote_147:5_717" class="fnanchor">[147:5]</a></p> + +<p><span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span></p><p>The Fo-pen-hing relates that:</p> + +<div class="blockquot"><p>"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 be 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 four heavenly kings took up the strain +and said: 'Now because Bôdhisatwa is born, to give joy and +bring peace to the world, therefore is there this brightness.' +Then the gods of the thirty-three heavens took up the burden +of the strain, and the Yama Devas and the Tûsita 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: '<i>To-day Bôdhisatwa 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.</i>"<a name="FNanchor_148:1_718" id="FNanchor_148:1_718"></a><a href="#Footnote_148:1_718" class="fnanchor">[148:1]</a></p></div> + +<p>Even the sober philosopher <i>Confucius</i> did not enter the world, if we +may believe Chinese tradition, without premonitory symptoms of his +greatness.<a name="FNanchor_148:2_719" id="FNanchor_148:2_719"></a><a href="#Footnote_148:2_719" class="fnanchor">[148:2]</a></p> + +<p>Sir John Francis Davis, speaking of Confucius, says:</p> + +<div class="blockquot"><p>"Various prodigies, <i>as in other instances</i>, were the +forerunners of the birth of this extraordinary person. On the +eve of his appearance upon earth, <i>celestial music</i> 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.'"<a name="FNanchor_148:3_720" id="FNanchor_148:3_720"></a><a href="#Footnote_148:3_720" class="fnanchor">[148:3]</a></p></div> + +<p>In the case of <i>Osiris</i>, the Egyptian Saviour, at his birth, a voice was +heard proclaiming that: "The Ruler of all the Earth is born."<a name="FNanchor_148:4_721" id="FNanchor_148:4_721"></a><a href="#Footnote_148:4_721" class="fnanchor">[148:4]</a></p> + +<p>In Plutarch's "<i>Isis</i>" occurs the following:</p> + +<div class="blockquot"><p>"At the birth of Osiris, there was heard a voice that the Lord +of all the Earth was coming 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."<a name="FNanchor_148:5_722" id="FNanchor_148:5_722"></a><a href="#Footnote_148:5_722" class="fnanchor">[148:5]</a></p></div> + +<p>Wonderful demonstrations of delight also attended the birth of the +heavenly-born <i>Apollonius</i>. According to Flavius Philostratus, 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.</p> + +<p>When the god <i>Apollo</i> was born 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.<a name="FNanchor_148:6_723" id="FNanchor_148:6_723"></a><a href="#Footnote_148:6_723" class="fnanchor">[148:6]</a></p> + +<p><span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span></p><p>At the time of the birth of "<i>Hercules the Saviour</i>," his father Zeus, +the god of gods, spake from heaven and said:</p> + +<div class="blockquot"><p>"This day shall a child be born of the race of Perseus, who +shall be the mightiest of the sons of men."<a name="FNanchor_149:1_724" id="FNanchor_149:1_724"></a><a href="#Footnote_149:1_724" class="fnanchor">[149:1]</a></p></div> + +<p>When <i>Æsculapius</i> was a helpless infant, and when he was about to be put +to death, a voice from the god Apollo was heard, saying:</p> + +<div class="blockquot"><p>"Slay not the child with the mother; <i>he is born to do great +things</i>; 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."<a name="FNanchor_149:2_725" id="FNanchor_149:2_725"></a><a href="#Footnote_149:2_725" class="fnanchor">[149:2]</a></p></div> + +<p>As we stated above, the story of the Song of the Heavenly Host belongs +exclusively to the <i>Luke</i> narrator; none of the other writers of the +synoptic Gospels know anything about it, which, if it really happened, +seems very strange.</p> + +<p>If the reader will turn to the apocryphal Gospel called +<ins class="corr" title="quotation mark missing in original">"</ins><i>Protevangelion</i>" (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 +<i>Luke</i> narrator, but in a still more wonderful form. It is probably from +this apocryphal Gospel that the Luke narrator copied.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_147:1_713" id="Footnote_147:1_713"></a><a href="#FNanchor_147:1_713"><span class="label">[147:1]</span></a> Luke, ii. 8-15.</p></div> + +<div class="footnote"><p><a name="Footnote_147:2_714" id="Footnote_147:2_714"></a><a href="#FNanchor_147:2_714"><span class="label">[147:2]</span></a> Translated from the original Sanscrit by H. H. Wilson, +M. D., F. R. S.</p></div> + +<div class="footnote"><p><a name="Footnote_147:3_715" id="Footnote_147:3_715"></a><a href="#FNanchor_147:3_715"><span class="label">[147:3]</span></a> All the virgin-born Saviours are born at <i>midnight or +early dawn</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_147:4_716" id="Footnote_147:4_716"></a><a href="#FNanchor_147:4_716"><span class="label">[147:4]</span></a> Vishnu Purana, book v. ch. iii. p. 502.</p></div> + +<div class="footnote"><p><a name="Footnote_147:5_717" id="Footnote_147:5_717"></a><a href="#FNanchor_147:5_717"><span class="label">[147:5]</span></a> See Amberly's Analysis, p. 226. Beal: Hist. Buddha, pp. +45, 46, 47, and Bunsen's Angel-Messiah, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_148:1_718" id="Footnote_148:1_718"></a><a href="#FNanchor_148:1_718"><span class="label">[148:1]</span></a> See Beal: Hist. Buddha, pp. 43, 55, 56, and Bunsen's +Angel-Messiah, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_148:2_719" id="Footnote_148:2_719"></a><a href="#FNanchor_148:2_719"><span class="label">[148:2]</span></a> See Amberly: Analysis of Religious Belief, p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_148:3_720" id="Footnote_148:3_720"></a><a href="#FNanchor_148:3_720"><span class="label">[148:3]</span></a> Davis: History of China, vol. ii. p. 48. See also +Thornton: Hist. China, i. 152.</p></div> + +<div class="footnote"><p><a name="Footnote_148:4_721" id="Footnote_148:4_721"></a><a href="#FNanchor_148:4_721"><span class="label">[148:4]</span></a> See Prichard's Egyptian Mythology, p. 56, and Kenrick's +Egypt, vol. i. p. 408.</p></div> + +<div class="footnote"><p><a name="Footnote_148:5_722" id="Footnote_148:5_722"></a><a href="#FNanchor_148:5_722"><span class="label">[148:5]</span></a> Bonwick: Egyptian Belief, p. 424, and Kenrick's Egypt, +vol. i. p. 408.</p></div> + +<div class="footnote"><p><a name="Footnote_148:6_723" id="Footnote_148:6_723"></a><a href="#FNanchor_148:6_723"><span class="label">[148:6]</span></a> See Tales of Ancient Greece, p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_149:1_724" id="Footnote_149:1_724"></a><a href="#FNanchor_149:1_724"><span class="label">[149:1]</span></a> See Tales of Ancient Greece, p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_149:2_725" id="Footnote_149:2_725"></a><a href="#FNanchor_149:2_725"><span class="label">[149:2]</span></a> Ibid. p. 45.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span></p> +<h2><a name="CHAPTER_XV" id="CHAPTER_XV"></a>CHAPTER XV.</h2> + +<h3>THE DIVINE CHILD RECOGNIZED AND PRESENTED WITH GIFTS.</h3> + +<p>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.</p> + +<p>We are informed by the <i>Matthew</i> narrator, that being guided by a star, +the <i>Magi</i><a name="FNanchor_150:1_726" id="FNanchor_150:1_726"></a><a href="#Footnote_150:1_726" class="fnanchor">[150:1]</a> from the east came to where the young child was.</p> + +<div class="blockquot"><p>"And when they were come into the <i>house</i> (not <i>stable</i>) 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."<a name="FNanchor_150:2_727" id="FNanchor_150:2_727"></a><a href="#Footnote_150:2_727" class="fnanchor">[150:2]</a></p></div> + +<p>The <i>Luke</i> narrator—who seems to know nothing about the Magi from the +east—informs us that <i>shepherds</i> came and worshiped the young child. +They were keeping their flocks by night when the angel of the Lord +appeared before them, saying:</p> + +<div class="blockquot"><p>"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."</p></div> + +<p>After the angel had left them, they said one to another:</p> + +<div class="blockquot"><p>"Let us go unto Bethlehem and see this thing which is come to +pass, which the Lord hath made known to us. And they came with +haste, and found Mary and Joseph, and the babe lying in a +<i>manger</i>."<a name="FNanchor_150:3_728" id="FNanchor_150:3_728"></a><a href="#Footnote_150:3_728" class="fnanchor">[150:3]</a></p></div> + +<p>The Luke narrator evidently borrowed this story of the <i>shepherds</i> from +the "<i><a href="#Gospel_of_the_Egyptians">Gospel of the Egyptians</a></i>" (of which we shall speak in another +chapter), or from other sacred records of the biographies of Crishna or +Buddha.</p> + +<p>It is related in the legends of <i>Crishna</i> that the divine child <span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span>was +cradled among shepherds, to whom were first made known the stupendous +feats which stamped his character with marks of the divinity. He was +recognized as the promised <i>Saviour</i> by Nanda, a shepherd, or cowherd, +and his companions, who prostrated themselves before the heaven-born +child. After the birth of Crishna, the Indian prophet Nared, having +heard of his fame, visited his father and mother at Gokool, examined the +stars, &c., and declared him to be of celestial descent.<a name="FNanchor_151:1_729" id="FNanchor_151:1_729"></a><a href="#Footnote_151:1_729" class="fnanchor">[151:1]</a></p> + +<p>Not only was Crishna adored by the shepherds and Magi, and received with +<i>divine honors</i>, but he was <i>also presented with gifts</i>. These gifts +were "sandal wood and perfumes."<a name="FNanchor_151:2_730" id="FNanchor_151:2_730"></a><a href="#Footnote_151:2_730" class="fnanchor">[151:2]</a> (Why not "frankincense and +myrrh?")</p> + +<p>Similar stories are related of the infant <i>Buddha</i>. He was visited, at +the time of his birth, by <i>wise men</i>, who at once recognized in the +marvellous infant all the characters of the divinity, and he had +scarcely seen the day before he was hailed god of gods.<a name="FNanchor_151:3_731" id="FNanchor_151:3_731"></a><a href="#Footnote_151:3_731" class="fnanchor">[151:3]</a></p> + +<div class="poem"><div class="stanza"> +<span class="i6">"'Mongst the strangers came<br /></span> +<span class="i0">A grey-haired saint, Asita, one whose ears,<br /></span> +<span class="i0">Long closed to earthly things, caught heavenly sounds,<br /></span> +<span class="i0">And heard at prayer beneath his peepul-tree,<br /></span> +<span class="i0">The Devas singing songs at Buddha's birth."<br /></span> +</div></div> + +<p>Viscount Amberly, speaking of him, says:<a name="FNanchor_151:4_732" id="FNanchor_151:4_732"></a><a href="#Footnote_151:4_732" class="fnanchor">[151:4]</a></p> + +<div class="blockquot"><p>"He was visited and adored by a very eminent <i>Rishi</i>, or +hermit, known as <i>Asita</i>, who predicted his future greatness, +but 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."</p> + +<p>"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 Bhagavat (God Almighty Buddha) comes to the world only +after many kalpas. This bright boy will be Buddha. <i>For the +salvation of the world</i> he will teach the law. He will succor +the old, the sick, the afflicted, the dying. He will release +those who are bound in the meshes of <i>natural corruption</i>. He +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."<a name="FNanchor_151:5_733" id="FNanchor_151:5_733"></a><a href="#Footnote_151:5_733" class="fnanchor">[151:5]</a></p></div> + +<p>He returns rejoicing, however, to his mountain-home, for his eyes had +seen the promised and expected Saviour.<a name="FNanchor_151:6_734" id="FNanchor_151:6_734"></a><a href="#Footnote_151:6_734" class="fnanchor">[151:6]</a></p> + +<p>Paintings in the <i>cave</i> of Ajunta represent Asita with the <span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span>infant +Buddha in his arms.<a name="FNanchor_152:1_735" id="FNanchor_152:1_735"></a><a href="#Footnote_152:1_735" class="fnanchor">[152:1]</a> The marvelous gifts of this child had become +known to this eminent ascetic by <i>supernatural signs</i>.<a name="FNanchor_152:2_736" id="FNanchor_152:2_736"></a><a href="#Footnote_152:2_736" class="fnanchor">[152:2]</a></p> + +<p>Buddha, as well as Crishna and Jesus, was presented with "costly jewels +and precious substances."<a name="FNanchor_152:3_737" id="FNanchor_152:3_737"></a><a href="#Footnote_152:3_737" class="fnanchor">[152:3]</a> (Why not gold and perfumes?)</p> + +<p><i>Rama</i>—the seventh incarnation of Vishnu for human deliverance from +evil—is also hailed by "<i>aged saints</i>"—(why not "wise <i>men</i>"?)—who +die gladly when their eyes see the long-expected one.<a name="FNanchor_152:4_738" id="FNanchor_152:4_738"></a><a href="#Footnote_152:4_738" class="fnanchor">[152:4]</a></p> + +<p><i>How-tseich</i>, who was one of those personages styled, in China, +"Tien-Tse," or "Sons of Heaven,"<a name="FNanchor_152:5_739" id="FNanchor_152:5_739"></a><a href="#Footnote_152:5_739" class="fnanchor">[152:5]</a> and who came into the world in a +miraculous manner, was laid in a narrow lane. When his mother had +fulfilled her time:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Her first-born son (came forth) like a lamb.<br /></span> +<span class="i0i">There was no bursting, no rending,<br /></span> +<span class="i0i">No injury, no hurt—<br /></span> +<span class="i0i">Showing how wonderful he would be."<br /></span> +</div></div> + +<p>When born, the sheep and oxen protected him with loving care.<a name="FNanchor_152:6_740" id="FNanchor_152:6_740"></a><a href="#Footnote_152:6_740" class="fnanchor">[152:6]</a></p> + +<p>The birth of <i>Confucius</i> (<span class="allcapsc">B. C.</span> 551), like that of all the demi-gods and +saints of antiquity, is fabled to have been attended with allegorical +prodigies, amongst which was the appearance of the <i>Ke-lin</i>, a +miraculous quadruped, prophetic of happiness and virtue, which announced +that the child would be "a king without a throne or territory." <i>Five +celestial sages, or "wise men" entered the house at the time of the +child's birth, whilst vocal and instrumental music filed the +air.</i><a name="FNanchor_152:7_741" id="FNanchor_152:7_741"></a><a href="#Footnote_152:7_741" class="fnanchor">[152:7]</a></p> + +<p><i>Mithras</i>, the Persian Saviour, and mediator between God and man, was +also visited by "wise men" called Magi, at the time of his birth.<a name="FNanchor_152:8_742" id="FNanchor_152:8_742"></a><a href="#Footnote_152:8_742" class="fnanchor">[152:8]</a> +He was presented with gifts consisting of gold, frankincense and +myrrh.'<a name="FNanchor_152:9_743" id="FNanchor_152:9_743"></a><a href="#Footnote_152:9_743" class="fnanchor">[152:9]</a></p> + +<p>According to Plato, at the birth of <i>Socrates</i> (469 <span class="allcapsc">B. C.</span>) there came +three Magi from the east to worship him, bringing gifts of gold, +frankincense and myrrh.<a name="FNanchor_152:10_744" id="FNanchor_152:10_744"></a><a href="#Footnote_152:10_744" class="fnanchor">[152:10]</a></p> + +<p><i>Æsculapius</i>, 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 <span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span>birth of this miraculous +infant, upon which people flocked from all quarters to behold and +worship this heaven-born child.<a name="FNanchor_153:1_745" id="FNanchor_153:1_745"></a><a href="#Footnote_153:1_745" class="fnanchor">[153:1]</a></p> + +<p>Many of the Grecian and Roman demi-gods and heroes were either fostered +by or worshiped by shepherds. Amongst these may be mentioned <i>Bacchus</i>, +who was educated among shepherds,<a name="FNanchor_153:2_746" id="FNanchor_153:2_746"></a><a href="#Footnote_153:2_746" class="fnanchor">[153:2]</a> and <i>Romulus</i>, who was found on +the banks of the Tiber, and educated by shepherds.<a name="FNanchor_153:3_747" id="FNanchor_153:3_747"></a><a href="#Footnote_153:3_747" class="fnanchor">[153:3]</a> <i>Paris</i>, son +of Priam, was educated among shepherds,<a name="FNanchor_153:4_748" id="FNanchor_153:4_748"></a><a href="#Footnote_153:4_748" class="fnanchor">[153:4]</a> and <i>Ægisthus</i> was +exposed, like Æsculapius, by his mother, found by shepherds and educated +among them.<a name="FNanchor_153:5_749" id="FNanchor_153:5_749"></a><a href="#Footnote_153:5_749" class="fnanchor">[153:5]</a></p> + +<p>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."</p> + +<p>We have seen that the <i>Matthew</i> narrator speaks of the infant Jesus, and +Mary, his mother, being in a "<i>house</i>"—implying that he had been born +there; and that the <i>Luke</i> 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 <i>another</i> story related of the <i>place</i> in which he was +born.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_150:1_726" id="Footnote_150:1_726"></a><a href="#FNanchor_150:1_726"><span class="label">[150:1]</span></a> "The original word here is '<i>Magoi</i>,' from which comes +our word '<i>Magician</i>.' . . . The persons <i>here</i> denoted were philosophers, +priests, or <i>astronomers</i>. They dwelt chiefly in Persia and Arabia. They +were the learned men of the Eastern nations, devoted to <i>astronomy</i>, to +religion, and to 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_150:2_727" id="Footnote_150:2_727"></a><a href="#FNanchor_150:2_727"><span class="label">[150:2]</span></a> Matthew, ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_150:3_728" id="Footnote_150:3_728"></a><a href="#FNanchor_150:3_728"><span class="label">[150:3]</span></a> Luke, ii. 8-16.</p></div> + +<div class="footnote"><p><a name="Footnote_151:1_729" id="Footnote_151:1_729"></a><a href="#FNanchor_151:1_729"><span class="label">[151:1]</span></a> Higgins: Anacalypsis, vol. i. pp. 129, 130, and +Maurice: Hist. Hindostan, vol. ii. pp. 256, 257 and 317. Also, The +Vishnu Purana.</p></div> + +<div class="footnote"><p><a name="Footnote_151:2_730" id="Footnote_151:2_730"></a><a href="#FNanchor_151:2_730"><span class="label">[151:2]</span></a> Oriental Religions, pp. 500, 501. See also, Ancient +Faiths, vol. ii. p. 353.</p></div> + +<div class="footnote"><p><a name="Footnote_151:3_731" id="Footnote_151:3_731"></a><a href="#FNanchor_151:3_731"><span class="label">[151:3]</span></a> Anacalypsis, vol. i. p. 157.</p></div> + +<div class="footnote"><p><a name="Footnote_151:4_732" id="Footnote_151:4_732"></a><a href="#FNanchor_151:4_732"><span class="label">[151:4]</span></a> Amberly's Analysis, p. 177. See also, Bunsen's +Angel-Messiah, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_151:5_733" id="Footnote_151:5_733"></a><a href="#FNanchor_151:5_733"><span class="label">[151:5]</span></a> Lillie: Buddha and Early Buddhism, p. 76.</p></div> + +<div class="footnote"><p><a name="Footnote_151:6_734" id="Footnote_151:6_734"></a><a href="#FNanchor_151:6_734"><span class="label">[151:6]</span></a> Bunsen's Angel-Messiah, p. 6, and Beal: Hist. Buddha, +pp. 58, 60.</p></div> + +<div class="footnote"><p><a name="Footnote_152:1_735" id="Footnote_152:1_735"></a><a href="#FNanchor_152:1_735"><span class="label">[152:1]</span></a> Bunsen's Angel-Messiah, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_152:2_736" id="Footnote_152:2_736"></a><a href="#FNanchor_152:2_736"><span class="label">[152:2]</span></a> See Amberly's Analysis p. 231, and Bunsen's Angel +Messiah, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_152:3_737" id="Footnote_152:3_737"></a><a href="#FNanchor_152:3_737"><span class="label">[152:3]</span></a> Beal: Hist. Buddha, p. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_152:4_738" id="Footnote_152:4_738"></a><a href="#FNanchor_152:4_738"><span class="label">[152:4]</span></a> Oriental Religions, p. 491.</p></div> + +<div class="footnote"><p><a name="Footnote_152:5_739" id="Footnote_152:5_739"></a><a href="#FNanchor_152:5_739"><span class="label">[152:5]</span></a> See Prog. Relig. Ideas, vol. i. p. 200.</p></div> + +<div class="footnote"><p><a name="Footnote_152:6_740" id="Footnote_152:6_740"></a><a href="#FNanchor_152:6_740"><span class="label">[152:6]</span></a> See Amberly's Analysis of Religious Belief, p. 226.</p></div> + +<div class="footnote"><p><a name="Footnote_152:7_741" id="Footnote_152:7_741"></a><a href="#FNanchor_152:7_741"><span class="label">[152:7]</span></a> See Thornton's Hist. China, vol. i. p. 152.</p></div> + +<div class="footnote"><p><a name="Footnote_152:8_742" id="Footnote_152:8_742"></a><a href="#FNanchor_152:8_742"><span class="label">[152:8]</span></a> King: The Gnostics and their Remains, pp. 134 and 149.</p></div> + +<div class="footnote"><p><a name="Footnote_152:9_743" id="Footnote_152:9_743"></a><a href="#FNanchor_152:9_743"><span class="label">[152:9]</span></a> Inman: Ancient Faiths, vol. ii. p. 353.</p></div> + +<div class="footnote"><p><a name="Footnote_152:10_744" id="Footnote_152:10_744"></a><a href="#FNanchor_152:10_744"><span class="label">[152:10]</span></a> See Higgins: Anacalypsis, vol. ii. p. 96.</p></div> + +<div class="footnote"><p><a name="Footnote_153:1_745" id="Footnote_153:1_745"></a><a href="#FNanchor_153:1_745"><span class="label">[153:1]</span></a> Taylor's Diegesis, p. 150. Roman Antiquities, p. 136, +and Bell's Pantheon, vol. i. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_153:2_746" id="Footnote_153:2_746"></a><a href="#FNanchor_153:2_746"><span class="label">[153:2]</span></a> Higgins: Anacalypsis, vol. i. p. 322.</p></div> + +<div class="footnote"><p><a name="Footnote_153:3_747" id="Footnote_153:3_747"></a><a href="#FNanchor_153:3_747"><span class="label">[153:3]</span></a> Bell's Pantheon, vol. ii. p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_153:4_748" id="Footnote_153:4_748"></a><a href="#FNanchor_153:4_748"><span class="label">[153:4]</span></a> Ibid. vol. i. p. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_153:5_749" id="Footnote_153:5_749"></a><a href="#FNanchor_153:5_749"><span class="label">[153:5]</span></a> Ibid. p. 20.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span></p> +<h2><a name="CHAPTER_XVI" id="CHAPTER_XVI"></a>CHAPTER XVI.</h2> + +<h3>THE BIRTH-PLACE OF CHRIST JESUS.</h3> + +<p>The writer of that portion of the Gospel according to <i>Matthew</i> which +treats of the <i>place</i> in which Jesus was born, implies, as we stated in +our last chapter, that he was born in a <i>house</i>. His words are these:</p> + +<div class="blockquot"><p>"Now when Jesus was born in Bethlehem of Judea <i>in the days of +Herod the king</i>, behold, there came wise men from the east" to +worship him. "And when they were come <i>into the house</i>, they +saw the young child with Mary his mother."<a name="FNanchor_154:1_750" id="FNanchor_154:1_750"></a><a href="#Footnote_154:1_750" class="fnanchor">[154:1]</a></p></div> + +<p>The writer of the <i>Luke</i> version implies that he was born in <i>a stable</i>, +as the following statement will show:</p> + +<div class="blockquot"><p>"The days being accomplished that she (Mary) should be +delivered . . . she brought forth her first-born son, and +wrapped him in swaddling clothes, and <i>laid him in a manger</i>, +there being no room for him in the <i>inn</i>."<a name="FNanchor_154:2_751" id="FNanchor_154:2_751"></a><a href="#Footnote_154:2_751" class="fnanchor">[154:2]</a></p></div> + +<p>If these accounts were contained in these Gospels in the time of +Eusebius, the first ecclesiastical historian, who flourished during the +Council of Nice (<span class="allcapsc">A. D.</span> 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. He tells us that Jesus was +neither born in a <i>house</i>, nor in a <i>stable</i>, but in a <i>cave</i>, and that +at the time of Constantine a magnificent temple was erected on the spot, +so that the Christians might worship in the place where their Saviour's +feet had stood.<a name="FNanchor_154:3_752" id="FNanchor_154:3_752"></a><a href="#Footnote_154:3_752" class="fnanchor">[154:3]</a></p> + +<p>In the apocryphal Gospel called "<i>Protevangelion</i>," attributed to James, +the brother of Jesus, we are informed that Mary and her husband, being +away from their home in Nazareth, and when within three miles of +Bethlehem, to which city they were going, Mary said to Joseph:</p> + +<div class="blockquot"><p>"Take me down from the ass, for that which is in me presses to +come forth."</p></div> + +<p><span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span></p><p>Joseph, replying, said:</p> + +<div class="blockquot"><p>"Whither shall I take thee, <i>for the place is desert</i>?"</p></div> + +<p>Then said Mary again to Joseph:</p> + +<div class="blockquot"><p>"Take me down, for that which is within me mightily presses +me."</p></div> + +<p>Joseph then took her down from off the ass, and he found there a <i>cave</i> +and put her into it.</p> + +<p>Joseph then left Mary in the cave, and started toward Bethlehem for a +midwife, whom he found and brought back with him. When they neared the +spot a bright cloud overshadowed the cave.</p> + +<div class="blockquot"><p>"But on a sudden the cloud became <i>a great light in the cave</i>, +so their eyes could not bear it. But the light gradually +decreased, until the infant appeared and sucked the breast of +his mother."<a name="FNanchor_155:1_753" id="FNanchor_155:1_753"></a><a href="#Footnote_155:1_753" class="fnanchor">[155:1]</a></p></div> + +<p>Tertullian (<span class="allcapsc">A. D.</span> 200), Jerome (<span class="allcapsc">A. D.</span> 375) and other Fathers of the +Church, also state that Jesus was born in a <i>cave</i>, and that the +<i>heathen</i> celebrated, in their day, the birth and <i>Mysteries</i> of their +Lord and Saviour Adonis in this very cave near Bethlehem.<a name="FNanchor_155:2_754" id="FNanchor_155:2_754"></a><a href="#Footnote_155:2_754" class="fnanchor">[155:2]</a></p> + +<p>Canon Farrar says:</p> + +<div class="blockquot"><p>"That the actual place of Christ's birth was a <i>cave</i>, 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 +(<span class="allcapsc">A. D.</span> 150)."<a name="FNanchor_155:3_755" id="FNanchor_155:3_755"></a><a href="#Footnote_155:3_755" class="fnanchor">[155:3]</a></p></div> + +<p>Mr. King says:</p> + +<div class="blockquot"><p>"The place <i>yet</i> shown as the scene of their (the Magi's) +adoration at Bethlehem is a <i>cave</i>."<a name="FNanchor_155:4_756" id="FNanchor_155:4_756"></a><a href="#Footnote_155:4_756" class="fnanchor">[155:4]</a></p></div> + +<p>The Christian ceremonies in the Church of the Nativity at Bethlehem are +celebrated to this day in a <i>cave</i>,<a name="FNanchor_155:5_757" id="FNanchor_155:5_757"></a><a href="#Footnote_155:5_757" class="fnanchor">[155:5]</a> and are undoubtedly nearly +the same as were celebrated, <i>in the same place</i>, in honor of <i>Adonis</i>, +in the time of Tertullian and Jerome; and as are yet celebrated in Rome +every Christmas-day, <i>very early in the morning</i>.</p> + +<p>We see, then, that there are <i>three</i> different accounts concerning the +<i>place</i> in which Jesus was born. The first, and evidently true one, was +that which is recorded by the <i>Matthew</i> narrator, namely, that he was +born in a <i>house</i>. The stories about his being born in a <i>stable</i> or in +a <i>cave</i><a name="FNanchor_155:6_758" id="FNanchor_155:6_758"></a><a href="#Footnote_155:6_758" class="fnanchor">[155:6]</a> were later inventions, caused from the desire to place +him in as <i>humble</i> a position as possible in his infancy, and from the +fact that the virgin-born Saviours who had <i>preceded</i> <span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span>him had almost +all been born in a position the most humiliating—such as a cave, a +cow-shed, a sheep-fold, &c.—or had been placed there after birth. This +was a part of the <i>universal mythos</i>. As illustrations we may mention +the following:</p> + +<p><i>Crishna</i>, the Hindoo virgin-born Saviour, was born in a <i>cave</i>,<a name="FNanchor_156:1_759" id="FNanchor_156:1_759"></a><a href="#Footnote_156:1_759" class="fnanchor">[156:1]</a> +fostered by an honest <i>herdsman</i>,<a name="FNanchor_156:2_760" id="FNanchor_156:2_760"></a><a href="#Footnote_156:2_760" class="fnanchor">[156:2]</a> and, it is said, placed in a +<i>sheep-fold</i> shortly after his birth.</p> + +<p><i>How-Tseih</i>, the Chinese "Son of Heaven," when an infant, was left +unprotected by his mother, but the <i>sheep</i> and <i>oxen</i> protected him with +loving care.<a name="FNanchor_156:3_761" id="FNanchor_156:3_761"></a><a href="#Footnote_156:3_761" class="fnanchor">[156:3]</a></p> + +<p><i>Abraham</i>, the Father of Patriarchs, is said to have been <i>born in a +cave</i>.<a name="FNanchor_156:4_762" id="FNanchor_156:4_762"></a><a href="#Footnote_156:4_762" class="fnanchor">[156:4]</a></p> + +<p><i>Bacchus</i>, who was the son of God by the virgin Semele, is said to have +been <i>born in a cave</i>, or placed in one shortly after his birth.<a name="FNanchor_156:5_763" id="FNanchor_156:5_763"></a><a href="#Footnote_156:5_763" class="fnanchor">[156:5]</a> +Philostratus, the Greek sophist and rhetorician, says, "the inhabitants +of India had a tradition that Bacchus was born at <i>Nisa</i>, and was +brought up in a <i>cave</i> on Mount Meros."</p> + +<p><i>Æsculapius</i>, 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 <i>goatherd</i>.<a name="FNanchor_156:6_764" id="FNanchor_156:6_764"></a><a href="#Footnote_156:6_764" class="fnanchor">[156:6]</a></p> + +<p><i>Romulus</i>, who was the son of God by the virgin Rhea-Sylvia, was left +exposed, when an infant, on the banks of the river Tiber, where he was +found and cared for by a <i>shepherd</i>.<a name="FNanchor_156:7_765" id="FNanchor_156:7_765"></a><a href="#Footnote_156:7_765" class="fnanchor">[156:7]</a></p> + +<p><i>Adonis</i>, the "Lord" and "Saviour," was placed in a <i>cave</i> shortly after +his birth.<a name="FNanchor_156:8_766" id="FNanchor_156:8_766"></a><a href="#Footnote_156:8_766" class="fnanchor">[156:8]</a></p> + +<p><i>Apollo</i> (Phoibos), son of the Almighty Zeus, was born in a cave at +early dawn.<a name="FNanchor_156:9_767" id="FNanchor_156:9_767"></a><a href="#Footnote_156:9_767" class="fnanchor">[156:9]</a></p> + +<p><i>Mithras</i>, the Persian Saviour, was born in a <i>cave or grotto</i>,<a name="FNanchor_156:10_768" id="FNanchor_156:10_768"></a><a href="#Footnote_156:10_768" class="fnanchor">[156:10]</a> +at early dawn.</p> + +<p><i>Hermes</i>, the son of God by the mortal <i>Maia</i>, was born early in the +morning, in <i>a cave or grotto</i> of the Kyllemian hill.<a name="FNanchor_156:11_769" id="FNanchor_156:11_769"></a><a href="#Footnote_156:11_769" class="fnanchor">[156:11]</a></p> + +<p><i>Attys</i>, the god of the Phrygians,<a name="FNanchor_156:12_770" id="FNanchor_156:12_770"></a><a href="#Footnote_156:12_770" class="fnanchor">[156:12]</a> was born in a <i>cave</i> or +grotto.<a name="FNanchor_156:13_771" id="FNanchor_156:13_771"></a><a href="#Footnote_156:13_771" class="fnanchor">[156:13]</a></p> + +<p>The <i>object</i> 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.</p> + +<p>We have seen it is recorded that, at the time of the birth <span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span>of Jesus +"there was a <i>great light</i> 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, <i>and shining as +brilliantly as if covered with phosphuretted oil</i>."<a name="FNanchor_157:1_772" id="FNanchor_157:1_772"></a><a href="#Footnote_157:1_772" class="fnanchor">[157:1]</a> 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 mythos, as we shall +now see.</p> + +<p>The moment <i>Crishna</i> was born, his mother became beautiful, and her form +brilliant. The whole cave was splendidly illuminated, being filled with +a <i>heavenly light</i>, and the countenances of his father and his mother +emitted rays of glory.<a name="FNanchor_157:2_773" id="FNanchor_157:2_773"></a><a href="#Footnote_157:2_773" class="fnanchor">[157:2]</a></p> + +<p>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 <i>inn</i>, "<i>a divine light diffused around his person</i>," so that "the +Blessed One" was "heralded into the world by a supernatural +light."<a name="FNanchor_157:3_774" id="FNanchor_157:3_774"></a><a href="#Footnote_157:3_774" class="fnanchor">[157:3]</a></p> + +<p>When <i>Bacchus</i> was born, a <i>bright light</i> shone round him,<a name="FNanchor_157:4_775" id="FNanchor_157:4_775"></a><a href="#Footnote_157:4_775" class="fnanchor">[157:4]</a> so +that, "<i>there was a brilliant light in the cave</i>."</p> + +<p>When <i>Apollo</i> was born, <i>a halo of serene light encircled his cradle</i>, +the nymphs of heaven attended, and bathed him in pure water, and girded +a broad golden band around his form.<a name="FNanchor_157:5_776" id="FNanchor_157:5_776"></a><a href="#Footnote_157:5_776" class="fnanchor">[157:5]</a></p> + +<p>When the Saviour <i>Æsculapius</i> was born, his countenance shone like the +sun, and he was surrounded by a fiery ray.<a name="FNanchor_157:6_777" id="FNanchor_157:6_777"></a><a href="#Footnote_157:6_777" class="fnanchor">[157:6]</a></p> + +<p>In the life of <i>Zoroaster</i> the common mythos is apparent. He was born in +innocence of an immaculate conception of a Ray of the Divine Reason. As +soon as he was born, <i>the glory arising from his body enlightened the +whole room</i>, and he laughed at his mother.<a name="FNanchor_157:7_778" id="FNanchor_157:7_778"></a><a href="#Footnote_157:7_778" class="fnanchor">[157:7]</a></p> + +<p>It is stated in the legends of the Hebrew Patriarchs that, at the birth +of <i>Moses</i>, a bright light appeared and shone around.<a name="FNanchor_157:8_779" id="FNanchor_157:8_779"></a><a href="#Footnote_157:8_779" class="fnanchor">[157:8]</a></p> + +<p>There is still another feature which we must notice in these narratives, +that is, the contradictory statements concerning the <i>time</i> 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.</p> + +<p><span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span></p><p>The <i>Matthew</i> narrator informs us that Jesus was born <i>in the days of +Herod the King</i>, and the <i>Luke</i> narrator says he was born <i>when +Cyrenius</i> was <i>Governor of Syria</i>, or later. This is a very awkward and +unfortunate statement, as Cyrenius was not Governor of Syria until some +<i>ten years after the time of Herod</i>.<a name="FNanchor_158:1_780" id="FNanchor_158:1_780"></a><a href="#Footnote_158:1_780" class="fnanchor">[158:1]</a></p> + +<p>The cause of this dilemma is owing to the fact that the Luke narrator, +after having interwoven into <i>his</i> story, of the birth of Jesus, the +<i>old myth</i> of the tax or tribute, which is said to have taken place at +the time of the birth of some <i>previous</i> virgin-born 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 <i>when</i> this taxing took place, or whether or not it would +conflict with the statement that Jesus was born <i>in the days of Herod</i>, +he added to his narrative the words: "And this taxing was <i>first made</i> +when Cyrenius was governor of Syria."<a name="FNanchor_158:2_781" id="FNanchor_158:2_781"></a><a href="#Footnote_158:2_781" class="fnanchor">[158:2]</a></p> + +<p>We will now show the ancient myth of the taxing. According to the +<i>Vishnu Purana</i>, when the infant Saviour <i>Crishna</i> was born, his foster +father, <i>Nanda</i>, had come to the city <i>to pay his tax or yearly tribute +to the king</i>. It distinctly speaks of Nanda, and other cowherds, +"<i>bringing tribute or tax to Kansa</i>" the reigning monarch.<a name="FNanchor_158:3_782" id="FNanchor_158:3_782"></a><a href="#Footnote_158:3_782" class="fnanchor">[158:3]</a></p> + +<p>It also describes a scene which took place after the taxes had been +paid.</p> + +<p>Vasudeva, an acquaintance of Nanda's, "went to the wagon of Nanda, and +found Nanda there, rejoicing that a son (Crishna) had been born to him.</p> + +<p>"Vasudeva spoke to him kindly, and congratulated him <i>on having a son in +his old age</i>.<a name="FNanchor_158:4_783" id="FNanchor_158:4_783"></a><a href="#Footnote_158:4_783" class="fnanchor">[158:4]</a></p> + +<p>"'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."<a name="FNanchor_158:5_784" id="FNanchor_158:5_784"></a><a href="#Footnote_158:5_784" class="fnanchor">[158:5]</a></p> + +<p>Now, in regard to <i>Buddha</i>, the same myth is found.</p> + +<p>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, "<i>that +she would be on a journey at the time of her <span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span>child's birth</i>." +Therefore, "that it might be fulfilled which was spoken by the +prophets," the virgin Maya, in the tenth month 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 <i>inn</i> when Buddha was born."<a name="FNanchor_159:1_785" id="FNanchor_159:1_785"></a><a href="#Footnote_159:1_785" class="fnanchor">[159:1]</a></p> + +<p>The mother of <i>Lao-tsze</i>, the Virgin-born Chinese sage, was away from +home when her child was born. She stopped to rest <i>under a tree</i>, and +there, like the virgin Maya, gave birth to her son.<a name="FNanchor_159:2_786" id="FNanchor_159:2_786"></a><a href="#Footnote_159:2_786" class="fnanchor">[159:2]</a></p> + +<p><i>Pythagoras</i> (<span class="allcapsc">B. C.</span> 570), whose real father was the Holy Ghost,<a name="FNanchor_159:3_787" id="FNanchor_159:3_787"></a><a href="#Footnote_159:3_787" class="fnanchor">[159:3]</a> +was also born at a time when his mother was away from home on a journey. +She was travelling with her husband, who was <i>about his mercantile +concerns</i>, from Samos to Sidon.<a name="FNanchor_159:4_788" id="FNanchor_159:4_788"></a><a href="#Footnote_159:4_788" class="fnanchor">[159:4]</a></p> + +<p><i>Apollo</i> was 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—<i>under a +tree</i>.<a name="FNanchor_159:5_789" id="FNanchor_159:5_789"></a><a href="#Footnote_159:5_789" class="fnanchor">[159:5]</a> The mother knew that he was destined to be a being of +mighty power, ruling among the undying gods and mortal men.<a name="FNanchor_159:6_790" id="FNanchor_159:6_790"></a><a href="#Footnote_159:6_790" class="fnanchor">[159:6]</a></p> + +<p>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.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_154:1_750" id="Footnote_154:1_750"></a><a href="#FNanchor_154:1_750"><span class="label">[154:1]</span></a> Matthew, ii.</p></div> + +<div class="footnote"><p><a name="Footnote_154:2_751" id="Footnote_154:2_751"></a><a href="#FNanchor_154:2_751"><span class="label">[154:2]</span></a> Luke, ii.</p></div> + +<div class="footnote"><p><a name="Footnote_154:3_752" id="Footnote_154:3_752"></a><a href="#FNanchor_154:3_752"><span class="label">[154:3]</span></a> Eusebius's Life of Constantine, lib. 3, chs. xl., xli. +and xlii.</p></div> + +<div class="footnote"><p><a name="Footnote_155:1_753" id="Footnote_155:1_753"></a><a href="#FNanchor_155:1_753"><span class="label">[155:1]</span></a> Protevangelion. Apoc. chs. xii., xiii., and xiv., and +Lily of Israel, p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_155:2_754" id="Footnote_155:2_754"></a><a href="#FNanchor_155:2_754"><span class="label">[155:2]</span></a> See Higgins: Anacalypsis, vol. ii. pp. 98, 99.</p></div> + +<div class="footnote"><p><a name="Footnote_155:3_755" id="Footnote_155:3_755"></a><a href="#FNanchor_155:3_755"><span class="label">[155:3]</span></a> Farrar's Life of Christ, p. 38, and <i>note</i>. See also, +Hist. Hindostan, ii. 311.</p></div> + +<div class="footnote"><p><a name="Footnote_155:4_756" id="Footnote_155:4_756"></a><a href="#FNanchor_155:4_756"><span class="label">[155:4]</span></a> King: The Gnostics and their Remains, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_155:5_757" id="Footnote_155:5_757"></a><a href="#FNanchor_155:5_757"><span class="label">[155:5]</span></a> Higgins: Anacalypsis, vol. ii. p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_155:6_758" id="Footnote_155:6_758"></a><a href="#FNanchor_155:6_758"><span class="label">[155:6]</span></a> Some writers have tried to connect these by saying that +it was a <i>cave-stable</i>, but why should a stable be in a <i>desert place</i>, +as the narrative states?</p></div> + +<div class="footnote"><p><a name="Footnote_156:1_759" id="Footnote_156:1_759"></a><a href="#FNanchor_156:1_759"><span class="label">[156:1]</span></a> Aryan Myths, vol. ii. p. 107.</p></div> + +<div class="footnote"><p><a name="Footnote_156:2_760" id="Footnote_156:2_760"></a><a href="#FNanchor_156:2_760"><span class="label">[156:2]</span></a> See Asiatic Researches, vol. i. p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_156:3_761" id="Footnote_156:3_761"></a><a href="#FNanchor_156:3_761"><span class="label">[156:3]</span></a> See Amberly's Analysis, p. 226.</p></div> + +<div class="footnote"><p><a name="Footnote_156:4_762" id="Footnote_156:4_762"></a><a href="#FNanchor_156:4_762"><span class="label">[156:4]</span></a> See Calmet's Fragments, art. "Abraham."</p></div> + +<div class="footnote"><p><a name="Footnote_156:5_763" id="Footnote_156:5_763"></a><a href="#FNanchor_156:5_763"><span class="label">[156:5]</span></a> See Higgins: Anacalypsis, vol. i. p. 321. Bell's +Pantheon, vol. i. p. 118, and Dupuis, p. 284.</p></div> + +<div class="footnote"><p><a name="Footnote_156:6_764" id="Footnote_156:6_764"></a><a href="#FNanchor_156:6_764"><span class="label">[156:6]</span></a> See Taylor's Diegesis, p. 150, and Bell's Pantheon +under "Æsculapius."</p></div> + +<div class="footnote"><p><a name="Footnote_156:7_765" id="Footnote_156:7_765"></a><a href="#FNanchor_156:7_765"><span class="label">[156:7]</span></a> See Bell's Pantheon, vol. ii. p. 218.</p></div> + +<div class="footnote"><p><a name="Footnote_156:8_766" id="Footnote_156:8_766"></a><a href="#FNanchor_156:8_766"><span class="label">[156:8]</span></a> See Ibid. vol. i. p. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_156:9_767" id="Footnote_156:9_767"></a><a href="#FNanchor_156:9_767"><span class="label">[156:9]</span></a> Aryan Mythology, vol. i. pp. 72, 158.</p></div> + +<div class="footnote"><p><a name="Footnote_156:10_768" id="Footnote_156:10_768"></a><a href="#FNanchor_156:10_768"><span class="label">[156:10]</span></a> See Dunlap's Mysteries of Adoni, p. 124, and Aryan +Mythology, vol. ii. p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_156:11_769" id="Footnote_156:11_769"></a><a href="#FNanchor_156:11_769"><span class="label">[156:11]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_156:12_770" id="Footnote_156:12_770"></a><a href="#FNanchor_156:12_770"><span class="label">[156:12]</span></a> See Dupuis: Origin of Religious Beliefs, p. 255.</p></div> + +<div class="footnote"><p><a name="Footnote_156:13_771" id="Footnote_156:13_771"></a><a href="#FNanchor_156:13_771"><span class="label">[156:13]</span></a> See Dunlap's Mysteries of Adoni, p. 124.</p></div> + +<div class="footnote"><p><a name="Footnote_157:1_772" id="Footnote_157:1_772"></a><a href="#FNanchor_157:1_772"><span class="label">[157:1]</span></a> Inman: Ancient Faiths, vol. ii. p. 460.</p></div> + +<div class="footnote"><p><a name="Footnote_157:2_773" id="Footnote_157:2_773"></a><a href="#FNanchor_157:2_773"><span class="label">[157:2]</span></a> Cox: Aryan Mythology, vol. ii. p. 133. Higgins: +Anacalypsis, vol. i. p. 130. See also, Vishnu Purana, p. 502, where it +says:</p> + +<p>"No person could bear to gaze upon Devaki from the light that invested +her."</p></div> + +<div class="footnote"><p><a name="Footnote_157:3_774" id="Footnote_157:3_774"></a><a href="#FNanchor_157:3_774"><span class="label">[157:3]</span></a> See Beal: Hist. Buddha, pp. 43, 46, or Bunsen's +Angel-Messiah, pp. 34, 35.</p></div> + +<div class="footnote"><p><a name="Footnote_157:4_775" id="Footnote_157:4_775"></a><a href="#FNanchor_157:4_775"><span class="label">[157:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 322, and Dupuis: +Origin of Relig. Belief, p. 119.</p></div> + +<div class="footnote"><p><a name="Footnote_157:5_776" id="Footnote_157:5_776"></a><a href="#FNanchor_157:5_776"><span class="label">[157:5]</span></a> Tales of Anct. Greece, p. xviii.</p></div> + +<div class="footnote"><p><a name="Footnote_157:6_777" id="Footnote_157:6_777"></a><a href="#FNanchor_157:6_777"><span class="label">[157:6]</span></a> Bell's Pantheon, vol. i. p. 27. Roman Antiquities, p. +136.</p></div> + +<div class="footnote"><p><a name="Footnote_157:7_778" id="Footnote_157:7_778"></a><a href="#FNanchor_157:7_778"><span class="label">[157:7]</span></a> Inman: Ancient Faiths, vol. ii. p. 460. Anacalypsis, +vol. i. p. 649.</p></div> + +<div class="footnote"><p><a name="Footnote_157:8_779" id="Footnote_157:8_779"></a><a href="#FNanchor_157:8_779"><span class="label">[157:8]</span></a> See Hardy: Manual of Buddhism, p. 145.</p></div> + +<div class="footnote"><p><a name="Footnote_158:1_780" id="Footnote_158:1_780"></a><a href="#FNanchor_158:1_780"><span class="label">[158:1]</span></a> See the chapter on "<a href="#CHAPTER_XXXIV">Christmas</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_158:2_781" id="Footnote_158:2_781"></a><a href="#FNanchor_158:2_781"><span class="label">[158:2]</span></a> It may be that this verse was added by another hand +some time after the narrative was written. We have seen it stated +somewhere that, in the manuscript, this verse is in brackets.</p></div> + +<div class="footnote"><p><a name="Footnote_158:3_782" id="Footnote_158:3_782"></a><a href="#FNanchor_158:3_782"><span class="label">[158:3]</span></a> See Vishnu Purana, book v. chap. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_158:4_783" id="Footnote_158:4_783"></a><a href="#FNanchor_158:4_783"><span class="label">[158:4]</span></a> Here is an exact counterpart to the story of +Joseph—the foster-father, so-called—of Jesus. He too, had a son in his +old age.</p></div> + +<div class="footnote"><p><a name="Footnote_158:5_784" id="Footnote_158:5_784"></a><a href="#FNanchor_158:5_784"><span class="label">[158:5]</span></a> Vishnu Purana, book v. chap. v.</p></div> + +<div class="footnote"><p><a name="Footnote_159:1_785" id="Footnote_159:1_785"></a><a href="#FNanchor_159:1_785"><span class="label">[159:1]</span></a> Bunsen: The Angel-Messiah, p. 34. See also, Beal: Hist. +Buddha, p. 32, and Lillie: Buddha and Early Buddhism, p. 73.</p></div> + +<div class="footnote"><p><a name="Footnote_159:2_786" id="Footnote_159:2_786"></a><a href="#FNanchor_159:2_786"><span class="label">[159:2]</span></a> Thornton: Hist. China, i. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_159:3_787" id="Footnote_159:3_787"></a><a href="#FNanchor_159:3_787"><span class="label">[159:3]</span></a> As we saw in <a href="#CHAPTER_XII">Chapter XII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_159:4_788" id="Footnote_159:4_788"></a><a href="#FNanchor_159:4_788"><span class="label">[159:4]</span></a> Higgins: Anacalypsis, vol. i. p. 150.</p></div> + +<div class="footnote"><p><a name="Footnote_159:5_789" id="Footnote_159:5_789"></a><a href="#FNanchor_159:5_789"><span class="label">[159:5]</span></a> See Rhys David's Buddhism, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_159:6_790" id="Footnote_159:6_790"></a><a href="#FNanchor_159:6_790"><span class="label">[159:6]</span></a> See Cox: Aryan Myths, vol. ii. p. 31.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span></p> +<h2><a name="CHAPTER_XVII" id="CHAPTER_XVII"></a>CHAPTER XVII.</h2> + +<h3>THE GENEALOGY OF CHRIST JESUS.</h3> + +<p>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 <i>royal +descent</i>. 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,<a name="FNanchor_160:1_791" id="FNanchor_160:1_791"></a><a href="#Footnote_160:1_791" class="fnanchor">[160:1]</a> and second, because the Angel-Messiahs who had +previously been on earth to redeem and save mankind had been of <i>royal +descent</i>, therefore Christ Jesus must be so.</p> + +<p>The following story, taken from Colebrooke's "<i>Miscellaneous +Essays</i>,"<a name="FNanchor_160:2_792" id="FNanchor_160:2_792"></a><a href="#Footnote_160:2_792" class="fnanchor">[160:2]</a> clearly shows that this idea was general:</p> + +<div class="blockquot"><p>"The last of the Jinas, Vardhamâna, was <i>at first</i> conceived +by Devanandā, a Brahmānā. 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 Devanandā); but reflecting that <i>no +great saint was ever born in an indigent or mendicant family</i>, +as that of a Brahmānā, Sekra commanded his chief +attendant to remove the child from the womb of Devanandā to +that of Trisala, wife of Siddhartha, <i>a prince of the race of +Jeswaca</i>, of the Kasyapa family."</p></div> + +<p>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.</p> + +<p>The genealogies are contained in the first and third Gospels, and +although they do not agree, yet, if either is right, then Jesus was +<i>not</i> the son of God, engendered by the "Holy Ghost," but the legitimate +son of Joseph and Mary. In any other sense they amount to nothing. That +Jesus can be of royal descent, and yet <span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span>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 <i>alleged</i> historical narratives on no other +ground than that they wish them to be true, and dare not call them into +question.</p> + +<p>The <i>Matthew</i> narrator states that <i>all</i> the generations from Abraham to +David are <i>fourteen</i>, from David until the carrying away into Babylon +are <i>fourteen</i>, and from the carrying away into Babylon unto Jesus are +<i>fourteen</i> generations.<a name="FNanchor_161:1_793" id="FNanchor_161:1_793"></a><a href="#Footnote_161:1_793" class="fnanchor">[161:1]</a> Surely nothing can have a more +<i>mythological</i> appearance than this. But, when we confine our attention +to the genealogy itself, we find that the generations in the third +stage, including Jesus himself, amount to only <i>thirteen</i>. All attempts +to get over this difficulty have been without success; the genealogies +are, and have always been, hard nuts for theologians to crack. Some of +the early Christian fathers saw this, and they very wisely put an +<i>allegorical</i> interpretation to them.</p> + +<p>Dr. South says, in Kitto's Biblical Encyclopædia:</p> + +<div class="blockquot"><p>"Christ's being the true Messiah depends upon his being the +son of David and king of the Jews. <i>So that unless this be +evinced the whole foundation of Christianity must totter and +fall.</i>"</p></div> + +<p>Another writer in the same work says:</p> + +<div class="blockquot"><p>"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."</p></div> + +<p>Again, when the idea that one of the genealogies is Mary's is spoken of:</p> + +<div class="blockquot"><p>"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 knowledge on this subject."</p></div> + +<p>Thomas Scott, speaking of the genealogies, says:</p> + +<div class="blockquot"><p>"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 <i>genealogy</i> 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."<a name="FNanchor_161:2_794" id="FNanchor_161:2_794"></a><a href="#Footnote_161:2_794" class="fnanchor">[161:2]</a></p></div> + +<p><span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span></p><p>Referring to the two genealogies, Albert Barnes says:</p> + +<div class="blockquot"><p>"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. <i>But though this +solution is plausible and may be true, yet it wants +evidence.</i>"</p></div> + +<p>Barnes furthermore admits the fallibility of the Bible in his remarks +upon the genealogies; 1st, by comparing them to <i>our</i> fallible family +records; and 2d, by the remark that "the only inquiry which can now be +fairly made <i>is whether they copied these tables correctly</i>."</p> + +<p>Alford, Ellicott, Hervey, Meyer, Mill, Patritius and Wordsworth hold +that both genealogies are Joseph's; and Aubertin, Ebrard, Greswell, +Kurtz, Lange, Lightfoot and others, hold that one is Joseph's, and the +other Mary's.</p> + +<p>When the genealogy contained in <i>Matthew</i> is compared with the Old +Testament <i>they are found to disagree</i>; there are omissions which any +writer with the least claim to historical sense would never have made.</p> + +<p>When the genealogy of the <i>third</i> Gospel is turned to, the difficulties +greatly increase, instead of diminish. It not only contradicts the +statements made by the <i>Matthew</i> narrator, but it does not agree with +the Old Testament.</p> + +<p>What, <i>according to the three first evangelists</i>, did Jesus think of +himself? In the first place he made no allusion to any miraculous +circumstances connected with his birth. He looked upon himself as +belonging to <i>Nazareth</i>, not as the child of Bethlehem;<a name="FNanchor_162:1_795" id="FNanchor_162:1_795"></a><a href="#Footnote_162:1_795" class="fnanchor">[162:1]</a> <i>he +reproved the scribes for teaching that the Messiah must necessarily be a +descendant of David,<a name="FNanchor_162:2_796" id="FNanchor_162:2_796"></a><a href="#Footnote_162:2_796" class="fnanchor">[162:2]</a> and did not himself make any express claim +to such descent</i>.<a name="FNanchor_162:3_797" id="FNanchor_162:3_797"></a><a href="#Footnote_162:3_797" class="fnanchor">[162:3]</a></p> + +<p>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,<a name="FNanchor_162:4_798" id="FNanchor_162:4_798"></a><a href="#Footnote_162:4_798" class="fnanchor">[162:4]</a> 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.</p> + +<p><span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span></p><p>To commence with <i>Crishna</i>, the Hindoo Saviour, he was of <i>royal +descent</i>, although born in a state the most abject and +humiliating.<a name="FNanchor_163:1_799" id="FNanchor_163:1_799"></a><a href="#Footnote_163:1_799" class="fnanchor">[163:1]</a> Thomas Maurice says of him:</p> + +<div class="blockquot"><p>"Crishna, in the <i>male</i> line, was of royal descent, being of +the Yadava line, the oldest and noblest of India; and nephew, +by his <i>mother's</i> 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."<a name="FNanchor_163:2_800" id="FNanchor_163:2_800"></a><a href="#Footnote_163:2_800" class="fnanchor">[163:2]</a></p></div> + +<p><i>Buddha</i> was of <i>royal descent</i>, having descended from the house of +Sakya, the most illustrious of the caste of Brahmans, which reigned in +India over the powerful empire of Mogadha, in the Southern Bahr.<a name="FNanchor_163:3_801" id="FNanchor_163:3_801"></a><a href="#Footnote_163:3_801" class="fnanchor">[163:3]</a></p> + +<p>R. Spence Hardy says, in his "Manual of Buddhism:"</p> + +<div class="blockquot"><p>"The ancestry of Gotama Buddha is traced from his father, +Sodhódana, 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 Puranas of the Brahmins, but it is 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."</p></div> + +<p>How remarkably these words compare with what we have just seen +concerning the genealogies of Jesus!</p> + +<p><i>Rama</i>, another Indian <i>avatar</i>—the seventh incarnation of Vishnu—was +also of <i>royal descent</i>.<a name="FNanchor_163:4_802" id="FNanchor_163:4_802"></a><a href="#Footnote_163:4_802" class="fnanchor">[163:4]</a></p> + +<p><i>Fo-hi</i>; or <i>Fuh-he</i>, the virgin-born "Son of Heaven," was of <i>royal +descent</i>. He belonged to the oldest family of monarchs who ruled in +China.<a name="FNanchor_163:5_803" id="FNanchor_163:5_803"></a><a href="#Footnote_163:5_803" class="fnanchor">[163:5]</a></p> + +<p><i>Confucius</i> was of <i>royal descent</i>. His pedigree is traced back in a +summary manner to the monarch <i>Hoang-ty</i>, who is said to have lived and +ruled more than two thousand years before the time of Christ +Jesus.<a name="FNanchor_163:6_804" id="FNanchor_163:6_804"></a><a href="#Footnote_163:6_804" class="fnanchor">[163:6]</a></p> + +<p><i>Horus</i>, the Egyptian virgin-born Saviour, was of <i>royal descent</i>, +having descended from a line of kings.<a name="FNanchor_163:7_805" id="FNanchor_163:7_805"></a><a href="#Footnote_163:7_805" class="fnanchor">[163:7]</a> He had the title of "Royal +Good Shepherd."<a name="FNanchor_163:8_806" id="FNanchor_163:8_806"></a><a href="#Footnote_163:8_806" class="fnanchor">[163:8]</a></p> + +<p><i>Hercules</i>, the Saviour, was of <i>royal descent</i>.<a name="FNanchor_163:9_807" id="FNanchor_163:9_807"></a><a href="#Footnote_163:9_807" class="fnanchor">[163:9]</a></p> + +<p><span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span></p><p><i>Bacchus</i>, although the Son of God, was of <i>royal descent</i>.<a name="FNanchor_164:1_808" id="FNanchor_164:1_808"></a><a href="#Footnote_164:1_808" class="fnanchor">[164:1]</a></p> + +<p><i>Perseus</i>, son of the virgin Danae, was of <i>royal descent</i>.<a name="FNanchor_164:2_809" id="FNanchor_164:2_809"></a><a href="#Footnote_164:2_809" class="fnanchor">[164:2]</a></p> + +<p><i>Æsculapius</i>, the great performer of miracles, although a son of God, +was notwithstanding of <i>royal descent</i>.<a name="FNanchor_164:3_810" id="FNanchor_164:3_810"></a><a href="#Footnote_164:3_810" class="fnanchor">[164:3]</a></p> + +<p>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 <a href="#CHAPTER_XII">Chapter +XII</a>.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_160:1_791" id="Footnote_160:1_791"></a><a href="#FNanchor_160:1_791"><span class="label">[160:1]</span></a> 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, who is made to say: +"<i>In thy seed</i> shall all the nations of the earth be blessed, because +thou hast obeyed my voice." (Genesis, xxii. 18.)</p></div> + +<div class="footnote"><p><a name="Footnote_160:2_792" id="Footnote_160:2_792"></a><a href="#FNanchor_160:2_792"><span class="label">[160:2]</span></a> Vol. ii. p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_161:1_793" id="Footnote_161:1_793"></a><a href="#FNanchor_161:1_793"><span class="label">[161:1]</span></a> Matthew, i. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_161:2_794" id="Footnote_161:2_794"></a><a href="#FNanchor_161:2_794"><span class="label">[161:2]</span></a> Scott's English Life of Jesus.</p></div> + +<div class="footnote"><p><a name="Footnote_162:1_795" id="Footnote_162:1_795"></a><a href="#FNanchor_162:1_795"><span class="label">[162:1]</span></a> Matthew, xiii. 54; Luke, iv. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_162:2_796" id="Footnote_162:2_796"></a><a href="#FNanchor_162:2_796"><span class="label">[162:2]</span></a> Mark, ii. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_162:3_797" id="Footnote_162:3_797"></a><a href="#FNanchor_162:3_797"><span class="label">[162:3]</span></a> "There is no doubt that the authors of the genealogies +regarded him (Jesus), as did his countrymen and contemporaries +generally, as the eldest son of Joseph, Mary's husband, and that they +had no idea of anything miraculous connected with his birth. All the +attempts of the old commentators to reconcile the inconsistencies of the +evangelical narratives are of no avail." (Albert Réville: Hist. Dogma, +Deity, Jesus, p. 15.)</p></div> + +<div class="footnote"><p><a name="Footnote_162:4_798" id="Footnote_162:4_798"></a><a href="#FNanchor_162:4_798"><span class="label">[162:4]</span></a> The reader is referred to Thomas Scott's English Life +of Jesus, Strauss's Life of Jesus, The Genealogies of Our Lord, by Lord +Arthur Hervey, Kitto's Biblical Encyclopædia, and Barnes' Notes.</p></div> + +<div class="footnote"><p><a name="Footnote_163:1_799" id="Footnote_163:1_799"></a><a href="#FNanchor_163:1_799"><span class="label">[163:1]</span></a> See Higgins: Anacalypsis, vol. i. p. 130. Asiatic +Researches, vol. i. p. 259, and Allen's India, p. 379.</p></div> + +<div class="footnote"><p><a name="Footnote_163:2_800" id="Footnote_163:2_800"></a><a href="#FNanchor_163:2_800"><span class="label">[163:2]</span></a> Hist. Hindostan, ii. p. 310.</p></div> + +<div class="footnote"><p><a name="Footnote_163:3_801" id="Footnote_163:3_801"></a><a href="#FNanchor_163:3_801"><span class="label">[163:3]</span></a> See Higgins: Anacalypsis, vol. i. p. 157. Bunsen: The +Angel-Messiah. Davis: Hist. of China, vol. ii. p. 80, and Huc's Travels, +vol. i. p. 327.</p></div> + +<div class="footnote"><p><a name="Footnote_163:4_802" id="Footnote_163:4_802"></a><a href="#FNanchor_163:4_802"><span class="label">[163:4]</span></a> Allen's India, p. 379.</p></div> + +<div class="footnote"><p><a name="Footnote_163:5_803" id="Footnote_163:5_803"></a><a href="#FNanchor_163:5_803"><span class="label">[163:5]</span></a> See Prog. Relig. Ideas, vol. i. p. 200, and Chambers's +Encyclo., art. "Fuh-he."</p></div> + +<div class="footnote"><p><a name="Footnote_163:6_804" id="Footnote_163:6_804"></a><a href="#FNanchor_163:6_804"><span class="label">[163:6]</span></a> Davis: History of China, vol. ii. p. 48, and Thornton: +Hist. China, vol. i. p. 151.</p></div> + +<div class="footnote"><p><a name="Footnote_163:7_805" id="Footnote_163:7_805"></a><a href="#FNanchor_163:7_805"><span class="label">[163:7]</span></a> See almost any work on Egyptian history or the +religions of Egypt.</p></div> + +<div class="footnote"><p><a name="Footnote_163:8_806" id="Footnote_163:8_806"></a><a href="#FNanchor_163:8_806"><span class="label">[163:8]</span></a> See Lundy: Monumental Christianity, p. 403.</p></div> + +<div class="footnote"><p><a name="Footnote_163:9_807" id="Footnote_163:9_807"></a><a href="#FNanchor_163:9_807"><span class="label">[163:9]</span></a> See Taylor's Diegesis, p. 152. Roman Antiquities, p. +124, and Bell's Pantheon, i. 382.</p></div> + +<div class="footnote"><p><a name="Footnote_164:1_808" id="Footnote_164:1_808"></a><a href="#FNanchor_164:1_808"><span class="label">[164:1]</span></a> See Greek and Italian Mythology, p. 81. Bell's +Pantheon, vol. i. p. 117. Murray: Manual of Mythology, p. 118, and Roman +Antiquities, p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_164:2_809" id="Footnote_164:2_809"></a><a href="#FNanchor_164:2_809"><span class="label">[164:2]</span></a> See Bell's Pantheon, vol. ii. p. 170, and Bulfinch: The +Age of Fable, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_164:3_810" id="Footnote_164:3_810"></a><a href="#FNanchor_164:3_810"><span class="label">[164:3]</span></a> See Bell's Pantheon, vol. i. p. 27. Roman Antiquities, +p. 136, and Taylor's Diegesis, p. 150.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span></p> +<h2><a name="CHAPTER_XVIII" id="CHAPTER_XVIII"></a>CHAPTER XVIII.</h2> + +<h3>THE SLAUGHTER OF THE INNOCENTS.</h3> + + +<p>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.</p> + +<p>Escaping the measures directed against it, and generally remaining long +unknown, it at length fulfills the prophecies concerning its career, +while the fate which he 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.</p> + +<p>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 <i>Matthew</i>, and is as follows:</p> + +<div class="blockquot"><p>"When Jesus was born in Bethlehem of Judea, in the days of +Herod the king, there came wise men from the East to +Jerusalem, saying: 'Where is he <span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span>that is born <i>king of the +Jews</i>? for we have seen <i>his star</i> in the East and have 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.'"</p></div> + +<p>The wise men went to Bethlehem and found the young child, but instead of +returning to Herod as he had told them, they departed into their own +country another way, having been warned of God <i>in a dream</i>, that they +should not return to Herod.</p> + +<div class="blockquot"><p>"Then Herod, when he saw that he was mocked of the wise men, +was exceeding wroth, <i>and sent forth, and slew all the +children that were in Bethlehem, and in all the coasts +thereof, from two years old and under</i>."</p></div> + +<p>We have in this story, told by the <i>Matthew</i> 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 <i>Crishna</i> of India, which shows +how closely the mythological history of Jesus has been copied from that +of the Hindoo Saviour.</p> + +<p>Joguth Chunder Gangooly, a "Hindoo convert to Christ," tells us, in his +"Life and Religion of the Hindoos," that:</p> + +<div class="blockquot"><p>"A <i>heavenly voice</i> whispered to the foster father of Crishna +and told him to fly with the child across the river Jumna, +which was immediately done.<a name="FNanchor_166:1_811" id="FNanchor_166:1_811"></a><a href="#Footnote_166:1_811" class="fnanchor">[166:1]</a> This was owing to the fact +that the reigning monarch, King Kansa, sought the life of the +infant Saviour, and to accomplish his purpose, he sent +messengers '<i>to kill all the infants in the neighboring +places</i>.'"<a name="FNanchor_166:2_812" id="FNanchor_166:2_812"></a><a href="#Footnote_166:2_812" class="fnanchor">[166:2]</a></p></div> + +<p>Mr. Higgins says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_166:3_813" id="FNanchor_166:3_813"></a><a href="#Footnote_166:3_813" class="fnanchor">[166:3]</a></p></div> + +<p>Sir William Jones says of Crishna:</p> + +<div class="blockquot"><p>"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, <i>ordered all new-born males to be +slain, yet this wonderful babe was preserved</i>."<a name="FNanchor_166:4_814" id="FNanchor_166:4_814"></a><a href="#Footnote_166:4_814" class="fnanchor">[166:4]</a></p></div> + +<p>In the Epic poem Mahabarata, 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.</p> + +<p><span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span></p><p>Representations of this flight with the babe at midnight are sculptured +on the walls of ancient Hindoo temples.<a name="FNanchor_167:1_815" id="FNanchor_167:1_815"></a><a href="#Footnote_167:1_815" class="fnanchor">[167:1]</a></p> + +<p>This story is also the subject of an immense sculpture in the +cave-temple at Elephanta, where the children are represented as 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 +<i>infant boys</i>. Figures of men and women are also represented who are +supposed to be supplicating for their children.<a name="FNanchor_167:2_816" id="FNanchor_167:2_816"></a><a href="#Footnote_167:2_816" class="fnanchor">[167:2]</a></p> + +<p>Thomas Maurice, speaking of this sculpture, says:</p> + +<div class="blockquot"><p>"The event of Crishna's birth, and the attempt to destroy him, +took place by night, and therefore the shadowy mantle of +darkness, <i>upon which mutilated figures of infants are +engraved</i>, darkness (at once congenial with his crime and the +season of its perpetration), involves the tyrant's bust; the +string of <i>death heads</i> marks the multitude of infants slain +by his savage mandate; and every object in the sculpture +illustrates the events of that Avatar."<a name="FNanchor_167:3_817" id="FNanchor_167:3_817"></a><a href="#Footnote_167:3_817" class="fnanchor">[167:3]</a></p></div> + +<p>Another feature which connects these stories is the following:</p> + +<p>Sir Wm. Jones tells us that when Crishna was taken out of reach of the +tyrant Kansa who sought to slay him, he was fostered at <i>Mathura</i> by +Nanda, the herdsman;<a name="FNanchor_167:4_818" id="FNanchor_167:4_818"></a><a href="#Footnote_167:4_818" class="fnanchor">[167:4]</a> and Canon Farrar, speaking of the sojourn of +the Holy Family in Egypt, says:</p> + +<div class="blockquot"><p>"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 Mataréëh, a few miles north-east of Cairo."<a name="FNanchor_167:5_819" id="FNanchor_167:5_819"></a><a href="#Footnote_167:5_819" class="fnanchor">[167:5]</a></p></div> + +<p>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.<a name="FNanchor_167:6_820" id="FNanchor_167:6_820"></a><a href="#Footnote_167:6_820" class="fnanchor">[167:6]</a></p> + +<p>Here is evidently one and the same legend.</p> + +<p><i>Salivahana</i>, 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.<a name="FNanchor_167:7_821" id="FNanchor_167:7_821"></a><a href="#Footnote_167:7_821" class="fnanchor">[167:7]</a></p> + +<p><span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span></p><p><i>Buddha's</i> 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 +Sâkyas, and that belonging to this race there was a youth newly-born, +the first-begotten of his mother, &c. 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."<a name="FNanchor_168:1_822" id="FNanchor_168:1_822"></a><a href="#Footnote_168:1_822" class="fnanchor">[168:1]</a></p> + +<p>In the chronicles of the East Mongols, the same tale is to be found +repeated in the following story:</p> + +<div class="blockquot"><p>"A certain king of a people called Patsala, had 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, <i>the +boy was laid in a copper chest and thrown into the Ganges</i>. +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."<a name="FNanchor_168:2_823" id="FNanchor_168:2_823"></a><a href="#Footnote_168:2_823" class="fnanchor">[168:2]</a></p></div> + +<p><i>Hau-ki</i>, the Chinese hero of supernatural origin, was exposed in +infancy, as the "Shih-king" says:</p> + +<div class="blockquot"><p>"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. He was +placed on the cold ice, and a bird screened and supported him +with its wings," &c.<a name="FNanchor_168:3_824" id="FNanchor_168:3_824"></a><a href="#Footnote_168:3_824" class="fnanchor">[168:3]</a></p></div> + +<p>Mr. Legge draws a comparison with this to the Roman legend of Romulus.</p> + +<p><i>Horus</i>, according to the Egyptian story, was born in the winter, and +brought up secretly in the Isle of Buto, for fear of Typhon, who sought +his life. Typhon at first schemed to prevent his birth and then sought +to destroy him when born.<a name="FNanchor_168:4_825" id="FNanchor_168:4_825"></a><a href="#Footnote_168:4_825" class="fnanchor">[168:4]</a></p> + +<p>Within historical times, <i>Cyrus</i>, king of Persia (6th cent. <span class="allcapsc">B. C.</span>), is +the hero of a similar tale. His 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.</p> + +<p>Alarmed at the prophecy, he handed the child 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 <span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span>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.</p> + +<p>Herodotus, the Grecian Historian (<span class="allcapsc">B. C.</span> 484), relates that Astyages, in +a vision, appeared to see a vine grow up from Mandane'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.<a name="FNanchor_169:1_826" id="FNanchor_169:1_826"></a><a href="#Footnote_169:1_826" class="fnanchor">[169:1]</a></p> + +<p><i>Abraham</i> 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 Nimrod +then issued orders that "all women with child should be guarded with +great care, <i>and all children born of them should be put to +death</i>."<a name="FNanchor_169:2_827" id="FNanchor_169:2_827"></a><a href="#Footnote_169:2_827" class="fnanchor">[169:2]</a></p> + +<p>The mother of Abraham was at that time with child, but, of course, <i>he</i> +escaped from being put to death, although many children were +slaughtered.</p> + +<p><i>Zoroaster</i>, 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 fly into Persia, like +Jesus into Egypt. Like him, he was pursued by a king, his enemy, who +wanted to get rid of him.<a name="FNanchor_169:3_828" id="FNanchor_169:3_828"></a><a href="#Footnote_169:3_828" class="fnanchor">[169:3]</a></p> + +<p>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."<a name="FNanchor_169:4_829" id="FNanchor_169:4_829"></a><a href="#Footnote_169:4_829" class="fnanchor">[169:4]</a></p> + +<p><i>Perseus</i>, son of the Virgin Danae, was also a "dangerous child." +Acrisius, 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, <i>where no man could approach her</i>, and by this means hoped to +keep his daughter from <span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span>becoming <i>enceinte</i>. The god Jupiter, however, +visited her there, as it is related of the Angel Gabriel visiting the +Virgin Mary,<a name="FNanchor_170:1_830" id="FNanchor_170:1_830"></a><a href="#Footnote_170:1_830" class="fnanchor">[170:1]</a> the result of which was that she bore a +son—<i>Perseus</i>. 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.<a name="FNanchor_170:2_831" id="FNanchor_170:2_831"></a><a href="#Footnote_170:2_831" class="fnanchor">[170:2]</a></p> + +<p><i>Æsculapius</i>, 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 <i>shepherds</i>.<a name="FNanchor_170:3_832" id="FNanchor_170:3_832"></a><a href="#Footnote_170:3_832" class="fnanchor">[170:3]</a></p> + +<p><i>Hercules</i>, son of the virgin Leto, was left to die on a plain, but was +found and rescued by a maiden.<a name="FNanchor_170:4_833" id="FNanchor_170:4_833"></a><a href="#Footnote_170:4_833" class="fnanchor">[170:4]</a></p> + +<p><i>Œdipous</i> was a "dangerous child." Laios, King of Thebes, having been +told by the Delphic Oracle that Œdipous would be his destroyer, no +sooner is Œdipous 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 Kithairon, where a <i>shepherd</i> +finds him, and carries him, like Cyrus or Romulus, to his wife, who +cherishes the child with a mother's care.<a name="FNanchor_170:5_834" id="FNanchor_170:5_834"></a><a href="#Footnote_170:5_834" class="fnanchor">[170:5]</a></p> + +<p>The Theban myth of Œdipous is repeated substantially in the Arcadian +tradition of <i>Telephos</i>. 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 Cyrus. Like Moses, he is +brought up in the palace of a king.<a name="FNanchor_170:6_835" id="FNanchor_170:6_835"></a><a href="#Footnote_170:6_835" class="fnanchor">[170:6]</a></p> + +<p>As we read the story of Telephos, we can scarcely fail to think of the +story of the Trojan <i>Paris</i>, for, like Telephos, Paris is exposed as a +babe on the mountain-side.<a name="FNanchor_170:7_836" id="FNanchor_170:7_836"></a><a href="#Footnote_170:7_836" class="fnanchor">[170:7]</a> 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 hill-side. But the babe lies on the slopes of <i>Ida</i> and is nourished +by a she-bear. He is fostered, like Crishna and others, by <i>shepherds</i>, +among whom he grows up.<a name="FNanchor_170:8_837" id="FNanchor_170:8_837"></a><a href="#Footnote_170:8_837" class="fnanchor">[170:8]</a></p> + +<p><i>Iamos</i> 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 <span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span>was: but none had +heard or seen him, for he 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 Iamos, 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 come to the heights of Olympus, where he should +receive the gift of prophecy.<a name="FNanchor_171:1_838" id="FNanchor_171:1_838"></a><a href="#Footnote_171:1_838" class="fnanchor">[171:1]</a></p> + +<p><i>Chandragupta</i> 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 <i>cattle pen</i>." A <i>herdsman</i> takes the child and rears it as +his own.<a name="FNanchor_171:2_839" id="FNanchor_171:2_839"></a><a href="#Footnote_171:2_839" class="fnanchor">[171:2]</a></p> + +<p><i>Jason</i> 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.<a name="FNanchor_171:3_840" id="FNanchor_171:3_840"></a><a href="#Footnote_171:3_840" class="fnanchor">[171:3]</a></p> + +<p><i>Bacchus</i>, son of the virgin Semele, 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.<a name="FNanchor_171:4_841" id="FNanchor_171:4_841"></a><a href="#Footnote_171:4_841" class="fnanchor">[171:4]</a></p> + +<p>Herodotus relates a similar story, which is as follows:</p> + +<div class="blockquot"><p>"The constitution of the <i>Corinthians</i> was formerly of this +kind; it was an <i>oligarchy</i>, (a government in the hands of a +selected few), and those who were called <i>Bacchiadæ</i> governed +the city. About this time one Eetion, 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 temple 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 monarchs, and vindicate Corinth.' This oracle, +pronounced to Eetion, was by chance reported to the +<i>Bacchiadæ</i>, 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 Eetion lived, to put the child +to death; but, the child, <i>by a divine providence</i>, was saved. +His 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."<a name="FNanchor_171:5_842" id="FNanchor_171:5_842"></a><a href="#Footnote_171:5_842" class="fnanchor">[171:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span></p><p><i>Romulus</i> and <i>Remus</i>, 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.</p> + +<p>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 Cæsar, says that before his birth there was a prophecy +in Rome that a king over the Roman people would soon be 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.<a name="FNanchor_172:1_843" id="FNanchor_172:1_843"></a><a href="#Footnote_172:1_843" class="fnanchor">[172:1]</a></p> + +<p>The flight of the virgin-mother with her babe is also illustrated in the +story of Astrea when beset by Orion, and of Latona, the mother of +Apollo, when pursued by the monster.<a name="FNanchor_172:2_844" id="FNanchor_172:2_844"></a><a href="#Footnote_172:2_844" class="fnanchor">[172:2]</a> It is simply the same old +story, over and over again. Someone has predicted that a child born at a +certain time shall be great, he 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.</p> + +<p>When a marvellous occurrence is said to have happened <i>everywhere</i>, 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 <i>Matthew</i> narrator—we have a birth at +Bethlehem—implying the ordinary residence of the parents there—and a +<i>hurried flight</i>—almost immediately after the birth—from that place +into Egypt,<a name="FNanchor_172:3_845" id="FNanchor_172:3_845"></a><a href="#Footnote_172:3_845" class="fnanchor">[172:3]</a> the slaughter of the infants, and a journey, after +many months, from Egypt to Nazareth in Galilee. In the other story—that +told by the <i>Luke</i> narrator—the parents, who have lived in Nazareth, +came to Bethlehem only for business of the State, and the casual birth +in the cave or stable is followed by a quiet sojourn, during which the +child is circumcised, and by a leisurely journey to Jerusalem; <span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span>whence, +everything having gone off peaceably and happily, they return naturally +to their own former place of abode, full, <i>it is said over and over +again</i>, 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. <i>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 Bethlehem, and certainly no mourning +for children slain.</i> Far from flying hurriedly away by night, his +parents <i>celebrate openly</i>, 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, <i>but the devout saints give public +thanks for the manifestation of the Saviour</i>.</p> + +<p>Dr. Hooykaas, speaking of the slaughter of the innocents, says:</p> + +<div class="blockquot"><p>"Antiquity in general delighted in representing great men, +such as Romulus, Cyrus, and many more, as having been +threatened in their childhood by fearful dangers. This served +to bring into clear relief both the lofty significance of +their future lives, and the special protection of the deity +who watched over them.</p> + +<p>"The brow of many 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 +<i>could</i> not be any contradiction between the different +accounts or representations of Scripture. The worst of all +such pre-conceived 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 all 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!"<a name="FNanchor_173:1_846" id="FNanchor_173:1_846"></a><a href="#Footnote_173:1_846" class="fnanchor">[173:1]</a></p></div> + +<p>As we stated above, this story is to be 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. Reber, "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 <span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span>extent 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."</p> + +<p>No wonder that there is no trace at all in the Roman catacombs, nor in +Christian art, of this fictitious story, until about the beginning of +the fifth century.<a name="FNanchor_174:1_847" id="FNanchor_174:1_847"></a><a href="#Footnote_174:1_847" class="fnanchor">[174:1]</a> Never would Herod dared to have taken upon +himself the odium and responsibility of such a sacrifice. <i>Such a crime +could never have happened at the epoch of its professed perpetration.</i> +To such lengths were the early Fathers led, by the servile adaptation of +the ancient traditions of the East, they required a <i>second edition</i> of +the tyrant Kansa, 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.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_166:1_811" id="Footnote_166:1_811"></a><a href="#FNanchor_166:1_811"><span class="label">[166:1]</span></a> <i>A heavenly voice</i> whispered to the foster-father of +Jesus, and told him to fly with the child into Egypt, which was +immediately done. (See Matthew, ii. 13.)</p></div> + +<div class="footnote"><p><a name="Footnote_166:2_812" id="Footnote_166:2_812"></a><a href="#FNanchor_166:2_812"><span class="label">[166:2]</span></a> Life and Relig. of the Hindoos, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_166:3_813" id="Footnote_166:3_813"></a><a href="#FNanchor_166:3_813"><span class="label">[166:3]</span></a> Anacalypsis, vol. i. p. 129. See also, Cox: Aryan +Mythology, vol. ii. p. 134, and Maurice: Hist. Hindostan, vol. ii. p. +331.</p></div> + +<div class="footnote"><p><a name="Footnote_166:4_814" id="Footnote_166:4_814"></a><a href="#FNanchor_166:4_814"><span class="label">[166:4]</span></a> Asiatic Researches, vol. i. pp. 273 and 259.</p></div> + +<div class="footnote"><p><a name="Footnote_167:1_815" id="Footnote_167:1_815"></a><a href="#FNanchor_167:1_815"><span class="label">[167:1]</span></a> See Prog. Relig. Ideas, vol. i. p. 61.</p></div> + +<div class="footnote"><p><a name="Footnote_167:2_816" id="Footnote_167:2_816"></a><a href="#FNanchor_167:2_816"><span class="label">[167:2]</span></a> See Higgins: Anacalypsis, vol. i. 130, <ins class="corr" title="dash represents a digit +missing in original—original also has period instead of comma">13-,</ins> and +Maurice: Indian Antiquities, vol. i. pp. 112, 113, and vol. iii. pp. 45, +95.</p></div> + +<div class="footnote"><p><a name="Footnote_167:3_817" id="Footnote_167:3_817"></a><a href="#FNanchor_167:3_817"><span class="label">[167:3]</span></a> Indian Antiquities, vol. i. pp. 112, 113.</p></div> + +<div class="footnote"><p><a name="Footnote_167:4_818" id="Footnote_167:4_818"></a><a href="#FNanchor_167:4_818"><span class="label">[167:4]</span></a> Asiatic Researches, vol. i. p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_167:5_819" id="Footnote_167:5_819"></a><a href="#FNanchor_167:5_819"><span class="label">[167:5]</span></a> Farrar's Life of Christ, p. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_167:6_820" id="Footnote_167:6_820"></a><a href="#FNanchor_167:6_820"><span class="label">[167:6]</span></a> See Introduction to Gospel of Infancy, Apoc.</p></div> + +<div class="footnote"><p><a name="Footnote_167:7_821" id="Footnote_167:7_821"></a><a href="#FNanchor_167:7_821"><span class="label">[167:7]</span></a> See vol. x. Asiatic Researches.</p></div> + +<div class="footnote"><p><a name="Footnote_168:1_822" id="Footnote_168:1_822"></a><a href="#FNanchor_168:1_822"><span class="label">[168:1]</span></a> Beal: Hist. Buddha, pp. 103, 104.</p></div> + +<div class="footnote"><p><a name="Footnote_168:2_823" id="Footnote_168:2_823"></a><a href="#FNanchor_168:2_823"><span class="label">[168:2]</span></a> Amberly's Analysis, p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_168:3_824" id="Footnote_168:3_824"></a><a href="#FNanchor_168:3_824"><span class="label">[168:3]</span></a> The Shih-king. Decade ii, ode 1.</p></div> + +<div class="footnote"><p><a name="Footnote_168:4_825" id="Footnote_168:4_825"></a><a href="#FNanchor_168:4_825"><span class="label">[168:4]</span></a> Bonwick: Egyptian Belief, pp. 158 and 186.</p></div> + +<div class="footnote"><p><a name="Footnote_169:1_826" id="Footnote_169:1_826"></a><a href="#FNanchor_169:1_826"><span class="label">[169:1]</span></a> Herodotus, bk. 1, ch. 110.</p></div> + +<div class="footnote"><p><a name="Footnote_169:2_827" id="Footnote_169:2_827"></a><a href="#FNanchor_169:2_827"><span class="label">[169:2]</span></a> Calmet's Fragments, art. "Abraham."</p></div> + +<div class="footnote"><p><a name="Footnote_169:3_828" id="Footnote_169:3_828"></a><a href="#FNanchor_169:3_828"><span class="label">[169:3]</span></a> See Dupuis: Origin of Religious Belief, p. 240.</p></div> + +<div class="footnote"><p><a name="Footnote_169:4_829" id="Footnote_169:4_829"></a><a href="#FNanchor_169:4_829"><span class="label">[169:4]</span></a> See Prog. Relig. Ideas, vol. i. "Religions of Persia."</p></div> + +<div class="footnote"><p><a name="Footnote_170:1_830" id="Footnote_170:1_830"></a><a href="#FNanchor_170:1_830"><span class="label">[170:1]</span></a> In the Apocryphal Gospel of the Birth of Mary and +"Protevangelion."</p></div> + +<div class="footnote"><p><a name="Footnote_170:2_831" id="Footnote_170:2_831"></a><a href="#FNanchor_170:2_831"><span class="label">[170:2]</span></a> See Bell's Pantheon, vol. i. p. 9. Cox: Aryan +Mythology, vol. ii. p. 58, and Bulfinch: The Age of Fable, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_170:3_832" id="Footnote_170:3_832"></a><a href="#FNanchor_170:3_832"><span class="label">[170:3]</span></a> Bell's Pantheon, vol. i. p. 27. Cox: Aryan Mytho. vol. +ii. p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_170:4_833" id="Footnote_170:4_833"></a><a href="#FNanchor_170:4_833"><span class="label">[170:4]</span></a> Cox: Aryan Mytho. vol. ii. p. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_170:5_834" id="Footnote_170:5_834"></a><a href="#FNanchor_170:5_834"><span class="label">[170:5]</span></a> Ibid. p. 69, and Tales of Ancient Greece, p. xlii.</p></div> + +<div class="footnote"><p><a name="Footnote_170:6_835" id="Footnote_170:6_835"></a><a href="#FNanchor_170:6_835"><span class="label">[170:6]</span></a> Cox: Aryan Mythology, vol. ii. p. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_170:7_836" id="Footnote_170:7_836"></a><a href="#FNanchor_170:7_836"><span class="label">[170:7]</span></a> Ibid. p. 75.</p></div> + +<div class="footnote"><p><a name="Footnote_170:8_837" id="Footnote_170:8_837"></a><a href="#FNanchor_170:8_837"><span class="label">[170:8]</span></a> Ibid. p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_171:1_838" id="Footnote_171:1_838"></a><a href="#FNanchor_171:1_838"><span class="label">[171:1]</span></a> Cox: Aryan Mytho. ii. p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_171:2_839" id="Footnote_171:2_839"></a><a href="#FNanchor_171:2_839"><span class="label">[171:2]</span></a> Ibid. p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_171:3_840" id="Footnote_171:3_840"></a><a href="#FNanchor_171:3_840"><span class="label">[171:3]</span></a> Ibid. p. 150.</p></div> + +<div class="footnote"><p><a name="Footnote_171:4_841" id="Footnote_171:4_841"></a><a href="#FNanchor_171:4_841"><span class="label">[171:4]</span></a> Bell's Pantheon, vol. i. p. 188. Cox: Aryan Mytho. vol. +ii. p. 296.</p></div> + +<div class="footnote"><p><a name="Footnote_171:5_842" id="Footnote_171:5_842"></a><a href="#FNanchor_171:5_842"><span class="label">[171:5]</span></a> Herodotus: bk. v. ch. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_172:1_843" id="Footnote_172:1_843"></a><a href="#FNanchor_172:1_843"><span class="label">[172:1]</span></a> See Farrar's Life of Christ, p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_172:2_844" id="Footnote_172:2_844"></a><a href="#FNanchor_172:2_844"><span class="label">[172:2]</span></a> Bonwick: Egyptian Belief, p. 168.</p></div> + +<div class="footnote"><p><a name="Footnote_172:3_845" id="Footnote_172:3_845"></a><a href="#FNanchor_172:3_845"><span class="label">[172:3]</span></a> There are no very early examples in Christian art of +the flight of the Holy Family into Egypt. (See Monumental Christianity, +p. 289.)</p></div> + +<div class="footnote"><p><a name="Footnote_173:1_846" id="Footnote_173:1_846"></a><a href="#FNanchor_173:1_846"><span class="label">[173:1]</span></a> Bible for Learners, vol. iii. pp. 71-74.</p></div> + +<div class="footnote"><p><a name="Footnote_174:1_847" id="Footnote_174:1_847"></a><a href="#FNanchor_174:1_847"><span class="label">[174:1]</span></a> See Monumental Christianity, p. 238.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span></p> +<h2><a name="CHAPTER_XIX" id="CHAPTER_XIX"></a>CHAPTER XIX.</h2> + +<h3>THE TEMPTATION, AND FAST OF FORTY DAYS.</h3> + +<p>We are informed by the <i>Matthew</i> narrator that, after being baptized by +John in the river Jordan, Jesus was led by the spirit into the +wilderness "<i>to be tempted of the devil</i>."</p> + +<div class="blockquot"><p>"And when he had fasted <i>forty days and forty nights</i>, he was +afterward an hungered. And when the <i>tempter</i> came to him he +said: 'If thou be the Son of God, command that these stones be +made bread.' . . . Then the devil taketh him up into the holy +city, <i>and setteth him on a pinnacle of the temple</i>, and saith +unto him: 'If thou be the Son of God, cast thyself down.' . . . +Again, the devil taketh him up into an exceeding high +mountain, <i>and showeth him all the kingdoms of the world</i>, and +the glory of them, and saith unto him:' <i>All these things will +I give thee</i> if thou wilt fall down and 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, and, behold, +angels came and ministered unto him."<a name="FNanchor_175:1_848" id="FNanchor_175:1_848"></a><a href="#Footnote_175:1_848" class="fnanchor">[175:1]</a></p></div> + +<p>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,<a name="FNanchor_175:2_849" id="FNanchor_175:2_849"></a><a href="#Footnote_175:2_849" class="fnanchor">[175:2]</a> but this, according to orthodox teaching, cannot be +done; because, in all consistent reason, "<i>we must accept the whole of +the inspired autographs or reject the whole</i>,"<a name="FNanchor_175:3_850" id="FNanchor_175:3_850"></a><a href="#Footnote_175:3_850" class="fnanchor">[175:3]</a> 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 <i>one +line</i> of that sacred volume, on which we base everything, is declared to +be untruthful and untrustworthy."<a name="FNanchor_175:4_851" id="FNanchor_175:4_851"></a><a href="#Footnote_175:4_851" class="fnanchor">[175:4]</a></p> + +<p>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 <i>he</i> too, as well as <i>Buddha</i> 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.<a name="FNanchor_175:5_852" id="FNanchor_175:5_852"></a><a href="#Footnote_175:5_852" class="fnanchor">[175:5]</a></p> + +<p><span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span></p><p>The story of Buddha's temptation, presented below, is taken from the +"<i>Siamese Life of Buddha</i>," by Moncure D. Conway, and published in his +"<i>Sacred Anthology</i>," from which we take it.<a name="FNanchor_176:1_853" id="FNanchor_176:1_853"></a><a href="#Footnote_176:1_853" class="fnanchor">[176:1]</a> It is also to be +found in the <i>Fo-pen-hing</i>,<a name="FNanchor_176:2_854" id="FNanchor_176:2_854"></a><a href="#Footnote_176:2_854" class="fnanchor">[176:2]</a> 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:</p> + +<div class="blockquot"><p>"The Grand Being (Buddha) applied himself to practice +<ins class="corr" title="original has ascetcism">asceticism</ins> of the extremest nature. <i>He ceased to eat</i> (that +is, <i>he fasted</i>) and held his breath. . . . <i>Then it was that the +royal Mara</i> (the Prince of Evil) <i>sought occasion to tempt +him.</i> 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 forth to adopt a +religious life, but return to thy kingdom, and in <i>seven</i> days +thou shalt become <i>the Emperor of the World</i>, riding over the +four great continents.'"</p></div> + +<p>To this the Grand Being, Buddha, replied:</p> + +<div class="blockquot"><p>"'Take heed, O 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 me to +leave all beings without guidance into your power. <i>Avaunt! +Get thou away from me!</i>'</p> + +<p>"The Lord (then) rode onwards, intent on his purpose. The +skies rained flowers, and delicious odors pervaded the +air."<a name="FNanchor_176:3_855" id="FNanchor_176:3_855"></a><a href="#Footnote_176:3_855" class="fnanchor">[176:3]</a></p></div> + +<p>Now, mark the similarity between these two legends.</p> + +<p>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.</p> + +<p>Did Jesus fast, and was he "afterwards an hungered"? So did Buddha +"cease to eat," and was "attenuated beyond measure."</p> + +<p>Did the evil spirit take Jesus and show him "all the kingdoms of the +world," which he promised to give him, provided he did not lead the life +he contemplated, but follow him?</p> + +<p>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."</p> + +<p>Did not Jesus resist these temptations, and say unto the evil one, "Get +thee behind me, Satan"?</p> + +<p>So did Buddha resist the temptations, and said unto the evil one, "Get +thee away from me."</p> + +<p><span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span></p><p>After the evil spirit left Jesus did not "angels come and minister unto +him"?</p> + +<p>So with Buddha. After the evil one had left him "the skies rained +flowers, and delicious odors pervaded the air."</p> + +<p>These parallels are too striking to be accidental.</p> + +<p><i>Zoroaster</i>, 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.<a name="FNanchor_177:1_856" id="FNanchor_177:1_856"></a><a href="#Footnote_177:1_856" class="fnanchor">[177:1]</a> "His temptation by the devil, forms the subject of many +traditional reports and legends."<a name="FNanchor_177:2_857" id="FNanchor_177:2_857"></a><a href="#Footnote_177:2_857" class="fnanchor">[177:2]</a></p> + +<p><i>Quetzalcoatle</i>, the virgin-born Mexican Saviour, was also tempted by +the devil, and the forty days' fast was found among them.<a name="FNanchor_177:3_858" id="FNanchor_177:3_858"></a><a href="#Footnote_177:3_858" class="fnanchor">[177:3]</a></p> + +<p>Fasting and self-denial were observances practiced by all nations of +antiquity. The <i>Hindoos</i> 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 +Crishna's image is worshiped, and the story of his miraculous birth is +read to his hungry worshipers.<a name="FNanchor_177:4_859" id="FNanchor_177:4_859"></a><a href="#Footnote_177:4_859" class="fnanchor">[177:4]</a></p> + +<p>Among the ancient <i>Egyptians</i>, 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."<a name="FNanchor_177:5_860" id="FNanchor_177:5_860"></a><a href="#Footnote_177:5_860" class="fnanchor">[177:5]</a></p> + +<p>Among the <i>Sabians</i>, fasting was insisted on as an essential act of +religion. During the month <i>Tammuz</i>, 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.<a name="FNanchor_177:6_861" id="FNanchor_177:6_861"></a><a href="#Footnote_177:6_861" class="fnanchor">[177:6]</a></p> + +<p>The Jews also had their fasts, and on special occasions they gave +themselves up to prolonged fasts and mortifications.</p> + +<p>Fasting and self-denial were observances required of the Greeks who +desired initiation into the <i>Mysteries</i>. Abstinence from food, chastity +and hard couches prepared the neophyte, who broke his fast on the third +and fourth day only, on consecrated food.<a name="FNanchor_177:7_862" id="FNanchor_177:7_862"></a><a href="#Footnote_177:7_862" class="fnanchor">[177:7]</a></p> + +<p>The same practice was found among the ancient <i>Mexicans</i> and +<i>Peruvians</i>. Acosta, speaking of them, says:</p> + +<p><span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span></p><div class="blockquot"><p>"These priests 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. . . .</p> + +<p>"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 the devil, and +all to be reputed great fasters and penitents."<a name="FNanchor_178:1_863" id="FNanchor_178:1_863"></a><a href="#Footnote_178:1_863" class="fnanchor">[178:1]</a></p></div> + +<p>In regard to the number of days which Jesus is said to have fasted being +specified as <i>forty</i>, this is simply owing to the fact that the number +<i>forty</i> as well as <i>seven</i> was a sacred one among most nations of +antiquity, particularly among the Jews, and because <i>others</i> had fasted +that number of days. For instance; it is related<a name="FNanchor_178:2_864" id="FNanchor_178:2_864"></a><a href="#Footnote_178:2_864" class="fnanchor">[178:2]</a> that <i>Moses</i> +went up into a mountain, "and he was there with the Lord <i>forty days and +forty nights, and he did neither eat bread, nor drink water</i>," which is +to say that he <i>fasted</i>.</p> + +<p>In Deuteronomy<a name="FNanchor_178:3_865" id="FNanchor_178:3_865"></a><a href="#Footnote_178:3_865" class="fnanchor">[178:3]</a> Moses <i>is made to say</i>—for he did not write it, +"When I was gone up into the mount to receive the tables of stone, . . . +then I abode in the mount <i>forty days and forty nights</i>, I neither did +eat bread nor drink water."</p> + +<p><i>Elijah</i> also had a long fast, which, <i>of course</i>, was continued for a +period of <i>forty days and forty nights</i>.<a name="FNanchor_178:4_866" id="FNanchor_178:4_866"></a><a href="#Footnote_178:4_866" class="fnanchor">[178:4]</a></p> + +<p><i>St. Joachim</i>, father of the "ever-blessed Virgin Mary," had a long +fast, which was also continued for a period of <i>forty days and forty +nights</i>. The story is to be found in the apocryphal gospel +<i>Protevangelion</i>.<a name="FNanchor_178:5_867" id="FNanchor_178:5_867"></a><a href="#Footnote_178:5_867" class="fnanchor">[178:5]</a></p> + +<p>The ancient <i>Persians</i> had a religious festival which they annually +celebrated, and which they called the "Salutation of Mithras." During +this festival, <i>forty days</i> were set apart for thanksgiving and +sacrifice.<a name="FNanchor_178:6_868" id="FNanchor_178:6_868"></a><a href="#Footnote_178:6_868" class="fnanchor">[178:6]</a></p> + +<p>The <i>forty days' fast</i> was found in the New World.</p> + +<p>Godfrey Higgins tells us that:</p> + +<div class="blockquot"><p>"The ancient <i>Mexicans</i> had a <i>forty days' fast</i>, in memory of +one of their sacred persons (Quetzalcoatle) who was tempted +(and fasted) <i>forty days</i> on a mountain."<a name="FNanchor_178:7_869" id="FNanchor_178:7_869"></a><a href="#Footnote_178:7_869" class="fnanchor">[178:7]</a></p></div> + +<p>Lord Kingsborough says:</p> + +<div class="blockquot"><p>"The temptation of Quetzalcoatle, and <i>the fast of forty days, +. . . are very curious and mysterious</i>."<a name="FNanchor_178:8_870" id="FNanchor_178:8_870"></a><a href="#Footnote_178:8_870" class="fnanchor">[178:8]</a></p></div> + +<p>The ancient Mexicans were also in the habit of making their <span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span>prisoners +of war fast for a term of <i>forty days</i> before they were put to +death.<a name="FNanchor_179:1_871" id="FNanchor_179:1_871"></a><a href="#Footnote_179:1_871" class="fnanchor">[179:1]</a></p> + +<p>Mr. Bonwick says:</p> + +<div class="blockquot"><p>"The Spaniards were surprised to see the <i>Mexicans</i> keep the +vernal <i>forty days' fast</i>. The Tammuz month of Syria was in +the spring. The <i>forty days</i> were kept for Proserpine. Thus +does history repeat itself."<a name="FNanchor_179:2_872" id="FNanchor_179:2_872"></a><a href="#Footnote_179:2_872" class="fnanchor">[179:2]</a></p></div> + +<p>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.</p> + +<p>The forty days' fast was also found among some of the Indian tribes in +the New World. Dr. Daniel Brinton tells us that "the females of the +<i>Orinoco</i> tribes <i>fasted forty days</i> before marriage,"<a name="FNanchor_179:3_873" id="FNanchor_179:3_873"></a><a href="#Footnote_179:3_873" class="fnanchor">[179:3]</a> and Prof. +Max Müller 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 <i>Carib-Coudave</i> 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 were sick. <i>He then fasts for forty days.</i>"<a name="FNanchor_179:4_874" id="FNanchor_179:4_874"></a><a href="#Footnote_179:4_874" class="fnanchor">[179:4]</a></p> + +<p>The females belonging to the tribes of the Upper Mississippi, were held +unclean for <i>forty days</i> after childbirth.<a name="FNanchor_179:5_875" id="FNanchor_179:5_875"></a><a href="#Footnote_179:5_875" class="fnanchor">[179:5]</a> The prince of the +Tezcuca tribes <i>fasted forty days</i> when he wished an heir to his throne, +and the Mandanas supposed it required <i>forty days and forty nights</i> to +wash clean the earth at the deluge.<a name="FNanchor_179:6_876" id="FNanchor_179:6_876"></a><a href="#Footnote_179:6_876" class="fnanchor">[179:6]</a></p> + +<p>The number <i>forty</i> is to be found in a great many instances in the Old +Testament; for instance, at the end of <i>forty days</i> Noah sent out a +raven from the ark.<a name="FNanchor_179:7_877" id="FNanchor_179:7_877"></a><a href="#Footnote_179:7_877" class="fnanchor">[179:7]</a> Isaac and Esau were each <i>forty years</i> old +when they married.<a name="FNanchor_179:8_878" id="FNanchor_179:8_878"></a><a href="#Footnote_179:8_878" class="fnanchor">[179:8]</a> <i>Forty days</i> were fulfilled for the embalming +of Jacob.<a name="FNanchor_179:9_879" id="FNanchor_179:9_879"></a><a href="#Footnote_179:9_879" class="fnanchor">[179:9]</a> The spies were <i>forty days</i> in search of the land of +Canaan.<a name="FNanchor_179:10_880" id="FNanchor_179:10_880"></a><a href="#Footnote_179:10_880" class="fnanchor">[179:10]</a> The Israelites wandered <i>forty years</i> in the +wilderness.<a name="FNanchor_179:11_881" id="FNanchor_179:11_881"></a><a href="#Footnote_179:11_881" class="fnanchor">[179:11]</a> The land "had rest" <i>forty years</i> on three +occasions.<a name="FNanchor_179:12_882" id="FNanchor_179:12_882"></a><a href="#Footnote_179:12_882" class="fnanchor">[179:12]</a> The land was delivered into the hand of the +Philistines <i>forty years</i>.<a name="FNanchor_179:13_883" id="FNanchor_179:13_883"></a><a href="#Footnote_179:13_883" class="fnanchor">[179:13]</a> Eli judged Israel <i>forty +years</i>.<a name="FNanchor_179:14_884" id="FNanchor_179:14_884"></a><a href="#Footnote_179:14_884" class="fnanchor">[179:14]</a> King David reigned <i>forty years</i>.<a name="FNanchor_179:15_885" id="FNanchor_179:15_885"></a><a href="#Footnote_179:15_885" class="fnanchor">[179:15]</a></p> + +<p><span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span></p><p>King Solomon reigned <i>forty years</i>.<a name="FNanchor_180:1_886" id="FNanchor_180:1_886"></a><a href="#Footnote_180:1_886" class="fnanchor">[180:1]</a> Goliath presented himself +<i>forty days</i>.<a name="FNanchor_180:2_887" id="FNanchor_180:2_887"></a><a href="#Footnote_180:2_887" class="fnanchor">[180:2]</a> The rain was upon the earth <i>forty days</i> at the +time of the deluge.<a name="FNanchor_180:3_888" id="FNanchor_180:3_888"></a><a href="#Footnote_180:3_888" class="fnanchor">[180:3]</a> And, as we saw above, Moses was on the mount +<i>forty days</i> and <i>forty nights</i> on each occasion.<a name="FNanchor_180:4_889" id="FNanchor_180:4_889"></a><a href="#Footnote_180:4_889" class="fnanchor">[180:4]</a> Can anything be +more mythological than this?</p> + +<p>The number forty was used by the ancients in constructing temples. There +were <i>forty</i> pillars around the temple of Chilminar, in Persia; the +temple at Baalbec had <i>forty</i> pillars; on the frontiers of China, in +Tartary, there is to be seen the "Temple of the <i>forty</i> pillars." +<i>Forty</i> is one of the most common numbers in the Druidical temples, and +in the plan of the temple of Ezekiel, the four oblong buildings in the +middle of the courts have each <i>forty</i> pillars.<a name="FNanchor_180:5_890" id="FNanchor_180:5_890"></a><a href="#Footnote_180:5_890" class="fnanchor">[180:5]</a> Most temples of +antiquity were imitative—were microcosms of the Celestial Templum—and +on this account they were surrounded with pillars recording +<i>astronomical</i> subjects, and intended both to do honor to these +subjects, and to keep them in perpetual remembrance. In the Abury +temples were to be seen the cycles of 650-608-600-60-40-30-19-12, +etc.<a name="FNanchor_180:6_891" id="FNanchor_180:6_891"></a><a href="#Footnote_180:6_891" class="fnanchor">[180:6]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_175:1_848" id="Footnote_175:1_848"></a><a href="#FNanchor_175:1_848"><span class="label">[175:1]</span></a> Matthew, iv. 1-11.</p></div> + +<div class="footnote"><p><a name="Footnote_175:2_849" id="Footnote_175:2_849"></a><a href="#FNanchor_175:2_849"><span class="label">[175:2]</span></a> See Lardner's Works, vol. viii. p. 491.</p></div> + +<div class="footnote"><p><a name="Footnote_175:3_850" id="Footnote_175:3_850"></a><a href="#FNanchor_175:3_850"><span class="label">[175:3]</span></a> Words of the Rev. E. Garbett, M. A., in a sermon +preached before the University of Oxford, England.</p></div> + +<div class="footnote"><p><a name="Footnote_175:4_851" id="Footnote_175:4_851"></a><a href="#FNanchor_175:4_851"><span class="label">[175:4]</span></a> The Bishop of Manchester (England), in the "Manchester +Examiner and Times."</p></div> + +<div class="footnote"><p><a name="Footnote_175:5_852" id="Footnote_175:5_852"></a><a href="#FNanchor_175:5_852"><span class="label">[175:5]</span></a> See Lillie's Buddhism, p. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_176:1_853" id="Footnote_176:1_853"></a><a href="#FNanchor_176:1_853"><span class="label">[176:1]</span></a> Pp. 44 and 172, 173.</p></div> + +<div class="footnote"><p><a name="Footnote_176:2_854" id="Footnote_176:2_854"></a><a href="#FNanchor_176:2_854"><span class="label">[176:2]</span></a> Translated by Prof. Samuel Beal.</p></div> + +<div class="footnote"><p><a name="Footnote_176:3_855" id="Footnote_176:3_855"></a><a href="#FNanchor_176:3_855"><span class="label">[176:3]</span></a> See also Bunsen's Angel-Messiah, pp. 38, 39. Beal: +Hist. Buddha, pp. xxviii., xxix., and 190, and Hardy: Buddhist Legends, +p. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_177:1_856" id="Footnote_177:1_856"></a><a href="#FNanchor_177:1_856"><span class="label">[177:1]</span></a> Dupuis: Origin of Religious Belief, p. 240.</p></div> + +<div class="footnote"><p><a name="Footnote_177:2_857" id="Footnote_177:2_857"></a><a href="#FNanchor_177:2_857"><span class="label">[177:2]</span></a> Chambers's <ins class="corr" title="original has Enclyclo.">Encyclo.</ins> art. "Zoroaster."</p></div> + +<div class="footnote"><p><a name="Footnote_177:3_858" id="Footnote_177:3_858"></a><a href="#FNanchor_177:3_858"><span class="label">[177:3]</span></a> See Kingsborough: Mexican Antiquities, vol. vi. p. +200.</p></div> + +<div class="footnote"><p><a name="Footnote_177:4_859" id="Footnote_177:4_859"></a><a href="#FNanchor_177:4_859"><span class="label">[177:4]</span></a> Life and Relig. of the Hindoos, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_177:5_860" id="Footnote_177:5_860"></a><a href="#FNanchor_177:5_860"><span class="label">[177:5]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 341.</p></div> + +<div class="footnote"><p><a name="Footnote_177:6_861" id="Footnote_177:6_861"></a><a href="#FNanchor_177:6_861"><span class="label">[177:6]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_177:7_862" id="Footnote_177:7_862"></a><a href="#FNanchor_177:7_862"><span class="label">[177:7]</span></a> Ibid. p. 340.</p></div> + +<div class="footnote"><p><a name="Footnote_178:1_863" id="Footnote_178:1_863"></a><a href="#FNanchor_178:1_863"><span class="label">[178:1]</span></a> Acosta: Hist. Indies, vol. ii. p. 339.</p></div> + +<div class="footnote"><p><a name="Footnote_178:2_864" id="Footnote_178:2_864"></a><a href="#FNanchor_178:2_864"><span class="label">[178:2]</span></a> Exodus, xxiv. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_178:3_865" id="Footnote_178:3_865"></a><a href="#FNanchor_178:3_865"><span class="label">[178:3]</span></a> Deut. ix. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_178:4_866" id="Footnote_178:4_866"></a><a href="#FNanchor_178:4_866"><span class="label">[178:4]</span></a> 1 Kings, xix. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_178:5_867" id="Footnote_178:5_867"></a><a href="#FNanchor_178:5_867"><span class="label">[178:5]</span></a> Chapter i.</p></div> + +<div class="footnote"><p><a name="Footnote_178:6_868" id="Footnote_178:6_868"></a><a href="#FNanchor_178:6_868"><span class="label">[178:6]</span></a> See Prog. Relig. Ideas, vol. i. p. 272.</p></div> + +<div class="footnote"><p><a name="Footnote_178:7_869" id="Footnote_178:7_869"></a><a href="#FNanchor_178:7_869"><span class="label">[178:7]</span></a> Anacalypsis, vol. ii. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_178:8_870" id="Footnote_178:8_870"></a><a href="#FNanchor_178:8_870"><span class="label">[178:8]</span></a> Mexican Antiquities, vol. vi. pp. 197-200.</p></div> + +<div class="footnote"><p><a name="Footnote_179:1_871" id="Footnote_179:1_871"></a><a href="#FNanchor_179:1_871"><span class="label">[179:1]</span></a> See Kingsborough's Mexican Antiquities, vol. vi. p. +223.</p></div> + +<div class="footnote"><p><a name="Footnote_179:2_872" id="Footnote_179:2_872"></a><a href="#FNanchor_179:2_872"><span class="label">[179:2]</span></a> Bonwick's Egyptian Belief, p. 370.</p></div> + +<div class="footnote"><p><a name="Footnote_179:3_873" id="Footnote_179:3_873"></a><a href="#FNanchor_179:3_873"><span class="label">[179:3]</span></a> Brinton: Myths of the New World, p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_179:4_874" id="Footnote_179:4_874"></a><a href="#FNanchor_179:4_874"><span class="label">[179:4]</span></a> Max Müller's Chips, vol. ii. p. 279.</p></div> + +<div class="footnote"><p><a name="Footnote_179:5_875" id="Footnote_179:5_875"></a><a href="#FNanchor_179:5_875"><span class="label">[179:5]</span></a> Brinton: Myths of the New World, p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_179:6_876" id="Footnote_179:6_876"></a><a href="#FNanchor_179:6_876"><span class="label">[179:6]</span></a> Ibid. According to Genesis, vii. 12, "the rain was upon +the earth forty days and forty nights" at the time of the flood.</p></div> + +<div class="footnote"><p><a name="Footnote_179:7_877" id="Footnote_179:7_877"></a><a href="#FNanchor_179:7_877"><span class="label">[179:7]</span></a> Genesis, viii. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_179:8_878" id="Footnote_179:8_878"></a><a href="#FNanchor_179:8_878"><span class="label">[179:8]</span></a> Gen. xxv. 20-xxvi. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_179:9_879" id="Footnote_179:9_879"></a><a href="#FNanchor_179:9_879"><span class="label">[179:9]</span></a> Gen. i. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_179:10_880" id="Footnote_179:10_880"></a><a href="#FNanchor_179:10_880"><span class="label">[179:10]</span></a> Numbers, xiii. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_179:11_881" id="Footnote_179:11_881"></a><a href="#FNanchor_179:11_881"><span class="label">[179:11]</span></a> Numbers, xiii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_179:12_882" id="Footnote_179:12_882"></a><a href="#FNanchor_179:12_882"><span class="label">[179:12]</span></a> Jud. iii. 11; v. 31; viii. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_179:13_883" id="Footnote_179:13_883"></a><a href="#FNanchor_179:13_883"><span class="label">[179:13]</span></a> Jud. xiii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_179:14_884" id="Footnote_179:14_884"></a><a href="#FNanchor_179:14_884"><span class="label">[179:14]</span></a> I. Samuel, iv. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_179:15_885" id="Footnote_179:15_885"></a><a href="#FNanchor_179:15_885"><span class="label">[179:15]</span></a> I. Kings, ii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_180:1_886" id="Footnote_180:1_886"></a><a href="#FNanchor_180:1_886"><span class="label">[180:1]</span></a> I. Kings, xi. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_180:2_887" id="Footnote_180:2_887"></a><a href="#FNanchor_180:2_887"><span class="label">[180:2]</span></a> I. Samuel, xvii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_180:3_888" id="Footnote_180:3_888"></a><a href="#FNanchor_180:3_888"><span class="label">[180:3]</span></a> Gen. vii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_180:4_889" id="Footnote_180:4_889"></a><a href="#FNanchor_180:4_889"><span class="label">[180:4]</span></a> Exodus, xxiv. 18-xxxiv. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_180:5_890" id="Footnote_180:5_890"></a><a href="#FNanchor_180:5_890"><span class="label">[180:5]</span></a> See Higgins' Anacalypsis, vol. i. p. 798; vol. ii. p. +402.</p></div> + +<div class="footnote"><p><a name="Footnote_180:6_891" id="Footnote_180:6_891"></a><a href="#FNanchor_180:6_891"><span class="label">[180:6]</span></a> See Ibid. vol. ii. p. 708.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span></p> +<h2><a name="CHAPTER_XX" id="CHAPTER_XX"></a>CHAPTER XX.</h2> + +<h3>THE CRUCIFIXION OF CHRIST JESUS.</h3> + +<p>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 <i>dogmatic</i> and <i>heathenish</i> 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 <i>Ovid</i> had assailed the demoralizing delusion +with the most powerful shafts of philosophic scorn: "<i>When thou thyself +art guilty,</i>" says he, "<i>why should a victim die for thee? What folly it +is to expect <ins class="corr" title="original has savlation">salvation</ins> from the death of another.</i>"</p> + +<p>The idea of expiation by the sacrifice of a <i>god</i> was to be found among +the Hindoos even in <i>Vedic</i> times. <i>The sacrificer was mystically +identified with the victim</i>, which was regarded as the ransom for sin, +and the instrument of its annulment. The <i>Rig-Veda</i> represents the gods +as sacrificing <i>Purusha</i>, the primeval male, supposed to be coeval with +the Creator. This idea is even more remarkably developed in the +<i>Tāndya-brāhmanas</i>, thus:</p> + +<div class="blockquot"><p>"The lord of creatures (<i>prajā-pati</i>) <i>offered himself a +sacrifice for the gods</i>."</p></div> + +<p>And again, in the <i>Satapatha-brāhmana</i>:</p> + +<div class="blockquot"><p>"He who, knowing this, sacrifices the <i>Purusha-medha</i>, or +sacrifice of the primeval male, becomes everything."<a name="FNanchor_181:1_892" id="FNanchor_181:1_892"></a><a href="#Footnote_181:1_892" class="fnanchor">[181:1]</a></p></div> + +<p>Prof. Monier Williams, from whose work on <i>Hindooism</i> we quote the +above, says:</p> + +<p><span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span></p><div class="blockquot"><p>"Surely, in these mystical allusions to the sacrifice of a +representative man, we may perceive traces of the original +institution of sacrifice as a <i>divinely-appointed ordinance +typical of the one great sacrifice of the Son of God for the +sins of the world</i>."<a name="FNanchor_182:1_893" id="FNanchor_182:1_893"></a><a href="#Footnote_182:1_893" class="fnanchor">[182:1]</a></p></div> + +<p>This 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 <i>demanded</i> a sacrifice of +some kind, to atone for some sin, or avert some calamity.</p> + +<p>In 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, flowers, etc. To the celestial gods they +offered <i>white</i> victims at sunrise, or at open day. To the infernal +deities they sacrificed <i>black</i> animals in the night. Each god had some +creature peculiarly devoted to his worship. They sacrificed a <i>bull</i> to +Mars, a <i>dove</i> to Venus, and to Minerva, a <i>heifer</i> 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.</p> + +<p>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 <i>human beings</i>, principally slaves and those taken in +war, then, their own children, even their most beloved "first-born." It +came to be an idea that every sin must have its prescribed amount of +punishment, <i>and that the gods would accept the life of one person as +atonement for the sins of others</i>. 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 sincerity, <i>sacrificed +themselves to the immortal gods to save their country</i>."<a name="FNanchor_182:2_894" id="FNanchor_182:2_894"></a><a href="#Footnote_182:2_894" class="fnanchor">[182:2]</a></p> + +<p>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 <ins class="corr" title="original has Laphystan">Laphystian</ins> Jupiter at Alos in Achaia, he was +sacrificed, crowned with garlands like an animal victim."<a name="FNanchor_182:3_895" id="FNanchor_182:3_895"></a><a href="#Footnote_182:3_895" class="fnanchor">[182:3]</a></p> + +<p><span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span></p><p>When the Egyptian priests offered up a sacrifice to the gods, they +pronounced the following imprecations on the head of the victim:</p> + +<div class="blockquot"><p>"If any evil is about to befall either those who now +sacrifice, or Egypt in general, <i>may it be averted on this +head</i>."<a name="FNanchor_183:1_896" id="FNanchor_183:1_896"></a><a href="#Footnote_183:1_896" class="fnanchor">[183:1]</a></p></div> + +<p>This idea of atonement finally resulted in the belief that the incarnate +<i>Christ</i>, the <i>Anointed</i>, the <i>God among us</i>, was to <i>save</i> mankind from +a curse by God imposed. Man had sinned, and God could not and did not +forgive without a propitiatory <i>sacrifice</i>. The curse of God must be +removed from the <i>sinful</i>, and the <i>sinless</i> must bear the load of that +curse. It was asserted that <i>divine justice</i> required <span class="allcapsc">BLOOD</span>.<a name="FNanchor_183:2_897" id="FNanchor_183:2_897"></a><a href="#Footnote_183:2_897" class="fnanchor">[183:2]</a></p> + +<p>The belief of redemption from sin by the sufferings of a <i>Divine +Incarnation</i>, 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 +how <i>consoling</i> it may be, must fall along with the rest of the material +of which the Christian church is built.</p> + +<p>Julius Firmicius, referring to this popular belief among the <i>Pagans</i>, +says: "The <i>devil</i> has <i>his Christs</i>."<a name="FNanchor_183:3_898" id="FNanchor_183:3_898"></a><a href="#Footnote_183:3_898" class="fnanchor">[183:3]</a> This was the general +off-hand manner in which the Christian Fathers disposed of such matters. +Everything in the religion of the Pagans which corresponded to their +religion was of the devil. Most Protestant divines have resorted to the +<i>type</i> theory, of which we shall speak anon.</p> + +<p>As we have done heretofore in our inquiries, we will first turn to +<i>India</i>, where we shall find, in the words of M. l'Abbé Huc, that "<i>the +idea of redemption by a divine incarnation</i>," who came into the world +for the express purpose of redeeming mankind, was "general and +popular."<a name="FNanchor_183:4_899" id="FNanchor_183:4_899"></a><a href="#Footnote_183:4_899" class="fnanchor">[183:4]</a></p> + +<p>"A sense of <i>original corruption</i>," says Prof. Monier Williams, <span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span>seems +to be felt by all classes of Hindoos, as indicated by the following +prayer used after the <i>Gāyatrī</i> by some Vaishnavas:</p> + +<div class="blockquot"><p>"'I am sinful, I commit sin, my nature is sinful, <i>I am +conceived in sin</i>. Save me, O thou lotus-eyed Heri (Saviour), +the remover of sin.'"<a name="FNanchor_184:1_900" id="FNanchor_184:1_900"></a><a href="#Footnote_184:1_900" class="fnanchor">[184:1]</a></p></div> + +<p>Moreover, the doctrine of <i>bhakti</i> (<i>salvation by faith</i>) existed among +the Hindoos from the earliest times.<a name="FNanchor_184:2_901" id="FNanchor_184:2_901"></a><a href="#Footnote_184:2_901" class="fnanchor">[184:2]</a></p> + +<p>Crishna, the virgin-born, "the Divine Vishnu himself,"<a name="FNanchor_184:3_902" id="FNanchor_184:3_902"></a><a href="#Footnote_184:3_902" class="fnanchor">[184:3]</a> "he who is +without beginning, middle or end,"<a name="FNanchor_184:4_903" id="FNanchor_184:4_903"></a><a href="#Footnote_184:4_903" class="fnanchor">[184:4]</a> being moved "to relieve the +earth of her load,"<a name="FNanchor_184:5_904" id="FNanchor_184:5_904"></a><a href="#Footnote_184:5_904" class="fnanchor">[184:5]</a> came upon earth and redeemed man by his +<i>sufferings</i>—to <i>save</i> him.</p> + +<p>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 +"<i><a href="#CHAPTER_XXXIX">Explanation</a></i>" is read, these myths cannot really be thoroughly +understood.</p> + +<p>As the Rev. Geo. W. Cox remarks, in his <i>Aryan Mythology</i>, 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.<a name="FNanchor_184:6_905" id="FNanchor_184:6_905"></a><a href="#Footnote_184:6_905" class="fnanchor">[184:6]</a></p> + +<p>The <i>Vishnu Purana</i><a name="FNanchor_184:7_906" id="FNanchor_184:7_906"></a><a href="#Footnote_184:7_906" class="fnanchor">[184:7]</a> speaks of <i>Crishna</i> being shot in the <i>foot</i> +with an arrow, and states that <i>this</i> was the cause of his death. Other +accounts, however, state that he was suspended on a tree, or in other +words, <i>crucified</i>.</p> + +<p>Mons. Guigniaut, in his "<i>Religion de l'Antiquité</i>" says:</p> + +<div class="blockquot"><p>"The death of Crishna is very differently related. One +remarkable and convincing tradition makes him perish on a +<i>tree</i>, to which he was <i>nailed</i> by the stroke of an +arrow."<a name="FNanchor_184:8_907" id="FNanchor_184:8_907"></a><a href="#Footnote_184:8_907" class="fnanchor">[184:8]</a></p></div> + +<p>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) "<i>a cross</i>." 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 <i>tree</i>), yet, he is justified in doing so on other accounts, +for we find that <i>Crishna</i> is represented <i>hanging on a cross</i>, and we +know that a <i>cross</i> was frequently called the <span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span>"accursed <i>tree</i>." It was +an ancient custom to use trees as gibbets for crucifixion, or, if +artificial, to call the cross a tree.<a name="FNanchor_185:1_908" id="FNanchor_185:1_908"></a><a href="#Footnote_185:1_908" class="fnanchor">[185:1]</a></p> + +<p>A writer in <i>Deuteronomy</i><a name="FNanchor_185:2_909" id="FNanchor_185:2_909"></a><a href="#Footnote_185:2_909" class="fnanchor">[185:2]</a> speaks of hanging criminals upon a +<i>tree</i>, as though it was a general custom, and says:</p> + +<div class="blockquot"><p>"He that is hanged (on a tree) is accursed of God."</p></div> + +<p>And <i>Paul</i> undoubtedly refers to this text when he says:</p> + +<div class="blockquot"><p>"Christ hath redeemed us from the <i>curse</i> of the law, being +made a curse for us; for it is written, 'Cursed is every one +that hangeth on a tree.'"<a name="FNanchor_185:3_910" id="FNanchor_185:3_910"></a><a href="#Footnote_185:3_910" class="fnanchor">[185:3]</a></p></div> + +<p>It is evident, then, that to be hung on a cross was anciently called +hanging on a <i>tree</i>, 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 <i>crucified</i>.</p> + +<p>In the earlier copies of Moor's "<i>Hindu Pantheon</i>," is to be seen +representations of Crishna (as <i>Wittoba</i>),<a name="FNanchor_185:4_911" id="FNanchor_185:4_911"></a><a href="#Footnote_185:4_911" class="fnanchor">[185:4]</a> with marks of holes in +both feet, and in others, of holes in the hands. In Figures 4 and 5 of +Plate 11 (Moor's work), the figures have <i>nail-holes in both feet</i>. +Figure 6 has a <i>round hole in the side</i>; to his collar or shirt hangs +the emblem of a <i>heart</i> (which we often see in pictures of Christ Jesus) +and on his head he has a <i>Yoni-Linga</i> (which we <i>do not</i> see in pictures +of Christ Jesus.)</p> + +<div class="figleft" style="width: 237px;"> +<a name="Fig_7" id="Fig_7"></a><img src="images/7_pg186.png" width="237" height="306" alt="crucified Crishna" /> +</div> + +<p>Our Figure <a href="#Fig_7">No. 7</a> (next page), is a pre-Christian crucifix of <i>Asiatic</i> +origin,<a name="FNanchor_185:5_912" id="FNanchor_185:5_912"></a><a href="#Footnote_185:5_912" class="fnanchor">[185:5]</a> evidently intended to represent Crishna crucified. Figure +<a href="#Fig_8">No. 8</a> 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 <i>Yoni-Linga</i> attached to the head, would probably not be +claimed as such. Instead of the <i>crown of thorns</i> usually put on the +head of the Christian Saviour, it has the turreted coronet of the +Ephesian Diana, the ankles are tied together by a cord, <i>and the dress +about the loins is exactly the style with which Crishna is almost always +represented</i>.<a name="FNanchor_185:6_913" id="FNanchor_185:6_913"></a><a href="#Footnote_185:6_913" class="fnanchor">[185:6]</a></p> + +<p>Rev. J. P. Lundy, speaking of the Christian crucifix, says:</p> + +<p><span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span></p><div class="blockquot"><p>"I object to the crucifix because it is an <i>image</i>, and +liable to gross abuse, <i>just as the old Hindoo crucifix was an +idol</i>."<a name="FNanchor_186:1_914" id="FNanchor_186:1_914"></a><a href="#Footnote_186:1_914" class="fnanchor">[186:1]</a></p></div> + +<div class="figleft" style="width: 238px;"> +<a name="Fig_8" id="Fig_8"></a><img src="images/8_pg186.png" width="238" height="308" alt="crucified Crishna" /> +</div> + +<p>And Dr. Inman says:</p> + +<div class="blockquot"><p>"Crishna, whose history so closely resembles our Lord's, was +also like him in his being crucified."<a name="FNanchor_186:2_915" id="FNanchor_186:2_915"></a><a href="#Footnote_186:2_915" class="fnanchor">[186:2]</a></p></div> + +<p>The Evangelist<a name="FNanchor_186:3_916" id="FNanchor_186:3_916"></a><a href="#Footnote_186:3_916" class="fnanchor">[186:3]</a> 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 comest into thy kingdom." And +Jesus said unto him: "Verily I say unto thee, to-day shalt thou be with +me in paradise." According to the <i>Vishnu Purana</i>, 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. <i>Go, hunter, through my favor, to +heaven, the abode of the gods.</i>" 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 +<i>Vasudeva</i> (God),<a name="FNanchor_186:4_917" id="FNanchor_186:4_917"></a><a href="#Footnote_186:4_917" class="fnanchor">[186:4]</a> abandoned his mortal body, and the condition of +the threefold equalities.<a name="FNanchor_186:5_918" id="FNanchor_186:5_918"></a><a href="#Footnote_186:5_918" class="fnanchor">[186:5]</a> One of the titles of Crishna <span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span>is +"<i>Pardoner of sins</i>," another is "<i>Liberator from the Serpent of +death</i>."<a name="FNanchor_187:1_919" id="FNanchor_187:1_919"></a><a href="#Footnote_187:1_919" class="fnanchor">[187:1]</a></p> + +<div class="figright" style="width: 223px;"> +<a name="Fig_9" id="Fig_9"></a><img src="images/9_pg187.png" width="223" height="289" alt="crucified god Indra" title="" /> +</div> + +<p>The monk Georgius, in his <i>Tibetinum Alphabetum</i> (p. 203), has given +plates of <i>a crucified god</i> who was worshiped in <i>Nepal</i>. These +crucifixes were to be seen at the corners of roads and on eminences. He +calls it the god <i>Indra</i>. Figures <a href="#Fig_9">No. 9</a> and <a href="#Fig_10">No. 10</a> are taken from this +work. They are also different from any Christian crucifix yet produced. +Georgius says:</p> + +<div class="blockquot"><p>"If the matter stands as Beausobre thinks, then the +inhabitants of India, and the Buddhists, whose religion is the +same as that of the inhabitants of Thibet, have received these +new portents of fanatics nowhere else than from the +Manicheans. For those nations, especially in the city of +Nepal, in the month of August, being about to celebrate the +festival days of the god <i>Indra</i>, erect crosses, wreathed with +<i>Abrotono</i>, to his memory, everywhere. You have the +description of these in letter B, the picture following after; +for A is the representation of <i>Indra</i> himself <i>crucified</i>, +bearing on his forehead, hands and feet the signs +<i>Telech</i>."<a name="FNanchor_187:2_920" id="FNanchor_187:2_920"></a><a href="#Footnote_187:2_920" class="fnanchor">[187:2]</a></p></div> + +<div class="figright" style="width: 224px;"> +<a name="Fig_10" id="Fig_10"></a><img src="images/10_pg187.png" width="224" height="278" alt="crucified god Indra" title="" /> +</div> + +<p>P. Andrada la Crozius, one of the first Europeans who went to Nepal and +Thibet, in speaking of the god whom they worshiped there—<i>Indra</i>—tells +us that they said <i>he spilt his blood for the salvation <span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span>of the human +race</i>, and that he was pierced through the body with nails. He further +says that, although they do not say he suffered the penalty of the +cross, yet they find, nevertheless, figures of it in their books.<a name="FNanchor_188:1_921" id="FNanchor_188:1_921"></a><a href="#Footnote_188:1_921" class="fnanchor">[188:1]</a></p> + +<p>In regard to Beausobre's ideas that the religion of India is corrupted +Christianity, obtained from the Manicheans, little need be said, as all +scholars of the present day know that the religion of India is many +centuries older than Mani or the Manicheans.<a name="FNanchor_188:2_922" id="FNanchor_188:2_922"></a><a href="#Footnote_188:2_922" class="fnanchor">[188:2]</a></p> + +<p>In the promontory of India, in the South, at Tanjore, and in the North, +at Oude or Ayoudia, was found the worship of the <i>crucified god Bal-li</i>. +This god, who was believed to have been an incarnation of Vishnu, was +represented with holes in his hands and side.<a name="FNanchor_188:3_923" id="FNanchor_188:3_923"></a><a href="#Footnote_188:3_923" class="fnanchor">[188:3]</a></p> + +<p>The incarnate god Buddha, although said to have expired peacefully at +the foot of a tree, is nevertheless described as a suffering Saviour, +who, "when his mind was moved by pity (for the human race) <i>gave his +life like grass for the sake of others</i>."<a name="FNanchor_188:4_924" id="FNanchor_188:4_924"></a><a href="#Footnote_188:4_924" class="fnanchor">[188:4]</a></p> + +<p>A hymn, addressed to Buddha, says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Persecutions without end,<br /></span> +<span class="i0i">Revilings and many prisons,<br /></span> +<span class="i0i"><i>Death and murder</i>,<br /></span> +<span class="i0i">These hast thou suffered with love and patience<br /></span> +<span class="i0i">(To secure the happiness of mankind),<br /></span> +<span class="i0i">Forgiving thine executioners."<a name="FNanchor_188:5_925" id="FNanchor_188:5_925"></a><a href="#Footnote_188:5_925" class="fnanchor">[188:5]</a><br /></span> +</div></div> + +<p>He was called the "Great Physician,"<a name="FNanchor_188:6_926" id="FNanchor_188:6_926"></a><a href="#Footnote_188:6_926" class="fnanchor">[188:6]</a> the "Saviour of the +World,"<a name="FNanchor_188:7_927" id="FNanchor_188:7_927"></a><a href="#Footnote_188:7_927" class="fnanchor">[188:7]</a> the "Blessed One,"<a name="FNanchor_188:8_928" id="FNanchor_188:8_928"></a><a href="#Footnote_188:8_928" class="fnanchor">[188:8]</a> the "God among Gods,"<a name="FNanchor_188:9_929" id="FNanchor_188:9_929"></a><a href="#Footnote_188:9_929" class="fnanchor">[188:9]</a> +the "Anointed," or the "Christ,"<a name="FNanchor_188:10_930" id="FNanchor_188:10_930"></a><a href="#Footnote_188:10_930" class="fnanchor">[188:10]</a> the "Messiah,"<a name="FNanchor_188:11_931" id="FNanchor_188:11_931"></a><a href="#Footnote_188:11_931" class="fnanchor">[188:11]</a> the +"Only Begotten,"<a name="FNanchor_188:12_932" id="FNanchor_188:12_932"></a><a href="#Footnote_188:12_932" class="fnanchor">[188:12]</a> etc. He is described by the author of the +"Cambridge Key"<a name="FNanchor_188:13_933" id="FNanchor_188:13_933"></a><a href="#Footnote_188:13_933" class="fnanchor">[188:13]</a> as sacrificing his life to wash away the +offenses of mankind, and thereby to make them partakers of the kingdom +of heaven. <span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span>This induces him to say "Can a Christian doubt that this +Buddha was the <span class="allcapsc">TYPE</span> of the Saviour of the World."<a name="FNanchor_189:1_934" id="FNanchor_189:1_934"></a><a href="#Footnote_189:1_934" class="fnanchor">[189:1]</a></p> + +<p>As a spirit in the fourth heaven, he resolves to give up "all that +glory, in order to be born into the world," "to rescue all men from +their misery and every future consequence of it." He vows "to deliver +all men, who are left as it were without a <i>Saviour</i>."<a name="FNanchor_189:2_935" id="FNanchor_189:2_935"></a><a href="#Footnote_189:2_935" class="fnanchor">[189:2]</a></p> + +<p>While in the realms of the blest, and when about to descend upon earth +to be born as man, he said:</p> + +<div class="blockquot"><p>"I am now about to assume a body; not for the sake of gaining +wealth, or enjoying the pleasures of sense, but I am about to +descend and be born, among men, <i>simply to give peace and rest +to all flesh; to remove all sorrow and grief from the +world</i>."<a name="FNanchor_189:3_936" id="FNanchor_189:3_936"></a><a href="#Footnote_189:3_936" class="fnanchor">[189:3]</a></p></div> + +<p>M. l'Abbé Huc says:</p> + +<div class="blockquot"><p>"In the eyes of the Buddhists, this personage (Buddha) 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 <i>redeem them</i>, and to indicate to +them the way of safety. This idea of <i>redemption by a divine +incarnation</i> 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: '<i>The Saviour of Men!</i>'"<a name="FNanchor_189:4_937" id="FNanchor_189:4_937"></a><a href="#Footnote_189:4_937" class="fnanchor">[189:4]</a></p></div> + +<p>According to Prof. Max Müller, Buddha is reported as saying:</p> + +<div class="blockquot"><p>"<i>Let all the sins that were committed in this world fall on +me, that the world may be delivered.</i>"<a name="FNanchor_189:5_938" id="FNanchor_189:5_938"></a><a href="#Footnote_189:5_938" class="fnanchor">[189:5]</a></p></div> + +<p>The <i>Indians</i> are no strangers to the doctrine of <i>original sin</i>. It is +their invariable belief that <i>man is a fallen being</i>; admitted by them +from time immemorial.<a name="FNanchor_189:6_939" id="FNanchor_189:6_939"></a><a href="#Footnote_189:6_939" class="fnanchor">[189:6]</a> And what we have seen concerning their +beliefs in <i>Crishna</i> and <i>Buddha</i> unmistakably shows a belief in a +<i>divine Saviour</i>, who <i>redeems man</i>, and takes upon himself the sins of +the world; so that "<i>Baddha</i> paid it all, all to him is due."<a name="FNanchor_189:7_940" id="FNanchor_189:7_940"></a><a href="#Footnote_189:7_940" class="fnanchor">[189:7]</a></p> + +<p><span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span></p><p>The idea of redemption through the sufferings and death of a <i>Divine +Saviour</i>, is to be found even in the ancient religions of China. One of +their five sacred volumes, called the <i>Y-King</i>, says, in speaking of +<i>Tien, the "Holy One"</i>:</p> + +<div class="blockquot"><p>"The <i>Holy One</i> will unite in himself all the virtues of +heaven and earth. By his justice the world will be +re-established in the ways of righteousness. He will labor and +suffer much. He must pass the great torrent, whose waves shall +enter into his soul; <i>but he alone can offer up to the Lord a +sacrifice worthy of him</i>."<a name="FNanchor_190:1_941" id="FNanchor_190:1_941"></a><a href="#Footnote_190:1_941" class="fnanchor">[190:1]</a></p></div> + +<p>An ancient commentator says:</p> + +<div class="blockquot"><p>"The common people sacrifice their lives to gain bread; the +philosophers to gain reputation; the nobility to perpetuate +their families. The <i>Holy One</i> (<i>Tien</i>) does not seek himself, +but the good of others. <i>He dies to save the world.</i>"<a name="FNanchor_190:2_942" id="FNanchor_190:2_942"></a><a href="#Footnote_190:2_942" class="fnanchor">[190:2]</a></p></div> + +<p><i>Tien</i>, the Holy One, is always spoken of as one with God, existing with +him from all eternity, "before anything was made."</p> + +<p><i>Osiris</i> and <i>Horus</i>, the Egyptian virgin-born gods, suffered +death.<a name="FNanchor_190:3_943" id="FNanchor_190:3_943"></a><a href="#Footnote_190:3_943" class="fnanchor">[190:3]</a> Mr. Bonwick, speaking of <i>Osiris</i>, says:</p> + +<div class="blockquot"><p>"He is one of the <i>Saviours</i> or deliverers of humanity, to be +found in almost all lands." "In his efforts to do good, he +encounters evil; in struggling with that he is overcome; he is +killed."<a name="FNanchor_190:4_944" id="FNanchor_190:4_944"></a><a href="#Footnote_190:4_944" class="fnanchor">[190:4]</a></p></div> + +<p>Alexander Murray says:</p> + +<div class="blockquot"><p>"<i>The Egyptian Saviour Osiris</i> was gratefully regarded as the +great exemplar of self-sacrifice, in <i>giving his life for +others</i>."<a name="FNanchor_190:5_945" id="FNanchor_190:5_945"></a><a href="#Footnote_190:5_945" class="fnanchor">[190:5]</a></p></div> + +<p>Sir J. G. Wilkinson says of him:</p> + +<div class="blockquot"><p>"The sufferings and death of <i>Osiris</i> were the great Mystery +of the Egyptian religion, and some traces of it are +perceptible among other peoples of antiquity. His being the +<i>Divine Goodness</i>, and the abstract idea of 'good,' his +manifestation upon earth (like a Hindoo god), his death and +resurrection, and his office as judge of the dead in a future +state, <i>look like the early revelation of a future +manifestation of the deity converted into a mythological +fable</i>."<a name="FNanchor_190:6_946" id="FNanchor_190:6_946"></a><a href="#Footnote_190:6_946" class="fnanchor">[190:6]</a></p></div> + +<p><i>Horus</i> was also called "The Saviour." "As Horus Sneb, he is the +<i>Redeemer</i>. He is the Lord of Life and the Eternal One."<a name="FNanchor_190:7_947" id="FNanchor_190:7_947"></a><a href="#Footnote_190:7_947" class="fnanchor">[190:7]</a> He is +also called "The Only-Begotten."<a name="FNanchor_190:8_948" id="FNanchor_190:8_948"></a><a href="#Footnote_190:8_948" class="fnanchor">[190:8]</a></p> + +<p><i>Attys</i>, who was called the "<i>Only Begotten Son</i>"<a name="FNanchor_190:9_949" id="FNanchor_190:9_949"></a><a href="#Footnote_190:9_949" class="fnanchor">[190:9]</a> and +"<i>Saviour</i>," was worshiped by the Phrygians (who were regarded as one of +the <span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span>oldest races of Asia Minor). He was represented by them as <i>a man +tied to a tree</i>, at the foot of which was a <i>lamb</i>,<a name="FNanchor_191:1_950" id="FNanchor_191:1_950"></a><a href="#Footnote_191:1_950" class="fnanchor">[191:1]</a> and, without +doubt, also <i>as a man nailed to the tree, or stake</i>, for we find +Lactantius making this Apollo of Miletus (anciently, the greatest and +most flourishing city of Ionia, in Asia Minor) say that:</p> + +<div class="blockquot"><p>"He was a mortal according to the flesh; wise in miraculous +works; but, being arrested by an armed force by command of the +Chaldean judges, <i>he suffered a death made bitter with nails +and stakes</i>."<a name="FNanchor_191:2_951" id="FNanchor_191:2_951"></a><a href="#Footnote_191:2_951" class="fnanchor">[191:2]</a></p></div> + +<p>In this god of the Phrygians, we again have the myth of the <i>crucified +Saviour of Paganism</i>.</p> + +<p>By referring to Mrs. Jameson's "History of Our Lord in Art,"<a name="FNanchor_191:3_952" id="FNanchor_191:3_952"></a><a href="#Footnote_191:3_952" class="fnanchor">[191:3]</a> or +to illustrations in <a href="#CHAPTER_XL">chapter xl.</a> this work, it will be seen that a common +mode of representing a crucifixion was that of a man, tied with cords by +the hands and feet, to an upright beam or stake. The <i>lamb</i>, spoken of +above, which signifies considerable, we shall speak of in its proper +place.</p> + +<p><i>Tammuz</i>, or <i>Adonis</i>, the Syrian and Jewish <i>Adonai</i> (in Hebrew "Our +Lord"), was another <i>virgin-born</i> god, who suffered for mankind, and who +had the title of <i>Saviour</i>. The accounts of his death are conflicting, +just as it is with almost all of the so-called Saviours of mankind +(<i>including the Christian Saviour</i>, as we shall hereafter see) one +account, however, makes him a <i>crucified Saviour</i>.<a name="FNanchor_191:4_953" id="FNanchor_191:4_953"></a><a href="#Footnote_191:4_953" class="fnanchor">[191:4]</a></p> + +<p>It is certain, however, that the ancients who honored him as their Lord +and Saviour, celebrated, annually, a feast in commemoration of his +death. An image, intended as a representation of their Lord, was laid on +a bed or bier, and bewailed in mournful ditties—just as the Roman +Catholics do at the present day in their "Good Friday" mass.</p> + +<p>During this ceremony the priest murmured:</p> + +<div class="blockquot"><p>"<i>Trust ye in your Lord, for the pains which he endured, our +salvation have procured.</i>"<a name="FNanchor_191:5_954" id="FNanchor_191:5_954"></a><a href="#Footnote_191:5_954" class="fnanchor">[191:5]</a></p></div> + +<p>The Rev. Dr. Parkhurst, in his "Hebrew Lexicon," after referring to what +we have just stated above, says:</p> + +<div class="blockquot"><p>"I find myself <i>obliged</i> to refer <i>Tammuz</i> to that class of +idols which were originally designed to represent the promised +Saviour, the Desire of all Nations. His other name, <i>Adonis</i>, +is almost the very Hebrew <i>Adoni</i> or <i>Lord</i>, a well-known +title of Christ."<a name="FNanchor_191:6_955" id="FNanchor_191:6_955"></a><a href="#Footnote_191:6_955" class="fnanchor">[191:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span></p><p><i>Prometheus</i> was a crucified Saviour. He was "an immortal god, a friend +of the human race, <i>who does not shrink even from sacrificing himself +for their salvation</i>."<a name="FNanchor_192:1_956" id="FNanchor_192:1_956"></a><a href="#Footnote_192:1_956" class="fnanchor">[192:1]</a></p> + +<p>The tragedy of the crucifixion of Prometheus, written by Æschylus, was +acted in Athens five hundred years before the Christian Era, and is by +many considered to be the most ancient dramatic poem now in existence. +The plot was derived from materials even at that time of an infinitely +remote antiquity. Nothing was ever so exquisitely calculated to work +upon the feelings of the spectators. No author ever displayed greater +powers of poetry, with equal strength of judgment, in supporting through +the piece the august character of the <i>Divine Sufferer</i>. The spectators +themselves were unconsciously made a party to the interest of the scene: +its hero was their friend, their benefactor, their creator, and their +<i>Saviour</i>; his wrongs were incurred in their quarrel—<i>his sorrows were +endured for their salvation</i>; "he was wounded for their transgressions, +and bruised for their iniquities; the chastisement of their peace was +upon him, and by his stripes they were healed;" "he was oppressed and +afflicted, yet he opened not his mouth." The majesty of his silence, +whilst the ministers of an offended god were <i>nailing him by the hands +and feet to Mount Caucasus</i>,<a name="FNanchor_192:2_957" id="FNanchor_192:2_957"></a><a href="#Footnote_192:2_957" class="fnanchor">[192:2]</a> could be only equaled by the modesty +with which he relates, <i>while hanging with arms extended in the form of +a cross</i>, his services to the human race, which had brought on him that +horrible crucifixion.<a name="FNanchor_192:3_958" id="FNanchor_192:3_958"></a><a href="#Footnote_192:3_958" class="fnanchor">[192:3]</a> "None, save myself," says he, "opposed his +(Jove's) will,"</p> + +<div class="poem"><div class="stanza"> +<span class="i11">"I dared;<br /></span> +<span class="i0">And boldly pleading saved them from destruction,<br /></span> +<span class="i0">Saved them from sinking to the realms of night.<br /></span> +<span class="i0">For this offense I bend beneath these pains,<br /></span> +<span class="i0">Dreadful to suffer, piteous to behold:<br /></span> +<span class="i0">For mercy to mankind I am not deem'd<br /></span> +<span class="i0">Worthy of mercy; but with ruthless hate<br /></span> +<span class="i0">In this uncouth appointment am fix'd here<br /></span> +<span class="i0">A spectacle dishonorable to Jove."<a name="FNanchor_192:4_959" id="FNanchor_192:4_959"></a><a href="#Footnote_192:4_959" class="fnanchor">[192:4]</a><br /></span> +</div></div> + +<p><span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span></p><p>In the catastrophe of the plot, his especially professed friend, +Oceanus, <i>the Fisherman</i>—as his name <i>Petræus</i> indicates,<a name="FNanchor_193:1_960" id="FNanchor_193:1_960"></a><a href="#Footnote_193:1_960" class="fnanchor">[193:1]</a>—being +unable to prevail on him to make his peace with Jupiter, by throwing the +cause of human redemption out of his hands,<a name="FNanchor_193:2_961" id="FNanchor_193:2_961"></a><a href="#Footnote_193:2_961" class="fnanchor">[193:2]</a> forsook him and fled. +None remained to be witness of his dying agonies but the chorus of +ever-amiable and ever-faithful which also bewailed and lamented +him,<a name="FNanchor_193:3_962" id="FNanchor_193:3_962"></a><a href="#Footnote_193:3_962" class="fnanchor">[193:3]</a> but were unable to subdue his inflexible +philanthropy.<a name="FNanchor_193:4_963" id="FNanchor_193:4_963"></a><a href="#Footnote_193:4_963" class="fnanchor">[193:4]</a></p> + +<p>In the words of Justin Martyr: "Suffering was common to all the sons of +Jove." They were called the "Slain Ones," "Saviours," "Redeemers," &c.</p> + +<p><i>Bacchus</i>, the offspring of Jupiter and Semele,<a name="FNanchor_193:5_964" id="FNanchor_193:5_964"></a><a href="#Footnote_193:5_964" class="fnanchor">[193:5]</a> was called the +"<i>Saviour</i>."<a name="FNanchor_193:6_965" id="FNanchor_193:6_965"></a><a href="#Footnote_193:6_965" class="fnanchor">[193:6]</a> He was called the "<i>Only Begotten Son</i>,"<a name="FNanchor_193:7_966" id="FNanchor_193:7_966"></a><a href="#Footnote_193:7_966" class="fnanchor">[193:7]</a> the +"Slain One,"<a name="FNanchor_193:8_967" id="FNanchor_193:8_967"></a><a href="#Footnote_193:8_967" class="fnanchor">[193:8]</a> the "Sin Bearer,"<a name="FNanchor_193:9_968" id="FNanchor_193:9_968"></a><a href="#Footnote_193:9_968" class="fnanchor">[193:9]</a> the "Redeemer,"<a name="FNanchor_193:10_969" id="FNanchor_193:10_969"></a><a href="#Footnote_193:10_969" class="fnanchor">[193:10]</a> &c. +Evil having spread itself over the earth, through the inquisitiveness of +Pandora, the Lord of the gods is begged to come to the relief of +mankind. Jupiter lends a willing ear to the entreaties, "and wishes that +his <i>son</i> should be the <i>redeemer</i> of the misfortunes of the world; <i>The +Bacchus Saviour</i>. He promises to the earth a <i>Liberator</i> . . The +universe shall worship him, and shall praise in songs his blessings." In +order to execute his purpose, Jupiter overshadows the beautiful young +maiden—the virgin Semele—who becomes the mother of the +<i>Redeemer</i>.<a name="FNanchor_193:11_970" id="FNanchor_193:11_970"></a><a href="#Footnote_193:11_970" class="fnanchor">[193:11]</a></p> + +<div class="blockquot"><p>"It is I (says the lord Bacchus to mankind), who guides you; +it is I who protects you, and who saves you; I who am Alpha +and Omega."<a name="FNanchor_193:12_971" id="FNanchor_193:12_971"></a><a href="#Footnote_193:12_971" class="fnanchor">[193:12]</a></p></div> + +<p><i>Hercules</i>, the son of Zeus, was called "The Saviour."<a name="FNanchor_193:13_972" id="FNanchor_193:13_972"></a><a href="#Footnote_193:13_972" class="fnanchor">[193:13]</a> The words +"Hercules the Saviour" were engraven on ancient coins and +monuments.<a name="FNanchor_193:14_973" id="FNanchor_193:14_973"></a><a href="#Footnote_193:14_973" class="fnanchor">[193:14]</a> He was also called "The Only Begotten," and the +"Universal Word." He was re-absorbed into God. He was said by Ovid to be +the "Self-produced," the Generator and Ruler of all things, and the +Father of time.<a name="FNanchor_193:15_974" id="FNanchor_193:15_974"></a><a href="#Footnote_193:15_974" class="fnanchor">[193:15]</a></p> + +<p><span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span></p><p><i>Æsculapius</i> was distinguished by the epithet "The Saviour."<a name="FNanchor_194:1_975" id="FNanchor_194:1_975"></a><a href="#Footnote_194:1_975" class="fnanchor">[194:1]</a> The +temple erected to his memory in the city of Athens was called: "<i>The +Temple of the Saviour</i>."<a name="FNanchor_194:2_976" id="FNanchor_194:2_976"></a><a href="#Footnote_194:2_976" class="fnanchor">[194:2]</a></p> + +<p><i>Apollo</i> was distinguished by the epithet "<i>The Saviour</i>."<a name="FNanchor_194:3_977" id="FNanchor_194:3_977"></a><a href="#Footnote_194:3_977" class="fnanchor">[194:3]</a> In a +hymn to <i>Apollo</i> he is called: "The willing <i>Saviour</i> of distressed +mankind."<a name="FNanchor_194:4_978" id="FNanchor_194:4_978"></a><a href="#Footnote_194:4_978" class="fnanchor">[194:4]</a></p> + +<p><i>Serapis</i> was called "The Saviour."<a name="FNanchor_194:5_979" id="FNanchor_194:5_979"></a><a href="#Footnote_194:5_979" class="fnanchor">[194:5]</a> He was considered by Hadrian, +the Roman emperor (117-138 <span class="allcapsc">A. D.</span>), and the Gentiles, to be the peculiar +god of the Christians.<a name="FNanchor_194:6_980" id="FNanchor_194:6_980"></a><a href="#Footnote_194:6_980" class="fnanchor">[194:6]</a> A <i>cross</i> was found under the ruins of his +temple in Alexandria in Egypt.<a name="FNanchor_194:7_981" id="FNanchor_194:7_981"></a><a href="#Footnote_194:7_981" class="fnanchor">[194:7]</a> Fig. No. 11 is a representation of +this Egyptian Saviour, taken from Murray's "Manual of Mythology." It +certainly resembles the pictures of "the peculiar God of the +Christians." It is very evident that the pictures of Christ Jesus, as we +know them to-day, are simply the pictures of some of the Pagan gods, who +were, for certain reasons which we shall speak of in a subsequent +chapter, always represented with <i>long yellow or red hair, and a florid +complexion</i>. If such a person as Jesus of Nazareth ever lived in the +flesh, he was undoubtedly a <i>Jew</i>, and would therefore have <i>Jewish +features</i>; this his pictures do not betray.<a name="FNanchor_194:8_982" id="FNanchor_194:8_982"></a><a href="#Footnote_194:8_982" class="fnanchor">[194:8]</a></p> + +<div class="figleft" style="width: 126px;"> +<a name="Fig_11" id="Fig_11"></a><img src="images/11_pg194.png" width="126" height="154" alt="Egyptian Saviour Serapis" title="" /> +</div> + +<p><i>Mithras</i>, who was "Mediator between God and man,"<a name="FNanchor_194:9_983" id="FNanchor_194:9_983"></a><a href="#Footnote_194:9_983" class="fnanchor">[194:9]</a> was called +"The Saviour." He was the peculiar god of the Persians, who believed +that he had, by his sufferings, worked their salvation, and on this +account he was called their <i>Saviour</i>.<a name="FNanchor_194:10_984" id="FNanchor_194:10_984"></a><a href="#Footnote_194:10_984" class="fnanchor">[194:10]</a> He was also called "<i>The +Logos</i>."<a name="FNanchor_194:11_985" id="FNanchor_194:11_985"></a><a href="#Footnote_194:11_985" class="fnanchor">[194:11]</a></p> + +<p>The Persians believed that they were tainted with <i>original sin</i>, owing +to the fall of their first parents who were tempted by the evil one in +the form of a serpent.<a name="FNanchor_194:12_986" id="FNanchor_194:12_986"></a><a href="#Footnote_194:12_986" class="fnanchor">[194:12]</a></p> + +<p>They considered their law-giver <i>Zoroaster</i> to be also a <i>Divine +Messenger</i>, sent to redeem men from their evil ways, and they always +worshiped his memory. To this day his followers mention him with the +greatest reverence, calling him "<i>The Immortal Zoroaster</i>," <span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span>"<i>The +Blessed Zoroaster</i>," "The First-Born of the Eternal One," &c.<a name="FNanchor_195:1_987" id="FNanchor_195:1_987"></a><a href="#Footnote_195:1_987" class="fnanchor">[195:1]</a></p> + +<p>"In the life of Zoroaster the common mythos is apparent. He was born in +innocence, of an immaculate conception, of a ray of the Divine Reason. +As soon as he was born, the glory arising from his body enlightened the +room, and he laughed at his mother. He was called a <i>Splendid Light from +the Tree of Knowledge</i>, and, in fine, he or his soul was <i>suspensus a +lingo</i>, hung upon a tree, and this was the Tree of Knowledge."<a name="FNanchor_195:2_988" id="FNanchor_195:2_988"></a><a href="#Footnote_195:2_988" class="fnanchor">[195:2]</a></p> + +<p>How much this resembles "the mystery which hath been hid from ages and +from generations, but now is made manifest to his saints."<a name="FNanchor_195:3_989" id="FNanchor_195:3_989"></a><a href="#Footnote_195:3_989" class="fnanchor">[195:3]</a></p> + +<p><i>Hermes</i> was called "<i>The Saviour</i>." On the altar of Pepi (<span class="allcapsc">B. C.</span> 3500) +are to be found prayers to Hermes—"<i>He who is the good +Saviour.</i>"<a name="FNanchor_195:4_990" id="FNanchor_195:4_990"></a><a href="#Footnote_195:4_990" class="fnanchor">[195:4]</a> He was also called "<i>The Logos.</i>" The church fathers, +Hippolytus, Justin Martyr, and Plutarch (<i>de Iside et Osir</i>) assert that +the <i>Logos</i> is <i>Hermes</i>.<a name="FNanchor_195:5_991" id="FNanchor_195:5_991"></a><a href="#Footnote_195:5_991" class="fnanchor">[195:5]</a> The term "<i>Logos</i>" is Greek, and +signifies literally "<i>Word</i>."<a name="FNanchor_195:6_992" id="FNanchor_195:6_992"></a><a href="#Footnote_195:6_992" class="fnanchor">[195:6]</a> He was also "<i>The Messenger of +God</i>."<a name="FNanchor_195:7_993" id="FNanchor_195:7_993"></a><a href="#Footnote_195:7_993" class="fnanchor">[195:7]</a></p> + +<p>Dr. Inman says:</p> + +<div class="blockquot"><p>"There are few words which strike more strongly upon the +senses of an inquirer into the nature of ancient faiths, than +<i>Salvation</i> and <i>Saviour</i>. Both were used long before the +birth of Christ, and they are still common among those who +never heard of Jesus, or of that which is known among us as +the Gospels."<a name="FNanchor_195:8_994" id="FNanchor_195:8_994"></a><a href="#Footnote_195:8_994" class="fnanchor">[195:8]</a></p></div> + +<p>He also tells us that there is a very remarkable figure copied in Payne +Knight's work, in which we see on a man's shoulders a <i>cock's</i> head, +whilst on the pediment are placed the words: "<i>The Saviour of the +World.</i>"<a name="FNanchor_195:9_995" id="FNanchor_195:9_995"></a><a href="#Footnote_195:9_995" class="fnanchor">[195:9]</a></p> + +<p>Besides the titles of "God's First-Born," "Only Begotten," the +"Mediator," the "Shepherd," the "Advocate," the "Paraclete or +Comforter," the "Son of God," the "Logos," &c.,<a name="FNanchor_195:10_996" id="FNanchor_195:10_996"></a><a href="#Footnote_195:10_996" class="fnanchor">[195:10]</a> being applied to +heathen virgin-born gods, before the time assigned for the birth of +Jesus of Nazareth, we have also that of <i>Christ</i> and <i>Jesus</i>.</p> + +<p><span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span></p><p><i>Cyrus</i>, King of Persia, was called the "Christ," or the "Anointed of +God."<a name="FNanchor_196:1_997" id="FNanchor_196:1_997"></a><a href="#Footnote_196:1_997" class="fnanchor">[196:1]</a> As Dr. Giles says, "<i>Christ</i>" is "a name having no +spiritual signification, and importing nothing more than an <i>ordinary +surname</i>."<a name="FNanchor_196:2_998" id="FNanchor_196:2_998"></a><a href="#Footnote_196:2_998" class="fnanchor">[196:2]</a> The worshipers of <i>Serapis</i> were called +"<i>Christians</i>," and those devoted to Serapis were called "Bishops of +Christ."<a name="FNanchor_196:3_999" id="FNanchor_196:3_999"></a><a href="#Footnote_196:3_999" class="fnanchor">[196:3]</a> <i>Eusebius</i>, the ecclesiastical historian, says, that the +names of "Jesus" and "Christ," were both known and honored among the +ancients.<a name="FNanchor_196:4_1000" id="FNanchor_196:4_1000"></a><a href="#Footnote_196:4_1000" class="fnanchor">[196:4]</a></p> + +<p><i>Mithras</i> was called the "Anointed" or the "Christ;"<a name="FNanchor_196:5_1001" id="FNanchor_196:5_1001"></a><a href="#Footnote_196:5_1001" class="fnanchor">[196:5]</a> and <i>Horus</i>, +<i>Mano</i>, <i>Mithras</i>, <i>Bel-Minor</i>, <i>Iao</i>, <i>Adoni</i>, &c., were each of them +"God of Light," "Light of the World," the "Anointed," or the +"Christ."<a name="FNanchor_196:6_1002" id="FNanchor_196:6_1002"></a><a href="#Footnote_196:6_1002" class="fnanchor">[196:6]</a></p> + +<p>It is said that Peter called his Master <i>the Christ</i>, whereupon "he +straightway charged them (the disciples), and commanded them to tell no +man <i>that thing</i>."<a name="FNanchor_196:7_1003" id="FNanchor_196:7_1003"></a><a href="#Footnote_196:7_1003" class="fnanchor">[196:7]</a></p> + +<p>The title of "<i>Christ</i>" or "The Anointed," was held by the kings of +Israel. "Touch not my Christ and do my prophets no harm," says the +Psalmist.<a name="FNanchor_196:8_1004" id="FNanchor_196:8_1004"></a><a href="#Footnote_196:8_1004" class="fnanchor">[196:8]</a></p> + +<p>The term "Christ" was applied to religious teachers, leaders of +factions, necromancers or wonder-workers, &c. This is seen by the +passage in <i>Matthew</i>, where the writer says:</p> + +<div class="blockquot"><p>"There shall arise false Christs and false prophets, and shall +show great signs and wonders, insomuch that, if it were +possible, they shall deceive the very elect."<a name="FNanchor_196:9_1005" id="FNanchor_196:9_1005"></a><a href="#Footnote_196:9_1005" class="fnanchor">[196:9]</a></p></div> + +<p>The virgin-born Crishna and Buddha were incarnations of Vishnu, called +Avatars. An Avatar is an <i>Angel-Messiah</i>, a <i>God-man</i>, a <span class="smcap">Christ</span>; for the +word <i>Christ</i> is from the Greek <i>Christos</i>, an <i>Anointed One</i>, a +<i>Messiah</i>.</p> + +<p>The name <i>Jesus</i>, which is pronounced in Hebrew <i>Yezua</i>, and is +sometimes Grecized into <i>Jason</i>, was very common. After the Captivity it +occurs quite frequently, and is interchanged with the name <i>Joshua</i>. +Indeed Joshua, the successor of Moses, is called Jesus in the New +Testament more than once,<a name="FNanchor_196:10_1006" id="FNanchor_196:10_1006"></a><a href="#Footnote_196:10_1006" class="fnanchor">[196:10]</a> though the meaning of the two names is +not really quite the same. We know of a Jesus, son of Sirach, a writer +of proverbs, whose collection is <span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span>preserved among the apocryphal books +of the Old Testament. The notorious <i>Barabbas</i><a name="FNanchor_197:1_1007" id="FNanchor_197:1_1007"></a><a href="#Footnote_197:1_1007" class="fnanchor">[197:1]</a> or <i>son of Abbas</i>, +was himself called Jesus. Among Paul's opponents we find a magician +called Elymas, <i>the Son of Jesus</i>. Among the early Christians a certain +Jesus, also called Justus, appears. Flavius Josephus mentions more than +<i>ten</i> distinct persons—priests, robbers, peasants, and others—who bore +the name of Jesus, all of whom lived during the last century of the +Jewish state.<a name="FNanchor_197:2_1008" id="FNanchor_197:2_1008"></a><a href="#Footnote_197:2_1008" class="fnanchor">[197:2]</a></p> + +<p>To return now to our theme—<i>crucified gods before the time of Jesus of +Nazareth</i>.</p> + +<p>The holy Father <i>Minucius Felix</i>, in his <i>Octavius</i>, written as late as +<span class="allcapsc">A. D.</span> 211, indignantly <i>resents the supposition that the sign of the +cross should be considered exclusively as a Christian symbol</i>, and +represents his advocate of the Christian argument as retorting on an +infidel opponent. His words are:</p> + +<div class="blockquot"><p>"<a name="Minucius_Felix_quote" id="Minucius_Felix_quote"></a>"As for the adoration of <i>crosses</i> which you (<i>Pagans</i>) object +against us (<i>Christians</i>), I must tell you, <i>that we neither +adore crosses nor desire them; you it is, ye Pagans</i> . . . who +are the most likely people to adore wooden crosses . . . for +what else are your ensigns, flags, and standards, <i>but crosses +gilt and beautiful</i>. Your victorious trophies not only +represent a simple cross, <i>but a cross with a man upon +it</i>."<a name="FNanchor_197:3_1009" id="FNanchor_197:3_1009"></a><a href="#Footnote_197:3_1009" class="fnanchor">[197:3]</a></p></div> + +<p>The existence, in the writings of Minucius Felix, of this passage, is +probably owing to an oversight of the destroyers of all evidences +against the Christian religion that could be had. The practice of the +Romans, here alluded to, of carrying <i>a cross with a man on it</i>, or, in +other words, a <i>crucifix</i>, has evidently been concealed from us by the +careful destruction of such of their works as alluded to it. The priests +had everything their own way for centuries, and to destroy what was +evidence against their claims was a very simple matter.</p> + +<p>It is very evident that this celebrated Christian Father alludes to some +Gentile mystery, of which the prudence of his successors has deprived +us. When we compare this with the fact that for centuries after the time +assigned for the birth of Christ Jesus, he was not represented as a man +on a cross, and that the Christians did not have such a thing as a +<i>crucifix</i>, we are inclined to think that the effigies of a black or +<i>dark-skinned crucified man</i>, which were to be seen in many places in +Italy even during the last century, may have had something to do with +it.<a name="FNanchor_197:4_1010" id="FNanchor_197:4_1010"></a><a href="#Footnote_197:4_1010" class="fnanchor">[197:4]</a></p> + +<p><span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span></p><p>While speaking of "<i>a cross with a man on it</i>" as being carried by the +Pagan Romans as a <i>standard</i>, we might mention the fact, related by +Arrian the historian,<a name="FNanchor_198:1_1011" id="FNanchor_198:1_1011"></a><a href="#Footnote_198:1_1011" class="fnanchor">[198:1]</a> that the troops of Porus, in their war with +Alexander the Great, carried on their standards <i>the figure of a +man</i>.<a name="FNanchor_198:2_1012" id="FNanchor_198:2_1012"></a><a href="#Footnote_198:2_1012" class="fnanchor">[198:2]</a> Here is evidently the <i>crucifix standard</i> again.</p> + +<div class="blockquot"><p>"This must have been (says Mr. Higgins) a Staurobates or +Salivahana, and looks very like the figure of a man carried on +their standards by the Romans. This was similar to the dove +carried on the standards of the Assyrians. This must have been +the crucifix of Nepaul."<a name="FNanchor_198:3_1013" id="FNanchor_198:3_1013"></a><a href="#Footnote_198:3_1013" class="fnanchor">[198:3]</a></p></div> + +<p>Tertullian, a Christian Father of the second and third centuries, +writing to the Pagans, says:</p> + +<div class="blockquot"><p>"The origin of <i>your</i> gods is derived from <i>figures moulded on +a cross</i>. All those rows of <i>images on your standards</i> are the +appendages of crosses; those hangings on your standards and +banners are the robes of crosses."<a name="FNanchor_198:4_1014" id="FNanchor_198:4_1014"></a><a href="#Footnote_198:4_1014" class="fnanchor">[198:4]</a></p></div> + +<p>We have it then, on the authority of a Christian Father, as late as <span class="allcapsc">A. +D.</span> 211, that the Christians "<i>neither adored crosses nor desired them</i>," +but that the <i>Pagans</i> "adored crosses," and not that alone, but "<i>a +cross with a man upon it</i>." This we shall presently find to be the case. +Jesus, in those days, nor for centuries after, was <i>not</i> represented as +a <i>man on a cross</i>. He was represented as a <i>lamb</i>, and the adoration of +the crucifix, by the Christians, was a later addition to their religion. +But this we shall treat of in its place.</p> + +<p>We may now ask the question, who was this <i>crucified man</i> whom the +Pagans "<i>adored</i>" before and after the time of Jesus of Nazareth? Who +did the crucifix represent? It was, undoubtedly, "the Saviour crucified +for the salvation of mankind," long before the Christian Era, <i>whose +effigies were to be seen in many places all over Italy</i>. These Pagan +crucifixes were either destroyed, corrupted, or adopted; the latter was +the case with many ancient paintings of the <i>Bambino</i>,<a name="FNanchor_198:5_1015" id="FNanchor_198:5_1015"></a><a href="#Footnote_198:5_1015" class="fnanchor">[198:5]</a> on which +may be seen the words <i>Deo Soli</i>. Now, these two words can never apply +to Christ Jesus. He was <i>not Deus Solus</i>, in any sense, according to the +idiom of the Latin language, and the Romish faith. Whether we construe +the words to "the only God," or "God alone," they are equally heretical. +No priest, in any age of the Church, would have thought of putting them +there, <i>but finding them there</i>, they tolerated them.</p> + +<p>In the "<i>Celtic Druids</i>," Mr. Higgins describes a <i>crucifix</i>, a <i>lamb</i>, +and an <i>elephant</i>, which was cut upon the "fire tower"<span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span>—so-called—at +Brechin, a town of Forfarshire, in Scotland. Although they appeared to +be of very ancient date, he supposed, at that time, that they were +modern, and belonged to Christianity, but some years afterwards, he +wrote as follows:</p> + +<div class="blockquot"><p>"I now doubt (the modern date of the tower), for we have, over +and over again, seen the crucified man before Christ. We have +also found 'The Lamb that taketh away the sins of the world,' +among the Carnutes of Gaul, before the time of Christ; and +when I contemplate these, and the <i>Elephant</i> or +<i>Ganesa</i>,<a name="FNanchor_199:1_1016" id="FNanchor_199:1_1016"></a><a href="#Footnote_199:1_1016" class="fnanchor">[199:1]</a> and the <i>Ring</i><a name="FNanchor_199:2_1017" id="FNanchor_199:2_1017"></a><a href="#Footnote_199:2_1017" class="fnanchor">[199:2]</a> and its Cobra,<a name="FNanchor_199:3_1018" id="FNanchor_199:3_1018"></a><a href="#Footnote_199:3_1018" class="fnanchor">[199:3]</a> +<i>Linga</i>,<a name="FNanchor_199:4_1019" id="FNanchor_199:4_1019"></a><a href="#Footnote_199:4_1019" class="fnanchor">[199:4]</a> <i>Iona</i>,<a name="FNanchor_199:5_1020" id="FNanchor_199:5_1020"></a><a href="#Footnote_199:5_1020" class="fnanchor">[199:5]</a> and Nandies, found not far from +the tower, on the estate of Lord Castles, with the Colidei, +the island of Iona, and Ii, . . . I am induced to doubt my +former conclusions. The Elephant, the Ganesa of India, is a +very stubborn fellow to be found here. The Ring, too, when +joined with other matters, I cannot get over. <i>All these +superstitions must have come from India.</i>"<a name="FNanchor_199:6_1021" id="FNanchor_199:6_1021"></a><a href="#Footnote_199:6_1021" class="fnanchor">[199:6]</a></p></div> + +<p>On one of the Irish "round towers" is to be seen <i>a crucifix of +unmistakable Asiatic origin</i>.<a name="FNanchor_199:7_1022" id="FNanchor_199:7_1022"></a><a href="#Footnote_199:7_1022" class="fnanchor">[199:7]</a></p> + +<p>If we turn to the New World, we shall find strange though it may appear, +that the ancient <i>Mexicans</i> and <i>Peruvians</i> worshiped a <i>crucified +Saviour</i>. This was the virgin-born <i>Quetzalcoatle</i> whose crucifixion is +represented in the paintings of the "<i>Codex Borgianus</i>," and the "<i>Codex +Vaticanus</i>."</p> + +<p>These paintings illustrate the religious opinions of the ancient +Mexicans, and were copied from the hieroglyphics found in Mexico. The +Spaniards destroyed nearly all the books, ancient monuments and +paintings which they could find; had it not been for this, much more +regarding the religion of the ancient Mexicans would have been handed +down to us. Many chapters were also taken—by the Spanish +authorities—from the writings of the first historians who wrote on +ancient Mexico. <i>All manuscripts had to be inspected previous to being +published.</i> Anything found among these heathens resembling the religion +of the Christians, was destroyed when possible.<a name="FNanchor_199:8_1023" id="FNanchor_199:8_1023"></a><a href="#Footnote_199:8_1023" class="fnanchor">[199:8]</a></p> + +<p>The first Spanish monks who went to Mexico were surprised to find the +<i>crucifix</i> among the heathen inhabitants, and upon inquiring what it +meant, were told that it was a representation of <span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span><i>Bacob</i> +(Quetzalcoatle), the Son of God, who was put to death by <i>Eopuco</i>. They +said that he was placed on a beam of wood, <i>with his arms stretched +out</i>, and that he died there.<a name="FNanchor_200:1_1024" id="FNanchor_200:1_1024"></a><a href="#Footnote_200:1_1024" class="fnanchor">[200:1]</a></p> + +<p>Lord Kingsborough, from whose very learned and elaborate work we have +taken the above, says:</p> + +<div class="blockquot"><p>"Being questioned as to the manner in which they became +acquainted with these things, they replied that the lords +instructed their sons in them, and that thus this doctrine +descended from one to another."<a name="FNanchor_200:2_1025" id="FNanchor_200:2_1025"></a><a href="#Footnote_200:2_1025" class="fnanchor">[200:2]</a></p></div> + +<p>Sometimes Quetzalcoatle or Bacob is represented as <i>tied</i> to the +cross—just as we have seen that <i>Attys</i> was represented by the +Phrygians—and at other times he is represented "in the attitude of a +person crucified, with impressions of nail-holes in his hands and feet, +but not actually upon a cross"—just as we have found the Hindoo +<i>Crishna</i>, and as he is represented in <a href="#Fig_8">Fig. No. 8</a>. Beneath <i>this</i> +representation of Quetzalcoatle crucified, is an image of Death, which +an angry serpent seems threatening to devour.<a name="FNanchor_200:3_1026" id="FNanchor_200:3_1026"></a><a href="#Footnote_200:3_1026" class="fnanchor">[200:3]</a></p> + +<p>On the 73d page of the Borgian MS., he is represented <i>crucified on a +cross of the Greek form</i>. In this print there are also <i>impressions of +nails</i> to be seen on the <i>feet and hands</i>, and his body is strangely +covered with <i>suns</i>.<a name="FNanchor_200:4_1027" id="FNanchor_200:4_1027"></a><a href="#Footnote_200:4_1027" class="fnanchor">[200:4]</a></p> + +<p>In vol. ii. plate 75, the god is crucified in a circle of nineteen +figures, and a <i>serpent</i> is depriving him of the organs of generation.</p> + +<p>Lord Kingsborough, commenting on these paintings, says:</p> + +<div class="blockquot"><p>"It is remarkable that in these Mexican paintings the faces of +many of the figures are <i>black</i>, and that the visage of +Quetzalcoatle is frequently painted in a very deformed +manner."<a name="FNanchor_200:5_1028" id="FNanchor_200:5_1028"></a><a href="#Footnote_200:5_1028" class="fnanchor">[200:5]</a></p></div> + +<p>His lordship further tells us that (according to the belief of the +ancient Mexicans), "the death of Quetzalcoatle upon the cross" was "<i>an +atonement for the sins of mankind</i>."<a name="FNanchor_200:6_1029" id="FNanchor_200:6_1029"></a><a href="#Footnote_200:6_1029" class="fnanchor">[200:6]</a></p> + +<p>Dr. Daniel Brinton, in his "<i>Myths of the New World</i>," tells us that the +<i>Aztecs</i> had a feast which they celebrated "<i>in the early spring</i>," when +"<i>victims were nailed to a cross and shot with an arrow</i>."<a name="FNanchor_200:7_1030" id="FNanchor_200:7_1030"></a><a href="#Footnote_200:7_1030" class="fnanchor">[200:7]</a></p> + +<p>Alexander Von Humboldt, in his "<i>American Researches</i>," also speaks of +this feast, when the Mexicans crucified a man, and pierced him with an +arrow.<a name="FNanchor_200:8_1031" id="FNanchor_200:8_1031"></a><a href="#Footnote_200:8_1031" class="fnanchor">[200:8]</a></p> + +<p><span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p><p>The author of <i>Monumental Christianity</i>, speaking of this, says:</p> + +<div class="blockquot"><p>"Here is the old story of the <i>Prometheus crucified</i> on the +Caucasus, <i>and of all other Pagan crucifixions of the young +incarnate divinities of India, Persia, Asia Minor and +Egypt</i>."<a name="FNanchor_201:1_1032" id="FNanchor_201:1_1032"></a><a href="#Footnote_201:1_1032" class="fnanchor">[201:1]</a></p></div> + +<p>This we believe; <i>but how did this myth get there</i>? He does not say, but +we shall attempt to show, in a future chapter, how <i>this</i> and <i>other</i> +myths of Eastern origin became known in the New World.<a name="FNanchor_201:2_1033" id="FNanchor_201:2_1033"></a><a href="#Footnote_201:2_1033" class="fnanchor">[201:2]</a></p> + +<p>It must not be forgotten, in connection with what we have seen +concerning the Mexican crucified god being sometimes represented as +<i>black</i>, and the feast when the <i>crucified man</i> was shot with an arrow, +that effigies of a <i>black crucified man were found in Italy</i>; that +Crishna, the crucified, is very often represented <i>black</i>; and that +<i>Crishna</i> was shot with an arrow.</p> + +<p>Crosses were also found in <i>Yucatan</i>, as well as Mexico, <i>with a man +upon them</i>.<a name="FNanchor_201:3_1034" id="FNanchor_201:3_1034"></a><a href="#Footnote_201:3_1034" class="fnanchor">[201:3]</a> Cogolludo, in his "History of Yucatan," speaking of a +crucifix found there, says:</p> + +<div class="blockquot"><p>"Don Eugenio de Alcantara (one of the true teachers of the +Gospel), told me, not only once, that I might safely write +that the Indians of Cozumel possessed this holy cross in the +time of their paganism; and that some years had elapsed since +it was brought to Medira; for having heard from many persons +what was reported of it, he had made particular inquiries of +some very old Indians who resided there, who assured him that +it was the fact."</p></div> + +<p>He then speaks of the difficulty in accounting for this crucifix being +found among the Indians of Cozumel, and ends by saying:</p> + +<div class="blockquot"><p>"But if it be considered that these Indians believed that the +Son of God, whom they called Bacob, <i>had died upon a cross, +with his arms stretched out upon it</i>, it cannot appear so +difficult a matter to comprehend that they should have formed +his image according to the religious creed which they +possessed."<a name="FNanchor_201:4_1035" id="FNanchor_201:4_1035"></a><a href="#Footnote_201:4_1035" class="fnanchor">[201:4]</a></p></div> + +<p>We shall find, in another chapter, that these virgin-born "<i>Saviours</i>" +and "Slain Ones;" Crishna, Osiris, Horus, Attys, Adonis, Bacchus, +&c.—whether torn in pieces, killed by a boar, or crucified—<i>will all +melt into</i> <span class="allcapsc">ONE</span>.</p> + +<p>We now come to a very important fact not generally known, namely: <i>There +are no early representations of Christ Jesus suffering on the cross.</i></p> + +<p><span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span> +Rev. J. P. Lundy, speaking of this, says:</p> + +<div class="blockquot"><p>"Why should a fact so well known to the heathen as the +crucifixion be concealed? <i>And yet its actual realistic +representation never once occurs in the monuments of +Christianity, for more than six or seven centuries.</i>"<a name="FNanchor_202:1_1036" id="FNanchor_202:1_1036"></a><a href="#Footnote_202:1_1036" class="fnanchor">[202:1]</a></p></div> + +<p>Mrs. Jameson, in her "History of Our Lord in Art," says:</p> + +<div class="blockquot"><p>"The crucifixion is <i>not</i> one of the subjects of early +Christianity. The death of our Lord was represented by various +<i>types</i>, but <i>never in its actual form</i>.</p> + +<p>"The <i>earliest</i> instances of the <i>crucifixion</i> are found in +illustrated manuscripts of various countries, and in those +<i>ivory and enameled forms</i> which are described in the +Introduction. Some of these are ascertained, by historical or +by internal evidence, to have been executed in the <i>ninth +century</i>, there is one also, of an extraordinary rude and +fantastic character, in a MS. in the ancient library of St. +Galle, which is ascertained to be of the <i>eighth century</i>. <i>At +all events, there seems no just grounds at present for +assigning an earlier date.</i>"<a name="FNanchor_202:2_1037" id="FNanchor_202:2_1037"></a><a href="#Footnote_202:2_1037" class="fnanchor">[202:2]</a></p></div> + +<div class="blockquot"><p>"Early Christian art, such as it appears in the bas-reliefs on +sarcophagi, gave but one solitary incident from the story of +Our Lord's Passion, <i>and that utterly divested of all +circumstances of suffering</i>. Our Lord is represented as young +and beautiful, free from bonds, with no '<i>accursed tree</i>' on +his shoulders."<a name="FNanchor_202:3_1038" id="FNanchor_202:3_1038"></a><a href="#Footnote_202:3_1038" class="fnanchor">[202:3]</a></p></div> + +<p>The oldest representation of Christ Jesus was a figure of a +<i>lamb</i>,<a name="FNanchor_202:4_1039" id="FNanchor_202:4_1039"></a><a href="#Footnote_202:4_1039" class="fnanchor">[202:4]</a> to which sometimes a vase was added, into which his blood +flowed, and at other times couched at the foot of a cross. <i>This custom +subsisted up to the year 680, and until the pontificate of Agathon, +during the reign of Constantine Pogonat.</i> By the sixth synod of +Constantinople (canon 82) it was ordained that instead of the ancient +symbol, which had been the <span class="smcap">Lamb</span>, <i>the figure of a man fastened to a +cross</i> (such as the <i>Pagans</i> had adored), should be represented. All +this was confirmed by Pope Adrian I.<a name="FNanchor_202:5_1040" id="FNanchor_202:5_1040"></a><a href="#Footnote_202:5_1040" class="fnanchor">[202:5]</a></p> + +<p>A simple cross, which was the symbol of eternal life, or of salvation, +among the ancients, was sometimes, as we have seen, placed alongside of +the <i>Lamb</i>. In the course of time, the <i>Lamb</i> was put on the cross, as +the ancient <i>Israelites</i> had put the paschal lamb centuries +before,<a name="FNanchor_202:6_1041" id="FNanchor_202:6_1041"></a><a href="#Footnote_202:6_1041" class="fnanchor">[202:6]</a> and then, as we have seen, they put a <i>man</i> upon it.</p> + +<p>Christ Jesus is also represented in early art as the "Good Shepherd," +that is, as a young man with a lamb on his shoulders.<a name="FNanchor_202:7_1042" id="FNanchor_202:7_1042"></a><a href="#Footnote_202:7_1042" class="fnanchor">[202:7]</a></p> + +<p><span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span> +This is just the manner in which the Pagan Apollo, Mercury and others +were represented centuries before.<a name="FNanchor_203:1_1043" id="FNanchor_203:1_1043"></a><a href="#Footnote_203:1_1043" class="fnanchor">[203:1]</a></p> + +<p>Mrs. Jameson says:</p> + +<div class="blockquot"><p>"<i>Mercury</i> attired as a <i>shepherd</i>, with a <i>ram</i> on his +shoulders, borne in the same manner as in many of the +Christian representations, was no unfrequent object (in +ancient art) and in some instances led to a difficulty in +distinguishing between the two,"<a name="FNanchor_203:2_1044" id="FNanchor_203:2_1044"></a><a href="#Footnote_203:2_1044" class="fnanchor">[203:2]</a> that is, between +<i>Mercury</i> and <i>Christ Jesus</i>.</p></div> + +<p>M. Renan says:</p> + +<div class="blockquot"><p>"The Good Shepherd of the catacombs in Rome is a copy from the +<i>Aristeus</i>, or from the <i>Apollo Nomius</i>, which figured in the +same posture on the <i>Pagan</i> sarcophagi; and still carries the +flute of <i>Pan</i>, in the midst of the four half-naked +seasons."<a name="FNanchor_203:3_1045" id="FNanchor_203:3_1045"></a><a href="#Footnote_203:3_1045" class="fnanchor">[203:3]</a></p></div> + +<p>The Egyptian Saviour <i>Horus</i> was called the "Shepherd of the +People."<a name="FNanchor_203:4_1046" id="FNanchor_203:4_1046"></a><a href="#Footnote_203:4_1046" class="fnanchor">[203:4]</a></p> + +<p>The Hindoo Saviour <i>Crishna</i> was called the "Royal Good +Shepherd."<a name="FNanchor_203:5_1047" id="FNanchor_203:5_1047"></a><a href="#Footnote_203:5_1047" class="fnanchor">[203:5]</a></p> + +<p>We have seen, then, on the authority of a Christian writer who has made +the subject a special study, that, "there seems no just grounds at +present for assigning an earlier date," for the "earliest instances of +the crucifixion" of Christ Jesus, represented in art, than the <i>eighth</i> +or <i>ninth</i> century. Now, a few words in regard to <i>what these crucifixes +looked like</i>. If the reader imagines that the crucifixes which are +familiar to us at the present day are similar to those early ones, we +would inform him that such is not the case. The earliest artists of the +crucifixion represent the Christian Saviour as <i>young and beardless</i>, +always without the crown of thorns, alive, and erect, apparently elate; +no signs of bodily suffering are there.<a name="FNanchor_203:6_1048" id="FNanchor_203:6_1048"></a><a href="#Footnote_203:6_1048" class="fnanchor">[203:6]</a></p> + +<p>On page 151, plate 181, of Jameson's "History of Our Lord in Art" (vol. +ii.), he is represented standing on a foot-rest on the cross, alive, and +eyes open. Again, on page 330, plate 253, he is represented standing +"with body upright and arms extended straight, with <i>no nails</i>, <i>no +wounds</i>, <i>no crown of thorns</i>—frequently clothed, and with a regal +crown—a God, young and beautiful, hanging, as it were, without +compulsion or pain."</p> + +<p>On page 167, plate 188, are to be seen "the thieves <i>bound</i> to their +<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span><i>cross (which is simply an upright beam, without cross-bars)</i>, with the +figure of the Lord <i>standing</i> between them." He is not bound nor nailed +to a cross; no cross is there. He is simply standing erect in the form +of a cross. This is a representation of what is styled, "<i>Early +crucifixion with thieves</i>." On page 173, plate 190, we have a +representation of the crucifixion, in which Jesus and the thieves are +represented crucified on the Egyptian <i>tau</i> (see <a href="#Fig_12_15">Fig. No. 12</a>). The +thieves are <i>tied</i>, but the man-god is <i>nailed</i> to the cross. A similar +representation may be seen on page 189, plate 198.</p> + +<p>On page 155, plate 183, there is a representation of what is called +"Virgin and St. John at foot of <i>cross</i>," but this <i>cross</i> is simply <i>an +upright beam</i> (as <a href="#Fig_12_15">Fig. No. 13</a>). There are no cross-bars attached. On +page 167, plate 188, the thieves are <i>tied</i> to an upright beam (as <a href="#Fig_12_15">Fig. +13</a>), and Jesus stands between them, <i>with arms extended in the form of a +cross</i>, as the Hindoo Crishna is to be seen in <a href="#Fig_8">Fig. No. 8</a>. On page 157, +plate 185, Jesus is represented crucified on the Egyptian cross (as <a href="#Fig_12_15">No. +12</a>).</p> + +<p>Some ancient crucifixes represent the Christian Saviour crucified on a +cross similar in form to the Roman figure which stands for the number +<i>ten</i> (see <a href="#Fig_12_15">Fig. No. 14</a>). Thus we see that there was no uniformity in +representing the "cross of Christ," among the early Christians; even the +cross which Constantine put on his "Labarum," or sacred banner, was +nothing more than the monogram of the Pagan god Osiris (<a href="#Fig_12_15">Fig. No. +15</a>),<a name="FNanchor_204:1_1049" id="FNanchor_204:1_1049"></a><a href="#Footnote_204:1_1049" class="fnanchor">[204:1]</a> as we shall see in a subsequent chapter.</p> + +<div class="figcenter" style="width: 320px;"> +<a name="Fig_12_15" id="Fig_12_15"></a><img src="images/12_15_pg204.png" width="320" height="125" alt="crosses" title="" /> +</div> + +<p>The dogma of the <i>vicarious atonement</i> has met with no success whatever +among the Jews. The reason for this is very evident. The idea of +vicarious atonement, in any form, is contrary to Jewish <span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span>ethics, but it +is in full accord with the <i>Gentile</i>. The <i>law</i> ordains that<a name="FNanchor_205:1_1050" id="FNanchor_205:1_1050"></a><a href="#Footnote_205:1_1050" class="fnanchor">[205:1]</a> +"every man shall be put to death for <i>his own</i> sin," and not for the sin +or crime committed by any other person. No ransom should protect the +murderer against the arm of justice.<a name="FNanchor_205:2_1051" id="FNanchor_205:2_1051"></a><a href="#Footnote_205:2_1051" class="fnanchor">[205:2]</a> The principle of equal +rights and equal responsibilities is fundamental in the law. If the law +of <i>God</i>—for as such it is received—denounces the vicarious atonement, +viz., <i>to slaughter an innocent person to atone for the crimes of +others</i>, then God must abhor it. What is more, Jesus is said to have +sanctioned this law, for is he not made to say: "Think not that I am +come to destroy the law, or the prophets: I am not come to destroy, but +to fulfill. For verily I say unto you, Till heaven and earth pass, one +jot or one tittle shall in no wise pass from the law."<a name="FNanchor_205:3_1052" id="FNanchor_205:3_1052"></a><a href="#Footnote_205:3_1052" class="fnanchor">[205:3]</a></p> + +<p>"Salvation is and can be nothing else than learning the laws of life and +keeping them. There is, in the modern world, neither place nor need for +any of the theological 'schemes of salvation' or theological 'Saviours.' +No wrath of either God or devil stands in man's way; and therefore no +'sacrifice' is needed to get them out of the way. Jesus saves only as he +helps men know and keep God's laws. Thousands of other men, in their +degree, are Saviours in precisely the same way. As there has been no +'fall of man,' all the hundreds of theological devices for obviating its +supposed effects are only imaginary cures for imaginary ills. What man +does need is to be taught the necessary laws of life, and have brought +to bear upon him adequate motives for obeying them. To know and keep +God's laws is being reconciled to him. This is health; and out of +health—that is, the perfect condition of the whole man, called holiness +or wholeness—comes happiness, in this world and in all worlds."</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_181:1_892" id="Footnote_181:1_892"></a><a href="#FNanchor_181:1_892"><span class="label">[181:1]</span></a> Monier Williams: Hinduism, pp. 36-40.</p></div> + +<div class="footnote"><p><a name="Footnote_182:1_893" id="Footnote_182:1_893"></a><a href="#FNanchor_182:1_893"><span class="label">[182:1]</span></a> Monier Williams: Hinduism, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_182:2_894" id="Footnote_182:2_894"></a><a href="#FNanchor_182:2_894"><span class="label">[182:2]</span></a> See Prog. Relig. Ideas, vol. i. p. 303.</p></div> + +<div class="footnote"><p><a name="Footnote_182:3_895" id="Footnote_182:3_895"></a><a href="#FNanchor_182:3_895"><span class="label">[182:3]</span></a> Kenrick's Egypt, vol. i. p. 443.</p></div> + +<div class="footnote"><p><a name="Footnote_183:1_896" id="Footnote_183:1_896"></a><a href="#FNanchor_183:1_896"><span class="label">[183:1]</span></a> Herodotus: bk. ii. ch. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_183:2_897" id="Footnote_183:2_897"></a><a href="#FNanchor_183:2_897"><span class="label">[183:2]</span></a> In the trial of Dr. Thomas (at Chicago) for "<i>doctrinal +heresy</i>," one of the charges made against him (Sept. 8, 1881) was that +he had said "the <span class="smcap">Blood</span> 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 Rev. 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 <i>remission</i>. The penalty of sin +is death, <i>and this penalty is not remitted by anything the sinner can +do for himself</i>, but only through the <span class="smcap">Blood</span> of Jesus. If you have +accepted Jesus as your Saviour, you can take the blood of Jesus, and +with boldness present it to the Father <i>as payment in full of the +penalties of all your sins</i>. Sinful man has no right to the benefits and +the beauties and glories of nature. <i>These were all lost to him through +Adam's sin</i>, but to the blood of Christ's sacrifice he has a right; it +was shed for him. It is Christ's death that does the blessed work of +salvation for us. It was <i>not</i> his life nor his Incarnation. His +Incarnation could not pay a farthing of our debt, but his <i>blood</i> shed +in redeeming love, <i>pays it all</i>." (See Boston Advertiser, Sept. 3, +1881.)</p></div> + +<div class="footnote"><p><a name="Footnote_183:3_898" id="Footnote_183:3_898"></a><a href="#FNanchor_183:3_898"><span class="label">[183:3]</span></a> <i>Habet ergo Diabolus Christos suos.</i></p></div> + +<div class="footnote"><p><a name="Footnote_183:4_899" id="Footnote_183:4_899"></a><a href="#FNanchor_183:4_899"><span class="label">[183:4]</span></a> Huc's Travels, vol. i. pp. 326 and 327.</p></div> + +<div class="footnote"><p><a name="Footnote_184:1_900" id="Footnote_184:1_900"></a><a href="#FNanchor_184:1_900"><span class="label">[184:1]</span></a> Hinduism, p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_184:2_901" id="Footnote_184:2_901"></a><a href="#FNanchor_184:2_901"><span class="label">[184:2]</span></a> Ibid. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_184:3_902" id="Footnote_184:3_902"></a><a href="#FNanchor_184:3_902"><span class="label">[184:3]</span></a> Vishnu Purana, p. 440.</p></div> + +<div class="footnote"><p><a name="Footnote_184:4_903" id="Footnote_184:4_903"></a><a href="#FNanchor_184:4_903"><span class="label">[184:4]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_184:5_904" id="Footnote_184:5_904"></a><a href="#FNanchor_184:5_904"><span class="label">[184:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_184:6_905" id="Footnote_184:6_905"></a><a href="#FNanchor_184:6_905"><span class="label">[184:6]</span></a> Aryan Mythology, vol. ii. p. 132.</p></div> + +<div class="footnote"><p><a name="Footnote_184:7_906" id="Footnote_184:7_906"></a><a href="#FNanchor_184:7_906"><span class="label">[184:7]</span></a> Pages 274 and 612.</p></div> + +<div class="footnote"><p><a name="Footnote_184:8_907" id="Footnote_184:8_907"></a><a href="#FNanchor_184:8_907"><span class="label">[184:8]</span></a> "On reconte fort diversement la mort de Crishna. Une +tradition remarquable et avérée le fait périr sur un bois fatal (un +arbre), ou il fut cloué d'un coup de flèche." (Quoted by Higgins: +Anacalypsis, vol. i. p. 144.)</p></div> + +<div class="footnote"><p><a name="Footnote_185:1_908" id="Footnote_185:1_908"></a><a href="#FNanchor_185:1_908"><span class="label">[185:1]</span></a> See Higgins: Anacalypsis, vol. i. p. 499, and Mrs. +Jameson's "History of Our Lord in Art," ii. 317, where the cross is +called the "accursed tree."</p></div> + +<div class="footnote"><p><a name="Footnote_185:2_909" id="Footnote_185:2_909"></a><a href="#FNanchor_185:2_909"><span class="label">[185:2]</span></a> Chap. xxi. 22, 23: "If a man have committed a sin +worthy of death, and he be to be put to death, and thou hang him on a +tree: his body shall not remain all night upon the tree, but thou 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."</p></div> + +<div class="footnote"><p><a name="Footnote_185:3_910" id="Footnote_185:3_910"></a><a href="#FNanchor_185:3_910"><span class="label">[185:3]</span></a> Galatians, iii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_185:4_911" id="Footnote_185:4_911"></a><a href="#FNanchor_185:4_911"><span class="label">[185:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 146, and Inman's +Ancient Faiths, vol. i. p. 402. +</p><p> +"The crucified god Wittoba is also called Balü. He is worshiped in a +marked manner at Pander-poor or Bunder-poor, near Poonah." (Higgins: +Anacalypsis, vol. i. p. 750, <i>note</i> 1.) +</p><p> +"A form of Vishnu (Crishna), called <i>Viththal</i> or <i>Vithobā</i>, is the +popular god at Pandharpur in Mahā-ráshtrá, the favorite of the +celebrated Marāthi poet Tukārāma." (Prof. Monier Williams: +Indian Wisdom, p. xlviii.)</p></div> + +<div class="footnote"><p><a name="Footnote_185:5_912" id="Footnote_185:5_912"></a><a href="#FNanchor_185:5_912"><span class="label">[185:5]</span></a> See Lundy: Monumental Christianity, p. 160.</p></div> + +<div class="footnote"><p><a name="Footnote_185:6_913" id="Footnote_185:6_913"></a><a href="#FNanchor_185:6_913"><span class="label">[185:6]</span></a> This can be seen by referring to Calmet, Sonnerat, or +Higgins, vol. ii., which contain plates representing Crishna.</p></div> + +<div class="footnote"><p><a name="Footnote_186:1_914" id="Footnote_186:1_914"></a><a href="#FNanchor_186:1_914"><span class="label">[186:1]</span></a> Monumental Christianity, p. 128.</p></div> + +<div class="footnote"><p><a name="Footnote_186:2_915" id="Footnote_186:2_915"></a><a href="#FNanchor_186:2_915"><span class="label">[186:2]</span></a> Ancient Faiths, vol. i. p. 411.</p></div> + +<div class="footnote"><p><a name="Footnote_186:3_916" id="Footnote_186:3_916"></a><a href="#FNanchor_186:3_916"><span class="label">[186:3]</span></a> Luke, xxiii. 39-43.</p></div> + +<div class="footnote"><p><a name="Footnote_186:4_917" id="Footnote_186:4_917"></a><a href="#FNanchor_186:4_917"><span class="label">[186:4]</span></a> Vasudeva means God. See Vishnu Purana, p. 274.</p></div> + +<div class="footnote"><p><a name="Footnote_186:5_918" id="Footnote_186:5_918"></a><a href="#FNanchor_186:5_918"><span class="label">[186:5]</span></a> Vishnu Purana, p. 612.</p></div> + +<div class="footnote"><p><a name="Footnote_187:1_919" id="Footnote_187:1_919"></a><a href="#FNanchor_187:1_919"><span class="label">[187:1]</span></a> See Prog. Relig. Ideas, vol. i. p. 72.</p></div> + +<div class="footnote"><p><a name="Footnote_187:2_920" id="Footnote_187:2_920"></a><a href="#FNanchor_187:2_920"><span class="label">[187:2]</span></a> "Si ita se res habet, ut existimat Beausobrius, <i>Indi</i>, +et <i>Budistæ</i> quorum religio, eadem est ac Tibetana, nonnisi a Manichæis +nova hæc deliriorum portenta acceperunt. Hænamque gentes præsertim in +urbe Nepal, Luna XII. <i>Badr</i> seu <i>Bhadon Augusti</i> mensis, dies festos +auspicaturæ Dei <i>Indræ</i>, erigunt ad illius memoriam ubique locorum +<i>cruces</i> amictas <i>Abrotono</i>. Earum figuram descriptam habes ad lit. B, +Tabula pone sequenti. Nam A effigies est ipsius <i>Indræ crucifixi</i> signa +Telech in fronte manibus pedibusque gerentis." (Alph Tibet, p. 203. +Quoted in Higgins' Anacalypsis, vol. i. p. 130.)</p></div> + +<div class="footnote"><p><a name="Footnote_188:1_921" id="Footnote_188:1_921"></a><a href="#FNanchor_188:1_921"><span class="label">[188:1]</span></a> "Ils conviennent qu'il a répandu son sang pour le salut +du genre humain, ayant été percé de clous par tout son corps. Quoiqu'ils +ne disent pas qu'il a souffert le supplice de la croix, ou en trouve +pourtant la figure dans leurs livres." (Quoted in Higgins' Anacalypsis, +vol. ii. p. 118.)</p></div> + +<div class="footnote"><p><a name="Footnote_188:2_922" id="Footnote_188:2_922"></a><a href="#FNanchor_188:2_922"><span class="label">[188:2]</span></a> "Although the nations of Europe have changed their +religions during the past eighteen centuries, the Hindoo has not done +so, except 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 <span class="allcapsc">B. C.</span>" (Prof. Monier Williams: Indian +Wisdom, p. iv.)</p></div> + +<div class="footnote"><p><a name="Footnote_188:3_923" id="Footnote_188:3_923"></a><a href="#FNanchor_188:3_923"><span class="label">[188:3]</span></a> See Higgins: Anacalypsis, vol. i. pp. 147, 572, 667 and +750; vol. ii. p. 122, and <a href="#Footnote_185:4_911">note 4</a>, p. 185, this chapter.</p></div> + +<div class="footnote"><p><a name="Footnote_188:4_924" id="Footnote_188:4_924"></a><a href="#FNanchor_188:4_924"><span class="label">[188:4]</span></a> See Max Müller's Science of Religion, p. 224.</p></div> + +<div class="footnote"><p><a name="Footnote_188:5_925" id="Footnote_188:5_925"></a><a href="#FNanchor_188:5_925"><span class="label">[188:5]</span></a> Quoted in Lillie's Buddhism, p. 93.</p></div> + +<div class="footnote"><p><a name="Footnote_188:6_926" id="Footnote_188:6_926"></a><a href="#FNanchor_188:6_926"><span class="label">[188:6]</span></a> See Bunsen's Angel-Messiah, p. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_188:7_927" id="Footnote_188:7_927"></a><a href="#FNanchor_188:7_927"><span class="label">[188:7]</span></a> See Bunsen's Angel-Messiah, pp. 20, 25, 85. Prog. +Relig. Ideas, vol. i. p. 247. Huc's Travels, vol. i. pp. 326, 327, and +almost any work on Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_188:8_928" id="Footnote_188:8_928"></a><a href="#FNanchor_188:8_928"><span class="label">[188:8]</span></a> See Bunsen's Angel-Messiah, p. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_188:9_929" id="Footnote_188:9_929"></a><a href="#FNanchor_188:9_929"><span class="label">[188:9]</span></a> Ibid. Johnson's Oriental Religions, p. 604. See also +Asiatic Researches, vol. iii., or chapter xii. of this work.</p></div> + +<div class="footnote"><p><a name="Footnote_188:10_930" id="Footnote_188:10_930"></a><a href="#FNanchor_188:10_930"><span class="label">[188:10]</span></a> See Bunsen's Angel-Messiah, p. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_188:11_931" id="Footnote_188:11_931"></a><a href="#FNanchor_188:11_931"><span class="label">[188:11]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_188:12_932" id="Footnote_188:12_932"></a><a href="#FNanchor_188:12_932"><span class="label">[188:12]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_188:13_933" id="Footnote_188:13_933"></a><a href="#FNanchor_188:13_933"><span class="label">[188:13]</span></a> Vol. i. p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_189:1_934" id="Footnote_189:1_934"></a><a href="#FNanchor_189:1_934"><span class="label">[189:1]</span></a> Quoted in Anacalypsis, vol. ii. p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_189:2_935" id="Footnote_189:2_935"></a><a href="#FNanchor_189:2_935"><span class="label">[189:2]</span></a> Bunsen's Angel-Messiah, p. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_189:3_936" id="Footnote_189:3_936"></a><a href="#FNanchor_189:3_936"><span class="label">[189:3]</span></a> Beal: Hist. Buddha, p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_189:4_937" id="Footnote_189:4_937"></a><a href="#FNanchor_189:4_937"><span class="label">[189:4]</span></a> Huc's Travels, vol. i. pp. 326, 337.</p></div> + +<div class="footnote"><p><a name="Footnote_189:5_938" id="Footnote_189:5_938"></a><a href="#FNanchor_189:5_938"><span class="label">[189:5]</span></a> Müller: Hist. Sanscrit Literature, p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_189:6_939" id="Footnote_189:6_939"></a><a href="#FNanchor_189:6_939"><span class="label">[189:6]</span></a> See Maurice: Indian Antiquities, vol. v. p. 95, and +Williams: Hinduism, p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_189:7_940" id="Footnote_189:7_940"></a><a href="#FNanchor_189:7_940"><span class="label">[189:7]</span></a> "He in mercy left paradise, and came down to earth, +because he was filled with compassion for the sins and miseries of +mankind. He sought to lead them into better paths, <i>and took their +sufferings upon himself, that he might expiate their crimes</i>, and +mitigate the punishment they must otherwise inevitably undergo." (Prog. +Relig. Ideas, vol. ii. p. 86.)</p> + +<p>"The object of his mission on earth was to instruct those who were +straying from the right path, <i>expiate the sins of mortals by his own +sufferings</i>, and produce for them a happy entrance into another +existence by obedience to his precepts and prayers in his name. They +always speak of him as one with God from all eternity. His most common +title is '<i>The Saviour of the World</i>.'" (Ibid. vol. i. p. 247.)</p></div> + +<div class="footnote"><p><a name="Footnote_190:1_941" id="Footnote_190:1_941"></a><a href="#FNanchor_190:1_941"><span class="label">[190:1]</span></a> Quoted in Prog. Relig. Ideas, vol. i. p. 211.</p></div> + +<div class="footnote"><p><a name="Footnote_190:2_942" id="Footnote_190:2_942"></a><a href="#FNanchor_190:2_942"><span class="label">[190:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_190:3_943" id="Footnote_190:3_943"></a><a href="#FNanchor_190:3_943"><span class="label">[190:3]</span></a> See Renouf: Religions of Ancient Egypt, p. 178.</p></div> + +<div class="footnote"><p><a name="Footnote_190:4_944" id="Footnote_190:4_944"></a><a href="#FNanchor_190:4_944"><span class="label">[190:4]</span></a> Bonwick: Egyptian Belief, p. 155.</p></div> + +<div class="footnote"><p><a name="Footnote_190:5_945" id="Footnote_190:5_945"></a><a href="#FNanchor_190:5_945"><span class="label">[190:5]</span></a> Murray: Manual of Mythology, p. 848.</p></div> + +<div class="footnote"><p><a name="Footnote_190:6_946" id="Footnote_190:6_946"></a><a href="#FNanchor_190:6_946"><span class="label">[190:6]</span></a> In Rawlinson's Herodotus, vol. ii. p. 171. Quoted in +Knight's Art and Mythology, p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_190:7_947" id="Footnote_190:7_947"></a><a href="#FNanchor_190:7_947"><span class="label">[190:7]</span></a> Bonwick: Egyptian Belief, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_190:8_948" id="Footnote_190:8_948"></a><a href="#FNanchor_190:8_948"><span class="label">[190:8]</span></a> See Mysteries of Adoni, p. 88.</p></div> + +<div class="footnote"><p><a name="Footnote_190:9_949" id="Footnote_190:9_949"></a><a href="#FNanchor_190:9_949"><span class="label">[190:9]</span></a> See Knight: Ancient Art and Mythology, p. xxii. note.</p></div> + +<div class="footnote"><p><a name="Footnote_191:1_950" id="Footnote_191:1_950"></a><a href="#FNanchor_191:1_950"><span class="label">[191:1]</span></a> Dupuis: Origin of Religious Belief, p. 255.</p></div> + +<div class="footnote"><p><a name="Footnote_191:2_951" id="Footnote_191:2_951"></a><a href="#FNanchor_191:2_951"><span class="label">[191:2]</span></a> Vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_191:3_952" id="Footnote_191:3_952"></a><a href="#FNanchor_191:3_952"><span class="label">[191:3]</span></a> Lactant. Inst., div. iv. chap. xiii. In Anacalypsis, +vol. i. p. 544.</p></div> + +<div class="footnote"><p><a name="Footnote_191:4_953" id="Footnote_191:4_953"></a><a href="#FNanchor_191:4_953"><span class="label">[191:4]</span></a> See <a href="#CHAPTER_XXXIX">chapter xxxix.</a> this work.</p></div> + +<div class="footnote"><p><a name="Footnote_191:5_954" id="Footnote_191:5_954"></a><a href="#FNanchor_191:5_954"><span class="label">[191:5]</span></a> See Higgins: Anacalypsis, vol. ii. p. 114, and Taylor's +Diegesis, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_191:6_955" id="Footnote_191:6_955"></a><a href="#FNanchor_191:6_955"><span class="label">[191:6]</span></a> See the chapter on "<a href="#CHAPTER_XXIII">The Resurrection of Jesus</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_192:1_956" id="Footnote_192:1_956"></a><a href="#FNanchor_192:1_956"><span class="label">[192:1]</span></a> Chambers's Encyclo., art. "Prometheus."</p></div> + +<div class="footnote"><p><a name="Footnote_192:2_957" id="Footnote_192:2_957"></a><a href="#FNanchor_192:2_957"><span class="label">[192:2]</span></a> "<i>Prometheus</i> has been a favorite subject with the +poets. He is represented as the friend of mankind, who interposed in +their behalf when Jove was incensed against them." (Bulfinch: The Age of +Fable, p. 32.)</p> + +<p>"In 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 +<i>nailed</i> to the rocks on Mount Caucasus, <i>with arms extended</i>." +(Alexander Murray: Manual of Mythology, p. 82.) "Prometheus is said to +have been <i>nailed up with arms extended</i>, near the Caspian Straits, on +Mount Caucasus. The history of Prometheus on the Cathedral at Bordeaux +(France) here receives its explanation." (Higgins: Anacalypsis, vol. ii. +p. 113.)</p></div> + +<div class="footnote"><p><a name="Footnote_192:3_958" id="Footnote_192:3_958"></a><a href="#FNanchor_192:3_958"><span class="label">[192:3]</span></a> See Æschylus' "Prometheus Chained<ins class="corr" title="original has comma">.</ins>" Translated by the +Rev. R. Potter: Harper & Bros., N. Y.</p></div> + +<div class="footnote"><p><a name="Footnote_192:4_959" id="Footnote_192:4_959"></a><a href="#FNanchor_192:4_959"><span class="label">[192:4]</span></a> Ibid. p. 82.</p></div> + +<div class="footnote"><p><a name="Footnote_193:1_960" id="Footnote_193:1_960"></a><a href="#FNanchor_193:1_960"><span class="label">[193:1]</span></a> Petræus was an interchangeable synonym of the name +Oceanus.</p></div> + +<div class="footnote"><p><a name="Footnote_193:2_961" id="Footnote_193:2_961"></a><a href="#FNanchor_193:2_961"><span class="label">[193:2]</span></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.)</p></div> + +<div class="footnote"><p><a name="Footnote_193:3_962" id="Footnote_193:3_962"></a><a href="#FNanchor_193:3_962"><span class="label">[193:3]</span></a> "And there followed him a great company of people, and +of women, which also bewailed and lamented him." (Luke, xxiii. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_193:4_963" id="Footnote_193:4_963"></a><a href="#FNanchor_193:4_963"><span class="label">[193:4]</span></a> See Taylor's Diegesis, pp. 193, 194, or Potter's +Æschylus.</p></div> + +<div class="footnote"><p><a name="Footnote_193:5_964" id="Footnote_193:5_964"></a><a href="#FNanchor_193:5_964"><span class="label">[193:5]</span></a> "They say that the god (Bacchus), the offspring of Zeus +and Demeter, was torn to pieces." (Diodorus Siculus, in Knight, p. 156, +<i>note</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_193:6_965" id="Footnote_193:6_965"></a><a href="#FNanchor_193:6_965"><span class="label">[193:6]</span></a> See Knight: Anct. Art and Mythology, p. 98, <i>note</i>. +Dupuis: Origin of Religious Belief, 258. Higgins: Anacalypsis, vol. ii. +p. 102.</p></div> + +<div class="footnote"><p><a name="Footnote_193:7_966" id="Footnote_193:7_966"></a><a href="#FNanchor_193:7_966"><span class="label">[193:7]</span></a> Knight: Ancient Art and Mythology, p. xxii. <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_193:8_967" id="Footnote_193:8_967"></a><a href="#FNanchor_193:8_967"><span class="label">[193:8]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_193:9_968" id="Footnote_193:9_968"></a><a href="#FNanchor_193:9_968"><span class="label">[193:9]</span></a> Bonwick: Egyptian Belief, p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_193:10_969" id="Footnote_193:10_969"></a><a href="#FNanchor_193:10_969"><span class="label">[193:10]</span></a> Dupuis: Origin of Religious Belief, p. 135.</p></div> + +<div class="footnote"><p><a name="Footnote_193:11_970" id="Footnote_193:11_970"></a><a href="#FNanchor_193:11_970"><span class="label">[193:11]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_193:12_971" id="Footnote_193:12_971"></a><a href="#FNanchor_193:12_971"><span class="label">[193:12]</span></a> Beausobre quotes the inscription on a monument of +Bacchus, thus: "C'est moi, dit il, qui vous conduis, C'est moi, qui vous +conserve, ou qui vous sauve; Je sui Alpha et Omega, &c." (See <a href="#CHAPTER_XXXIX">chap. +xxxix</a> this work.)</p></div> + +<div class="footnote"><p><a name="Footnote_193:13_972" id="Footnote_193:13_972"></a><a href="#FNanchor_193:13_972"><span class="label">[193:13]</span></a> See Higgins: Anacalypsis, vol. i. p. 322. Dupuis: +Origin of Religious Belief, p. 195. Bonwick: Egyptian Belief, p. 152. +Dunlap: Mysteries of Adoni, p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_193:14_973" id="Footnote_193:14_973"></a><a href="#FNanchor_193:14_973"><span class="label">[193:14]</span></a> See Celtic Druids, Taylor's Diegesis, p. 153, and +Montfaucon, vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_193:15_974" id="Footnote_193:15_974"></a><a href="#FNanchor_193:15_974"><span class="label">[193:15]</span></a> See Mysteries of Adoni, p. 91, and Higgins: Anac., +vol. i. p. 322.</p></div> + +<div class="footnote"><p><a name="Footnote_194:1_975" id="Footnote_194:1_975"></a><a href="#FNanchor_194:1_975"><span class="label">[194:1]</span></a> See Taylor's Diegesis, p. 153.</p></div> + +<div class="footnote"><p><a name="Footnote_194:2_976" id="Footnote_194:2_976"></a><a href="#FNanchor_194:2_976"><span class="label">[194:2]</span></a> See the chapter on "<a href="#CHAPTER_XXVII">Miracles of Jesus</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_194:3_977" id="Footnote_194:3_977"></a><a href="#FNanchor_194:3_977"><span class="label">[194:3]</span></a> See Dupuis: Origin of Religious Belief, p. 254.</p></div> + +<div class="footnote"><p><a name="Footnote_194:4_978" id="Footnote_194:4_978"></a><a href="#FNanchor_194:4_978"><span class="label">[194:4]</span></a> See Monumental Christianity, p. 186.</p></div> + +<div class="footnote"><p><a name="Footnote_194:5_979" id="Footnote_194:5_979"></a><a href="#FNanchor_194:5_979"><span class="label">[194:5]</span></a> See Higgins: Anacalypsis, vol. ii. p. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_194:6_980" id="Footnote_194:6_980"></a><a href="#FNanchor_194:6_980"><span class="label">[194:6]</span></a> See Giles: Hebrew and Christian Records, vol. ii. p. +86.</p></div> + +<div class="footnote"><p><a name="Footnote_194:7_981" id="Footnote_194:7_981"></a><a href="#FNanchor_194:7_981"><span class="label">[194:7]</span></a> See Anacalypsis, vol. ii. p. 15, and <i>our</i> chapter on +<a href="#CHAPTER_XXXIII">Christian Symbols</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_194:8_982" id="Footnote_194:8_982"></a><a href="#FNanchor_194:8_982"><span class="label">[194:8]</span></a> This subject will be referred to again in <a href="#CHAPTER_XXXIX">chapter +xxxix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_194:9_983" id="Footnote_194:9_983"></a><a href="#FNanchor_194:9_983"><span class="label">[194:9]</span></a> See Dunlap's Spirit Hist., pp. 237, 241, 242, and +Mysteries of Adoni, p. 123, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_194:10_984" id="Footnote_194:10_984"></a><a href="#FNanchor_194:10_984"><span class="label">[194:10]</span></a> See Higgins: Anacalypsis, vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_194:11_985" id="Footnote_194:11_985"></a><a href="#FNanchor_194:11_985"><span class="label">[194:11]</span></a> See Dunlap's Son of the Man, p. 20. +</p><p> +"According to the most ancient tradition of the East-Iranians recorded +in the <i>Zend-Avesta</i>, the God of Light (Ormuzd) communicated his +mysteries to some men through his <i>Word</i>." (Bunsen's Angel-Messiah, p. +75.)</p></div> + +<div class="footnote"><p><a name="Footnote_194:12_986" id="Footnote_194:12_986"></a><a href="#FNanchor_194:12_986"><span class="label">[194:12]</span></a> Wake: Phallism, &c., p. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_195:1_987" id="Footnote_195:1_987"></a><a href="#FNanchor_195:1_987"><span class="label">[195:1]</span></a> Prog. Relig. Ideas, vol. i. pp. 258, 259.</p></div> + +<div class="footnote"><p><a name="Footnote_195:2_988" id="Footnote_195:2_988"></a><a href="#FNanchor_195:2_988"><span class="label">[195:2]</span></a> <ins class="corr" title="original has Malcom">Malcolm</ins>: Hist. Persia, vol. i. Ap. p. 494; Nimrod, vol. +ii. p. 31. Anacalypsis, vol. i. p. 649.</p></div> + +<div class="footnote"><p><a name="Footnote_195:3_989" id="Footnote_195:3_989"></a><a href="#FNanchor_195:3_989"><span class="label">[195:3]</span></a> Col. i. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_195:4_990" id="Footnote_195:4_990"></a><a href="#FNanchor_195:4_990"><span class="label">[195:4]</span></a> See Bonwick: Egyptian Belief, p. 102.</p></div> + +<div class="footnote"><p><a name="Footnote_195:5_991" id="Footnote_195:5_991"></a><a href="#FNanchor_195:5_991"><span class="label">[195:5]</span></a> See Dunlap's Son of the Man, p. 89, <i>marginal note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_195:6_992" id="Footnote_195:6_992"></a><a href="#FNanchor_195:6_992"><span class="label">[195:6]</span></a> "In the beginning was the <i>Word</i>, and the <i>Word</i> was +with God, and the <i>Word</i> was God." (John, i. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_195:7_993" id="Footnote_195:7_993"></a><a href="#FNanchor_195:7_993"><span class="label">[195:7]</span></a> See Bell's Pantheon, vol. ii. 69 and 71.</p></div> + +<div class="footnote"><p><a name="Footnote_195:8_994" id="Footnote_195:8_994"></a><a href="#FNanchor_195:8_994"><span class="label">[195:8]</span></a> Inman: Ancient Faiths, vol. ii. p. 652.</p></div> + +<div class="footnote"><p><a name="Footnote_195:9_995" id="Footnote_195:9_995"></a><a href="#FNanchor_195:9_995"><span class="label">[195:9]</span></a> Ibid. vol. i. p. 537.</p></div> + +<div class="footnote"><p><a name="Footnote_195:10_996" id="Footnote_195:10_996"></a><a href="#FNanchor_195:10_996"><span class="label">[195:10]</span></a> See Bunsen's Angel-Messiah, p. 119. Knight's Ancient +Art and Mythology, pp. xxii. and 98. Dunlap's Son of the Man, p. 71, and +Spirit History, pp. 183, 205, 206, 249. Bible for Learners, vol. ii. p. +25. Isis Unveiled, vol. ii. pp. 195, 237, 516, besides the authorities +already cited.</p></div> + +<div class="footnote"><p><a name="Footnote_196:1_997" id="Footnote_196:1_997"></a><a href="#FNanchor_196:1_997"><span class="label">[196:1]</span></a> See Bunsen's Bible Chronology, p. 5. Keys of St. Peter, +135. Volney's Ruins, p. 168.</p></div> + +<div class="footnote"><p><a name="Footnote_196:2_998" id="Footnote_196:2_998"></a><a href="#FNanchor_196:2_998"><span class="label">[196:2]</span></a> Giles: Hebrew and Christian Records, p. 64, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_196:3_999" id="Footnote_196:3_999"></a><a href="#FNanchor_196:3_999"><span class="label">[196:3]</span></a> Ibid. p. 86, and Taylor's Diegesis, pp. 202, 206, 407. +Dupuis: p. 267.</p></div> + +<div class="footnote"><p><a name="Footnote_196:4_1000" id="Footnote_196:4_1000"></a><a href="#FNanchor_196:4_1000"><span class="label">[196:4]</span></a> Eusebius: Eccl. Hist., lib. 1, ch. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_196:5_1001" id="Footnote_196:5_1001"></a><a href="#FNanchor_196:5_1001"><span class="label">[196:5]</span></a> See Dunlap's Son of the Man, p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_196:6_1002" id="Footnote_196:6_1002"></a><a href="#FNanchor_196:6_1002"><span class="label">[196:6]</span></a> See Ibid. p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_196:7_1003" id="Footnote_196:7_1003"></a><a href="#FNanchor_196:7_1003"><span class="label">[196:7]</span></a> Luke, iv. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_196:8_1004" id="Footnote_196:8_1004"></a><a href="#FNanchor_196:8_1004"><span class="label">[196:8]</span></a> Psalm, cv. 15. The term "an <i>Anointed One</i>," which we +use in English, is <i>Christos</i> in Greek, and <i>Messiah</i> in Hebrew. (See +Bible for Learners, and Religion of Israel, p. 147.)</p></div> + +<div class="footnote"><p><a name="Footnote_196:9_1005" id="Footnote_196:9_1005"></a><a href="#FNanchor_196:9_1005"><span class="label">[196:9]</span></a> Matthew, xxiv. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_196:10_1006" id="Footnote_196:10_1006"></a><a href="#FNanchor_196:10_1006"><span class="label">[196:10]</span></a> Acts, vii. 45; Hebrews, iv. 8; compare Nehemiah, viii. +17.</p></div> + +<div class="footnote"><p><a name="Footnote_197:1_1007" id="Footnote_197:1_1007"></a><a href="#FNanchor_197:1_1007"><span class="label">[197:1]</span></a> He who, it is said, was liberated at the time of the +crucifixion of Jesus of Nazareth.</p></div> + +<div class="footnote"><p><a name="Footnote_197:2_1008" id="Footnote_197:2_1008"></a><a href="#FNanchor_197:2_1008"><span class="label">[197:2]</span></a> See Bible for Learners, vol. iii. p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_197:3_1009" id="Footnote_197:3_1009"></a><a href="#FNanchor_197:3_1009"><span class="label">[197:3]</span></a> Octavius, c. xxix.</p></div> + +<div class="footnote"><p><a name="Footnote_197:4_1010" id="Footnote_197:4_1010"></a><a href="#FNanchor_197:4_1010"><span class="label">[197:4]</span></a> See Anacalypsis, vol. ii. p. 116.</p></div> + +<div class="footnote"><p><a name="Footnote_198:1_1011" id="Footnote_198:1_1011"></a><a href="#FNanchor_198:1_1011"><span class="label">[198:1]</span></a> In his <i>History of the Campaigns of Alexander</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_198:2_1012" id="Footnote_198:2_1012"></a><a href="#FNanchor_198:2_1012"><span class="label">[198:2]</span></a> See Anacalypsis, vol. ii. p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_198:3_1013" id="Footnote_198:3_1013"></a><a href="#FNanchor_198:3_1013"><span class="label">[198:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_198:4_1014" id="Footnote_198:4_1014"></a><a href="#FNanchor_198:4_1014"><span class="label">[198:4]</span></a> Apol. c. 16; Ad Nationes, c. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_198:5_1015" id="Footnote_198:5_1015"></a><a href="#FNanchor_198:5_1015"><span class="label">[198:5]</span></a> See the chapter on "<a href="#CHAPTER_XXXII">The Worship of the Virgin</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_199:1_1016" id="Footnote_199:1_1016"></a><a href="#FNanchor_199:1_1016"><span class="label">[199:1]</span></a> <i>Ganesa</i> is the <i>Indian</i> God of Wisdom. (See Asiatic +Researches, vol. i.)</p></div> + +<div class="footnote"><p><a name="Footnote_199:2_1017" id="Footnote_199:2_1017"></a><a href="#FNanchor_199:2_1017"><span class="label">[199:2]</span></a> The <i>Ring</i> and circle was an emblem of god, or +eternity, among the <i>Hindoos</i>. (See Lundy: Monumental Christianity, p. +87.)</p></div> + +<div class="footnote"><p><a name="Footnote_199:3_1018" id="Footnote_199:3_1018"></a><a href="#FNanchor_199:3_1018"><span class="label">[199:3]</span></a> The Cobra, or hooded snake, is a native of the <i>East +Indies</i>, where it is held as sacred. (See Knight: Anct. Art and Mytho., +p. 16, and Fergusson's Tree and Serpent Worship.<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_199:4_1019" id="Footnote_199:4_1019"></a><a href="#FNanchor_199:4_1019"><span class="label">[199:4]</span></a> <i>Linga</i> denotes, in the sectarian worship of the +<i>Hindoos</i>, the <i>Phallus</i>, an emblem of the male or generative power of +nature.</p></div> + +<div class="footnote"><p><a name="Footnote_199:5_1020" id="Footnote_199:5_1020"></a><a href="#FNanchor_199:5_1020"><span class="label">[199:5]</span></a> <i>Iona</i>, or <i>Yoni</i>, is the counterpart of Linga, <i>i. +e.</i>, an emblem of the female generative power. We have seen that these +were attached to the effigies of the <i>Hindoo</i> crucified Saviour, +Crishna.</p></div> + +<div class="footnote"><p><a name="Footnote_199:6_1021" id="Footnote_199:6_1021"></a><a href="#FNanchor_199:6_1021"><span class="label">[199:6]</span></a> Anacalypsis, vol. ii. p. 130.</p></div> + +<div class="footnote"><p><a name="Footnote_199:7_1022" id="Footnote_199:7_1022"></a><a href="#FNanchor_199:7_1022"><span class="label">[199:7]</span></a> See Lundy: Monumental Christianity, pp. 253, 254, 255.</p></div> + +<div class="footnote"><p><a name="Footnote_199:8_1023" id="Footnote_199:8_1023"></a><a href="#FNanchor_199:8_1023"><span class="label">[199:8]</span></a> See Kingsborough: Mexican Antiquities, vol. vi. pp. 165 +and 179.</p></div> + +<div class="footnote"><p><a name="Footnote_200:1_1024" id="Footnote_200:1_1024"></a><a href="#FNanchor_200:1_1024"><span class="label">[200:1]</span></a> See Kingsborough: Mexican Antiquities, vol. vi. p. +166.</p></div> + +<div class="footnote"><p><a name="Footnote_200:2_1025" id="Footnote_200:2_1025"></a><a href="#FNanchor_200:2_1025"><span class="label">[200:2]</span></a> Ibid. p. 162.</p></div> + +<div class="footnote"><p><a name="Footnote_200:3_1026" id="Footnote_200:3_1026"></a><a href="#FNanchor_200:3_1026"><span class="label">[200:3]</span></a> Ibid. p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_200:4_1027" id="Footnote_200:4_1027"></a><a href="#FNanchor_200:4_1027"><span class="label">[200:4]</span></a> Ibid. p. 167.</p></div> + +<div class="footnote"><p><a name="Footnote_200:5_1028" id="Footnote_200:5_1028"></a><a href="#FNanchor_200:5_1028"><span class="label">[200:5]</span></a> Ibid. p. 167.</p></div> + +<div class="footnote"><p><a name="Footnote_200:6_1029" id="Footnote_200:6_1029"></a><a href="#FNanchor_200:6_1029"><span class="label">[200:6]</span></a> Ibid. p. 166.</p></div> + +<div class="footnote"><p><a name="Footnote_200:7_1030" id="Footnote_200:7_1030"></a><a href="#FNanchor_200:7_1030"><span class="label">[200:7]</span></a> Brinton: Myths of the New World, p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_200:8_1031" id="Footnote_200:8_1031"></a><a href="#FNanchor_200:8_1031"><span class="label">[200:8]</span></a> See, also, Monumental Christianity, p. 393. +</p><p> +"Once a year the ancient Mexicans made an image of one of their gods, +which was pierced by an arrow, shot by a priest of Quetzalcoatle." +(Dunlap's Spirit Hist., 207.)</p></div> + +<div class="footnote"><p><a name="Footnote_201:1_1032" id="Footnote_201:1_1032"></a><a href="#FNanchor_201:1_1032"><span class="label">[201:1]</span></a> Monumental Christianity, p. 393.</p></div> + +<div class="footnote"><p><a name="Footnote_201:2_1033" id="Footnote_201:2_1033"></a><a href="#FNanchor_201:2_1033"><span class="label">[201:2]</span></a> See <a href="#APPENDIX_A">Appendix A</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_201:3_1034" id="Footnote_201:3_1034"></a><a href="#FNanchor_201:3_1034"><span class="label">[201:3]</span></a> See Monumental Christianity, p. 390, and Mexican +Antiquities, vol. vi. p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_201:4_1035" id="Footnote_201:4_1035"></a><a href="#FNanchor_201:4_1035"><span class="label">[201:4]</span></a> Quoted by Lord Kingsborough: Mexican Antiquities, vol. +vi. p. 172.</p></div> + +<div class="footnote"><p><a name="Footnote_202:1_1036" id="Footnote_202:1_1036"></a><a href="#FNanchor_202:1_1036"><span class="label">[202:1]</span></a> Monumental Christianity, p. 246.</p></div> + +<div class="footnote"><p><a name="Footnote_202:2_1037" id="Footnote_202:2_1037"></a><a href="#FNanchor_202:2_1037"><span class="label">[202:2]</span></a> History of Our Lord in Art, vol. ii. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_202:3_1038" id="Footnote_202:3_1038"></a><a href="#FNanchor_202:3_1038"><span class="label">[202:3]</span></a> Ibid. p. 317.</p></div> + +<div class="footnote"><p><a name="Footnote_202:4_1039" id="Footnote_202:4_1039"></a><a href="#FNanchor_202:4_1039"><span class="label">[202:4]</span></a> See Illustrations in Ibid. vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_202:5_1040" id="Footnote_202:5_1040"></a><a href="#FNanchor_202:5_1040"><span class="label">[202:5]</span></a> See Dupuis: Origin of Religious Belief, p. 252. +Higgins: Anacalypsis, vol. ii. 111, and Monumental Christianity, p. 246, +<i>et seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_202:6_1041" id="Footnote_202:6_1041"></a><a href="#FNanchor_202:6_1041"><span class="label">[202:6]</span></a> The paschal lamb was roasted on a <i>cross</i>, by ancient +Israel, and is still so done by the Samaritans at Nablous. (See Lundy's +Monumental Christianity, pp. 19 and 247.)</p> + +<p>"The <i>lamb</i> slain (at the feast of the passover) was roasted whole, with +two spits thrust through it—one lengthwise, and one +transversely—crossing each other near the fore legs; so that the animal +was, in a manner, <i>crucified</i>. Not a bone of it might be broken—a +circumstance strongly representing the sufferings of our Lord Jesus, +<i>the passover slain for us</i>." (Barnes's Notes, vol. i. p. 292.)</p></div> + +<div class="footnote"><p><a name="Footnote_202:7_1042" id="Footnote_202:7_1042"></a><a href="#FNanchor_202:7_1042"><span class="label">[202:7]</span></a> See King: The Gnostics and their Remains, p. 138. Also, +Monumental Christianity, and Jameson's History of Our Lord in Art, for +illustrations.</p></div> + +<div class="footnote"><p><a name="Footnote_203:1_1043" id="Footnote_203:1_1043"></a><a href="#FNanchor_203:1_1043"><span class="label">[203:1]</span></a> See King's Gnostics, p. 178. Knight: Ancient Art and +Mythology, p. xxii., and Jameson's History of Our Lord in Art, ii. 340.</p></div> + +<div class="footnote"><p><a name="Footnote_203:2_1044" id="Footnote_203:2_1044"></a><a href="#FNanchor_203:2_1044"><span class="label">[203:2]</span></a> Jameson: Hist. of Our Lord in Art, p. 340, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_203:3_1045" id="Footnote_203:3_1045"></a><a href="#FNanchor_203:3_1045"><span class="label">[203:3]</span></a> Quoted in Knight: Ancient Art and Mythology, p. xxii. +<i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_203:4_1046" id="Footnote_203:4_1046"></a><a href="#FNanchor_203:4_1046"><span class="label">[203:4]</span></a> Dunlap: Spirit Hist., p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_203:5_1047" id="Footnote_203:5_1047"></a><a href="#FNanchor_203:5_1047"><span class="label">[203:5]</span></a> See chapter xvii. and vol. ii. Hist. Hindostan.</p></div> + +<div class="footnote"><p><a name="Footnote_203:6_1048" id="Footnote_203:6_1048"></a><a href="#FNanchor_203:6_1048"><span class="label">[203:6]</span></a> See Jameson's Hist. of Our Lord in Art, vol. ii. p. +142.</p></div> + +<div class="footnote"><p><a name="Footnote_204:1_1049" id="Footnote_204:1_1049"></a><a href="#FNanchor_204:1_1049"><span class="label">[204:1]</span></a> "It would be difficult to prove that the cross of +Constantine was of the simple construction as now understood. . . . As +regards the <i>Labarum</i>, the coins of the time, in which it is especially +set forth, prove that the so-called cross upon it was nothing else than +the same ever-recurring monogram of Christ" (that is, the XP). (History +of Our Lord in Art, vol. ii. p. 310. See also, Smith's Bible Dictionary, +art. "Labarum.")</p></div> + +<div class="footnote"><p><a name="Footnote_205:1_1050" id="Footnote_205:1_1050"></a><a href="#FNanchor_205:1_1050"><span class="label">[205:1]</span></a> Deut. xxiv. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_205:2_1051" id="Footnote_205:2_1051"></a><a href="#FNanchor_205:2_1051"><span class="label">[205:2]</span></a> Num. xxv. 31-34.</p></div> + +<div class="footnote"><p><a name="Footnote_205:3_1052" id="Footnote_205:3_1052"></a><a href="#FNanchor_205:3_1052"><span class="label">[205:3]</span></a> Matt. v. 17, 18.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span></p> +<h2>CHAPTER XXI.</h2> + +<h3>THE DARKNESS AT THE CRUCIFIXION.</h3> + +<p>The <i>Luke</i> narrator informs us that at the time of the death of Christ +Jesus, the sun was darkened, and there was darkness over the earth from +the sixth until the ninth hour; also the veil of the temple was rent in +the midst.<a name="FNanchor_206:1_1053" id="FNanchor_206:1_1053"></a><a href="#Footnote_206:1_1053" class="fnanchor">[206:1]</a></p> + +<p>The <i>Matthew</i> narrator, in addition to this, tells us that:</p> + +<div class="blockquot"><p>"The earth did quake, and the rocks were rent, and the graves +were opened, <i>and many bodies of the saints which slept arose, +and came out of their graves</i> . . . and went into the holy city +and appeared unto many."<a name="FNanchor_206:2_1054" id="FNanchor_206:2_1054"></a><a href="#Footnote_206:2_1054" class="fnanchor">[206:2]</a></p></div> + +<p>"<i>His star</i>" having shone at the time of his birth, and his having been +born in a miraculous manner, it was necessary that at the death of +Christ Jesus, something miraculous should happen. Something of an +unusual nature had happened at the time of the death of other +supernatural beings, therefore something must happen at <i>his</i> death; +<i>the myth would not have been complete without it</i>. In the words of +Viscount Amberly: "The darkness from the sixth to the ninth hour, the +rending of the temple veil, the earthquake, the rending of the rocks, +<i>are altogether like the prodigies attending the decease of other great +men</i>."<a name="FNanchor_206:3_1055" id="FNanchor_206:3_1055"></a><a href="#Footnote_206:3_1055" class="fnanchor">[206:3]</a></p> + +<p>The Rev. Dr. Geikie, one of the most orthodox writers, says:<a name="FNanchor_206:4_1056" id="FNanchor_206:4_1056"></a><a href="#Footnote_206:4_1056" class="fnanchor">[206:4]</a></p> + +<div class="blockquot"><p>"It is impossible to explain the <i>origin</i> of this darkness. +The passover moon was then at the full, so that it could not +have been an <i>eclipse</i>. The early Fathers, relying on a notice +of <i>an</i> eclipse that <i>seemed</i> to coincide in time, though it +really <i>did not</i>, fancied that the darkness was caused by it, +but incorrectly."</p></div> + +<p>Perhaps "the <i>origin</i> of this darkness" may be explained from what we +shall now see.</p> + +<p>At the time of the death of the Hindoo Saviour <i>Crishna</i>, there <span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span>came +calamities and bad omens of every kind. A black circle surrounded the +moon, <i>and the sun was darkened at noon-day</i>; the sky rained fire and +ashes; flames burned dusky and livid; demons committed depredations on +earth; at sunrise and sunset, thousands of figures were seen skirmishing +in the air; spirits were to be seen on all sides.<a name="FNanchor_207:1_1057" id="FNanchor_207:1_1057"></a><a href="#Footnote_207:1_1057" class="fnanchor">[207:1]</a></p> + +<p>When the conflict began between <i>Buddha</i>, the Saviour of the World, and +the Prince of Evil, <i>a thousand appalling meteors fell; clouds and +darkness prevailed</i>. Even this earth, with the oceans and mountains it +contains, though it is unconscious, <i>quaked like a conscious +being</i>—like a fond bride when forcibly torn from her bridegroom—like +the festoons of a vine shaken under the blast of a whirlwind. The ocean +rose under the vibration of this earthquake; rivers flowed back toward +their sources; peaks of lofty mountains, where countless trees had grown +for ages, rolled crumbling to the earth; a fierce storm howled all +around; the roar of the concussion became terrific; <i>the very sun +enveloped itself in awful darkness, and a host of headless spirits +filled the air</i>.<a name="FNanchor_207:2_1058" id="FNanchor_207:2_1058"></a><a href="#Footnote_207:2_1058" class="fnanchor">[207:2]</a></p> + +<p>When <i>Prometheus</i> was crucified on Mount Caucasus, <i>the whole frame of +nature became convulsed</i>. The earth did quake, thunder roared, lightning +flashed, the wild winds rent the vexed air, the boisterous billows rose, +and the dissolution of the universe seemed to be threatened.<a name="FNanchor_207:3_1059" id="FNanchor_207:3_1059"></a><a href="#Footnote_207:3_1059" class="fnanchor">[207:3]</a></p> + +<p>The ancient Greeks and Romans, says Canon Farrar,<a name="FNanchor_207:4_1060" id="FNanchor_207:4_1060"></a><a href="#Footnote_207:4_1060" class="fnanchor">[207:4]</a> had always +considered that the <i>births</i> and <i>deaths</i> of great men were announced by +<i>celestial signs</i>. We therefore find that at the death of <i>Romulus</i>, the +founder of Rome, the sun was darkened, <i>and there was darkness over the +face of the earth for the space of six hours</i>.<a name="FNanchor_207:5_1061" id="FNanchor_207:5_1061"></a><a href="#Footnote_207:5_1061" class="fnanchor">[207:5]</a></p> + +<p>When <i>Julius Cæsar</i>, who was the son of a god, was murdered, there was a +darkness over the earth, <i>the sun being eclipsed for the space of six +hours</i>.<a name="FNanchor_207:6_1062" id="FNanchor_207:6_1062"></a><a href="#Footnote_207:6_1062" class="fnanchor">[207:6]</a></p> + +<p>This is spoken of by <i>Virgil</i>, where he says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"He (the Sun) covered his luminous head with a sooty darkness,<br /></span> +<span class="i0i">And the impious ages feared eternal night."<a name="FNanchor_207:7_1063" id="FNanchor_207:7_1063"></a><a href="#Footnote_207:7_1063" class="fnanchor">[207:7]</a><br /></span> +</div></div> + +<p>It is also referred to by Tibullus, Ovid, and Lucian (poets), Pliny, +Appian, Dion Cassius, and Julius Obsequenes (historians.)<a name="FNanchor_207:8_1064" id="FNanchor_207:8_1064"></a><a href="#Footnote_207:8_1064" class="fnanchor">[207:8]</a></p> + +<p><span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span></p><p>When <i>Æsculapius</i> the Saviour was put to death, <i>the sun shone dimly +from the heavens</i>; the birds were silent in the darkened groves; the +trees bowed down their heads in sorrow; and the hearts of all the sons +of men fainted within them, because the healer of their pains and +sickness lived no more upon the earth.<a name="FNanchor_208:1_1065" id="FNanchor_208:1_1065"></a><a href="#Footnote_208:1_1065" class="fnanchor">[208:1]</a></p> + +<p>When <i>Hercules</i> was dying, he said to the faithful female (Iole) who +followed him to the last spot on earth on which he trod, "Weep not, my +toil is done, and now is the time for rest. I shall see thee again in +the bright land which is never trodden by the feet of night." Then, as +the dying god expired, <i>darkness was on the face of the earth</i>; from the +high heaven came down the thick cloud, <i>and the din of its thunder +crashed through the air</i>. In this manner, Zeus, the god of gods, carried +his son home, and the halls of Olympus were opened to welcome the bright +hero who rested from his mighty toil. There he now sits, clothed in a +white robe, with a crown upon his head.<a name="FNanchor_208:2_1066" id="FNanchor_208:2_1066"></a><a href="#Footnote_208:2_1066" class="fnanchor">[208:2]</a></p> + +<p>When <i>Œdipus</i> was about to leave this world of pain and sorrow, he +bade Antigone farewell, and said, "Weep not, my child, I am going to my +home, and I rejoice to lay down the burden of my woe." Then there were +<i>signs</i> in the heaven above and on the earth beneath, that the end was +nigh at hand, <i>for the earth did quake, and the thunder roared</i> and +echoed again and again through the sky.<a name="FNanchor_208:3_1067" id="FNanchor_208:3_1067"></a><a href="#Footnote_208:3_1067" class="fnanchor">[208:3]</a></p> + +<p>"The Romans had a god called <i>Quirinius</i>. His soul emanated from the +sun, and was restored to it. He was begotten by the god of armies upon a +<i>virgin</i> of the royal blood, and exposed by order of the jealous tyrant +Amulius, and was preserved and educated among <i>shepherds</i>. He was torn +to pieces at his death, when he ascended into heaven; <i>upon which the +sun was eclipsed or darkened</i>."<a name="FNanchor_208:4_1068" id="FNanchor_208:4_1068"></a><a href="#Footnote_208:4_1068" class="fnanchor">[208:4]</a></p> + +<p>When <i>Alexander the Great</i> died, similar prodigies are said to have +happened; again, when foul murders were committed, it is said that the +sun seemed to hide its face. This is illustrated in the story of +<i>Atreus</i>, King of Mycenae, who foully murdered the children of his +brother Thyestes. At that time, the sun, unable to endure a sight so +horrible, "<i>turned his course backward and withdrew his light.</i>"<a name="FNanchor_208:5_1069" id="FNanchor_208:5_1069"></a><a href="#Footnote_208:5_1069" class="fnanchor">[208:5]</a></p> + +<p>At the time of the death of the virgin-born <i>Quetzalcoatle</i>, the +<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span>Mexican crucified Saviour, <i>the sun was darkened</i>, and withheld its +light.<a name="FNanchor_209:1_1070" id="FNanchor_209:1_1070"></a><a href="#Footnote_209:1_1070" class="fnanchor">[209:1]</a></p> + +<p>Lord Kingsborough, speaking of this event, considers it very strange +that the Mexicans should have preserved an account of it among their +records, when "the great eclipse which sacred history records" is <i>not</i> +recorded in profane history.</p> + +<p>Gibbon, the historian, speaking of this phenomenon, says:</p> + +<div class="blockquot"><p>"Under the reign of Tiberius, the whole earth,<a name="FNanchor_209:2_1071" id="FNanchor_209:2_1071"></a><a href="#Footnote_209:2_1071" class="fnanchor">[209:2]</a> or at +least a celebrated province of the Roman empire,<a name="FNanchor_209:3_1072" id="FNanchor_209:3_1072"></a><a href="#Footnote_209:3_1072" class="fnanchor">[209:3]</a> was +involved in a perpetual darkness of three hours. Even this +miraculous event, which ought to have excited the wonder, the +curiosity, and the devotion of mankind, passed without notice +in an age of science and history. It happened during the +life-time of Seneca<a name="FNanchor_209:4_1073" id="FNanchor_209:4_1073"></a><a href="#Footnote_209:4_1073" class="fnanchor">[209:4]</a> and the elder Pliny,<a name="FNanchor_209:5_1074" id="FNanchor_209:5_1074"></a><a href="#Footnote_209:5_1074" class="fnanchor">[209:5]</a> who +must have experienced the immediate effects, or received the +earliest intelligence, of the prodigy. Each of these +philosophers, in a laborious work, has recorded all the great +phenomena of nature, earthquakes, meteors, comets and +eclipses, which his indefatigable curiosity could +collect.<a name="FNanchor_209:6_1075" id="FNanchor_209:6_1075"></a><a href="#Footnote_209:6_1075" class="fnanchor">[209:6]</a> But the one and the other have omitted to +mention the greatest phenomenon to which the mortal eye has +been witness since the creation of the globe."<a name="FNanchor_209:7_1076" id="FNanchor_209:7_1076"></a><a href="#Footnote_209:7_1076" class="fnanchor">[209:7]</a></p></div> + +<p>This account of the darkness at the time of the death of Jesus of +Nazareth, is one of the prodigies related in the New Testament which no +Christian commentator has been able to make appear reasonable. The +favorite theory is that it was a <i>natural</i> eclipse of the sun, which +<i>happened</i> to take place at that particular time, but, if this was the +case, there was nothing <i>supernatural</i> in the event, and it had nothing +whatever to do with the death of Jesus. Again, it would be necessary to +prove from other sources that such an event happened at that time, but +this cannot be done. The argument from the duration of the +darkness—<i>three hours</i>—is also of great force against such an +occurrence having happened, <i>for an eclipse seldom lasts in great +intensity more than six minutes</i>.</p> + +<p>Even if it could be proved that an eclipse really happened at the time +assigned for the crucifixion of Jesus, how about the earthquake, when +the rocks were rent and the graves opened? and how about the "saints +which slept" rising <i>bodily</i> and walking in the streets of the Holy City +and <i>appearing to many</i>? Surely, the faith that would remove +mountains,<a name="FNanchor_209:8_1077" id="FNanchor_209:8_1077"></a><a href="#Footnote_209:8_1077" class="fnanchor">[209:8]</a> is required here.</p> + +<p><span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span></p><p>Shakespeare has embalmed some traditions of the kind exactly analogous +to the present case:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"In the most high and palmy state of Rome,<br /></span> +<span class="i0i">A little ere the mightiest Julius fell,<br /></span> +<span class="i0i">The graves stood tenantless, and the sheeted dead<br /></span> +<span class="i0i">Did squeak and gibber in the Roman streets."<a name="FNanchor_210:1_1078" id="FNanchor_210:1_1078"></a><a href="#Footnote_210:1_1078" class="fnanchor">[210:1]</a><br /></span> +</div></div> + +<p>Belief in the influence of the <i>stars</i> over life and death, <i>and in +special portents at the death of great men</i>, survived, indeed, to recent +times. Chaucer abounds in allusions to it, and still later Shakespeare +tells us:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"When beggars die there are no comets seen;<br /></span> +<span class="i0i">The heavens themselves blaze forth the death of princes."<br /></span> +</div></div> + +<p>It would seem that this superstition survives even to the present day, +for it is well known that the dark and yellow atmosphere which settled +over so much of the country, on the day of the removal of President +Garfield from Washington to Long Branch, was sincerely held by hundreds +of persons to be a death-warning sent from heaven, and there were +numerous predictions that dissolution would take place before the train +arrived at its destination.</p> + +<p>As Mr. Greg remarks, there can, we think, remain little doubt in +unprepossessed minds, that the whole legend in question was one of those +intended to magnify Christ Jesus, which were current in great numbers at +the time the Matthew narrator wrote, and which he, with the usual want +of discrimination and somewhat omnivorous tendency, which distinguished +him as a compiler, admitted into his Gospel.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_206:1_1053" id="Footnote_206:1_1053"></a><a href="#FNanchor_206:1_1053"><span class="label">[206:1]</span></a> Luke, xxiii. 44, 45.</p></div> + +<div class="footnote"><p><a name="Footnote_206:2_1054" id="Footnote_206:2_1054"></a><a href="#FNanchor_206:2_1054"><span class="label">[206:2]</span></a> Matthew, xxvii. 51-53.</p></div> + +<div class="footnote"><p><a name="Footnote_206:3_1055" id="Footnote_206:3_1055"></a><a href="#FNanchor_206:3_1055"><span class="label">[206:3]</span></a> Amberly: Analysis of Religious Belief, p. 268.</p></div> + +<div class="footnote"><p><a name="Footnote_206:4_1056" id="Footnote_206:4_1056"></a><a href="#FNanchor_206:4_1056"><span class="label">[206:4]</span></a> Life of Christ, vol. ii. p. 643.</p></div> + +<div class="footnote"><p><a name="Footnote_207:1_1057" id="Footnote_207:1_1057"></a><a href="#FNanchor_207:1_1057"><span class="label">[207:1]</span></a> See Prog. Relig. Ideas, vol. i. p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_207:2_1058" id="Footnote_207:2_1058"></a><a href="#FNanchor_207:2_1058"><span class="label">[207:2]</span></a> Rhys David's Buddhism, pp. 36, 37.</p></div> + +<div class="footnote"><p><a name="Footnote_207:3_1059" id="Footnote_207:3_1059"></a><a href="#FNanchor_207:3_1059"><span class="label">[207:3]</span></a> See Potter's Æschylus, "Prometheus Chained," last +stanza.</p></div> + +<div class="footnote"><p><a name="Footnote_207:4_1060" id="Footnote_207:4_1060"></a><a href="#FNanchor_207:4_1060"><span class="label">[207:4]</span></a> Farrar's Life of Christ, p. 52.</p></div> + +<div class="footnote"><p><a name="Footnote_207:5_1061" id="Footnote_207:5_1061"></a><a href="#FNanchor_207:5_1061"><span class="label">[207:5]</span></a> See Higgins: Anacalypsis, vol. i. pp. 616, 617.</p></div> + +<div class="footnote"><p><a name="Footnote_207:6_1062" id="Footnote_207:6_1062"></a><a href="#FNanchor_207:6_1062"><span class="label">[207:6]</span></a> See Ibid. and Gibbon's Rome, vol. i. pp. 159 and 590, +also Josephus: Jewish Antiquities, book xiv. ch. xii. and <i>note</i>.</p></div> + +<div class="footnote"><a name="Footnote_207:7_1063" id="Footnote_207:7_1063"></a><a href="#FNanchor_207:7_1063"><span class="label">[207:7]</span></a> + +<div class="poem"><div class="stanza"> +<span class="i0">"Cum caput obscura nitidum ferrugine texit<br /></span> +<span class="i0i">Impiaquæ æternam timuerunt sæcula noctem."<br /></span> +</div></div> +</div> + +<div class="footnote"><p><a name="Footnote_207:8_1064" id="Footnote_207:8_1064"></a><a href="#FNanchor_207:8_1064"><span class="label">[207:8]</span></a> See Gibbon's Rome, vol. i. pp. 159 and 590.</p></div> + +<div class="footnote"><p><a name="Footnote_208:1_1065" id="Footnote_208:1_1065"></a><a href="#FNanchor_208:1_1065"><span class="label">[208:1]</span></a> Tales of Ancient Greece, p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_208:2_1066" id="Footnote_208:2_1066"></a><a href="#FNanchor_208:2_1066"><span class="label">[208:2]</span></a> Ibid. pp. 61, 62.</p></div> + +<div class="footnote"><p><a name="Footnote_208:3_1067" id="Footnote_208:3_1067"></a><a href="#FNanchor_208:3_1067"><span class="label">[208:3]</span></a> Ibid. p. 270.</p></div> + +<div class="footnote"><p><a name="Footnote_208:4_1068" id="Footnote_208:4_1068"></a><a href="#FNanchor_208:4_1068"><span class="label">[208:4]</span></a> Anacalypsis, vol. i. p. 822.</p></div> + +<div class="footnote"><p><a name="Footnote_208:5_1069" id="Footnote_208:5_1069"></a><a href="#FNanchor_208:5_1069"><span class="label">[208:5]</span></a> See Bell's Pantheon, vol. i. p. 106.</p></div> + +<div class="footnote"><p><a name="Footnote_209:1_1070" id="Footnote_209:1_1070"></a><a href="#FNanchor_209:1_1070"><span class="label">[209:1]</span></a> See Kingsborough's Mexican Antiquities, vol. vi. p. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_209:2_1071" id="Footnote_209:2_1071"></a><a href="#FNanchor_209:2_1071"><span class="label">[209:2]</span></a> The Fathers of the Church seem to cover the whole earth +with darkness, in which they are followed by most of the moderns. +(Gibbon. Luke, xxiii. 44, says "<i>over all the earth</i>.")</p></div> + +<div class="footnote"><p><a name="Footnote_209:3_1072" id="Footnote_209:3_1072"></a><a href="#FNanchor_209:3_1072"><span class="label">[209:3]</span></a> Origen (a Father of the third century) and a few modern +critics, are desirous of confining it to the land of Judea. (Gibbon.)</p></div> + +<div class="footnote"><p><a name="Footnote_209:4_1073" id="Footnote_209:4_1073"></a><a href="#FNanchor_209:4_1073"><span class="label">[209:4]</span></a> Seneca, a celebrated philosopher and historian, born in +Spain a few years <span class="allcapsc">B. C.</span>, but educated in Rome, and became a "Roman."</p></div> + +<div class="footnote"><p><a name="Footnote_209:5_1074" id="Footnote_209:5_1074"></a><a href="#FNanchor_209:5_1074"><span class="label">[209:5]</span></a> Pliny the elder, a celebrated Roman philosopher and +historian, born about 23 <span class="allcapsc">A. D.</span></p></div> + +<div class="footnote"><p><a name="Footnote_209:6_1075" id="Footnote_209:6_1075"></a><a href="#FNanchor_209:6_1075"><span class="label">[209:6]</span></a> Seneca: Quaest. Natur. l. i. 15, vi. l. vii. 17. Pliny: +Hist. Natur. l. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_209:7_1076" id="Footnote_209:7_1076"></a><a href="#FNanchor_209:7_1076"><span class="label">[209:7]</span></a> Gibbon's Rome, i. 589, 590.</p></div> + +<div class="footnote"><p><a name="Footnote_209:8_1077" id="Footnote_209:8_1077"></a><a href="#FNanchor_209:8_1077"><span class="label">[209:8]</span></a> Matt. xvi. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_210:1_1078" id="Footnote_210:1_1078"></a><a href="#FNanchor_210:1_1078"><span class="label">[210:1]</span></a> Hamlet, act 1, s. 1.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span></p> +<h2><a name="CHAPTER_XXII" id="CHAPTER_XXII"></a>CHAPTER XXII.</h2> + +<h3>"HE DESCENDED INTO HELL."</h3> + +<p>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.</p> + +<p>In the first place, it is taught in the <i>Creed</i> of the Christians, +wherein it says:</p> + +<div class="blockquot"><p>"<i>He descended into hell, and on the third day he rose again +from the dead.</i>"</p></div> + +<p>The doctrine was also taught by the Fathers of the Church. St. +Chrysostom (born 347 <span class="allcapsc">A. D.</span>) asks:</p> + +<div class="blockquot"><p>"Who but an infidel would deny that Christ was in +hell?"<a name="FNanchor_211:1_1079" id="FNanchor_211:1_1079"></a><a href="#Footnote_211:1_1079" class="fnanchor">[211:1]</a></p></div> + +<p>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. He says:</p> + +<div class="blockquot"><p>"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, <i>as He did descend</i>, 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."<a name="FNanchor_211:2_1080" id="FNanchor_211:2_1080"></a><a href="#Footnote_211:2_1080" class="fnanchor">[211:2]</a></p></div> + +<p>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.<a name="FNanchor_211:3_1081" id="FNanchor_211:3_1081"></a><a href="#Footnote_211:3_1081" class="fnanchor">[211:3]</a></p> + +<p>Ancient Christian works of art represent his descent into hell.<a name="FNanchor_211:4_1082" id="FNanchor_211:4_1082"></a><a href="#Footnote_211:4_1082" class="fnanchor">[211:4]</a></p> + +<p>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 <i>saints</i> who had died before his advent on earth.</p> + +<p><span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span></p><p>On account of the 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 affairs of +man. The <i>saints</i> 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.<a name="FNanchor_212:1_1083" id="FNanchor_212:1_1083"></a><a href="#Footnote_212:1_1083" class="fnanchor">[212:1]</a></p> + +<p>In the "<i>Gospel of Nicodemus</i>" (apoc.) is to be found the whole story of +Christ Jesus' descent into hell, and of his liberating the saints.</p> + +<p>Satan, and the Prince of Hell, 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."</p> + +<p>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 fight +courageously."</p> + +<p>The <i>saints</i> 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, <i>David</i> and <i>Isaiah</i>, were +particularly conspicuous in this protest against the intentions of the +Prince of Hell.</p> + +<p>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 <i>David</i> commenced to reply 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."</p> + +<p>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.<a name="FNanchor_212:2_1084" id="FNanchor_212:2_1084"></a><a href="#Footnote_212:2_1084" class="fnanchor">[212:2]</a></p> + +<p><span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span></p><p>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 <i>Enoch</i>, who was translated by the +word of God, and this man who is with me is Elijah the Tishbite, who was +translated in a fiery chariot."<a name="FNanchor_213:1_1085" id="FNanchor_213:1_1085"></a><a href="#Footnote_213:1_1085" class="fnanchor">[213:1]</a></p> + +<p>The doctrine of the descent into hell may be found alluded to in the +<i>canonical</i> books; thus, for instance, in I. Peter:</p> + +<div class="blockquot"><p>"It is better, if the will of God be so, that ye suffer for +well doing, than for evil doing. For Christ also hath suffered +for sins, the just for the unjust, that he might bring us to +God, being put to death in the flesh, but quickened by the +spirit: <i>by which also he went and preached unto the spirits +in prison</i>."<a name="FNanchor_213:2_1086" id="FNanchor_213:2_1086"></a><a href="#Footnote_213:2_1086" class="fnanchor">[213:2]</a></p></div> + +<p>Again, in "Acts," where the writer is speaking of David as a <i>prophet</i>, +he says:</p> + +<div class="blockquot"><p>"He, seeing this before, spake of the resurrection of Christ, +<i>that his soul was not left in hell</i>, neither his flesh did +see corruption."<a name="FNanchor_213:3_1087" id="FNanchor_213:3_1087"></a><a href="#Footnote_213:3_1087" class="fnanchor">[213:3]</a></p></div> + +<p>The reason why Christ Jesus has been made to descend into hell, is +because <i>it is a part of the universal mythos</i>, even the <i>three days'</i> +duration. The <i>Saviours</i> of mankind had all done so, <i>he</i> must therefore +do likewise.</p> + +<p><i>Crishna</i>, the Hindoo Saviour, <i>descended into hell</i>, for the purpose of +raising the dead (the doomed),<a name="FNanchor_213:4_1088" id="FNanchor_213:4_1088"></a><a href="#Footnote_213:4_1088" class="fnanchor">[213:4]</a> before he returned to his heavenly +seat.</p> + +<p><i>Zoroaster</i>, of the Persians, <i>descended into hell</i>.<a name="FNanchor_213:5_1089" id="FNanchor_213:5_1089"></a><a href="#Footnote_213:5_1089" class="fnanchor">[213:5]</a></p> + +<p><i>Osiris</i>, the Egyptian Saviour, <i>descended into hell</i>.<a name="FNanchor_213:6_1090" id="FNanchor_213:6_1090"></a><a href="#Footnote_213:6_1090" class="fnanchor">[213:6]</a></p> + +<p><i>Horus</i>, the virgin-born Saviour, <i>descended into hell</i>.<a name="FNanchor_213:7_1091" id="FNanchor_213:7_1091"></a><a href="#Footnote_213:7_1091" class="fnanchor">[213:7]</a></p> + +<p><i>Adonis</i>, the virgin-born Saviour, <i>descended into hell</i>.<a name="FNanchor_213:8_1092" id="FNanchor_213:8_1092"></a><a href="#Footnote_213:8_1092" class="fnanchor">[213:8]</a></p> + +<p><i>Bacchus</i>, the virgin-born Saviour, <i>descended into hell</i>.<a name="FNanchor_213:9_1093" id="FNanchor_213:9_1093"></a><a href="#Footnote_213:9_1093" class="fnanchor">[213:9]</a></p> + +<p><i>Hercules</i>, the virgin-born Saviour, <i>descended into hell</i>.<a name="FNanchor_213:10_1094" id="FNanchor_213:10_1094"></a><a href="#Footnote_213:10_1094" class="fnanchor">[213:10]</a></p> + +<p><i>Mercury</i>, the <i>Word</i> and Messenger of God, <i>descended into +hell</i>.<a name="FNanchor_213:11_1095" id="FNanchor_213:11_1095"></a><a href="#Footnote_213:11_1095" class="fnanchor">[213:11]</a></p> + +<p><span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span></p><p><i>Baldur</i>, the Scandinavian god, after being killed, <i>descended into +hell</i>.<a name="FNanchor_214:1_1096" id="FNanchor_214:1_1096"></a><a href="#Footnote_214:1_1096" class="fnanchor">[214:1]</a></p> + +<p><i>Quetzalcoatle</i>, the Mexican crucified Saviour, <i>descended into +hell</i>.<a name="FNanchor_214:2_1097" id="FNanchor_214:2_1097"></a><a href="#Footnote_214:2_1097" class="fnanchor">[214:2]</a></p> + +<p>All these gods, and many others that might be mentioned, <i>remained in +hell for the space of three days and three nights</i>. "They descended into +hell, and on the third day rose again."<a name="FNanchor_214:3_1098" id="FNanchor_214:3_1098"></a><a href="#Footnote_214:3_1098" class="fnanchor">[214:3]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_211:1_1079" id="Footnote_211:1_1079"></a><a href="#FNanchor_211:1_1079"><span class="label">[211:1]</span></a> Quoted by Bonwick: Egyptian Belief, p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_211:2_1080" id="Footnote_211:2_1080"></a><a href="#FNanchor_211:2_1080"><span class="label">[211:2]</span></a> Strom, vi. c. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_211:3_1081" id="Footnote_211:3_1081"></a><a href="#FNanchor_211:3_1081"><span class="label">[211:3]</span></a> Contra Celsus, bk. ii. c. 43.</p></div> + +<div class="footnote"><p><a name="Footnote_211:4_1082" id="Footnote_211:4_1082"></a><a href="#FNanchor_211:4_1082"><span class="label">[211:4]</span></a> See Jameson's Hist. of Our Lord in Art, vol. ii. pp. +354, 355.</p></div> + +<div class="footnote"><p><a name="Footnote_212:1_1083" id="Footnote_212:1_1083"></a><a href="#FNanchor_212:1_1083"><span class="label">[212:1]</span></a> See Jameson's Hist. of Our Lord in Art, vol. ii. pp. +250, 251.</p></div> + +<div class="footnote"><p><a name="Footnote_212:2_1084" id="Footnote_212:2_1084"></a><a href="#FNanchor_212:2_1084"><span class="label">[212:2]</span></a> Nicodemus: Apoc. ch. xvi. and xix.</p></div> + +<div class="footnote"><p><a name="Footnote_213:1_1085" id="Footnote_213:1_1085"></a><a href="#FNanchor_213:1_1085"><span class="label">[213:1]</span></a> Nicodemus: Apoc. ch. xx.</p></div> + +<div class="footnote"><p><a name="Footnote_213:2_1086" id="Footnote_213:2_1086"></a><a href="#FNanchor_213:2_1086"><span class="label">[213:2]</span></a> I. Peter, iii. 17-19.</p></div> + +<div class="footnote"><p><a name="Footnote_213:3_1087" id="Footnote_213:3_1087"></a><a href="#FNanchor_213:3_1087"><span class="label">[213:3]</span></a> Acts, ii. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_213:4_1088" id="Footnote_213:4_1088"></a><a href="#FNanchor_213:4_1088"><span class="label">[213:4]</span></a> See Asiatic Researches, vol. i. p. 237. Bonwick's +Egyptian Belief, p. 168, and Maurice: Indian Antiquities, vol. ii. p. +85.</p></div> + +<div class="footnote"><p><a name="Footnote_213:5_1089" id="Footnote_213:5_1089"></a><a href="#FNanchor_213:5_1089"><span class="label">[213:5]</span></a> See Monumental Christianity, p. 286.</p></div> + +<div class="footnote"><p><a name="Footnote_213:6_1090" id="Footnote_213:6_1090"></a><a href="#FNanchor_213:6_1090"><span class="label">[213:6]</span></a> See Dupuis: Origin of Religious Belief, p. 256, +Bonwick's Egyptian Belief, and Dunlap's Mysteries of Adoni, pp. 125, +152.</p></div> + +<div class="footnote"><p><a name="Footnote_213:7_1091" id="Footnote_213:7_1091"></a><a href="#FNanchor_213:7_1091"><span class="label">[213:7]</span></a> See <a href="#CHAPTER_XXXIX">Chap. XXXIX</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_213:8_1092" id="Footnote_213:8_1092"></a><a href="#FNanchor_213:8_1092"><span class="label">[213:8]</span></a> See Bell's Pantheon, vol. i. p. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_213:9_1093" id="Footnote_213:9_1093"></a><a href="#FNanchor_213:9_1093"><span class="label">[213:9]</span></a> See Higgins: Anacalypsis, vol. i. p. 322. Dupuis: +Origin of Religious Belief, p. 257, and Dunlap's Mysteries of Adoni, p. +33.</p></div> + +<div class="footnote"><p><a name="Footnote_213:10_1094" id="Footnote_213:10_1094"></a><a href="#FNanchor_213:10_1094"><span class="label">[213:10]</span></a> See Taylor's Mysteries, p. 40, and Mysteries of Adoni, +pp. 94-96.</p></div> + +<div class="footnote"><p><a name="Footnote_213:11_1095" id="Footnote_213:11_1095"></a><a href="#FNanchor_213:11_1095"><span class="label">[213:11]</span></a> See Bell's Pantheon, vol. ii. p. 72. Our Christian +writers discover considerable apprehension, and a jealous caution in +their language, when the resemblance between <i>Paganism</i> and +<i>Christianity</i> 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 "Bell's Pantheon," +says: "As this, perhaps, may be a mythical part of his character, <i>we +had better let it alone</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_214:1_1096" id="Footnote_214:1_1096"></a><a href="#FNanchor_214:1_1096"><span class="label">[214:1]</span></a> See Bonwick: Egyptian Belief, p. 169, and Mallet, p. +448.</p></div> + +<div class="footnote"><p><a name="Footnote_214:2_1097" id="Footnote_214:2_1097"></a><a href="#FNanchor_214:2_1097"><span class="label">[214:2]</span></a> See Mexican Antiquities, vol. vi. p. 166.</p></div> + +<div class="footnote"><p><a name="Footnote_214:3_1098" id="Footnote_214:3_1098"></a><a href="#FNanchor_214:3_1098"><span class="label">[214:3]</span></a> See the chapter on <i><a href="#CHAPTER_XXXIX">Explanation</a></i>.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span></p> +<h2><a name="CHAPTER_XXIII" id="CHAPTER_XXIII"></a>CHAPTER XXIII.</h2> + +<h3>THE RESURRECTION AND ASCENSION OF CHRIST JESUS.</h3> + +<p>The 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 stone" +rolled to the door. The sepulchre was then made sure by "sealing the +stone" and "setting a watch."</p> + +<p>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 "<i>Jesus had risen from the +dead</i>."<a name="FNanchor_215:1_1099" id="FNanchor_215:1_1099"></a><a href="#Footnote_215:1_1099" class="fnanchor">[215:1]</a></p> + +<p>The story of his <i>ascension</i> is told by the <i>Mark</i><a name="FNanchor_215:2_1100" id="FNanchor_215:2_1100"></a><a href="#Footnote_215:2_1100" class="fnanchor">[215:2]</a> narrator, who +says "he was received up into heaven, and sat on the right hand of God;" +by <i>Luke</i>,<a name="FNanchor_215:3_1101" id="FNanchor_215:3_1101"></a><a href="#Footnote_215:3_1101" class="fnanchor">[215:3]</a> who says "he was carried up into heaven;" and by the +writer of the <i>Acts</i>,<a name="FNanchor_215:4_1102" id="FNanchor_215:4_1102"></a><a href="#Footnote_215:4_1102" class="fnanchor">[215:4]</a> who says "he was taken up (to heaven) and a +cloud received him out of sight."</p> + +<p>We will find, in stripping Christianity of its robes of Paganism, that +these miraculous events must be put on the same level with those we have +already examined.</p> + +<p><i>Crishna</i>, the crucified Hindoo Saviour, <i>rose from the dead</i>,<a name="FNanchor_215:5_1103" id="FNanchor_215:5_1103"></a><a href="#Footnote_215:5_1103" class="fnanchor">[215:5]</a> +and <i>ascended bodily into heaven</i>.<a name="FNanchor_215:6_1104" id="FNanchor_215:6_1104"></a><a href="#Footnote_215:6_1104" class="fnanchor">[215:6]</a> 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, <i>Crishna</i> 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, "<i>Lo, Crishna's soul +ascends its native skies!</i>"<a name="FNanchor_215:7_1105" id="FNanchor_215:7_1105"></a><a href="#Footnote_215:7_1105" class="fnanchor">[215:7]</a></p> + +<p><span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span></p><p>Samuel Johnson, in his "Oriental Religions," tells us that <i>Râma</i>—an +incarnation of Vishnu—after his manifestations on earth, "<i>at last +ascended to heaven</i>," "resuming his divine essence."</p> + +<p>"By the blessings of Râma'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."<a name="FNanchor_216:1_1106" id="FNanchor_216:1_1106"></a><a href="#Footnote_216:1_1106" class="fnanchor">[216:1]</a></p> + +<p>The mythological account of <i>Buddha</i>, the son of the Virgin Maya, who, +as the God of Love, is named <i>Cam-deo</i>, <i>Cam</i>, and <i>Cama</i>, 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 "<i>Divine Love</i>," insomuch that <i>Maha-deo</i> (the +supreme god) was moved to pity, and exclaimed, "<i>Rise, holy love!</i>" on +which <i>Cama</i> was restored and the lamentations changed into the most +enthusiastic joy. The heavens are said to have echoed back the exulting +sound; then the deity, supposed to be lost (<i>dead</i>), was restored, +"<i>hell's great dread and heaven's eternal admiration</i>."<a name="FNanchor_216:2_1107" id="FNanchor_216:2_1107"></a><a href="#Footnote_216:2_1107" class="fnanchor">[216:2]</a></p> + +<p>The coverings of the body unrolled themselves, and the lid of his coffin +was opened by supernatural powers.<a name="FNanchor_216:3_1108" id="FNanchor_216:3_1108"></a><a href="#Footnote_216:3_1108" class="fnanchor">[216:3]</a></p> + +<p><i>Buddha</i> 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.<a name="FNanchor_216:4_1109" id="FNanchor_216:4_1109"></a><a href="#Footnote_216:4_1109" class="fnanchor">[216:4]</a></p> + +<p><i>Lao-Kiun</i>, the virgin-born, he who had existed from all eternity, when +his mission of benevolence was completed on earth, <i>ascended bodily into +the paradise above</i>. Since this time he has been worshiped as a <i>god</i>, +and splendid temples erected to his memory.<a name="FNanchor_216:5_1110" id="FNanchor_216:5_1110"></a><a href="#Footnote_216:5_1110" class="fnanchor">[216:5]</a></p> + +<p><i>Zoroaster</i>, the founder of the religion of the ancient Persians, who +was considered "a divine messenger sent to redeem men from their evil +ways," <i>ascended to heaven</i> 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.<a name="FNanchor_216:6_1111" id="FNanchor_216:6_1111"></a><a href="#Footnote_216:6_1111" class="fnanchor">[216:6]</a></p> + +<p><span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span></p><p><i>Æsculapius</i>, the Son of God, the Saviour, after being put to death, +<i>rose from the dead</i>. His history is portrayed in the following lines of +<i>Ovid's</i>, which are prophecies foretelling his life and actions:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Once, as the sacred infant she surveyed,<br /></span> +<span class="i0i">The god was kindled in the raving maid;<br /></span> +<span class="i0i">And thus she uttered her prophetic tale:<br /></span> +<span class="i0i">Hail, great Physician of the world! all hail!<br /></span> +<span class="i0i">Hail, mighty infant, who in years to come<br /></span> +<span class="i0i">Shalt heal the nations, and defraud the tomb!<br /></span> +<span class="i0i">Swift be thy growth, thy triumphs unconfined,<br /></span> +<span class="i0i">Make kingdoms thicker, and increase mankind.<br /></span> +<span class="i0i">Thy daring art shall animate the dead,<br /></span> +<span class="i0i">And draw the thunder on thy guilty head;<br /></span> +<span class="i0i"><i>Then shalt thou die, but from the dark abode</i><br /></span> +<span class="i0i"><i>Shalt rise victorious, and be twice a god</i>."<a name="FNanchor_217:1_1112" id="FNanchor_217:1_1112"></a><a href="#Footnote_217:1_1112" class="fnanchor">[217:1]</a><br /></span> +</div></div> + +<p>The Saviour <i>Adonis</i> or <i>Tammuz</i>, after being put to death, <i>rose from +the dead</i>. The following is an account given of the rites of Tammuz or +of Adonis by Julius Firmicius (who lived during the reign of +Constantine):</p> + +<div class="blockquot"><p>"On a certain night (while the ceremony of the Adonia, or +religious rites in honor of Adonis, lasted), an image 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 (<i>with oil</i>), upon which he, with a +gentle murmur, whispered:</p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">'Trust, ye Saints, your God restored.<br /></span> +<span class="i0i">Trust ye, <i>in your risen Lord</i>;<br /></span> +<span class="i0i">For the pains which he endured<br /></span> +<span class="i0i">Our salvation have procured.'<br /></span> +</div></div> + +<div class="blockquot"><p>"Literally, 'Trust, ye <i>communicants</i>: the God having been +saved, there shall be to us out of pain, <i>Salvation</i>.'"<a name="FNanchor_217:2_1113" id="FNanchor_217:2_1113"></a><a href="#Footnote_217:2_1113" class="fnanchor">[217:2]</a></p></div> + +<p>Upon which their sorrow was turned into joy.</p> + +<p>Godwyn renders it:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"<i>Trust ye in God, for out of pains,</i><br /></span> +<span class="i0i"><i>Salvation is come unto us.</i>"<a name="FNanchor_217:3_1114" id="FNanchor_217:3_1114"></a><a href="#Footnote_217:3_1114" class="fnanchor">[217:3]</a><br /></span> +</div></div> + +<p>Dr. Prichard, in his "<i>Egyptian Mythology</i>," tells us that the Syrians +celebrated, <i>in the early spring</i>, this ceremony in honor of <i>the +resurrection of Adonis</i>. After lamentations, his restoration was +commemorated with joy and festivity.<a name="FNanchor_217:4_1115" id="FNanchor_217:4_1115"></a><a href="#Footnote_217:4_1115" class="fnanchor">[217:4]</a></p> + +<p>Mons. Dupuis says:</p> + +<div class="blockquot"><p>"The obsequies of <i>Adonis</i> were celebrated at <i>Alexandria</i> (in +Egypt) with the utmost display. His image was carried with +great solemnity to a tomb, which served the purpose of +rendering him the last honors. Before singing his return <span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span>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. <i>The feast of his resurrection was +fixed at the 25th of March.</i>"<a name="FNanchor_218:1_1116" id="FNanchor_218:1_1116"></a><a href="#Footnote_218:1_1116" class="fnanchor">[218:1]</a></p></div> + +<p>In Calmet's "Fragments," the resurrection of <i>Adonis</i> is referred to as +follows:</p> + +<div class="blockquot"><p>"In these <i>mysteries</i>, after the attendants had for a long +time bewailed the death of this <i>just person</i>, he was at +length understood to be <i>restored to life</i>, to have +experienced a <i>resurrection</i>; signified by the re-admission of +light. On this the priest addressed the company, saying, +'Comfort yourselves, all ye who have been partakers of the +mysteries of the 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!'"<a name="FNanchor_218:2_1117" id="FNanchor_218:2_1117"></a><a href="#Footnote_218:2_1117" class="fnanchor">[218:2]</a></p></div> + +<p>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: "<i>Adonis lives and is risen again.</i>"<a name="FNanchor_218:3_1118" id="FNanchor_218:3_1118"></a><a href="#Footnote_218:3_1118" class="fnanchor">[218:3]</a></p> + +<p>Plutarch, in his life of Alcibiades and of Nicias, tells us that it was +at the time of the celebration of the death of <i>Adonis</i> that the +Athenian fleet 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 beating 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.<a name="FNanchor_218:4_1119" id="FNanchor_218:4_1119"></a><a href="#Footnote_218:4_1119" class="fnanchor">[218:4]</a></p> + +<p>It was in an oration or address delivered to the Emperors Constans and +Constantius that Julius Firmicius wrote concerning the rites celebrated +by the heathens in commemoration of the resurrection of Adonis. In his +tide of eloquence he breaks away into indignant objurgation of the +priest who officiated in those <i>heathen mysteries</i>, which, he admitted, +resembled the <i>Christian sacrament</i> in honor of the death 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, <i>and no divine oracle had +borne witness to his resurrection</i>, <span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span>nor had he shown himself alive +after his death to those who were concerned to have assurance of the +fact that they might believe.</p> + +<p>The <i>divine oracle</i>, be it observed, which Julius Firmicius says had +borne testimony to Christ Jesus' resurrection, <i>was none other than the +answer of the god Apollo, whom the Pagans worshiped at Delphos</i>, which +this writer derived from Porphyry's books "<i>On the Philosophy of +Oracles</i>."<a name="FNanchor_219:1_1120" id="FNanchor_219:1_1120"></a><a href="#Footnote_219:1_1120" class="fnanchor">[219:1]</a></p> + +<p>Eusebius, the celebrated ecclesiastical historian, has also condescended +to quote this claimed testimony from <i>a Pagan oracle</i>, as furnishing one +of the most convincing proofs that could be adduced in favor of the +resurrection of Christ Jesus.</p> + +<div class="blockquot"><p>"But thou at least (says he to the Pagans), <i>listen to thine +own gods, to thy oracular deities themselves</i>, who have borne +witness, and ascribed to our Saviour (Jesus Christ) not +imposture, but piety and wisdom, and ascent into heaven."</p></div> + +<p>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 <i>not</i> +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.<a name="FNanchor_219:2_1121" id="FNanchor_219:2_1121"></a><a href="#Footnote_219:2_1121" class="fnanchor">[219:2]</a></p> + +<p>The festival in honor of the resurrection of Adonis was observed in +Alexandria in Egypt—<i>the cradle of Christianity</i>—in the time of St. +Cyril, Bishop of Alexandria (<span class="allcapsc">A. D.</span> 412), and at Antioch—the ancient +capital of the Greek Kings of Syria—even as late as the time of the +Emperor Julian (<span class="allcapsc">A. D.</span> 361-363), whose arrival there, during the +solemnity of the festival, was taken as an ill omen.<a name="FNanchor_219:3_1122" id="FNanchor_219:3_1122"></a><a href="#Footnote_219:3_1122" class="fnanchor">[219:3]</a></p> + +<p>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 <i>ill omen</i>. Why +should it have been so? He was not a Christian, but a known apostate +from the Christian religion, and a zealous patron of <i>Paganism</i>. The +evidence is very conclusive; <i>the celebration in honor of the +resurrection of Adonis had become to be known as a Christian festival, +which has not been abolished even unto this day</i>. The ceremonies held in +Roman Catholic countries on Good Friday and on Easter Sunday, are +nothing more than the festival of the death and resurrection of Adonis, +as we shall presently see.</p> + +<p><span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span></p><p>Even as late as the year <span class="allcapsc">A. D.</span> 386, the resurrection of Adonis was +celebrated in <i>Judea</i>. St. Jerome says:</p> + +<div class="blockquot"><p>"Over Bethlehem (in the year 386 after Christ) the grove of +Tammuz, that is, of Adonis, was casting its shadow! And in the +<i>grotto</i> where formerly the infant Anointed (<i>i. e.</i>, <i>Christ +Jesus</i>) cried, the lover of Venus was being mourned."<a name="FNanchor_220:1_1123" id="FNanchor_220:1_1123"></a><a href="#Footnote_220:1_1123" class="fnanchor">[220:1]</a></p></div> + +<p>In the idolatrous worship practiced by the <i>children of Israel</i> was that +of the worship of <i>Adonis</i>.</p> + +<p>Under the designation of <i>Tammuz</i>, 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 in 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 fight for +him against his enemies. This god was worshiped at Byblis in Phœnicia +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.</p> + +<p>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.<a name="FNanchor_220:2_1124" id="FNanchor_220:2_1124"></a><a href="#Footnote_220:2_1124" class="fnanchor">[220:2]</a></p> + +<p>Dr. Parkhurst says, in his "Hebrew Lexicon":</p> + +<div class="blockquot"><p>"I find myself <i>obliged</i> to refer Tammuz, as well as the Greek +and Roman Hercules, to that class of idols <i>which were +originally designed to represent the promised Saviour</i> (Christ +Jesus), the desire of all nations. His other name, Adonis, is +almost the very Hebrew word 'Our Lord,' a well-known title of +Christ."<a name="FNanchor_220:3_1125" id="FNanchor_220:3_1125"></a><a href="#Footnote_220:3_1125" class="fnanchor">[220:3]</a></p></div> + +<p>So it seems that the ingenious and most learned orthodox Dr. Parkhurst +was <i>obliged</i> 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.</p> + +<p>If the reader is satisfied that all these things are types or symbols of +what the "<i>real Saviour</i>" was to do and suffer, he is welcome <span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span>to such +food. The doctrine of Dr. Parkhurst and others comes with but an ill +grace, however, from Roman Catholic priests, <i>who have never ceased to +suppress information when possible</i>, 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.</p> + +<p>Julius Firmicius has said: "The devil has his Christs," and does not +deny that <i>Adonis</i> was one. Tertullian and St. Justin explain all the +conformity which exists between <i>Christianity</i> and <i>Paganism</i>, 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 his worshipers."<a name="FNanchor_221:1_1126" id="FNanchor_221:1_1126"></a><a href="#Footnote_221:1_1126" class="fnanchor">[221:1]</a></p> + +<p><i>Osiris</i>, the Egyptian Saviour, after being put to death, <i>rose from the +dead</i>,<a name="FNanchor_221:2_1127" id="FNanchor_221:2_1127"></a><a href="#Footnote_221:2_1127" class="fnanchor">[221:2]</a> and bore the title of "<i>The Resurrected One</i>."<a name="FNanchor_221:3_1128" id="FNanchor_221:3_1128"></a><a href="#Footnote_221:3_1128" class="fnanchor">[221:3]</a></p> + +<p>Prof. Mahaffy, lecturer on ancient history in the University of Dublin, +observes that:</p> + +<div class="blockquot"><p>"The <i>Resurrection</i> and reign over an eternal kingdom, by an +<i>incarnate mediating deity</i> born of a virgin, was a +theological conception which pervaded the oldest religion of +Egypt."<a name="FNanchor_221:4_1129" id="FNanchor_221:4_1129"></a><a href="#Footnote_221:4_1129" class="fnanchor">[221:4]</a></p></div> + +<p>The ancient Egyptians celebrated annually, 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 "<i>Saviour</i>" 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—<i>with black veils</i>. +On the 25th of March his <i>resurrection from the dead</i> was celebrated +with great festivity and rejoicings.<a name="FNanchor_221:5_1130" id="FNanchor_221:5_1130"></a><a href="#Footnote_221:5_1130" class="fnanchor">[221:5]</a></p> + +<p>Alexander Murray says:</p> + +<div class="blockquot"><p>"The worship of <i>Osiris</i> was universal throughout Egypt, where +he was gratefully regarded as the great exemplar of +<i>self-sacrifice</i>—in giving his life for others—as the +manifestor of good, as the opener of truth, and as being full +of goodness and truth. <i>After being dead, he was restored to +life.</i>"<a name="FNanchor_221:6_1131" id="FNanchor_221:6_1131"></a><a href="#Footnote_221:6_1131" class="fnanchor">[221:6]</a></p></div> + +<p>Mons. Dupuis says on this subject:</p> + +<div class="blockquot"><p>"The Fathers of the Church, and the writers of the Christian +sect, speak frequently of these feasts, celebrated in honor of +Osiris, <i>who died and arose from <span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span>the dead</i>, and they draw a +parallel with the adventurers of <i>their</i> Christ. Athanasius, +Augustin, Theophilus, Athenagoras, Minucius Felix, Lactantius, +Firmicius, as also the ancient authors who have spoken of +<i>Osiris</i> . . . 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."<a name="FNanchor_222:1_1132" id="FNanchor_222:1_1132"></a><a href="#Footnote_222:1_1132" class="fnanchor">[222:1]</a></p></div> + +<p>Mr. Bonwick remarks, in his "Egyptian Belief," that:</p> + +<div class="blockquot"><p>"It is astonishing to find that, at least, five thousand years +ago, men trusted an <i>Osiris</i> as the '<i>Risen Saviour</i>,' and +confidently hoped to rise, as he arose, from the +grave."<a name="FNanchor_222:2_1133" id="FNanchor_222:2_1133"></a><a href="#Footnote_222:2_1133" class="fnanchor">[222:2]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"Osiris was, unquestionably, the popular god of Egypt. . . . +Osiris was dear to the hearts of the people. He was +pre-eminently '<i>good</i>.' He was in life and death their friend. +His birth, death, burial, resurrection and ascension, embraced +the leading points of Egyptian 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. +His tomb was the object of pilgrimage for thousands of years. +<i>But he did not rest in his grave. At the end of three days, +or forty, he arose again</i>, and ascended to heaven. This is the +story of his humanity." "As the <i>invictus Osiris</i>, his tomb +was illuminated, as is the holy sepulchre of Jerusalem now. +The mourning song, whose plaintive tones were noted by +Herodotus, and has been compared to the '<i>miserere</i>' of Rome, +was followed, <i>in three days</i>, by the language of +triumph."<a name="FNanchor_222:3_1134" id="FNanchor_222:3_1134"></a><a href="#Footnote_222:3_1134" class="fnanchor">[222:3]</a></p></div> + +<p>Herodotus, who had been initiated into the Egyptian and Grecian +"<i>Mysteries</i>," speaks thus of them:</p> + +<div class="blockquot"><p>"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 <i>mysteries</i>. On these matters, however, though +accurately acquainted with the particulars of them, <i>I must +observe a discreet silence</i>; and respecting the sacred rites +of Ceres, which the Greeks call Thesmyphoria, although I am +acquainted with them, I must observe silence except so far as +is lawful for me to speak of them."<a name="FNanchor_222:4_1135" id="FNanchor_222:4_1135"></a><a href="#Footnote_222:4_1135" class="fnanchor">[222:4]</a></p></div> + +<p><i>Horus</i>, son of the virgin <i>Isis</i>, 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 +<i>resurrection</i>, which are similar to those spoken of above.<a name="FNanchor_222:5_1136" id="FNanchor_222:5_1136"></a><a href="#Footnote_222:5_1136" class="fnanchor">[222:5]</a></p> + +<p><span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span></p><p><i>Atys</i>, the Phrygian Saviour, was put to death, <i>and rose again from +the dead</i>. Various histories were given of him in various places, but +all accounts terminated in the usual manner. He was one of the "Slain +Ones" who rose to life again on the 25th of March, or the "<i>Hilaria</i>" or +primitive Easter.<a name="FNanchor_223:1_1137" id="FNanchor_223:1_1137"></a><a href="#Footnote_223:1_1137" class="fnanchor">[223:1]</a></p> + +<p><i>Mithras</i>, the Persian Saviour, and mediator between God and man, was +believed by the inhabitants of Persia, Asia Minor and Armenia, to have +been put to death, <i>and to have risen again from the dead</i>. In their +mysteries, the body of a young man, apparently dead, was exhibited, +which was feigned to be restored to life. By his sufferings he was +believed to have worked their salvation, and on this account he was +called their "<i>Saviour</i>." His priests watched his tomb to the midnight +of the veil of the 25th of March, <i>with loud cries, and in darkness</i>; +when all at once the lights burst forth from all parts, and the priest +cried:</p> + +<div class="blockquot"><p>"<i>Rejoice, Oh sacred Initiated, your god is risen. His death, +his pains, his sufferings, have worked our salvation.</i>"<a name="FNanchor_223:2_1138" id="FNanchor_223:2_1138"></a><a href="#Footnote_223:2_1138" class="fnanchor">[223:2]</a></p></div> + +<p>Mons. Dupuis, speaking of the resurrection of this god, says:</p> + +<div class="blockquot"><p>"It is chiefly in the religion of <i>Mithras</i>. . . . that we find +mostly these features of analogy with the death and +resurrection of Christ, and with the mysteries of the +Christians. <i>Mithras</i>, who was also born on the 25th of +December, like Christ, died as he did; and he 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 +Phœnician <i>Adonis</i>.</p> + +<p>"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 +<i>flambeau</i>, or their paschal candle, and anointed the image +with <i>chrism</i> or perfumes, one of them came forward and +pronounced with the gravest mien these words: '<i>Be of good +cheer, sacred band of Initiates, your god has risen from the +dead. His pains and his sufferings shall be your +salvation.</i>'"<a name="FNanchor_223:3_1139" id="FNanchor_223:3_1139"></a><a href="#Footnote_223:3_1139" class="fnanchor">[223:3]</a></p></div> + +<p>In King's "<i>Gnostics and their Remains</i>" (Plate XI.), may be seen the +representation of a bronze medal, or rather disk, engraved <span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span>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—<span class="allcapsc">ORTVS SALVAT</span>, "<i>The Rising of the Saviour</i>"—<i>i. e.</i>, of +<i>Mithras</i>.<a name="FNanchor_224:1_1140" id="FNanchor_224:1_1140"></a><a href="#Footnote_224:1_1140" class="fnanchor">[224:1]</a></p> + +<div class="blockquot"><p>"This medal" (says Mr. King), "doubtless had accompanied the +interment of some individual initiated into the Mithraic +mysteries; and is certainly the most curious relic of that +faith that has come under my notice."<a name="FNanchor_224:2_1141" id="FNanchor_224:2_1141"></a><a href="#Footnote_224:2_1141" class="fnanchor">[224:2]</a></p></div> + +<p><i>Bacchus</i>, the Saviour, son of the virgin Semele, after being put to +death, also <i>arose from the dead</i>. 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.<a name="FNanchor_224:3_1142" id="FNanchor_224:3_1142"></a><a href="#Footnote_224:3_1142" class="fnanchor">[224:3]</a> After having brought solace to the +misfortunes of mankind, he, after his resurrection, <i>ascended into +heaven</i>.<a name="FNanchor_224:4_1143" id="FNanchor_224:4_1143"></a><a href="#Footnote_224:4_1143" class="fnanchor">[224:4]</a></p> + +<p><i>Hercules</i>, the Saviour, the son of Zeus by a mortal mother, was put to +death, but arose from the funeral pile, <i>and ascended into heaven</i> in a +<i>cloud</i>, 'mid peals of thunder. His followers manifested gratitude to +his memory by erecting an altar on the spot from whence be +ascended.<a name="FNanchor_224:5_1144" id="FNanchor_224:5_1144"></a><a href="#Footnote_224:5_1144" class="fnanchor">[224:5]</a></p> + +<p><i>Memnon</i> is put to death, but rises again to life and immortality. His +mother Eos weeps tears at the death of her son—as Mary does for Christ +Jesus—but her prayers avail to bring him back, like Adonis or Tammuz, +and Jesus, from the shadowy region, to dwell always in Olympus.<a name="FNanchor_224:6_1145" id="FNanchor_224:6_1145"></a><a href="#Footnote_224:6_1145" class="fnanchor">[224:6]</a></p> + +<p>The ancient Greeks also believed that <i>Amphiaraus</i>—one of their most +celebrated prophets and demi-gods—<i>rose from the dead</i>. They even +pointed to the place of his resurrection.<a name="FNanchor_224:7_1146" id="FNanchor_224:7_1146"></a><a href="#Footnote_224:7_1146" class="fnanchor">[224:7]</a></p> + +<p><i>Baldur</i>, the Scandinavian Lord and Saviour, is put to death, but does +not rest in his grave. He too rises again to life and +immortality.<a name="FNanchor_224:8_1147" id="FNanchor_224:8_1147"></a><a href="#Footnote_224:8_1147" class="fnanchor">[224:8]</a></p> + +<p>When "Baldur the Good," the beneficent god, descended into hell, Hela +(Death) said to Hermod (who mourned for Baldur): "If all things in the +world, both living and lifeless, weep for him, then shall he return to +the Æsir (the gods)." Upon hearing this, messengers were dispatched +throughout the world to beg everything <span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span>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 +<i>wailing</i> was heard in all quarters.<a name="FNanchor_225:1_1148" id="FNanchor_225:1_1148"></a><a href="#Footnote_225:1_1148" class="fnanchor">[225:1]</a></p> + +<p>Thus we see the same myth among the northern nations. As Bunsen says:</p> + +<div class="blockquot"><p>"The tragedy of the <i>murdered and risen god</i> is familiar to us +from the days of ancient Egypt: must it not be of equally +primeval origin here?" [In Teutonic tradition.]</p></div> + +<p>The ancient Scandinavians also worshiped a god called <i>Frey</i>, who was +put to death, <i>and rose again from the dead</i>.<a name="FNanchor_225:2_1149" id="FNanchor_225:2_1149"></a><a href="#Footnote_225:2_1149" class="fnanchor">[225:2]</a></p> + +<p>The ancient <i>Druids</i> celebrated, in the British Isles, in heathen times, +the rites of the resurrected Bacchus, and other ceremonies, similar to +the Greeks and Romans.<a name="FNanchor_225:3_1150" id="FNanchor_225:3_1150"></a><a href="#Footnote_225:3_1150" class="fnanchor">[225:3]</a></p> + +<p><i>Quetzalcoatle</i>, the Mexican crucified Saviour, after being put to +death, <i>rose from the dead</i>. His resurrection was represented in Mexican +<i>hieroglyphics</i>, and may be seen in the <i>Codex Borgianus</i>.<a name="FNanchor_225:4_1151" id="FNanchor_225:4_1151"></a><a href="#Footnote_225:4_1151" class="fnanchor">[225:4]</a></p> + +<p>The Jews in Palestine celebrated their <i>Passover</i> on the same day that +the Pagans celebrated the resurrection of their gods.</p> + +<p>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 +on "<a href="#CHAPTER_XXXIX">Explanation</a>." In the words of Dunbar T. Heath:</p> + +<div class="blockquot"><p>"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>i. e.</i>, <i>on the third</i>."<a name="FNanchor_225:5_1152" id="FNanchor_225:5_1152"></a><a href="#Footnote_225:5_1152" class="fnanchor">[225:5]</a></p></div> + +<p>And now, to conclude all, <i>another god</i> is said to have been born on the +<i>same day</i><a name="FNanchor_225:6_1153" id="FNanchor_225:6_1153"></a><a href="#Footnote_225:6_1153" class="fnanchor">[225:6]</a> as these Pagan deities; he is crucified and buried, +and on the <i>same day</i><a name="FNanchor_225:7_1154" id="FNanchor_225:7_1154"></a><a href="#Footnote_225:7_1154" class="fnanchor">[225:7]</a> rises again from the dead. Christians of +Europe and America celebrate annually the resurrection of <i>their</i> +<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span>Saviour in almost the identical manner in which the Pagans celebrated +the resurrection of <i>their</i> 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, <i>Gloria Patri</i>, is +discontinued in the mass. All the images in the churches and the altar +<i>are covered with black</i>, 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<a name="FNanchor_226:1_1155" id="FNanchor_226:1_1155"></a><a href="#Footnote_226:1_1155" class="fnanchor">[226:1]</a> all the drapery has disappeared; the church is +<i>illuminated</i>, and rejoicing, in place of sorrow, is manifest. The +Easter hymns partake of the following expression:</p> + +<div class="blockquot"><p>"<i>Rejoice, Oh sacred Initiated, your God is risen. His death, +his pains, his sufferings, have worked our salvation.</i>"</p></div> + +<p>Cedrenus (a celebrated Byzantine writer), speaking of the 25th of March, +says:</p> + +<div class="blockquot"><p>"The first day of the first month, is the first of the month +<i>Nisan</i>; it corresponds to the 25th of March of the <i>Romans</i>, +and the <i>Phamenot</i> of the <i>Egyptians</i>. On that day Gabriel +saluted Mary, in order to make her conceive the Saviour. I +observe that it is the same month, <i>Phamenot</i>, that <i>Osiris</i> +gave fecundity to <i>Isis</i>, according to the Egyptian theology. +<i>On the very same day, our God Saviour </i>(Christ Jesus)<i>, after +the termination of his career, arose from the dead</i>; that is, +what our forefathers called the <i>Pass-over</i>, or the passage of +the Lord. It is also on the <i>same day</i>, that our ancient +theologians have fixed his return, or his second +advent."<a name="FNanchor_226:2_1156" id="FNanchor_226:2_1156"></a><a href="#Footnote_226:2_1156" class="fnanchor">[226:2]</a></p></div> + +<p>We 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 <i>Deisuls</i> and +in the sacred theatres of the ancient Pagans,<a name="FNanchor_226:3_1157" id="FNanchor_226:3_1157"></a><a href="#Footnote_226:3_1157" class="fnanchor">[226:3]</a> just as the +"Passion Play" is acted to-day.</p> + +<p>Eusebius relates a <i>tale</i> to the effect that, at one time, the +Christians <span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span>were about to celebrate "the solemn vigils of Easter," when, +to their dismay, they found that <i>oil</i> was wanted. Narcissus, Bishop of +Jerusalem, who was among the number, "commanded that such as had charge +of the <i>lights</i>, speedily to bring unto him water, drawn up out of the +next well." This water Narcissus, "by the wonderful power of God," +changed into <i>oil</i>, and the celebration was continued.<a name="FNanchor_227:1_1158" id="FNanchor_227:1_1158"></a><a href="#Footnote_227:1_1158" class="fnanchor">[227:1]</a></p> + +<p>This tells the whole story. Here we see the <i>oil</i>—which the Pagans had +in their ceremonies, and with which the priests anointed the lips of the +Initiates—and the <i>lights</i>, which were suddenly lighted when the god +was feigned to have risen from the dead.</p> + +<p>With her usual policy, the Christian Church endeavored to give a +<i>Christian</i> significance to the rites borrowed from Paganism, and in +this case, as in many others, the conversion was particularly easy.</p> + +<p>In the earliest times, the Christians did not celebrate the resurrection +of their Lord from the grave. They made the <i>Jewish Passover</i> their +chief festival, celebrating it on the same day as the Jews, the 14th 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 +Resurrection. 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. A 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—<i>Sun-day</i>—after the Passover.</p> + +<p>This <i>Easter</i> celebration was observed in <i>China</i>, and called a +"Festival of Gratitude to Tien." From there it extended over the then +known world to the extreme West.</p> + +<p>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 <i>carne-vale</i>, or the taking <i>a farewell to animal</i> food, because it +was followed by a fast of forty days. This was in honor of the Saxon +goddess <i>Ostrt</i> or <i>Eostre</i> of the Germans, whence our <i>Easter</i>.<a name="FNanchor_227:2_1159" id="FNanchor_227:2_1159"></a><a href="#Footnote_227:2_1159" class="fnanchor">[227:2]</a></p> + +<p><span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span></p><p>The most characteristic Easter rite, and the one most widely diffused, +is the use of <i>Easter eggs</i>. They are usually stained of various colors +with dye-woods or herbs, and people mutually make presents of them; +sometimes they are kept as <i>amulets</i>, sometimes eaten. Now, "dyed eggs +were sacred Easter offerings in <i>Egypt</i>;"<a name="FNanchor_228:1_1160" id="FNanchor_228:1_1160"></a><a href="#Footnote_228:1_1160" class="fnanchor">[228:1]</a> the ancient <i>Persians</i>, +"when they kept the festival of the solar new year (in March), mutually +presented each other with colored eggs;"<a name="FNanchor_228:2_1161" id="FNanchor_228:2_1161"></a><a href="#Footnote_228:2_1161" class="fnanchor">[228:2]</a> "the <i>Jews</i> used eggs in +the feast of the Passover;" and the custom prevailed in Western +countries.<a name="FNanchor_228:3_1162" id="FNanchor_228:3_1162"></a><a href="#Footnote_228:3_1162" class="fnanchor">[228:3]</a></p> + +<p>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 "<i>Matthew</i>" narrator says: "And when they saw him (after he had +risen from the dead) they worshiped him; <i>but some doubted</i>."<a name="FNanchor_228:4_1163" id="FNanchor_228:4_1163"></a><a href="#Footnote_228:4_1163" class="fnanchor">[228:4]</a></p> + +<p>To leave the question where this writer leaves it would be fatal. In +such a case there must be no doubt. Therefore, the "<i>Mark</i>" narrator +makes Jesus appear <i>three times</i>, 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 told the disciples +that he had risen, and that she had seen him. They—<i>notwithstanding +that Jesus had foretold them of his resurrection</i><a name="FNanchor_228:5_1164" id="FNanchor_228:5_1164"></a><a href="#Footnote_228:5_1164" class="fnanchor">[228:5]</a>—disbelieved, +nor could they be convinced until he appeared to <i>them</i>. They in turn +told it to the other disciples, who were also skeptical; and, that they +might be convinced, Jesus also appeared to <i>them</i> as they sat at meat, +when he upbraided them for their unbelief.</p> + +<p>This story is much improved in the hands of the "<i>Mark</i>" narrator, but, +in the anxiety to make a clear case, it is overdone, as often happens +when the object is to remedy or correct an oversight or mistake +previously made. In relating that the disciples <i>doubted</i> the words of +Mary Magdalene, he had probably forgotten Jesus had promised them that +he should rise, for, if he had told them this, <i>why did they doubt</i>?</p> + +<p>Neither the "<i>Matthew</i>" nor the "<i>Mark</i>" narrator says in what <i>way</i> +Jesus made his appearance—whether it was in the <i>body</i> or only in the +<i>spirit</i>. If in the latter, it would be fatal to the whole theory <span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span>of +the resurrection, as it is a <i>material</i> resurrection that Christianity +taught—just like their neighbors the Persians—and not a +spiritual.<a name="FNanchor_229:1_1165" id="FNanchor_229:1_1165"></a><a href="#Footnote_229:1_1165" class="fnanchor">[229:1]</a></p> + +<p>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 "<i>Luke</i>" narrator had in view. He says that when Jesus +appeared and spoke to the disciples they were afraid: "But they were +terrified and affrighted, and <i>supposed</i> they had seen a +<i>spirit</i>."<a name="FNanchor_229:2_1166" id="FNanchor_229:2_1166"></a><a href="#Footnote_229:2_1166" class="fnanchor">[229:2]</a> Jesus then—to show that he was <i>not</i> 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, <i>and did eat before +them</i>."<a name="FNanchor_229:3_1167" id="FNanchor_229:3_1167"></a><a href="#Footnote_229:3_1167" class="fnanchor">[229:3]</a> After this, who is there that can doubt? but, if the +<i>fish</i> and <i>honeycomb</i> story was true, why did the "<i>Matthew</i>" and +"<i>Mark</i>" narrators fail to mention it?</p> + +<p>The "<i>Luke</i>" narrator, like his predecessors, had also overdone the +matter, and instead of convincing the skeptical, he only excited their +ridicule.</p> + +<p>The "<i>John</i>" narrator now comes, and endeavors to set matters right. He +does not omit entirely the story of Jesus eating fish, <i>for that would +not do, after there had been so much said about it</i>. He might leave it +to be inferred that the "<i>Luke</i>" 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 <i>bread</i>, and <i>giveth them</i>, and <i>fish</i> +likewise."<a name="FNanchor_229:4_1168" id="FNanchor_229:4_1168"></a><a href="#Footnote_229:4_1168" class="fnanchor">[229:4]</a></p> + +<p>It does not appear from <i>this</i> account that Jesus ate the fish at all. +He took the fish and <i>gave to the disciples</i>; the inference is that +<i>they</i> were the ones that ate. In the "<i>Luke</i>" narrator's account <i>the +statement is reversed</i>; the disciples gave the fish to Jesus, <i>and he +ate</i>. The "<i>John</i>" narrator has taken out of the story that which was +absurd, but he leaves us to infer that the "<i>Luke</i>" narrator was +<i>careless</i> in stating the account of what took place. If we leave out of +the "<i>Luke</i>" narrator's account the part that relates to the fish and +honeycomb, he fails to prove what it really <span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span>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.</p> + +<p>Now, if the <i>eating</i> part is struck out—which the "<i>John</i>" narrator +does, and which, no doubt, the ridicule cast upon it drove him to +do—the "<i>Luke</i>" narrator leaves the question <i>just where he found it</i>. +It was the business of the "<i>John</i>" narrator to attempt to leave it +clean, and put an end to all cavil.</p> + +<p>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."<a name="FNanchor_230:1_1169" id="FNanchor_230:1_1169"></a><a href="#Footnote_230:1_1169" class="fnanchor">[230:1]</a> +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 he, "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."<a name="FNanchor_230:2_1170" id="FNanchor_230:2_1170"></a><a href="#Footnote_230:2_1170" class="fnanchor">[230:2]</a> +Now, if Thomas could be convinced, with all <i>his</i> doubts, it would be +foolish after <i>that</i> to deny that Jesus was not in the <i>body</i> when he +appeared to his disciples.</p> + +<p>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: "Reach hither thy finger, and behold my hands; and reach hither +thy hand, and thrust it into my side; and be not faithless, but +believing."<a name="FNanchor_230:3_1171" id="FNanchor_230:3_1171"></a><a href="#Footnote_230:3_1171" class="fnanchor">[230:3]</a> This convinced Thomas, and he exclaimed: "My Lord and +my God." After <i>this evidence</i>, if there were still unbelievers, they +were even more skeptical than Thomas himself. We should be at a loss to +understand <i>why the writers of the first three Gospels entirely omitted +the story of Thomas</i>, if we were not aware that when the "<i>John</i>" +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 "<i>John</i>" narrator selected a person who claimed he was +hard to convince, and if the evidence was such as to satisfy <i>him</i>, it +ought to satisfy the balance of the world.<a name="FNanchor_230:4_1172" id="FNanchor_230:4_1172"></a><a href="#Footnote_230:4_1172" class="fnanchor">[230:4]</a></p> + +<p>The first that we knew of the fourth Gospel—attributed to <i>John</i>—is +from the writings of <i>Irenæus</i> (<span class="allcapsc">A. D.</span> 177-202), and the evidence is that +<i>he is the author of it</i>.<a name="FNanchor_230:5_1173" id="FNanchor_230:5_1173"></a><a href="#Footnote_230:5_1173" class="fnanchor">[230:5]</a> 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 <span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span>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, <i>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</i>.</p> + +<p>"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 <i>decline</i> +this fair and reasonable challenge."<a name="FNanchor_231:1_1174" id="FNanchor_231:1_1174"></a><a href="#Footnote_231:1_1174" class="fnanchor">[231:1]</a></p> + +<p>This Christian <i>saint</i>, Irenæus, 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:</p> + +<div class="blockquot"><p>"Such <i>pious frauds</i> were very common among Christians even in +the first three centuries; and a forgery of this nature, with +the view above-mentioned, <i>seems natural and probable</i>."</p></div> + +<p>One of these "<i>pious frauds</i>" is the "<i>Gospel of Nicodemus the Disciple, +concerning the Sufferings and Resurrection of our Master and Saviour +Jesus Christ</i>." 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 <i>Irenæus</i>, the well-known pious +forger. In this book we find the following:</p> + +<div class="blockquot"><p>"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, <i>and we +were all present at their death and funeral</i>. Go therefore and +see their <i>tombs</i>, for these are open, <i>and they are risen</i>; +and behold, they are in the city of Arimathæa, spending their +time together in offices of devotion."<a name="FNanchor_231:2_1175" id="FNanchor_231:2_1175"></a><a href="#Footnote_231:2_1175" class="fnanchor">[231:2]</a></p></div> + +<p>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 <span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span>common occurrences, +invented this story <i>towards the close of the second century</i>, and +fathered it upon Nicodemus.</p> + +<p>We shall speak, anon, more fully on the subject of the frauds of the +early Christians, the "lying and deceiving <i>for the cause of Christ</i>," +which is carried on even to the present day.</p> + +<p>As President Cheney of Bates College has lately remarked, "<i>The +resurrection is the doctrine of Christianity and the foundation of the +entire system</i>,"<a name="FNanchor_232:1_1176" id="FNanchor_232:1_1176"></a><a href="#Footnote_232:1_1176" class="fnanchor">[232:1]</a> 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 <i>seen</i> 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."<a name="FNanchor_232:2_1177" id="FNanchor_232:2_1177"></a><a href="#Footnote_232:2_1177" class="fnanchor">[232:2]</a></p> + +<p>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.</p> + +<p>No actual representation of the resurrection of the Christian's Saviour +has yet been found among the monuments of <i>early</i> Christianity. The +earliest representation of this event that has been found is an ivory +carving, and belongs to the <i>fifth or sixth</i> century.<a name="FNanchor_232:3_1178" id="FNanchor_232:3_1178"></a><a href="#Footnote_232:3_1178" class="fnanchor">[232:3]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_215:1_1099" id="Footnote_215:1_1099"></a><a href="#FNanchor_215:1_1099"><span class="label">[215:1]</span></a> See Matthew, xxviii. Mark, xvi. Luke, xxiv. and John, +xx.</p></div> + +<div class="footnote"><p><a name="Footnote_215:2_1100" id="Footnote_215:2_1100"></a><a href="#FNanchor_215:2_1100"><span class="label">[215:2]</span></a> Mark, xvi. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_215:3_1101" id="Footnote_215:3_1101"></a><a href="#FNanchor_215:3_1101"><span class="label">[215:3]</span></a> Luke, xxiv. 51.</p></div> + +<div class="footnote"><p><a name="Footnote_215:4_1102" id="Footnote_215:4_1102"></a><a href="#FNanchor_215:4_1102"><span class="label">[215:4]</span></a> Acts, i. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_215:5_1103" id="Footnote_215:5_1103"></a><a href="#FNanchor_215:5_1103"><span class="label">[215:5]</span></a> See Dupuis: Origin of Religious Belief, p. 240. +Higgins: Anacalypsis, vol. ii. pp. 142 and 145.</p></div> + +<div class="footnote"><p><a name="Footnote_215:6_1104" id="Footnote_215:6_1104"></a><a href="#FNanchor_215:6_1104"><span class="label">[215:6]</span></a> See Higgins: Anacalypsis, vol. i. p. 131. Bonwick's +Egyptian Belief, p. 168. Asiatic Researches, vol. i. pp. 259 and 261.</p></div> + +<div class="footnote"><p><a name="Footnote_215:7_1105" id="Footnote_215:7_1105"></a><a href="#FNanchor_215:7_1105"><span class="label">[215:7]</span></a> See Prog. Relig. Ideas, vol. i. p. 72. Hist. Hindostan, +ii. pp. 466 and 473.</p> + +<p>"In Hindu pictures, Vishnu, who is identified with Crishna, is often +seen mounted on the Eagle Garuda." (Moore: Hindu Panth. p. 214.) And M. +Sonnerat noticed "two basso-relievos placed at the entrance of the choir +of Bordeaux Cathedral, one of which represents the ascension of our +Saviour to heaven on an Eagle." (Higgins: Anac., vol. i. p. 273.)</p></div> + +<div class="footnote"><p><a name="Footnote_216:1_1106" id="Footnote_216:1_1106"></a><a href="#FNanchor_216:1_1106"><span class="label">[216:1]</span></a> Oriental Religions, pp. 494, 495.</p></div> + +<div class="footnote"><p><a name="Footnote_216:2_1107" id="Footnote_216:2_1107"></a><a href="#FNanchor_216:2_1107"><span class="label">[216:2]</span></a> Asiatic Res., vol. x. p. 129. Anacalypsis, vol. ii. p. +103.</p></div> + +<div class="footnote"><p><a name="Footnote_216:3_1108" id="Footnote_216:3_1108"></a><a href="#FNanchor_216:3_1108"><span class="label">[216:3]</span></a> Bunsen: The Angel-Messiah, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_216:4_1109" id="Footnote_216:4_1109"></a><a href="#FNanchor_216:4_1109"><span class="label">[216:4]</span></a> Prog. Relig. Ideas, vol. i. p. 86. See also, Higgins: +Anacalypsis, vol. i. p. 159.</p></div> + +<div class="footnote"><p><a name="Footnote_216:5_1110" id="Footnote_216:5_1110"></a><a href="#FNanchor_216:5_1110"><span class="label">[216:5]</span></a> Prog. Relig. Ideas, vol. i. p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_216:6_1111" id="Footnote_216:6_1111"></a><a href="#FNanchor_216:6_1111"><span class="label">[216:6]</span></a> Ibid. p. 258.</p></div> + +<div class="footnote"><p><a name="Footnote_217:1_1112" id="Footnote_217:1_1112"></a><a href="#FNanchor_217:1_1112"><span class="label">[217:1]</span></a> Ovid's Metamorphoses, as rendered by Addison. Quoted in +Taylor's Diegesis, p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_217:2_1113" id="Footnote_217:2_1113"></a><a href="#FNanchor_217:2_1113"><span class="label">[217:2]</span></a> Quoted by Higgins: Anacalypsis, vol. ii. p. 114. See +also, Taylor's Diegesis, pp. 163, 164.</p></div> + +<div class="footnote"><p><a name="Footnote_217:3_1114" id="Footnote_217:3_1114"></a><a href="#FNanchor_217:3_1114"><span class="label">[217:3]</span></a> Taylor's Diegesis, p. 164.</p></div> + +<div class="footnote"><p><a name="Footnote_217:4_1115" id="Footnote_217:4_1115"></a><a href="#FNanchor_217:4_1115"><span class="label">[217:4]</span></a> Prichard's Egyptian Mythology, pp. 66, 67.</p></div> + +<div class="footnote"><p><a name="Footnote_218:1_1116" id="Footnote_218:1_1116"></a><a href="#FNanchor_218:1_1116"><span class="label">[218:1]</span></a> Dupuis: Origin of Religious Belief, p. 161. See also, +Dunlap's Mysteries of Adoni, p. 23, and Spirit Hist. of Man, p. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_218:2_1117" id="Footnote_218:2_1117"></a><a href="#FNanchor_218:2_1117"><span class="label">[218:2]</span></a> Calmet's Fragments, vol. ii. p. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_218:3_1118" id="Footnote_218:3_1118"></a><a href="#FNanchor_218:3_1118"><span class="label">[218:3]</span></a> Murray: Manual of Mythology, p. 86.</p></div> + +<div class="footnote"><p><a name="Footnote_218:4_1119" id="Footnote_218:4_1119"></a><a href="#FNanchor_218:4_1119"><span class="label">[218:4]</span></a> See Dupuis: Origin of Religious Beliefs, p. 261.</p></div> + +<div class="footnote"><p><a name="Footnote_219:1_1120" id="Footnote_219:1_1120"></a><a href="#FNanchor_219:1_1120"><span class="label">[219:1]</span></a> See Dupuis: Origin of Religious Beliefs, p. 247, and +Taylor's Diegesis, p. 164.</p></div> + +<div class="footnote"><p><a name="Footnote_219:2_1121" id="Footnote_219:2_1121"></a><a href="#FNanchor_219:2_1121"><span class="label">[219:2]</span></a> See Taylor's Diegesis, p. 164. We shall speak of +<i>Christian</i> forgeries anon.</p></div> + +<div class="footnote"><p><a name="Footnote_219:3_1122" id="Footnote_219:3_1122"></a><a href="#FNanchor_219:3_1122"><span class="label">[219:3]</span></a> See Bell's Pantheon, vol. i. p. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_220:1_1123" id="Footnote_220:1_1123"></a><a href="#FNanchor_220:1_1123"><span class="label">[220:1]</span></a> Quoted in Dunlap's Son of the Man, p. vii. See also, +Knight: Ancient Art and Mythology, p. xxvii.</p> + +<p>"From the days of the prophet Daniel, down to the time when the red +cross knights gave no quarter (fighting for <i>the Christ</i>) in the streets +of Jerusalem, the Anointed was worshiped in Babylon, Basan, Galilee and +Palestine." (Son of the Man, p. 38.)</p></div> + +<div class="footnote"><p><a name="Footnote_220:2_1124" id="Footnote_220:2_1124"></a><a href="#FNanchor_220:2_1124"><span class="label">[220:2]</span></a> Ezekiel, viii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_220:3_1125" id="Footnote_220:3_1125"></a><a href="#FNanchor_220:3_1125"><span class="label">[220:3]</span></a> Quoted in Taylor's Diegesis, p. 162, and Higgins: +Anacalypsis, vol. ii. p. 114.</p></div> + +<div class="footnote"><p><a name="Footnote_221:1_1126" id="Footnote_221:1_1126"></a><a href="#FNanchor_221:1_1126"><span class="label">[221:1]</span></a> See Justin: Cum. Typho, and Tertullian: De Bap.</p></div> + +<div class="footnote"><p><a name="Footnote_221:2_1127" id="Footnote_221:2_1127"></a><a href="#FNanchor_221:2_1127"><span class="label">[221:2]</span></a> See Higgins: Anacalypsis, vol. ii. p. 16, and vol. i. +p. 519. Also, Prichard's Egyptian Mythology, p. 66, and Bonwick's +Egyptian Belief, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_221:3_1128" id="Footnote_221:3_1128"></a><a href="#FNanchor_221:3_1128"><span class="label">[221:3]</span></a> See Bonwick's Egyptian Belief, p. 166, and Dunlap's +Mysteries of Adoni, pp. 124, 125.</p></div> + +<div class="footnote"><p><a name="Footnote_221:4_1129" id="Footnote_221:4_1129"></a><a href="#FNanchor_221:4_1129"><span class="label">[221:4]</span></a> Prolegomena to Ancient History.</p></div> + +<div class="footnote"><p><a name="Footnote_221:5_1130" id="Footnote_221:5_1130"></a><a href="#FNanchor_221:5_1130"><span class="label">[221:5]</span></a> See Higgins: Anacalypsis, vol. ii. p. 102.</p></div> + +<div class="footnote"><p><a name="Footnote_221:6_1131" id="Footnote_221:6_1131"></a><a href="#FNanchor_221:6_1131"><span class="label">[221:6]</span></a> Murray: Manual of Mythology, pp. 347, 348.</p></div> + +<div class="footnote"><p><a name="Footnote_222:1_1132" id="Footnote_222:1_1132"></a><a href="#FNanchor_222:1_1132"><span class="label">[222:1]</span></a> Dupuis: Origin of Religious Belief, p. 256.</p></div> + +<div class="footnote"><p><a name="Footnote_222:2_1133" id="Footnote_222:2_1133"></a><a href="#FNanchor_222:2_1133"><span class="label">[222:2]</span></a> Bonwick's Egyptian Belief, p. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_222:3_1134" id="Footnote_222:3_1134"></a><a href="#FNanchor_222:3_1134"><span class="label">[222:3]</span></a> Ibid. pp. 150-155, 178.</p></div> + +<div class="footnote"><p><a name="Footnote_222:4_1135" id="Footnote_222:4_1135"></a><a href="#FNanchor_222:4_1135"><span class="label">[222:4]</span></a> Herodotus, bk. ii. chs. 170, 171.</p></div> + +<div class="footnote"><p><a name="Footnote_222:5_1136" id="Footnote_222:5_1136"></a><a href="#FNanchor_222:5_1136"><span class="label">[222:5]</span></a> See Dupuis: Origin of Religious Belief, p. 263, and +Higgins: Anacalypsis, vol. ii. 108.</p></div> + +<div class="footnote"><p><a name="Footnote_223:1_1137" id="Footnote_223:1_1137"></a><a href="#FNanchor_223:1_1137"><span class="label">[223:1]</span></a> See Bonwick's Egyptian Belief, p. 169. Higgins: +Anacalypsis, vol. ii. p. 104. Dupuis: Origin of Religious Belief, p. +255. Dunlap's Mysteries of Adoni, p. 110, and Knight: Anct. Art and +Mythology, p. 86.</p></div> + +<div class="footnote"><p><a name="Footnote_223:2_1138" id="Footnote_223:2_1138"></a><a href="#FNanchor_223:2_1138"><span class="label">[223:2]</span></a> Higgins: Anacalypsis, vol. ii. p. 99. <i>Mithras</i> +remained in the grave a period of <i>three days</i>, as did Christ <i>Jesus</i>, +and the other Christs. "The Persians believed that the soul of man +remained yet <i>three days</i> in the world after its separation from the +body." (Dunlap: Mysteries of Adoni, p. 63.)</p> + +<p>"In the Zoroastrian religion, after soul and body have separated, the +souls, <i>in the third night</i> after death—as soon as the shining sun +ascends—come over the Mount Berezaiti upon the bridge Tshinavat which +leads to Garonmana, the dwelling of the good gods." (Dunlap's Spirit +Hist., p. 216, and Mysteries of Adoni, 60.)</p> + +<p>The Ghost of Polydore says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Being raised up this <i>third day</i>—light,<br /></span> +<span class="i0i">Having deserted my body!"<br /></span> +</div></div> + +<p class="authorpoem">(Euripides, Hecuba, 31, 32.)</p></div> + +<div class="footnote"><p><a name="Footnote_223:3_1139" id="Footnote_223:3_1139"></a><a href="#FNanchor_223:3_1139"><span class="label">[223:3]</span></a> Dupuis: Origin of Religious Beliefs, pp. 246, 247.</p></div> + +<div class="footnote"><p><a name="Footnote_224:1_1140" id="Footnote_224:1_1140"></a><a href="#FNanchor_224:1_1140"><span class="label">[224:1]</span></a> King's Gnostics and their Remains, p. 225.</p></div> + +<div class="footnote"><p><a name="Footnote_224:2_1141" id="Footnote_224:2_1141"></a><a href="#FNanchor_224:2_1141"><span class="label">[224:2]</span></a> Ibid. p. 226.</p></div> + +<div class="footnote"><p><a name="Footnote_224:3_1142" id="Footnote_224:3_1142"></a><a href="#FNanchor_224:3_1142"><span class="label">[224:3]</span></a> See Higgins: Anacalypsis, vol. ii. p. 102. Dupuis: +Origin of Religious Belief, pp. 256, 257, and Bonwick's Egyptian Belief, +p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_224:4_1143" id="Footnote_224:4_1143"></a><a href="#FNanchor_224:4_1143"><span class="label">[224:4]</span></a> See Dupuis: Origin of Religious Belief, p. 135, and +Higgins: Anacalypsis, vol. i. 322.</p></div> + +<div class="footnote"><p><a name="Footnote_224:5_1144" id="Footnote_224:5_1144"></a><a href="#FNanchor_224:5_1144"><span class="label">[224:5]</span></a> Prog. Relig. Ideas, vol. i. p. 294. See also, +Goldzhier's Hebrew Mythology, p. 127. Higgins: Anacalypsis, vol. i. p. +322, and Chambers's Encyclo., art. "Hercules."</p></div> + +<div class="footnote"><p><a name="Footnote_224:6_1145" id="Footnote_224:6_1145"></a><a href="#FNanchor_224:6_1145"><span class="label">[224:6]</span></a> Aryan Mytho., vol. ii. p. 90.</p></div> + +<div class="footnote"><p><a name="Footnote_224:7_1146" id="Footnote_224:7_1146"></a><a href="#FNanchor_224:7_1146"><span class="label">[224:7]</span></a> See Bell's Pantheon, vol. i. p. 56.</p></div> + +<div class="footnote"><p><a name="Footnote_224:8_1147" id="Footnote_224:8_1147"></a><a href="#FNanchor_224:8_1147"><span class="label">[224:8]</span></a> Aryan Mytho., vol. ii p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_225:1_1148" id="Footnote_225:1_1148"></a><a href="#FNanchor_225:1_1148"><span class="label">[225:1]</span></a> Mallet's Northern Antiquities, p. 449.</p></div> + +<div class="footnote"><p><a name="Footnote_225:2_1149" id="Footnote_225:2_1149"></a><a href="#FNanchor_225:2_1149"><span class="label">[225:2]</span></a> See Knight: Ancient Art and Mythology, p. 85.</p></div> + +<div class="footnote"><p><a name="Footnote_225:3_1150" id="Footnote_225:3_1150"></a><a href="#FNanchor_225:3_1150"><span class="label">[225:3]</span></a> See Davies: Myths and Rites of the British Druids, pp. +89 and 208.</p></div> + +<div class="footnote"><p><a name="Footnote_225:4_1151" id="Footnote_225:4_1151"></a><a href="#FNanchor_225:4_1151"><span class="label">[225:4]</span></a> See Kingsborough's Mexican Antiquities, vol. vi. p. +166.</p></div> + +<div class="footnote"><p><a name="Footnote_225:5_1152" id="Footnote_225:5_1152"></a><a href="#FNanchor_225:5_1152"><span class="label">[225:5]</span></a> Quoted in Bonwick's Egyptian Belief, p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_225:6_1153" id="Footnote_225:6_1153"></a><a href="#FNanchor_225:6_1153"><span class="label">[225:6]</span></a> As we shall see in the chapter on "<a href="#CHAPTER_XXXIV">The Birth-day of +Christ Jesus</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_225:7_1154" id="Footnote_225:7_1154"></a><a href="#FNanchor_225:7_1154"><span class="label">[225:7]</span></a> <i>Easter</i>, the triumph of Christ, was originally +solemnized on the 25th of March, the very day upon which the Pagan gods +were believed to have risen from the dead. (See Dupuis: Origin of +Religious Belief, pp. 244, 255.)</p> + +<p>A very long and terrible schism took place in the Christian Church upon +the question whether <i>Easter</i>, the day of the resurrection, was to be +celebrated on the 14th 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. (See Higgins: Anacalypsis, vol. ii. p. 90, and +Chambers's Encyclopædia, art. "Easter.")</p> + +<p>The day upon which Easter should be celebrated was not settled until the +Council of Nice. (See Euseb. Life of Constantine, lib. 3, ch. xvii. +Also, Socrates' Eccl. Hist. lib. 1, ch. vi.)</p></div> + +<div class="footnote"><p><a name="Footnote_226:1_1155" id="Footnote_226:1_1155"></a><a href="#FNanchor_226:1_1155"><span class="label">[226:1]</span></a> Even the name of "<span class="smcap">Easter</span>" is derived from the heathen +goddess, <i>Ostrt</i>, of the Saxons, and the <i>Eostre</i> of the Germans.</p> + +<p>"Many of the popular observances connected with Easter are clearly of +<i>Pagan origin</i>. The goddess Ostara or Eastre seems to have been the +personification of the morning or East, and also of the opening year or +Spring. . . . With her usual policy, the church endeavored 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.")</p></div> + +<div class="footnote"><p><a name="Footnote_226:2_1156" id="Footnote_226:2_1156"></a><a href="#FNanchor_226:2_1156"><span class="label">[226:2]</span></a> Quoted in Dupuis: Origin of Religious Belief, p. 244.</p></div> + +<div class="footnote"><p><a name="Footnote_226:3_1157" id="Footnote_226:3_1157"></a><a href="#FNanchor_226:3_1157"><span class="label">[226:3]</span></a> See Higgins: Anacalypsis, vol. ii. p. 340.</p></div> + +<div class="footnote"><p><a name="Footnote_227:1_1158" id="Footnote_227:1_1158"></a><a href="#FNanchor_227:1_1158"><span class="label">[227:1]</span></a> Eccl. Hist., lib. 6, c. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_227:2_1159" id="Footnote_227:2_1159"></a><a href="#FNanchor_227:2_1159"><span class="label">[227:2]</span></a> Anacalypsis, ii. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_228:1_1160" id="Footnote_228:1_1160"></a><a href="#FNanchor_228:1_1160"><span class="label">[228:1]</span></a> See Bonwick's Egyptian Belief, p. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_228:2_1161" id="Footnote_228:2_1161"></a><a href="#FNanchor_228:2_1161"><span class="label">[228:2]</span></a> See Chambers's Encyclo., art. "Easter."</p></div> + +<div class="footnote"><p><a name="Footnote_228:3_1162" id="Footnote_228:3_1162"></a><a href="#FNanchor_228:3_1162"><span class="label">[228:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_228:4_1163" id="Footnote_228:4_1163"></a><a href="#FNanchor_228:4_1163"><span class="label">[228:4]</span></a> Matthew, xxviii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_228:5_1164" id="Footnote_228:5_1164"></a><a href="#FNanchor_228:5_1164"><span class="label">[228:5]</span></a> See xii. 40; xvi. 21; Mark, ix. 31; xiv. 23; John, ii. +10.</p></div> + +<div class="footnote"><p><a name="Footnote_229:1_1165" id="Footnote_229:1_1165"></a><a href="#FNanchor_229:1_1165"><span class="label">[229:1]</span></a> "And let not any one among you say, that <i>this very +flesh</i> is not judged, neither raised up. Consider, in what were ye +saved? in what did ye look up, if not whilst ye were in this flesh? We +must, therefore, keep our flesh as the temple of God. For in like manner +as ye were called in the flesh, <i>ye shall also come to judgment</i> in the +flesh. Our one Lord Jesus Christ, who has saved us, being first a +spirit, was made flesh, and so called us: <i>even so we also in this +flesh, shall receive the reward</i> (<i>of heaven</i>).<ins class="corr" title="quotation mark missing in original">"</ins> (II. Corinthians, ch. +iv. <i>Apoc.</i> See also the Christian Creed: "I believe in the resurrection +of the <i>body</i>.")</p></div> + +<div class="footnote"><p><a name="Footnote_229:2_1166" id="Footnote_229:2_1166"></a><a href="#FNanchor_229:2_1166"><span class="label">[229:2]</span></a> Luke, xxiv. 37.</p></div> + +<div class="footnote"><p><a name="Footnote_229:3_1167" id="Footnote_229:3_1167"></a><a href="#FNanchor_229:3_1167"><span class="label">[229:3]</span></a> Luke, xxiv. 42, 43.</p></div> + +<div class="footnote"><p><a name="Footnote_229:4_1168" id="Footnote_229:4_1168"></a><a href="#FNanchor_229:4_1168"><span class="label">[229:4]</span></a> John, xxi. 12, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_230:1_1169" id="Footnote_230:1_1169"></a><a href="#FNanchor_230:1_1169"><span class="label">[230:1]</span></a> John, xx. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_230:2_1170" id="Footnote_230:2_1170"></a><a href="#FNanchor_230:2_1170"><span class="label">[230:2]</span></a> John, xx. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_230:3_1171" id="Footnote_230:3_1171"></a><a href="#FNanchor_230:3_1171"><span class="label">[230:3]</span></a> John, xx. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_230:4_1172" id="Footnote_230:4_1172"></a><a href="#FNanchor_230:4_1172"><span class="label">[230:4]</span></a> See, for a further account of the resurrection, Reber's +Christ of Paul; Scott's English Life of Jesus; and Greg's Creed of +Christendom.</p></div> + +<div class="footnote"><p><a name="Footnote_230:5_1173" id="Footnote_230:5_1173"></a><a href="#FNanchor_230:5_1173"><span class="label">[230:5]</span></a> See the <a href="#CHAPTER_XXXVIII">Chapter xxxviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_231:1_1174" id="Footnote_231:1_1174"></a><a href="#FNanchor_231:1_1174"><span class="label">[231:1]</span></a> Gibbon's Rome, vol. i. p. 541.</p></div> + +<div class="footnote"><p><a name="Footnote_231:2_1175" id="Footnote_231:2_1175"></a><a href="#FNanchor_231:2_1175"><span class="label">[231:2]</span></a> Nicodemus, Apoc. ch. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_232:1_1176" id="Footnote_232:1_1176"></a><a href="#FNanchor_232:1_1176"><span class="label">[232:1]</span></a> Baccalaureate Sermon, June 26th, 1881.</p></div> + +<div class="footnote"><p><a name="Footnote_232:2_1177" id="Footnote_232:2_1177"></a><a href="#FNanchor_232:2_1177"><span class="label">[232:2]</span></a> Greg: The Creed of Christendom, p. 284.</p></div> + +<div class="footnote"><p><a name="Footnote_232:3_1178" id="Footnote_232:3_1178"></a><a href="#FNanchor_232:3_1178"><span class="label">[232:3]</span></a> See Jameson's Hist. of Our Lord in Art, vol. ii., and +Lundy's Monumental Christianity.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span></p> +<h2><a name="CHAPTER_XXIV" id="CHAPTER_XXIV"></a>CHAPTER XXIV.</h2> + +<h3>THE SECOND COMING OF CHRIST JESUS, AND THE MILLENNIUM.</h3> + +<p>The second coming of Christ Jesus is clearly taught in the canonical, as +well as in the apocryphal, books of the New Testament. Paul teaches, or +<i>is made to teach it</i>,<a name="FNanchor_233:1_1179" id="FNanchor_233:1_1179"></a><a href="#Footnote_233:1_1179" class="fnanchor">[233:1]</a> in the following words:</p> + +<div class="blockquot"><p>"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 +<i>and remain unto the coming of the Lord</i>, shall not prevent +them which are asleep. <i>For the Lord himself shall descend +from heaven</i> 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 be <i>caught up</i> +together with them in the clouds, to meet the Lord <i>in the +air</i>: and so shall we ever be with the Lord."<a name="FNanchor_233:2_1180" id="FNanchor_233:2_1180"></a><a href="#Footnote_233:2_1180" class="fnanchor">[233:2]</a></p></div> + +<p>He further tells the Thessalonians to "abstain from all appearance of +evil," and to "be preserved blameless <i>unto the coming of our Lord Jesus +Christ</i>."<a name="FNanchor_233:3_1181" id="FNanchor_233:3_1181"></a><a href="#Footnote_233:3_1181" class="fnanchor">[233:3]</a></p> + +<p>James,<a name="FNanchor_233:4_1182" id="FNanchor_233:4_1182"></a><a href="#Footnote_233:4_1182" class="fnanchor">[233:4]</a> in his epistle to the brethren, tells them not to be 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." But still he assures them that "the coming +of the Lord draweth nigh."<a name="FNanchor_233:5_1183" id="FNanchor_233:5_1183"></a><a href="#Footnote_233:5_1183" class="fnanchor">[233:5]</a></p> + +<p>Peter, in his first epistle, tells his brethren that "the end of all +things is at hand,"<a name="FNanchor_233:6_1184" id="FNanchor_233:6_1184"></a><a href="#Footnote_233:6_1184" class="fnanchor">[233:6]</a> and that when the "chief shepherd" does +appear, they "shall receive a crown of glory that fadeth not +away."<a name="FNanchor_233:7_1185" id="FNanchor_233:7_1185"></a><a href="#Footnote_233:7_1185" class="fnanchor">[233:7]</a></p> + +<p>John, in his first epistle, tells the Christian community to "abide <span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span>in +him" (Christ), so that, "when he shall appear, we may have confidence, +and not be ashamed before him."<a name="FNanchor_234:1_1186" id="FNanchor_234:1_1186"></a><a href="#Footnote_234:1_1186" class="fnanchor">[234:1]</a></p> + +<p>He further says:</p> + +<div class="blockquot"><p>"Behold, now are we the sons of God, and it doth not yet +appear what we shall be, but we know that, <i>when he shall +appear</i>, we shall be like him, for we shall see him as he +is."<a name="FNanchor_234:2_1187" id="FNanchor_234:2_1187"></a><a href="#Footnote_234:2_1187" class="fnanchor">[234:2]</a></p></div> + +<p>According to the writer of the book of "The Acts," when Jesus ascended +into heaven, the Apostles stood looking <i>up</i> towards heaven, where he +had gone, and while thus engaged: "behold, two men stood by them +(dressed) in white apparel," who said unto them:</p> + +<div class="blockquot"><p>"Ye men of Galilee, why stand ye gazing up into heaven? This +same Jesus which is <i>taken up</i> from you into heaven, <i>shall so +come in like manner as ye have seen him go</i> (up) <i>into +heaven</i>."<a name="FNanchor_234:3_1188" id="FNanchor_234:3_1188"></a><a href="#Footnote_234:3_1188" class="fnanchor">[234:3]</a></p></div> + +<p>The one great object which the writer of the book of Revelations wished +to present to view, was "<i>the second coming of Christ</i>." 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."<a name="FNanchor_234:4_1189" id="FNanchor_234:4_1189"></a><a href="#Footnote_234:4_1189" class="fnanchor">[234:4]</a></p> + +<p>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. He himself (according to the Gospel) had told them so:</p> + +<div class="blockquot"><p>"The Son of man shall come (again) in the glory of his Father +with his angels."</p></div> + +<p>And, as if to impress upon their minds that his second coming should not +be at a distant day, he further said:</p> + +<div class="blockquot"><p>"Verily I say unto you, there be some standing here, which +shall not taste of death, <i>till they see the Son of man coming +in his kingdom</i>."<a name="FNanchor_234:5_1190" id="FNanchor_234:5_1190"></a><a href="#Footnote_234:5_1190" class="fnanchor">[234:5]</a></p></div> + +<p>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:</p> + +<div class="blockquot"><p>"Tell us when shall these things be, <i>and what shall be the +sign of thy coming</i>?"<a name="FNanchor_234:6_1191" id="FNanchor_234:6_1191"></a><a href="#Footnote_234:6_1191" class="fnanchor">[234:6]</a></p></div> + +<p>His answer to this is very plain:</p> + +<div class="blockquot"><p>"Verily I say unto you, <i>this generation shall not pass till +all these things be fulfilled</i> (<i>i. e</i>, 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."<a name="FNanchor_234:7_1192" id="FNanchor_234:7_1192"></a><a href="#Footnote_234:7_1192" class="fnanchor">[234:7]</a></p></div> + +<p><span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span></p><p>In the second Epistle <i>attributed</i> to Peter, which was written after +that generation had passed away,<a name="FNanchor_235:1_1193" id="FNanchor_235:1_1193"></a><a href="#Footnote_235:1_1193" class="fnanchor">[235:1]</a> there had begun to be some +impatience manifest among the <i>believers</i>, 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."<a name="FNanchor_235:2_1194" id="FNanchor_235:2_1194"></a><a href="#Footnote_235:2_1194" class="fnanchor">[235:2]</a> In attempting to +smoothe over matters, this writer says: "There shall come in the last +days scoffers, saying: '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." He further says: "The Lord is not slack +concerning his promise;" and that "the day of the Lord <i>will come</i>." +This coming is to be "as a thief in the night," that is, when they least +expect it.<a name="FNanchor_235:3_1195" id="FNanchor_235:3_1195"></a><a href="#Footnote_235:3_1195" class="fnanchor">[235:3]</a></p> + +<p>No wonder there should have been scoffers—as this writer 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.</p> + +<p>Some of the early Christian Fathers have tried to account for the words +of Jesus, where he says: "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," by saying that he referred to <i>John</i> 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 effect that:</p> + +<div class="blockquot"><p>"At Ephesus, where St. John the Apostle lay buried, he was not +believed to be dead, <i>but to be sleeping only in the grave</i>, +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."<a name="FNanchor_235:4_1196" id="FNanchor_235:4_1196"></a><a href="#Footnote_235:4_1196" class="fnanchor">[235:4]</a></p></div> + +<p>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.</p> + +<p>The doctrine of the <i>millennium</i> designates a certain period in the +history of the world, lasting for a long, indefinite space (vaguely a +<i>thousand years</i>, as the word "<i>millennium</i>" implies) during which the +kingdom of <i>Christ Jesus</i> will be visibly established on the earth. The +idea undoubtedly originated proximately in the Messianic <span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span>expectation of +the Jews (as Jesus <i>did not</i> sit on the throne of David and become an +earthly ruler, it <i>must be</i> that he is <i>coming again</i> for this purpose), +but more remotely in the Pagan doctrine of the final triumph of the +several "Christs" over their adversaries.</p> + +<p>In the first century of the Church, <i>millenarianism</i> was a <i>whispered</i> +belief, to which the book of Daniel, and more particularly the +predictions of the <i>Apocalypse</i><a name="FNanchor_236:1_1197" id="FNanchor_236:1_1197"></a><a href="#Footnote_236:1_1197" class="fnanchor">[236:1]</a> gave an apostolical authority, +but, when the church imbibed <i>Paganism</i>, their belief on this subject +lent it a more vivid coloring and imagery.</p> + +<p>The unanimity which the early Christian teachers exhibit in regard to +<i>millenarianism</i>, 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 Hierapolis), Irenæus, 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.</p> + +<p>According to the general opinion, the millennium was to be preceded by +great calamities, after which the Messiah, <i>Christ Jesus</i>, would appear, +and would bind Satan for a thousand years, annihilate the godless +heathen, or make them slaves of the believers, overturn the Roman +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 <i>him</i>, and +acknowledge <i>him only</i> to be <i>the Christ</i>—his religion would reign +supreme. This is the "Golden Age" of the future, which all nations of +antiquity believed in and looked forward to.</p> + +<p>We will first turn to <i>India</i>, and shall there find that the <i>Hindoos</i> +believed their "<i>Saviour</i>," or "Preserver" <i>Vishnu</i>, who appeared in +mortal form as <i>Crishna</i>, is <i>to come again in the latter days</i>. 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 <i>Scorpio</i>, Vishnu will appear +among mortals, in the form of an armed warrior, riding a winged <i>white +horse</i>.<a name="FNanchor_236:2_1198" id="FNanchor_236:2_1198"></a><a href="#Footnote_236:2_1198" class="fnanchor">[236:2]</a> In one hand he will carry a <span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span>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 <i>Yugas</i> (ages) is completed, and that +the end has come. At his approach <i>the sun and moon will be darkened, +the earth will tremble, and the stars fall from the firmament</i>.<a name="FNanchor_237:1_1199" id="FNanchor_237:1_1199"></a><a href="#Footnote_237:1_1199" class="fnanchor">[237:1]</a></p> + +<p>The Buddhists believe that <i>Buddha</i> has repeatedly assumed a human form +to facilitate the reunion of men with his own universal soul, so they +believe that <i>"in the latter days" he will come again</i>. Their sacred +books predict this coming, and relate that his mission will be to +restore the world to order and happiness.<a name="FNanchor_237:2_1200" id="FNanchor_237:2_1200"></a><a href="#Footnote_237:2_1200" class="fnanchor">[237:2]</a> This is exactly the +Christian idea of the millennium.</p> + +<p>The <i>Chinese</i> also believe that "<i>in the latter days</i>" there is to be a +<i>millennium</i> 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 "<i>Divine Man</i>" will establish himself +on earth, and everywhere restore peace and happiness.<a name="FNanchor_237:3_1201" id="FNanchor_237:3_1201"></a><a href="#Footnote_237:3_1201" class="fnanchor">[237:3]</a></p> + +<p>The ancient <i>Persians</i> 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.<a name="FNanchor_237:4_1202" id="FNanchor_237:4_1202"></a><a href="#Footnote_237:4_1202" class="fnanchor">[237:4]</a></p> + +<p>The Rev. Joseph B. Gross, in his "Heathen Religion,"<a name="FNanchor_237:5_1203" id="FNanchor_237:5_1203"></a><a href="#Footnote_237:5_1203" class="fnanchor">[237:5]</a> speaking of +the belief of the ancient Persians in the millennium, says:</p> + +<div class="blockquot"><p>"The dead would be raised,<a name="FNanchor_237:6_1204" id="FNanchor_237:6_1204"></a><a href="#Footnote_237:6_1204" class="fnanchor">[237:6]</a> and he who has made all +things, cause the earth and the sea to return again the +remains of the departed.<a name="FNanchor_237:7_1205" id="FNanchor_237:7_1205"></a><a href="#Footnote_237:7_1205" class="fnanchor">[237:7]</a> Then Ormuzd shall clothe them +with flesh and blood, while they that live at the time of the +resurrection, must die in order to likewise participate in its +advantage.</p> + +<p>"Before this momentous event takes place, three illustrious +prophets shall appear, who will announce their presence by the +performance of miracles.</p> + +<p>"During this period of its existence, and till its final +removal, the earth will be afflicted with pestilence, +tempests, war, famine, and various other baneful +calamities."<a name="FNanchor_237:8_1206" id="FNanchor_237:8_1206"></a><a href="#Footnote_237:8_1206" class="fnanchor">[237:8]</a></p> + +<p><span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span>"After the resurrection, every one will be apprised of the +good or evil which he may have done, and the righteous and the +wicked will be separated from each other.<a name="FNanchor_238:1_1207" id="FNanchor_238:1_1207"></a><a href="#Footnote_238:1_1207" class="fnanchor">[238:1]</a> Those of the +latter whose offenses have not yet been expiated, will be cast +into hell during the term of three days and three +nights,<a name="FNanchor_238:2_1208" id="FNanchor_238:2_1208"></a><a href="#Footnote_238:2_1208" class="fnanchor">[238:2]</a> in the presence of an assembled world, in order +to be purified in the burning stream of liquid ore.<a name="FNanchor_238:3_1209" id="FNanchor_238:3_1209"></a><a href="#Footnote_238:3_1209" class="fnanchor">[238:3]</a> +After this, they enjoy endless felicity in the society of the +blessed, and the pernicious empire of Ahriman (the devil), is +fairly exterminated.<a name="FNanchor_238:4_1210" id="FNanchor_238:4_1210"></a><a href="#Footnote_238:4_1210" class="fnanchor">[238:4]</a> Even this lying spirit will be +under the necessity to avail himself of this fiery ordeal, and +made to rejoice in its expurgating and cleansing efficacy. +Nay, hell itself is purged of its mephitic impurities, and +washed clean in the flames of a universal regeneration.<a name="FNanchor_238:5_1211" id="FNanchor_238:5_1211"></a><a href="#Footnote_238:5_1211" class="fnanchor">[238:5]</a></p> + +<p>"The earth is now the habitation of bliss, all nature glows in +light; and the equitable and benignant laws of Ormuzd reign +supremely through the illimitable universe.<a name="FNanchor_238:6_1212" id="FNanchor_238:6_1212"></a><a href="#Footnote_238:6_1212" class="fnanchor">[238:6]</a> Finally, +after the resurrection, mankind will recognize each other +again; wants, cares, and passions will cease;<a name="FNanchor_238:7_1213" id="FNanchor_238:7_1213"></a><a href="#Footnote_238:7_1213" class="fnanchor">[238:7]</a> and +everything in the paradisian and all-embracing empire of +light, shall rebound to the praise of the benificent +God."<a name="FNanchor_238:8_1214" id="FNanchor_238:8_1214"></a><a href="#Footnote_238:8_1214" class="fnanchor">[238:8]</a></p></div> + +<p>The disciples of <i>Bacchus</i> expected his <i>second advent</i>. They hoped he +would assume at some future day the government of the universe, and that +he would restore to man his primary felicity.<a name="FNanchor_238:9_1215" id="FNanchor_238:9_1215"></a><a href="#Footnote_238:9_1215" class="fnanchor">[238:9]</a></p> + +<p>The <i>Esthonian</i> from the time of the German invasion lived a life of +bondage under a foreign yoke, and the iron of his slavery entered into +his soul. He told how the ancient hero Kalewipoeg sits in the realms of +shadows, waiting until his country is in its extremity of distress, when +he will <i>return to earth</i> to avenge the injuries of the Esths, and +elevate the poor crushed people into a mighty power.<a name="FNanchor_238:10_1216" id="FNanchor_238:10_1216"></a><a href="#Footnote_238:10_1216" class="fnanchor">[238:10]</a></p> + +<p>The suffering <i>Celt</i> has his Brian Boroihme, or Arthur, <i>who will come +again</i>, the first to inaugurate a Fenian millennium, the second to +regenerate Wales. Olger Dansk waits till the time arrives when he is to +start from sleep to the assistance of the <i>Dane</i> against the hated +Prussian. The Messiah is to come and restore the kingdom <span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span>of the <i>Jews</i>. +Charlemagne was the Messiah of mediæval Teutondom. He it was who founded +the great German empire, and shed over it the blaze of Christian truth, +and now he sleeps in the Kyffhauserberg, waiting till German heresy has +reached its climax and Germany is wasted through internal conflicts, to +rush to earth once more, and revive the great empire and restore the +Catholic faith.<a name="FNanchor_239:1_1217" id="FNanchor_239:1_1217"></a><a href="#Footnote_239:1_1217" class="fnanchor">[239:1]</a></p> + +<p>The ancient <i>Scandinavians</i> believed that in the "latter days" great +calamities would befall mankind. The earth would tremble, and the stars +fall from heaven. After which, the great <i>serpent</i> would be chained, and +the religion of Odin would reign supreme.<a name="FNanchor_239:2_1218" id="FNanchor_239:2_1218"></a><a href="#Footnote_239:2_1218" class="fnanchor">[239:2]</a></p> + +<p>The disciples of <i>Quetzalcoatle</i>, the Mexican Saviour, expected his +second advent. Before he departed this life, he told the inhabitants of +Cholula that he would return again to govern them.<a name="FNanchor_239:3_1219" id="FNanchor_239:3_1219"></a><a href="#Footnote_239:3_1219" class="fnanchor">[239:3]</a> This +remarkable tradition was so deeply cherished in their hearts, says Mr. +Prescott in his "Conquest of Mexico," that "the Mexicans looked +confidently to the return of their benevolent deity."<a name="FNanchor_239:4_1220" id="FNanchor_239:4_1220"></a><a href="#Footnote_239:4_1220" class="fnanchor">[239:4]</a></p> + +<p>So implicitly was this believed by the subjects, that when the Spaniards +appeared on the coast, they were joyfully hailed as the returning god +and his companions. Montezuma's messengers reported to the Inca that "it +was Quetzalcoatle who was coming, bringing his temples (ships) with +him." All throughout New Spain they expected the reappearance of this +"Son of the Great God" into the world, who would renew all +things.<a name="FNanchor_239:5_1221" id="FNanchor_239:5_1221"></a><a href="#Footnote_239:5_1221" class="fnanchor">[239:5]</a></p> + +<p>Acosta alludes to this, in his "History of the Indies," as follows:</p> + +<div class="blockquot"><p>"In the beginning of the year 1518, they (the Mexicans), +discovered a fleet at sea, in the which was the Marques del +Valle, Don Fernando Cortez, with his companions, a news which +much troubled Montezuma, and conferring with his council, they +all said, that without doubt, their great and ancient lord +Quetzalcoatle was come, who had said that he would return from +the East, whither he had gone."<a name="FNanchor_239:6_1222" id="FNanchor_239:6_1222"></a><a href="#Footnote_239:6_1222" class="fnanchor">[239:6]</a></p></div> + +<p>The doctrine of the millennium and the second advent of Christ Jesus, +has been a very important one in the Christian church. The ancient +Christians were animated by a contempt for their present existence, and +by a just confidence of immortality, of which the doubtful and imperfect +faith of modern ages cannot give us any adequate notion. In the +primitive church, the influence of truth was powerfully strengthened by +an opinion, which, however much it may deserve respect for its +usefulness and antiquity, has not been <span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span>found agreeable to experience. +<i>It was universally believed, that the end of the world and the kingdom +of heaven were at hand.</i><a name="FNanchor_240:1_1223" id="FNanchor_240:1_1223"></a><a href="#Footnote_240:1_1223" class="fnanchor">[240:1]</a> The near approach of this wonderful +event had been predicted, as we have seen, by the Apostles; the +tradition of it was preserved by their earliest disciples, and those who +believed that the discourses <i>attributed</i> to Jesus were really uttered +by him, were <i>obliged</i> to expect the second and glorious coming of the +"Son of Man" in the clouds, <i>before that generation was totally +extinguished</i> which had beheld his humble condition upon earth, and +which might still witness the calamities of the Jews under Vespasian or +Hadrian. The revolution of seventeen centuries has instructed us not to +press too closely the <i>mysterious</i> language of prophecy and revelation; +but as long as this error was permitted to subsist in the church, it was +productive of the most salutary effects on the faith and practice of +Christians, who lived in the awful expectation of that moment when the +globe itself and all the various races of mankind, <i>should tremble at +the appearance of their divine judge</i>. This expectation was +countenanced—as we have seen—by the twenty-fourth chapter of St. +Matthew, and by the first epistle of Paul to the Thessalonians. Erasmus +(one of the most vigorous promoters of the Reformation) removes the +difficulty by the help of <i>allegory</i> and <i>metaphor</i>; and the learned +Grotius (a learned theologian of the 16th century) ventures to +insinuate, that, for wise purposes, <i>the pious deception was permitted +to take place</i>.</p> + +<p><i>The ancient and popular doctrine of the millennium</i> was intimately +connected with the second coming of Christ Jesus. As the works of the +creation had been fixed in <i>six days</i>, their duration in the present +state, according to a tradition which was attributed to the prophet +Elijah, was fixed to <i>six thousand years</i>.<a name="FNanchor_240:2_1224" id="FNanchor_240:2_1224"></a><a href="#Footnote_240:2_1224" class="fnanchor">[240:2]</a> By the same analogy it +was inferred, that this long period of labor and contention, which had +now almost elapsed, would be succeeded by a joyful Sabbath of a +<i>thousand years</i>, and that Christ Jesus, with the triumphant band of the +saints and the elect who had escaped death, or who had been miraculously +revived, would reign upon earth until the time appointed for the last +and general resurrection. So pleasing was this hope to the mind of the +believers, that the "New Jerusalem," the <span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span>seat of this blissful kingdom, +was quickly adorned with all the gayest colors of the imagination. A +felicity consisting only of pure and spiritual pleasure would have been +too refined for its inhabitants, who were still supposed to possess +their human nature and senses. A "Garden of Eden," with the amusements +of the pastoral life, was no longer suited to the advanced state of +society which prevailed under the Roman empire. A city was therefore +erected of gold and precious stones, and a supernatural plenty of corn +and wine was bestowed on the adjacent territory; in the free enjoyment +of whose spontaneous productions, the happy and benevolent people were +never to be restrained by any jealous laws of exclusive property. Most +of these pictures were borrowed from a misrepresentation of Isaiah, +Daniel, and the Apocalypse. One of the grossest images may be found in +Irenæus (l. v.) the disciple of Papias, who had seen the Apostle St. +John. Though it might not be universally received, it appears to have +been the reigning sentiment of the orthodox believers; and it seems so +well adapted to the desires and apprehensions of mankind, that it must +have contributed in a very considerable degree to the progress of the +Christian faith. But when the edifice of the church was almost +completed, the temporary support was laid aside. The doctrine of Christ +Jesus' reign upon earth was at first treated as a profound <i>allegory</i>, +was considered by degrees as a <i>doubtful</i> and <i>useless</i> opinion, and was +at length rejected as the absurd invention of heresy and fanaticism. But +although this doctrine had been "laid aside," and "rejected," it was +again resurrected, and is alive and rife at the present day, even among +those who stand as the leaders of the orthodox faith.</p> + +<p>The expectation of the "last day" in the year 1000 <span class="allcapsc">A. D.</span>, reinvested the +doctrine with a transitory importance; but it lost all credit again when +the hopes so keenly excited by the <i>crusades</i> faded away before the +stern reality of Saracenic success, and the predictions of the +"Everlasting Gospel," a work of Joachim de Floris, a Franciscan abbot, +remained unfulfilled.<a name="FNanchor_241:1_1225" id="FNanchor_241:1_1225"></a><a href="#Footnote_241:1_1225" class="fnanchor">[241:1]</a></p> + +<p>At the period of the <i>Reformation</i>, millenarianism once more experienced +a partial revival, because it was not a difficult matter <span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span>to apply some +of its symbolism to the papacy. The Pope, for example, was +<i>Antichrist</i>—a belief still adhered to by some extreme Protestants. Yet +the doctrine was not adopted by the great body of the reformers, but by +some fanatical sects, such as the Anabaptists, and by the Theosophists +of the seventeenth century.</p> + +<p>During the civil and religious wars in France and England, when great +excitement prevailed, it was also prominent. The "Fifth Monarchy Men" of +Cromwell's time were millenarians of the most exaggerated and dangerous +sort. Their peculiar tenet was that the millennium <i>had</i> come, and that +<i>they</i> were the saints who were to inherit the earth. The excesses of +the French Roman Catholic Mystics and Quietists terminated in +<i>chiliastic</i><a name="FNanchor_242:1_1226" id="FNanchor_242:1_1226"></a><a href="#Footnote_242:1_1226" class="fnanchor">[242:1]</a> views. Among the Protestants it was during the +"Thirty Years' War" that the most enthusiastic and learned chiliasts +flourished. The awful suffering and wide-spread desolation of that time +led pious hearts to solace themselves with the hope of a peaceful and +glorious future. Since then the <i>penchant</i> which has sprung up for +expounding the prophetical books of the Bible, and particularly the +<i>Apocalypse</i>, with a view to present events, has given the doctrine a +faint semi-theological life, very different, however, from the earnest +faith of the first Christians.</p> + +<p>Among the foremost chiliastic teachers of modern centuries are to be +mentioned Ezechiel Meth, Paul Felgenhauer, Bishop Comenius, Professor +Jurien, Seraris, Poiret, J. Mede; while Thomas Burnet and William +Whiston endeavored to give chiliasm a geological foundation, but without +finding much favor. Latterly, especially since the rise and extension of +missionary enterprise, the opinion has obtained a wide currency, that +after the conversion of the whole world to Christianity, a blissful and +glorious era will ensue; but not much stress—except by extreme +literalists—is now laid on the nature or duration of this far-off +felicity.</p> + +<p>Great eagerness, and not a little ingenuity have been exhibited by many +persons in fixing a <i>date</i> for the commencement of the millennium. The +celebrated theologian, Johann Albrecht Bengel, who, in the eighteenth +century, revived an earnest interest in the subject amongst orthodox +Protestants, asserted from a study of the prophecies that the millennium +would begin in 1836. This date was long popular. Swedenborg held that +the last judgment <i>took place</i> in 1757, and that the new church, or +"<i>Church of the New Jerusalem</i>," as his followers designate +themselves—in other words, the millennial era—<i>then began</i>.</p> + +<p><span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span></p><p>In America, considerable agitation was excited by the preaching of one +William Miller, who fixed the second advent of Christ Jesus about 1843. +Of late years, the most noted English millenarian was Dr. John Cumming, +who placed the end of the <i>present dispensation</i> in 1866 or 1867; but as +that time passed without any millennial symptoms, he modified his +original views considerably, before he died, and conjectured that the +beginning of the millennium would not differ so much after all from the +years immediately preceding it, as people commonly suppose.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_233:1_1179" id="Footnote_233:1_1179"></a><a href="#FNanchor_233:1_1179"><span class="label">[233:1]</span></a> We say "is made to teach it," for the probability is +that Paul never wrote this passage. The authority of <i>both</i> the Letters +to the <i>Thessalonians</i>, attributed to Paul, is undoubtedly spurious. +(See The Bible of To-Day, pp. 211, 212.)</p></div> + +<div class="footnote"><p><a name="Footnote_233:2_1180" id="Footnote_233:2_1180"></a><a href="#FNanchor_233:2_1180"><span class="label">[233:2]</span></a> I. Thessalonians, iv. 14-17.</p></div> + +<div class="footnote"><p><a name="Footnote_233:3_1181" id="Footnote_233:3_1181"></a><a href="#FNanchor_233:3_1181"><span class="label">[233:3]</span></a> Ibid. v. 22, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_233:4_1182" id="Footnote_233:4_1182"></a><a href="#FNanchor_233:4_1182"><span class="label">[233:4]</span></a> We say "James," but, it is probable that 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_233:5_1183" id="Footnote_233:5_1183"></a><a href="#FNanchor_233:5_1183"><span class="label">[233:5]</span></a> James, v. 7, 8.</p></div> + +<div class="footnote"><p><a name="Footnote_233:6_1184" id="Footnote_233:6_1184"></a><a href="#FNanchor_233:6_1184"><span class="label">[233:6]</span></a> I. Peter, iv. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_233:7_1185" id="Footnote_233:7_1185"></a><a href="#FNanchor_233:7_1185"><span class="label">[233:7]</span></a> I. Peter, v. 7. This Epistle is not authentic. (See The +Bible of To-Day, pp. 226, 227, 228.)</p></div> + +<div class="footnote"><p><a name="Footnote_234:1_1186" id="Footnote_234:1_1186"></a><a href="#FNanchor_234:1_1186"><span class="label">[234:1]</span></a> I. John, ii. 26. This epistle is not authentic. (See +Ibid. p. 231.)</p></div> + +<div class="footnote"><p><a name="Footnote_234:2_1187" id="Footnote_234:2_1187"></a><a href="#FNanchor_234:2_1187"><span class="label">[234:2]</span></a> I. John, v. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_234:3_1188" id="Footnote_234:3_1188"></a><a href="#FNanchor_234:3_1188"><span class="label">[234:3]</span></a> Acts, i. 10, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_234:4_1189" id="Footnote_234:4_1189"></a><a href="#FNanchor_234:4_1189"><span class="label">[234:4]</span></a> Rev. xxii. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_234:5_1190" id="Footnote_234:5_1190"></a><a href="#FNanchor_234:5_1190"><span class="label">[234:5]</span></a> Matt. xvi. 27, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_234:6_1191" id="Footnote_234:6_1191"></a><a href="#FNanchor_234:6_1191"><span class="label">[234:6]</span></a> Ibid. xxiv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_234:7_1192" id="Footnote_234:7_1192"></a><a href="#FNanchor_234:7_1192"><span class="label">[234:7]</span></a> Ibid. xxiv. 34-36.</p></div> + +<div class="footnote"><p><a name="Footnote_235:1_1193" id="Footnote_235:1_1193"></a><a href="#FNanchor_235:1_1193"><span class="label">[235:1]</span></a> Towards the close of the second century. (See Bible of +To-Day.)</p></div> + +<div class="footnote"><p><a name="Footnote_235:2_1194" id="Footnote_235:2_1194"></a><a href="#FNanchor_235:2_1194"><span class="label">[235:2]</span></a> II. Peter, iii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_235:3_1195" id="Footnote_235:3_1195"></a><a href="#FNanchor_235:3_1195"><span class="label">[235:3]</span></a> II. Peter, iii. 8-10.</p></div> + +<div class="footnote"><p><a name="Footnote_235:4_1196" id="Footnote_235:4_1196"></a><a href="#FNanchor_235:4_1196"><span class="label">[235:4]</span></a> See Middleton's Works, vol. i. p. 188.</p></div> + +<div class="footnote"><p><a name="Footnote_236:1_1197" id="Footnote_236:1_1197"></a><a href="#FNanchor_236:1_1197"><span class="label">[236:1]</span></a> Chapters xx. and xxi. in particular.</p></div> + +<div class="footnote"><p><a name="Footnote_236:2_1198" id="Footnote_236:2_1198"></a><a href="#FNanchor_236:2_1198"><span class="label">[236:2]</span></a> The <i>Christian Saviour</i>, as well as the <i>Hindoo +Saviour</i>, will appear "in the latter days" among mortals "in the form of +an armed warrior, riding a <i>white horse</i>." St. John sees this in his +<i>vision</i>, and prophecies it in his "Revelation" thus: "And I saw, and +behold a <i>white horse</i>: and he that sat on him had a <i>bow</i>; and a +<i>crown</i> was given unto him: and he went forth conquering, and to +conquer." (Rev. vi. 2.)</p></div> + +<div class="footnote"><p><a name="Footnote_237:1_1199" id="Footnote_237:1_1199"></a><a href="#FNanchor_237:1_1199"><span class="label">[237:1]</span></a> Prog. Relig. Ideas, vol. i. p. 75. Hist. Hindostan, +vol. ii. pp. 497-503. See also, Williams: Hinduism, p. 108.</p></div> + +<div class="footnote"><p><a name="Footnote_237:2_1200" id="Footnote_237:2_1200"></a><a href="#FNanchor_237:2_1200"><span class="label">[237:2]</span></a> Prog. Relig. Ideas, i. 247, and Bunsen's Angel-Messiah, +p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_237:3_1201" id="Footnote_237:3_1201"></a><a href="#FNanchor_237:3_1201"><span class="label">[237:3]</span></a> See Prog. Relig. Ideas, vol. i. p. 209.</p></div> + +<div class="footnote"><p><a name="Footnote_237:4_1202" id="Footnote_237:4_1202"></a><a href="#FNanchor_237:4_1202"><span class="label">[237:4]</span></a> See Ibid. p. 279. The Angel-Messiah, p. 287, and <a href="#CHAPTER_XIII">chap. +xiii.</a> this work.</p></div> + +<div class="footnote"><p><a name="Footnote_237:5_1203" id="Footnote_237:5_1203"></a><a href="#FNanchor_237:5_1203"><span class="label">[237:5]</span></a> Pp. 122, 123.</p></div> + +<div class="footnote"><p><a name="Footnote_237:6_1204" id="Footnote_237:6_1204"></a><a href="#FNanchor_237:6_1204"><span class="label">[237:6]</span></a> "And I saw the <i>dead</i>, small and great, stand before +God." (Rev. xx. 12.)</p></div> + +<div class="footnote"><p><a name="Footnote_237:7_1205" id="Footnote_237:7_1205"></a><a href="#FNanchor_237:7_1205"><span class="label">[237:7]</span></a> "And the <i>sea</i> gave up the dead which were in it." +(Rev. xx. 13.)</p></div> + +<div class="footnote"><p><a name="Footnote_237:8_1206" id="Footnote_237:8_1206"></a><a href="#FNanchor_237:8_1206"><span class="label">[237:8]</span></a> "And ye shall hear of wars, and rumors of wars." +"Nation shall rise against nation, and kingdom against kingdom, and +there shall be famines, pestilences, and earthquakes in divers places." +(Matt. xxiv. 6, 7.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:1_1207" id="Footnote_238:1_1207"></a><a href="#FNanchor_238:1_1207"><span class="label">[238:1]</span></a> "And before him shall be gathered all nations: and he +shall separate them one from another, as a shepherd divideth his sheep +from the goats." (Matt. xxv. 32, 33.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:2_1208" id="Footnote_238:2_1208"></a><a href="#FNanchor_238:2_1208"><span class="label">[238:2]</span></a> "He descended into hell, the third day he rose (again) +from the dead." (Apostles' Creed.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:3_1209" id="Footnote_238:3_1209"></a><a href="#FNanchor_238:3_1209"><span class="label">[238:3]</span></a> Purgatory—a place in which souls are supposed by the +papists to be purged by fire from carnal impurities, before they are +received into heaven.</p></div> + +<div class="footnote"><p><a name="Footnote_238:4_1210" id="Footnote_238:4_1210"></a><a href="#FNanchor_238:4_1210"><span class="label">[238:4]</span></a> "And he laid hold on the dragon, that old serpent, +which is the Devil, and Satan, and bound him a thousand years." (Rev. +xx. 2.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:5_1211" id="Footnote_238:5_1211"></a><a href="#FNanchor_238:5_1211"><span class="label">[238:5]</span></a> "And death and hell were cast into the lake of fire." +(Rev. xx. 14.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:6_1212" id="Footnote_238:6_1212"></a><a href="#FNanchor_238:6_1212"><span class="label">[238:6]</span></a> "And I saw a new heaven and a new earth; for the first +earth, and the first heaven were passed away." (Rev. xxi. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:7_1213" id="Footnote_238:7_1213"></a><a href="#FNanchor_238:7_1213"><span class="label">[238:7]</span></a> "And God shall wipe away all tears from their eyes; and +there shall be no more death, neither sorrow, nor crying, neither shall +there be any more pain: for the former things are passed away." (Rev. +xxi. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:8_1214" id="Footnote_238:8_1214"></a><a href="#FNanchor_238:8_1214"><span class="label">[238:8]</span></a> "And after these things I heard a great voice of much +people in heaven, saying, 'Alleluia; salvation, and glory, and honor, +and power, unto the Lord, our God.'" (Rev. xix. 1.) "For the Lord God +omnipotent reigneth." (Rev. xix. 6.)</p></div> + +<div class="footnote"><p><a name="Footnote_238:9_1215" id="Footnote_238:9_1215"></a><a href="#FNanchor_238:9_1215"><span class="label">[238:9]</span></a> Dupuis: Orig. Relig. Belief.</p></div> + +<div class="footnote"><p><a name="Footnote_238:10_1216" id="Footnote_238:10_1216"></a><a href="#FNanchor_238:10_1216"><span class="label">[238:10]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 407.</p></div> + +<div class="footnote"><p><a name="Footnote_239:1_1217" id="Footnote_239:1_1217"></a><a href="#FNanchor_239:1_1217"><span class="label">[239:1]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 407.</p></div> + +<div class="footnote"><p><a name="Footnote_239:2_1218" id="Footnote_239:2_1218"></a><a href="#FNanchor_239:2_1218"><span class="label">[239:2]</span></a> See Mallet's Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_239:3_1219" id="Footnote_239:3_1219"></a><a href="#FNanchor_239:3_1219"><span class="label">[239:3]</span></a> Humboldt: Amer. Res., vol. i. p. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_239:4_1220" id="Footnote_239:4_1220"></a><a href="#FNanchor_239:4_1220"><span class="label">[239:4]</span></a> Prescott: Con. of Mexico, vol. i. p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_239:5_1221" id="Footnote_239:5_1221"></a><a href="#FNanchor_239:5_1221"><span class="label">[239:5]</span></a> Fergusson: Tree and Serpent Worship, p. 87. Squire: +Serpent Symbol, p. 187.</p></div> + +<div class="footnote"><p><a name="Footnote_239:6_1222" id="Footnote_239:6_1222"></a><a href="#FNanchor_239:6_1222"><span class="label">[239:6]</span></a> Acosta: Hist. Indies, vol. ii. p. 513.</p></div> + +<div class="footnote"><p><a name="Footnote_240:1_1223" id="Footnote_240:1_1223"></a><a href="#FNanchor_240:1_1223"><span class="label">[240:1]</span></a> Over all the Higher Asia there seems to have been +diffused an immemorial tradition relative to a second grand convulsion +of nature, and the final dissolution of the earth by the terrible agency +of <span class="allcapsc">FIRE</span>, as the first is said to have been by that of <span class="allcapsc">WATER</span>. It was +taught by the Hindoos, the Egyptians, Plato, Pythagoras, Zoroaster, the +Stoics, and others, and was afterwards adopted by the Christians. (II. +Peter, iii. 9. Hist. Hindostan, vol. ii. pp. 498-500.)</p></div> + +<div class="footnote"><p><a name="Footnote_240:2_1224" id="Footnote_240:2_1224"></a><a href="#FNanchor_240:2_1224"><span class="label">[240:2]</span></a> "And God made, in six days, the works of his hands, . . . +the meaning of it is this; that in <i>six thousand years</i> the Lord will +bring all things to an end." (Barnabas. <i>Apoc.</i> c. xiii.)</p></div> + +<div class="footnote"><p><a name="Footnote_241:1_1225" id="Footnote_241:1_1225"></a><a href="#FNanchor_241:1_1225"><span class="label">[241:1]</span></a> After the devotees and followers of the new gospel had +in vain expected the <i>Holy One</i> who was to come, they at last pitched +upon St. Francis as having been the expected one, and, of course, the +most surprising and absurd miracles were said to have been performed by +him. Some of the fanatics who believed in this man, maintained that St. +Francis was "wholly and entirely transformed into the person of +Christ"—<i>Totum Christo configuratum</i>. Some of them maintained that the +gospel of Joachim was expressly preferred to the gospel of Christ. +(Mosheim: Hist. Cent., xiii. pt. ii. sects. xxxiv. and xxxvi. +Anacalypsis, vol. i. p. 695.)</p></div> + +<div class="footnote"><p><a name="Footnote_242:1_1226" id="Footnote_242:1_1226"></a><a href="#FNanchor_242:1_1226"><span class="label">[242:1]</span></a> <i>Chiliasm</i>—the thousand years when Satan is bound.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span></p> +<h2><a name="CHAPTER_XXV" id="CHAPTER_XXV"></a>CHAPTER XXV.</h2> + +<h3>CHRIST JESUS AS JUDGE OF THE DEAD.</h3> + +<p>According to Christian dogma, "God the Father" is not to be the judge at +the last day, but this very important office is to be held by "God the +Son." This is taught by the writer of "The Gospel according to St. +John"—whoever he may have been—when he says:</p> + +<div class="blockquot"><p>"For the Father judgeth no man, <i>but hath committed all +judgment unto the Son</i>."<a name="FNanchor_244:1_1227" id="FNanchor_244:1_1227"></a><a href="#Footnote_244:1_1227" class="fnanchor">[244:1]</a></p></div> + +<p>Paul also, in his "Epistle to the Romans" (or some other person who has +interpolated the passage), tells us that:</p> + +<div class="blockquot"><p>"In the day when God shall judge the secrets of men," this +judgment shall be done "by <i>Jesus Christ</i>," his son.<a name="FNanchor_244:2_1228" id="FNanchor_244:2_1228"></a><a href="#Footnote_244:2_1228" class="fnanchor">[244:2]</a></p></div> + +<p>Again, in his "Epistle to Timothy,"<a name="FNanchor_244:3_1229" id="FNanchor_244:3_1229"></a><a href="#Footnote_244:3_1229" class="fnanchor">[244:3]</a> he says:</p> + +<div class="blockquot"><p>"<i>The Lord Jesus Christ</i> shall judge the quick and the dead, +at his appearing and his kingdom."<a name="FNanchor_244:4_1230" id="FNanchor_244:4_1230"></a><a href="#Footnote_244:4_1230" class="fnanchor">[244:4]</a></p></div> + +<p>The writer of the "Gospel according to St. Matthew," also describes +Christ Jesus as judge at the last day.<a name="FNanchor_244:5_1231" id="FNanchor_244:5_1231"></a><a href="#Footnote_244:5_1231" class="fnanchor">[244:5]</a></p> + +<p>Now, the question arises, <i>is this doctrine original with Christianity</i>? +To this we must answer <i>no</i>. It was taught, for ages before the time of +Christ Jesus or Christianity, that the Supreme Being—whether "Brahmá," +"Zeruâné Akeréné," "Jupiter," or "Yahweh,"<a name="FNanchor_244:6_1232" id="FNanchor_244:6_1232"></a><a href="#Footnote_244:6_1232" class="fnanchor">[244:6]</a>—was not to be the +judge at the last day, but that their <i>sons</i> were to hold this position.</p> + +<p>The sectarians of <i>Buddha</i> taught that he (who was the <i>Son of God</i> +(Brahmá) and the Holy Virgin Maya), is to be the judge of the +dead.<a name="FNanchor_244:7_1233" id="FNanchor_244:7_1233"></a><a href="#Footnote_244:7_1233" class="fnanchor">[244:7]</a></p> + +<p><span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span></p><p>According to the religion of the Hindoos, <i>Crishna</i> (who was the <i>Son +of God</i>, and the Holy Virgin Devaki), is to be the judge at the last +day.<a name="FNanchor_245:1_1234" id="FNanchor_245:1_1234"></a><a href="#Footnote_245:1_1234" class="fnanchor">[245:1]</a> And <i>Yama</i> is the god of the departed spirits, and the judge +of the dead, according to the <i>Vedas</i>.<a name="FNanchor_245:2_1235" id="FNanchor_245:2_1235"></a><a href="#Footnote_245:2_1235" class="fnanchor">[245:2]</a></p> + +<p><i>Osiris</i>, the Egyptian "Saviour" and son of the "Immaculate Virgin" +Neith or Nout, was believed by the ancient Egyptians to be the judge of +the dead.<a name="FNanchor_245:3_1236" id="FNanchor_245:3_1236"></a><a href="#Footnote_245:3_1236" class="fnanchor">[245:3]</a> He is represented on Egyptian monuments, seated on his +throne of judgment, bearing a staff, and carrying the <i>crux ansata</i>, or +cross with a handle.<a name="FNanchor_245:4_1237" id="FNanchor_245:4_1237"></a><a href="#Footnote_245:4_1237" class="fnanchor">[245:4]</a> <i>St. Andrew's cross</i> is upon his breast. His +<i>throne</i> is in checkers, to denote the good and evil over which he +presides, or to indicate the good and evil who appear before him as the +judge<ins class="corr" title="original has extraneous quotation mark">.</ins><a name="FNanchor_245:5_1238" id="FNanchor_245:5_1238"></a><a href="#Footnote_245:5_1238" class="fnanchor">[245:5]</a></p> + +<p>Among the many hieroglyphic titles which accompany his figure in these +sculptures, and in many other places on the walls of temples and tombs, +are "Lord of Life," "The Eternal Ruler," "Manifester of Good," "Revealer +of Truth," "Full of Goodness and Truth," &c.<a name="FNanchor_245:6_1239" id="FNanchor_245:6_1239"></a><a href="#Footnote_245:6_1239" class="fnanchor">[245:6]</a></p> + +<p>Mr. Bonwick, speaking of the Egyptian belief in the last judgment, says:</p> + +<div class="blockquot"><p>"A perusal of the twenty-fifth chapter of Matthew will prepare +the reader for the investigation of the Egyptian notion of the +last judgment."<a name="FNanchor_245:7_1240" id="FNanchor_245:7_1240"></a><a href="#Footnote_245:7_1240" class="fnanchor">[245:7]</a></p></div> + +<p>Prof. Carpenter, referring to the Egyptian Bible—which is by far the +most ancient of all holy books<a name="FNanchor_245:8_1241" id="FNanchor_245:8_1241"></a><a href="#Footnote_245:8_1241" class="fnanchor">[245:8]</a>—says:</p> + +<div class="blockquot"><p>"In the 'Book of the Dead,' there are used the very phrases we +find in the New Testament, <i>in connection with the day of +judgment</i>."<a name="FNanchor_245:9_1242" id="FNanchor_245:9_1242"></a><a href="#Footnote_245:9_1242" class="fnanchor">[245:9]</a></p></div> + +<p>According to the religion of the <i>Persians</i>, it is <i>Ormuzd</i>, "<i>The First +Born of the Eternal One</i>," who is judge of the dead. He had the title of +"The All-Seeing," and "The Just Judge."<a name="FNanchor_245:10_1243" id="FNanchor_245:10_1243"></a><a href="#Footnote_245:10_1243" class="fnanchor">[245:10]</a></p> + +<p>Zeruâné Akeréné is the name of him who corresponds to "God the Father" +among other nations. He was the "One Supreme essence," the "Invisible +and Incomprehensible."<a name="FNanchor_245:11_1244" id="FNanchor_245:11_1244"></a><a href="#Footnote_245:11_1244" class="fnanchor">[245:11]</a></p> + +<p>Among the ancient <i>Greeks</i>, it was <i>Aeacus</i>—Son of the Most High +God—who was to be judge of the dead.<a name="FNanchor_245:12_1245" id="FNanchor_245:12_1245"></a><a href="#Footnote_245:12_1245" class="fnanchor">[245:12]</a></p> + +<p>The Christian Emperor Constantine, in his oration to the clergy, +speaking of the ancient poets of Greece, says:</p> + +<p><span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span></p><div class="blockquot"><p>"They affirm that men who are the <i>sons of the gods</i>, do +judge departed souls."<a name="FNanchor_246:1_1246" id="FNanchor_246:1_1246"></a><a href="#Footnote_246:1_1246" class="fnanchor">[246:1]</a></p></div> + +<p>Strange as it may seem, "there are no examples of Christ Jesus conceived +as judge, or the last judgment, in the <i>early</i> art of +Christianity."<a name="FNanchor_246:2_1247" id="FNanchor_246:2_1247"></a><a href="#Footnote_246:2_1247" class="fnanchor">[246:2]</a></p> + +<p>The author from whom we quote the above, says, "It would be difficult to +define the <i>cause</i> of this, though many may be conjectured."<a name="FNanchor_246:3_1248" id="FNanchor_246:3_1248"></a><a href="#Footnote_246:3_1248" class="fnanchor">[246:3]</a></p> + +<p>Would it be unreasonable to "conjecture" that the <i>early</i> Christians did +not teach this doctrine, but that it was imbibed, in after years, with +many other heathen ideas?</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_244:1_1227" id="Footnote_244:1_1227"></a><a href="#FNanchor_244:1_1227"><span class="label">[244:1]</span></a> John, v. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_244:2_1228" id="Footnote_244:2_1228"></a><a href="#FNanchor_244:2_1228"><span class="label">[244:2]</span></a> Romans, ii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_244:3_1229" id="Footnote_244:3_1229"></a><a href="#FNanchor_244:3_1229"><span class="label">[244:3]</span></a> Not authentic. (See The Bible of To-Day, p. 212.)</p></div> + +<div class="footnote"><p><a name="Footnote_244:4_1230" id="Footnote_244:4_1230"></a><a href="#FNanchor_244:4_1230"><span class="label">[244:4]</span></a> II. Timothy, iv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_244:5_1231" id="Footnote_244:5_1231"></a><a href="#FNanchor_244:5_1231"><span class="label">[244:5]</span></a> Matt. xxv. 31-46.</p></div> + +<div class="footnote"><p><a name="Footnote_244:6_1232" id="Footnote_244:6_1232"></a><a href="#FNanchor_244:6_1232"><span class="label">[244:6]</span></a> Through an error we pronounce this name <i>Jehovah</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_244:7_1233" id="Footnote_244:7_1233"></a><a href="#FNanchor_244:7_1233"><span class="label">[244:7]</span></a> See Dupuis: Origin of Religious Belief, p. 366.</p></div> + +<div class="footnote"><p><a name="Footnote_245:1_1234" id="Footnote_245:1_1234"></a><a href="#FNanchor_245:1_1234"><span class="label">[245:1]</span></a> See Samuel Johnson's Oriental Religions, p. 504.</p></div> + +<div class="footnote"><p><a name="Footnote_245:2_1235" id="Footnote_245:2_1235"></a><a href="#FNanchor_245:2_1235"><span class="label">[245:2]</span></a> See Williams' Hinduism, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_245:3_1236" id="Footnote_245:3_1236"></a><a href="#FNanchor_245:3_1236"><span class="label">[245:3]</span></a> See Bonwick's Egyptian Belief, p. 120. Renouf: +Religions of the Ancient Egyptians, p. 110, and Prog. Relig. Ideas, vol. +i. p. 152.</p></div> + +<div class="footnote"><p><a name="Footnote_245:4_1237" id="Footnote_245:4_1237"></a><a href="#FNanchor_245:4_1237"><span class="label">[245:4]</span></a> See Bonwick's Egyptian Belief, p. 151, and Prog. Relig. +Ideas, vol. i. p. 152.</p></div> + +<div class="footnote"><p><a name="Footnote_245:5_1238" id="Footnote_245:5_1238"></a><a href="#FNanchor_245:5_1238"><span class="label">[245:5]</span></a> See Bonwick's Egyptian Belief, p. 151.</p></div> + +<div class="footnote"><p><a name="Footnote_245:6_1239" id="Footnote_245:6_1239"></a><a href="#FNanchor_245:6_1239"><span class="label">[245:6]</span></a> See Prog. Relig. Ideas, vol. i. p. 154.</p></div> + +<div class="footnote"><p><a name="Footnote_245:7_1240" id="Footnote_245:7_1240"></a><a href="#FNanchor_245:7_1240"><span class="label">[245:7]</span></a> Egyptian Belief, p. 419.</p></div> + +<div class="footnote"><p><a name="Footnote_245:8_1241" id="Footnote_245:8_1241"></a><a href="#FNanchor_245:8_1241"><span class="label">[245:8]</span></a> See Ibid. p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_245:9_1242" id="Footnote_245:9_1242"></a><a href="#FNanchor_245:9_1242"><span class="label">[245:9]</span></a> Quoted in Ibid. p. 419.</p></div> + +<div class="footnote"><p><a name="Footnote_245:10_1243" id="Footnote_245:10_1243"></a><a href="#FNanchor_245:10_1243"><span class="label">[245:10]</span></a> Prog. Relig. Ideas, vol. i. p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_245:11_1244" id="Footnote_245:11_1244"></a><a href="#FNanchor_245:11_1244"><span class="label">[245:11]</span></a> Ibid. p. 258.</p></div> + +<div class="footnote"><p><a name="Footnote_245:12_1245" id="Footnote_245:12_1245"></a><a href="#FNanchor_245:12_1245"><span class="label">[245:12]</span></a> See Bell's Pantheon, vol. ii. p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_246:1_1246" id="Footnote_246:1_1246"></a><a href="#FNanchor_246:1_1246"><span class="label">[246:1]</span></a> Constantine's Oration to the Clergy, ch. x.</p></div> + +<div class="footnote"><p><a name="Footnote_246:2_1247" id="Footnote_246:2_1247"></a><a href="#FNanchor_246:2_1247"><span class="label">[246:2]</span></a> Jameson: History of Our Lord in Art, vol. ii. p. 392.</p></div> + +<div class="footnote"><p><a name="Footnote_246:3_1248" id="Footnote_246:3_1248"></a><a href="#FNanchor_246:3_1248"><span class="label">[246:3]</span></a> Ibid.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span></p> +<h2><a name="CHAPTER_XXVI" id="CHAPTER_XXVI"></a>CHAPTER XXVI.</h2> + +<h3>CHRIST JESUS AS CREATOR, AND ALPHA AND OMEGA.</h3> + +<p>Christian dogma also teaches that it was not "God the Father," but "God +the Son" who created the heavens, the earth, and all that therein is.</p> + +<p>The writer of the fourth Gospel says:</p> + +<div class="blockquot"><p>"<i>All things were made by him</i>, and without him was not +anything made that was made."<a name="FNanchor_247:1_1249" id="FNanchor_247:1_1249"></a><a href="#Footnote_247:1_1249" class="fnanchor">[247:1]</a></p></div> + +<p>Again:</p> + +<div class="blockquot"><p>"He was in the world <i>and the world was made by him</i>, and the +world knew him not."<a name="FNanchor_247:2_1250" id="FNanchor_247:2_1250"></a><a href="#Footnote_247:2_1250" class="fnanchor">[247:2]</a></p></div> + +<p>In the "Epistle to the Colossians," we read that:</p> + +<div class="blockquot"><p>"By <i>him</i> were all things created that are in heaven and that +are in earth, visible and invisible, whether they be thrones, +or dominions, or principalities, or powers; <i>all things were +created by him</i>.<ins class="corr" title="original has single quote">"</ins><a name="FNanchor_247:3_1251" id="FNanchor_247:3_1251"></a><a href="#Footnote_247:3_1251" class="fnanchor">[247:3]</a></p></div> + +<p>Again, in the "Epistle to the Hebrews," we are told that:</p> + +<div class="blockquot"><p>"God hath spoken unto us by <i>his son</i>, whom he hath appointed +heir of all things, <i>by whom also he made the world</i>."<a name="FNanchor_247:4_1252" id="FNanchor_247:4_1252"></a><a href="#Footnote_247:4_1252" class="fnanchor">[247:4]</a></p></div> + +<p>Samuel Johnson, D. O. Allen,<a name="FNanchor_247:5_1253" id="FNanchor_247:5_1253"></a><a href="#Footnote_247:5_1253" class="fnanchor">[247:5]</a> and Thomas Maurice,<a name="FNanchor_247:6_1254" id="FNanchor_247:6_1254"></a><a href="#Footnote_247:6_1254" class="fnanchor">[247:6]</a> tell us +that, according to the religion of the <i>Hindoos</i>, it is <i>Crishna</i>, the +Son, and the second person in the ever blessed Trinity,<a name="FNanchor_247:7_1255" id="FNanchor_247:7_1255"></a><a href="#Footnote_247:7_1255" class="fnanchor">[247:7]</a> "who is +the origin and end of all the worlds; <i>all this universe, came into +being through him, the eternal maker</i>."<a name="FNanchor_247:8_1256" id="FNanchor_247:8_1256"></a><a href="#Footnote_247:8_1256" class="fnanchor">[247:8]</a></p> + +<p>In the holy book of the Hindoos, called the "<i>Bhagvat Geeta</i>," may be +found the following words of <i>Crishna</i>, addressed to his "beloved +disciple" Ar-jouan:</p> + +<div class="blockquot"><p>"I am <i>the Lord of all created beings</i>."<a name="FNanchor_247:9_1257" id="FNanchor_247:9_1257"></a><a href="#Footnote_247:9_1257" class="fnanchor">[247:9]</a> "<i>Mankind was +created by me</i> of four kinds, distinct in their principles and +in their duties; <i>know me then to be the Creator of mankind</i>, +uncreated, and without decay."<a name="FNanchor_247:10_1258" id="FNanchor_247:10_1258"></a><a href="#Footnote_247:10_1258" class="fnanchor">[247:10]</a></p></div> + +<p><span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span></p><p>In Lecture VII., entitled: "Of the Principles of Nature, and the Vital +Spirit," he also says:</p> + +<div class="blockquot"><p>"I am the creation and the dissolution of the whole universe. +There is not anything greater than I, and all things hang on +me."</p></div> + +<p>Again, in Lecture IX., entitled, "Of the Chief of Secrets and Prince of +Science," Crishna says:</p> + +<div class="blockquot"><p>"The whole world was spread abroad by me in my invisible form. +All things are dependent on me." "I am the Father and the +Mother of this world, the Grandsire and the Preserver. I am +the Holy One worthy to be known; the mystic figure OM.<a name="FNanchor_248:1_1259" id="FNanchor_248:1_1259"></a><a href="#Footnote_248:1_1259" class="fnanchor">[248:1]</a> +. . . I am the journey of the good; the <i>Comforter</i>; the +<i>Creator</i>; the <i>Witness</i>; the <i>Resting-place</i>; the <i>Asylum</i> +and the <i>Friend</i>."<a name="FNanchor_248:2_1260" id="FNanchor_248:2_1260"></a><a href="#Footnote_248:2_1260" class="fnanchor">[248:2]</a></p></div> + +<p>In Lecture X., entitled, "Of the diversity of the Divine Nature," he +says:</p> + +<div class="blockquot"><p>"<i>I am the Creator of all things</i>, and all things proceed from +me. Those who are endued with spiritual wisdom, believe this +and worship me; their very hearts and minds are in me; they +rejoice amongst themselves, and delight in speaking of my +name, and teaching one another my doctrine."<a name="FNanchor_248:3_1261" id="FNanchor_248:3_1261"></a><a href="#Footnote_248:3_1261" class="fnanchor">[248:3]</a></p></div> + +<p>Innumerable texts, similar to these, might be produced from the Hindoo +Scriptures, but these we deem sufficient to show, in the words of Samuel +Johnson quoted above, that, "According to the religion of the Hindoos, +it is Crishna who is the origin and the end of all the worlds;" and that +"all this universe came into being through him, the Eternal Maker." The +<i>Chinese</i> believed in One Supreme God, to whose honor they burnt +incense, but of whom they had no image. This "God the Father" was <i>not</i> +the Creator, according to their theology or mythology; but they had +another god, of whom they had statues or idols, called <i>Natigai</i>, who +was the god of all terrestrial things; in fact, God, <i>the Creator of +this world</i>—inferior or subordinate to the Supreme Being—from whom +they petition for fine weather, or whatever else they want—a sort of +<i>mediator</i>.<a name="FNanchor_248:4_1262" id="FNanchor_248:4_1262"></a><a href="#Footnote_248:4_1262" class="fnanchor">[248:4]</a></p> + +<p><i>Lanthu</i>, who was born of a "pure, spotless virgin," is believed by his +followers or disciples to be the Creator of all things;<a name="FNanchor_248:5_1263" id="FNanchor_248:5_1263"></a><a href="#Footnote_248:5_1263" class="fnanchor">[248:5]</a> and +<i>Taou</i>, a deified hero, who is mentioned about 560 <span class="allcapsc">B. C.</span>, is believed by +some sects and affirmed by their books, to be "the original source and +first productive cause of all things."<a name="FNanchor_248:6_1264" id="FNanchor_248:6_1264"></a><a href="#Footnote_248:6_1264" class="fnanchor">[248:6]</a></p> + +<p>In the <i>Chaldean</i> oracles, the doctrine of the "Only Begotten Son," I A +O, as <i>Creator</i>, is plainly taught.</p> + +<p><span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span></p><p>According to ancient <i>Persian</i> mythology, there is one supreme essence, +invisible and incomprehensible, named "<i>Zeruâné Akeréné</i>" which +signifies "unlimited time," or "the eternal." From him emanated +<i>Ormuzd</i>, the "King of Light," the "First-born of the Eternal One," &c. +Now, this "First-born of the Eternal One" is he by whom all things were +made, all things came into being through him; <i>he is the +Creator</i>.<a name="FNanchor_249:1_1265" id="FNanchor_249:1_1265"></a><a href="#Footnote_249:1_1265" class="fnanchor">[249:1]</a></p> + +<p>A large portion of the <i>Zend-Avesta</i>—the Persian Sacred Book or +Bible—is filled with prayers to Ormuzd, God's First-Born. The following +are samples:</p> + +<div class="blockquot"><p>"I address my prayer to Ormuzd, <i>Creator of all</i> things; who +always has been, who is, and who will be forever; who is wise +and powerful; who made the great arch of heaven, the sun, the +moon, stars, winds, clouds, waters, earth, fire, trees, +animals and men, whom Zoroaster adored. Zoroaster, who brought +to the world knowledge of the law, who knew by natural +intelligence, and by the ear, what ought to be done, all that +has been, all that is, and all that will be; the science of +sciences, <i>the excellent word</i>, by which souls pass the +luminous and radiant bridge, separate themselves from the evil +regions, and go to light and holy dwellings, full of +fragrance. <i>O Creator</i>, I obey thy laws, I think, act, speak, +according to thy orders. I separate myself from all sin. I do +good works according to my power. I adore thee with purity of +thought, word, and action. I pray to Ormuzd, who recompenses +good works, who delivers unto the end all those who obey his +laws. Grant that I may arrive at paradise, where all is +fragrance, light, and happiness."<a name="FNanchor_249:2_1266" id="FNanchor_249:2_1266"></a><a href="#Footnote_249:2_1266" class="fnanchor">[249:2]</a></p></div> + +<p>According to the religion of the ancient <i>Assyrians</i>, it was <i>Narduk</i>, +the Logos, the <span class="allcapsc">WORD</span>, "the eldest son of Hea," "the Merciful One," "the +Life-giver," &c., who created the heavens, the earth, and all that +therein is.<a name="FNanchor_249:3_1267" id="FNanchor_249:3_1267"></a><a href="#Footnote_249:3_1267" class="fnanchor">[249:3]</a></p> + +<p><i>Adonis</i>, the Lord and Saviour, was believed to be the Creator of men, +and god of the resurrection of the dead.<a name="FNanchor_249:4_1268" id="FNanchor_249:4_1268"></a><a href="#Footnote_249:4_1268" class="fnanchor">[249:4]</a></p> + +<p><i>Prometheus</i>, the Crucified Saviour, is the divine forethought, existing +before the souls of men, and the creator Hominium.<a name="FNanchor_249:5_1269" id="FNanchor_249:5_1269"></a><a href="#Footnote_249:5_1269" class="fnanchor">[249:5]</a></p> + +<p>The writer of "The Gospel according to St. John," has made Christ Jesus +<i>co-eternal</i> with God, as well as Creator, in these words:</p> + +<div class="blockquot"><p>"In the beginning was the <i>Word</i>, and the Word was with God." +"The same was in the beginning with God."<a name="FNanchor_249:6_1270" id="FNanchor_249:6_1270"></a><a href="#Footnote_249:6_1270" class="fnanchor">[249:6]</a></p></div> + +<p>Again, in praying to his Father, he makes Jesus say:</p> + +<div class="blockquot"><p>"And now, O Father, glorify thou me with thine own self with +the glory <i>which I had with thee before the world +was</i>."<a name="FNanchor_249:7_1271" id="FNanchor_249:7_1271"></a><a href="#Footnote_249:7_1271" class="fnanchor">[249:7]</a></p></div> + +<p><span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span></p><p>Paul is made to say:</p> + +<div class="blockquot"><p>"And he (Christ) is before all things."<a name="FNanchor_250:1_1272" id="FNanchor_250:1_1272"></a><a href="#Footnote_250:1_1272" class="fnanchor">[250:1]</a></p></div> + +<p>Again:</p> + +<div class="blockquot"><p>"Jesus Christ, the same yesterday, to-day, and +forever."<a name="FNanchor_250:2_1273" id="FNanchor_250:2_1273"></a><a href="#Footnote_250:2_1273" class="fnanchor">[250:2]</a></p></div> + +<p>St. John the Divine, in his "Revelation," has made Christ Jesus say:</p> + +<div class="blockquot"><p>"I am Alpha and Omega, the beginning and the end"—"which is, +and which was, and which is to come, the Almighty,"<a name="FNanchor_250:3_1274" id="FNanchor_250:3_1274"></a><a href="#Footnote_250:3_1274" class="fnanchor">[250:3]</a> +"the first and the last."<a name="FNanchor_250:4_1275" id="FNanchor_250:4_1275"></a><a href="#Footnote_250:4_1275" class="fnanchor">[250:4]</a></p></div> + +<p>Hindoo scripture also makes <i>Crishna</i> "the first and the last," "the +beginning and the end." We read in the "Geeta," where Crishna is +reported to have said:</p> + +<div class="blockquot"><p>"I myself never was not."<a name="FNanchor_250:5_1276" id="FNanchor_250:5_1276"></a><a href="#Footnote_250:5_1276" class="fnanchor">[250:5]</a> "Learn that he by whom all +things were formed" (meaning himself) "is +incorruptible."<a name="FNanchor_250:6_1277" id="FNanchor_250:6_1277"></a><a href="#Footnote_250:6_1277" class="fnanchor">[250:6]</a> "I am eternity and +non-eternity."<a name="FNanchor_250:7_1278" id="FNanchor_250:7_1278"></a><a href="#Footnote_250:7_1278" class="fnanchor">[250:7]</a> "I am before all things, and the mighty +ruler of the universe."<a name="FNanchor_250:8_1279" id="FNanchor_250:8_1279"></a><a href="#Footnote_250:8_1279" class="fnanchor">[250:8]</a> "I am the beginning, the middle +and the end of all things."<a name="FNanchor_250:9_1280" id="FNanchor_250:9_1280"></a><a href="#Footnote_250:9_1280" class="fnanchor">[250:9]</a></p></div> + +<p>Arjouan, his disciple, addresses him thus:</p> + +<div class="blockquot"><p>"Thou art the Supreme Being, incorruptible, worthy to be +known; thou art prime supporter of the universal orb; thou art +the never-failing and eternal guardian of religion; <i>thou art +from all beginning</i>, and I esteem thee."<a name="FNanchor_250:10_1281" id="FNanchor_250:10_1281"></a><a href="#Footnote_250:10_1281" class="fnanchor">[250:10]</a> Thou art "the +Divine Being, before all other gods."<a name="FNanchor_250:11_1282" id="FNanchor_250:11_1282"></a><a href="#Footnote_250:11_1282" class="fnanchor">[250:11]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"Reverence! Reverence be unto thee, before and behind! +Reverence be unto thee on all sides, O thou who art all in +all! Infinite in thy power and thy glory! Thou includest all +things, wherefore thou art all things."<a name="FNanchor_250:12_1283" id="FNanchor_250:12_1283"></a><a href="#Footnote_250:12_1283" class="fnanchor">[250:12]</a></p></div> + +<p>In another Holy Book of the Hindoos, called the "Vishnu Purana," we also +read that Vishnu—in the form of Crishna—"who descended into the womb +of the (virgin) Devaki, and was born as her son" was "<i>without +beginning, middle or end</i>."<a name="FNanchor_250:13_1284" id="FNanchor_250:13_1284"></a><a href="#Footnote_250:13_1284" class="fnanchor">[250:13]</a></p> + +<p><i>Buddha</i> is also Alpha and Omega, without beginning or end, "The Lord," +"the Possessor of All," "He who is Omnipotent and Everlastingly to be +Contemplated," "the Supreme Being, the Eternal One."<a name="FNanchor_250:14_1285" id="FNanchor_250:14_1285"></a><a href="#Footnote_250:14_1285" class="fnanchor">[250:14]</a></p> + +<p><i>Lao-kiun</i>, the Chinese virgin-born God, who came upon earth about six +hundred years before Jesus, was without beginning. It was said that he +had existed from all eternity.<a name="FNanchor_250:15_1286" id="FNanchor_250:15_1286"></a><a href="#Footnote_250:15_1286" class="fnanchor">[250:15]</a></p> + +<p><span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span></p><p>The legends of the Taou-tsze sect in China 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 <i>tëen</i>;" that he is the +original ancestor of the prime breath of life; that he gave form to the +heavens and the earth, and caused creations and annihilations to succeed +each other, in an endless series, during innumerable periods of the +world. He himself is made to say:</p> + +<div class="blockquot"><p>"I was in existence prior to the manifestation of any +corporeal shape; I appeared anterior to the supreme being, or +first motion of creation."<a name="FNanchor_251:1_1287" id="FNanchor_251:1_1287"></a><a href="#Footnote_251:1_1287" class="fnanchor">[251:1]</a></p></div> + +<p>According to the <i>Zend Avesta</i>, Ormuzd, the first-born of the Eternal +One, is he "who is, always has been, and who will be forever."<a name="FNanchor_251:2_1288" id="FNanchor_251:2_1288"></a><a href="#Footnote_251:2_1288" class="fnanchor">[251:2]</a></p> + +<p><i>Zeus</i> was Alpha and Omega. An Orphic line runs thus:</p> + +<div class="blockquot"><p>"Zeus is the beginning, Zeus is the middle, out of Zeus all +things have been made."<a name="FNanchor_251:3_1289" id="FNanchor_251:3_1289"></a><a href="#Footnote_251:3_1289" class="fnanchor">[251:3]</a></p></div> + +<p><i>Bacchus</i> was without beginning or end. An inscription on an ancient +medal, referring to him, reads thus:</p> + +<div class="blockquot"><p>"It is I who leads you; it is I who protects you, and who +saves you, I am Alpha and Omega."</p></div> + +<p>Beneath this inscription is a serpent, with his tail in his mouth, thus +forming a <i>circle</i>, which was an emblem of <i>eternity</i> among the +ancients.<a name="FNanchor_251:4_1290" id="FNanchor_251:4_1290"></a><a href="#Footnote_251:4_1290" class="fnanchor">[251:4]</a></p> + +<p>Without enumerating them, we may say that the majority of the +virgin-born gods spoken of in <a href="#CHAPTER_XII">Chapter XII.</a> were like Christ +Jesus—without beginning or end—and that many of them were considered +Creators of all things. This has led M. Dridon to remark (in his Hist. +de Dieu), that in <i>early works of art</i>, Christ Jesus is made to take the +place of his Father in <i>creation</i> and in similar labors, just as in +heathen religions an inferior deity does the work under a superior one.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_247:1_1249" id="Footnote_247:1_1249"></a><a href="#FNanchor_247:1_1249"><span class="label">[247:1]</span></a> John, i. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_247:2_1250" id="Footnote_247:2_1250"></a><a href="#FNanchor_247:2_1250"><span class="label">[247:2]</span></a> John, i. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_247:3_1251" id="Footnote_247:3_1251"></a><a href="#FNanchor_247:3_1251"><span class="label">[247:3]</span></a> Colossians, i.</p></div> + +<div class="footnote"><p><a name="Footnote_247:4_1252" id="Footnote_247:4_1252"></a><a href="#FNanchor_247:4_1252"><span class="label">[247:4]</span></a> Hebrews, i. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_247:5_1253" id="Footnote_247:5_1253"></a><a href="#FNanchor_247:5_1253"><span class="label">[247:5]</span></a> Allen's India, pp. 137 and 380.</p></div> + +<div class="footnote"><p><a name="Footnote_247:6_1254" id="Footnote_247:6_1254"></a><a href="#FNanchor_247:6_1254"><span class="label">[247:6]</span></a> Indian Antiq., vol. ii. p. 288.</p></div> + +<div class="footnote"><p><a name="Footnote_247:7_1255" id="Footnote_247:7_1255"></a><a href="#FNanchor_247:7_1255"><span class="label">[247:7]</span></a> See the chapter on the <a href="#CHAPTER_XXXV">Trinity</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_247:8_1256" id="Footnote_247:8_1256"></a><a href="#FNanchor_247:8_1256"><span class="label">[247:8]</span></a> Oriental Religions, p. 502.</p></div> + +<div class="footnote"><p><a name="Footnote_247:9_1257" id="Footnote_247:9_1257"></a><a href="#FNanchor_247:9_1257"><span class="label">[247:9]</span></a> Lecture iv. p. 51.</p></div> + +<div class="footnote"><p><a name="Footnote_247:10_1258" id="Footnote_247:10_1258"></a><a href="#FNanchor_247:10_1258"><span class="label">[247:10]</span></a> Geeta, p. 52.</p></div> + +<div class="footnote"><p><a name="Footnote_248:1_1259" id="Footnote_248:1_1259"></a><a href="#FNanchor_248:1_1259"><span class="label">[248:1]</span></a> O. M. or A. U. M. is the Hindoo ineffable name; the +mystic emblem of the deity. It is never uttered aloud, but only mentally +by the devout. It signifies Brahma, Vishnou, and Siva, the <i>Hindoo +Trinity</i>. (See Charles Wilkes in Geeta, p. 142, and King's Gnostics and +their Remains, p. 163.)</p></div> + +<div class="footnote"><p><a name="Footnote_248:2_1260" id="Footnote_248:2_1260"></a><a href="#FNanchor_248:2_1260"><span class="label">[248:2]</span></a> Geeta, p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_248:3_1261" id="Footnote_248:3_1261"></a><a href="#FNanchor_248:3_1261"><span class="label">[248:3]</span></a> Geeta, p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_248:4_1262" id="Footnote_248:4_1262"></a><a href="#FNanchor_248:4_1262"><span class="label">[248:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_248:5_1263" id="Footnote_248:5_1263"></a><a href="#FNanchor_248:5_1263"><span class="label">[248:5]</span></a> See Bell's Pantheon, vol. ii. p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_248:6_1264" id="Footnote_248:6_1264"></a><a href="#FNanchor_248:6_1264"><span class="label">[248:6]</span></a> See Davis: Hist. China, vol. ii. pp. 109 and 113, and +Thornton, vol. i. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_249:1_1265" id="Footnote_249:1_1265"></a><a href="#FNanchor_249:1_1265"><span class="label">[249:1]</span></a> See Prog. Relig. Ideas, vol. i. p. 259. In the most +ancient parts of the Zend-Avesta, Ormuzd is said to have created the +world by his <span class="allcapsc">WORD</span>. (See Bunsen's Angel-Messiah, p. 104, and Gibbon's +Rome, vol. ii. p. 302, Note by Guizot.) <ins class="corr" title="quotation mark missing in original">"</ins>In the beginning was the <span class="allcapsc">WORD</span>, +and the <span class="allcapsc">WORD</span> was with God, and the <span class="allcapsc">WORD</span> was God." (John, i. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_249:2_1266" id="Footnote_249:2_1266"></a><a href="#FNanchor_249:2_1266"><span class="label">[249:2]</span></a> Quoted in Prog. Relig. Ideas, vol. i. p. 267.</p></div> + +<div class="footnote"><p><a name="Footnote_249:3_1267" id="Footnote_249:3_1267"></a><a href="#FNanchor_249:3_1267"><span class="label">[249:3]</span></a> See Bonwick's Egyptian Belief, p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_249:4_1268" id="Footnote_249:4_1268"></a><a href="#FNanchor_249:4_1268"><span class="label">[249:4]</span></a> See Dunlap's Mysteries of Adoni, p. 156.</p></div> + +<div class="footnote"><p><a name="Footnote_249:5_1269" id="Footnote_249:5_1269"></a><a href="#FNanchor_249:5_1269"><span class="label">[249:5]</span></a> See Ibid. p. 156, and Bulfinch, Age of Fable.</p></div> + +<div class="footnote"><p><a name="Footnote_249:6_1270" id="Footnote_249:6_1270"></a><a href="#FNanchor_249:6_1270"><span class="label">[249:6]</span></a> John, i. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_249:7_1271" id="Footnote_249:7_1271"></a><a href="#FNanchor_249:7_1271"><span class="label">[249:7]</span></a> John, xvii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_250:1_1272" id="Footnote_250:1_1272"></a><a href="#FNanchor_250:1_1272"><span class="label">[250:1]</span></a> Col. i. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_250:2_1273" id="Footnote_250:2_1273"></a><a href="#FNanchor_250:2_1273"><span class="label">[250:2]</span></a> Hebrews, xiii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_250:3_1274" id="Footnote_250:3_1274"></a><a href="#FNanchor_250:3_1274"><span class="label">[250:3]</span></a> Rev. i. 8, 23, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_250:4_1275" id="Footnote_250:4_1275"></a><a href="#FNanchor_250:4_1275"><span class="label">[250:4]</span></a> Rev. i. 17; xii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_250:5_1276" id="Footnote_250:5_1276"></a><a href="#FNanchor_250:5_1276"><span class="label">[250:5]</span></a> Geeta, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_250:6_1277" id="Footnote_250:6_1277"></a><a href="#FNanchor_250:6_1277"><span class="label">[250:6]</span></a> Geeta, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_250:7_1278" id="Footnote_250:7_1278"></a><a href="#FNanchor_250:7_1278"><span class="label">[250:7]</span></a> Lecture ix. p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_250:8_1279" id="Footnote_250:8_1279"></a><a href="#FNanchor_250:8_1279"><span class="label">[250:8]</span></a> Lecture x. p. 83.</p></div> + +<div class="footnote"><p><a name="Footnote_250:9_1280" id="Footnote_250:9_1280"></a><a href="#FNanchor_250:9_1280"><span class="label">[250:9]</span></a> Lecture x. p. 85.</p></div> + +<div class="footnote"><p><a name="Footnote_250:10_1281" id="Footnote_250:10_1281"></a><a href="#FNanchor_250:10_1281"><span class="label">[250:10]</span></a> Lecture ix. p. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_250:11_1282" id="Footnote_250:11_1282"></a><a href="#FNanchor_250:11_1282"><span class="label">[250:11]</span></a> Lecture x. p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_250:12_1283" id="Footnote_250:12_1283"></a><a href="#FNanchor_250:12_1283"><span class="label">[250:12]</span></a> Lecture xi. p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_250:13_1284" id="Footnote_250:13_1284"></a><a href="#FNanchor_250:13_1284"><span class="label">[250:13]</span></a> See Vishnu Purana, p. 440.</p></div> + +<div class="footnote"><p><a name="Footnote_250:14_1285" id="Footnote_250:14_1285"></a><a href="#FNanchor_250:14_1285"><span class="label">[250:14]</span></a> See <a href="#CHAPTER_XII">chapter xii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_250:15_1286" id="Footnote_250:15_1286"></a><a href="#FNanchor_250:15_1286"><span class="label">[250:15]</span></a> See Prog. Relig. Ideas, vol. i. p. 200.</p></div> + +<div class="footnote"><p><a name="Footnote_251:1_1287" id="Footnote_251:1_1287"></a><a href="#FNanchor_251:1_1287"><span class="label">[251:1]</span></a> Thornton: Hist. China, vol. i. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_251:2_1288" id="Footnote_251:2_1288"></a><a href="#FNanchor_251:2_1288"><span class="label">[251:2]</span></a> Prog. Relig. Ideas<ins class="corr" title="original has period">,</ins> ii. p. 267.</p></div> + +<div class="footnote"><p><a name="Footnote_251:3_1289" id="Footnote_251:3_1289"></a><a href="#FNanchor_251:3_1289"><span class="label">[251:3]</span></a> Müller's Chips, vol. ii. p. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_251:4_1290" id="Footnote_251:4_1290"></a><a href="#FNanchor_251:4_1290"><span class="label">[251:4]</span></a> "C'est moi qui vous conduis, vous et tout ce qui vous +regarde. C'est moi, qui vous conserve, on qui vous sauve. Je suis Alpha +et Omega. Il y a au dessous de l'inscription un serpent qui tient sa +queue dans sa gueule et dans la cercle qu'il décrit, cest trois lettre +Greques <ins class="greek" title="TXE">ΤΞΕ</ins>, qui sont le nombre 365. Le serpent, qui +est'ordinaire un emblème de l'éternité est ici celui de soleil et de ses +revolutions." Beausobre: Hist. de Manichee, Tom. ii. p. 56. +</p><p> +"I say that I am immortal, Dionysus (Bacchus), son of Deus." +<i>Aristophanes</i>, in Myst. Of Adoni, pp. 80, and 105.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span></p> +<h2><a name="CHAPTER_XXVII" id="CHAPTER_XXVII"></a>CHAPTER XXVII.</h2> + +<h3>THE MIRACLES OF CHRIST JESUS AND THE PRIMITIVE CHRISTIANS.</h3> + +<p>The legendary history of Jesus of Nazareth, contained in the books of +the New Testament, is full of prodigies and wonders. These alleged +prodigies, and the faith which the people seem to have put in such a +tissue of falsehoods, indicate the prevalent disposition of the people +to believe in everything, and it was among such a class that +Christianity was propagated. All leaders of religion had the reputation +of having performed miracles; the biographers of Jesus, therefore, not +wishing <i>their</i> Master to be outdone, have made him also a +wonder-worker, and a performer of miracles; without them Christianity +could not prosper. Miracles were needed in those days, on all special +occasions. "There is not a single historian of antiquity, whether Greek +or Latin, who has not recorded oracles, prodigies, prophecies, and +<i>miracles</i>, on the occasion of some memorable events, or revolutions of +states and kingdoms. Many of these are attested in the gravest manner by +the gravest writers, <i>and were firmly believed at the time by the +people</i>."<a name="FNanchor_252:1_1291" id="FNanchor_252:1_1291"></a><a href="#Footnote_252:1_1291" class="fnanchor">[252:1]</a></p> + +<p>Hindoo sacred books represent <i>Crishna</i>, their Saviour and Redeemer, as +in constant strife against the evil spirit. He surmounts extraordinary +dangers; strews his way with miracles; raising the dead, healing the +sick, restoring the maimed, the deaf and the blind; everywhere +supporting the weak against the strong, the oppressed against the +powerful. The people crowded his way and adored him as a <span class="smcap">God</span>, and these +miracles were the evidences of his divinity for centuries before the +time of Jesus.</p> + +<p>The learned Thomas Maurice, speaking of Crishna, tells us that he passed +his innocent hours at the home of his foster-father, in rural +diversions, his divine origin not being suspected, <i>until repeated +miracles soon discovered his celestial origin</i>;<a name="FNanchor_252:2_1292" id="FNanchor_252:2_1292"></a><a href="#Footnote_252:2_1292" class="fnanchor">[252:2]</a> and Sir William +Jones speaks of his <i>raising the dead</i>, and saving multitudes <i>by his +<span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span>miraculous powers</i>.<a name="FNanchor_253:1_1293" id="FNanchor_253:1_1293"></a><a href="#Footnote_253:1_1293" class="fnanchor">[253:1]</a> To enumerate the miracles of Crishna would +be useless and tedious; we shall therefore mention but a few, of which +the Hindoo sacred books are teeming.</p> + +<p>When Crishna was born, his life was sought by the reigning monarch, +Kansa, who had the infant Saviour and his father and mother locked in a +dungeon, guarded, and barred by seven iron doors. While in this dungeon +the father heard a secret voice distinctly utter these words: "Son of +Yadu, take up this child and carry it to Gokool, to the house of Nanda." +Vasudeva, struck with astonishment, answered: "How shall I obey this +injunction, thus vigilantly guarded and barred by seven iron doors that +prohibit all egress?" The unknown voice replied: "The doors shall open +of themselves to let thee pass, and behold, I have caused a deep slumber +to fall upon thy guards, which shall continue till thy journey be +accomplished." Vasudeva immediately felt his chains miraculously +loosened, and, taking up the child in his arms, hurried with it through +all the doors, the guards being buried in profound sleep. When he came +to the river Yumna, which he was obliged to cross to get to Gokool, the +waters immediately rose up to kiss the child's feet, and then +respectfully retired on each side to make way for its transportation, so +that Vasudeva passed dry-shod to the opposite shore.<a name="FNanchor_253:2_1294" id="FNanchor_253:2_1294"></a><a href="#Footnote_253:2_1294" class="fnanchor">[253:2]</a></p> + +<p>When Crishna came to man's estate, one of his first miracles was the +cure of a leper.</p> + +<p>A passionate Brahman, having received a slight insult from a certain +Rajah, on going out of his doors, uttered this curse: "That he should, +from head to foot, be covered with boils and leprosy;" which being +fulfilled in an instant upon the unfortunate king, he prayed to Crishna +to deliver him from his evil. At first, Crishna did not heed his +request, but finally he appeared to him, asking what his request was? He +replied, "To be freed from my distemper." The Saviour then cured him of +his distemper.<a name="FNanchor_253:3_1295" id="FNanchor_253:3_1295"></a><a href="#Footnote_253:3_1295" class="fnanchor">[253:3]</a></p> + +<p>Crishna was one day walking with his disciples, when "they met a poor +cripple or lame woman, having a vessel filled with spices, sweet-scented +oils, sandal-wood, saffron, civet and other perfumes. Crishna making a +halt, she made a certain sign with her finger on his forehead, <i>casting +the rest upon his head</i>. Crishna asking her what it was she would +request of him, the woman replied, nothing but the use of my limbs. +Crishna, then, setting his foot upon hers, and taking her by the hand, +raised her from the ground, and not <span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span>only restored her limbs, but +renewed her age, so that, instead of a wrinkled, tawny skin, she +received a fresh and fair one in an instant. At her request, Crishna and +his company lodged in her house."<a name="FNanchor_254:1_1296" id="FNanchor_254:1_1296"></a><a href="#Footnote_254:1_1296" class="fnanchor">[254:1]</a></p> + +<p>On another occasion, Crishna having requested a learned Brahman to ask +of him whatever boon he most desired, the Brahman said, "Above all +things, I desire to have my two dead sons restored to life." Crishna +assured him that this should be done, and immediately the two young men +were restored to life and brought to their father.<a name="FNanchor_254:2_1297" id="FNanchor_254:2_1297"></a><a href="#Footnote_254:2_1297" class="fnanchor">[254:2]</a></p> + +<p>The learned Orientalist, Thomas Maurice, after speaking of the miracles +performed by Crishna, says:</p> + +<div class="blockquot"><p>"In regard to the numerous miracles wrought by Crishna, it +should be remembered that miracles are never wanting to the +decoration of an Indian romance; they are, in fact, the life +and soul of the vast machine; nor is it at all a subject of +wonder that the dead should be raised to life in a history +expressly intended, like all other sacred fables of Indian +fabrication, for the propagation and support of the whimsical +doctrine of the Metempsychosis."<a name="FNanchor_254:3_1298" id="FNanchor_254:3_1298"></a><a href="#Footnote_254:3_1298" class="fnanchor">[254:3]</a></p></div> + +<p>To speak thus of the miracles of Christ Jesus, would, of course, be +heresy—although what applies to the miracles of Crishna apply to those +of Jesus—we, therefore, find this gentleman branding as "<i>infidel</i>" a +learned French orientalist who was guilty of doing this thing.</p> + +<p><i>Buddha</i> performed great miracles for the good of mankind, and the +legends concerning him are full of the most extravagant prodigies and +wonders.<a name="FNanchor_254:4_1299" id="FNanchor_254:4_1299"></a><a href="#Footnote_254:4_1299" class="fnanchor">[254:4]</a> "By miracles and preaching," says Burnouf, "was the +religion of Buddha established."</p> + +<p>R. Spence Hardy says of Buddha:</p> + +<div class="blockquot"><p>"All the principal events of his life are represented as being +attended by incredible prodigies. He could pass through the +air at will, and know the thoughts of all beings."<a name="FNanchor_254:5_1300" id="FNanchor_254:5_1300"></a><a href="#Footnote_254:5_1300" class="fnanchor">[254:5]</a></p></div> + +<p>Prof. Max Müller says:</p> + +<div class="blockquot"><p>"The Buddhist legends teem with miracles attributed to Buddha +and his disciples—miracles which in wonderfulness certainly +surpass the miracles of any other religion."<a name="FNanchor_254:6_1301" id="FNanchor_254:6_1301"></a><a href="#Footnote_254:6_1301" class="fnanchor">[254:6]</a></p></div> + +<p>Buddha was at one time going from the city of Rohita-vastu to the city +of Benares, when, coming to the banks of the river Ganges, and wishing +to go across, he addressed himself to the owner of a <span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span>ferry-boat, thus; +"Hail! respectable sir! I pray you take me across the river in your +boat!" To this the boatman replied, "If you can pay me the fare, I will +willingly take you across the river." Buddha said, "Whence shall I +procure money to pay you your fare, I, who have given up all worldly +wealth and riches, &c." The boatman still refusing to take him across, +Buddha, pointing to a flock of geese flying from the south to the north +banks of the Ganges, said:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"See yonder geese in fellowship passing o'er the Ganges,<br /></span> +<span class="i0i">They ask not as to fare of any boatman,<br /></span> +<span class="i0i">But each by his inherent strength of body<br /></span> +<span class="i0i">Flies through the air as pleases him.<br /></span> +<span class="i0i">So, by my power of spiritual energy,<br /></span> +<span class="i0i">Will I transport myself across the river,<br /></span> +<span class="i0i">Even though the waters on this southern bank<br /></span> +<span class="i0i">Stood up as high and firm as (Mount) Semeru."<a name="FNanchor_255:1_1302" id="FNanchor_255:1_1302"></a><a href="#Footnote_255:1_1302" class="fnanchor">[255:1]</a><br /></span> +</div></div> + +<p>He then floats through the air across the stream.</p> + +<p>In the <i>Lalita Vistara</i> Buddha is called the "Great Physician" who is to +"dull all human pain." At his appearance the "sick are healed, the deaf +are cured, the blind see, the poor are relieved." He visits the sick +man, Su-ta, and heals soul as well as body.</p> + +<p>At Vaisali, a pest like modern cholera was depopulating the kingdom, due +to an accumulation of festering corpses. Buddha, summoned, caused a +strong rain which carried away the dead bodies and cured every one. At +Gaudhârâ was an old mendicant afflicted with a disease so loathsome that +none of his brother monks could go near him on account of his fetid +humors and stinking condition. The "Great Physician" was, however, not +to be deterred; he washed the poor old man and attended to his maladies. +A disciple had his feet hacked off by an unjust king, and Buddha cured +even him. To convert certain skeptical villagers near Srâvastî, Buddha +showed them a man walking across the deep and rapid river without +immersing his feet. Pûrna, one of Buddha's disciples, had a brother in +imminent danger of shipwreck in a "black storm." The "spirits that are +favorable to Pûrna and Arya" apprised him of this and he at once +performed the miracle of transporting himself to the deck of the ship. +"Immediately the black tempest ceased, as if Sumera arrested it."<a name="FNanchor_255:2_1303" id="FNanchor_255:2_1303"></a><a href="#Footnote_255:2_1303" class="fnanchor">[255:2]</a></p> + +<p>When Buddha was told that a woman was suffering in severe labor, unable +to bring forth, he said, Go and say: "I have never knowingly put any +creature to death since I was born; by the virtue <span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span>of this obedience may +you be free from pain!" When these words were repeated in the presence +of the mother, the child was instantly born with ease.<a name="FNanchor_256:1_1304" id="FNanchor_256:1_1304"></a><a href="#Footnote_256:1_1304" class="fnanchor">[256:1]</a></p> + +<p>Innumerable are the miracles ascribed to Buddhist saints, and to others +who followed their example. Their garments, and the staffs with which +they walked, are supposed to imbibe some mysterious power, and blessed +are they who are allowed to touch them.<a name="FNanchor_256:2_1305" id="FNanchor_256:2_1305"></a><a href="#Footnote_256:2_1305" class="fnanchor">[256:2]</a> A Buddhist saint who +attains the power called "<i>perfection</i>," is able to rise and float along +through the air.<a name="FNanchor_256:3_1306" id="FNanchor_256:3_1306"></a><a href="#Footnote_256:3_1306" class="fnanchor">[256:3]</a> Having this power, the saint exercises it by +mere determination of his will, his body becoming imponderous, as when a +man in the common human state determines to leap, and leaps. Buddhist +annals relate the performance of the miraculous suspension by Gautama +Buddha, himself, as well as by other <i>saints</i>.<a name="FNanchor_256:4_1307" id="FNanchor_256:4_1307"></a><a href="#Footnote_256:4_1307" class="fnanchor">[256:4]</a></p> + +<p>In the year 217 <span class="allcapsc">B. C.</span>, a Buddhist missionary priest, called by the +Chinese historians Shih-le-fang, came from "the west" into Shan-se, +accompanied by eighteen other priests, with their sacred books, in order +to propagate the faith of Buddha. The emperor, disliking foreigners and +exotic customs, imprisoned the missionaries; but an angel, genii, or +spirit, came and opened the prison door, and liberated them.<a name="FNanchor_256:5_1308" id="FNanchor_256:5_1308"></a><a href="#Footnote_256:5_1308" class="fnanchor">[256:5]</a></p> + +<p>Here is a third edition of "Peter in prison," for we have already seen +that the Hindoo sage Vasudeva was liberated from prison in like manner.</p> + +<p><i>Zoroaster</i>, the founder of the religion of the Persians, opposed his +persecutors by performing miracles, in order to confirm his divine +mission.<a name="FNanchor_256:6_1309" id="FNanchor_256:6_1309"></a><a href="#Footnote_256:6_1309" class="fnanchor">[256:6]</a></p> + +<p><i>Bochia</i> of the Persians also performed miracles; the places where he +performed them were consecrated, and people flocked in crowds to visit +them.<a name="FNanchor_256:7_1310" id="FNanchor_256:7_1310"></a><a href="#Footnote_256:7_1310" class="fnanchor">[256:7]</a></p> + +<p><i>Horus</i>, the Egyptian Saviour, performed great miracles, among which was +that of raising the dead to life.<a name="FNanchor_256:8_1311" id="FNanchor_256:8_1311"></a><a href="#Footnote_256:8_1311" class="fnanchor">[256:8]</a></p> + +<p><i>Osiris</i> of Egypt also performed great miracles;<a name="FNanchor_256:9_1312" id="FNanchor_256:9_1312"></a><a href="#Footnote_256:9_1312" class="fnanchor">[256:9]</a> and so did the +virgin goddess <i>Isis</i>.</p> + +<p>Pilgrimages were made to the temples of Isis, in Egypt, by the sick. +Diodorus, the Grecian historian, says that:</p> + +<p><span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span></p><div class="blockquot"><p>"Those who go to consult in dreams the goddess Isis recover +perfect health. Many whose cure has been despaired of by +physicians have by this means been saved, and others who have +long been deprived of sight, or of some other part of the +body, by taking refuge, so to speak, in the arms of the +goddess, have been restored to the enjoyment of their +faculties."<a name="FNanchor_257:1_1313" id="FNanchor_257:1_1313"></a><a href="#Footnote_257:1_1313" class="fnanchor">[257:1]</a></p></div> + +<p><i>Serapis</i>, the Egyptian Saviour, performed great miracles, principally +those of healing the sick. He was called "The Healer of the +World."<a name="FNanchor_257:2_1314" id="FNanchor_257:2_1314"></a><a href="#Footnote_257:2_1314" class="fnanchor">[257:2]</a></p> + +<p><i>Marduk</i>, the Assyrian God, the "Logos," the "Eldest Son of Hea;" "He +who made Heaven and Earth;" the "Merciful One;" the "Life-Giver," &c., +performed great miracles, among which was that of raising the dead to +life.<a name="FNanchor_257:3_1315" id="FNanchor_257:3_1315"></a><a href="#Footnote_257:3_1315" class="fnanchor">[257:3]</a></p> + +<p><i>Bacchus</i>, son of Zeus by the virgin Semele, was a great performer of +miracles, among which may be mentioned his changing water into +wine,<a name="FNanchor_257:4_1316" id="FNanchor_257:4_1316"></a><a href="#Footnote_257:4_1316" class="fnanchor">[257:4]</a> as it is recorded of Jesus in the Gospels.</p> + +<p>"In his gentler aspects he is the giver of joy, the healer of +sicknesses, the guardian against plagues. As such he is even a law-giver +and a promoter of peace and concord. As kindling new or strange thoughts +in the mind, he is a giver of wisdom and the revealer of hidden secrets +of the future."<a name="FNanchor_257:5_1317" id="FNanchor_257:5_1317"></a><a href="#Footnote_257:5_1317" class="fnanchor">[257:5]</a></p> + +<p>The legends related of this god state that on one occasion Pantheus, +King of Thebes, sent his attendants to seize Bacchus, the "vagabond +leader of a faction"—as he called him. This they were unable to do, as +the multitude who followed him were too numerous. They succeeded, +however, in capturing one of his disciples, Acetes, who was led away and +shut up fast in prison; but while they were getting ready the +instruments of execution, <i>the prison doors came open of their own +accord, and the chains fell from his limbs</i>, and when they looked for +him he was nowhere to be found.<a name="FNanchor_257:6_1318" id="FNanchor_257:6_1318"></a><a href="#Footnote_257:6_1318" class="fnanchor">[257:6]</a> Here is still another edition of +"Peter in prison."</p> + +<p><i>Æsculapius</i> was another great performer of miracles. The ancient Greeks +said of him that he not only cured the sick of the most malignant +diseases, <i>but even raised the dead</i>.</p> + +<p><span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span></p><p>A writer in Bell's Pantheon says:</p> + +<div class="blockquot"><p>"As the Greeks always carried the encomiums of their great men +beyond the truth, so they feigned that Æsculapius was so +expert in medicine as not only to cure the sick, but even to +raise the dead."<a name="FNanchor_258:1_1319" id="FNanchor_258:1_1319"></a><a href="#Footnote_258:1_1319" class="fnanchor">[258:1]</a></p></div> + +<p>Eusebius, the ecclesiastical historian, speaking of Æsculapius, says:</p> + +<div class="blockquot"><p>"He sometimes appeared unto them (the Cilicians) in dreams and +visions, and sometimes restored the sick to health."</p></div> + +<p>He claims, however, that this was the work of the <span class="smcap">Devil</span>, "who by this +means did withdraw the minds of men from the knowledge of the <i>true</i> +<span class="smcap">Saviour</span>."<a name="FNanchor_258:2_1320" id="FNanchor_258:2_1320"></a><a href="#Footnote_258:2_1320" class="fnanchor">[258:2]</a></p> + +<p>For many years after the death of Æsculapius, miracles continued to be +performed by the efficacy of faith in his name. Patients were conveyed +to the temple of Æsculapius, and there cured of their disease. A short +statement of the symptoms of each case, and the remedy employed, were +inscribed on tablets and hung up in the temples.<a name="FNanchor_258:3_1321" id="FNanchor_258:3_1321"></a><a href="#Footnote_258:3_1321" class="fnanchor">[258:3]</a> There were also +a multitude of eyes, ears, hands, feet, and other members of the human +body, made of wax, silver, or gold, and presented by those whom the god +had cured of blindness, deafness, and other diseases.<a name="FNanchor_258:4_1322" id="FNanchor_258:4_1322"></a><a href="#Footnote_258:4_1322" class="fnanchor">[258:4]</a></p> + +<p>Marinus, a scholar of the philosopher Proclus, relates one of these +remarkable cures, in the life of his master. He says:</p> + +<div class="blockquot"><p>"Asclipigenia, a young maiden who had lived with her parents, +was seized with a grievous distemper, incurable by the +physicians. All help from the physicians failing, the father +applied to the philosopher, earnestly entreating him to pray +for his daughter. Proclus, full of faith, went to the temple +of Æsculapius, intending to pray for the sick young woman to +the god—for the city (Athens) was at that time blessed in +him, and still enjoyed the undemolished temple of <span class="smcap">The +Saviour</span>—but while he was praying, a sudden change appeared in +the damsel, and she immediately became convalescent, for the +<i>Saviour</i>, Æsculapius, as being God, easily healed +her."<a name="FNanchor_258:5_1323" id="FNanchor_258:5_1323"></a><a href="#Footnote_258:5_1323" class="fnanchor">[258:5]</a></p></div> + +<p>Dr. Conyers Middleton says:</p> + +<div class="blockquot"><p>"Whatever proof the primitive (Christian) Church might have +among themselves, of the miraculous gift, yet it could have +but little effect towards making proselytes among those who +pretended to the same gift—possessed more largely and exerted +more openly, than in the private assemblies of the Christians. +For in the temples of <i>Æsculapius</i>, all kinds of diseases were +believed to be publicly cured, by the pretended help of that +deity, in proof of which there were erected in each temple, +columns or tables of brass or marble, on which a distinct +narrative of each particular cure was inscribed. +Pausanias<a name="FNanchor_258:6_1324" id="FNanchor_258:6_1324"></a><a href="#Footnote_258:6_1324" class="fnanchor">[258:6]</a> writes that in the temple <span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span>at Epidaurus there +were many columns anciently of this kind, and six of them +remaining to his time, <i>inscribed with the names of men and +women who had been cured by the god</i>, with an account of their +several cases, and the method of their cure; and that there +was an old pillar besides, which stood apart, dedicated to the +memory of Hippolytus, <i>who had been raised from the dead</i>. +Strabo, also, another grave writer, informs us that these +temples were constantly filled with the sick, imploring the +help of the god, and that they had tables hanging around them, +in which all the miraculous cures were described. There is a +remarkable fragment of one of these tables still extant, and +exhibited by Gruter in his collection, as it was found in the +ruins of Æsculapius's temple in the Island of the Tiber, in +Rome, which gives an account of two blind men restored to +sight by Æsculapius, in the open view,<a name="FNanchor_259:1_1325" id="FNanchor_259:1_1325"></a><a href="#Footnote_259:1_1325" class="fnanchor">[259:1]</a> and with the +loud acclamation of the people, acknowledging the manifest +power of the god."<a name="FNanchor_259:2_1326" id="FNanchor_259:2_1326"></a><a href="#Footnote_259:2_1326" class="fnanchor">[259:2]</a></p></div> + +<p>Livy, the most illustrious of Roman historians (born <span class="allcapsc">B. C.</span> 61), tells us +that temples of <i>heathen gods</i> were rich in the number of offerings +<i>which the people used to make in return for the cures and benefits +which they received from them</i>.<a name="FNanchor_259:3_1327" id="FNanchor_259:3_1327"></a><a href="#Footnote_259:3_1327" class="fnanchor">[259:3]</a></p> + +<p>A writer in <i>Bell's Pantheon</i> says:</p> + +<div class="blockquot"><p>"Making presents to the gods was a custom even from the +earliest times, either to deprecate their wrath, obtain some +benefit, or acknowledge some favor. These donations consisted +of garlands, garments, cups of gold, or whatever conduced to +the decoration or splendor of their temples. They were +sometimes laid on the floor, sometimes hung upon the walls, +doors, pillars, roof, or any other conspicuous place. +Sometimes the occasion of the dedication was inscribed, either +upon the thing itself, or upon a tablet hung up with +it."<a name="FNanchor_259:4_1328" id="FNanchor_259:4_1328"></a><a href="#Footnote_259:4_1328" class="fnanchor">[259:4]</a></p></div> + +<p>No one custom of antiquity is so frequently mentioned by ancient +historians, as the practice which was so common among the <i>heathens</i>, of +making votive offerings to their deities, and hanging them up in their +temples, many of which are preserved to this day, viz., images of metal, +stone, or clay, as well as legs, arms, and other parts of the body, <i>in +testimony of some divine cure effected in that particular +member</i>.<a name="FNanchor_259:5_1329" id="FNanchor_259:5_1329"></a><a href="#Footnote_259:5_1329" class="fnanchor">[259:5]</a></p> + +<p>Horace says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"——Me tabula sacer<br /></span> +<span class="i0">Votivâ paries indicat humida<br /></span> +<span class="i0">Suspendisse potenti<br /></span> +<span class="i0">Vestimenta maris Deo." (Lib. 1, Ode V.)<br /></span> +</div></div> + +<p>It was the custom of offering <i>ex-votos</i> of <i>Priapic</i> forms, at the +church of Isernia, in the <i>Christian</i> kingdom of Naples, during the last +century, which induced Mr. R. Payne Knight to compile his remarkable +work on Phallic Worship.</p> + +<p><span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span></p><p>Juvenal, who wrote <span class="allcapsc">A. D.</span> 81-96, says of the goddess <i>Isis</i>, whose +religion was at that time in the greatest vogue at Rome, that the +painters get their livelihood out of her. This was because "the most +common of all offerings (made by the heathen to their deities) were +<i>pictures</i> presenting the history of the miraculous cure or deliverance, +vouchsafed upon the vow of the donor."<a name="FNanchor_260:1_1330" id="FNanchor_260:1_1330"></a><a href="#Footnote_260:1_1330" class="fnanchor">[260:1]</a> One of their prayers ran +thus:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Now, Goddess, help, for thou canst help bestow,<br /></span> +<span class="i0i"><i>As all these pictures round thy altars show</i>."<a name="FNanchor_260:2_1331" id="FNanchor_260:2_1331"></a><a href="#Footnote_260:2_1331" class="fnanchor">[260:2]</a><br /></span> +</div></div> + +<p>In <i>Chambers's Encyclopædia</i> may be found the following:</p> + +<div class="blockquot"><p>"Patients that were cured of their ailments (by <i>Æsculapius</i>, +or through faith in him) hung up a tablet in his temple, +recording the name, the disease, and the manner of cure. <i>Many +of these votive tablets are still extant.</i>"<a name="FNanchor_260:3_1332" id="FNanchor_260:3_1332"></a><a href="#Footnote_260:3_1332" class="fnanchor">[260:3]</a></p></div> + +<p>Alexander S. Murray, of the department of Greek and Roman Antiquities in +the British Museum, speaking of the miracles performed by <i>Æsculapius</i>, +says:</p> + +<div class="blockquot"><p>"A person who had recovered from a local illness would dictate +a sculptured representation of the part that had been +affected. <i>Of such sculptures there are a number of examples +in the British Museum.</i>"<a name="FNanchor_260:4_1333" id="FNanchor_260:4_1333"></a><a href="#Footnote_260:4_1333" class="fnanchor">[260:4]</a></p></div> + +<p>Justin Martyr, in his <i>Apology</i> for the Christian religion, addressed to +the Emperor Hadrian, says:</p> + +<div class="blockquot"><p>"As to <i>our</i> Jesus curing the lame, and the paralytic, and +such as were crippled from birth, this is little more than +what you say of your <i>Æsculapius</i>."<a name="FNanchor_260:5_1334" id="FNanchor_260:5_1334"></a><a href="#Footnote_260:5_1334" class="fnanchor">[260:5]</a></p></div> + +<p>At a time when the Romans were infested with the plague, having +consulted their sacred books, they learned that in order to be delivered +from it, they were to go in quest of <i>Æsculapius</i> at Epidaurus; +accordingly, an embassy was appointed of ten senators, at the head of +whom was Quintus Ogulnius, and the worship of Æsculapius was established +at Rome, <span class="allcapsc">A. U. C.</span> 462, that is, <span class="allcapsc">B. C.</span> 288. But the most remarkable +coincidence is that the worship of this god continued with scarcely any +diminished splendor, for several hundred years after the establishment +of Christianity.<a name="FNanchor_260:6_1335" id="FNanchor_260:6_1335"></a><a href="#Footnote_260:6_1335" class="fnanchor">[260:6]</a></p> + +<p>Hermes or Mercury, the Lord's Messenger, was a wonder-worker. The staff +or rod which Hermes received from Phoibos (Apollo), <span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span>and which connects +this myth with the special emblem of Vishnu (the Hindoo Saviour), was +regarded as denoting his heraldic office. It was, however, always +endowed with magic properties, and had the power even of raising the +dead.<a name="FNanchor_261:1_1336" id="FNanchor_261:1_1336"></a><a href="#Footnote_261:1_1336" class="fnanchor">[261:1]</a></p> + +<p>Herodotus, the Grecian historian, relates a wonderful miracle which +happened among the <i>Spartans</i>, many centuries before the time assigned +for the birth of Christ Jesus. The story is as follows:</p> + +<div class="blockquot"><p>A Spartan couple of great wealth and influence, had a daughter +born to them who was a cripple from birth. Her nurse, +perceiving that she was misshapen, and knowing her to be the +daughter of opulent persons, and deformed, and seeing, +moreover, that her parents considered her form a great +misfortune, considering these several circumstances, devised +the following plan. She carried her every day to the temple of +the Goddess <i>Helen</i>, and standing before her image, prayed to +the goddess to free the child from its deformity. One day, as +the nurse was going out of the temple, a woman appeared to +her, and having appeared, asked what she was carrying in her +arms; and she answered that she was carrying an infant; +whereupon she bid her show it to her, but the nurse refused, +for she had been forbidden by the parents to show the child to +any one. The woman, however—who was none other than the +Goddess herself—urged her by all means to show it to her, and +the nurse, seeing that the woman was so very anxious to see +the child, at length showed it; upon which she, stroking the +head of the child with her hands, said that she would surpass +all the women in Sparta in beauty. From that day her +appearance began to change, her deformed limbs became +symmetrical, and when she reached the age for marriage she was +the most beautiful woman in all Sparta.<a name="FNanchor_261:2_1337" id="FNanchor_261:2_1337"></a><a href="#Footnote_261:2_1337" class="fnanchor">[261:2]</a></p></div> + +<p><i>Apollonius</i> of Tyana, in Cappadocia, who was born in the latter part of +the reign of Augustus, about four years before the time assigned for the +birth of Jesus, and who was therefore contemporary with him, was +celebrated for the wonderful miracles he performed. Oracles in various +places declared that he was endowed with a portion of Apollo's power to +cure diseases, and foretell events; and those who were affected were +commanded to apply to him. The priests of Iona made over the diseased to +his care, and his cures were considered so remarkable, that divine +honors were decreed to him.<a name="FNanchor_261:3_1338" id="FNanchor_261:3_1338"></a><a href="#Footnote_261:3_1338" class="fnanchor">[261:3]</a></p> + +<p>He at one time went to Ephesus, but as the inhabitants did not hearken +to his preaching, he left there and went to Smyrna, where he was well +received by the inhabitants. While there, ambassadors <span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span>came from +Ephesus, begging him to return to that city, where a terrible plague was +raging, <i>as he had prophesied</i>. He went immediately, and as soon as he +arrived, he said to the Ephesians: "Be not dejected, I will this day put +a stop to the disease." According to his words, the pestilence was +stayed, and the people erected a statue to him, in token of their +gratitude.<a name="FNanchor_262:1_1339" id="FNanchor_262:1_1339"></a><a href="#Footnote_262:1_1339" class="fnanchor">[262:1]</a></p> + +<p>In the city of Athens, there was one of the dissipated young citizens, +who laughed and cried by turns, and talked and sang to himself, without +apparent cause. His friends supposed these habits were the effects of +early intemperance, but Apollonius, who happened to meet the young man, +told him he was possessed of a <i>demon</i>; and, as soon as he fixed his +eyes upon him, the demon broke out into all those horrid, violent +expressions used by people on the rack, and then swore he would depart +out of the youth, and never enter another.<a name="FNanchor_262:2_1340" id="FNanchor_262:2_1340"></a><a href="#Footnote_262:2_1340" class="fnanchor">[262:2]</a> The young man had not +been aware that he was possessed by a devil, but from that moment, his +wild, disturbed looks changed, he became very temperate, and assumed the +garb of a Pythagorean philosopher.</p> + +<p>Apollonius went to Rome, and arrived there after the emperor Nero had +passed very severe laws against <i>magicians</i>. He was met on the way by a +person who advised him to turn back and not enter the city, saying that +all who wore the philosopher's garb were in danger of being arrested as +magicians. He heeded not these words of warning, but proceeded on his +way, and entered the city. It was not long before he became an object of +suspicion, was closely watched, and finally arrested, but when his +accusers appeared before the tribunal and unrolled the parchment on +which the charges against him had been written, they found that all the +characters had disappeared. Apollonius made such an impression on the +magistrates by the bold tone he assumed, that he was allowed to go where +he pleased.<a name="FNanchor_262:3_1341" id="FNanchor_262:3_1341"></a><a href="#Footnote_262:3_1341" class="fnanchor">[262:3]</a></p> + +<p>Many miracles were performed by him while in Rome, among others may be +mentioned his restoring a <i>dead maiden to life</i>.</p> + +<p>She belonged to a family of rank, and was just about to be married, when +she died suddenly. Apollonius met the funeral procession that was +conveying her body to the tomb. He asked them to set down the bier, +saying to her betrothed: "I will dry up the tears you are shedding for +this maiden." They supposed he was going to pronounce a funeral oration, +but he merely <i>took her hand</i>, bent over her, and uttered a few words in +a low tone. She opened <span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span>her eyes, and began to speak, and was carried +back alive and well to her father's house.<a name="FNanchor_263:1_1342" id="FNanchor_263:1_1342"></a><a href="#Footnote_263:1_1342" class="fnanchor">[263:1]</a></p> + +<p>Passing through Tarsus, in his travels, a young man was pointed out to +him who had been bitten thirty days before by a mad dog, and who was +then running on all fours, barking and howling. Apollonius took his case +in hand, and it was not long before the young man was restored to his +right mind.<a name="FNanchor_263:2_1343" id="FNanchor_263:2_1343"></a><a href="#Footnote_263:2_1343" class="fnanchor">[263:2]</a></p> + +<p>Domitian, Emperor of Rome, caused Apollonius to be arrested, during one +of his visits to that city, on charge of allowing himself to be +worshiped (the people having given him <i>divine honors</i>), speaking +against the reigning powers, and pretending that his words were inspired +by the gods. He was taken, loaded with irons, and cast into prison. "I +have bound you," said the emperor, "and you will not escape me."</p> + +<p>Apollonius was one day visited in his prison by his steadfast disciple, +Damus, who asked him when he thought he should recover his liberty, +whereupon he answered: "This instant, if it depended upon myself," and +drawing his legs out of the shackles, he added: "Keep up your spirits, +you see the freedom I enjoy." He was brought to trial not long after, +and so defended himself, that the emperor was induced to acquit him, but +forbade him to leave Rome. Apollonius then addressed the emperor, and +ended by saying: "You cannot kill me, because I am not mortal;" and as +soon as he had said these words, <i>he vanished from the tribunal</i>.<a name="FNanchor_263:3_1344" id="FNanchor_263:3_1344"></a><a href="#Footnote_263:3_1344" class="fnanchor">[263:3]</a> +Damus (the disciple who had visited him in prison) had previously been +sent away from Rome, with the promise of his master that he would soon +rejoin him. Apollonius vanished from the presence of the emperor (at +Rome) at noon. <i>On the evening of the same day, he suddenly appeared +before Damus and some other friends who were at Puteoli, more than a +hundred miles from Rome.</i> They started, being doubtful whether or not it +was his spirit, but he stretched out his hand, saying: "Take it, and if +I escape from you regard me as an apparition."<a name="FNanchor_263:4_1345" id="FNanchor_263:4_1345"></a><a href="#Footnote_263:4_1345" class="fnanchor">[263:4]</a></p> + +<p><span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span></p><p>When Apollonius had told his disciples that he had made his defense in +Rome, only a few hours before, they marveled how he could have performed +the journey so rapidly. He, in reply, said that they must ascribe it to +a god.<a name="FNanchor_264:1_1346" id="FNanchor_264:1_1346"></a><a href="#Footnote_264:1_1346" class="fnanchor">[264:1]</a></p> + +<p>The Empress Julia, wife of Alexander Severus, was so much interested in +the history of Apollonius, that she requested Flavius Philostratus, an +Athenian author of reputation, to write an account of him. The early +Christian Fathers, alluding to this life of Apollonius, do not deny the +miracles it recounts, but attribute to them the aid of evil +spirits.<a name="FNanchor_264:2_1347" id="FNanchor_264:2_1347"></a><a href="#Footnote_264:2_1347" class="fnanchor">[264:2]</a></p> + +<p>Justin Martyr was one of the believers in the miracles performed by +Apollonius, and by others through him, for he says:</p> + +<div class="blockquot"><p>"How is it that the talismans of Apollonius have power in +certain members of creation? for they prevent, <i>as we see</i>, +the fury of the waves, and the violence of the winds, and the +attacks of wild beasts, and whilst <i>our</i> Lord's miracles <i>are +preserved by tradition alone, those of Apollonius are most +numerous, and actually manifested in present facts, so as to +lead astray all beholders</i>."<a name="FNanchor_264:3_1348" id="FNanchor_264:3_1348"></a><a href="#Footnote_264:3_1348" class="fnanchor">[264:3]</a></p></div> + +<p>So much for Apollonius. We will now speak of another miracle performer, +<i>Simon Magus</i>.</p> + +<p>Simon the Samaritan, generally called Simon <i>Magus</i>, produced marked +effects on the times succeeding him; being the progenitor of a large +class of sects, which long troubled the Christian churches.</p> + +<p>In the time of Jesus and Simon Magus it was almost universally believed +that men could foretell events, cure diseases, and obtain control over +the forces of nature, by the aid of spirits, if they knew how to invoke +them. It was Simon's proficiency in this occult science which gained him +the surname of <i>Magus</i>, or <i>Magician</i>.</p> + +<p>The writer of the eighth chapter of "<i>The Acts of the Apostles</i>" informs +us that when Philip went into Samaria, "to preach Christ unto them," he +found there "a certain man called Simon, which beforetime in the same +city used sorcery, and bewitched the people of Samaria, giving out that +himself was some great one. To whom they all gave heed, from the least +to the greatest, saying: This man is the great power of God."<a name="FNanchor_264:4_1349" id="FNanchor_264:4_1349"></a><a href="#Footnote_264:4_1349" class="fnanchor">[264:4]</a></p> + +<p>Simon traveled about preaching, and made many proselytes. He professed +to be "<i>The Wisdom of God</i>," "<i>The Word of God</i>," <span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span>"<i>The Paraclete</i>, or +<i>Comforter</i>," "<i>The Image of the Eternal Father, Manifested in the +Flesh</i>," and his followers claimed that he was "<i>The First Born of the +Supreme</i>."<a name="FNanchor_265:1_1350" id="FNanchor_265:1_1350"></a><a href="#Footnote_265:1_1350" class="fnanchor">[265:1]</a> All of these are titles, which, in after years, were +applied to Christ Jesus. His followers had a gospel called "<i>The Four +Corners of the World</i>," which reminds us of the reason given by Irenæus, +for there being <i>four</i> Gospels among the Christians. He says:</p> + +<div class="blockquot"><p>"It is impossible that there could be more or less than +<i>four</i>. For there are <i>four</i> climates, and <i>four</i> cardinal +winds; but the <i>Gospel</i> is the pillar and foundation of the +Church, and its breath of life. The Church, therefore, was to +have <i>four pillars</i>, blowing immortality from every quarter, +and giving life to men."<a name="FNanchor_265:2_1351" id="FNanchor_265:2_1351"></a><a href="#Footnote_265:2_1351" class="fnanchor">[265:2]</a></p></div> + +<p>Simon also composed some works, of which but slight fragments remain, +Christian authority having evidently destroyed them. That he made a +lively impression on his contemporaries is indicated by the subsequent +extension of his doctrines, under varied forms, by the wonderful stories +which the Christian Fathers relate of him, and by the strong dislike +they manifested toward him.</p> + +<p>Eusebius, the ecclesiastical historian, says of him:</p> + +<div class="blockquot"><p>"The malicious power of <i>Satan</i>, enemy to all honesty, and foe +to all human salvation, brought forth at that time this +monster Simon, a father and worker of all such mischiefs, <i>as +a great adversary unto the mighty and holy Apostles</i>.</p> + +<p>"Coming into the city of Rome, he was so aided by that power +which prevaileth in this world, that in short time he brought +his purpose to such a pass, that his picture was there placed +with others, and he honored as a god."<a name="FNanchor_265:3_1352" id="FNanchor_265:3_1352"></a><a href="#Footnote_265:3_1352" class="fnanchor">[265:3]</a></p></div> + +<p>Justin Martyr says of him:</p> + +<div class="blockquot"><p>"After the ascension of <i>our</i> Savior into heaven, the DEVIL +brought forth certain men which called themselves gods, who +not only suffered no vexation of you (Romans), but attained +unto honor amongst you, by name one <i>Simon</i>, a Samaritan, born +in the village of Gitton, who (under Claudius Cæsar) by the +art of <i>devils</i>, through whom he dealt, wrought devilish +enchantments, was esteemed and counted in your regal city of +Rome for a <i>god</i>, and honored by you as a <i>god</i>, with a +picture between two bridges upon the river Tibris, having this +Roman inscription: '<i>Simoni deo Sancto</i>' (To Simon the Holy +God). And in manner all the Samaritans, and certain also of +other nations, do worship him, acknowledging him for their +chief god."<a name="FNanchor_265:4_1353" id="FNanchor_265:4_1353"></a><a href="#Footnote_265:4_1353" class="fnanchor">[265:4]</a></p></div> + +<p>According to accounts given by several other Christian Fathers, he could +make his appearance wherever he pleased to be at any moment; could poise +himself on the air; make inanimate things <span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span>move without visible +assistance; produce trees from the earth suddenly; cause a stick to reap +without hands; change himself into the likeness of any other person, or +even into the forms of animals; fling himself from high precipices +unhurt, walk through the streets accompanied by spirits of the dead; and +many other such like performances.<a name="FNanchor_266:1_1354" id="FNanchor_266:1_1354"></a><a href="#Footnote_266:1_1354" class="fnanchor">[266:1]</a></p> + +<p>Simon went to Rome, where he gave himself out to be an "Incarnate Spirit +of God."<a name="FNanchor_266:2_1355" id="FNanchor_266:2_1355"></a><a href="#Footnote_266:2_1355" class="fnanchor">[266:2]</a> He became a favorite with the Emperor Claudius, and +afterwards with Nero. His Christian opponents, as we have seen in the +cases cited above, did not deny the miracles attributed to him, but said +they were done through the agency of evil spirits, which was a common +opinion among the Fathers. They claimed that every <i>magician</i> had an +attendant evil spirit, who came when summoned, obeyed his commands, and +taught him ceremonies and forms of words, by which he was able to do +supernatural things. In this way they were accustomed to account for all +the miracles performed by Gentiles and heretics.<a name="FNanchor_266:3_1356" id="FNanchor_266:3_1356"></a><a href="#Footnote_266:3_1356" class="fnanchor">[266:3]</a></p> + +<p><i>Menander</i>—who was called the "Wonder-Worker"—was another great +performer of miracles. Eusebius, speaking of him, says that he was +skilled in magical art, and performed <i>devilish</i> operations; and that +"as yet there be divers which can testify the same of him."<a name="FNanchor_266:4_1357" id="FNanchor_266:4_1357"></a><a href="#Footnote_266:4_1357" class="fnanchor">[266:4]</a></p> + +<p>Dr. Conyers Middleton, speaking on this subject, says:</p> + +<div class="blockquot"><p>"It was universally received and believed through all ages of +the primitive church, that there was a number of magicians, +necromancers, or conjurors, both among the <i>Gentiles</i>, and the +<i>heretical Christians</i>, who had each their peculiar <i>demon</i> or +evil spirit, for their associates, perpetually attending on +their persons and obsequious to their commands, by whose help +they could perform miracles, foretell future events, call up +the souls of the dead, exhibit them to open view, and infuse +into people whatever dreams or visions they saw fit, all which +is constantly affirmed by the primitive writers and +apologists, and commonly applied by them to prove the +immortality of the soul."<a name="FNanchor_266:5_1358" id="FNanchor_266:5_1358"></a><a href="#Footnote_266:5_1358" class="fnanchor">[266:5]</a></p></div> + +<p>After quoting from Justin Martyr, who says that these <i>magicians</i> could +convince any one "that the souls of men exist still after death," he +continues by saying:</p> + +<div class="blockquot"><p>"Lactantius, speaking of certain philosophers who held that +the soul perished with the body, says: 'they durst not have +declared such an opinion, in the presence of <i>any magician</i>, +for if they had done it, he would have confuted them <span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span>upon the +spot, by sensible experiments; <i>by calling up souls from the +dead, and rendering them visible to human eyes, and making +them speak and foretell future events</i>."<a name="FNanchor_267:1_1359" id="FNanchor_267:1_1359"></a><a href="#Footnote_267:1_1359" class="fnanchor">[267:1]</a></p></div> + +<p>The Christian Father Theophilus, Bishop of Antioch, who was contemporary +with Irenæus (<span class="allcapsc">A. D.</span> 177-202), went so far as to declare that it was evil +spirits who inspired the old poets and prophets of Greece and Rome. He +says:</p> + +<div class="blockquot"><p>"The truth of this is manifestly shown; because those who are +possessed by devils, even at this day, are sometimes exorcised +by us in the name of God; and the seducing spirits confess +themselves to be the same demons who before inspired the +Gentile poets."<a name="FNanchor_267:2_1360" id="FNanchor_267:2_1360"></a><a href="#Footnote_267:2_1360" class="fnanchor">[267:2]</a></p></div> + +<p>Even in the second century after Christianity, foreign conjurors were +professing to exhibit miracles among the Greeks. Lucian gives an account +of one of these "foreign barbarians"—as he calls them<a name="FNanchor_267:3_1361" id="FNanchor_267:3_1361"></a><a href="#Footnote_267:3_1361" class="fnanchor">[267:3]</a>—and says:</p> + +<div class="blockquot"><p>"I believed and was overcome in spite of my resistance, for +what was I to do when I saw him carried through the air in +daylight, and walking on the water,<a name="FNanchor_267:4_1362" id="FNanchor_267:4_1362"></a><a href="#Footnote_267:4_1362" class="fnanchor">[267:4]</a> and passing +leisurely and slowly through the fire?"<a name="FNanchor_267:5_1363" id="FNanchor_267:5_1363"></a><a href="#Footnote_267:5_1363" class="fnanchor">[267:5]</a></p></div> + +<p>He further tells us that this "foreign barbarian" was able to raise the +dead to life.<a name="FNanchor_267:6_1364" id="FNanchor_267:6_1364"></a><a href="#Footnote_267:6_1364" class="fnanchor">[267:6]</a></p> + +<p>Athenagoras, a Christian Father who flourished during the latter part of +the second century, says on this subject:</p> + +<div class="blockquot"><p>"We (Christians) do not deny that in several places, cities, +and countries, there are some extraordinary works performed in +the name of <i>idols</i>," <i>i. e.</i>, heathen gods.<a name="FNanchor_267:7_1365" id="FNanchor_267:7_1365"></a><a href="#Footnote_267:7_1365" class="fnanchor">[267:7]</a></p></div> + +<p>Miracles were not uncommon things among the Jews before and during the +time of Christ Jesus. Casting out devils was an every-day +occurrence,<a name="FNanchor_267:8_1366" id="FNanchor_267:8_1366"></a><a href="#Footnote_267:8_1366" class="fnanchor">[267:8]</a> and miracles frequently happened to confirm the +sayings of Rabbis. One cried out, when his opinion was disputed, "May +this tree prove that I am right!" and forthwith the tree was torn up by +the roots, and hurled a hundred ells off. But <span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span>his opponents declared +that a tree could prove nothing. "May this stream, then, witness for +me!" cried Eliezar, and at once it flowed the opposite way.<a name="FNanchor_268:1_1367" id="FNanchor_268:1_1367"></a><a href="#Footnote_268:1_1367" class="fnanchor">[268:1]</a></p> + +<p>Josephus, the Jewish historian, tells us that <i>King Solomon</i> was expert +in casting out devils who had taken possession of the body of mortals. +This gift was also possessed by many Jews throughout different ages. He +(Josephus) relates that he saw one of his own countrymen (Eleazar) +casting out devils, in the presence of a vast multitude.<a name="FNanchor_268:2_1368" id="FNanchor_268:2_1368"></a><a href="#Footnote_268:2_1368" class="fnanchor">[268:2]</a></p> + +<p>Dr. Conyers Middleton says:</p> + +<div class="blockquot"><p>"It is remarkable that all the Christian Fathers, who lay so +great a stress on the particular gift of <i>casting out devils</i>, +allow the same power both to the Jews and the Gentiles, <i>as +well before as after our Saviour's coming</i>."<a name="FNanchor_268:3_1369" id="FNanchor_268:3_1369"></a><a href="#Footnote_268:3_1369" class="fnanchor">[268:3]</a></p></div> + +<p><i>Vespasian</i>, who was born about ten years after the time assigned for +the birth of Christ Jesus, performed wonderful miracles, for the good of +mankind. Tacitus, the Roman historian, informs us that he cured a <i>blind +man</i> in Alexandria, by means of his spittle, and a <i>lame man</i> by the +mere touch of his foot.</p> + +<p>The words of Tacitus are as follows:</p> + +<div class="blockquot"><p>"Vespasian passed some months at Alexandria, having resolved +to defer his voyage to Italy till the return of summer, when +the winds, blowing in a regular direction, afford a safe and +pleasant navigation. During his residence in that city, a +number of incidents, out of the ordinary course of nature, +seemed to mark him as the peculiar favorite of the gods. A man +of mean condition, born at Alexandria, had lost his sight by a +defluxion on his eyes. He presented himself before Vespasian, +and, falling prostrate on the ground, implored the emperor to +administer a cure for his blindness. He came, he said, by the +admonition of Serapis, the god whom the superstition of the +Egyptians holds in the highest veneration. The request was, +that the emperor, with his spittle, would condescend to +moisten the poor man's face and the balls of his eyes.<a name="FNanchor_268:4_1370" id="FNanchor_268:4_1370"></a><a href="#Footnote_268:4_1370" class="fnanchor">[268:4]</a> +Another, who had lost the use of his hand, inspired by the +same god, begged that he would tread on the part affected. . . . +In the presence of a prodigious multitude, all erect with +expectation, he advanced with an air of serenity, and hazarded +the experiment. The paralytic hand recovered its functions, +and the blind man saw the light of the sun.<a name="FNanchor_268:5_1371" id="FNanchor_268:5_1371"></a><a href="#Footnote_268:5_1371" class="fnanchor">[268:5]</a> By living +witnesses, who were actually on the spot, both events are +confirmed at this hour, when deceit and flattery can hope for +no reward."<a name="FNanchor_268:6_1372" id="FNanchor_268:6_1372"></a><a href="#Footnote_268:6_1372" class="fnanchor">[268:6]</a></p></div> + +<p>The striking resemblance between the account of these miracles, and +those attributed to Jesus in the Gospels "<i>according to</i>" <span class='pagenum'><a name="Page_269" id="Page_269">[Pg 269]</a></span>Matthew and +Mark, would lead us to think that one had been copied from the other, +but when we find that Tacitus wrote his history <span class="allcapsc">A. D.</span> 98,<a name="FNanchor_269:1_1373" id="FNanchor_269:1_1373"></a><a href="#Footnote_269:1_1373" class="fnanchor">[269:1]</a> and +that the "<i>Matthew</i>" and Mark narrators' works were not known until +<i>after</i> that time,<a name="FNanchor_269:2_1374" id="FNanchor_269:2_1374"></a><a href="#Footnote_269:2_1374" class="fnanchor">[269:2]</a> the evidence certainly is that Tacitus was +<i>not</i> the plagiarist, but that this charge must fall on the shoulders of +the Christian writers, whoever they may have been.</p> + +<p>To come down to earlier times, even the religion of the Mahometans is a +religion of miracles and wonders. Mahomet, like Jesus of Nazareth, did +not claim to perform miracles, but the votaries of Mahomet are more +assured than himself of his miraculous gifts; and their confidence and +credulity increase as they are farther removed from the time and place +of his spiritual exploits. They believe or affirm that trees went forth +to meet him; that he was saluted by stones; that water gushed from his +fingers; that he fed the hungry, cured the sick, and raised the dead; +that a beam groaned to him; that a camel complained to him; that a +shoulder of mutton informed him of its being poisoned; and that both +animate and inanimate nature were equally subject to the apostle of God. +His dream of a nocturnal journey is seriously described as a real and +corporeal transaction. A mysterious animal, the Borak, conveyed him from +the temple of Mecca to that of Jerusalem; with his companion Gabriel he +successively ascended the seven heavens, and received and repaid the +salutations of the patriarchs, the prophets, and the angels in their +respective mansions. Beyond the seventh heaven, Mahomet alone was +permitted to proceed; he passed the veil of unity, approached within two +bow-shots of the throne, and felt a cold that pierced him to the heart, +when his shoulder was touched by the hand of God. After a familiar, +though important conversation, he descended to Jerusalem, remounted the +Borak, returned to Mecca, and performed in the tenth part of a night the +journey of many thousand years. His resistless word split asunder the +orb of the moon, and the obedient planet stooped from her station in the +sky.<a name="FNanchor_269:3_1375" id="FNanchor_269:3_1375"></a><a href="#Footnote_269:3_1375" class="fnanchor">[269:3]</a></p> + +<p>These and many other wonders, similar in character to the story of Jesus +sending the demons into the swine, are related of Mahomet by his +followers.</p> + +<p>It is very certain that the same circumstances which are claimed to have +taken place with respect to the Christian religion, are also claimed to +have taken place in the religions of Crishna, <span class='pagenum'><a name="Page_270" id="Page_270">[Pg 270]</a></span>Buddha, Zoroaster, +Æsculapius, Bacchus, Apollonius, Simon Magus, &c. Histories of these +persons, with miracles, relics, circumstances of locality, suitable to +them, were as common, as well authenticated (if not better), and as much +believed by the devotees as were those relating to Jesus.</p> + +<p>All the Christian theologians which the world has yet produced have not +been able to procure any evidence of the miracles recorded in the +<i>Gospels</i>, half so strong as can be procured in evidence of miracles +performed by heathens and heathen gods, both before and after the time +of Jesus; and, as they cannot do this, let them give us a reason why we +should reject the one and receive the other. And if they cannot do this, +let them candidly confess that we must either admit them all, or reject +them all, for they all stand on the same footing.</p> + +<p>In the early times of the Roman republic, in the war with the Latins, +the gods Castor and Pollux are said to have appeared on white horses in +the Roman army, which by their assistance gained a complete victory: in +memory of which, the General Posthumius vowed and built a temple to +these deities; and for a proof of the fact, there was shown, we find, in +Cicero's time (106 to 43 <span class="allcapsc">B. C.</span>), the marks of the horses' hoofs on a +rock at Regillum, where they first appeared.<a name="FNanchor_270:1_1376" id="FNanchor_270:1_1376"></a><a href="#Footnote_270:1_1376" class="fnanchor">[270:1]</a></p> + +<p>Now this miracle, with those which have already been mentioned, and many +others of the same kind which could be mentioned, has as authentic an +attestation, if not more so, as any of the Gospel miracles. It has, for +instance: The decree of a senate to confirm it; visible marks on the +spot where it was transacted; and all this supported by the best authors +of antiquity, amongst whom Dionysius, of Halicarnassus, who says that +there was subsisting in his time at Rome many evident proofs of its +reality, besides a yearly festival, with a solemn sacrifice and +procession, in memory of it.<a name="FNanchor_270:2_1377" id="FNanchor_270:2_1377"></a><a href="#Footnote_270:2_1377" class="fnanchor">[270:2]</a></p> + +<p>With all these evidences in favor of this miracle having really +happened, it seems to us so ridiculous, that we wonder how there could +ever have been any so simple as to believe it, yet we should believe +that Jesus raised Lazarus from the dead, after he had been in the tomb +four days, our only authority being that <i>anonymous</i> book known as the +"Gospel according to St. John," which was not <span class='pagenum'><a name="Page_271" id="Page_271">[Pg 271]</a></span>known until after <span class="allcapsc">A. D.</span> +173. Albert Barnes, in his "Lectures on the Evidences of Christianity," +speaking of the authenticity of the Gospel miracles, makes the following +damaging confession:</p> + +<div class="blockquot"><p>"An important question is, whether there is any stronger +evidence in favor of miracles, than there is in favor of +witchcraft, or sorcery, or the re-appearance of the dead, of +ghosts, of apparitions? Is not the evidence in favor of these +as strong as any that can be adduced in favor of miracles? +Have not these things been matters of universal belief? In +what respect is the evidence in favor of the miracles of the +Bible stronger than that which can be adduced in favor of +witchcraft and sorcery? Does it differ in nature and degrees; +and if it differs, is it not in favor of witchcraft and +sorcery? Has not the evidence in favor of the latter been +derived from as competent and reliable witnesses? Has it not +been brought to us from those who saw the facts alleged? Has +it not been subjected to a close scrutiny in the courts of +justice, to cross-examination, to tortures? Has it not +convinced those of highest legal attainments; those accustomed +to sift testimony; those who understood the true principles of +evidence? Has not the evidence in favor of witchcraft and +sorcery had, what the evidence in favor of miracles has not +had, the advantage of strict judicial investigation? and been +subjected to trial, where evidence should be, before courts of +law? Have not the most eminent judges in the most civilized +and enlightened courts of Europe and America admitted the +force of such evidence, and on the ground of it committed +great numbers of innocent persons to the gallows and to the +stake? <i>I confess that of all the questions ever asked on the +subject of miracles, this is the most perplexing and the most +difficult to answer.</i> It is rather to be wondered at that it +has not been pressed with more zeal by those who deny the +reality of miracles, and that they have placed their +objections so extensively on other grounds."</p></div> + +<p>It was a common adage among the Greeks, "<i>Miracles for fools</i>," and the +same proverb obtained among the shrewder Romans, in the saying: "<i>The +common people like to be deceived—deceived let them be.</i>"</p> + +<p>St. Chrysostom declares that "miracles are proper only to excite +sluggish and vulgar minds, <i>men of sense have no occasion for them</i>;" +and that "they frequently carry some untoward suspicion along with +them;" and Saint Chrysostom, Jerome, Euthemius, and Theophylact, prove +by several instances, that <i>real miracles</i> had been performed by those +who were not Catholic, but heretic, Christians.<a name="FNanchor_271:1_1378" id="FNanchor_271:1_1378"></a><a href="#Footnote_271:1_1378" class="fnanchor">[271:1]</a></p> + +<p>Celsus (an Epicurean philosopher, towards the close of the second +century), the first writer who entered the lists against the claims of +the Christians, in speaking of the miracles which were claimed to have +been performed by Jesus, says:</p> + +<div class="blockquot"><p>"His miracles, <i>granted to be true</i>, were nothing more than +the common works of those <i>enchanters</i>, who, for a few +<i>oboli</i>, will perform greater deeds in the midst of the Forum, +calling up the souls of heroes, exhibiting sumptuous banquets, +and tables covered with food, which have no reality. Such +things do not prove these jugglers to be sons of God; nor do +Christ's miracles."<a name="FNanchor_271:2_1379" id="FNanchor_271:2_1379"></a><a href="#Footnote_271:2_1379" class="fnanchor">[271:2]</a></p></div> + +<p><span class='pagenum'><a name="Page_272" id="Page_272">[Pg 272]</a></span></p><p>Celsus, in common with most of the Grecians, looked upon Christianity +as a <i>blind faith</i>, that shunned the light of reason. In speaking of the +Christians, he says:</p> + +<div class="blockquot"><p>"They are forever repeating: 'Do not examine. <i>Only believe</i>, +and thy <i>faith</i> will make thee blessed. <i>Wisdom</i> is a bad +thing in life; <i>foolishness</i> is to be preferred.'"<a name="FNanchor_272:1_1380" id="FNanchor_272:1_1380"></a><a href="#Footnote_272:1_1380" class="fnanchor">[272:1]</a></p></div> + +<p>He jeers at the fact that <i>ignorant men</i> were allowed to preach, and +says that "weavers, tailors, fullers, and the most illiterate and rustic +fellows," set up to teach strange paradoxes. "They openly declared that +none but the ignorant (were) fit disciples for the God they worshiped," +and that one of their rules was, "let no man that is learned come among +us."<a name="FNanchor_272:2_1381" id="FNanchor_272:2_1381"></a><a href="#Footnote_272:2_1381" class="fnanchor">[272:2]</a></p> + +<p>The <i>miracles</i> claimed to have been performed by the Christians, he +attributed to <i>magic</i>,<a name="FNanchor_272:3_1382" id="FNanchor_272:3_1382"></a><a href="#Footnote_272:3_1382" class="fnanchor">[272:3]</a> and considered—as we have seen +above—their miracle performers to be on the same level with all Gentile +magicians. He says that the "wonder-workers" among the Christians +"rambled about to play tricks at fairs and markets," that they never +appeared in the circles of the wiser and better sort, but always took +care to intrude themselves among the ignorant and uncultured.<a name="FNanchor_272:4_1383" id="FNanchor_272:4_1383"></a><a href="#Footnote_272:4_1383" class="fnanchor">[272:4]</a></p> + +<div class="blockquot"><p>"The magicians in Egypt (says he), cast out evil spirits, cure +diseases by a breath, call up the spirits of the dead, make +inanimate things move as if they were alive, and so influence +some uncultured men, that they produce in them whatever sights +and sounds they please. But because they do such things shall +we consider them the sons of God? Or shall we call such things +the tricks of pitiable and wicked men?"<a name="FNanchor_272:5_1384" id="FNanchor_272:5_1384"></a><a href="#Footnote_272:5_1384" class="fnanchor">[272:5]</a></p></div> + +<p>He believed that Jesus was like all these other wonder-workers, that is, +simply a <i>necromancer</i>, and that he learned his magical arts in +Egypt.<a name="FNanchor_272:6_1385" id="FNanchor_272:6_1385"></a><a href="#Footnote_272:6_1385" class="fnanchor">[272:6]</a> All philosophers, during the time of the Early Fathers, +answered the claims that Jesus performed miracles, in the same manner. +"They even ventured to call him a <i>magician</i> and a deceiver of the +people," says Justin Martyr,<a name="FNanchor_272:7_1386" id="FNanchor_272:7_1386"></a><a href="#Footnote_272:7_1386" class="fnanchor">[272:7]</a> and St. Augustine asserted that it +was generally believed that Jesus had been initiated in <i>magical art</i> in +Egypt, and that he had written books concerning magic, one of which was +called "<i>Magia Jesu Christi</i>."<a name="FNanchor_272:8_1387" id="FNanchor_272:8_1387"></a><a href="#Footnote_272:8_1387" class="fnanchor">[272:8]</a> In the Clementine Recognitions, +the charge is brought against Jesus that he did not perform his miracles +as a Jewish prophet, but as a magician, an initiate of the heathen +temples.<a name="FNanchor_272:9_1388" id="FNanchor_272:9_1388"></a><a href="#Footnote_272:9_1388" class="fnanchor">[272:9]</a></p> + +<p><span class='pagenum'><a name="Page_273" id="Page_273">[Pg 273]</a></span></p><p>The casting out of devils was the most frequent and among the most +striking and the oftenest appealed to of the miracles of Jesus; yet, in +the conversation between himself and the Pharisees (Matt. xii. 24-27), +he speaks of it as one that was constantly and habitually performed by +their own <i>exorcists</i>; and, so far from insinuating any difference +between the two cases, <i>expressly puts them on a level</i>.</p> + +<p>One of the best proofs, and most unquestionable, that Jesus was accused +of being a <i>magician</i>, or that some of the early Christians believed him +to have been such, may be found in the representations of him performing +miracles. On a <i>sarcophagus</i> to be found in the <i>Museo Gregoriano</i>, +which is paneled with bas-reliefs, is to be seen a representation of +Jesus raising Lazarus from the grave. He is represented as a young man, +beardless, and equipped with a <i>wand</i> in the received guise of a +<i>necromancer</i>, whilst the corpse of Lazarus is swathed in bandages +exactly as an Egyptian mummy.<a name="FNanchor_273:1_1389" id="FNanchor_273:1_1389"></a><a href="#Footnote_273:1_1389" class="fnanchor">[273:1]</a> On other Christian monuments +representing the miracles of Jesus, he is pictured in the same manner. +For instance, when he is represented as turning the water into wine, and +multiplying the bread in the wilderness, he is a necromancer with a +<i>wand</i> in his hand.<a name="FNanchor_273:2_1390" id="FNanchor_273:2_1390"></a><a href="#Footnote_273:2_1390" class="fnanchor">[273:2]</a></p> + +<p><i>Horus</i>, the Egyptian Saviour, is represented on the ancient monuments +of Egypt, <i>with a wand in his hand raising the dead to life</i>, "just as +we see Christ doing the same thing," says J. P. Lundy, "in the same way, +to Lazarus, in our Christian monuments."<a name="FNanchor_273:3_1391" id="FNanchor_273:3_1391"></a><a href="#Footnote_273:3_1391" class="fnanchor">[273:3]</a></p> + +<p>Dr. Conyers Middleton, speaking of the primitive Christians, says:</p> + +<div class="blockquot"><p>"In the performance of their miracles, they were always +charged with fraud and imposture, by their adversaries. Lucian +(who flourished during the second century), tells us that +whenever any crafty juggler, expert in his trade, and who knew +how to make a right use of things, went over to the +Christians, he was sure to grow rich immediately, by making a +prey of their simplicity. And Celsus represents all the +Christian wonder-workers as mere vagabonds and common cheats, +who rambled about to play their tricks at fairs and markets; +not in the circles of the wiser and the better sort, for among +such they never ventured to appear, but wherever they observed +a set of raw young fellows, slaves or fools, there they took +care to intrude themselves, and to display all their +arts."<a name="FNanchor_273:4_1392" id="FNanchor_273:4_1392"></a><a href="#Footnote_273:4_1392" class="fnanchor">[273:4]</a></p></div> + +<p>The same charge was constantly urged against them by Julian, Porphyry +and others. Similar sentiments were entertained by Polybius, the Pagan +philosopher, who considered all miracles as fables, invented to preserve +in the unlearned a due sense of respect for the deity.<a name="FNanchor_273:5_1393" id="FNanchor_273:5_1393"></a><a href="#Footnote_273:5_1393" class="fnanchor">[273:5]</a></p> + +<p><span class='pagenum'><a name="Page_274" id="Page_274">[Pg 274]</a></span></p><p>Edward Gibbon, speaking of the miracles of the Christians, writes in +his familiar style as follows:</p> + +<div class="blockquot"><p>"How shall we excuse the supine inattention of the Pagan and +philosophic world, to those evidences which were represented +by the hand of Omnipotence, not to their reason, but to their +senses? During the age of Christ, of his apostles, and of +their first disciples, the doctrine which they preached was +confirmed by innumerable prodigies. The lame walked, the blind +saw, the sick were healed, the dead were raised, demons were +expelled, and the laws of nature were frequently suspended for +the benefit of the church. But the sages of Greece and Rome +turned aside from the awful spectacle, and, pursuing the +ordinary occupations of life and study, appeared unconscious +of any alterations in the moral or physical government of the +world."<a name="FNanchor_274:1_1394" id="FNanchor_274:1_1394"></a><a href="#Footnote_274:1_1394" class="fnanchor">[274:1]</a></p></div> + +<p>The learned Dr. Middleton, whom we have quoted on a preceding page, +after a searching inquiry into the miraculous powers of the Christians, +says:</p> + +<div class="blockquot"><p>"From these short hints and characters of the primitive +wonder-workers, as given both by friends and enemies, we may +fairly conclude, that the celebrated gifts of these ages were +generally engrossed and exercised by the primitive Christians, +chiefly of the laity, who used to travel about from city to +city, to assist the ordinary pastors of the church, and +preachers of the Gospel, in the conversion of Pagans, by the +extraordinary gifts with which they were supposed to be indued +by the spirit of God, and the miraculous works which they +pretended to perform. . . .</p> + +<p>"We have just reason to suspect that there was some original +fraud in the case; and that the strolling wonder-workers, by a +dexterity of jugglery which art, not heaven, had taught them, +imposed upon the credulity of the pious Fathers, whose strong +prejudices and ardent zeal for the interest of Christianity +would dispose them to embrace, without examination, whatever +seemed to promote so good a cause. That this was really the +case in some instances, is certain and notorious, and that it +was so in all, will appear still more probable, when we have +considered the particular characters of the several Fathers, +on whose testimony the credit of these wonderful narratives +depends."<a name="FNanchor_274:2_1395" id="FNanchor_274:2_1395"></a><a href="#Footnote_274:2_1395" class="fnanchor">[274:2]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"The pretended miracles of the primitive church were all mere +fictions, which the pious and zealous Fathers, partly from a +weak credulity, and partly from reasons of policy, believing +some perhaps to be true, and knowing all of them to be useful, +were induced to espouse and propagate, for the support of a +righteous cause."<a name="FNanchor_274:3_1396" id="FNanchor_274:3_1396"></a><a href="#Footnote_274:3_1396" class="fnanchor">[274:3]</a></p></div> + +<p>Origen, a Christian Father of the third century, uses the following +words in his answer to Celsus:</p> + +<div class="blockquot"><p>"A vast number of persons who have left those horrid +debaucheries in which they formerly wallowed, and have +professed to embrace the Christian religion, <span class='pagenum'><a name="Page_275" id="Page_275">[Pg 275]</a></span>shall receive a +bright and massive crown when this frail and short life is +ended, <i>though they don't stand to examine the grounds on +which their faith is</i> built, nor defer their conversion till +they have a fair opportunity and capacity to apply themselves +to rational and learned studies. And since our adversaries are +continually making such a stir about our <i>taking things on +trust</i>, I answer, that we, who see plainly and have found the +vast advantage that the common people do manifestly and +frequently reap thereby (who make up by far the greater +number), I say, we (the Christian clergy), who are so well +advised of these things, <i>do professedly teach men to believe +without examination</i>."<a name="FNanchor_275:1_1397" id="FNanchor_275:1_1397"></a><a href="#Footnote_275:1_1397" class="fnanchor">[275:1]</a></p></div> + +<p>Origen flourished and wrote <span class="allcapsc">A. D.</span> 225-235, which shows that at that +early day there was no rational evidence for Christianity, but it was +professedly taught, and men were supposed to believe "<i>these things</i>" +(<i>i. e.</i> the Christian legends) <i>without severe examination</i>.</p> + +<p>The primitive Christians were perpetually reproached for their gross +credulity, by all their enemies. Celsus, as we have already seen, +declares that they cared neither to receive nor give any reason for +their faith, and that it was a usual saying with them: "Do not examine, +but believe only, and thy faith will save thee;" and Julian affirms +that, "the sum of all their wisdom was comprised in the single precept, +'<i>believe</i>.'"</p> + +<p>Arnobius, speaking of this, says:</p> + +<div class="blockquot"><p>"The Gentiles make it their constant business to laugh at our +faith, and to lash our credulity with their facetious jokes."</p></div> + +<p>The Christian Fathers defended themselves against these charges by +declaring that they did nothing more than the heathens themselves had +always done; and reminds them that they too had found the same method +useful with the uneducated or common people, who were not at leisure to +examine things, and whom they taught therefore, to believe without +reason.<a name="FNanchor_275:2_1398" id="FNanchor_275:2_1398"></a><a href="#Footnote_275:2_1398" class="fnanchor">[275:2]</a></p> + +<p>This "believing without reason" is illustrated in the following words of +Tertullian, a Christian Father of the second century, who reasons on the +evidence of Christianity as follows:</p> + +<div class="blockquot"><p>"I find no other means to prove myself to be impudent with +success, and happily a fool, than by my contempt of shame; as, +for instance—I maintain that the son of God was born: why am +I not ashamed of maintaining such a thing? Why! but because it +is a shameful thing. I maintain that the son of God died: +well, <i>that</i> is wholly credible because it is monstrously +absurd. I maintain that after having been buried, he rose +again: and <i>that</i> I take to be absolutely true, because it was +manifestly impossible."<a name="FNanchor_275:3_1399" id="FNanchor_275:3_1399"></a><a href="#Footnote_275:3_1399" class="fnanchor">[275:3]</a></p></div> + +<p>According to the very books which record the miracles of Jesus, he never +claimed to perform such deeds, and Paul declares that the great reason +why Israel did not believe Jesus to be the Messiah was <span class='pagenum'><a name="Page_276" id="Page_276">[Pg 276]</a></span>that "the Jews +required a sign."<a name="FNanchor_276:1_1400" id="FNanchor_276:1_1400"></a><a href="#Footnote_276:1_1400" class="fnanchor">[276:1]</a> He meant: "Signs and wonders are the only +proofs they will admit that any one is sent by God and is preaching the +truth. If they cannot have this palpable, external proof, they withhold +their faith."</p> + +<p>A writer of the second century (John, in ch. iv. 18) makes Jesus aim at +his fellow-countrymen and contemporaries, the reproach: "Unless you see +signs and wonders, you do not believe." In connection with Paul's +declaration, given above, these words might be paraphrased: "The reason +why the Jews never believed in Jesus was that they never saw him do +signs and wonders."</p> + +<p>Listen to the reply he (Jesus) made when told that if he wanted people +to believe in him he must first prove his claim by a miracle: "A wicked +and adulterous generation asks for a <i>sign</i>, and no sign shall be given +it except the sign of the prophet Jonas."<a name="FNanchor_276:2_1401" id="FNanchor_276:2_1401"></a><a href="#Footnote_276:2_1401" class="fnanchor">[276:2]</a> Of course, this answer +did not in the least degree satisfy the questioners; so they presently +came to him again with a more direct request: "If the kingdom of God is, +as you say, close at hand, show us at least some <i>one</i> of the signs in +heaven which are to precede the Messianic age." What could appear more +reasonable than such a request? Every one knew that the end of the +present age was to be heralded by fearful signs in heaven. The light of +the sun was to be put out, the moon turned to blood, the stars robbed of +their brightness, and many other fearful signs were to be shown!<a name="FNanchor_276:3_1402" id="FNanchor_276:3_1402"></a><a href="#Footnote_276:3_1402" class="fnanchor">[276:3]</a> +If any <i>one</i> of these could be produced, they would be content; but if +not, they must decline to surrender themselves to an idle joy which must +end in a bitter disappointment; and surely Jesus himself could hardly +expect them to believe in him on his bare word.</p> + +<p><i>Historians</i> have recorded miracles said to have been performed by other +persons, but not a word is said by <i>them</i> about the miracles claimed to +have been performed by Jesus.</p> + +<p>Justus of Tiberias, who was born about five years after the time +assigned for the crucifixion of Jesus, wrote a <i>Jewish History</i>. Now, if +the miracles attributed to Christ Jesus, and his death and resurrection, +had taken place in the manner described by the Gospel narrators, he +could not have failed to allude to them. But Photius, Patriarch of +Constantinople, tells us that it contained "<i>no mention of the coming of +Christ, nor of the events concerning him, nor of the prodigies he +wrought</i>." As Theodore Parker has remarked: "The miracle is of a most +<i>fluctuating</i> character. The miracle-worker of to-day is a +matter-of-fact juggler to-morrow. <span class='pagenum'><a name="Page_277" id="Page_277">[Pg 277]</a></span>Science each year adds new wonders to +our store. The master of a locomotive steam-engine would have been +thought greater than Jupiter Tonans, or the Elohim, thirty centuries +ago."</p> + +<p>In the words of Dr. Oort: "Our increased knowledge of nature has +gradually undermined the belief in the possibility of miracles, and the +time is not far distant when in the mind of every man, of any culture, +all accounts of miracles will be banished together to their proper +region—<i>that of legend</i>."</p> + +<p>What had been said to have been done in <i>India</i> was said by the "<i>half +Jew</i>"<a name="FNanchor_277:1_1403" id="FNanchor_277:1_1403"></a><a href="#Footnote_277:1_1403" class="fnanchor">[277:1]</a> writers of the Gospels to have been done in Palestine. The +change of names and places, with the mixing up of various sketches of +<i>Egyptian</i>, <i>Phenician</i>, <i>Greek</i> and <i>Roman</i> mythology, was all that was +necessary. They had an abundance of material, and with it they built. A +long-continued habit of imposing upon others would in time subdue the +minds of the impostors themselves, and cause them to become at length +the dupes of their own deception.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_252:1_1291" id="Footnote_252:1_1291"></a><a href="#FNanchor_252:1_1291"><span class="label">[252:1]</span></a> Dr. Conyers Middleton: Free Enquiry, p. 177.</p></div> + +<div class="footnote"><p><a name="Footnote_252:2_1292" id="Footnote_252:2_1292"></a><a href="#FNanchor_252:2_1292"><span class="label">[252:2]</span></a> Indian Antiquities, vol. iii. p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_253:1_1293" id="Footnote_253:1_1293"></a><a href="#FNanchor_253:1_1293"><span class="label">[253:1]</span></a> Asiatic Researches, vol. i. p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_253:2_1294" id="Footnote_253:2_1294"></a><a href="#FNanchor_253:2_1294"><span class="label">[253:2]</span></a> Hist. Hindostan, vol. ii. p. 331.</p></div> + +<div class="footnote"><p><a name="Footnote_253:3_1295" id="Footnote_253:3_1295"></a><a href="#FNanchor_253:3_1295"><span class="label">[253:3]</span></a> Ibid. p. 319.</p></div> + +<div class="footnote"><p><a name="Footnote_254:1_1296" id="Footnote_254:1_1296"></a><a href="#FNanchor_254:1_1296"><span class="label">[254:1]</span></a> Hist. Hindostan, vol. ii. p. 320. Vishnu Parana, bk. v. +ch. xx.</p></div> + +<div class="footnote"><p><a name="Footnote_254:2_1297" id="Footnote_254:2_1297"></a><a href="#FNanchor_254:2_1297"><span class="label">[254:2]</span></a> Prog. Relig. Ideas, vol. i. p. 68.</p></div> + +<div class="footnote"><p><a name="Footnote_254:3_1298" id="Footnote_254:3_1298"></a><a href="#FNanchor_254:3_1298"><span class="label">[254:3]</span></a> Hist. Hindostan, vol. ii. p. 269.</p></div> + +<div class="footnote"><p><a name="Footnote_254:4_1299" id="Footnote_254:4_1299"></a><a href="#FNanchor_254:4_1299"><span class="label">[254:4]</span></a> See Hardy's Buddhist Legends, and Eastern Monachism. +Beal's Romantic Hist. Buddha. Bunsen's Angel-Messiah, and Huc's Travels, +&c.</p></div> + +<div class="footnote"><p><a name="Footnote_254:5_1300" id="Footnote_254:5_1300"></a><a href="#FNanchor_254:5_1300"><span class="label">[254:5]</span></a> Hardy: Buddhist Legends, pp. xxi. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_254:6_1301" id="Footnote_254:6_1301"></a><a href="#FNanchor_254:6_1301"><span class="label">[254:6]</span></a> The Science of Religion, p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_255:1_1302" id="Footnote_255:1_1302"></a><a href="#FNanchor_255:1_1302"><span class="label">[255:1]</span></a> Beal: Hist. Buddha, pp. 246, 247.</p></div> + +<div class="footnote"><p><a name="Footnote_255:2_1303" id="Footnote_255:2_1303"></a><a href="#FNanchor_255:2_1303"><span class="label">[255:2]</span></a> Dhammapada, pp. 47, 50 and 90. Bigandet, pp. 186 and +192. Bournouf: Intro. p. 156. In Lillie's Buddhism, pp. 139, 140.</p></div> + +<div class="footnote"><p><a name="Footnote_256:1_1304" id="Footnote_256:1_1304"></a><a href="#FNanchor_256:1_1304"><span class="label">[256:1]</span></a> Hardy: Manual of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_256:2_1305" id="Footnote_256:2_1305"></a><a href="#FNanchor_256:2_1305"><span class="label">[256:2]</span></a> See Prog. Relig. Ideas, vol. i. p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_256:3_1306" id="Footnote_256:3_1306"></a><a href="#FNanchor_256:3_1306"><span class="label">[256:3]</span></a> See Tylor: Primitive Culture, vol. i. p. 135, and +Hardy: Buddhist Legends, pp. 98, 126, 137.</p></div> + +<div class="footnote"><p><a name="Footnote_256:4_1307" id="Footnote_256:4_1307"></a><a href="#FNanchor_256:4_1307"><span class="label">[256:4]</span></a> See Tylor: Primitive Culture, vol. i. p. 135.</p></div> + +<div class="footnote"><p><a name="Footnote_256:5_1308" id="Footnote_256:5_1308"></a><a href="#FNanchor_256:5_1308"><span class="label">[256:5]</span></a> Thornton: Hist. China, vol. i. p. 341.</p></div> + +<div class="footnote"><p><a name="Footnote_256:6_1309" id="Footnote_256:6_1309"></a><a href="#FNanchor_256:6_1309"><span class="label">[256:6]</span></a> See Dupuis: Origin of Religious Belief, p. 240, and +Inman's Ancient Faiths, vol. ii. p. 460.</p></div> + +<div class="footnote"><p><a name="Footnote_256:7_1310" id="Footnote_256:7_1310"></a><a href="#FNanchor_256:7_1310"><span class="label">[256:7]</span></a> See Higgins: Anacalypsis, vol. ii. p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_256:8_1311" id="Footnote_256:8_1311"></a><a href="#FNanchor_256:8_1311"><span class="label">[256:8]</span></a> See Lundy: Monumental Christianity, pp. 303-405.</p></div> + +<div class="footnote"><p><a name="Footnote_256:9_1312" id="Footnote_256:9_1312"></a><a href="#FNanchor_256:9_1312"><span class="label">[256:9]</span></a> See Bonwick's Egyptian Belief.</p></div> + +<div class="footnote"><p><a name="Footnote_257:1_1313" id="Footnote_257:1_1313"></a><a href="#FNanchor_257:1_1313"><span class="label">[257:1]</span></a> Quoted by Baring-Gould: Orig. Relig. Belief, vol. i. p. +397.</p></div> + +<div class="footnote"><p><a name="Footnote_257:2_1314" id="Footnote_257:2_1314"></a><a href="#FNanchor_257:2_1314"><span class="label">[257:2]</span></a> See Prichard's Mythology, p. 347.</p></div> + +<div class="footnote"><p><a name="Footnote_257:3_1315" id="Footnote_257:3_1315"></a><a href="#FNanchor_257:3_1315"><span class="label">[257:3]</span></a> See Bonwick's Egyptian Belief, p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_257:4_1316" id="Footnote_257:4_1316"></a><a href="#FNanchor_257:4_1316"><span class="label">[257:4]</span></a> See Dupuis: Origin of Religious Belief, 258, and +Anacalypsis, vol. ii. p. 102. Compare John, ii. 7. +</p><p> +A <i>Grecian</i> festival called <span class="allcapsc">THYIA</span> was observed by the Eleans <i>in honor +of Bacchus</i>. The priests conveyed three empty vessels into a chapel, in +the presence of a large assembly, after which the doors were shut and +<i>sealed</i>. "On the morrow the company returned, and after every man had +looked upon his own seal, and seen that it was unbroken, the doors being +opened, the vessels were found full of wine." The god himself is said to +have appeared in person and filled the vessels. (Bell's Pantheon.)</p></div> + +<div class="footnote"><p><a name="Footnote_257:5_1317" id="Footnote_257:5_1317"></a><a href="#FNanchor_257:5_1317"><span class="label">[257:5]</span></a> Cox: Aryan Mytho., vol. ii. p. 295.</p></div> + +<div class="footnote"><p><a name="Footnote_257:6_1318" id="Footnote_257:6_1318"></a><a href="#FNanchor_257:6_1318"><span class="label">[257:6]</span></a> Bulfinch: The Age of Fable, p. 225. "And they laid +their hands on the apostles, and put them in the common prison; but the +angel of the Lord by night opened the prison doors, and brought them +forth." (Acts, v. 18, 19.)</p></div> + +<div class="footnote"><p><a name="Footnote_258:1_1319" id="Footnote_258:1_1319"></a><a href="#FNanchor_258:1_1319"><span class="label">[258:1]</span></a> Bell's Pantheon, vol. i. p. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_258:2_1320" id="Footnote_258:2_1320"></a><a href="#FNanchor_258:2_1320"><span class="label">[258:2]</span></a> Eusebius: Life of Constantine, lib. 3, ch. liv. +</p><p> +"<i>Æsculapius</i>, the son of Apollo, was endowed by his father with such +skill in the healing art that he even restored the dead to life." +(Bulfinch: The Age of Fable, p. 246.)</p></div> + +<div class="footnote"><p><a name="Footnote_258:3_1321" id="Footnote_258:3_1321"></a><a href="#FNanchor_258:3_1321"><span class="label">[258:3]</span></a> Murray: Manual of Mythology, pp. 179, 180.</p></div> + +<div class="footnote"><p><a name="Footnote_258:4_1322" id="Footnote_258:4_1322"></a><a href="#FNanchor_258:4_1322"><span class="label">[258:4]</span></a> See Prog. Relig. Ideas, vol. i. p. 304.</p></div> + +<div class="footnote"><p><a name="Footnote_258:5_1323" id="Footnote_258:5_1323"></a><a href="#FNanchor_258:5_1323"><span class="label">[258:5]</span></a> Marinus: Quoted in Taylor's Diegesis, p. 151.</p></div> + +<div class="footnote"><p><a name="Footnote_258:6_1324" id="Footnote_258:6_1324"></a><a href="#FNanchor_258:6_1324"><span class="label">[258:6]</span></a> Pausanias was one of the most eminent Greek geographers +and historians.</p></div> + +<div class="footnote"><p><a name="Footnote_259:1_1325" id="Footnote_259:1_1325"></a><a href="#FNanchor_259:1_1325"><span class="label">[259:1]</span></a> "And when Jesus departed thence, <i>two blind men</i> +followed him, crying and saying: thou son of David, have mercy on us. . . . +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, and their eyes were opened." (Matt. ix. +27-30.)</p></div> + +<div class="footnote"><p><a name="Footnote_259:2_1326" id="Footnote_259:2_1326"></a><a href="#FNanchor_259:2_1326"><span class="label">[259:2]</span></a> Middleton's Works, vol. i. pp. 63, 64.</p></div> + +<div class="footnote"><p><a name="Footnote_259:3_1327" id="Footnote_259:3_1327"></a><a href="#FNanchor_259:3_1327"><span class="label">[259:3]</span></a> Ibid. p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_259:4_1328" id="Footnote_259:4_1328"></a><a href="#FNanchor_259:4_1328"><span class="label">[259:4]</span></a> Bell's Pantheon, vol. i. p. 62.</p></div> + +<div class="footnote"><p><a name="Footnote_259:5_1329" id="Footnote_259:5_1329"></a><a href="#FNanchor_259:5_1329"><span class="label">[259:5]</span></a> See Middleton's Letters from Rome, p. 76.</p></div> + +<div class="footnote"><p><a name="Footnote_260:1_1330" id="Footnote_260:1_1330"></a><a href="#FNanchor_260:1_1330"><span class="label">[260:1]</span></a> See Middleton's Letters from Rome, p. 76.</p></div> + +<div class="footnote"><p><a name="Footnote_260:2_1331" id="Footnote_260:2_1331"></a><a href="#FNanchor_260:2_1331"><span class="label">[260:2]</span></a></p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Nunc Dea, nunc succurre mihi, nam posse mederi<br /></span> +<span class="i0i">Picta docet temptes multa tabella tuis."<br /></span> +</div></div> + +<p>(Horace: Tibull. lib. 1, Eleg. iii. In Ibid.)</p></div> + +<div class="footnote"><p><a name="Footnote_260:3_1332" id="Footnote_260:3_1332"></a><a href="#FNanchor_260:3_1332"><span class="label">[260:3]</span></a> Chambers's Encyclo., art. "Æsculapius."</p></div> + +<div class="footnote"><p><a name="Footnote_260:4_1333" id="Footnote_260:4_1333"></a><a href="#FNanchor_260:4_1333"><span class="label">[260:4]</span></a> Murray: Manual of Mythology, p. 180.</p></div> + +<div class="footnote"><p><a name="Footnote_260:5_1334" id="Footnote_260:5_1334"></a><a href="#FNanchor_260:5_1334"><span class="label">[260:5]</span></a> Apol. 1, ch. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_260:6_1335" id="Footnote_260:6_1335"></a><a href="#FNanchor_260:6_1335"><span class="label">[260:6]</span></a> Deane: Serp. Wor. p. 204. See also, Bell's Pantheon, +vol. i. p. 29. +</p><p> +"There were numerous oracles of Æsculapius, but the most celebrated one +was at Epidaurus. Here the sick sought responses and the recovery of +their health by sleeping in the temple. . . . The worship of Æsculapius was +introduced into Rome in a time of great sickness, and an embassy sent to +the temple Epidaurus to entreat the aid of the god." (Bulfinch: The Age +of Fable, p. 397.)</p></div> + +<div class="footnote"><p><a name="Footnote_261:1_1336" id="Footnote_261:1_1336"></a><a href="#FNanchor_261:1_1336"><span class="label">[261:1]</span></a> Aryan Mytho. vol. ii. p. 238.</p></div> + +<div class="footnote"><p><a name="Footnote_261:2_1337" id="Footnote_261:2_1337"></a><a href="#FNanchor_261:2_1337"><span class="label">[261:2]</span></a> Herodotus: bk. vi. ch. 61.</p></div> + +<div class="footnote"><p><a name="Footnote_261:3_1338" id="Footnote_261:3_1338"></a><a href="#FNanchor_261:3_1338"><span class="label">[261:3]</span></a> See Philostratus: Vie d'Apo. +</p><p> +Gibbon, the historian, says of him: "Apollonius of Tyana, born about the +same time as Jesus Christ. His life (that of the former) is related in +so fabulous a manner by his disciples, that we are at a loss to discover +whether he was a sage, an impostor, or a fanatic." (Gibbon's Rome, vol. +i. p. 353, <i>note</i>.) What this learned historian says of Apollonius +applies to Jesus of Nazareth. <i>His</i> disciples have related his life in +so fabulous a manner, that some consider him to have been an impostor, +others a fanatic, others a sage, and others a <span class="smcap">God</span>.</p></div> + +<div class="footnote"><p><a name="Footnote_262:1_1339" id="Footnote_262:1_1339"></a><a href="#FNanchor_262:1_1339"><span class="label">[262:1]</span></a> See Philostratus, p. 146.</p></div> + +<div class="footnote"><p><a name="Footnote_262:2_1340" id="Footnote_262:2_1340"></a><a href="#FNanchor_262:2_1340"><span class="label">[262:2]</span></a> Ibid. p. 158.</p></div> + +<div class="footnote"><p><a name="Footnote_262:3_1341" id="Footnote_262:3_1341"></a><a href="#FNanchor_262:3_1341"><span class="label">[262:3]</span></a> See Ibid. p. 182.</p></div> + +<div class="footnote"><p><a name="Footnote_263:1_1342" id="Footnote_263:1_1342"></a><a href="#FNanchor_263:1_1342"><span class="label">[263:1]</span></a> 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, and 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 sleepeth.' And they +laughed him to scorn. But when the people were put forth, he went in, +<i>and took her by the hand</i>, and the maid arose."</p></div> + +<div class="footnote"><p><a name="Footnote_263:2_1343" id="Footnote_263:2_1343"></a><a href="#FNanchor_263:2_1343"><span class="label">[263:2]</span></a> See Philostratus, pp. 285-286.</p></div> + +<div class="footnote"><p><a name="Footnote_263:3_1344" id="Footnote_263:3_1344"></a><a href="#FNanchor_263:3_1344"><span class="label">[263:3]</span></a> "He could render himself invisible, evoke departed +spirits, utter predictions, and discover the thoughts of other men." +(Hardy: Eastern Monachism, p. 380.)</p></div> + +<div class="footnote"><p><a name="Footnote_263:4_1345" id="Footnote_263:4_1345"></a><a href="#FNanchor_263:4_1345"><span class="label">[263:4]</span></a> "And as they thus spoke, Jesus himself stood in the +midst of them, and said unto them: 'Peace be unto you.' But they were +terrified and affrighted, and supposed that they had seen a spirit. And +he said unto them: 'Why are ye troubled? and why do thoughts arise in +your hearts? Behold my hands and my feet, that it is myself; handle me +and see; for a spirit hath not flesh and bones, as ye see me have." +(Luke, xxiv. 36-39.)</p></div> + +<div class="footnote"><p><a name="Footnote_264:1_1346" id="Footnote_264:1_1346"></a><a href="#FNanchor_264:1_1346"><span class="label">[264:1]</span></a> See Philostratus, p. 342.</p></div> + +<div class="footnote"><p><a name="Footnote_264:2_1347" id="Footnote_264:2_1347"></a><a href="#FNanchor_264:2_1347"><span class="label">[264:2]</span></a> Ibid. p. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_264:3_1348" id="Footnote_264:3_1348"></a><a href="#FNanchor_264:3_1348"><span class="label">[264:3]</span></a> Justin Martyr's "<i>Quæst.</i>" xxiv. Quoted in King's +Gnostics, p. 242.</p></div> + +<div class="footnote"><p><a name="Footnote_264:4_1349" id="Footnote_264:4_1349"></a><a href="#FNanchor_264:4_1349"><span class="label">[264:4]</span></a> Acts, viii. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_265:1_1350" id="Footnote_265:1_1350"></a><a href="#FNanchor_265:1_1350"><span class="label">[265:1]</span></a> See Mosheim, vol. i. pp. 137, 140.</p></div> + +<div class="footnote"><p><a name="Footnote_265:2_1351" id="Footnote_265:2_1351"></a><a href="#FNanchor_265:2_1351"><span class="label">[265:2]</span></a> Irenæus: Against Heresies, bk. iii. ch. xi. The +<i>authorship</i> of the fourth gospel, attributed to John, has been traced +to this same <i>Irenæus</i>. He is the <i>first</i> person who speaks of it; and +adding this fact to the statement that "it is impossible that there +could be more or less than <i>four</i>," certainly makes it appear very +suspicious. We shall allude to this again.</p></div> + +<div class="footnote"><p><a name="Footnote_265:3_1352" id="Footnote_265:3_1352"></a><a href="#FNanchor_265:3_1352"><span class="label">[265:3]</span></a> Eusebius: Eccl. Hist. lib. 2, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_265:4_1353" id="Footnote_265:4_1353"></a><a href="#FNanchor_265:4_1353"><span class="label">[265:4]</span></a> Apol. 1, ch. xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_266:1_1354" id="Footnote_266:1_1354"></a><a href="#FNanchor_266:1_1354"><span class="label">[266:1]</span></a> See Prog. Relig. Ideas, vol. ii. pp. 241, 242.</p></div> + +<div class="footnote"><p><a name="Footnote_266:2_1355" id="Footnote_266:2_1355"></a><a href="#FNanchor_266:2_1355"><span class="label">[266:2]</span></a> According to Hieronymus (a Christian Father, born <span class="allcapsc">A. D.</span> +348), Simon Magus applied to himself these words: "I am the Word (or +Logos) of God; I am the Beautiful, I the Advocate, I the Omnipotent; I +am all things that belong to God." (See "Son of the Man," p. 67.)</p></div> + +<div class="footnote"><p><a name="Footnote_266:3_1356" id="Footnote_266:3_1356"></a><a href="#FNanchor_266:3_1356"><span class="label">[266:3]</span></a> See Prog. Relig. Ideas, vol. ii. p. 316, and +Middleton's Free Inquiry, p. 62.</p></div> + +<div class="footnote"><p><a name="Footnote_266:4_1357" id="Footnote_266:4_1357"></a><a href="#FNanchor_266:4_1357"><span class="label">[266:4]</span></a> Eusebius: Ecc. Hist., lib. 3, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_266:5_1358" id="Footnote_266:5_1358"></a><a href="#FNanchor_266:5_1358"><span class="label">[266:5]</span></a> Middleton's Works, vol. i. p. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_267:1_1359" id="Footnote_267:1_1359"></a><a href="#FNanchor_267:1_1359"><span class="label">[267:1]</span></a> Middleton's Works, vol. i. p. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_267:2_1360" id="Footnote_267:2_1360"></a><a href="#FNanchor_267:2_1360"><span class="label">[267:2]</span></a> Prog. Relig. Ideas, vol. ii. p. 312, and Middleton's +Works, vol. i. p. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_267:3_1361" id="Footnote_267:3_1361"></a><a href="#FNanchor_267:3_1361"><span class="label">[267:3]</span></a> "The Egyptians call all men '<i>barbarians</i>' who do not +speak the same language as themselves." (Herodotus, book ii. ch. 158.) +</p><p> +"By '<i>barbarians</i>' the Greeks meant all who were not sprung from +themselves—all foreigners." (Henry Cary, translator of <i>Herodotus</i>.) +</p><p> +The Chinese call the English, and all foreigners from western countries, +"<i>western barbarians</i>;" the Japanese were called by them the "<i>eastern +barbarians</i>." (See Thornton's History of China, vol. i.) +</p><p> +The Jews considered all who did not belong to their race to be +<i>heathens</i> and <i>barbarians</i>. +</p><p> +The Christians consider those who are not followers of Christ Jesus to +be <i>heathens</i> and <i>barbarians</i>. +</p><p> +The Mohammedans consider all others to be <i>dogs</i>, <i>infidels</i>, and +<i>barbarians</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_267:4_1362" id="Footnote_267:4_1362"></a><a href="#FNanchor_267:4_1362"><span class="label">[267:4]</span></a> "And in the fourth watch of the night, Jesus went unto +them, walking on the sea." (Matt. xiv. 25.)</p></div> + +<div class="footnote"><p><a name="Footnote_267:5_1363" id="Footnote_267:5_1363"></a><a href="#FNanchor_267:5_1363"><span class="label">[267:5]</span></a> Prog. Relig. Ideas, vol. ii. p. 236. We have it on the +authority of <i>Strabo</i> that Roman priests walked barefoot over burning +coals, without receiving the slightest injury. This was done in the +presence of crowds of people. <i>Pliny</i> also relates the same story.</p></div> + +<div class="footnote"><p><a name="Footnote_267:6_1364" id="Footnote_267:6_1364"></a><a href="#FNanchor_267:6_1364"><span class="label">[267:6]</span></a> Prog. Relig. Ideas, vol. ii. p. 236.</p></div> + +<div class="footnote"><p><a name="Footnote_267:7_1365" id="Footnote_267:7_1365"></a><a href="#FNanchor_267:7_1365"><span class="label">[267:7]</span></a> Athenagoras, Apolog. p. 25. Quoted in Middleton's +Works, vol. i. p. 62.</p></div> + +<div class="footnote"><p><a name="Footnote_267:8_1366" id="Footnote_267:8_1366"></a><a href="#FNanchor_267:8_1366"><span class="label">[267:8]</span></a> Geikie: Life of Christ, vol. ii. p. 619.</p></div> + +<div class="footnote"><p><a name="Footnote_268:1_1367" id="Footnote_268:1_1367"></a><a href="#FNanchor_268:1_1367"><span class="label">[268:1]</span></a> Geikie: Life of Christ, vol. i. p. 75.</p></div> + +<div class="footnote"><p><a name="Footnote_268:2_1368" id="Footnote_268:2_1368"></a><a href="#FNanchor_268:2_1368"><span class="label">[268:2]</span></a> Jewish Antiquities, bk. viii. ch. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_268:3_1369" id="Footnote_268:3_1369"></a><a href="#FNanchor_268:3_1369"><span class="label">[268:3]</span></a> Middleton's Works, vol. i. p. 68.</p></div> + +<div class="footnote"><p><a name="Footnote_268:4_1370" id="Footnote_268:4_1370"></a><a href="#FNanchor_268:4_1370"><span class="label">[268:4]</span></a> "And he cometh to Bethsaida, and they bring a <i>blind +man</i> unto him, and besought him to touch him. And he took the blind man +by the hand . . . <i>and when he had spit on his eyes</i>, . . . he looked up and +said: 'I see men and trees,' . . . and he was restored." (Mark, viii. +22-25.)</p></div> + +<div class="footnote"><p><a name="Footnote_268:5_1371" id="Footnote_268:5_1371"></a><a href="#FNanchor_268:5_1371"><span class="label">[268:5]</span></a> "And behold there was a man <i>which had his hand +withered</i>. . . . Then said he unto the man, 'Stretch forth thine hand;' and +he stretched it forth, and it was restored whole, like as the other." +(Matt. xii. 10-13.)</p></div> + +<div class="footnote"><p><a name="Footnote_268:6_1372" id="Footnote_268:6_1372"></a><a href="#FNanchor_268:6_1372"><span class="label">[268:6]</span></a> Tacitus: Hist., lib. iv. ch. lxxxi.</p></div> + +<div class="footnote"><p><a name="Footnote_269:1_1373" id="Footnote_269:1_1373"></a><a href="#FNanchor_269:1_1373"><span class="label">[269:1]</span></a> See Chambers's Encyclo., art. "Tacitus."</p></div> + +<div class="footnote"><p><a name="Footnote_269:2_1374" id="Footnote_269:2_1374"></a><a href="#FNanchor_269:2_1374"><span class="label">[269:2]</span></a> See The Bible of To-Day, pp. 273, 278.</p></div> + +<div class="footnote"><p><a name="Footnote_269:3_1375" id="Footnote_269:3_1375"></a><a href="#FNanchor_269:3_1375"><span class="label">[269:3]</span></a> See Gibbon's Rome, vol. i. pp. 539-541.</p></div> + +<div class="footnote"><p><a name="Footnote_270:1_1376" id="Footnote_270:1_1376"></a><a href="#FNanchor_270:1_1376"><span class="label">[270:1]</span></a> Middleton's Letters from Rome, p. 102. See also, Bell's +Pantheon, vol. i. p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_270:2_1377" id="Footnote_270:2_1377"></a><a href="#FNanchor_270:2_1377"><span class="label">[270:2]</span></a> Dionysius of Halicarnassus, 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 on the side of the +Romans, who by their assistance gained a complete victory. As a +perpetual memorial of it, a temple was erected and a yearly festival +instituted in honor of these deities." (Prog. Relig. Ideas, vol. i. p. +323, and Middleton's Letters from Rome, p. 103.)</p></div> + +<div class="footnote"><p><a name="Footnote_271:1_1378" id="Footnote_271:1_1378"></a><a href="#FNanchor_271:1_1378"><span class="label">[271:1]</span></a> See Prefatory Discourse to vol. iii. Middleton's Works, +p. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_271:2_1379" id="Footnote_271:2_1379"></a><a href="#FNanchor_271:2_1379"><span class="label">[271:2]</span></a> See Origen: Contra <ins class="corr" title="original has Celus">Celsus</ins>, bk. 1, ch. lxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_272:1_1380" id="Footnote_272:1_1380"></a><a href="#FNanchor_272:1_1380"><span class="label">[272:1]</span></a> See Origen: Contra Celsus, bk. 1, ch. ix.</p></div> + +<div class="footnote"><p><a name="Footnote_272:2_1381" id="Footnote_272:2_1381"></a><a href="#FNanchor_272:2_1381"><span class="label">[272:2]</span></a> Ibid. bk. iii. ch. xliv.</p></div> + +<div class="footnote"><p><a name="Footnote_272:3_1382" id="Footnote_272:3_1382"></a><a href="#FNanchor_272:3_1382"><span class="label">[272:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_272:4_1383" id="Footnote_272:4_1383"></a><a href="#FNanchor_272:4_1383"><span class="label">[272:4]</span></a> Ibid. bk. 1, ch. lxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_272:5_1384" id="Footnote_272:5_1384"></a><a href="#FNanchor_272:5_1384"><span class="label">[272:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_272:6_1385" id="Footnote_272:6_1385"></a><a href="#FNanchor_272:6_1385"><span class="label">[272:6]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_272:7_1386" id="Footnote_272:7_1386"></a><a href="#FNanchor_272:7_1386"><span class="label">[272:7]</span></a> Dial. Cum. Typho. ch. lxix.</p></div> + +<div class="footnote"><p><a name="Footnote_272:8_1387" id="Footnote_272:8_1387"></a><a href="#FNanchor_272:8_1387"><span class="label">[272:8]</span></a> See Isis Unveiled, vol. ii. p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_272:9_1388" id="Footnote_272:9_1388"></a><a href="#FNanchor_272:9_1388"><span class="label">[272:9]</span></a> See Baring-Gould's Lost and Hostile Gospels. A +knowledge of magic had spread from Central Asia into Syria, by means of +the return of the Jews from Babylon, and had afterwards extended widely, +through the mixing of nations produced by Alexander's conquests.</p></div> + +<div class="footnote"><p><a name="Footnote_273:1_1389" id="Footnote_273:1_1389"></a><a href="#FNanchor_273:1_1389"><span class="label">[273:1]</span></a> See King's Gnostics, p. 145. Monumental Christianity, +pp. 100 and 402, and Jameson's Hist. of Our Lord in Art, vol. i. p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_273:2_1390" id="Footnote_273:2_1390"></a><a href="#FNanchor_273:2_1390"><span class="label">[273:2]</span></a> See Monumental Christianity, p. 402, and Hist. of Our +Lord, vol. i. p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_273:3_1391" id="Footnote_273:3_1391"></a><a href="#FNanchor_273:3_1391"><span class="label">[273:3]</span></a> Monumental Christianity, pp. 403-405.</p></div> + +<div class="footnote"><p><a name="Footnote_273:4_1392" id="Footnote_273:4_1392"></a><a href="#FNanchor_273:4_1392"><span class="label">[273:4]</span></a> Middleton's Works, vol. i. p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_273:5_1393" id="Footnote_273:5_1393"></a><a href="#FNanchor_273:5_1393"><span class="label">[273:5]</span></a> See Taylor's Diegesis, p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_274:1_1394" id="Footnote_274:1_1394"></a><a href="#FNanchor_274:1_1394"><span class="label">[274:1]</span></a> 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 condition of turning Christian himself upon it. +<i>The Christian bishop was unable to give him that satisfaction.</i> (See +Gibbon's Rome, vol. i. p. 541, and Middleton's Works, vol. i. p. 60.)</p></div> + +<div class="footnote"><p><a name="Footnote_274:2_1395" id="Footnote_274:2_1395"></a><a href="#FNanchor_274:2_1395"><span class="label">[274:2]</span></a> Middleton's Works, vol. i. pp. 20, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_274:3_1396" id="Footnote_274:3_1396"></a><a href="#FNanchor_274:3_1396"><span class="label">[274:3]</span></a> Ibid. p. 62. The Christian Fathers are noted for their +frauds. Their writings are full of falsehoods and deceit.</p></div> + +<div class="footnote"><p><a name="Footnote_275:1_1397" id="Footnote_275:1_1397"></a><a href="#FNanchor_275:1_1397"><span class="label">[275:1]</span></a> Contra Celsus, bk. 1, ch. ix. x.</p></div> + +<div class="footnote"><p><a name="Footnote_275:2_1398" id="Footnote_275:2_1398"></a><a href="#FNanchor_275:2_1398"><span class="label">[275:2]</span></a> See Middleton's Works, pp. 62, 63, 64.</p></div> + +<div class="footnote"><p><a name="Footnote_275:3_1399" id="Footnote_275:3_1399"></a><a href="#FNanchor_275:3_1399"><span class="label">[275:3]</span></a> On The Flesh of Christ, ch. v.</p></div> + +<div class="footnote"><p><a name="Footnote_276:1_1400" id="Footnote_276:1_1400"></a><a href="#FNanchor_276:1_1400"><span class="label">[276:1]</span></a> I. Corinthians, i. 22, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_276:2_1401" id="Footnote_276:2_1401"></a><a href="#FNanchor_276:2_1401"><span class="label">[276:2]</span></a> Matt. xii. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_276:3_1402" id="Footnote_276:3_1402"></a><a href="#FNanchor_276:3_1402"><span class="label">[276:3]</span></a> See for example, Joel, ii. 10, 31; iii. 15; Matt. xxiv. +29, 30; Acts, ii. 19, 20; Revelations, vi. 12, 13; xvi. 18, <i>et seq.</i></p></div> + +<div class="footnote"><p><a name="Footnote_277:1_1403" id="Footnote_277:1_1403"></a><a href="#FNanchor_277:1_1403"><span class="label">[277:1]</span></a> The writers of the Gospels were "I know not what sort +of <i>half</i> Jews, not even agreeing with themselves." (Bishop Faustus.)</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_278" id="Page_278">[Pg 278]</a></span></p> +<h2>CHAPTER XXVIII.</h2> + +<h3>CHRIST CRISHNA AND CHRIST JESUS COMPARED.</h3> + +<p>Believing and affirming, that the <i>mythological portion</i> 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 <i>Crishna</i>, and the Buddhist Saviour +<i>Buddha</i>,<a name="FNanchor_278:1_1404" id="FNanchor_278:1_1404"></a><a href="#Footnote_278:1_1404" class="fnanchor">[278:1]</a> 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 <i>Christs</i>, side by side with that of Christ +Jesus, the Christian Saviour.</p> + +<p>In comparing the history of Crishna with that of Jesus, we have the +following remarkable parallels:</p> + +<table summary="Christ Crishna and Christ Jesus compared" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdlt" style="width: 45%;">1. "Crishna was born of a chaste virgin, called Devaki, who was selected +by the Lord for this purpose on account of her purity."<a name="FNanchor_278:2_1405" id="FNanchor_278:2_1405"></a><a href="#Footnote_278:2_1405" class="fnanchor">[278:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt" style="width: 45%;">1. Jesus was born of a chaste virgin, called Mary, who was +selected by the Lord for this purpose, on account of her +purity.<a name="FNanchor_278:3_1406" id="FNanchor_278:3_1406"></a><a href="#Footnote_278:3_1406" class="fnanchor">[278:3]</a></td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_278:4_1407" id="FNanchor_278:4_1407"></a><a href="#Footnote_278:4_1407" class="fnanchor">[278:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_278:5_1408" id="FNanchor_278:5_1408"></a><a href="#Footnote_278:5_1408" class="fnanchor">[278:5]</a></td> +</tr> +<tr> + <td class="tdlt">3. The birth of Crishna was announced in the heavens by <i>his +star</i>.<a name="FNanchor_278:6_1409" id="FNanchor_278:6_1409"></a><a href="#Footnote_278:6_1409" class="fnanchor">[278:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">3. The birth of Jesus was announced in the heavens by <i>his +star</i>.<a name="FNanchor_278:7_1410" id="FNanchor_278:7_1410"></a><a href="#Footnote_278:7_1410" class="fnanchor">[278:7]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_279" id="Page_279">[Pg 279]</a></span>4. On the morn 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 nymphs of heaven danced and sang," and "the clouds +emitted low pleasing sounds."<a name="FNanchor_279:1_1411" id="FNanchor_279:1_1411"></a><a href="#Footnote_279:1_1411" class="fnanchor">[279:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">4. When Jesus was born, the angels of heaven sang with joy, +and from the clouds there came pleasing sounds.<a name="FNanchor_279:2_1412" id="FNanchor_279:2_1412"></a><a href="#Footnote_279:2_1412" class="fnanchor">[279:2]</a></td> +</tr> +<tr> + <td class="tdlt">5. Crishna, though royally descended, was actually born in a state the +most abject and humiliating, having been brought into the world in a +<i>cave</i>.<a name="FNanchor_279:3_1413" id="FNanchor_279:3_1413"></a><a href="#Footnote_279:3_1413" class="fnanchor">[279:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 <i>cave</i>."<a name="FNanchor_279:4_1414" id="FNanchor_279:4_1414"></a><a href="#Footnote_279:4_1414" class="fnanchor">[279:4]</a></td> +</tr> +<tr> + <td class="tdlt">6. "The moment Crishna was born, the whole cave was splendidly +illuminated, and the countenances of his father and his mother emitted +rays of glory."<a name="FNanchor_279:5_1415" id="FNanchor_279:5_1415"></a><a href="#Footnote_279:5_1415" class="fnanchor">[279:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">6. 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.<a name="FNanchor_279:6_1416" id="FNanchor_279:6_1416"></a><a href="#Footnote_279:6_1416" class="fnanchor">[279:6]</a>"</td> +</tr> +<tr> + <td class="tdlt">7. "Soon after Crishna's mother was delivered of him, and while she was +weeping over him <i>and lamenting his unhappy destiny</i>, the compassionate +infant assumed the power of speech, and soothed and comforted his +afflicted parent."<a name="FNanchor_279:7_1417" id="FNanchor_279:7_1417"></a><a href="#Footnote_279:7_1417" class="fnanchor">[279:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">7. "Jesus spake even when he was in his cradle, and said to +his mother: 'Mary, I am Jesus, the Son of God, that <i>Word</i> +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.'"<a name="FNanchor_279:8_1418" id="FNanchor_279:8_1418"></a><a href="#Footnote_279:8_1418" class="fnanchor">[279:8]</a></td> +</tr> +<tr> + <td class="tdlt">8. The divine child—Crishna—was recognized, and adored by cowherds, +who prostrated themselves before the heaven-born child.<a name="FNanchor_279:9_1419" id="FNanchor_279:9_1419"></a><a href="#Footnote_279:9_1419" class="fnanchor">[279:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">8. The divine child—Jesus—was recognized, and adored by +shepherds, who prostrated themselves before the heaven-born +child.<a name="FNanchor_279:10_1420" id="FNanchor_279:10_1420"></a><a href="#Footnote_279:10_1420" class="fnanchor">[279:10]</a></td> +</tr> +<tr> + <td class="tdlt">9. Crishna was received with divine honors, and presented with gifts of +sandal-wood and perfumes.<a name="FNanchor_279:11_1421" id="FNanchor_279:11_1421"></a><a href="#Footnote_279:11_1421" class="fnanchor">[279:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">9. Jesus was received with divine honors, and presented with +gifts of frankincense and myrrh.<a name="FNanchor_279:12_1422" id="FNanchor_279:12_1422"></a><a href="#Footnote_279:12_1422" class="fnanchor">[279:12]</a></td> +</tr> +<tr> + <td class="tdlt">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 <i>stars</i>, and declares him to be of celestial +descent."<a name="FNanchor_279:13_1423" id="FNanchor_279:13_1423"></a><a href="#Footnote_279:13_1423" class="fnanchor">[279:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 <i>star</i> in the East +and have come to worship him."<a name="FNanchor_279:14_1424" id="FNanchor_279:14_1424"></a><a href="#Footnote_279:14_1424" class="fnanchor">[279:14]</a></td> +</tr> +<tr> + <td class="tdlt">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.<a name="FNanchor_279:15_1425" id="FNanchor_279:15_1425"></a><a href="#Footnote_279:15_1425" class="fnanchor">[279:15]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">11. Jesus was born at a time when Joseph—his +foster-father—was away from home, having come to the city to +pay his tax or tribute to the governor.<a name="FNanchor_279:16_1426" id="FNanchor_279:16_1426"></a><a href="#Footnote_279:16_1426" class="fnanchor">[279:16]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_280" id="Page_280">[Pg 280]</a></span>12. Crishna, although born in a state the most abject and humiliating, +was of royal descent.<a name="FNanchor_280:1_1427" id="FNanchor_280:1_1427"></a><a href="#Footnote_280:1_1427" class="fnanchor">[280:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">12. Jesus, although born in a state the most abject and +humiliating, was of royal descent.<a name="FNanchor_280:2_1428" id="FNanchor_280:2_1428"></a><a href="#Footnote_280:2_1428" class="fnanchor">[280:2]</a></td> +</tr> +<tr> + <td class="tdlt">13. Crishna's father was warned by a "heavenly voice," to "fly with the +child to Gacool, across the river Jumna," as the reigning monarch sought +his life.<a name="FNanchor_280:3_1429" id="FNanchor_280:3_1429"></a><a href="#Footnote_280:3_1429" class="fnanchor">[280:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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.<a name="FNanchor_280:4_1430" id="FNanchor_280:4_1430"></a><a href="#Footnote_280:4_1430" class="fnanchor">[280:4]</a></td> +</tr> +<tr> + <td class="tdlt">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 +Crishna."<a name="FNanchor_280:5_1431" id="FNanchor_280:5_1431"></a><a href="#Footnote_280:5_1431" class="fnanchor">[280:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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.<a name="FNanchor_280:6_1432" id="FNanchor_280:6_1432"></a><a href="#Footnote_280:6_1432" class="fnanchor">[280:6]</a></td> +</tr> +<tr> + <td class="tdlt">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 <i>Avatar</i> are held in +the most sacred veneration of any province in Hindostan."<a name="FNanchor_280:7_1433" id="FNanchor_280:7_1433"></a><a href="#Footnote_280:7_1433" class="fnanchor">[280:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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.<a name="FNanchor_280:8_1434" id="FNanchor_280:8_1434"></a><a href="#Footnote_280:8_1434" class="fnanchor">[280:8]</a></td> +</tr> +<tr> + <td class="tdlt">16. Crishna was preceded by <i>Rama</i>, who was born 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.<a name="FNanchor_280:9_1435" id="FNanchor_280:9_1435"></a><a href="#Footnote_280:9_1435" class="fnanchor">[280:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">16. Jesus was preceded by <i>John</i> the "divine herald," who was +born a short time before him, and whose life was sought by +Herod, the ruling monarch, at the time he attempted to destroy +the infant Jesus.<a name="FNanchor_280:10_1436" id="FNanchor_280:10_1436"></a><a href="#Footnote_280:10_1436" class="fnanchor">[280:10]</a></td> +</tr> +<tr> + <td class="tdlt">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.<a name="FNanchor_280:11_1437" id="FNanchor_280:11_1437"></a><a href="#Footnote_280:11_1437" class="fnanchor">[280:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">17. Jesus was sent to Zaccheus the schoolmaster, who wrote out +an alphabet for him, and bade him say <i>Aleph</i>. "Then the Lord +Jesus said to him, Tell me first the meaning of the letter +Aleph, and then I will pronounce Beth, and when the master +threatened to whip him, the Lord Jesus explained to <i>him</i> the +meaning of the letters Aleph and Beth; also which where the +straight figures of the letters, which the oblique, and what +letters had <span class='pagenum'><a name="Page_281" id="Page_281">[Pg 281]</a></span>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 had never heard, nor read in any book."<a name="FNanchor_281:1_1438" id="FNanchor_281:1_1438"></a><a href="#Footnote_281:1_1438" class="fnanchor">[281:1]</a></td> +</tr> +<tr> + <td class="tdlt">18. "At a certain time, Crishna, taking a walk with the other cowherds, +they chose him their <i>King</i>, and every one had his place assigned him +under the new King."<a name="FNanchor_281:2_1439" id="FNanchor_281:2_1439"></a><a href="#Footnote_281:2_1439" class="fnanchor">[281:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">18. "In the month Adar, Jesus gathered together the boys, and +ranked them as though he had been a <span class="smcap">King</span>. . . . And if any one +happened to pass by, they took him by force, and said, Come +hither, and worship the King."<a name="FNanchor_281:3_1440" id="FNanchor_281:3_1440"></a><a href="#Footnote_281:3_1440" class="fnanchor">[281:3]</a></td> +</tr> +<tr> + <td class="tdlt">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.<a name="FNanchor_281:4_1441" id="FNanchor_281:4_1441"></a><a href="#Footnote_281:4_1441" class="fnanchor">[281:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">19. When Jesus was at play, a boy was stung by a serpent, "and +he (Jesus) touched the boy with his hand," and he was restored +to his former health.<a name="FNanchor_281:5_1442" id="FNanchor_281:5_1442"></a><a href="#Footnote_281:5_1442" class="fnanchor">[281:5]</a></td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_281:6_1443" id="FNanchor_281:6_1443"></a><a href="#Footnote_281:6_1443" class="fnanchor">[281:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 were +changed into the shape of boys."<a name="FNanchor_281:7_1444" id="FNanchor_281:7_1444"></a><a href="#Footnote_281:7_1444" class="fnanchor">[281:7]</a></td> +</tr> +<tr> + <td class="tdlt">21. "One of the first miracles performed by Crishna, when mature, was +the curing of a leper."<a name="FNanchor_281:8_1445" id="FNanchor_281:8_1445"></a><a href="#Footnote_281:8_1445" class="fnanchor">[281:8]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">21. One of the first miracles performed by Jesus, when mature, +was the curing of a leper.<a name="FNanchor_281:9_1446" id="FNanchor_281:9_1446"></a><a href="#Footnote_281:9_1446" class="fnanchor">[281:9]</a></td> +</tr> +<tr> + <td class="tdlt">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, <i>casting +the rest upon his head</i>."<a name="FNanchor_281:10_1447" id="FNanchor_281:10_1447"></a><a href="#Footnote_281:10_1447" class="fnanchor">[281:10]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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, <i>and poured it on his head</i>, as he sat +at meat."<a name="FNanchor_281:11_1448" id="FNanchor_281:11_1448"></a><a href="#Footnote_281:11_1448" class="fnanchor">[281:11]</a></td> +</tr> +<tr> + <td class="tdlt">23. Crishna was crucified, and he is represented with arms extended, +hanging on a cross.<a name="FNanchor_281:12_1449" id="FNanchor_281:12_1449"></a><a href="#Footnote_281:12_1449" class="fnanchor">[281:12]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">23. Jesus was crucified, and he is represented with arms +extended, hanging on a cross.</td> +</tr> +<tr> + <td class="tdlt">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-day; the sky rained fire and ashes; flames burned dusky +and livid; demons committed depredations on earth; at sunrise and +sunset, thousands of figures were seen skirmishing in the air; spirits +were to be seen on all sides.<a name="FNanchor_282:1_1450" id="FNanchor_282:1_1450"></a><a href="#Footnote_282:1_1450" class="fnanchor">[282:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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, and the graves were opened, and many bodies of +the <span class='pagenum'><a name="Page_282" id="Page_282">[Pg 282]</a></span>saints which slept arose and came out of their +graves.<a name="FNanchor_282:2_1451" id="FNanchor_282:2_1451"></a><a href="#Footnote_282:2_1451" class="fnanchor">[282:2]</a></td> +</tr> +<tr> + <td class="tdlt">25. Crishna was pierced with an arrow.<a name="FNanchor_282:3_1452" id="FNanchor_282:3_1452"></a><a href="#Footnote_282:3_1452" class="fnanchor">[282:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">25. Jesus was pierced with a spear<ins class="corr" title="period and footnote anchor missing in original">.<a name="FNanchor_282:4_1453" id="FNanchor_282:4_1453"></a><a href="#Footnote_282:4_1453" class="fnanchor">[282:4]</a></ins></td> +</tr> +<tr> + <td class="tdlt">26. Crishna said to the hunter who shot him: "Go, hunter, through my +favor, to heaven, the abode of the gods."<a name="FNanchor_282:5_1454" id="FNanchor_282:5_1454"></a><a href="#Footnote_282:5_1454" class="fnanchor">[282:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_282:6_1455" id="FNanchor_282:6_1455"></a><a href="#Footnote_282:6_1455" class="fnanchor">[282:6]</a></td> +</tr> +<tr> + <td class="tdlt">27. Crishna descended into hell.<a name="FNanchor_282:7_1456" id="FNanchor_282:7_1456"></a><a href="#Footnote_282:7_1456" class="fnanchor">[282:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">27. Jesus descended into hell.<a name="FNanchor_282:8_1457" id="FNanchor_282:8_1457"></a><a href="#Footnote_282:8_1457" class="fnanchor">[282:8]</a></td> +</tr> +<tr> + <td class="tdlt">28. Crishna, after being put to death, rose again from the dead.<a name="FNanchor_282:9_1458" id="FNanchor_282:9_1458"></a><a href="#Footnote_282:9_1458" class="fnanchor">[282:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">28. Jesus, after being put to death, rose again from the +dead.<a name="FNanchor_282:10_1459" id="FNanchor_282:10_1459"></a><a href="#Footnote_282:10_1459" class="fnanchor">[282:10]</a></td> +</tr> +<tr> + <td class="tdlt">29. Crishna ascended bodily into heaven, and many persons witnessed his +ascent.<a name="FNanchor_282:11_1460" id="FNanchor_282:11_1460"></a><a href="#Footnote_282:11_1460" class="fnanchor">[282:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">29. Jesus ascended bodily into heaven, and many persons +witnessed his ascent.<a name="FNanchor_282:12_1461" id="FNanchor_282:12_1461"></a><a href="#Footnote_282:12_1461" class="fnanchor">[282:12]</a></td> +</tr> +<tr> + <td class="tdlt">30. Crishna 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.<a name="FNanchor_282:13_1462" id="FNanchor_282:13_1462"></a><a href="#Footnote_282:13_1462" class="fnanchor">[282:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">30. 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.<a name="FNanchor_282:14_1463" id="FNanchor_282:14_1463"></a><a href="#Footnote_282:14_1463" class="fnanchor">[282:14]</a></td> +</tr> +<tr> + <td class="tdlt">31. Crishna is to be judge of the dead at the last day.<a name="FNanchor_282:15_1464" id="FNanchor_282:15_1464"></a><a href="#Footnote_282:15_1464" class="fnanchor">[282:15]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">31. Jesus is to be judge of the dead at the last day.<a name="FNanchor_282:16_1465" id="FNanchor_282:16_1465"></a><a href="#Footnote_282:16_1465" class="fnanchor">[282:16]</a></td> +</tr> +<tr> + <td class="tdlt">32. Crishna is the creator of all things visible and invisible; "all +this universe came into being through him, the eternal maker."<a name="FNanchor_282:17_1466" id="FNanchor_282:17_1466"></a><a href="#Footnote_282:17_1466" class="fnanchor">[282:17]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">32. Jesus is the creator of all things visible and invisible; +"all this universe came into being through him, the eternal +maker."<a name="FNanchor_282:18_1467" id="FNanchor_282:18_1467"></a><a href="#Footnote_282:18_1467" class="fnanchor">[282:18]</a></td> +</tr> +<tr> + <td class="tdlt">33. Crishna is Alpha and Omega, "the beginning, the middle, and the end +of all things."<a name="FNanchor_282:19_1468" id="FNanchor_282:19_1468"></a><a href="#Footnote_282:19_1468" class="fnanchor">[282:19]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">33. Jesus is Alpha and Omega, the beginning, the middle, and +the end of all things.<a name="FNanchor_282:20_1469" id="FNanchor_282:20_1469"></a><a href="#Footnote_282:20_1469" class="fnanchor">[282:20]</a></td> +</tr> +<tr> + <td class="tdlt">34. Crishna, when on earth, was in constant strife against the evil +spirit.<a name="FNanchor_282:21_1470" id="FNanchor_282:21_1470"></a><a href="#Footnote_282:21_1470" class="fnanchor">[282:21]</a> He surmounts extraordinary dangers, strews his way with +miracles, raising the dead, healing the sick, restoring the maimed, the +deaf and the blind, everywhere supporting the weak against the strong, +the oppressed against the powerful. The people crowded his way, and +adored him as a <i>God</i>.<a name="FNanchor_283:1_1472" id="FNanchor_283:1_1472"></a><a href="#Footnote_283:1_1472" class="fnanchor">[283:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">34. Jesus, when on earth, was in constant strife against the +evil spirit.<a name="FNanchor_282:22_1471" id="FNanchor_282:22_1471"></a><a href="#Footnote_282:22_1471" class="fnanchor">[282:22]</a> He surmounts extraordinary dangers, +strews his way with miracles, raising the dead, healing the +sick, restoring the maimed, the deaf and the blind, +<span class='pagenum'><a name="Page_283" id="Page_283">[Pg 283]</a></span>everywhere supporting the weak against the strong, the +oppressed against the powerful. The people crowded his way and +adored him as a <i>God</i>.<a name="FNanchor_283:2_1473" id="FNanchor_283:2_1473"></a><a href="#Footnote_283:2_1473" class="fnanchor">[283:2]</a></td> +</tr> +<tr> + <td class="tdlt">35. Crishna had a beloved disciple—<i>Arjuna</i>.<a name="FNanchor_283:3_1474" id="FNanchor_283:3_1474"></a><a href="#Footnote_283:3_1474" class="fnanchor">[283:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">35. Jesus had a beloved disciple—<i>John</i>.<a name="FNanchor_283:4_1475" id="FNanchor_283:4_1475"></a><a href="#Footnote_283:4_1475" class="fnanchor">[283:4]</a></td> +</tr> +<tr> + <td class="tdlt">36. Crishna was transfigured before his disciple Arjuna. "All in an +instant, with a thousand suns, blazing with dazzling luster, so beheld +he the glories of the universe collected in the one person of the God of +Gods."<a name="FNanchor_283:5_1476" id="FNanchor_283:5_1476"></a><a href="#Footnote_283:5_1476" class="fnanchor">[283:5]</a><br /> +<br /> +Arjuna bows his head at this vision, and folding his hands in reverence, +says:<br /> +<br /> +"Now that I see thee as thou really art, I thrill with terror! Mercy! +Lord of Lords, once more display to me thy human form, thou habitation +of the universe."<a name="FNanchor_283:6_1477" id="FNanchor_283:6_1477"></a><a href="#Footnote_283:6_1477" class="fnanchor">[283:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">36. <ins class="corr" title="quotation mark missing in original">"</ins>And after six days, Jesus taketh Peter, James, and John +his brother, and bringeth them up into a high mountain 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: &c." "And when +the disciples heard it, they fell on their faces, and were +sore afraid."<a name="FNanchor_283:7_1478" id="FNanchor_283:7_1478"></a><a href="#Footnote_283:7_1478" class="fnanchor">[283:7]</a></td> +</tr> +<tr> + <td class="tdlt">37. Crishna was "the meekest and best tempered of beings." "He preached +very nobly indeed, and sublimely." "He was pure and chaste in +reality,"<a name="FNanchor_283:8_1479" id="FNanchor_283:8_1479"></a><a href="#Footnote_283:8_1479" class="fnanchor">[283:8]</a> and, as a lesson of humility, "he even condescended to +wash the feet of the Brahmins."<a name="FNanchor_283:9_1480" id="FNanchor_283:9_1480"></a><a href="#Footnote_283:9_1480" class="fnanchor">[283:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">37. Jesus was the meekest and best tempered of beings. He +preached very nobly indeed, and sublimely. He was pure and +chaste, and he even condescended to wash the feet of his +disciples, to whom he taught a lesson of humility.<a name="FNanchor_283:10_1481" id="FNanchor_283:10_1481"></a><a href="#Footnote_283:10_1481" class="fnanchor">[283:10]</a></td> +</tr> +<tr> + <td class="tdlt">38. "Crishna is the very Supreme Brahma, though it be a <i>mystery</i> how +the Supreme should assume the form of a man."<a name="FNanchor_283:11_1482" id="FNanchor_283:11_1482"></a><a href="#Footnote_283:11_1482" class="fnanchor">[283:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">38. Jesus is the very Supreme Jehovah, though it be a +<i>mystery</i> how the Supreme should assume the form of a man, for +"Great is the mystery of Godliness."<a name="FNanchor_283:12_1483" id="FNanchor_283:12_1483"></a><a href="#Footnote_283:12_1483" class="fnanchor">[283:12]</a></td> +</tr> +<tr> + <td class="tdlt">39. Crishna is the second person in the Hindoo Trinity.<a name="FNanchor_283:13_1484" id="FNanchor_283:13_1484"></a><a href="#Footnote_283:13_1484" class="fnanchor">[283:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">39. Jesus is the second person in the Christian +Trinity.<a name="FNanchor_283:14_1485" id="FNanchor_283:14_1485"></a><a href="#Footnote_283:14_1485" class="fnanchor">[283:14]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_284" id="Page_284">[Pg 284]</a></span>40. Crishna said: "Let him if seeking God by deep abstraction, abandon +his possessions and his hopes, betake himself to some secluded spot, and +fix his heart and thoughts on God alone.<ins class="corr" title="quotation mark missing in original">"</ins><a name="FNanchor_284:1_1486" id="FNanchor_284:1_1486"></a><a href="#Footnote_284:1_1486" class="fnanchor">[284:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_284:2_1487" id="FNanchor_284:2_1487"></a><a href="#Footnote_284:2_1487" class="fnanchor">[284:2]</a></td> +</tr> +<tr> + <td class="tdlt">41. Crishna said: "Whate'er thou dost perform, whate'er thou eatest, +whate'er thou givest to the poor, whate'er thou offerest in sacrifice, +whate'er thou doest as an act of holy presence, do all as if to me, O +Arjuna. I am the great Sage, without beginning; I am the Ruler and the +All-sustainer."<a name="FNanchor_284:3_1488" id="FNanchor_284:3_1488"></a><a href="#Footnote_284:3_1488" class="fnanchor">[284:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">41. Jesus said: "Whether therefore ye eat, or drink, or +whatsoever ye do, do all to the glory of God"<a name="FNanchor_284:4_1489" id="FNanchor_284:4_1489"></a><a href="#Footnote_284:4_1489" class="fnanchor">[284:4]</a> who is +the great Sage, without beginning; the Ruler and the +All-sustainer.</td> +</tr> +<tr> + <td class="tdlt">42. Crishna said: "I am the cause of the whole universe; through me it +is created and dissolved; on me all things within it hang and suspend, +like pearls upon a string."<a name="FNanchor_284:5_1490" id="FNanchor_284:5_1490"></a><a href="#Footnote_284:5_1490" class="fnanchor">[284:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">42. "Of him, and through him, and unto him, are all things." +"All things were made by him; and without him was not anything +made that was made."<a name="FNanchor_284:6_1491" id="FNanchor_284:6_1491"></a><a href="#Footnote_284:6_1491" class="fnanchor">[284:6]</a></td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_284:7_1492" id="FNanchor_284:7_1492"></a><a href="#Footnote_284:7_1492" class="fnanchor">[284:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_284:8_1493" id="FNanchor_284:8_1493"></a><a href="#Footnote_284:8_1493" class="fnanchor">[284:8]</a></td> +</tr> +<tr> + <td class="tdlt">44. Crishna said: "I am the sustainer of the world, its friend and Lord. +I am its way and refuge."<a name="FNanchor_284:9_1494" id="FNanchor_284:9_1494"></a><a href="#Footnote_284:9_1494" class="fnanchor">[284:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">44. "Jesus said unto them, I am the way, the truth, and the +life. No man cometh unto the Father, but by me."<a name="FNanchor_284:10_1495" id="FNanchor_284:10_1495"></a><a href="#Footnote_284:10_1495" class="fnanchor">[284:10]</a></td> +</tr> +<tr> + <td class="tdlt">45. Crishna said: "I am the Goodness of the good; I am Beginning, +Middle, End, Eternal Time, the Birth, the Death of all."<a name="FNanchor_284:11_1496" id="FNanchor_284:11_1496"></a><a href="#Footnote_284:11_1496" class="fnanchor">[284:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">45. "I am the first and the last; and have the keys of hell +and of death."<a name="FNanchor_284:12_1497" id="FNanchor_284:12_1497"></a><a href="#Footnote_284:12_1497" class="fnanchor">[284:12]</a></td> +</tr> +<tr> + <td class="tdlt">46. 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 to me; thus shalt thou come to me, O +Arjuna; thus shalt 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."<a name="FNanchor_284:13_1498" id="FNanchor_284:13_1498"></a><a href="#Footnote_284:13_1498" class="fnanchor">[284:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">46. Jesus said: "Be of good cheer; thy sins be forgiven +thee."<a name="FNanchor_284:14_1499" id="FNanchor_284:14_1499"></a><a href="#Footnote_284:14_1499" class="fnanchor">[284:14]</a> "My son, give me thine heart."<a name="FNanchor_284:15_1500" id="FNanchor_284:15_1500"></a><a href="#Footnote_284:15_1500" class="fnanchor">[284:15]</a> "The +city had no need of the sun, neither of the moon, to shine in +it; for the glory of God did lighten it."<a name="FNanchor_284:16_1501" id="FNanchor_284:16_1501"></a><a href="#Footnote_284:16_1501" class="fnanchor">[284:16]</a></td> +</tr> +</table> + +<p>Many other remarkable passages might be adduced from the Bhagavad-gita, +the following of which may be noted:<a name="FNanchor_284:17_1502" id="FNanchor_284:17_1502"></a><a href="#Footnote_284:17_1502" class="fnanchor">[284:17]</a></p> + +<p><span class='pagenum'><a name="Page_285" id="Page_285">[Pg 285]</a></span></p><div class="blockquot"><p>"He 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.)</p> + +<p>"Many are my births that are past; many are thine too, O +Arjuna. I know them all, but thou knowest them not." (Comp. +John, viii. 14.)</p> + +<p>"For the establishment of righteousness am I born from time to +time." (Comp. John, xviii. 37; I. John, iii. 3.)</p> + +<p>"I am dearer to the wise than all possessions, and he is +dearer to me." (Comp. Luke, xiv. 33; John, xiv. 21.)</p> + +<p>"The ignorant, the unbeliever, and he of a doubting mind +perish utterly." (Comp. Mark, xvi. 16.)</p> + +<p>"Deluded men despise me when I take human form." (Comp. John, +i. 10.)</p></div> + +<p>Crishna had the titles of "Saviour," "Redeemer," "Preserver," +"Comforter," "Mediator," &c. He was called "The Resurrection 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.</p> + +<p>Justice, humanity, good faith, compassion, disinterestedness, in fact, +all the virtues, are said<a name="FNanchor_285:1_1503" id="FNanchor_285:1_1503"></a><a href="#Footnote_285:1_1503" class="fnanchor">[285:1]</a> to have been taught by Crishna, both by +precept and example.</p> + +<p>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>i. +e.</i>, that <i>Crishna</i> is the very name corrupted of Christ the +Saviour."<a name="FNanchor_285:2_1504" id="FNanchor_285:2_1504"></a><a href="#Footnote_285:2_1504" class="fnanchor">[285:2]</a> Many others have since made a similar statement, but +unfortunately for them, the name <i>Crishna</i> has nothing whatever to do +with "Christ the Saviour." It is a purely Sanscrit word, and means "<i>the +dark god</i>" or "<i>the black god</i>."<a name="FNanchor_285:3_1505" id="FNanchor_285:3_1505"></a><a href="#Footnote_285:3_1505" class="fnanchor">[285:3]</a> The word <i>Christ</i> (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.</p> + +<p>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 <i>Arrian</i>, that the <i>worship</i> of Crishna 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,<a name="FNanchor_285:4_1506" id="FNanchor_285:4_1506"></a><a href="#Footnote_285:4_1506" class="fnanchor">[285:4]</a> which shows that he was considered a <i>god</i> at <span class='pagenum'><a name="Page_286" id="Page_286">[Pg 286]</a></span>that +time.<a name="FNanchor_286:1_1507" id="FNanchor_286:1_1507"></a><a href="#Footnote_286:1_1507" class="fnanchor">[286:1]</a> We have already seen that, according to Prof. Monier +Williams, he was <i>deified</i> about the fourth century <span class="allcapsc">B. C.</span></p> + +<p>Rev. J. P. Lundy says:</p> + +<div class="blockquot"><p>"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, <i>as very +certain things</i>, 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."<a name="FNanchor_286:2_1508" id="FNanchor_286:2_1508"></a><a href="#Footnote_286:2_1508" class="fnanchor">[286:2]</a></p></div> + +<p>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.<a name="FNanchor_286:3_1509" id="FNanchor_286:3_1509"></a><a href="#Footnote_286:3_1509" class="fnanchor">[286:3]</a></p> + +<p>The Rev. J. B. S. Carwithen, known as one of the "Brampton Lecturers," +says:</p> + +<div class="blockquot"><p>"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, <i>not on the presumed antiquity of the Hindoo records +alone</i>. Both Arrian and Strabo assert that the god Crishna was +anciently worshiped at Mathura, on the river Jumna, 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."<a name="FNanchor_286:4_1510" id="FNanchor_286:4_1510"></a><a href="#Footnote_286:4_1510" class="fnanchor">[286:4]</a></p></div> + +<p>On the walls of the most ancient Hindoo temples, are sculptured +representations of the flight of Vasudeva 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.<a name="FNanchor_286:5_1511" id="FNanchor_286:5_1511"></a><a href="#Footnote_286:5_1511" class="fnanchor">[286:5]</a></p> + +<p>The <i>flat roof</i> 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 <i>ancient</i> 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.<a name="FNanchor_286:6_1512" id="FNanchor_286:6_1512"></a><a href="#Footnote_286:6_1512" class="fnanchor">[286:6]</a></p> + +<p><span class='pagenum'><a name="Page_287" id="Page_287">[Pg 287]</a></span></p><p>The <i>Bhagavad gita</i>, which contains so many sentiments akin to +Christianity, and which was not written until about the first or second +century,<a name="FNanchor_287:1_1513" id="FNanchor_287:1_1513"></a><a href="#Footnote_287:1_1513" class="fnanchor">[287:1]</a> has led many <i>Christian</i> 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, <i>the</i> accepted authority on Hindooism, 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 <i>Bhagavad-gita</i>, says:</p> + +<div class="blockquot"><p>"To any one who has followed me in tracing the outline of this +remarkable philosophical dialogue, and has noted the numerous +parallels it offers to passages in <i>our</i> 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, we shall find them full of resemblances +to passages in our Scriptures, while their appears to be no +ground whatever for supposing that these eminent Pagan writers +and thinkers derived any of their ideas from either Jewish or +Christian sources. In fact, the Rev. F. W. 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 'Atticizing Moses,' <ins class="corr" title="original has Aristote">Aristotle</ins> a picker-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.'<a name="FNanchor_287:2_1514" id="FNanchor_287:2_1514"></a><a href="#Footnote_287:2_1514" class="fnanchor">[287:2]</a></p> + +<p>"<i>His arguments would be even more conclusive if applied to +the Bhagavad-gita</i>, the author of which was probably +contemporaneous with Seneca.<a name="FNanchor_287:3_1515" id="FNanchor_287:3_1515"></a><a href="#Footnote_287:3_1515" class="fnanchor">[287:3]</a> 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 without <span class='pagenum'><a name="Page_288" id="Page_288">[Pg 288]</a></span>a more satisfactory result in the +modification of pantheistic and anti-Christian ideas."<a name="FNanchor_288:1_1516" id="FNanchor_288:1_1516"></a><a href="#Footnote_288:1_1516" class="fnanchor">[288:1]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"It should not be forgotten that although the nations of +Europe have changed their religions during the past eighteen +centuries, <i>the Hindu has not done so, except very partially</i>. +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; <i>but the religious creeds, +rites, customs, and habits of thought of the Hindus generally, +have altered little since the days of Manu, five hundred years +<span class="stressed">b. c.</span></i>"<a name="FNanchor_288:2_1517" id="FNanchor_288:2_1517"></a><a href="#Footnote_288:2_1517" class="fnanchor">[288:2]</a></p></div> + +<p>These words are conclusive; comments, therefore, are unnecessary.</p> + +<p>Geo. W. Cox, in his "Aryan Mythology," speaking on this subject says:</p> + +<div class="blockquot"><p>"It is true that these myths have been crystallized around the +name of Crishna in ages subsequent to the period during which +the earliest <i>vedic</i> literature came into existence; <i>but the +myths themselves are found in this older literature associated +with other gods</i>, and not always only in germ. <i>There is no +more room 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.</i> Practically the myths of +Crishna seems to have been fully developed in the days of +Megasthenes (fourth century <span class="allcapsc">B. C.</span>) who identifies him with the +Greek Hercules."<a name="FNanchor_288:3_1518" id="FNanchor_288:3_1518"></a><a href="#Footnote_288:3_1518" class="fnanchor">[288:3]</a></p></div> + +<p>It should be remembered, in connection with this, that Dr. Parkhurst and +others have considered <i>Hercules</i> a type of Christ Jesus.</p> + +<p>In the ancient epics Crishna is made to say:</p> + +<div class="blockquot"><p>"I am Vishnu, Brahma, Indra, and the source as well as the +destruction of things, the creator and the annihilator of the +whole aggregate of existences. While all men live in +unrighteousness, I, the unfailing, build up the bulwark of +righteousness, as the ages pass away."<a name="FNanchor_288:4_1519" id="FNanchor_288:4_1519"></a><a href="#Footnote_288:4_1519" class="fnanchor">[288:4]</a></p></div> + +<p>These words are almost identical with what we find in the +<i>Bhagavad-gita</i>. In the <i>Maha-bharata</i>, Vishnu is associated or +identified with Crishna, just as he is in the <i>Bhagavad-gita</i> and +<i>Vishnu Purana</i>, showing, in the words of Prof. Williams, that: the +<i>Puranas</i>, although of a comparatively modern date, are nevertheless +composed of matter to be found in the two great epic poems the +<i>Ramayana</i> and the <i>Maha-bharata</i>.<a name="FNanchor_288:5_1520" id="FNanchor_288:5_1520"></a><a href="#Footnote_288:5_1520" class="fnanchor">[288:5]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_278:1_1404" id="Footnote_278:1_1404"></a><a href="#FNanchor_278:1_1404"><span class="label">[278:1]</span></a> It is also very evident that the history of Crishna—or +that part of it at least which has a <i>religious aspect</i>—is taken from +that of Buddha. Crishna, in the ancient epic poems, is simply a great +hero, and it is not until about the fourth century <span class="allcapsc">B. C.</span>, that he is +<i>deified</i> and declared to be an incarnation of Vishnu, or Vishnu himself +in human form. (See Monier Williams' Hinduism, pp. 102, 103.)</p> + +<p>"If it be urged that the attribution to 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, <i>the answer must be that +nothing is done in his case which has not been done in the case of +almost every other member of the great company of the gods</i>, and that +the systematic adoption 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, +vol. 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 <i>his</i> devotees +sought to supersede the more ancient gods.</p></div> + +<div class="footnote"><p><a name="Footnote_278:2_1405" id="Footnote_278:2_1405"></a><a href="#FNanchor_278:2_1405"><span class="label">[278:2]</span></a> See <a href="#CHAPTER_XII">ch. xii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_278:3_1406" id="Footnote_278:3_1406"></a><a href="#FNanchor_278:3_1406"><span class="label">[278:3]</span></a> See The Gospel of Mary, <i>Apoc.</i>, ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_278:4_1407" id="Footnote_278:4_1407"></a><a href="#FNanchor_278:4_1407"><span class="label">[278:4]</span></a> Hist. Hindostan, vol. ii. p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_278:5_1408" id="Footnote_278:5_1408"></a><a href="#FNanchor_278:5_1408"><span class="label">[278:5]</span></a> Mary, <i>Apoc.</i>, vii. Luke, i. 28-30.</p></div> + +<div class="footnote"><p><a name="Footnote_278:6_1409" id="Footnote_278:6_1409"></a><a href="#FNanchor_278:6_1409"><span class="label">[278:6]</span></a> Hist. Hindostan, vol. ii. pp. 317 and 336.</p></div> + +<div class="footnote"><p><a name="Footnote_278:7_1410" id="Footnote_278:7_1410"></a><a href="#FNanchor_278:7_1410"><span class="label">[278:7]</span></a> Matt. ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_279:1_1411" id="Footnote_279:1_1411"></a><a href="#FNanchor_279:1_1411"><span class="label">[279:1]</span></a> Vishnu Purana, p. 502.</p></div> + +<div class="footnote"><p><a name="Footnote_279:2_1412" id="Footnote_279:2_1412"></a><a href="#FNanchor_279:2_1412"><span class="label">[279:2]</span></a> Luke, ii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_279:3_1413" id="Footnote_279:3_1413"></a><a href="#FNanchor_279:3_1413"><span class="label">[279:3]</span></a> See <a href="#CHAPTER_XVI">ch. xvi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_279:4_1414" id="Footnote_279:4_1414"></a><a href="#FNanchor_279:4_1414"><span class="label">[279:4]</span></a> Hist. Hindostan, vol. ii. p. 311. See also, <a href="#CHAPTER_XVI">chap. xvi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_279:5_1415" id="Footnote_279:5_1415"></a><a href="#FNanchor_279:5_1415"><span class="label">[279:5]</span></a> See <a href="#CHAPTER_XVI">ch. xvi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_279:6_1416" id="Footnote_279:6_1416"></a><a href="#FNanchor_279:6_1416"><span class="label">[279:6]</span></a> Protevangelion, <i>Apoc.</i>, chs. xii. and xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_279:7_1417" id="Footnote_279:7_1417"></a><a href="#FNanchor_279:7_1417"><span class="label">[279:7]</span></a> Hist. Hindostan, vol. ii. 311.</p></div> + +<div class="footnote"><p><a name="Footnote_279:8_1418" id="Footnote_279:8_1418"></a><a href="#FNanchor_279:8_1418"><span class="label">[279:8]</span></a> Infancy, <i>Apoc.</i>, ch. i. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_279:9_1419" id="Footnote_279:9_1419"></a><a href="#FNanchor_279:9_1419"><span class="label">[279:9]</span></a> See <a href="#CHAPTER_XV">ch. xv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_279:10_1420" id="Footnote_279:10_1420"></a><a href="#FNanchor_279:10_1420"><span class="label">[279:10]</span></a> Luke, ii. 8-10.</p></div> + +<div class="footnote"><p><a name="Footnote_279:11_1421" id="Footnote_279:11_1421"></a><a href="#FNanchor_279:11_1421"><span class="label">[279:11]</span></a> See Oriental Religions, p. 500, and Inman's Ancient +Faiths, vol. ii. p. 353.</p></div> + +<div class="footnote"><p><a name="Footnote_279:12_1422" id="Footnote_279:12_1422"></a><a href="#FNanchor_279:12_1422"><span class="label">[279:12]</span></a> Matt. ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_279:13_1423" id="Footnote_279:13_1423"></a><a href="#FNanchor_279:13_1423"><span class="label">[279:13]</span></a> Hist. Hindostan, vol. ii. p. 317.</p></div> + +<div class="footnote"><p><a name="Footnote_279:14_1424" id="Footnote_279:14_1424"></a><a href="#FNanchor_279:14_1424"><span class="label">[279:14]</span></a> Matt., ii. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_279:15_1425" id="Footnote_279:15_1425"></a><a href="#FNanchor_279:15_1425"><span class="label">[279:15]</span></a> Vishnu Purana, bk. v. ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_279:16_1426" id="Footnote_279:16_1426"></a><a href="#FNanchor_279:16_1426"><span class="label">[279:16]</span></a> Luke, ii. 1-17.</p></div> + +<div class="footnote"><p><a name="Footnote_280:1_1427" id="Footnote_280:1_1427"></a><a href="#FNanchor_280:1_1427"><span class="label">[280:1]</span></a> Asiatic Researches, vol. i. p. 259. Hist. Hindostan, +vol. ii. p. 310.</p></div> + +<div class="footnote"><p><a name="Footnote_280:2_1428" id="Footnote_280:2_1428"></a><a href="#FNanchor_280:2_1428"><span class="label">[280:2]</span></a> See the Genealogies in Matt. and Luke.</p></div> + +<div class="footnote"><p><a name="Footnote_280:3_1429" id="Footnote_280:3_1429"></a><a href="#FNanchor_280:3_1429"><span class="label">[280:3]</span></a> See <a href="#CHAPTER_XVIII">ch. xviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_280:4_1430" id="Footnote_280:4_1430"></a><a href="#FNanchor_280:4_1430"><span class="label">[280:4]</span></a> Matt. ii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_280:5_1431" id="Footnote_280:5_1431"></a><a href="#FNanchor_280:5_1431"><span class="label">[280:5]</span></a> See <a href="#CHAPTER_XVIII">ch. xviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_280:6_1432" id="Footnote_280:6_1432"></a><a href="#FNanchor_280:6_1432"><span class="label">[280:6]</span></a> Matt. ii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_280:7_1433" id="Footnote_280:7_1433"></a><a href="#FNanchor_280:7_1433"><span class="label">[280:7]</span></a> Hist. Hindostan, vol. ii. p. 317. Asiatic Researches, +vol. i. p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_280:8_1434" id="Footnote_280:8_1434"></a><a href="#FNanchor_280:8_1434"><span class="label">[280:8]</span></a> Introduc. to Infancy, Apoc. Higgins: Anacalypsis, vol. +i. p. 130. Savary: Travels in Egypt, vol. i. p. 126, in Hist. Hindostan, +vol. ii. p. 318.</p></div> + +<div class="footnote"><p><a name="Footnote_280:9_1435" id="Footnote_280:9_1435"></a><a href="#FNanchor_280:9_1435"><span class="label">[280:9]</span></a> Hist. Hindostan, vol. ii. p. 316.</p></div> + +<div class="footnote"><p><a name="Footnote_280:10_1436" id="Footnote_280:10_1436"></a><a href="#FNanchor_280:10_1436"><span class="label">[280:10]</span></a> "Elizabeth, hearing that her son John was about to be +searched for (by Herod), took 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," &c. (Protevangelion, Apoc. ch. +xvi.)</p></div> + +<div class="footnote"><p><a name="Footnote_280:11_1437" id="Footnote_280:11_1437"></a><a href="#FNanchor_280:11_1437"><span class="label">[280:11]</span></a> Hist. Hindostan, vol. ii. p. 321.</p></div> + +<div class="footnote"><p><a name="Footnote_281:1_1438" id="Footnote_281:1_1438"></a><a href="#FNanchor_281:1_1438"><span class="label">[281:1]</span></a> Infancy, Apoc., ch. xx. 1-8.</p></div> + +<div class="footnote"><p><a name="Footnote_281:2_1439" id="Footnote_281:2_1439"></a><a href="#FNanchor_281:2_1439"><span class="label">[281:2]</span></a> Hist. Hindostan, vol. ii. p. 321.</p></div> + +<div class="footnote"><p><a name="Footnote_281:3_1440" id="Footnote_281:3_1440"></a><a href="#FNanchor_281:3_1440"><span class="label">[281:3]</span></a> Infancy, Apoc., ch. xviii. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_281:4_1441" id="Footnote_281:4_1441"></a><a href="#FNanchor_281:4_1441"><span class="label">[281:4]</span></a> Hist. Hindostan, vol. ii. p. 343.</p></div> + +<div class="footnote"><p><a name="Footnote_281:5_1442" id="Footnote_281:5_1442"></a><a href="#FNanchor_281:5_1442"><span class="label">[281:5]</span></a> Infancy, Apoc., ch. xviii.</p></div> + +<div class="footnote"><p><a name="Footnote_281:6_1443" id="Footnote_281:6_1443"></a><a href="#FNanchor_281:6_1443"><span class="label">[281:6]</span></a> Hist. Hindostan, vol. ii. p. 340. Aryan Mytho., vol. +ii. p. 136.</p></div> + +<div class="footnote"><p><a name="Footnote_281:7_1444" id="Footnote_281:7_1444"></a><a href="#FNanchor_281:7_1444"><span class="label">[281:7]</span></a> Infancy, Apoc., ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_281:8_1445" id="Footnote_281:8_1445"></a><a href="#FNanchor_281:8_1445"><span class="label">[281:8]</span></a> Hist. Hindostan, vol. ii. p. 319, and <a href="#CHAPTER_XXVII">ch. xxvii.</a> this +work.</p></div> + +<div class="footnote"><p><a name="Footnote_281:9_1446" id="Footnote_281:9_1446"></a><a href="#FNanchor_281:9_1446"><span class="label">[281:9]</span></a> Matthew, viii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_281:10_1447" id="Footnote_281:10_1447"></a><a href="#FNanchor_281:10_1447"><span class="label">[281:10]</span></a> Hist. Hindostan, vol. ii. p. 320.</p></div> + +<div class="footnote"><p><a name="Footnote_281:11_1448" id="Footnote_281:11_1448"></a><a href="#FNanchor_281:11_1448"><span class="label">[281:11]</span></a> Matt. xxvi. <ins class="corr" title="hyphen missing in original">6-7</ins>.</p></div> + +<div class="footnote"><p><a name="Footnote_281:12_1449" id="Footnote_281:12_1449"></a><a href="#FNanchor_281:12_1449"><span class="label">[281:12]</span></a> See <a href="#CHAPTER_XX">ch. xx</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:1_1450" id="Footnote_282:1_1450"></a><a href="#FNanchor_282:1_1450"><span class="label">[282:1]</span></a> Prog. Relig. Ideas, vol. i. p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_282:2_1451" id="Footnote_282:2_1451"></a><a href="#FNanchor_282:2_1451"><span class="label">[282:2]</span></a> Matt. xxii. Luke, xxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_282:3_1452" id="Footnote_282:3_1452"></a><a href="#FNanchor_282:3_1452"><span class="label">[282:3]</span></a> See <a href="#CHAPTER_XX">ch. xx</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:4_1453" id="Footnote_282:4_1453"></a><a href="#FNanchor_282:4_1453"><span class="label">[282:4]</span></a> John, xix. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_282:5_1454" id="Footnote_282:5_1454"></a><a href="#FNanchor_282:5_1454"><span class="label">[282:5]</span></a> See Vishnu Purana, p. 612.</p></div> + +<div class="footnote"><p><a name="Footnote_282:6_1455" id="Footnote_282:6_1455"></a><a href="#FNanchor_282:6_1455"><span class="label">[282:6]</span></a> Luke, xxiii. 43.</p></div> + +<div class="footnote"><p><a name="Footnote_282:7_1456" id="Footnote_282:7_1456"></a><a href="#FNanchor_282:7_1456"><span class="label">[282:7]</span></a> See <a href="#CHAPTER_XXII">ch. xxii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:8_1457" id="Footnote_282:8_1457"></a><a href="#FNanchor_282:8_1457"><span class="label">[282:8]</span></a> See <a href="#CHAPTER_XXII">Ibid.</a></p></div> + +<div class="footnote"><p><a name="Footnote_282:9_1458" id="Footnote_282:9_1458"></a><a href="#FNanchor_282:9_1458"><span class="label">[282:9]</span></a> See <a href="#CHAPTER_XXIII">ch. xxiii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:10_1459" id="Footnote_282:10_1459"></a><a href="#FNanchor_282:10_1459"><span class="label">[282:10]</span></a> Matt. xxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_282:11_1460" id="Footnote_282:11_1460"></a><a href="#FNanchor_282:11_1460"><span class="label">[282:11]</span></a> See <a href="#CHAPTER_XXIII">ch. xxiii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:12_1461" id="Footnote_282:12_1461"></a><a href="#FNanchor_282:12_1461"><span class="label">[282:12]</span></a> See Acts, i. 9-11.</p></div> + +<div class="footnote"><p><a name="Footnote_282:13_1462" id="Footnote_282:13_1462"></a><a href="#FNanchor_282:13_1462"><span class="label">[282:13]</span></a> See <a href="#CHAPTER_XXIV">ch. xxiv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:14_1463" id="Footnote_282:14_1463"></a><a href="#FNanchor_282:14_1463"><span class="label">[282:14]</span></a> See passages quoted in <a href="#CHAPTER_XXIV">ch. xxiv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:15_1464" id="Footnote_282:15_1464"></a><a href="#FNanchor_282:15_1464"><span class="label">[282:15]</span></a> See Oriental Religions, p. 504.</p></div> + +<div class="footnote"><p><a name="Footnote_282:16_1465" id="Footnote_282:16_1465"></a><a href="#FNanchor_282:16_1465"><span class="label">[282:16]</span></a> Matt. xxiv. 31. Rom. xiv. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_282:17_1466" id="Footnote_282:17_1466"></a><a href="#FNanchor_282:17_1466"><span class="label">[282:17]</span></a> See <a href="#CHAPTER_XXVI">ch. xxvi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_282:18_1467" id="Footnote_282:18_1467"></a><a href="#FNanchor_282:18_1467"><span class="label">[282:18]</span></a> John, i. 3. I. Cor. viii. 6. Eph. iii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_282:19_1468" id="Footnote_282:19_1468"></a><a href="#FNanchor_282:19_1468"><span class="label">[282:19]</span></a> See Geeta, lec. x. p. 85.</p></div> + +<div class="footnote"><p><a name="Footnote_282:20_1469" id="Footnote_282:20_1469"></a><a href="#FNanchor_282:20_1469"><span class="label">[282:20]</span></a> Rev. i. 8, 11; xxii. 13; xxi. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_282:21_1470" id="Footnote_282:21_1470"></a><a href="#FNanchor_282:21_1470"><span class="label">[282:21]</span></a> 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_282:22_1471" id="Footnote_282:22_1471"></a><a href="#FNanchor_282:22_1471"><span class="label">[282:22]</span></a> 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_283:1_1472" id="Footnote_283:1_1472"></a><a href="#FNanchor_283:1_1472"><span class="label">[283:1]</span></a> See <a href="#CHAPTER_XXVII">ch. xxvii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_283:2_1473" id="Footnote_283:2_1473"></a><a href="#FNanchor_283:2_1473"><span class="label">[283:2]</span></a> According to the New Testament.</p></div> + +<div class="footnote"><p><a name="Footnote_283:3_1474" id="Footnote_283:3_1474"></a><a href="#FNanchor_283:3_1474"><span class="label">[283:3]</span></a> See Bhagavat Geeta.</p></div> + +<div class="footnote"><p><a name="Footnote_283:4_1475" id="Footnote_283:4_1475"></a><a href="#FNanchor_283:4_1475"><span class="label">[283:4]</span></a> John, xiii. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_283:5_1476" id="Footnote_283:5_1476"></a><a href="#FNanchor_283:5_1476"><span class="label">[283:5]</span></a> Williams' Hinduism, p. 215.</p></div> + +<div class="footnote"><p><a name="Footnote_283:6_1477" id="Footnote_283:6_1477"></a><a href="#FNanchor_283:6_1477"><span class="label">[283:6]</span></a> Ibid. p. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_283:7_1478" id="Footnote_283:7_1478"></a><a href="#FNanchor_283:7_1478"><span class="label">[283:7]</span></a> Matt. xvii. 1-6.</p></div> + +<div class="footnote"><p><a name="Footnote_283:8_1479" id="Footnote_283:8_1479"></a><a href="#FNanchor_283:8_1479"><span class="label">[283:8]</span></a> "He was pure and chaste in <i>reality</i>," although +represented as sporting amorously, when a youth, with cowherdesses. +According to the pure Vaishnava faith, however, Crishna's love for the +Gopis, and especially for his favorite Rādhā, is to be explained +allegorically, as symbolizing the longing of the human soul for the +Supreme. (Prof. Monier Williams: Hinduism, p. 144.) Just as the amorous +"<i>Song of Solomon</i>" is said to be <i>allegorical</i>, and to mean "Christ's +love for his church."</p></div> + +<div class="footnote"><p><a name="Footnote_283:9_1480" id="Footnote_283:9_1480"></a><a href="#FNanchor_283:9_1480"><span class="label">[283:9]</span></a> See Indian Antiquities, iii. 46, and Asiatic +Researches, vol. i. p. 273.</p></div> + +<div class="footnote"><p><a name="Footnote_283:10_1481" id="Footnote_283:10_1481"></a><a href="#FNanchor_283:10_1481"><span class="label">[283:10]</span></a> John, xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_283:11_1482" id="Footnote_283:11_1482"></a><a href="#FNanchor_283:11_1482"><span class="label">[283:11]</span></a> Vishnu Purana, p. 492, <i>note</i> 3.</p></div> + +<div class="footnote"><p><a name="Footnote_283:12_1483" id="Footnote_283:12_1483"></a><a href="#FNanchor_283:12_1483"><span class="label">[283:12]</span></a> I. Timothy, iii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_283:13_1484" id="Footnote_283:13_1484"></a><a href="#FNanchor_283:13_1484"><span class="label">[283:13]</span></a> Brahma, Vishnu, and Siva. <i>Crishna is Vishnu in human +form.</i> "A more personal, and, so to speak, <i>human</i> god than Siva was +needed for the mass of the people—a god who could satisfy the yearnings +of the human heart for religion of faith (<i>bhakti</i>)—a god who could +sympathize with, and condescend to human wants and necessities. Such a +god was found in the second member of the <ins class="corr" title="original has Tri-mūtri">Tri-mūrti</ins>. It was as +<i>Vishnu</i> that the Supreme Being was supposed to exhibit his sympathy +with human trials, and his love for the human race.</p> + +<p>"If <i>Siva</i> is the great god of the Hindu Pantheon, to whom adoration is +due from all indiscriminately, <i>Vishnu</i> is certainly its most popular +deity. He is the god selected by far the greater number of individuals +as their Saviour, protector and friend, who rescues them from the power +of evil, interests himself in their welfare, and finally admits them to +his heaven. But it is not so much <i>Vishnu</i> in his own person as <i>Vishnu</i> +in his <i>incarnations</i>, that effects all this for his votaries." (Prof. +Monier Williams: Hinduism, p. 100.)</p></div> + +<div class="footnote"><p><a name="Footnote_283:14_1485" id="Footnote_283:14_1485"></a><a href="#FNanchor_283:14_1485"><span class="label">[283:14]</span></a> Father, Son, and Holy Ghost. Jesus is the Son in human +form.</p></div> + +<div class="footnote"><p><a name="Footnote_284:1_1486" id="Footnote_284:1_1486"></a><a href="#FNanchor_284:1_1486"><span class="label">[284:1]</span></a> Williams' Hinduism, p. 211.</p></div> + +<div class="footnote"><p><a name="Footnote_284:2_1487" id="Footnote_284:2_1487"></a><a href="#FNanchor_284:2_1487"><span class="label">[284:2]</span></a> Matt. vi. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_284:3_1488" id="Footnote_284:3_1488"></a><a href="#FNanchor_284:3_1488"><span class="label">[284:3]</span></a> Williams' Hinduism, p. 212.</p></div> + +<div class="footnote"><p><a name="Footnote_284:4_1489" id="Footnote_284:4_1489"></a><a href="#FNanchor_284:4_1489"><span class="label">[284:4]</span></a> I. Cor. x. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_284:5_1490" id="Footnote_284:5_1490"></a><a href="#FNanchor_284:5_1490"><span class="label">[284:5]</span></a> Williams' Hinduism, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_284:6_1491" id="Footnote_284:6_1491"></a><a href="#FNanchor_284:6_1491"><span class="label">[284:6]</span></a> John, i. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_284:7_1492" id="Footnote_284:7_1492"></a><a href="#FNanchor_284:7_1492"><span class="label">[284:7]</span></a> Williams' Hinduism, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_284:8_1493" id="Footnote_284:8_1493"></a><a href="#FNanchor_284:8_1493"><span class="label">[284:8]</span></a> John, viii. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_284:9_1494" id="Footnote_284:9_1494"></a><a href="#FNanchor_284:9_1494"><span class="label">[284:9]</span></a> Williams' Hinduism, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_284:10_1495" id="Footnote_284:10_1495"></a><a href="#FNanchor_284:10_1495"><span class="label">[284:10]</span></a> John, xiv. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_284:11_1496" id="Footnote_284:11_1496"></a><a href="#FNanchor_284:11_1496"><span class="label">[284:11]</span></a> Williams' Hinduism, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_284:12_1497" id="Footnote_284:12_1497"></a><a href="#FNanchor_284:12_1497"><span class="label">[284:12]</span></a> Rev. i. 17, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_284:13_1498" id="Footnote_284:13_1498"></a><a href="#FNanchor_284:13_1498"><span class="label">[284:13]</span></a> Williams' Hinduism, p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_284:14_1499" id="Footnote_284:14_1499"></a><a href="#FNanchor_284:14_1499"><span class="label">[284:14]</span></a> Matt. ix. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_284:15_1500" id="Footnote_284:15_1500"></a><a href="#FNanchor_284:15_1500"><span class="label">[284:15]</span></a> Prov. xxiii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_284:16_1501" id="Footnote_284:16_1501"></a><a href="#FNanchor_284:16_1501"><span class="label">[284:16]</span></a> Rev. xxi. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_284:17_1502" id="Footnote_284:17_1502"></a><a href="#FNanchor_284:17_1502"><span class="label">[284:17]</span></a> Quoted from Williams' Hinduism<ins class="corr" title="comma missing in original">,</ins> pp. 217-219.</p></div> + +<div class="footnote"><p><a name="Footnote_285:1_1503" id="Footnote_285:1_1503"></a><a href="#FNanchor_285:1_1503"><span class="label">[285:1]</span></a> It is said in the Hindoo sacred books that Crishna was +a religious teacher, but, as we have previously remarked, this is a +later addition to his legendary history. In the ancient epic poems he is +simply a great hero and warrior. The portion pertaining to his religious +career, is evidently a copy of the history of Buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_285:2_1504" id="Footnote_285:2_1504"></a><a href="#FNanchor_285:2_1504"><span class="label">[285:2]</span></a> "Est Crishna (quod ut mihi pridem indicaverat P. +Cassianus Maceratentis, sic nunc uberius in Galliis observatum intelligo +avivo litteratissimo De Guignes) nomen ipsum corruptum Christi +Servatoris."</p></div> + +<div class="footnote"><p><a name="Footnote_285:3_1505" id="Footnote_285:3_1505"></a><a href="#FNanchor_285:3_1505"><span class="label">[285:3]</span></a> See Williams' Hinduism, and Maurice: Hist. Hindostan, +vol. ii. p. 269.</p></div> + +<div class="footnote"><p><a name="Footnote_285:4_1506" id="Footnote_285:4_1506"></a><a href="#FNanchor_285:4_1506"><span class="label">[285:4]</span></a> See Celtic Druids, pp. 256, 257.</p></div> + +<div class="footnote"><p><a name="Footnote_286:1_1507" id="Footnote_286:1_1507"></a><a href="#FNanchor_286:1_1507"><span class="label">[286:1]</span></a> "Alexander the Great made his expedition to the banks +of the Indus about 327 <span class="allcapsc">B. C.</span>, and to this invasion is due the first +trustworthy information obtained by Europeans concerning the +north-westerly portion of India and the region of the five rivers, down +which the Grecian troops were conducted in ships by Nearchus. +Megasthenes, who was the ambassador of Seleukos Nikator (Alexander's +successor, and ruler over the whole region between the Euphrates and +India, <span class="allcapsc">B. C.</span> 312), at the court of Candra-gupa (Sandrokottus), in +Pataliputra (Patna), during a long sojourn in that city collected +further information, of which Strabo, Pliny, <i>Arrian</i>, and others +availed themselves." (Williams' Hinduism, p. 4.)</p></div> + +<div class="footnote"><p><a name="Footnote_286:2_1508" id="Footnote_286:2_1508"></a><a href="#FNanchor_286:2_1508"><span class="label">[286:2]</span></a> Monumental Christianity, p. 151. See also, Asiatic +Researches, i. 273.</p></div> + +<div class="footnote"><p><a name="Footnote_286:3_1509" id="Footnote_286:3_1509"></a><a href="#FNanchor_286:3_1509"><span class="label">[286:3]</span></a> See Asiatic Researches, vol. i. pp. 259-273.</p></div> + +<div class="footnote"><p><a name="Footnote_286:4_1510" id="Footnote_286:4_1510"></a><a href="#FNanchor_286:4_1510"><span class="label">[286:4]</span></a> Quoted in Monumental Christianity, pp. 151, 152.</p></div> + +<div class="footnote"><p><a name="Footnote_286:5_1511" id="Footnote_286:5_1511"></a><a href="#FNanchor_286:5_1511"><span class="label">[286:5]</span></a> See <a href="#CHAPTER_XVIII">chapter xviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_286:6_1512" id="Footnote_286:6_1512"></a><a href="#FNanchor_286:6_1512"><span class="label">[286:6]</span></a> See Prichard's Egyptian Mythology, p. 112.</p></div> + +<div class="footnote"><p><a name="Footnote_287:1_1513" id="Footnote_287:1_1513"></a><a href="#FNanchor_287:1_1513"><span class="label">[287:1]</span></a> In speaking of the antiquity of the <i>Bhagavad-gita</i>, +Prof. Monier Williams says: "The author was probably a Brahman and +nominally a Vishnava, but really a philosopher whose mind was cast in a +broad and comprehensive mould. He 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, <i>but +with these I cannot agree</i>." (Indian Wisdom, p. 137.)</p></div> + +<div class="footnote"><p><a name="Footnote_287:2_1514" id="Footnote_287:2_1514"></a><a href="#FNanchor_287:2_1514"><span class="label">[287:2]</span></a> In order that the resemblances to Christian Scripture +in the writings of Roman philosophers may be compared, Prof. Williams +refers the reader to "Seekers after God," by the Rev. F. W. Farrar, and +Dr. Ramage's "Beautiful Thoughts." The same sentiments are to be found +in <i>Mann</i>, which, says Prof. Williams, "few will place later than the +fifth century <span class="allcapsc">B. C.</span>" The <i>Mahabhrata</i>, written many centuries <span class="allcapsc">B. C.</span>, +contains numerous parallels to New Testament sayings. (See our chapter +on "<a href="#CHAPTER_XXXVI">Paganism in Christianity</a>.")</p></div> + +<div class="footnote"><p><a name="Footnote_287:3_1515" id="Footnote_287:3_1515"></a><a href="#FNanchor_287:3_1515"><span class="label">[287:3]</span></a> Seneca, the celebrated Roman philosopher, was born at +Cordoba, in Spain, a few years <span class="allcapsc">B. C.</span> When a child, he was brought by his +father to Rome, where he was initiated in the study of eloquence.</p></div> + +<div class="footnote"><p><a name="Footnote_288:1_1516" id="Footnote_288:1_1516"></a><a href="#FNanchor_288:1_1516"><span class="label">[288:1]</span></a> Indian Wisdom, pp. 153, 154. Similar sentiments are +expressed in his Hinduism, pp. 218-220.</p></div> + +<div class="footnote"><p><a name="Footnote_288:2_1517" id="Footnote_288:2_1517"></a><a href="#FNanchor_288:2_1517"><span class="label">[288:2]</span></a> Indian Wisdom, p. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_288:3_1518" id="Footnote_288:3_1518"></a><a href="#FNanchor_288:3_1518"><span class="label">[288:3]</span></a> Cox: Aryan Mythology, vol. ii. pp. 137, 138.</p></div> + +<div class="footnote"><p><a name="Footnote_288:4_1519" id="Footnote_288:4_1519"></a><a href="#FNanchor_288:4_1519"><span class="label">[288:4]</span></a> Ibid. p. 131.</p></div> + +<div class="footnote"><p><a name="Footnote_288:5_1520" id="Footnote_288:5_1520"></a><a href="#FNanchor_288:5_1520"><span class="label">[288:5]</span></a> Williams' Hinduism, pp. 119-110. It was from these +sources that the doctrine of <i>incarnation</i> was first evolved by the +Brahman. They were written many centuries <span class="allcapsc">B. C.</span> (See Ibid.)</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_289" id="Page_289">[Pg 289]</a></span></p> +<h2><a name="CHAPTER_XXIX" id="CHAPTER_XXIX"></a>CHAPTER XXIX.</h2> + +<h3>CHRIST BUDDHA AND CHRIST JESUS COMPARED.</h3> + +<div class="blockquot"><p>"The 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 he is certainly one +of the heroes of humanity."</p></div> + +<p class="authorpoem"><i>Fausböll.</i></p> + +<p class="section">The <i>mythological</i> portions of the histories of Buddha and Jesus are, +without doubt, nearer in resemblance than that of any two characters of +antiquity. The <i>cause</i> of this we shall speak of in our chapter on "<a href="#CHAPTER_XXXVII">Why +Christianity Prospered</a>," and shall content ourselves for the present by +comparing the following analogies:</p> + +<table summary="mythological portions of the histories of Buddha and Jesus" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdlt" style="width: 45%;">1. Buddha was born of the Virgin Mary,<a name="FNanchor_289:1_1521" id="FNanchor_289:1_1521"></a><a href="#Footnote_289:1_1521" class="fnanchor">[289:1]</a> who conceived him without +carnal intercourse.<a name="FNanchor_289:2_1522" id="FNanchor_289:2_1522"></a><a href="#Footnote_289:2_1522" class="fnanchor">[289:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt" style="width: 45%;">1. Jesus was born of the Virgin Mary, who conceived him +without carnal intercourse.<a name="FNanchor_289:3_1523" id="FNanchor_289:3_1523"></a><a href="#Footnote_289:3_1523" class="fnanchor">[289:3]</a></td> +</tr> +<tr> + <td class="tdlt">2. The incarnation of Buddha is recorded to have been brought about by +the descent of the divine power called the "<i>Holy</i> Ghost," upon the +Virgin Maya.<a name="FNanchor_289:4_1524" id="FNanchor_289:4_1524"></a><a href="#Footnote_289:4_1524" class="fnanchor">[289:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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.<a href="#Footnote_289:3_1523" class="fnanchor">[289-3]</a></td> +</tr> +<tr> + <td class="tdlt">3. When Buddha descended from the regions of the souls,<a name="FNanchor_290:1_1525" id="FNanchor_290:1_1525"></a><a href="#Footnote_290:1_1525" class="fnanchor">[290:1]</a> 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.<a name="FNanchor_290:2_1526" id="FNanchor_290:2_1526"></a><a href="#Footnote_290:2_1526" class="fnanchor">[290:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt"><span class='pagenum'><a name="Page_290" id="Page_290">[Pg 290]</a></span>3. When Jesus descended from his 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.<a name="FNanchor_290:3_1527" id="FNanchor_290:3_1527"></a><a href="#Footnote_290:3_1527" class="fnanchor">[290:3]</a></td> +</tr> +<tr> + <td class="tdlt">4. The birth of Buddha was announced in the heavens by an <i><ins class="corr" title="[original asterim]">asterism</ins></i> +which was seen rising on the horizon. It is called the "Messianic +Star."<a name="FNanchor_290:4_1528" id="FNanchor_290:4_1528"></a><a href="#Footnote_290:4_1528" class="fnanchor">[290:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">4. The birth of Jesus was announced in the heavens by "his +star," which was seen rising on the horizon.<a name="FNanchor_290:5_1529" id="FNanchor_290:5_1529"></a><a href="#Footnote_290:5_1529" class="fnanchor">[290:5]</a> It might +properly be called the "Messianic Star."</td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_290:6_1530" id="FNanchor_290:6_1530"></a><a href="#Footnote_290:6_1530" class="fnanchor">[290:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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.<a name="FNanchor_290:7_1531" id="FNanchor_290:7_1531"></a><a href="#Footnote_290:7_1531" class="fnanchor">[290:7]</a></td> +</tr> +<tr> + <td class="tdlt">6. Demonstrations of celestial delight were manifest at the birth of +Buddha. The <i>Devas</i><a name="FNanchor_290:8_1532" id="FNanchor_290:8_1532"></a><a href="#Footnote_290:8_1532" class="fnanchor">[290:8]</a> in heaven and earth sang praises to the +"Blessed One," and said: "To day, <i>Bodhisatwa</i> 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."<a name="FNanchor_290:9_1533" id="FNanchor_290:9_1533"></a><a href="#Footnote_290:9_1533" class="fnanchor">[290:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_290:10_1534" id="FNanchor_290:10_1534"></a><a href="#Footnote_290:10_1534" class="fnanchor">[290:10]</a></td> +</tr> +<tr> + <td class="tdlt">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 +day before he was hailed God of Gods."<a name="FNanchor_290:11_1535" id="FNanchor_290:11_1535"></a><a href="#Footnote_290:11_1535" class="fnanchor">[290:11]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">7. Jesus was visited by wise men who recognized in this +marvelous infant all the characters of the divinity, and he +had scarcely seen the day before he was hailed God of +Gods.<a name="FNanchor_290:12_1536" id="FNanchor_290:12_1536"></a><a href="#Footnote_290:12_1536" class="fnanchor">[290:12]</a></td> +</tr> +<tr> + <td class="tdlt">8. The infant Buddha was presented with "costly jewels and precious +substances."<a name="FNanchor_290:13_1537" id="FNanchor_290:13_1537"></a><a href="#Footnote_290:13_1537" class="fnanchor">[290:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">8. The infant Jesus was presented with gifts of gold, +frankincense, and myrrh.<a name="FNanchor_290:14_1538" id="FNanchor_290:14_1538"></a><a href="#Footnote_290:14_1538" class="fnanchor">[290:14]</a></td> +</tr> +<tr> + <td class="tdlt">9. When Buddha was an infant, just born, he spoke to his mother, and +said: "I am the greatest among men."<a name="FNanchor_290:15_1539" id="FNanchor_290:15_1539"></a><a href="#Footnote_290:15_1539" class="fnanchor">[290:15]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">9. When Jesus was an infant in his cradle, he spoke to his +mother, and said: "I am Jesus, the Son of God."<a name="FNanchor_290:16_1540" id="FNanchor_290:16_1540"></a><a href="#Footnote_290:16_1540" class="fnanchor">[290:16]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_291" id="Page_291">[Pg 291]</a></span>10. Buddha was a "dangerous child." His life was threatened by King +Bimbasara, who was advised to destroy the child, as he was liable to +overthrow him.<a name="FNanchor_291:1_1541" id="FNanchor_291:1_1541"></a><a href="#Footnote_291:1_1541" class="fnanchor">[291:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">10. Jesus was a "dangerous child." His life was threatened by +King Herod,<a name="FNanchor_291:2_1542" id="FNanchor_291:2_1542"></a><a href="#Footnote_291:2_1542" class="fnanchor">[291:2]</a> who attempted to destroy the child, as he +was liable to overthrow him.<a name="FNanchor_291:3_1543" id="FNanchor_291:3_1543"></a><a href="#Footnote_291:3_1543" class="fnanchor">[291:3]</a></td> +</tr> +<tr> + <td class="tdlt">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, &c.<a name="FNanchor_291:4_1544" id="FNanchor_291:4_1544"></a><a href="#Footnote_291:4_1544" class="fnanchor">[291:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_291:5_1545" id="FNanchor_291:5_1545"></a><a href="#Footnote_291:5_1545" class="fnanchor">[291:5]</a></td> +</tr> +<tr> + <td class="tdlt">12. "When <i>twelve</i> years old the child Buddha is presented in the +temple. He explains and asks learned questions; he excels all those who +enter into competition with him."<a name="FNanchor_291:6_1546" id="FNanchor_291:6_1546"></a><a href="#Footnote_291:6_1546" class="fnanchor">[291:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">12. "And when he was <i>twelve</i> 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."<a name="FNanchor_291:7_1547" id="FNanchor_291:7_1547"></a><a href="#Footnote_291:7_1547" class="fnanchor">[291:7]</a></td> +</tr> +<tr> + <td class="tdlt">13. Buddha entered a temple, on which occasion forthwith all the statues +rose and threw themselves at his feet, in act of worship.<a name="FNanchor_291:8_1548" id="FNanchor_291:8_1548"></a><a href="#Footnote_291:8_1548" class="fnanchor">[291:8]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">13. "And as Jesus was going in by the ensigns, who carried the +standards, the tops of them bowed down and worshiped +Jesus."<a name="FNanchor_291:9_1549" id="FNanchor_291:9_1549"></a><a href="#Footnote_291:9_1549" class="fnanchor">[291:9]</a></td> +</tr> +<tr> + <td class="tdlt">14. "The ancestry of Gotama Buddha is traced from his father, +<i>Sodhōdana</i>, through various individuals and races, all of royal +dignity, to <i>Maha Sammata</i>, the first monarch of the world. Several of +the names and some of the events are met with in the Puranas 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 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."<a name="FNanchor_292:1_1550" id="FNanchor_292:1_1550"></a><a href="#Footnote_292:1_1550" class="fnanchor">[292:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 <span class='pagenum'><a name="Page_292" id="Page_292">[Pg 292]</a></span>and introduced +names, that they may invest their venerated Sage with all the +honors of heraldry, in addition to the attributes of +divinity.<a name="FNanchor_292:2_1551" id="FNanchor_292:2_1551"></a><a href="#Footnote_292:2_1551" class="fnanchor">[292:2]</a></td> +</tr> +<tr> + <td class="tdlt">15. When Buddha was about to go forth "to adopt a religious life," +<i>Mara</i><a name="FNanchor_292:3_1552" id="FNanchor_292:3_1552"></a><a href="#Footnote_292:3_1552" class="fnanchor">[292:3]</a> appeared before him, to tempt him.<a name="FNanchor_292:4_1553" id="FNanchor_292:4_1553"></a><a href="#Footnote_292:4_1553" class="fnanchor">[292:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">15. When Jesus was about "beginning to preach," the <i>devil</i> +appeared before him, to tempt him.<a name="FNanchor_292:5_1554" id="FNanchor_292:5_1554"></a><a href="#Footnote_292:5_1554" class="fnanchor">[292:5]</a></td> +</tr> +<tr> + <td class="tdlt">16. <i>Mara</i> said unto Buddha: "Go not forth to adopt a religious life, +and in seven days thou shalt become an emperor of the world."<a name="FNanchor_292:6_1555" id="FNanchor_292:6_1555"></a><a href="#Footnote_292:6_1555" class="fnanchor">[292:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">16. The <i>devil</i> said to Jesus: If thou wilt fall down and +worship me, I will give thee all the kingdoms of the +world.<a name="FNanchor_292:7_1556" id="FNanchor_292:7_1556"></a><a href="#Footnote_292:7_1556" class="fnanchor">[292:7]</a></td> +</tr> +<tr> + <td class="tdlt">17. Buddha would not heed the words of the Evil One, and said to him: +"Get thee away from me."<a name="FNanchor_292:8_1557" id="FNanchor_292:8_1557"></a><a href="#Footnote_292:8_1557" class="fnanchor">[292:8]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">17. Jesus would not heed the words of the Evil One, and said +to him: "Get thee behind me, Satan."<a name="FNanchor_292:9_1558" id="FNanchor_292:9_1558"></a><a href="#Footnote_292:9_1558" class="fnanchor">[292:9]</a></td> +</tr> +<tr> + <td class="tdlt">18. After <i>Mara</i> had left Buddha, "the skies rained flowers, and +delicious odors pervaded the air."<a name="FNanchor_292:10_1559" id="FNanchor_292:10_1559"></a><a href="#Footnote_292:10_1559" class="fnanchor">[292:10]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">18. After the <i>devil</i> had left Jesus, "angels came and +ministered unto him."<a name="FNanchor_292:11_1560" id="FNanchor_292:11_1560"></a><a href="#Footnote_292:11_1560" class="fnanchor">[292:11]</a></td> +</tr> +<tr> + <td class="tdlt">19. Buddha fasted for a long period.<a name="FNanchor_292:12_1561" id="FNanchor_292:12_1561"></a><a href="#Footnote_292:12_1561" class="fnanchor">[292:12]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">19. Jesus fasted forty days and nights.<a name="FNanchor_292:13_1562" id="FNanchor_292:13_1562"></a><a href="#Footnote_292:13_1562" class="fnanchor">[292:13]</a></td> +</tr> +<tr> + <td class="tdlt">20. Buddha, the Saviour, was baptized, and at this recorded water +baptism the 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.<a name="FNanchor_292:14_1563" id="FNanchor_292:14_1563"></a><a href="#Footnote_292:14_1563" class="fnanchor">[292:14]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">20. Jesus was 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.<a name="FNanchor_292:15_1564" id="FNanchor_292:15_1564"></a><a href="#Footnote_292:15_1564" class="fnanchor">[292:15]</a></td> +</tr> +<tr> + <td class="tdlt">21. "On one occasion toward the end of his life on earth, Gautama Buddha +is reported to have been <i>transfigured</i>. When <i>on a mountain</i> in Ceylon, +suddenly a flame of light descended upon him and encircled the crown of +his head with a circle of light. The mount is called <i>Pandava</i>, 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 he '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 mortal man,' and that his body was divided into +<i>three</i><a name="FNanchor_293:1_1566" id="FNanchor_293:1_1566"></a><a href="#Footnote_293:1_1566" class="fnanchor">[293:1]</a> parts, from each of which a ray of light issued +forth."<a name="FNanchor_293:2_1567" id="FNanchor_293:2_1567"></a><a href="#Footnote_293:2_1567" class="fnanchor">[293:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 bringeth them up into a <i>high +mountain</i> apart. And was transfigured before them: and his +face did shine as the sun, and his raiment as white as the +light."<a name="FNanchor_292:16_1565" id="FNanchor_292:16_1565"></a><a href="#Footnote_292:16_1565" class="fnanchor">[292:16]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_293" id="Page_293">[Pg 293]</a></span>22. "Buddha performed great miracles for the good of mankind, and the +legends concerning him are full of the greatest prodigies and +wonders."<a name="FNanchor_293:3_1568" id="FNanchor_293:3_1568"></a><a href="#Footnote_293:3_1568" class="fnanchor">[293:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">22. Jesus performed great miracles for the good of the +mankind, and the legends concerning him are full of the +greatest prodigies and wonders.<a name="FNanchor_293:4_1569" id="FNanchor_293:4_1569"></a><a href="#Footnote_293:4_1569" class="fnanchor">[293:4]</a></td> +</tr> +<tr> + <td class="tdlt">23. By prayers in the name of Buddha, his followers expect to receive +the rewards of paradise.<a name="FNanchor_293:5_1570" id="FNanchor_293:5_1570"></a><a href="#Footnote_293:5_1570" class="fnanchor">[293:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">23. By prayers in the name of Jesus, his followers expect to +receive the rewards of paradise.</td> +</tr> +<tr> + <td class="tdlt">24. When Buddha died and was buried, "the coverings of the body unrolled +themselves, and the lid of his coffin was opened by supernatural +powers."<a name="FNanchor_293:6_1571" id="FNanchor_293:6_1571"></a><a href="#Footnote_293:6_1571" class="fnanchor">[293:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">24. When Jesus died and was buried, the coverings of the body +were unrolled from off him, and his tomb was opened by +supernatural powers.<a name="FNanchor_293:7_1572" id="FNanchor_293:7_1572"></a><a href="#Footnote_293:7_1572" class="fnanchor">[293:7]</a></td> +</tr> +<tr> + <td class="tdlt">25. Buddha ascended bodily to the celestial regions, when his mission on +earth was fulfilled.<a name="FNanchor_293:8_1573" id="FNanchor_293:8_1573"></a><a href="#Footnote_293:8_1573" class="fnanchor">[293:8]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">25. Jesus ascended bodily to the celestial regions, when his +mission on earth was fulfilled.<a name="FNanchor_293:9_1574" id="FNanchor_293:9_1574"></a><a href="#Footnote_293:9_1574" class="fnanchor">[293:9]</a></td> +</tr> +<tr> + <td class="tdlt">26. Buddha is to come upon the earth again in the latter days, his +mission being to restore the world to order and happiness.<a name="FNanchor_293:10_1575" id="FNanchor_293:10_1575"></a><a href="#Footnote_293:10_1575" class="fnanchor">[293:10]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">26. Jesus is to come upon the earth again in the latter days, +his mission being to restore the world to order and +happiness.<a name="FNanchor_293:11_1576" id="FNanchor_293:11_1576"></a><a href="#Footnote_293:11_1576" class="fnanchor">[293:11]</a></td> +</tr> +<tr> + <td class="tdlt">27. Buddha is to be judge of the dead.<a name="FNanchor_293:12_1577" id="FNanchor_293:12_1577"></a><a href="#Footnote_293:12_1577" class="fnanchor">[293:12]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">27. Jesus is to be judge of the dead.<a name="FNanchor_293:13_1578" id="FNanchor_293:13_1578"></a><a href="#Footnote_293:13_1578" class="fnanchor">[293:13]</a></td> +</tr> +<tr> + <td class="tdlt">28. Buddha is Alpha and Omega, without beginning or end, "the Supreme +Being, the Eternal One."<a name="FNanchor_293:14_1579" id="FNanchor_293:14_1579"></a><a href="#Footnote_293:14_1579" class="fnanchor">[293:14]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">28. Jesus is Alpha and Omega, without beginning or +end,<a name="FNanchor_293:15_1580" id="FNanchor_293:15_1580"></a><a href="#Footnote_293:15_1580" class="fnanchor">[293:15]</a> "the Supreme Being, the Eternal One."<a name="FNanchor_293:16_1581" id="FNanchor_293:16_1581"></a><a href="#Footnote_293:16_1581" class="fnanchor">[293:16]</a></td> +</tr> +<tr> + <td class="tdlt">29. Buddha is represented as saying: "Let all the sins that were +committed in this world fall on me, that the world may be +delivered."<a name="FNanchor_293:17_1582" id="FNanchor_293:17_1582"></a><a href="#Footnote_293:17_1582" class="fnanchor">[293:17]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">29. Jesus is represented as the Saviour of mankind, and all +the sins that are committed in this world may fall on him, +that the world may be delivered.<a name="FNanchor_293:18_1583" id="FNanchor_293:18_1583"></a><a href="#Footnote_293:18_1583" class="fnanchor">[293:18]</a></td> +</tr> +<tr> + <td class="tdlt">30. Buddha said: "Hide your good deeds, and confess before the world the +sins you have committed."<a name="FNanchor_293:19_1584" id="FNanchor_293:19_1584"></a><a href="#Footnote_293:19_1584" class="fnanchor">[293:19]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">30. Jesus taught men to hide their good deeds,<a name="FNanchor_293:20_1585" id="FNanchor_293:20_1585"></a><a href="#Footnote_293:20_1585" class="fnanchor">[293:20]</a> and +confess before the world the sins they had committed.<a name="FNanchor_293:21_1586" id="FNanchor_293:21_1586"></a><a href="#Footnote_293:21_1586" class="fnanchor">[293:21]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_294" id="Page_294">[Pg 294]</a></span>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."<a name="FNanchor_294:1_1587" id="FNanchor_294:1_1587"></a><a href="#Footnote_294:1_1587" class="fnanchor">[294:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">31. Jesus was described as a superhuman organ of light—"the +<i>Sun</i> of Righteousness"<a name="FNanchor_294:2_1588" id="FNanchor_294:2_1588"></a><a href="#Footnote_294:2_1588" class="fnanchor">[294:2]</a>—opposed by "the old Serpent," +the Satan, hinderer, or adversary.<a name="FNanchor_294:3_1589" id="FNanchor_294:3_1589"></a><a href="#Footnote_294:3_1589" class="fnanchor">[294:3]</a></td> +</tr> +<tr> + <td class="tdlt">32. Buddha came, not to destroy, but to fulfill, the law. He delighted +in "representing himself as a <i>mere link</i> in a long chain of enlightened +teachers."<a name="FNanchor_294:4_1590" id="FNanchor_294:4_1590"></a><a href="#Footnote_294:4_1590" class="fnanchor">[294:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">32. Jesus said: "Think not that I am come to destroy the law, +or the prophets: I am not come to destroy, but to +fulfill."<a name="FNanchor_294:5_1591" id="FNanchor_294:5_1591"></a><a href="#Footnote_294:5_1591" class="fnanchor">[294:5]</a></td> +</tr> +<tr> + <td class="tdlt">33. "One day Ananda, the disciple of Buddha, after a long walk in the +country, meets with Mâtangî, a woman of the low caste of the Kândâlas, +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, '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."<a name="FNanchor_294:6_1592" id="FNanchor_294:6_1592"></a><a href="#Footnote_294:6_1592" class="fnanchor">[294:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_294:7_1593" id="FNanchor_294:7_1593"></a><a href="#Footnote_294:7_1593" class="fnanchor">[294:7]</a></td> +</tr> +<tr> + <td class="tdlt">34. "According to Buddha, the motive of all our actions should be <i>pity</i> +or <i>love</i> for our neighbor."<a name="FNanchor_294:8_1594" id="FNanchor_294:8_1594"></a><a href="#Footnote_294:8_1594" class="fnanchor">[294:8]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">34. "Love your enemies, bless them that curse you, do good to +them that hate you."<a name="FNanchor_294:9_1595" id="FNanchor_294:9_1595"></a><a href="#Footnote_294:9_1595" class="fnanchor">[294:9]</a></td> +</tr> +<tr> + <td class="tdlt">35. During the early part of his career as a teacher, "Buddha went to +the city of Benares, and there delivered a discourse, by which Kondanya, +and afterwards <i>four</i> others, were induced to become his disciples. From +that period, whenever he preached, multitudes of men and women embraced +his doctrines."<a name="FNanchor_294:10_1596" id="FNanchor_294:10_1596"></a><a href="#Footnote_294:10_1596" class="fnanchor">[294:10]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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 <i>four</i> fishermen were +induced to become his disciples.<a name="FNanchor_294:11_1597" id="FNanchor_294:11_1597"></a><a href="#Footnote_294:11_1597" class="fnanchor">[294:11]</a> From that period, +whenever he preached, multitudes of men and women embraced his +doctrines.<a name="FNanchor_294:12_1598" id="FNanchor_294:12_1598"></a><a href="#Footnote_294:12_1598" class="fnanchor">[294:12]</a></td> +</tr> +<tr> + <td class="tdlt">36. Those who became disciples of Buddha were told that they must +"renounce the world," give up all their riches, and avow +poverty.<a name="FNanchor_294:13_1599" id="FNanchor_294:13_1599"></a><a href="#Footnote_294:13_1599" class="fnanchor">[294:13]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">36. Those who became disciples of Jesus were told that they +must renounce the world, give up all their riches, and avow +poverty.<a name="FNanchor_294:14_1600" id="FNanchor_294:14_1600"></a><a href="#Footnote_294:14_1600" class="fnanchor">[294:14]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_295" id="Page_295">[Pg 295]</a></span>37. It is recorded in the "Sacred Canon" of the Buddhists that the +multitudes "<i>required a sign</i>" from Buddha "that they might +believe."<a name="FNanchor_295:1_1601" id="FNanchor_295:1_1601"></a><a href="#Footnote_295:1_1601" class="fnanchor">[295:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">37. It is recorded in the "Sacred Canon" of the Christians +that the multitudes required a sign from Jesus that they might +believe.<a name="FNanchor_295:2_1602" id="FNanchor_295:2_1602"></a><a href="#Footnote_295:2_1602" class="fnanchor">[295:2]</a></td> +</tr> +<tr> + <td class="tdlt">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 Ananda: "Ananda, when I am gone, you must not think there is no +Buddha; the <i>discourses</i> I have delivered, and the <i>precepts</i> I have +enjoined, <i>must be my successors</i>, or representatives, and be to you as +Buddha."<a name="FNanchor_295:3_1603" id="FNanchor_295:3_1603"></a><a href="#Footnote_295:3_1603" class="fnanchor">[295:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">38. When Jesus' time on earth was about coming to a close, he +told of the things that would happen in future times,<a name="FNanchor_295:4_1604" id="FNanchor_295:4_1604"></a><a href="#Footnote_295:4_1604" class="fnanchor">[295:4]</a> +and said unto his disciples: "Go ye therefore, and teach all +nations, teaching them to observe all things whatsoever I have +commanded you; and, lo, I am with you alway, even unto the end +of the world."<a name="FNanchor_295:5_1605" id="FNanchor_295:5_1605"></a><a href="#Footnote_295:5_1605" class="fnanchor">[295:5]</a></td> +</tr> +<tr> + <td class="tdlt">39. In the Buddhist <i>Somadeva</i>, 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, <i>gave his life</i> 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 +sacrificing his own life, that thus he may attain to true +knowledge."<a name="FNanchor_295:6_1606" id="FNanchor_295:6_1606"></a><a href="#Footnote_295:6_1606" class="fnanchor">[295:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">39. "And behold, one came and said unto him, Good Master, what +good thing shall I do, that I may have eternal life? . . . Jesus +said unto him, If thou wilt be perfect, go and sell that thou +hast, and give to the poor, and thou shalt have treasure in +heaven: and come and follow me."<a name="FNanchor_295:7_1607" id="FNanchor_295:7_1607"></a><a href="#Footnote_295:7_1607" class="fnanchor">[295:7]</a> "Lay not up for +yourselves treasures upon earth, where moth and rust doth +corrupt, and where thieves break through and steal: But lay up +for yourselves treasures in heaven, where neither moth nor +rust doth corrupt, and where thieves do not break through nor +steal."<a name="FNanchor_295:8_1608" id="FNanchor_295:8_1608"></a><a href="#Footnote_295:8_1608" class="fnanchor">[295:8]</a></td> +</tr> +<tr> + <td class="tdlt">40. Buddha's aim was to establish a "Religious Kingdom," a "<i>Kingdom of +Heaven</i>."<a name="FNanchor_296:1_1609" id="FNanchor_296:1_1609"></a><a href="#Footnote_296:1_1609" class="fnanchor">[296:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt"><span class='pagenum'><a name="Page_296" id="Page_296">[Pg 296]</a></span>40. "From that time Jesus began to preach, and to say, +Repent: for the <i>Kingdom of Heaven</i> is at hand."<a name="FNanchor_296:2_1610" id="FNanchor_296:2_1610"></a><a href="#Footnote_296:2_1610" class="fnanchor">[296:2]</a></td> +</tr> +<tr> + <td class="tdlt">41. Buddha said: "I now desire to turn the wheel of the excellent +law.<a name="FNanchor_296:3_1611" id="FNanchor_296:3_1611"></a><a href="#Footnote_296:3_1611" class="fnanchor">[296:3]</a> For this purpose am I going to the city of Benares,<a name="FNanchor_296:4_1612" id="FNanchor_296:4_1612"></a><a href="#Footnote_296:4_1612" class="fnanchor">[296:4]</a> +to give light to those enshrouded in darkness, and to open the gate of +Immortality to man."<a name="FNanchor_296:5_1613" id="FNanchor_296:5_1613"></a><a href="#Footnote_296:5_1613" class="fnanchor">[296:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_296:6_1614" id="FNanchor_296:6_1614"></a><a href="#Footnote_296:6_1614" class="fnanchor">[296:6]</a></td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_296:7_1615" id="FNanchor_296:7_1615"></a><a href="#Footnote_296:7_1615" class="fnanchor">[296:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">42. "The law was given by Moses, but grace and <i>truth</i> came by +Jesus Christ."<a name="FNanchor_296:8_1616" id="FNanchor_296:8_1616"></a><a href="#Footnote_296:8_1616" class="fnanchor">[296:8]</a><br /> +<br /> +"<i>Verily</i> I say unto you . . . heaven and earth shall pass away, +<i>but my words shall not pass away</i>."<a name="FNanchor_296:9_1617" id="FNanchor_296:9_1617"></a><a href="#Footnote_296:9_1617" class="fnanchor">[296:9]</a></td> +</tr> +<tr> + <td class="tdlt">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."<a name="FNanchor_296:10_1618" id="FNanchor_296:10_1618"></a><a href="#Footnote_296:10_1618" class="fnanchor">[296:10]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_296:11_1619" id="FNanchor_296:11_1619"></a><a href="#Footnote_296:11_1619" class="fnanchor">[296:11]</a></td> +</tr> +<tr> + <td class="tdlt">44. Buddha said: "A wise man should avoid married life as if it were a +burning pit of live coals. One who is not able to live in a state of +celibacy should not commit adultery."<a name="FNanchor_297:1_1620" id="FNanchor_297:1_1620"></a><a href="#Footnote_297:1_1620" class="fnanchor">[297:1]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">44. "It is good for a man not to touch a woman," "but if they +cannot <span class='pagenum'><a name="Page_297" id="Page_297">[Pg 297]</a></span>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."<a name="FNanchor_297:2_1621" id="FNanchor_297:2_1621"></a><a href="#Footnote_297:2_1621" class="fnanchor">[297:2]</a></td> +</tr> +<tr> + <td class="tdlt">45. "Buddhism is convinced that if a man reaps sorrow, disappointment, +pain, he himself, and no other, must at some time have sown folly, +error, sin; and if not in this life then in some former birth."<a name="FNanchor_297:3_1622" id="FNanchor_297:3_1622"></a><a href="#Footnote_297:3_1622" class="fnanchor">[297:3]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">45. "And as Jesus passed by, he saw a man which was <i>blind +from his birth</i>. And his disciples asked him, saying, Master, +who did sin, this man, or his parents, that he was born +blind."<a name="FNanchor_297:4_1623" id="FNanchor_297:4_1623"></a><a href="#Footnote_297:4_1623" class="fnanchor">[297:4]</a></td> +</tr> +<tr> + <td class="tdlt">46. Buddha knew the thoughts of others: "By directing his mind to the +thoughts of others, he can know the thoughts of all beings."<a name="FNanchor_297:5_1624" id="FNanchor_297:5_1624"></a><a href="#Footnote_297:5_1624" class="fnanchor">[297:5]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">46. Jesus knew the thoughts of others. By directing his mind +to the thoughts of others, he knew the thoughts of all +beings.<a name="FNanchor_297:6_1625" id="FNanchor_297:6_1625"></a><a href="#Footnote_297:6_1625" class="fnanchor">[297:6]</a></td> +</tr> +<tr> + <td class="tdlt">47. In the <i>Somadeva</i> a story is related of a Buddhist ascetic whose eye +offended him, he therefore plucked it out, and cast it away.<a name="FNanchor_297:7_1626" id="FNanchor_297:7_1626"></a><a href="#Footnote_297:7_1626" class="fnanchor">[297:7]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">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."<a name="FNanchor_297:8_1627" id="FNanchor_297:8_1627"></a><a href="#Footnote_297:8_1627" class="fnanchor">[297:8]</a></td> +</tr> +<tr> + <td class="tdlt">48. When Buddha was about to become an ascetic, and when riding on the +horse "Kantako," his path was strewn with flowers, thrown there by +Devas.<a name="FNanchor_297:9_1628" id="FNanchor_297:9_1628"></a><a href="#Footnote_297:9_1628" class="fnanchor">[297:9]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">48. When Jesus was entering Jerusalem, riding on an ass, his +path was strewn with palm branches, thrown there by the +multitude.<a name="FNanchor_297:10_1629" id="FNanchor_297:10_1629"></a><a href="#Footnote_297:10_1629" class="fnanchor">[297:10]</a></td> +</tr> +</table> + +<p>Never 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 Burmah, Siam, +Laos, Pega, 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 are found among its firm +adherents.<a name="FNanchor_297:11_1630" id="FNanchor_297:11_1630"></a><a href="#Footnote_297:11_1630" class="fnanchor">[297:11]</a></p> + +<p><span class='pagenum'><a name="Page_298" id="Page_298">[Pg 298]</a></span><ins class="corr" title="original has extraneous quotation mark">Well</ins> authenticated records establish indisputably the facts, that +together with a noble physique, superior mental endowments, and high +moral excellence, there were found in Buddha a purity of life, sanctity +of character, and simple integrity of purpose, that commended themselves +to all brought under his influence. Even at this distant day, one cannot +listen with tearless eyes to the touching details of his pure, earnest +life, and patient endurance under contradiction, often fierce +persecution for those he sought to benefit. Altogether he seems to have +been one of those remarkable examples, of genius and virtue occasionally +met with, unaccountably superior to the age and nation that produced +them.</p> + +<p>There is no reason to believe that he ever arrogated to himself any +higher authority than that of a teacher of religion, but, <i>as in modern +factions</i>, there were readily found among his followers those who +carried his peculiar tenets much further than their founder. These, not +content with lauding during his life-time the noble deeds of their +teacher, exalted him, within a quarter of a century after his death, to +a place among their deities—worshiping as a God one they had known only +as a simple-hearted, earnest, truth-seeking philanthropist.<a name="FNanchor_298:1_1631" id="FNanchor_298:1_1631"></a><a href="#Footnote_298:1_1631" class="fnanchor">[298:1]</a></p> + +<p>This worship was at first but the natural upgushing of the veneration +and love Gautama had inspired during his noble life, and his sorrowing +disciples, mourning over the desolation his death had occasioned, turned +for consolation to the theory that he still lived.</p> + +<p>Those who had known him in life cherished his name as the very synonym +of all that was generous and good, and it required but a step to exalt +him to divine honors; and so it was that Gautama Buddha became a God, +and continues to be worshiped as such.</p> + +<p>For more than forty years Gautama thus dwelt among his followers, +instructing them daily in the sacred law, and laying down <span class='pagenum'><a name="Page_299" id="Page_299">[Pg 299]</a></span>many rules +for their guidance when he should be no longer with them.<a name="FNanchor_299:1_1632" id="FNanchor_299:1_1632"></a><a href="#Footnote_299:1_1632" class="fnanchor">[299:1]</a></p> + +<p>He lived in a style the most simple and unostentatious, bore +uncomplainingly the weariness and privations incident to the many long +journeys made for the propagation of the new faith; and performed +countless deeds of love and mercy.</p> + +<p><ins class="corr" title="quotation mark missing in original">"</ins>When the time came for him to be perfected, he directed his followers +no longer to remain together, but to go out in companies, and proclaim +the doctrines he had taught them, found schools and monasteries, build +temples, and perform acts of charity, that they might 'obtain merit,' +and gain access to the blessed shade of Nigban, which he told them he +was about to enter, and where they believe he has now reposed more than +two thousand years."</p> + +<p>To the pious Buddhist it seems irreverent to speak of Gautama by his +mere ordinary and human name, and he makes use therefore, of one of +those numerous epithets which are used only of the Buddha, "the +Enlightened One." Such are <i>Sakya-sinha</i>, "the Lion of the Tribe of +Sakya;" <i>Sakya-muni</i>, "the Sakya Sage;" <i>Sugata</i>, "the Happy One;" +<i>Sattha</i>, "the Teacher;" <i>Jina</i>, "the Conqueror;" <i>Bhagavad</i>, "the +Blessed One;" <i>Loka-natha</i>, "the Lord of the World;" <i>Sarvajna</i>, "the +Omniscient One;" <i>Dharma-raja</i>, "the King of Righteousness;" he is also +called "the Author of Happiness," "the Possessor of All," "the Supreme +Being," "the Eternal One," "the Dispeller of Pain and Trouble," "the +Guardian of the Universe," "the Emblem of Mercy," "the Saviour of the +World," "the Great Physician," "the God among Gods," "the Anointed" or +"the Christ," "the Messiah," "the Only-Begotten," "the Heaven-Descended +Mortal," "the Way of Life, and of Immortality," &c.<a name="FNanchor_299:2_1633" id="FNanchor_299:2_1633"></a><a href="#Footnote_299:2_1633" class="fnanchor">[299:2]</a></p> + +<p>At no time did Buddha receive his knowledge from a human <span class='pagenum'><a name="Page_300" id="Page_300">[Pg 300]</a></span>source, that +is, from flesh and blood. His source was the power of his divine wisdom, +the spiritual power of Maya, which he already possessed before his +incarnation. It was by this divine power, which is also called the "Holy +Ghost," that he became the Saviour, the Kung-teng, the Anointed or +Messiah, to whom prophecies had pointed. Buddha was regarded as the +supernatural light of the world; and this world to which he came was his +own, his possession, for he is styled: "The Lord of the World."<a name="FNanchor_300:1_1634" id="FNanchor_300:1_1634"></a><a href="#Footnote_300:1_1634" class="fnanchor">[300:1]</a></p> + +<p>"Gautama Buddha taught that all men are brothers<ins class="corr" title="semi-colon missing in original">;</ins><a name="FNanchor_300:2_1635" id="FNanchor_300:2_1635"></a><a href="#Footnote_300:2_1635" class="fnanchor">[300:2]</a> that charity +ought to be extended to all, even to enemies; that men ought to love +truth and hate the lie; that good works ought not be done openly, but +rather in secret; that the dangers of riches are to be avoided; that +man's highest aim ought to be purity in thought, word and deed, since +the higher beings are pure, whose nature is akin to that of man."<a name="FNanchor_300:3_1636" id="FNanchor_300:3_1636"></a><a href="#Footnote_300:3_1636" class="fnanchor">[300:3]</a></p> + +<p>"Sakya-Muni healed the sick, performed miracles and taught his doctrines +to the poor. He selected his first disciples among laymen, and even two +women, the mother and wife of his first convert, the sick Yasa, became +his followers. He subjected himself to the religious obligations imposed +by the recognized authorities, avoided strife, and illustrated his +doctrines by his life."<a name="FNanchor_300:4_1637" id="FNanchor_300:4_1637"></a><a href="#Footnote_300:4_1637" class="fnanchor">[300:4]</a></p> + +<p>It is said that eighty thousand followers of Buddha went forth from +Hindostan, as missionaries to other lands; and the traditions of various +countries are full of legends concerning their benevolence, holiness, +and miraculous power. His religion has never been propagated by the +sword. It has been effected entirely by the influence of peaceable and +persevering devotees.<a name="FNanchor_300:5_1638" id="FNanchor_300:5_1638"></a><a href="#Footnote_300:5_1638" class="fnanchor">[300:5]</a> The era of the Siamese is the death of +Buddha. In Ceylon, they date from the introduction of his religion into +their island. It is supposed to be more extensively adopted than any +religion that ever existed. Its votaries are computed at four hundred +millions; more than one-third of the whole human race.<a name="FNanchor_300:6_1639" id="FNanchor_300:6_1639"></a><a href="#Footnote_300:6_1639" class="fnanchor">[300:6]</a></p> + +<p>There is much contradiction among writers concerning the <i>date</i> <span class='pagenum'><a name="Page_301" id="Page_301">[Pg 301]</a></span>of the +Buddhist religion. This confusion arises from the fact that there are +several Buddhas,<a name="FNanchor_301:1_1640" id="FNanchor_301:1_1640"></a><a href="#Footnote_301:1_1640" class="fnanchor">[301:1]</a> objects of worship; because the word is not a +name, but a title, signifying an extraordinary degree of holiness. Those +who have examined the subject most deeply have generally agreed that +Buddha Sakai, from whom the religion takes its name, must have been a +real, historical personage, who appeared many centuries before the time +assigned for the birth of Christ Jesus.<a name="FNanchor_301:2_1641" id="FNanchor_301:2_1641"></a><a href="#Footnote_301:2_1641" class="fnanchor">[301:2]</a> There are many things to +confirm this supposition. In some portions of India, his religion +appears to have flourished for a long time side by side with that of the +Brahmans. This is shown by the existence of many ancient temples, some +of them cut in subterranean rock, with an immensity of labor, which it +must have required a long period to accomplish. In those old temples, +his statues represent him with hair knotted all over his head, which was +a very ancient custom with the anchorites of Hindostan, before the +practice of shaving the <ins class="corr" title="original has dead">head</ins> was introduced among their devotees.<a name="FNanchor_301:3_1642" id="FNanchor_301:3_1642"></a><a href="#Footnote_301:3_1642" class="fnanchor">[301:3]</a> +His religion is also mentioned in one of the very ancient epic poems of +India. The severity of the persecution indicates that their numbers and +influence had became formidable to the Brahmans, who had everything to +fear from a sect which abolished hereditary priesthood, and allowed the +holy of all castes to become teachers.<a name="FNanchor_301:4_1643" id="FNanchor_301:4_1643"></a><a href="#Footnote_301:4_1643" class="fnanchor">[301:4]</a></p> + +<p>It may be observed that in speaking of the pre-existence of Buddha in +heaven—his birth of a virgin—the songs of the angels at his birth—his +recognition as a divine child—his disputation with the doctors—his +temptation in the wilderness—his transfiguration on the Mount—his life +of preaching and working miracles—and finally, his ascension into +heaven, we referred to Prof. Samuel Beal's "History of Buddha," as one +of our authorities. This work is simply a translation of the +"<i>Fo-pen-hing</i>," made by Professor Beal from a Chinese copy, in the +"Indian Office Library."</p> + +<p><span class='pagenum'><a name="Page_302" id="Page_302">[Pg 302]</a></span></p><p>Now, in regard to the antiquity of this work, we will quote the words +of the translator in speaking on this subject.</p> + +<p>First, he says:</p> + +<div class="blockquot"><p><ins class="corr" title="quotation mark missing in original">"</ins><i>We know</i> that the <i>Fo-pen-hing</i> was translated into Chinese +from <i>Sanscrit</i> (the ancient language of <i>Hindostan</i>) so early +as the eleventh year of the reign of Wing-ping (Ming-ti), of +the Han dynasty, <i>i. e.</i>, 69 or 70 <span class="allcapsc">A. D.</span> <i>We may, therefore, +safely suppose that the original work was in circulation in +India for some time previous to this date.</i>"<a name="FNanchor_302:1_1644" id="FNanchor_302:1_1644"></a><a href="#Footnote_302:1_1644" class="fnanchor">[302:1]</a></p></div> + +<p>Again, he says:</p> + +<div class="blockquot"><p>"There can be no doubt that the present work (<i>i. e.</i> the +Fo-pen-hing, or Hist. of Buddha) contains as a woof (so to +speak) some of the earliest verses (Gâthas) in which the +History of Buddha was sung, <i>long before the work itself was +penned</i>.</p> + +<p><ins class="corr" title="quotation mark missing in original">"</ins>These Gâthas were evidently composed in different Prakrit +forms (during a period of disintegration) <i>before the more +modern type of Sanscrit</i> was fixed by the rules of Panini, and +the popular epics of the Mâhabharata and the Ramâyana."<a name="FNanchor_302:2_1645" id="FNanchor_302:2_1645"></a><a href="#Footnote_302:2_1645" class="fnanchor">[302:2]</a></p></div> + +<p>Again, in speaking of the points of resemblance in the history of Buddha +and Jesus, he says:</p> + +<div class="blockquot"><p>"These points of agreement with the Gospel narrative naturally +arouse curiosity <i>and require explanation</i>. If we could prove +that they (the legends related of Buddha) were unknown in the +East for some centuries <i>after</i> Christ, the explanation would +be easy. <i>But all the evidence we have goes to prove the +contrary.</i></p> + +<p><ins class="corr" title="quotation mark missing in original">"</ins>It would be a natural inference that many of the events in +the legend of Buddha were borrowed from the Apocryphal +Gospels, if we were quite certain that these Apocryphal +Gospels had not borrowed from it. How then may we explain the +matter? It would be better at once to say that in our present +state of knowledge there is no complete explanation to +offer."<a name="FNanchor_302:3_1646" id="FNanchor_302:3_1646"></a><a href="#Footnote_302:3_1646" class="fnanchor">[302:3]</a></p></div> + +<p>There certainly is no "complete explanation" to be offered by one who +attempts to uphold the historical accuracy of the New Testament. The +"Devil" and "Type" theories having vanished, like all theories built on +sand, nothing now remains for the honest man to do but acknowledge the +truth, which is, <i>that the history of Jesus of Nazareth as related in +the books of the New Testament, is simply a copy of that of Buddha, with +a mixture of mythology borrowed from other nations</i>. Ernest de Bunsen +almost acknowledges this when he says:</p> + +<div class="blockquot"><p>"With the remarkable exception of the death of Jesus on the +cross, and of the doctrine of atonement by vicarious +suffering, which is absolutely excluded by Buddhism, the <i>most +ancient</i> of the Buddhistic records known to us contain +statements about the life and the doctrines of Gautama Buddha +which correspond in a remarkable manner, <i>and impossibly by +mere chance</i>, with the traditions recorded in the Gospels +about the life and doctrines of Jesus Christ. It is still more +strange that these Buddhistic legends about Gautama <i>as the +Angel-Messiah</i> refer to a doctrine which we find only in the +Epistles of Paul and in the <span class='pagenum'><a name="Page_303" id="Page_303">[Pg 303]</a></span>fourth Gospel. This can be +explained by the assumption of a common source of revelation; +but then the serious question must be considered, why the +doctrine of the Angel-Messiah, supposing it to have been +revealed, and which we find in the East and in the West, is +not contained in any of the Scriptures of the Old Testament +which can possibly have been written before the Babylonian +Captivity, nor in the first three Gospels. <i>Can the systematic +keeping-back of essential truth be attributed to God or to +man?</i>"<a name="FNanchor_303:1_1647" id="FNanchor_303:1_1647"></a><a href="#Footnote_303:1_1647" class="fnanchor">[303:1]</a></p></div> + +<p>Beside the work referred to above as being translated by Prof. Beal, +there is another copy originally composed in verse. This was translated +by the learned Fonceau, who gives it an antiquity of <i>two thousand +years</i>, "although the original treatise must be attributed to an earlier +date."<a name="FNanchor_303:2_1648" id="FNanchor_303:2_1648"></a><a href="#Footnote_303:2_1648" class="fnanchor">[303:2]</a></p> + +<p>In regard to the teachings of Buddha, which correspond so strikingly +with those of Jesus, Prof. Rhys Davids, says:</p> + +<div class="blockquot"><p>"With regard to Gautama's teaching we have more reliable +authority than we have with regard to his life. It is true +that none of the books of the Three Pitakas can at present be +satisfactorily traced back before the Council of Asoka, held +at Patna, about 250 <span class="allcapsc">B. C.</span>, that is to say, at least one +hundred and thirty years after the death of the teacher; but +they undoubtedly contain a great deal of much older +matter."<a name="FNanchor_303:3_1649" id="FNanchor_303:3_1649"></a><a href="#Footnote_303:3_1649" class="fnanchor">[303:3]</a></p></div> + +<p>Prof. Max Müller says:</p> + +<div class="blockquot"><p>"Between the language of Buddha and his disciples, and the +language of Christ and his apostles, there are strange +coincidences. Even some of the Buddhist legends and parables +sound as if taken from the New Testament; <i>though we know that +many of them existed before the beginning of the Christian +Era</i>."<a name="FNanchor_303:4_1650" id="FNanchor_303:4_1650"></a><a href="#Footnote_303:4_1650" class="fnanchor">[303:4]</a></p></div> + +<p>Just as many of the myths related of the Hindoo Saviour Crishna were +<i>previously current</i> regarding some of the Vedic gods, so likewise, many +of the myths <i>previously current</i> regarding the god <i>Sumana</i>, worshiped +both on Adam's peak, and at the cave of Dambulla, <i>were added to the +Buddha myth</i>.<a name="FNanchor_303:5_1651" id="FNanchor_303:5_1651"></a><a href="#Footnote_303:5_1651" class="fnanchor">[303:5]</a> Much of the legend which was transferred to the +Buddha, had previously existed, and had clustered around the idea of a +<i><ins class="corr" title="original has Chakrawarti">Chakrawarti</ins></i>.<a name="FNanchor_303:6_1652" id="FNanchor_303:6_1652"></a><a href="#Footnote_303:6_1652" class="fnanchor">[303:6]</a> Thus we see that the legend of <i>Christ</i> Buddha, as +with the legend of <i>Christ</i> Jesus, <i>existed before his time</i>.<a name="FNanchor_303:7_1653" id="FNanchor_303:7_1653"></a><a href="#Footnote_303:7_1653" class="fnanchor">[303:7]</a></p> + +<p><span class='pagenum'><a name="Page_304" id="Page_304">[Pg 304]</a></span></p><p>We have established the fact then—<i>and no man can produce better +authorities</i>—that Buddha and Buddhism, which correspond in such a +remarkable manner with Jesus and Christianity, were long anterior to the +Christian era. Now, as Ernest de Bunsen says, this remarkable similarity +in the histories of the founders and their religion, could not possibly +happen by chance.</p> + +<p>Whenever two religious or legendary histories of mythological personages +resemble each other so completely as do the histories and teachings of +Buddha and Jesus, the older must be the parent, and the younger the +child. We must therefore conclude that, since the history of Buddha and +Buddhism is very much older than that of Jesus and Christianity, the +Christians are incontestably <i>either sectarians or plagiarists of the +religion of the Buddhists</i>.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_289:1_1521" id="Footnote_289:1_1521"></a><a href="#FNanchor_289:1_1521"><span class="label">[289:1]</span></a> Maya, and Mary, as we have already seen, are one and +the same name.</p></div> + +<div class="footnote"><p><a name="Footnote_289:2_1522" id="Footnote_289:2_1522"></a><a href="#FNanchor_289:2_1522"><span class="label">[289:2]</span></a> See <a href="#CHAPTER_XII">chap. xii</a>. Buddha is considered to be an +incarnation of Vishnu, although he preached against the doctrines of the +Brahmans. The adoption of Buddha as an incarnation of Vishnu was really +owning to the desire of the Brahmans to effect a compromise with +Buddhism. (See Williams' Hinduism, pp. 82 and 108.)</p> + +<p>"Buddha was brought forth not from the matrix, but from the right side, +of a virgin." (De Guignes: Hist. des Huns, tom. i. p. 224.)</p> + +<p>"Some of the (Christian) heretics maintained that Christ was born from +the side of his mother." (Anacalypsis, vol. i. p. 157.)</p> + +<p>"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 Thibetan the question, 'Who +is Buddha?' he would immediately reply, 'The Saviour of Men.'" (M. +L'Abbé Huc: Travels, vol. i. p. 326.)</p> + +<p>"The miraculous birth of Buddha, his life and instructions, contain a +great number of the moral and dogmatic truths professed in +Christianity." (Ibid. p. 327.)</p> + +<p>"He in mercy left paradise, and came down to earth because he was filled +with compassion for the sins and misery of mankind. He 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." (L. Maria Child.)</p></div> + +<div class="footnote"><p><a name="Footnote_289:3_1523" id="Footnote_289:3_1523"></a><a href="#FNanchor_289:3_1523"><span class="label">[289:3]</span></a> Matt. ch. i.</p></div> + +<div class="footnote"><p><a name="Footnote_289:4_1524" id="Footnote_289:4_1524"></a><a href="#FNanchor_289:4_1524"><span class="label">[289:4]</span></a> See Bunsen's Angel-Messiah, pp. 10, 25 and 44. Also, +<a href="#CHAPTER_XIII">ch. xiii.</a> this work.</p></div> + +<div class="footnote"><p><a name="Footnote_290:1_1525" id="Footnote_290:1_1525"></a><a href="#FNanchor_290:1_1525"><span class="label">[290:1]</span></a> "As a spirit in the fourth heaven he resolves to give +up all that glory in order to be born in the world for 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 it were without a <i>Saviour</i>." +(Bunsen: The Angel-Messiah, p. 20.)</p></div> + +<div class="footnote"><p><a name="Footnote_290:2_1526" id="Footnote_290:2_1526"></a><a href="#FNanchor_290:2_1526"><span class="label">[290:2]</span></a> See King's Gnostics, p. 168, and Hardy's Manual of +Buddhism, p. 144.</p></div> + +<div class="footnote"><p><a name="Footnote_290:3_1527" id="Footnote_290:3_1527"></a><a href="#FNanchor_290:3_1527"><span class="label">[290:3]</span></a> See chap. xii. <a href="#Footnote_117:2_549"><i>note</i> 2</a>, page 117.</p> + +<p>"On a painted glass of the sixteenth century, 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 supposed to be seen +through the garments and body of the mother. M. Drydon saw at Lyons a +Salutation painted on shutters, in which the two infants (Jesus and +John) likewise depicted on their mothers' stomachs, were also saluting +each other. This precisely corresponds to Buddhist accounts of the +Boddhisattvas ante-natal proceedings." (Viscount Amberly: Analysis of +Relig. Belief, p. 224, <i>note</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_290:4_1528" id="Footnote_290:4_1528"></a><a href="#FNanchor_290:4_1528"><span class="label">[290:4]</span></a> See chap. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_290:5_1529" id="Footnote_290:5_1529"></a><a href="#FNanchor_290:5_1529"><span class="label">[290:5]</span></a> Matt. ii. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_290:6_1530" id="Footnote_290:6_1530"></a><a href="#FNanchor_290:6_1530"><span class="label">[290:6]</span></a> Bunsen: The Angel-Messiah, p. x.</p></div> + +<div class="footnote"><p><a name="Footnote_290:7_1531" id="Footnote_290:7_1531"></a><a href="#FNanchor_290:7_1531"><span class="label">[290:7]</span></a> We show, in our chapter on "The Birth-Day of Christ +Jesus," that this was not the case. This day was adopted by his +followers long after his death.</p></div> + +<div class="footnote"><p><a name="Footnote_290:8_1532" id="Footnote_290:8_1532"></a><a href="#FNanchor_290:8_1532"><span class="label">[290:8]</span></a> "<i>Devas</i>," <i>i. e.</i>, angels.</p></div> + +<div class="footnote"><p><a name="Footnote_290:9_1533" id="Footnote_290:9_1533"></a><a href="#FNanchor_290:9_1533"><span class="label">[290:9]</span></a> See <a href="#CHAPTER_XIV">chap. xiv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_290:10_1534" id="Footnote_290:10_1534"></a><a href="#FNanchor_290:10_1534"><span class="label">[290:10]</span></a> Luke, ii. 13, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_290:11_1535" id="Footnote_290:11_1535"></a><a href="#FNanchor_290:11_1535"><span class="label">[290:11]</span></a> See <a href="#CHAPTER_XV">chap. xv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_290:12_1536" id="Footnote_290:12_1536"></a><a href="#FNanchor_290:12_1536"><span class="label">[290:12]</span></a> Matt. ii. 1-11.</p></div> + +<div class="footnote"><p><a name="Footnote_290:13_1537" id="Footnote_290:13_1537"></a><a href="#FNanchor_290:13_1537"><span class="label">[290:13]</span></a> See <a href="#CHAPTER_XI">chap. xi</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_290:14_1538" id="Footnote_290:14_1538"></a><a href="#FNanchor_290:14_1538"><span class="label">[290:14]</span></a> Matt. ii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_290:15_1539" id="Footnote_290:15_1539"></a><a href="#FNanchor_290:15_1539"><span class="label">[290:15]</span></a> See Hardy's Manual of Buddhism, pp. 145, 146.</p></div> + +<div class="footnote"><p><a name="Footnote_290:16_1540" id="Footnote_290:16_1540"></a><a href="#FNanchor_290:16_1540"><span class="label">[290:16]</span></a> Gospel of Infancy, <i>Apoc.</i>, i. 3. No sooner was +<i>Apollo</i> born than he spoke to his virgin-mother, declaring that he +should teach to men the councils of his heavenly father Zeus. (See Cox: +Aryan Mythology, vol. ii. p. 22.) <i>Hermes</i> spoke to his mother as soon +as he was born, and, according to Jewish tradition, so did <i>Moses</i>. (See +Hardy's Manual of Buddhism, p. 145.)</p></div> + +<div class="footnote"><p><a name="Footnote_291:1_1541" id="Footnote_291:1_1541"></a><a href="#FNanchor_291:1_1541"><span class="label">[291:1]</span></a> See Beal: Hist. Buddha, pp. 103, 104.</p></div> + +<div class="footnote"><p><a name="Footnote_291:2_1542" id="Footnote_291:2_1542"></a><a href="#FNanchor_291:2_1542"><span class="label">[291:2]</span></a> See Matt. ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_291:3_1543" id="Footnote_291:3_1543"></a><a href="#FNanchor_291:3_1543"><span class="label">[291:3]</span></a> That is, provided he was the expected Messiah, who was +to be a mighty prince and warrior, and who was to rule his people +Israel.</p></div> + +<div class="footnote"><p><a name="Footnote_291:4_1544" id="Footnote_291:4_1544"></a><a href="#FNanchor_291:4_1544"><span class="label">[291:4]</span></a> See Hardy's Manual of Buddhism; Bunsen's Angel-Messiah; +Beal's Hist. Buddha, and other works on Buddhism.</p> + +<p>This was a common myth. For instance: A Brahman called <i>Dashthaka</i>, a +"<i>heaven descended mortal</i>," after his birth, <i>without any human +instruction whatever</i>, was able thoroughly to explain the four <i>Vedas</i>, +the collective body of the sacred writings of the Hindoos, which were +considered as directly revealed by Brahma. (See Beal's Hist. Buddha, p. +48.)</p> + +<p><i>Confucius</i>, 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 genius and +capacity, raised universal admiration. He appeared to acquire knowledge +<i>intuitively</i>, 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_291:5_1545" id="Footnote_291:5_1545"></a><a href="#FNanchor_291:5_1545"><span class="label">[291:5]</span></a> See Infancy, <i>Apoc.</i>, xx. 11, and Luke, ii. 46, 47.</p></div> + +<div class="footnote"><p><a name="Footnote_291:6_1546" id="Footnote_291:6_1546"></a><a href="#FNanchor_291:6_1546"><span class="label">[291:6]</span></a> See Bunsen's Angel-Messiah, p. 37, and Beal: Hist. +Buddha, pp. 67-69.</p></div> + +<div class="footnote"><p><a name="Footnote_291:7_1547" id="Footnote_291:7_1547"></a><a href="#FNanchor_291:7_1547"><span class="label">[291:7]</span></a> See Infancy, <i>Apoc.</i>, xxi. 1, 2, and Luke, ii. 41-48.</p></div> + +<div class="footnote"><p><a name="Footnote_291:8_1548" id="Footnote_291:8_1548"></a><a href="#FNanchor_291:8_1548"><span class="label">[291:8]</span></a> See Bunsen's Angel-Messiah, p. 37, and Beal: Hist. Bud. +67-69.</p></div> + +<div class="footnote"><p><a name="Footnote_291:9_1549" id="Footnote_291:9_1549"></a><a href="#FNanchor_291:9_1549"><span class="label">[291:9]</span></a> Nicodemus, <i>Apoc.</i>, ch. i. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_292:1_1550" id="Footnote_292:1_1550"></a><a href="#FNanchor_292:1_1550"><span class="label">[292:1]</span></a> R. Spence Hardy, in Manual of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_292:2_1551" id="Footnote_292:2_1551"></a><a href="#FNanchor_292:2_1551"><span class="label">[292:2]</span></a> See <a href="#CHAPTER_XVII">chap. xvii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:3_1552" id="Footnote_292:3_1552"></a><a href="#FNanchor_292:3_1552"><span class="label">[292:3]</span></a> "<i>Mara</i>" is the "Author of Evil," the "King of Death," +the "God of the World of Pleasure," &c., <i>i. e.</i>, the <i>Devil</i>. (See +Beal: Hist. Buddha, p. 36.)</p></div> + +<div class="footnote"><p><a name="Footnote_292:4_1553" id="Footnote_292:4_1553"></a><a href="#FNanchor_292:4_1553"><span class="label">[292:4]</span></a> See <a href="#CHAPTER_XIX">ch. xix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:5_1554" id="Footnote_292:5_1554"></a><a href="#FNanchor_292:5_1554"><span class="label">[292:5]</span></a> Matt. iv. 1-18.</p></div> + +<div class="footnote"><p><a name="Footnote_292:6_1555" id="Footnote_292:6_1555"></a><a href="#FNanchor_292:6_1555"><span class="label">[292:6]</span></a> See <a href="#CHAPTER_XIX">ch. xix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:7_1556" id="Footnote_292:7_1556"></a><a href="#FNanchor_292:7_1556"><span class="label">[292:7]</span></a> Matt. iv. 8-19.</p></div> + +<div class="footnote"><p><a name="Footnote_292:8_1557" id="Footnote_292:8_1557"></a><a href="#FNanchor_292:8_1557"><span class="label">[292:8]</span></a> See <a href="#CHAPTER_XIX">ch. xix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:9_1558" id="Footnote_292:9_1558"></a><a href="#FNanchor_292:9_1558"><span class="label">[292:9]</span></a> Luke, iv. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_292:10_1559" id="Footnote_292:10_1559"></a><a href="#FNanchor_292:10_1559"><span class="label">[292:10]</span></a> See <a href="#CHAPTER_XIX">ch. xix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:11_1560" id="Footnote_292:11_1560"></a><a href="#FNanchor_292:11_1560"><span class="label">[292:11]</span></a> Matt. iv. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_292:12_1561" id="Footnote_292:12_1561"></a><a href="#FNanchor_292:12_1561"><span class="label">[292:12]</span></a> See <a href="#CHAPTER_XIX">ch. xix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_292:13_1562" id="Footnote_292:13_1562"></a><a href="#FNanchor_292:13_1562"><span class="label">[292:13]</span></a> Matt. iv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_292:14_1563" id="Footnote_292:14_1563"></a><a href="#FNanchor_292:14_1563"><span class="label">[292:14]</span></a> Bunsen: The Angel-Messiah, p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_292:15_1564" id="Footnote_292:15_1564"></a><a href="#FNanchor_292:15_1564"><span class="label">[292:15]</span></a> Matt. iii. 13-17.</p></div> + +<div class="footnote"><p><a name="Footnote_292:16_1565" id="Footnote_292:16_1565"></a><a href="#FNanchor_292:16_1565"><span class="label">[292:16]</span></a> Matt. xvii. 1, 2.</p></div> + +<div class="footnote"><p><a name="Footnote_293:1_1566" id="Footnote_293:1_1566"></a><a href="#FNanchor_293:1_1566"><span class="label">[293:1]</span></a> This has 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 chapter on the <a href="#CHAPTER_XXXV"><i>Trinity</i></a>.)</p></div> + +<div class="footnote"><p><a name="Footnote_293:2_1567" id="Footnote_293:2_1567"></a><a href="#FNanchor_293:2_1567"><span class="label">[293:2]</span></a> See <ins class="corr" title="original has Bünsen's">Bunsen's</ins> Angel-Messiah, p. 45, and Beal: Hist. +Buddha, p. 177.</p> + +<p><i>Iamblichus</i>, the great <i>Neo-Platonic mystic</i>, was at one time +<i>transfigured</i>. According to the report of his servants, <i>while in +prayer to the gods</i>, his body and clothes were changed to a beautiful +gold color, but after he ceased from prayer, his body became as before. +He then returned to the society of his followers. (Primitive Culture, i. +136, 137.)</p></div> + +<div class="footnote"><p><a name="Footnote_293:3_1568" id="Footnote_293:3_1568"></a><a href="#FNanchor_293:3_1568"><span class="label">[293:3]</span></a> See <a href="#CHAPTER_XXVII">ch. xxvii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_293:4_1569" id="Footnote_293:4_1569"></a><a href="#FNanchor_293:4_1569"><span class="label">[293:4]</span></a> See that recorded in Matt. viii. 28-34.</p></div> + +<div class="footnote"><p><a name="Footnote_293:5_1570" id="Footnote_293:5_1570"></a><a href="#FNanchor_293:5_1570"><span class="label">[293:5]</span></a> See <a href="#CHAPTER_XXIII">ch. xxiii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_293:6_1571" id="Footnote_293:6_1571"></a><a href="#FNanchor_293:6_1571"><span class="label">[293:6]</span></a> Bunsen's Angel-Messiah, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_293:7_1572" id="Footnote_293:7_1572"></a><a href="#FNanchor_293:7_1572"><span class="label">[293:7]</span></a> See Matt. xxviii. John, xx.</p></div> + +<div class="footnote"><p><a name="Footnote_293:8_1573" id="Footnote_293:8_1573"></a><a href="#FNanchor_293:8_1573"><span class="label">[293:8]</span></a> See <a href="#CHAPTER_XXIII">chap. xxiii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_293:9_1574" id="Footnote_293:9_1574"></a><a href="#FNanchor_293:9_1574"><span class="label">[293:9]</span></a> See Acts, i. 9-12.</p></div> + +<div class="footnote"><p><a name="Footnote_293:10_1575" id="Footnote_293:10_1575"></a><a href="#FNanchor_293:10_1575"><span class="label">[293:10]</span></a> See <a href="#CHAPTER_XXIV">ch. xxiv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_293:11_1576" id="Footnote_293:11_1576"></a><a href="#FNanchor_293:11_1576"><span class="label">[293:11]</span></a> See <a href="#CHAPTER_XXIV">Ibid.</a></p></div> + +<div class="footnote"><p><a name="Footnote_293:12_1577" id="Footnote_293:12_1577"></a><a href="#FNanchor_293:12_1577"><span class="label">[293:12]</span></a> See <a href="#CHAPTER_XXV">ch. xxv</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_293:13_1578" id="Footnote_293:13_1578"></a><a href="#FNanchor_293:13_1578"><span class="label">[293:13]</span></a> Matt. xvi. 27; John, v. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_293:14_1579" id="Footnote_293:14_1579"></a><a href="#FNanchor_293:14_1579"><span class="label">[293:14]</span></a> "Buddha, the Angel-Messiah, was regarded as the +divinely chosen and incarnate messenger, the vicar of God, and God +himself on earth." (Bunsen: The Angel-Messiah, p. 33. See also, our +chap. <a href="#CHAPTER_XXVI">xxvi</a>.)</p></div> + +<div class="footnote"><p><a name="Footnote_293:15_1580" id="Footnote_293:15_1580"></a><a href="#FNanchor_293:15_1580"><span class="label">[293:15]</span></a> Rev. i. 8; xxii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_293:16_1581" id="Footnote_293:16_1581"></a><a href="#FNanchor_293:16_1581"><span class="label">[293:16]</span></a> John, i. 1. Titus, ii. 13. Romans, ix. 5. Acts, vii. +59, 60.</p></div> + +<div class="footnote"><p><a name="Footnote_293:17_1582" id="Footnote_293:17_1582"></a><a href="#FNanchor_293:17_1582"><span class="label">[293:17]</span></a> Müller: Hist. Sanscrit Literature, p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_293:18_1583" id="Footnote_293:18_1583"></a><a href="#FNanchor_293:18_1583"><span class="label">[293:18]</span></a> This is according to Christian dogma:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Jesus paid it all,<br /></span> +<span class="i1i">All to him is due,<br /></span> +<span class="i0i">Nothing, either great or small,<br /></span> +<span class="i1i">Remains for me to do."<br /></span> +</div></div> +</div> + +<div class="footnote"><p><a name="Footnote_293:19_1584" id="Footnote_293:19_1584"></a><a href="#FNanchor_293:19_1584"><span class="label">[293:19]</span></a> Müller: Science of Religion, p. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_293:20_1585" id="Footnote_293:20_1585"></a><a href="#FNanchor_293:20_1585"><span class="label">[293:20]</span></a> "Take heed that ye do not your alms before men, to be +seen of them: otherwise ye have no reward of your father which is in +heaven." (Matt. vi. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_293:21_1586" id="Footnote_293:21_1586"></a><a href="#FNanchor_293:21_1586"><span class="label">[293:21]</span></a> "Confess your faults one to another, and pray one for +another, that ye may be healed." (James, v. 16.)</p></div> + +<div class="footnote"><p><a name="Footnote_294:1_1587" id="Footnote_294:1_1587"></a><a href="#FNanchor_294:1_1587"><span class="label">[294:1]</span></a> Bunsen: The Angel-Messiah, pp. x. and 39.</p></div> + +<div class="footnote"><p><a name="Footnote_294:2_1588" id="Footnote_294:2_1588"></a><a href="#FNanchor_294:2_1588"><span class="label">[294:2]</span></a> "That was the true light, which lighteth every man that +cometh into the world." (John, i. 9.)</p></div> + +<div class="footnote"><p><a name="Footnote_294:3_1589" id="Footnote_294:3_1589"></a><a href="#FNanchor_294:3_1589"><span class="label">[294:3]</span></a> Matt. iv. 1; Mark, i. 13; Luke, iv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_294:4_1590" id="Footnote_294:4_1590"></a><a href="#FNanchor_294:4_1590"><span class="label">[294:4]</span></a> Müller: Science of Religion, p. 140.</p></div> + +<div class="footnote"><p><a name="Footnote_294:5_1591" id="Footnote_294:5_1591"></a><a href="#FNanchor_294:5_1591"><span class="label">[294:5]</span></a> Matt. v. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_294:6_1592" id="Footnote_294:6_1592"></a><a href="#FNanchor_294:6_1592"><span class="label">[294:6]</span></a> Müller: Science of Religion, p. 243. See also, Bunsen's +Angel-Messiah, pp. 47, 48, and Amberly's Analysis, p. 285.</p></div> + +<div class="footnote"><p><a name="Footnote_294:7_1593" id="Footnote_294:7_1593"></a><a href="#FNanchor_294:7_1593"><span class="label">[294:7]</span></a> John, iv. 1-11.</p> + +<p>Just as the Samaritan woman wondered that Jesus, a Jew, should ask drink +of <i>her</i>, one of a nation with whom the Jews had no dealings, so this +young Matangi warned Ananda of her caste, which rendered it unlawful for +her to approach a monk. And as Jesus continued, nevertheless, to +converse with the woman, so Ananda did not shrink from this outcast +damsel. And as the disciples "marvelled" that Jesus should have +conversed with this member of a despised race, so the respectable +Brahmans and householders who adhered to Brahmanism were scandalized to +learn that the young Matangi had been admitted to the order of +mendicants.</p></div> + +<div class="footnote"><p><a name="Footnote_294:8_1594" id="Footnote_294:8_1594"></a><a href="#FNanchor_294:8_1594"><span class="label">[294:8]</span></a> Müller: Religion of Science, p. 249.</p></div> + +<div class="footnote"><p><a name="Footnote_294:9_1595" id="Footnote_294:9_1595"></a><a href="#FNanchor_294:9_1595"><span class="label">[294:9]</span></a> Matt. v. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_294:10_1596" id="Footnote_294:10_1596"></a><a href="#FNanchor_294:10_1596"><span class="label">[294:10]</span></a> Hardy: Eastern Monachism, p. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_294:11_1597" id="Footnote_294:11_1597"></a><a href="#FNanchor_294:11_1597"><span class="label">[294:11]</span></a> See Matt. iv. 13-25.</p></div> + +<div class="footnote"><p><a name="Footnote_294:12_1598" id="Footnote_294:12_1598"></a><a href="#FNanchor_294:12_1598"><span class="label">[294:12]</span></a> "And there followed him great multitudes of people." +(Matt. iv. 25.)</p></div> + +<div class="footnote"><p><a name="Footnote_294:13_1599" id="Footnote_294:13_1599"></a><a href="#FNanchor_294:13_1599"><span class="label">[294:13]</span></a> Hardy: Eastern Monachism, pp. 6 and 62 <i>et seq.</i></p> + +<p>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:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"To cease from all sin,<br /></span> +<span class="i0i">To get virtue,<br /></span> +<span class="i0i">To cleanse one's own heart—<br /></span> +<span class="i0i">This is the religion of the Buddhas."<br /></span> +</div></div> + +<p class="authorpoem">(Rhys David's Buddha, p. 62.)</p> +</div> + +<div class="footnote"><p><a name="Footnote_294:14_1600" id="Footnote_294:14_1600"></a><a href="#FNanchor_294:14_1600"><span class="label">[294:14]</span></a> See Matt. viii. 19, 20; xvi. 25-28.</p></div> + +<div class="footnote"><p><a name="Footnote_295:1_1601" id="Footnote_295:1_1601"></a><a href="#FNanchor_295:1_1601"><span class="label">[295:1]</span></a> Müller: Science of Religion, p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_295:2_1602" id="Footnote_295:2_1602"></a><a href="#FNanchor_295:2_1602"><span class="label">[295:2]</span></a> Hardy: Eastern Monachism, p. 230.</p> + +<p>"Gautama Buddha 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 he prayed to the highest +spirit who inhabits the region of purest light, to Maha-Brahma, 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 +Angel-Messiah. Compare with Matt. xxvi. 36-47.)</p></div> + +<div class="footnote"><p><a name="Footnote_295:3_1603" id="Footnote_295:3_1603"></a><a href="#FNanchor_295:3_1603"><span class="label">[295:3]</span></a> "Then certain of the scribes and Pharisees answered, +saying, Master, we would see a sign from thee." (Matt. xii. 38.)</p></div> + +<div class="footnote"><p><a name="Footnote_295:4_1604" id="Footnote_295:4_1604"></a><a href="#FNanchor_295:4_1604"><span class="label">[295:4]</span></a> See Matt. xxiv; Mark, viii. 31; Luke, ix. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_295:5_1605" id="Footnote_295:5_1605"></a><a href="#FNanchor_295:5_1605"><span class="label">[295:5]</span></a> Mark, xxviii. 18-20.</p> + +<p>Buddha at one time said to his disciples: "Go ye now, and preach the +most excellent law, expounding every point thereof, and unfolding 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 the broad daylight." (Rhys David's Buddhism, p. 55, 56.)</p> + +<p>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 mine 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_295:6_1606" id="Footnote_295:6_1606"></a><a href="#FNanchor_295:6_1606"><span class="label">[295:6]</span></a> Müller: Science of Religion, p. 244.</p></div> + +<div class="footnote"><p><a name="Footnote_295:7_1607" id="Footnote_295:7_1607"></a><a href="#FNanchor_295:7_1607"><span class="label">[295:7]</span></a> Matt. xix. 16-21.</p></div> + +<div class="footnote"><p><a name="Footnote_295:8_1608" id="Footnote_295:8_1608"></a><a href="#FNanchor_295:8_1608"><span class="label">[295:8]</span></a> Matt. vi. 19, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_296:1_1609" id="Footnote_296:1_1609"></a><a href="#FNanchor_296:1_1609"><span class="label">[296:1]</span></a> Beal: Hist. Buddha, p. x, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_296:2_1610" id="Footnote_296:2_1610"></a><a href="#FNanchor_296:2_1610"><span class="label">[296:2]</span></a> Matt. iv. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_296:3_1611" id="Footnote_296:3_1611"></a><a href="#FNanchor_296:3_1611"><span class="label">[296:3]</span></a> <i>i. e.</i>, to establish the dominion of religion. (See +Beal: p. 244, <i>note</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_296:4_1612" id="Footnote_296:4_1612"></a><a href="#FNanchor_296:4_1612"><span class="label">[296:4]</span></a> The Jerusalem, the Rome, or the Mecca of India.</p> + +<p>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 +Hindooism, Brahmanism displays itself in all its plentitude and power. +Here the degrading 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 ground is 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 Visvesvara, are collected in one spot several thousand +idols and symbols, the whole number scattered throughout the city, +being, it is thought, at least half a million.</p> + +<p>Benares, indeed, must always be regarded 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 Pancakosi stretching with a +radius 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.</p></div> + +<div class="footnote"><p><a name="Footnote_296:5_1613" id="Footnote_296:5_1613"></a><a href="#FNanchor_296:5_1613"><span class="label">[296:5]</span></a> Beal: Hist. Buddha, p. 245.</p></div> + +<div class="footnote"><p><a name="Footnote_296:6_1614" id="Footnote_296:6_1614"></a><a href="#FNanchor_296:6_1614"><span class="label">[296:6]</span></a> Matt. iv. 13-17.</p></div> + +<div class="footnote"><p><a name="Footnote_296:7_1615" id="Footnote_296:7_1615"></a><a href="#FNanchor_296:7_1615"><span class="label">[296:7]</span></a> Beal: Hist. Buddha, p. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_296:8_1616" id="Footnote_296:8_1616"></a><a href="#FNanchor_296:8_1616"><span class="label">[296:8]</span></a> John, i. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_296:9_1617" id="Footnote_296:9_1617"></a><a href="#FNanchor_296:9_1617"><span class="label">[296:9]</span></a> Luke, xxi. 32, 33.</p></div> + +<div class="footnote"><p><a name="Footnote_296:10_1618" id="Footnote_296:10_1618"></a><a href="#FNanchor_296:10_1618"><span class="label">[296:10]</span></a> Prog. Relig. Ideas, vol. i. p. 228.</p></div> + +<div class="footnote"><p><a name="Footnote_296:11_1619" id="Footnote_296:11_1619"></a><a href="#FNanchor_296:11_1619"><span class="label">[296:11]</span></a> Matt. v. 27, 28.</p> + +<p>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. 60.)</p></div> + +<div class="footnote"><p><a name="Footnote_297:1_1620" id="Footnote_297:1_1620"></a><a href="#FNanchor_297:1_1620"><span class="label">[297:1]</span></a> Rhys Davids' Buddhism, p. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_297:2_1621" id="Footnote_297:2_1621"></a><a href="#FNanchor_297:2_1621"><span class="label">[297:2]</span></a> I. Corinth. vii. 1-7.</p></div> + +<div class="footnote"><p><a name="Footnote_297:3_1622" id="Footnote_297:3_1622"></a><a href="#FNanchor_297:3_1622"><span class="label">[297:3]</span></a> Rhys Davids' Buddhism, p. 103.</p></div> + +<div class="footnote"><p><a name="Footnote_297:4_1623" id="Footnote_297:4_1623"></a><a href="#FNanchor_297:4_1623"><span class="label">[297:4]</span></a> John, ix. 1, 2.</p> + +<p>This is the 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 <i>some former birth</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_297:5_1624" id="Footnote_297:5_1624"></a><a href="#FNanchor_297:5_1624"><span class="label">[297:5]</span></a> Hardy: Buddhist Legends, p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_297:6_1625" id="Footnote_297:6_1625"></a><a href="#FNanchor_297:6_1625"><span class="label">[297:6]</span></a> 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_297:7_1626" id="Footnote_297:7_1626"></a><a href="#FNanchor_297:7_1626"><span class="label">[297:7]</span></a> Müller: Science of Religion, p. 245.</p></div> + +<div class="footnote"><p><a name="Footnote_297:8_1627" id="Footnote_297:8_1627"></a><a href="#FNanchor_297:8_1627"><span class="label">[297:8]</span></a> Matt. v. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_297:9_1628" id="Footnote_297:9_1628"></a><a href="#FNanchor_297:9_1628"><span class="label">[297:9]</span></a> Hardy: Buddhist Legends, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_297:10_1629" id="Footnote_297:10_1629"></a><a href="#FNanchor_297:10_1629"><span class="label">[297:10]</span></a> Matt. xxi. 1-9.</p> + +<p><i>Bacchus</i> rode in a triumphal procession, on approaching the city of +<i>Thebes</i>. "Pantheus, the king, who had no respect for the new worship +(instituted by Bacchus) forbade 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 Pantheus 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.'" +(Bulfinch: Age of Fable, p. 222. Compare with Matt. xxvi.; Luke, xxii.; +John xviii.)</p></div> + +<div class="footnote"><p><a name="Footnote_297:11_1630" id="Footnote_297:11_1630"></a><a href="#FNanchor_297:11_1630"><span class="label">[297:11]</span></a> "There are few names among the men of the West that +stand forth as saliently as Gotama Buddha, in the annals of the East. In +little more than two centuries from his decease the system he +established had spread throughout the whole of India, overcoming +opposition the most formidable, and binding together the most discordant +elements; and at the present moment Buddhism is the prevailing religion, +under various modifications, of Tibet, Nepal, Siam, Burma, Japan, and +South Ceylon; and in China it has a position of at least equal +prominence with its two great rivals, Confucianism and Taouism. A long +time its influence extended throughout nearly three-fourths of Asia; +from the steppes of Tartary to the palm groves of Ceylon, and from the +vale of Cashmere to the isles of Japan." (R. Spence Hardy: Buddhist Leg. +p. xi.)</p></div> + +<div class="footnote"><p><a name="Footnote_298:1_1631" id="Footnote_298:1_1631"></a><a href="#FNanchor_298:1_1631"><span class="label">[298:1]</span></a> "Gautama was <i>very early</i> regarded as omniscient, and +absolutely sinless. His perfect wisdom is declared by the ancient +epithet of <i>Samma-sambuddha</i>, 'the Completely Enlightened One;' found at +the commencement of every Pali text; and at the present day, in Ceylon, +the usual way in which Gautama is styled is <i>Sarwajnan-wahanse</i>,' the +Venerable Omniscient One.' From his perfect wisdom, according to +Buddhist belief, <i>his sinlessness would follow as a matter of course</i>. +He was the first and the greatest of the Arahats. <i>As a consequence of +this doctrine</i> the belief soon sprang up that he could not have been, +that he was not, born as ordinary men are; that he had no earthly +father; that he descended of his own accord into his mother's womb from +his throne in heaven; and that he gave unmistakable signs, immediately +after his birth of his high character and of his future greatness." +(Rhys Davids' Buddhism, p. 162.)</p></div> + +<div class="footnote"><p><a name="Footnote_299:1_1632" id="Footnote_299:1_1632"></a><a href="#FNanchor_299:1_1632"><span class="label">[299:1]</span></a> Gautama Buddha left behind him no written works, but +the Buddhists believe that he composed works which his immediate +disciples learned by heart in his life-time, and which were handed down +by memory in their original state until they were committed to writing. +This is not impossible: it is known that the <i>Vedas</i> were handed 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 religions services, but, repeat, for instance, +the whole of the <i>Patimokkha</i> on Uposatha (Sabbath) days by heart. (See +Rhys Davids' Buddhism, pp. 9, 10.)</p></div> + +<div class="footnote"><p><a name="Footnote_299:2_1633" id="Footnote_299:2_1633"></a><a href="#FNanchor_299:2_1633"><span class="label">[299:2]</span></a> Compare this with the names, titles, and characters +given to Jesus. He is called the "Deliverer," (Acts, vii. 35); the +"First Begotten" (Rev. i. 5); "God blessed forever" (Rom. ix. 5); the +"Holy One" (Luke, iv. 34; Acts, iii. 14); the "King Everlasting" (Luke, +i. 33); "King of Kings" (Rev. xvii. 14); "Lamb of God" (John, i. 29, +36); "Lord of Glory" (I. Cor. ii. 8); "Lord of Lords" (Rev. xvii. 14); +"Lion of the tribe of Judah" (Rev. v. 5); "Maker and Preserver of all +things" (John, i. 3, 10; I. Cor. viii. 6; Col. i. 16); "Prince of Peace" +(Isai. ix. 6); "Redeemer," "Saviour," "Mediator," "Word," &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_300:1_1634" id="Footnote_300:1_1634"></a><a href="#FNanchor_300:1_1634"><span class="label">[300:1]</span></a> Bunsen: The Angel-Messiah, p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_300:2_1635" id="Footnote_300:2_1635"></a><a href="#FNanchor_300:2_1635"><span class="label">[300:2]</span></a> "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.)</p></div> + +<div class="footnote"><p><a name="Footnote_300:3_1636" id="Footnote_300:3_1636"></a><a href="#FNanchor_300:3_1636"><span class="label">[300:3]</span></a> Bunsen: The Angel-Messiah, p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_300:4_1637" id="Footnote_300:4_1637"></a><a href="#FNanchor_300:4_1637"><span class="label">[300:4]</span></a> Ibid. p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_300:5_1638" id="Footnote_300:5_1638"></a><a href="#FNanchor_300:5_1638"><span class="label">[300:5]</span></a> "The success of Buddhism was in great part due to the +reverence the Buddha inspired by his own personal character. He +practiced honestly what he preached enthusiastically. He was sincere, +energetic, earnest, self-sacrificing, and devout. Adherents gathered in +thousands around the person of the consistent preacher, and the Buddha +himself became the real centre of Buddhism." (Williams' Hinduism, p. +102.)</p></div> + +<div class="footnote"><p><a name="Footnote_300:6_1639" id="Footnote_300:6_1639"></a><a href="#FNanchor_300:6_1639"><span class="label">[300:6]</span></a> "It may be said to be the prevailing religion of the +world. Its adherents are estimated at <i>four hundred millions</i>, more than +a third of the human race." (Chambers's Encyclo., art. "Buddhism." See +also, Bunsen's Angel-Messiah, p. 251.)</p></div> + +<div class="footnote"><p><a name="Footnote_301:1_1640" id="Footnote_301:1_1640"></a><a href="#FNanchor_301:1_1640"><span class="label">[301:1]</span></a> It should be understood that the Buddha of this +chapter, and in fact, the Buddha of <i>this</i> work, is <i>Gautama</i> Buddha, +the Sakya Prince. According to Buddhist belief there have been many +different Buddhas on earth. <i>The names</i> of <i>twenty-four</i> of the Buddhas +who appeared previous to Gautama have been handed down to us. The +<i>Buddhavansa</i> or "History of the Buddhas," gives the lives of all the +previous Buddhas before commencing the account of Gautama himself. (See +Rhys Davids' Buddhism, pp. 179, 180.)</p></div> + +<div class="footnote"><p><a name="Footnote_301:2_1641" id="Footnote_301:2_1641"></a><a href="#FNanchor_301:2_1641"><span class="label">[301:2]</span></a> "The date usually fixed for Buddha's death is 543 <span class="allcapsc">B. C.</span> +Whether this precise year for one of the greatest epochs in the +religious history of the human race can be accepted is doubtful, but it +is tolerably certain that Buddhism arose in Behar and Eastern Hindustan +about five centuries <span class="allcapsc">B. C.</span>; and that it spread with great rapidity, <i>not +by force of arms, or coercion of any kind</i>, like Muhammedanism, but by +the sheer persuasiveness of its doctrine." (Monier Williams' Hinduism, +p. 72.)</p></div> + +<div class="footnote"><p><a name="Footnote_301:3_1642" id="Footnote_301:3_1642"></a><a href="#FNanchor_301:3_1642"><span class="label">[301:3]</span></a> "Of the high antiquity of Buddhism there is much +collateral as well as direct evidence—evidence that neither internecine +nor foreign strife, not even religious persecution, has been able to +destroy. . . . Witness the gigantic images in the caves of Elephanta, near +Bombay and those of Lingi Sara, in the interior of Java, all of which +are known to have been in existence at least four centuries prior to our +Lord's advent." (The Mammoth Religion.)</p></div> + +<div class="footnote"><p><a name="Footnote_301:4_1643" id="Footnote_301:4_1643"></a><a href="#FNanchor_301:4_1643"><span class="label">[301:4]</span></a> Bunsen's Angel-Messiah, p. 250.</p></div> + +<div class="footnote"><p><a name="Footnote_302:1_1644" id="Footnote_302:1_1644"></a><a href="#FNanchor_302:1_1644"><span class="label">[302:1]</span></a> Beal: Hist. Buddha, p. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_302:2_1645" id="Footnote_302:2_1645"></a><a href="#FNanchor_302:2_1645"><span class="label">[302:2]</span></a> Ibid. pp. x. and xi.</p></div> + +<div class="footnote"><p><a name="Footnote_302:3_1646" id="Footnote_302:3_1646"></a><a href="#FNanchor_302:3_1646"><span class="label">[302:3]</span></a> Ibid. pp. vii., ix. and <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_303:1_1647" id="Footnote_303:1_1647"></a><a href="#FNanchor_303:1_1647"><span class="label">[303:1]</span></a> Bunsen's Angel-Messiah, p. 50.</p></div> + +<div class="footnote"><p><a name="Footnote_303:2_1648" id="Footnote_303:2_1648"></a><a href="#FNanchor_303:2_1648"><span class="label">[303:2]</span></a> Quoted by Prof. Beal: Hist. Buddha, p. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_303:3_1649" id="Footnote_303:3_1649"></a><a href="#FNanchor_303:3_1649"><span class="label">[303:3]</span></a> Rhys Davids' Buddhism, p. 86.</p></div> + +<div class="footnote"><p><a name="Footnote_303:4_1650" id="Footnote_303:4_1650"></a><a href="#FNanchor_303:4_1650"><span class="label">[303:4]</span></a> Science of Religion, p. 243.</p></div> + +<div class="footnote"><p><a name="Footnote_303:5_1651" id="Footnote_303:5_1651"></a><a href="#FNanchor_303:5_1651"><span class="label">[303:5]</span></a> Rhys Davids' Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_303:6_1652" id="Footnote_303:6_1652"></a><a href="#FNanchor_303:6_1652"><span class="label">[303:6]</span></a> Ibid. p. 184.</p> + +<p>"It is surprising," says Rhys Davids, "that, like Romans worshiping +Augustus, or Greeks adding the glow of the sun-myth to the glory of +Alexander, the Indians should have formed an ideal of their Chakravarti, +and transferred to this new ideal many of the dimly sacred and half +understood traits of the Vedic heroes? Is it surprising that the +Buddhists should have found it edifying to recognize in <i>their</i> hero the +Chakravarti of Righteousness, and that the story of the Buddha should be +tinged with the coloring of these Chakravarti myths?" (Ibid. Buddhism, +p. 220.)</p></div> + +<div class="footnote"><p><a name="Footnote_303:7_1653" id="Footnote_303:7_1653"></a><a href="#FNanchor_303:7_1653"><span class="label">[303:7]</span></a> In <a href="#CHAPTER_XXXIX">Chapter xxxix.</a>, we shall explain the <i>origin</i> of +these myths.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_305" id="Page_305">[Pg 305]</a></span></p> +<h2><a name="CHAPTER_XXX" id="CHAPTER_XXX"></a>CHAPTER XXX.</h2> + +<h3>THE EUCHARIST OR LORD'S SUPPER.</h3> + +<p>We are informed by the <i>Matthew</i> narrator that when Jesus was eating his +last supper with the disciples,</p> + +<div class="blockquot"><p>"He took bread and blessed it, and brake it, and gave it to +the disciples, and said, Take, eat, <i>this is my body</i>. And he +took the cup, and gave thanks, and gave it to them, saying, +drink ye all of it, <i>for this is my blood</i> of the New +Testament, which is shed for many for the remission of +sins."<a name="FNanchor_305:1_1654" id="FNanchor_305:1_1654"></a><a href="#Footnote_305:1_1654" class="fnanchor">[305:1]</a></p></div> + +<p>According to Christian belief, Jesus <i>instituted</i> this +"<i>Sacrament</i>"<a name="FNanchor_305:2_1655" id="FNanchor_305:2_1655"></a><a href="#Footnote_305:2_1655" class="fnanchor">[305:2]</a>—as it is called—and it was observed by the +primitive Christians, as he had enjoined them; but we shall find that +this breaking of bread, and drinking of wine,—<i>supposed to be the body +and blood of a god</i><a name="FNanchor_305:3_1656" id="FNanchor_305:3_1656"></a><a href="#Footnote_305:3_1656" class="fnanchor">[305:3]</a>—is simply another piece of Paganism imbibed +by the Christians.</p> + +<p>The <i>Eucharist</i> was instituted many hundreds of years before the time +assigned for the birth of Christ Jesus. Cicero, the greatest orator of +Rome, and one of the most illustrious of her statesmen, born in the year +106 <span class="allcapsc">B. C.</span>, mentions it in his works, and wonders at the strangeness of +the rite. "How can a man be so stupid," says he, "as to imagine that +which he eats to be a God?" There had been an esoteric meaning attached +to it from the first establishment of the <i>mysteries</i> among the Pagans, +and the Eucharistia is one of the oldest rites of antiquity.</p> + +<p>The adherents of the Grand Lama in Thibet and Tartary offer to their god +a sacrament of <i>bread and wine</i>.<a name="FNanchor_305:4_1657" id="FNanchor_305:4_1657"></a><a href="#Footnote_305:4_1657" class="fnanchor">[305:4]</a></p> + +<p><span class='pagenum'><a name="Page_306" id="Page_306">[Pg 306]</a></span></p><p>P. Andrada La Crozius, a French missionary, and one of the first +Christians who went to Nepaul and Thibet, says in his "History of +India:"</p> + +<div class="blockquot"><p>"Their Grand Lama celebrates a species of sacrifice with +<i>bread</i> and <i>wine</i>, in which, after taking a small quantity +himself, he distributes the rest among the Lamas present at +this ceremony."<a name="FNanchor_306:1_1658" id="FNanchor_306:1_1658"></a><a href="#Footnote_306:1_1658" class="fnanchor">[306:1]</a></p></div> + +<p>In certain rites both in the <i>Indian</i> and the <i>Parsee</i> religions, the +devotees drink the juice of the Soma, or <i>Haoma</i> plant. They consider it +a <i>god</i> as well as a plant, just as the wine of the Christian sacrament +is considered both the juice of the grape, and the blood of the +Redeemer.<a name="FNanchor_306:2_1659" id="FNanchor_306:2_1659"></a><a href="#Footnote_306:2_1659" class="fnanchor">[306:2]</a> Says Mr. Baring-Gould:</p> + +<div class="blockquot"><p>"Among the ancient Hindoos, <i>Soma</i> was a chief deity; he is +called 'the Giver of Life and of health,' the 'Protector,' he +who is 'the Guide to Immortality.' He became incarnate among +men, was taken by them and slain, and brayed in a mortar. But +he rose in flame to heaven, to be the 'Benefactor of the +World,' and the 'Mediator between God and Man.' Through +communion with him in his sacrifice, man, (who partook of this +god), has an assurance of immortality, for by that <i>sacrament</i> +he obtains union with his divinity."<a name="FNanchor_306:3_1660" id="FNanchor_306:3_1660"></a><a href="#Footnote_306:3_1660" class="fnanchor">[306:3]</a></p></div> + +<p>The ancient <i>Egyptians</i>—as we have seen—annually celebrated the +<i>Resurrection</i> of their God and Saviour <i>Osiris</i>, at which time they +commemorated his death by the <i>Eucharist</i>, eating the sacred cake, or +wafer, <i>after it had been consecrated by the priest, and become +veritable flesh of his flesh</i>.<a name="FNanchor_306:4_1661" id="FNanchor_306:4_1661"></a><a href="#Footnote_306:4_1661" class="fnanchor">[306:4]</a> The bread, after sacerdotal rites, +became mystically the body of <i>Osiris</i>, and, in such a manner, <i>they ate +their god</i>.<a name="FNanchor_306:5_1662" id="FNanchor_306:5_1662"></a><a href="#Footnote_306:5_1662" class="fnanchor">[306:5]</a> Bread and wine were brought to the temples by the +worshipers, as offerings.<a name="FNanchor_306:6_1663" id="FNanchor_306:6_1663"></a><a href="#Footnote_306:6_1663" class="fnanchor">[306:6]</a></p> + +<p>The <i>Therapeutes</i> or <i>Essenes</i>, whom we believe to be of Buddhist +origin, and who lived in large numbers in Egypt, also had the ceremony +of the sacrament among them.<a name="FNanchor_306:7_1664" id="FNanchor_306:7_1664"></a><a href="#Footnote_306:7_1664" class="fnanchor">[306:7]</a> Most of them, however, being +temperate, substituted water for wine, while others drank a mixture of +water and wine.</p> + +<p>Pythagoras, the celebrated Grecian philosopher, who was born about the +year 570 <span class="allcapsc">B. C.</span>, performed this ceremony of the <i>sacrament</i>.<a name="FNanchor_306:8_1665" id="FNanchor_306:8_1665"></a><a href="#Footnote_306:8_1665" class="fnanchor">[306:8]</a> He is +supposed to have visited Egypt, and there availed himself of all such +mysterious lore as the priests could be induced to impart. He and his +followers practiced asceticism, and peculiarities of diet and clothing, +similar to the Essenes, which has led some scholars to <span class='pagenum'><a name="Page_307" id="Page_307">[Pg 307]</a></span>believe that he +instituted the order, but this is evidently not the case.</p> + +<p>The Kenite "King of Righteousness," <i>Melchizedek</i>, "a priest of the Most +High God," brought out <span class="allcapsc">BREAD</span> <i>and</i> <span class="allcapsc">WINE</span> as a <i>sign</i> or <i>symbol</i> of +worship; as <i>the mystic elements of Divine presence</i>. In the visible +symbol of <i>bread and wine</i> they worshiped <i>the invisible presence of the +Creator of heaven and earth</i>.<a name="FNanchor_307:1_1666" id="FNanchor_307:1_1666"></a><a href="#Footnote_307:1_1666" class="fnanchor">[307:1]</a></p> + +<p>To account for this, Christian divines have been much puzzled. The Rev. +Dr. Milner says, in speaking of this passage:</p> + +<div class="blockquot"><p>"It was in offering up a sacrifice of bread and wine, instead +of slaughtered animals, that Melchizedek's sacrifice differed +from the generality of those in the old law, and that he +<i>prefigured</i> the sacrifice which Christ was to <i>institute</i> in +the new law from the same elements. No other sense than this +can be elicited from the Scripture as to this matter; and +accordingly the holy fathers unanimously adhere to this +meaning."<a name="FNanchor_307:2_1667" id="FNanchor_307:2_1667"></a><a href="#Footnote_307:2_1667" class="fnanchor">[307:2]</a></p></div> + +<p>This style of reasoning is in accord with the <span class="allcapsc">TYPE</span> theory concerning the +Virgin-born, Crucified and Resurrected Saviours, but it is not +altogether satisfactory. If it had been said that the religion of +Melchizedek, and the religion of the Persians, were the <i>same</i>, there +would be no difficulty in explaining the passage.</p> + +<p>Not only were bread and wine brought forth by Melchizedek when he +blessed Abraham, but it was offered to God and eaten before him by +Jethro and the elders of Israel, and some, at least, of the <i>mourning</i> +Israelites broke bread and drank "the cup of consolation," in +remembrance of the departed, "to comfort them for the dead."<a name="FNanchor_307:3_1668" id="FNanchor_307:3_1668"></a><a href="#Footnote_307:3_1668" class="fnanchor">[307:3]</a></p> + +<p>It is in the ancient religion of Persia—the religion of Mithra, the +Mediator, the Redeemer and Saviour—that we find the nearest resemblance +to the sacrament of the Christians, and from which it was evidently +borrowed. Those who were initiated into the mysteries of Mithra, or +became <i>members</i>, took the sacrament of bread and wine.<a name="FNanchor_307:4_1669" id="FNanchor_307:4_1669"></a><a href="#Footnote_307:4_1669" class="fnanchor">[307:4]</a></p> + +<p>M. Renan, speaking of <i>Mithraicism</i>, says:</p> + +<div class="blockquot"><p>"It had its mysterious meetings: its chapels, which bore a +strong resemblance to little churches. It forged a very +lasting bond of brotherhood between its initiates: it had a +<i>Eucharist</i>, a Supper so like the Christian Mysteries, that +good Justin Martyr, the Apologist, can find only one +explanation of the apparent identity, namely, that Satan, in +order to deceive the human race, determined to imitate the +Christian ceremonies, and so stole them."<a name="FNanchor_307:5_1670" id="FNanchor_307:5_1670"></a><a href="#Footnote_307:5_1670" class="fnanchor">[307:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_308" id="Page_308">[Pg 308]</a></span></p><p>The words of St. Justin, wherein he alludes to this ceremony, are as +follows:</p> + +<div class="blockquot"><p>"The apostles, in the commentaries written by themselves, +which we call Gospels, have delivered down to us how that +Jesus thus commanded them: He having taken bread, <i>after he +had given thanks</i>,<a name="FNanchor_308:1_1671" id="FNanchor_308:1_1671"></a><a href="#Footnote_308:1_1671" class="fnanchor">[308:1]</a> said, Do this in commemoration of +me; this is my body. And having taken a cup, and returned +thanks, he said: This is my blood, and delivered it to them +alone. Which thing indeed the evil spirits have taught to be +done out of mimicry in the Mysteries and Initiatory rites of +Mithra.</p> + +<p><ins class="corr" title="quotation mark missing in original">"</ins>For you either know, or can know, that bread and a cup of +water (or wine) are given out, with certain incantations, in +the consecration of the person who is being initiated in the +Mysteries of Mithra."<a name="FNanchor_308:2_1672" id="FNanchor_308:2_1672"></a><a href="#Footnote_308:2_1672" class="fnanchor">[308:2]</a></p></div> + +<p>This food they called the Eucharist, of which no one was allowed to +partake but the persons who believed that the things they taught were +true, and who had been washed with the washing that is for the remission +of sin.<a name="FNanchor_308:3_1673" id="FNanchor_308:3_1673"></a><a href="#Footnote_308:3_1673" class="fnanchor">[308:3]</a> Tertullian, who flourished from 193 to 220 <span class="allcapsc">A. D.</span>, also +speaks of the Mithraic devotees celebrating the Eucharist.<a name="FNanchor_308:4_1674" id="FNanchor_308:4_1674"></a><a href="#Footnote_308:4_1674" class="fnanchor">[308:4]</a></p> + +<p>The Eucharist of the Lord and Saviour, as the Magi called Mithra, the +second person in their Trinity, or their Eucharistic sacrifice, was +always made exactly and in every respect the same as that of the +orthodox Christians, for both sometimes used water instead of wine, or a +mixture of the two.<a name="FNanchor_308:5_1675" id="FNanchor_308:5_1675"></a><a href="#Footnote_308:5_1675" class="fnanchor">[308:5]</a></p> + +<p>The Christian Fathers often liken their rites to those of the Therapeuts +(Essenes) and worshipers of Mithra. Here is Justin Martyr's account of +Christian initiation:</p> + +<div class="blockquot"><p>"But we, after we have thus washed him who has been convinced +and assented to our teachings, bring him to the place where +those who are called <i>brethren</i> are assembled, in order that +we may offer hearty prayers in common for ourselves and the +<i>illuminated</i> person. Having ended our prayers, we salute one +another with a kiss. There is then brought to the president of +the brethren <i>bread and a cup of wine mixed with water</i>. When +the president has given thanks, and all the people have +expressed their assent, those that are called by us <i>deacons</i> +give to each of those present to partake of the bread and wine +mixed with water."<a name="FNanchor_308:6_1676" id="FNanchor_308:6_1676"></a><a href="#Footnote_308:6_1676" class="fnanchor">[308:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_309" id="Page_309">[Pg 309]</a></span></p><p>In the service of Edward the Sixth of England, water is directed to be +mixed with the wine.<a name="FNanchor_309:1_1677" id="FNanchor_309:1_1677"></a><a href="#Footnote_309:1_1677" class="fnanchor">[309:1]</a> This is a union of the two; not a half +measure, but a double one. If it be correct to take it with wine, then +they were right; if with water, they still were right; as they took +both, they could not be wrong.</p> + +<p>The <i>bread</i>, used in these Pagan Mysteries, was carried in <i>baskets</i>, +which practice was also adopted by the Christians. St. Jerome, speaking +of it, says:</p> + +<div class="blockquot"><p>"Nothing can be richer than one who carries <i>the body of +Christ</i> (viz.: <i>the bread</i>) in a basket made of twigs."<a name="FNanchor_309:2_1678" id="FNanchor_309:2_1678"></a><a href="#Footnote_309:2_1678" class="fnanchor">[309:2]</a></p></div> + +<p>The Persian Magi introduced the worship of Mithra into Rome, and his +mysteries were solemnized in a <i>cave</i>. In the process of initiation +there, candidates were also administered the sacrament of <i>bread and +wine</i>, and were marked on the forehead with the sign of the +cross.<a name="FNanchor_309:3_1679" id="FNanchor_309:3_1679"></a><a href="#Footnote_309:3_1679" class="fnanchor">[309:3]</a></p> + +<p>The ancient <i>Greeks</i> also had their "<i>Mysteries</i>," wherein they +celebrated the sacrament of the Lord's Supper. The Rev. Robert Taylor, +speaking of this, says:</p> + +<div class="blockquot"><p>"The <i>Eleusinian</i> Mysteries, or, Sacrament of the Lord's +Supper, was the most august of all the Pagan ceremonies +celebrated, more especially by the Athenians, every fifth +year,<a name="FNanchor_309:4_1680" id="FNanchor_309:4_1680"></a><a href="#Footnote_309:4_1680" class="fnanchor">[309:4]</a> in honor of <i>Ceres</i>, the goddess of corn, who, in +allegorical language, <i>had given us her flesh to eat</i>; as +<i>Bacchus</i>, the god of wine, in like sense, <i>had given us his +blood to drink</i>. . . .</p> + +<p>"From these ceremonies is derived the very name attached to +our <i>Christian</i> sacrament of the Lord's Supper,—'<i>those holy +Mysteries</i>;'—and not one or two, but absolutely all and every +one of the observances used in our Christian solemnity. Very +many of our forms of expression in that solemnity are +precisely the same as those that appertained to the Pagan +rite."<a name="FNanchor_309:5_1681" id="FNanchor_309:5_1681"></a><a href="#Footnote_309:5_1681" class="fnanchor">[309:5]</a></p></div> + +<p>Prodicus (a Greek sophist of the 5th century <span class="allcapsc">B. C.</span>) says that, the +ancients worshiped <i>bread</i> as Demeter (<i>Ceres</i>) and <i>wine</i> as Dionysos +(<i>Bacchus</i>);<a name="FNanchor_309:6_1682" id="FNanchor_309:6_1682"></a><a href="#Footnote_309:6_1682" class="fnanchor">[309:6]</a> therefore, when they ate the bread, and drank the +wine, after it had been consecrated, they were doing as the Romanists +claim to do at the present day, <i>i. e.</i>, <i>eating the flesh and drinking +the blood of their god</i>.<a name="FNanchor_309:7_1683" id="FNanchor_309:7_1683"></a><a href="#Footnote_309:7_1683" class="fnanchor">[309:7]</a></p> + +<p>Mosheim, the celebrated ecclesiastical historian, acknowledges that:</p> + +<p><span class='pagenum'><a name="Page_310" id="Page_310">[Pg 310]</a></span></p><div class="blockquot"><p>"The profound respect that was paid to the Greek and Roman +<i>Mysteries</i>, and the extraordinary sanctity that was +attributed to them, induced the Christians of the second +century, to give <i>their</i> religion a <i>mystic</i> air, in order to +put it upon an equal footing in point of dignity, with that of +the Pagans. For this purpose they gave the name of <i>Mysteries</i> +to the institutions of the Gospels, and decorated particularly +the 'Holy Sacrament' with that title; they used the very terms +employed in the <i>Heathen Mysteries</i>, and adopted some of the +rites and ceremonies of which those renowned mysteries +consisted. This imitation began in the eastern provinces; but, +after the time of Adrian, who first introduced the mysteries +among the Latins, it was followed by the Christians who dwelt +in the western part of the empire. A great part, therefore, of +the service of the Church in this—the second—century, had a +certain air of the Heathen Mysteries, and resembled them +considerably in many particulars."<a name="FNanchor_310:1_1684" id="FNanchor_310:1_1684"></a><a href="#Footnote_310:1_1684" class="fnanchor">[310:1]</a></p></div> + + +<p class="sectctr"><i>Eleusinian Mysteries</i> and <i>Christian Sacraments Compared</i>.</p> + +<table summary="Eleusinian Mysteries and Christian Sacraments compared" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdlt" style="width: 45%;">1. "But as the benefit of Initiation was great, such as were convicted +of witchcraft, murder, even though unintentional, or any other heinous +crimes, were debarred from those mysteries."<a name="FNanchor_310:2_1685" id="FNanchor_310:2_1685"></a><a href="#Footnote_310:2_1685" class="fnanchor">[310:2]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt" style="width: 45%;">1. "For as the benefit is great, if, with a true penitent +heart and lively faith, we receive that holy sacrament, &c., +if any be an open and notorious evil-liver, or hath done wrong +to his neighbor, &c., that he presume not to come to the +Lord's table."<a name="FNanchor_310:3_1686" id="FNanchor_310:3_1686"></a><a href="#Footnote_310:3_1686" class="fnanchor">[310:3]</a></td> +</tr> +<tr> + <td class="tdlt">2. "At their entrance, purifying themselves, by washing their hands in +<i>holy water</i>, they were at the same time admonished to present +themselves with pure minds, without which the external cleanness of the +body would by no means be accepted."<a name="FNanchor_310:4_1687" id="FNanchor_310:4_1687"></a><a href="#Footnote_310:4_1687" class="fnanchor">[310:4]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">2. See the fonts of <i>holy water</i> at the entrance of every +Catholic chapel in Christendom for the same purpose.<br /> +<br /> +"Let us draw near with a true heart in full assurance of +faith, having our hearts sprinkled from an evil conscience, +and our bodies washed with pure water."<a name="FNanchor_310:5_1688" id="FNanchor_310:5_1688"></a><a href="#Footnote_310:5_1688" class="fnanchor">[310:5]</a></td> +</tr> +<tr> + <td class="tdlt">3. "The priests who officiated in these sacred solemnities, were called +Hierophants, or '<i>revealers of holy things</i>.'"<a name="FNanchor_310:6_1689" id="FNanchor_310:6_1689"></a><a href="#Footnote_310:6_1689" class="fnanchor">[310:6]</a></td> + <td style="width: 2%;"> </td> + <td class="tdlt">3. The priests who officiate at these Christian solemnities +are supposed to be 'revealers of holy things.'</td> +</tr> +<tr> + <td class="tdlt">4. The Pagan Priest dismissed their congregation with these words:<br /> +<br /> +<div class="blockquot2">"<i>The Lord be with you.</i>"<a name="FNanchor_310:7_1690" id="FNanchor_310:7_1690"></a><a href="#Footnote_310:7_1690" class="fnanchor">[310:7]</a></div></td> + <td style="width: 2%;"> </td> + <td class="tdlt">4. The Christian priests dismiss their congregation with these +words:<br/> +<br /> +<div class="blockquot2">"<i>The Lord be with you.</i>"</div></td> +</tr> +</table> + + +<p>These Eleusinian Mysteries were accompanied with various rites, +expressive of the purity and self-denial of the worshiper, and were +therefore considered to be an expiation of past sins, and to place the +initiated under the special protection of the awful and potent goddess +who presided over them.<a name="FNanchor_310:8_1691" id="FNanchor_310:8_1691"></a><a href="#Footnote_310:8_1691" class="fnanchor">[310:8]</a></p> + +<p>These <i>mysteries</i> were, as we have said, also celebrated in honor of +<i>Bacchus</i> as well as <i>Ceres</i>. A consecrated cup of wine was handed +around after supper, called the "Cup of the Agathodaemon"<span class='pagenum'><a name="Page_311" id="Page_311">[Pg 311]</a></span>—the Good +Divinity.<a name="FNanchor_311:1_1692" id="FNanchor_311:1_1692"></a><a href="#Footnote_311:1_1692" class="fnanchor">[311:1]</a> Throughout the whole ceremony, the name of the <i>Lord</i> +was many times repeated, and his brightness or glory not only exhibited +to the eye by the rays which surrounded his name (or his monogram, <span class="allcapsc">I. H. +S.</span>), but was made the peculiar theme or subject of their triumphant +exultation.<a name="FNanchor_311:2_1693" id="FNanchor_311:2_1693"></a><a href="#Footnote_311:2_1693" class="fnanchor">[311:2]</a></p> + +<p>The mystical wine and bread were used during the Mysteries of <i>Adonis</i>, +the Lord and Saviour.<a name="FNanchor_311:3_1694" id="FNanchor_311:3_1694"></a><a href="#Footnote_311:3_1694" class="fnanchor">[311:3]</a> In fact, the communion of bread and wine +was used in the worship of nearly every important deity.<a name="FNanchor_311:4_1695" id="FNanchor_311:4_1695"></a><a href="#Footnote_311:4_1695" class="fnanchor">[311:4]</a></p> + +<p>The rites of <i>Bacchus</i> were celebrated in the British Islands in heathen +times,<a name="FNanchor_311:5_1696" id="FNanchor_311:5_1696"></a><a href="#Footnote_311:5_1696" class="fnanchor">[311:5]</a> and so were those of <i>Mithra</i>, which were spread over Gaul +and Great Britain.<a name="FNanchor_311:6_1697" id="FNanchor_311:6_1697"></a><a href="#Footnote_311:6_1697" class="fnanchor">[311:6]</a> We therefore find that the ancient <i>Druids</i> +offered the sacrament of bread and wine, during which ceremony they were +dressed in white robes,<a name="FNanchor_311:7_1698" id="FNanchor_311:7_1698"></a><a href="#Footnote_311:7_1698" class="fnanchor">[311:7]</a> just as the Egyptian priests of Isis were +in the habit of dressing, and as the priests of many Christian sects +dress at the present day.</p> + +<p>Among some negro tribes in Africa there is a belief that "on eating and +drinking consecrated food they eat and drink the god himself."<a name="FNanchor_311:8_1699" id="FNanchor_311:8_1699"></a><a href="#Footnote_311:8_1699" class="fnanchor">[311:8]</a></p> + +<p>The ancient <i>Mexicans</i> celebrated the mysterious sacrament of the +Eucharist, called the "most holy supper," during which they ate the +flesh of their god. The bread used at their Eucharist was made of <i>corn</i> +meal, which they mixed with <i>blood</i>, instead of wine. This was +<i>consecrated</i> by the priest, and given to the people, who ate it with +humility and penitence, <i>as the flesh of their god</i>.<a name="FNanchor_311:9_1700" id="FNanchor_311:9_1700"></a><a href="#Footnote_311:9_1700" class="fnanchor">[311:9]</a></p> + +<p>Lord Kingsborough, in his "<i>Mexican Antiquities</i>," speaks of the ancient +Mexicans as performing this sacrament; when they made a cake, which they +called <i>Tzoalia</i>. The high priest blessed it in his manner, after which +he broke it into pieces, and put it into certain very clean vessels. He +then took a thorn of <i>maguery</i>, which resembles a thick needle, with +which he took up with the utmost reverence single morsels, <i>which he put +into the mouth of each individual, after the manner of a +communion</i>.<a name="FNanchor_311:10_1701" id="FNanchor_311:10_1701"></a><a href="#Footnote_311:10_1701" class="fnanchor">[311:10]</a></p> + +<p>The writer of the "Explanation of Plates of the <i>Codex +Vaticanus</i>,"—which are copies of Mexican <i>hieroglyphics</i>—says:</p> + +<div class="blockquot"><p>"I am disposed to believe that these poor people have had the +knowledge of our mode of communion, or of the annunciation of +the gospel; or perhaps the <span class='pagenum'><a name="Page_312" id="Page_312">[Pg 312]</a></span><i>devil</i>, most envious of the honor +of God, may have led them into this superstition, in order +that by this ceremony he might be adored and served as Christ +our Lord."<a name="FNanchor_312:1_1702" id="FNanchor_312:1_1702"></a><a href="#Footnote_312:1_1702" class="fnanchor">[312:1]</a></p></div> + +<p>The Rev. Father Acosta says:</p> + +<div class="blockquot"><p>"That which is most admirable in the hatred and presumption of +Satan is, that he hath not only counterfeited in idolatry and +sacrifice, but also in certain ceremonies, <i>our Sacraments</i>, +which Jesus Christ our Lord hath instituted and the holy +Church doth use, having especially pretended to imitate in +some sort the <i>Sacrament of the Communion</i>, which is the most +high and divine of all others."</p></div> + +<p>He then relates how the <i>Mexicans</i> and <i>Peruvians</i>, in certain +ceremonies, ate the flesh of their god, and called certain morsels of +paste, "the flesh and bones of <i><ins class="corr" title="original has Vitzilipuzlti">Vitzilipuzlti</ins></i>."</p> + +<div class="blockquot"><p>"After putting themselves in order about these morsels and +pieces of paste, they used certain ceremonies with singing, by +means whereof they (the pieces of paste) were blessed and +consecrated for the flesh and bones of this idol."<a name="FNanchor_312:2_1703" id="FNanchor_312:2_1703"></a><a href="#Footnote_312:2_1703" class="fnanchor">[312:2]</a></p></div> + +<p>These facts show that the <i>Eucharist</i> is another piece of Paganism +adopted by the Christians. The story of Jesus and his disciples being at +supper, where the Master did break bread, may be true, but the statement +that he said, "Do this in remembrance of me,"—"this is my body," and +"this is my blood," was undoubtedly invented to give authority to the +<i>mystic</i> ceremony, which had been borrowed from Paganism.</p> + +<p>Why should they do this in remembrance of Jesus? Provided he took this +supper with his disciples—which the <i>John</i> narrator denies<a name="FNanchor_312:3_1704" id="FNanchor_312:3_1704"></a><a href="#Footnote_312:3_1704" class="fnanchor">[312:3]</a>—he +did not do anything on that occasion new or unusual among Jews. To +pronounce the benediction, break the bread, and distribute pieces +thereof to the persons at table, was, and is now, a common usage of the +Hebrews. Jesus could not have commanded born Jews to do in remembrance +of him what they already practiced, and what every religious Jew does to +this day. The whole story is evidently a myth, as a perusal of it with +the eye of a critic clearly demonstrates.</p> + +<p>The <i>Mark</i> narrator informs us that Jesus sent two of his disciples to +the city, and told them this:</p> + +<div class="blockquot"><p>"Go ye into the city, and there shall meet you a man bearing a +pitcher of water; follow him. And wheresoever he shall go in, +say ye to the <i>goodman</i> of the house, The Master saith, Where +is the guest-chamber, where I shall eat the <span class='pagenum'><a name="Page_313" id="Page_313">[Pg 313]</a></span>passover with my +disciples? And he will show you a large upper room <i>furnished +and prepared</i>: there make ready for us. And his disciples went +forth, and came into the city, and found as he had said unto +them: and they made ready the passover."<a name="FNanchor_313:1_1705" id="FNanchor_313:1_1705"></a><a href="#Footnote_313:1_1705" class="fnanchor">[313:1]</a></p></div> + +<p>The story of the passover or the last supper, seems to be introduced in +this unusual manner to make it manifest that a divine power is +interested in, and conducting the whole affair, parallels of which we +find in the story of Elieser and Rebecca, where Rebecca is to identify +herself in a manner pre-arranged by Elieser with God;<a name="FNanchor_313:2_1706" id="FNanchor_313:2_1706"></a><a href="#Footnote_313:2_1706" class="fnanchor">[313:2]</a> and also in +the story of Elijah and the widow of Zarephath, where by God's +directions a journey is made, and the widow is found.<a name="FNanchor_313:3_1707" id="FNanchor_313:3_1707"></a><a href="#Footnote_313:3_1707" class="fnanchor">[313:3]</a></p> + +<p>It suggests itself to our mind that this style of connecting a +supernatural interest with human affairs was not entirely original with +the Mark narrator. In this connection it is interesting to note that a +man in Jerusalem should have had an unoccupied and <i>properly</i> furnished +room just at <i><ins class="corr" title="original has that that">that</ins></i> time, when two millions of pilgrims sojourned in and +around the city. The man, it appears, was not distinguished either for +wealth or piety, for his <i>name</i> is not mentioned; he was not present at +the supper, and no further reference is made to him. It appears rather +that the Mark narrator imagined an ordinary man who had a furnished room +to let for such purposes, and would imply that Jesus knew it +<i>prophetically</i>. He had only to pass in his mind from Elijah to his +disciple Elisha, for whom the great woman of Shunem had so richly +furnished an upper chamber, to find a like instance.<a name="FNanchor_313:4_1708" id="FNanchor_313:4_1708"></a><a href="#Footnote_313:4_1708" class="fnanchor">[313:4]</a> <i>Why should +not somebody have furnished also an upper chamber for the Messiah?</i></p> + +<p>The Matthew narrator's account is free from these embellishments, and +simply runs thus: Jesus said to some of his disciples—the number is not +given—</p> + +<div class="blockquot"><p>"Go into the city to such a man, and say unto him, The Master +saith, My time is at hand; I will keep the passover at thy +house with my disciples. And the disciples did as Jesus had +appointed them; and <i>they</i> made ready the passover."<a name="FNanchor_313:5_1709" id="FNanchor_313:5_1709"></a><a href="#Footnote_313:5_1709" class="fnanchor">[313:5]</a></p></div> + +<p>In this account, no pitcher, no water, no prophecy is mentioned.<a name="FNanchor_313:6_1710" id="FNanchor_313:6_1710"></a><a href="#Footnote_313:6_1710" class="fnanchor">[313:6]</a></p> + +<p>It was many centuries before the genuine heathen doctrine of +<i>Transubstantiation</i>—a change of the elements of the Eucharist into +<span class='pagenum'><a name="Page_314" id="Page_314">[Pg 314]</a></span>the <i>real</i> body and blood of Christ Jesus—became a tenet of the +Christian faith. This greatest of mysteries was developed gradually. As +early as the second century, however, the seeds were planted, when we +find Ignatius, Justin Martyr, and Irenæus advancing the opinion, that +the mere bread and wine became, in the Eucharist, <i>something +higher</i>—the earthly, something heavenly—without, however, ceasing to +be bread and wine. Though these views were opposed by some eminent +individual Christian teachers, yet both among the people and in the +ritual of the Church, the miraculous or supernatural view of the Lord's +Supper gained ground. After the third century the office of presenting +the bread and wine came to be confined to the <i>ministers</i> or <i>priests</i>. +This practice arose from, and in turn strengthened, the notion which was +gaining ground, that in this act of presentation by the priest, a +sacrifice, similar to that once offered up in the death of Christ Jesus, +though bloodless, was ever anew presented to God. This still deepened +the feeling of <i>mysterious</i> significance and importance with which the +rite of the Lord's Supper was viewed, and led to that gradually +increasing splendor of celebration which took the form of the <i>Mass</i>. As +in Christ Jesus two distinct natures, the divine and the human, were +wonderfully combined, so in the Eucharist there was a corresponding +union of the earthly and the heavenly.</p> + +<p>For a long time there was no formal declaration of the mind of the +Church on the <i>real presence</i> of Christ Jesus in the Eucharist. At +length a <i>discussion</i> on the point was raised, and the most +distinguished men of the time took part in it. One party maintained that +"the bread and wine are, in the act of consecration, transformed by the +omnipotence of God into the <i>very body</i> of Christ which was once born of +Mary, nailed to the cross, and raised from the dead." According to this +conception, nothing remains of the bread and wine but the outward form, +the taste and the smell; while the other party would only allow that +there is <i>some change</i> in the bread and wine themselves, but granted +that an actual transformation of their power and efficacy takes place.</p> + +<p>The greater accordance of the first view with the credulity of the age, +its love for the wonderful and magical, the interest of the priesthood +to add lustre, in accordance with the heathens, to a rite which enhanced +their own office, resulted in the doctrine of Transubstantiation being +declared an article of faith of the Christian Church.</p> + +<p>Transubstantiation, the invisible change of the bread and wine <span class='pagenum'><a name="Page_315" id="Page_315">[Pg 315]</a></span>into the +body and blood of Christ, is a tenet that may defy the powers of +argument and pleasantry; but instead of consulting the evidence of their +senses, of their sight, their feeling, and their taste, the first +Protestants were entangled in their own scruples, and awed by the +reputed words of Jesus in the institution of the sacrament. Luther +maintained a <i>corporeal</i>, and Calvin a <i>real</i> presence of Christ in the +Eucharist; and the opinion of Zuinglius, that it is no more than a +spiritual communion, a simple memorial, has slowly prevailed in the +reformed churches.<a name="FNanchor_315:1_1711" id="FNanchor_315:1_1711"></a><a href="#Footnote_315:1_1711" class="fnanchor">[315:1]</a></p> + +<p>Under Edward VI. the reformation was more bold and perfect, but in the +fundamental articles of the Church of England, a strong and explicit +declaration against the real presence was <i>obliterated</i> in the original +copy, to please the people, or the Lutherans, or Queen Elizabeth. At the +present day, the Greek and Roman Catholics alone hold to the original +doctrine of the <i>real presence</i>.</p> + +<p>Of all the religious observances among heathens, Jews, or Turks, none +has been the cause of more hatred, persecution, outrage, and bloodshed, +than the Eucharist. Christians persecuted one another like relentless +foes, and thousands of Jews were slaughtered on account of the Eucharist +and the Host.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_305:1_1654" id="Footnote_305:1_1654"></a><a href="#FNanchor_305:1_1654"><span class="label">[305:1]</span></a> Matt. xxvi. 26. See also, Mark, xiv. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_305:2_1655" id="Footnote_305:2_1655"></a><a href="#FNanchor_305:2_1655"><span class="label">[305:2]</span></a> At the heading of the chapters named in the above note +may be seen the words: "Jesus keepeth the Passover (and) <i>instituteth</i> +the Lord's Supper."</p></div> + +<div class="footnote"><p><a name="Footnote_305:3_1656" id="Footnote_305:3_1656"></a><a href="#FNanchor_305:3_1656"><span class="label">[305:3]</span></a> According to the Roman Christians, the Eucharist is the +natural body and blood of Christ Jesus <i>verè et realiter</i>, but the +Protestant sophistically explains away these two plain words <i>verily</i> +and <i>indeed</i>, and by the grossest abuse of language, makes them to mean +<i>spiritually by grace and efficacy</i>. "In the sacrament of the altar," +says the Protestant divine, "is the <i>natural</i> body and blood of Christ +<i>verè et realiter</i>, verily and indeed, if you take these terms for +<i>spiritually by grace and efficacy</i>; but if you mean <i>really and +indeed</i>, so that thereby you would include a lively and movable body +under the form of bread and wine, then in that sense it is <i>not</i> +Christ's body in the sacrament really and indeed."</p></div> + +<div class="footnote"><p><a name="Footnote_305:4_1657" id="Footnote_305:4_1657"></a><a href="#FNanchor_305:4_1657"><span class="label">[305:4]</span></a> See Inman's Ancient Faiths, vol. ii. p. 203, and +Anacalypsis, i. 232.</p></div> + +<div class="footnote"><p><a name="Footnote_306:1_1658" id="Footnote_306:1_1658"></a><a href="#FNanchor_306:1_1658"><span class="label">[306:1]</span></a> "Leur grand Lama célèbre une espèce de sacrifice avec +du pain et du vin dont il prend une petite quantité, et distribue le +reste aux Lamas presens à cette cérémonie." (Quoted in Anacalypsis, vol. +ii. p. 118.)</p></div> + +<div class="footnote"><p><a name="Footnote_306:2_1659" id="Footnote_306:2_1659"></a><a href="#FNanchor_306:2_1659"><span class="label">[306:2]</span></a> Viscount Amberly's Analysis, p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_306:3_1660" id="Footnote_306:3_1660"></a><a href="#FNanchor_306:3_1660"><span class="label">[306:3]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 401.</p></div> + +<div class="footnote"><p><a name="Footnote_306:4_1661" id="Footnote_306:4_1661"></a><a href="#FNanchor_306:4_1661"><span class="label">[306:4]</span></a> See Bonwick's Egyptian Belief, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_306:5_1662" id="Footnote_306:5_1662"></a><a href="#FNanchor_306:5_1662"><span class="label">[306:5]</span></a> See Ibid. p. 417.</p></div> + +<div class="footnote"><p><a name="Footnote_306:6_1663" id="Footnote_306:6_1663"></a><a href="#FNanchor_306:6_1663"><span class="label">[306:6]</span></a> See Prog. Relig. Ideas, vol. i. p. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_306:7_1664" id="Footnote_306:7_1664"></a><a href="#FNanchor_306:7_1664"><span class="label">[306:7]</span></a> See Bunsen's Keys of St. Peter, p. 199; Anacalypsis, +vol. ii. p. 60, and Lillie's Buddhism, p. 136.</p></div> + +<div class="footnote"><p><a name="Footnote_306:8_1665" id="Footnote_306:8_1665"></a><a href="#FNanchor_306:8_1665"><span class="label">[306:8]</span></a> See Higgins: Anacalypsis, vol. ii. p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_307:1_1666" id="Footnote_307:1_1666"></a><a href="#FNanchor_307:1_1666"><span class="label">[307:1]</span></a> See Bunsen's Keys of St. Peter, p. 55, and Genesis, +xiv. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_307:2_1667" id="Footnote_307:2_1667"></a><a href="#FNanchor_307:2_1667"><span class="label">[307:2]</span></a> St. Jerome says: "Melchizédek in typo Christi panem et +vinum obtulit: et mysterium Christianum in Salvatoris sanguine et +corpore dedicavit."</p></div> + +<div class="footnote"><p><a name="Footnote_307:3_1668" id="Footnote_307:3_1668"></a><a href="#FNanchor_307:3_1668"><span class="label">[307:3]</span></a> See Bunsen's Angel-Messiah, p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_307:4_1669" id="Footnote_307:4_1669"></a><a href="#FNanchor_307:4_1669"><span class="label">[307:4]</span></a> See King's Gnostics and their Remains, p. xxv., and +Higgins' Anacalypsis, vol. ii. pp. 58, 59.</p></div> + +<div class="footnote"><p><a name="Footnote_307:5_1670" id="Footnote_307:5_1670"></a><a href="#FNanchor_307:5_1670"><span class="label">[307:5]</span></a> Renan's Hibbert Lectures, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_308:1_1671" id="Footnote_308:1_1671"></a><a href="#FNanchor_308:1_1671"><span class="label">[308:1]</span></a> In the words of Mr. King: "This expression shows that +the notion of blessing or consecrating the elements was <i>as yet</i> unknown +to the Christians."</p></div> + +<div class="footnote"><p><a name="Footnote_308:2_1672" id="Footnote_308:2_1672"></a><a href="#FNanchor_308:2_1672"><span class="label">[308:2]</span></a> Apol. 1. ch. lxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_308:3_1673" id="Footnote_308:3_1673"></a><a href="#FNanchor_308:3_1673"><span class="label">[308:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_308:4_1674" id="Footnote_308:4_1674"></a><a href="#FNanchor_308:4_1674"><span class="label">[308:4]</span></a> De Præscriptione Hæreticorum, ch. xl. Tertullian +explains this conformity between Christianity and Paganism, by asserting +that the devil copied the Christian mysteries.</p></div> + +<div class="footnote"><p><a name="Footnote_308:5_1675" id="Footnote_308:5_1675"></a><a href="#FNanchor_308:5_1675"><span class="label">[308:5]</span></a> <ins class="corr" title="quotation mark missing in original">"</ins>De Tinctione, de oblatione panis, et de imagine +resurrectionis, videatur doctiss, de la Cerda ad ea Tertulliani loca ubi +de hiscerebus agitur. Gentiles citra Christum, talia celébradant +Mithriaca quæ videbantur cum doctrinâ <i>eucharistæ</i> et <i>resurrectionis</i> +et aliis ritibus Christianis convenire, quæ fecerunt ex industria ad +imitationem Christianismi: unde Tertulliani et Patres aiunt eos talia +fecisse, duce diabolo, quo vult esse simia Christi, &c. Volunt itaque +eos res suas ita compârasse, ut <i>Mithræ mysteria essent eucharistiæ +Christianæ imago</i>. Sic Just. Martyr (p. 98), et Tertullianus et +Chrysostomus. In suis etiam sacris habebant Mithriaci lavacra (quasi +regenerationis) in quibus tingit et ipse (sc. sacerdos) quosdam utique +credentes et fideles suos, et expiatoria delictorum de lavacro +repromittit et sic adhuc initiat Mithræ." (Hyde: De Relig. Vet. Persian, +p. 113.)</p></div> + +<div class="footnote"><p><a name="Footnote_308:6_1676" id="Footnote_308:6_1676"></a><a href="#FNanchor_308:6_1676"><span class="label">[308:6]</span></a> Justin: 1st Apol., ch. lvi.</p></div> + +<div class="footnote"><p><a name="Footnote_309:1_1677" id="Footnote_309:1_1677"></a><a href="#FNanchor_309:1_1677"><span class="label">[309:1]</span></a> Dr. Grabes' Notes on Irenæus, lib. v. c. 2, in Anac., +vol. i. p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_309:2_1678" id="Footnote_309:2_1678"></a><a href="#FNanchor_309:2_1678"><span class="label">[309:2]</span></a> Quoted in Monumental Christianity, p. 370.</p></div> + +<div class="footnote"><p><a name="Footnote_309:3_1679" id="Footnote_309:3_1679"></a><a href="#FNanchor_309:3_1679"><span class="label">[309:3]</span></a> See Prog. Relig. Ideas, vol. i. p. 369.</p> + +<p>"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 Tau (<ins class="greek" title="T">Τ</ins>, the headless cross) upon the foreheads of +the men that sigh and that cry for all the abominations that are done in +the midst thereof.'" Bunsen: The Angel-Messiah, p. 305.</p></div> + +<div class="footnote"><p><a name="Footnote_309:4_1680" id="Footnote_309:4_1680"></a><a href="#FNanchor_309:4_1680"><span class="label">[309:4]</span></a> They were celebrated every fifth year at <i>Eleusis</i>, a +town of Attica, from whence their name.</p></div> + +<div class="footnote"><p><a name="Footnote_309:5_1681" id="Footnote_309:5_1681"></a><a href="#FNanchor_309:5_1681"><span class="label">[309:5]</span></a> Taylor's Diegesis, p. 212.</p></div> + +<div class="footnote"><p><a name="Footnote_309:6_1682" id="Footnote_309:6_1682"></a><a href="#FNanchor_309:6_1682"><span class="label">[309:6]</span></a> Müller: Origin of Religion, p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_309:7_1683" id="Footnote_309:7_1683"></a><a href="#FNanchor_309:7_1683"><span class="label">[309:7]</span></a> "In the <i>Bacchic</i> Mysteries a consecrated cup (of wine) +was handed around after supper, called the cup of the <i>Agathodaemon</i>." +(Cousin: Lec. on Modn. Phil. Quoted in Isis Unveiled, ii. 513. See also, +Dunlap's Spirit Hist., p. 217.)</p></div> + +<div class="footnote"><p><a name="Footnote_310:1_1684" id="Footnote_310:1_1684"></a><a href="#FNanchor_310:1_1684"><span class="label">[310:1]</span></a> Eccl. Hist. cent. ii. pt. 2, sec. v.</p></div> + +<div class="footnote"><p><a name="Footnote_310:2_1685" id="Footnote_310:2_1685"></a><a href="#FNanchor_310:2_1685"><span class="label">[310:2]</span></a> Bell's Pantheon, vol. i. p. 282.</p></div> + +<div class="footnote"><p><a name="Footnote_310:3_1686" id="Footnote_310:3_1686"></a><a href="#FNanchor_310:3_1686"><span class="label">[310:3]</span></a> Episcopal Communion Service.</p></div> + +<div class="footnote"><p><a name="Footnote_310:4_1687" id="Footnote_310:4_1687"></a><a href="#FNanchor_310:4_1687"><span class="label">[310:4]</span></a> Bell's Pantheon, vol. i. p. 282.</p></div> + +<div class="footnote"><p><a name="Footnote_310:5_1688" id="Footnote_310:5_1688"></a><a href="#FNanchor_310:5_1688"><span class="label">[310:5]</span></a> Hebrews, x. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_310:6_1689" id="Footnote_310:6_1689"></a><a href="#FNanchor_310:6_1689"><span class="label">[310:6]</span></a> See Taylor's Diegesis, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_310:7_1690" id="Footnote_310:7_1690"></a><a href="#FNanchor_310:7_1690"><span class="label">[310:7]</span></a> See Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_310:8_1691" id="Footnote_310:8_1691"></a><a href="#FNanchor_310:8_1691"><span class="label">[310:8]</span></a> Kenrick's Egypt, vol. i. p. 471.</p></div> + +<div class="footnote"><p><a name="Footnote_311:1_1692" id="Footnote_311:1_1692"></a><a href="#FNanchor_311:1_1692"><span class="label">[311:1]</span></a> See Dunlap's Spirit Hist., p. 217, and Isis Unveiled, +vol. ii. p. 513.</p></div> + +<div class="footnote"><p><a name="Footnote_311:2_1693" id="Footnote_311:2_1693"></a><a href="#FNanchor_311:2_1693"><span class="label">[311:2]</span></a> See Taylor's Diegesis, p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_311:3_1694" id="Footnote_311:3_1694"></a><a href="#FNanchor_311:3_1694"><span class="label">[311:3]</span></a> See Isis Unveiled, vol. ii. p. 139.</p></div> + +<div class="footnote"><p><a name="Footnote_311:4_1695" id="Footnote_311:4_1695"></a><a href="#FNanchor_311:4_1695"><span class="label">[311:4]</span></a> See Ibid. p. 513.</p></div> + +<div class="footnote"><p><a name="Footnote_311:5_1696" id="Footnote_311:5_1696"></a><a href="#FNanchor_311:5_1696"><span class="label">[311:5]</span></a> See Myths of the British Druids, p. 89.</p></div> + +<div class="footnote"><p><a name="Footnote_311:6_1697" id="Footnote_311:6_1697"></a><a href="#FNanchor_311:6_1697"><span class="label">[311:6]</span></a> See Dupuis: Origin of Relig. Belief, p. 238.</p></div> + +<div class="footnote"><p><a name="Footnote_311:7_1698" id="Footnote_311:7_1698"></a><a href="#FNanchor_311:7_1698"><span class="label">[311:7]</span></a> See Myths of the British Druids, p. 280, and Prog. +Relig. Ideas, vol. i. p. 376.</p></div> + +<div class="footnote"><p><a name="Footnote_311:8_1699" id="Footnote_311:8_1699"></a><a href="#FNanchor_311:8_1699"><span class="label">[311:8]</span></a> Herbert Spencer: Principles of Sociology, vol. i. p. +299.</p></div> + +<div class="footnote"><p><a name="Footnote_311:9_1700" id="Footnote_311:9_1700"></a><a href="#FNanchor_311:9_1700"><span class="label">[311:9]</span></a> See Monumental Christianity, pp. 390 and 393.</p></div> + +<div class="footnote"><p><a name="Footnote_311:10_1701" id="Footnote_311:10_1701"></a><a href="#FNanchor_311:10_1701"><span class="label">[311:10]</span></a> Mexican Antiquities, vol. vi. p. 220.</p></div> + +<div class="footnote"><p><a name="Footnote_312:1_1702" id="Footnote_312:1_1702"></a><a href="#FNanchor_312:1_1702"><span class="label">[312:1]</span></a> Quoted In Mexican Antiquities, vol. vi. p. 221.</p></div> + +<div class="footnote"><p><a name="Footnote_312:2_1703" id="Footnote_312:2_1703"></a><a href="#FNanchor_312:2_1703"><span class="label">[312:2]</span></a> Acosta: Hist. Indies, vol. ii. chs. xiii. and xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_312:3_1704" id="Footnote_312:3_1704"></a><a href="#FNanchor_312:3_1704"><span class="label">[312:3]</span></a> According to the "<i>John</i>" narrator, Jesus ate no +Paschal meal, but was captured the evening before Passover, and was +crucified before the feast opened. According to the <i>Synoptics</i>, Jesus +partook of the Paschal supper, was captured the first night of the +feast, and executed on the first day thereof, which was on a Friday. If +the <i>John</i> narrator's account is true, that of the <i>Synoptics</i> is not, +or <i>vice versa</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_313:1_1705" id="Footnote_313:1_1705"></a><a href="#FNanchor_313:1_1705"><span class="label">[313:1]</span></a> Mark, xiv. 13-16.</p></div> + +<div class="footnote"><p><a name="Footnote_313:2_1706" id="Footnote_313:2_1706"></a><a href="#FNanchor_313:2_1706"><span class="label">[313:2]</span></a> Gen. xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_313:3_1707" id="Footnote_313:3_1707"></a><a href="#FNanchor_313:3_1707"><span class="label">[313:3]</span></a> I. Kings, xvii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_313:4_1708" id="Footnote_313:4_1708"></a><a href="#FNanchor_313:4_1708"><span class="label">[313:4]</span></a> II. Kings, iv. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_313:5_1709" id="Footnote_313:5_1709"></a><a href="#FNanchor_313:5_1709"><span class="label">[313:5]</span></a> Matt. xxvi. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_313:6_1710" id="Footnote_313:6_1710"></a><a href="#FNanchor_313:6_1710"><span class="label">[313:6]</span></a> 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 the American Israelite, Cincinnati, Ohio.</p></div> + +<div class="footnote"><p><a name="Footnote_315:1_1711" id="Footnote_315:1_1711"></a><a href="#FNanchor_315:1_1711"><span class="label">[315:1]</span></a> See Gibbon's Rome, vol. v. pp. 399, 400. Calvin, after +quoting <i>Matt.</i> xxvi. 26, 27, says: "There is no doubt that as soon as +these words are added to the bread and the wine, the bread and the wine +become the <i>true</i> body and the <i>true</i> blood of Christ, so that the +substance of bread and wine is transmuted into the <i>true</i> body and blood +of Christ. He who denies this calls the omnipotence of Christ in +question, and charges Christ himself with foolishness." (Calvin's +Tracts, p. 214. Translated by Henry Beveridge, Edinburgh, 1851.) In +other parts of his writings, Calvin seems to contradict this statement, +and speaks of the bread and wine in the Eucharist as being <i>symbolical</i>. +Gibbon evidently refers to the passage quoted above.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_316" id="Page_316">[Pg 316]</a></span></p> +<h2>CHAPTER XXXI.</h2> + +<h3>BAPTISM.</h3> + +<p>Baptism, or purification from sin by water, is supposed by many to be an +exclusive <i>Christian</i> ceremony. The idea is that circumcision was given +up, but <i>baptism took its place</i> as a compulsory form indispensable to +salvation, and was declared to have been instituted by Jesus himself or +by his predecessor John.<a name="FNanchor_316:1_1712" id="FNanchor_316:1_1712"></a><a href="#Footnote_316:1_1712" class="fnanchor">[316:1]</a> That Jesus was baptized by John may be +true, or it may not, but that he never directly enjoined his followers +to call the <i>heathen</i> to a share in the privileges of the <i>Golden Age</i> +is gospel doctrine;<a name="FNanchor_316:2_1713" id="FNanchor_316:2_1713"></a><a href="#Footnote_316:2_1713" class="fnanchor">[316:2]</a> and this saying:</p> + +<div class="blockquot"><p>"Go out into <i>all the world</i> to preach the gospel to every +creature. And whoever believes and is baptized shall be saved, +but whoever believes not shall be damned,"</p></div> + +<p>must therefore be of comparatively late origin, dating from a period at +which the mission to the heathen was not only fully recognized, but even +declared to have originated with the followers of Jesus.<a name="FNanchor_316:3_1714" id="FNanchor_316:3_1714"></a><a href="#Footnote_316:3_1714" class="fnanchor">[316:3]</a> When the +early Christians received members among them they were <i>not</i> initiated +by baptism, but with prayer and laying on of hands. This, says +<i>Eusebius</i>, was the "<i>ancient custom</i>," 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,<a name="FNanchor_316:4_1715" id="FNanchor_316:4_1715"></a><a href="#Footnote_316:4_1715" class="fnanchor">[316:4]</a> 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:</p> + +<div class="blockquot"><p>"John the Baptist simply <i>adopted</i> and practiced the +<i>universal custom</i> of sacred bathing <i>for the remission of +sins</i>. Christ sanctioned it; the church inherited it from his +example."<a name="FNanchor_316:5_1716" id="FNanchor_316:5_1716"></a><a href="#Footnote_316:5_1716" class="fnanchor">[316:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_317" id="Page_317">[Pg 317]</a></span></p><p>When we say that baptism is a <i>heathen</i> rite adopted by the Christians, +we come near the truth. Mr. Lundy is a strong advocate of the <i>type</i> +theory—of which we shall speak anon—therefore the above mode of +reasoning is not to be wondered at.</p> + +<p>The facts in the case are that baptism by immersion, or sprinkling in +infancy, <i>for the remission of sin</i>, 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.<a name="FNanchor_317:1_1717" id="FNanchor_317:1_1717"></a><a href="#Footnote_317:1_1717" class="fnanchor">[317:1]</a></p> + +<p>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 <i>baptism</i>. Candles burn and incense +is offered on the domestic altar, the priest reads the prescribed +prayers, <i>dips the child three times in water, and imposes on it a +name</i>.<a name="FNanchor_317:2_1718" id="FNanchor_317:2_1718"></a><a href="#Footnote_317:2_1718" class="fnanchor">[317:2]</a></p> + +<p><i>Brahmanism</i>, 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 Cyclopædia," +(<i>sub voce</i> "Mysteries of Hindustan,") gives a capital digest of these +mysteries from the "Indische Alterthum-Skunde" of Lassen. After an +invocation to the <span class="allcapsc">SUN</span>, an oath was demanded of the aspirant, to the +effect of implicit obedience to superiors, purity of body, and +inviolable secrecy. <i>Water was then sprinkled over him</i>, suitable +addresses were made to him, &c. This was supposed to constitute the +<i>regeneration</i> 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.<a name="FNanchor_317:3_1719" id="FNanchor_317:3_1719"></a><a href="#Footnote_317:3_1719" class="fnanchor">[317:3]</a></p> + +<p>The Brahmans had also a mode of baptism similar to the Christian sect of +Baptists, the ceremony being performed in a river.</p> + +<p><span class='pagenum'><a name="Page_318" id="Page_318">[Pg 318]</a></span></p><p>The officiating Brahman priest, who was called Gooroo, or +Pastor,<a name="FNanchor_318:1_1720" id="FNanchor_318:1_1720"></a><a href="#Footnote_318:1_1720" class="fnanchor">[318:1]</a> rubbed mud on the candidate, <i>and then plunged him three +times into the water</i>. During the process the priest said:</p> + +<div class="blockquot"><p>"O Supreme Lord, this man is impure, like the mud of this +stream; but as water cleanses him from this dirt, <i>do thou +free him from his sin</i>."<a name="FNanchor_318:2_1721" id="FNanchor_318:2_1721"></a><a href="#Footnote_318:2_1721" class="fnanchor">[318:2]</a></p></div> + +<p>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.<a name="FNanchor_318:3_1722" id="FNanchor_318:3_1722"></a><a href="#Footnote_318:3_1722" class="fnanchor">[318:3]</a></p> + +<p>The ceremony of baptism was a practice of the followers of <i>Zoroaster</i>, +both for infants and adults.</p> + +<p>M. Beausobre tells us that:</p> + +<div class="blockquot"><p>"The ancient <i>Persians</i> 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. <i>Then the priest took the child and baptized it for +the purification of the soul.</i> Sometimes he plunged it into a +great vase full of water: it was in the same ceremony that the +father gave a name to the child."<a name="FNanchor_318:4_1723" id="FNanchor_318:4_1723"></a><a href="#Footnote_318:4_1723" class="fnanchor">[318:4]</a></p></div> + +<p>The learned Dr. Hyde 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.<a name="FNanchor_318:5_1724" id="FNanchor_318:5_1724"></a><a href="#Footnote_318:5_1724" class="fnanchor">[318:5]</a></p> + +<p><span class='pagenum'><a name="Page_319" id="Page_319">[Pg 319]</a></span></p><p>The rite of baptism was also administered to adults in the <i>Mithraic</i> +mysteries during initiation. The foreheads of the initiated being marked +at the same time with the "<i>sacred sign</i>," which was none other than the +sign of the <span class="allcapsc">CROSS</span>.<a name="FNanchor_319:1_1725" id="FNanchor_319:1_1725"></a><a href="#Footnote_319:1_1725" class="fnanchor">[319:1]</a> The Christian Father Tertullian, who believed +it to be the work of the devil, says:</p> + +<div class="blockquot"><p>"He <span class="allcapsc">BAPTIZES</span> his believers and followers; he promises the +remission of sins at the <i>sacred fount</i>, and thus initiates +them into the religion of <i>Mithra</i>; he <i>marks on the forehead</i> +his own soldiers," &c.<a name="FNanchor_319:2_1726" id="FNanchor_319:2_1726"></a><a href="#Footnote_319:2_1726" class="fnanchor">[319:2]</a></p></div> + +<p>"He marks on the forehead," <i>i. e.</i>, he marks <i>the sign of the cross</i> on +their foreheads, just as priests of Christ Jesus do at the present day +to those who are initiated into the Christian mysteries.</p> + +<p>Again, he says:</p> + +<div class="blockquot"><p>"The nations who are strangers to all spiritual powers (the +heathens), ascribe to their idols (gods) the 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."<a name="FNanchor_319:3_1727" id="FNanchor_319:3_1727"></a><a href="#Footnote_319:3_1727" class="fnanchor">[319:3]</a></p></div> + +<p>He also says that:</p> + +<div class="blockquot"><p>"The devil signed his soldiers in the forehead, in imitation +of the Christians."<a name="FNanchor_319:4_1728" id="FNanchor_319:4_1728"></a><a href="#Footnote_319:4_1728" class="fnanchor">[319:4]</a></p></div> + +<p>And St. Augustin says:</p> + +<div class="blockquot"><p>"The <i>cross</i> and <i>baptism</i> were never parted."<a name="FNanchor_319:5_1729" id="FNanchor_319:5_1729"></a><a href="#Footnote_319:5_1729" class="fnanchor">[319:5]</a></p></div> + +<p>The ancient <i>Egyptians</i> performed their rite of baptism, and those who +were initiated into the mysteries of Isis were baptized.<a name="FNanchor_319:6_1730" id="FNanchor_319:6_1730"></a><a href="#Footnote_319:6_1730" class="fnanchor">[319:6]</a></p> + +<p>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.<a name="FNanchor_319:7_1731" id="FNanchor_319:7_1731"></a><a href="#Footnote_319:7_1731" class="fnanchor">[319:7]</a></p> + +<p><span class='pagenum'><a name="Page_320" id="Page_320">[Pg 320]</a></span></p><p>The custom of baptism in Egypt is known by the hieroglyphic term of +"<i>water of purification</i>." The water so used in immersion absolutely +cleansed the soul, <i>and the person was said to be regenerated</i>.<a name="FNanchor_320:1_1732" id="FNanchor_320:1_1732"></a><a href="#Footnote_320:1_1732" class="fnanchor">[320:1]</a></p> + +<p>They also believed in baptism <i>after death</i>, 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.<a name="FNanchor_320:2_1733" id="FNanchor_320:2_1733"></a><a href="#Footnote_320:2_1733" class="fnanchor">[320:2]</a></p> + +<p>The ancient <i>Etruscans</i> performed the rite of baptism. In <i>Tab.</i> clxxii. +Gorius 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 +<i>the sign of the cross</i>.<a name="FNanchor_320:3_1734" id="FNanchor_320:3_1734"></a><a href="#Footnote_320:3_1734" class="fnanchor">[320:3]</a></p> + +<p>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.<a name="FNanchor_320:4_1735" id="FNanchor_320:4_1735"></a><a href="#Footnote_320:4_1735" class="fnanchor">[320:4]</a> "It was not customary, however, among +them, to baptize those who were converted to the Jewish religion, <i>until +after the Babylonish captivity</i>."<a name="FNanchor_320:5_1736" id="FNanchor_320:5_1736"></a><a href="#Footnote_320:5_1736" class="fnanchor">[320:5]</a> This clearly shows that they +learned the rite from their heathen oppressors.</p> + +<p>Baptism was practiced by the ascetics of Buddhist origin, known as the +<i>Essenes</i>.<a name="FNanchor_320:6_1737" id="FNanchor_320:6_1737"></a><a href="#Footnote_320:6_1737" class="fnanchor">[320:6]</a> 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.</p> + +<p>The idea that man is restrained from perfect union with God by his +imperfection, uncleanness and sin, was implicitly believed by the +ancient <i>Greeks</i> and <i>Romans</i>. In Thessaly was yearly celebrated a great +festival of cleansing. A work bearing the name of "<i>Museus</i>" was a +complete ritual of purifications. The usual mode of purification was +dipping in water (immersion), or <span class='pagenum'><a name="Page_321" id="Page_321">[Pg 321]</a></span>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 he saw some one undergoing baptism by aspersion<ins class="corr" title="original has extraneous colon">.</ins></p> + +<div class="blockquot"><p>"Poor wretch! do you not see that since these sprinklings +cannot repair your grammatical errors, they cannot repair +either, the faults of your life."<a name="FNanchor_321:1_1738" id="FNanchor_321:1_1738"></a><a href="#Footnote_321:1_1738" class="fnanchor">[321:1]</a></p></div> + +<p>And the belief that water could wash out the stains of original sin, led +the poet <i>Ovid</i> (43 <span class="allcapsc">B. C.</span>) to say:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Ah, easy fools, to think that a whole flood<br /></span> +<span class="i0i">Of water e'er can purge the stain of blood."<br /></span> +</div></div> + +<p>These ancient Pagans had especial gods and goddesses who presided over +the birth of children. The goddess <i>Nundina</i> took her name from the +ninth day, <i>on which all male children were sprinkled with holy +water</i>,<a name="FNanchor_321:2_1739" id="FNanchor_321:2_1739"></a><a href="#Footnote_321:2_1739" class="fnanchor">[321:2]</a> as females were on the eighth, at the same time receiving +their name, of which <i>addition</i> 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.<a name="FNanchor_321:3_1740" id="FNanchor_321:3_1740"></a><a href="#Footnote_321:3_1740" class="fnanchor">[321:3]</a></p> + +<p>Adults were also baptized; and those who were initiated in the sacred +rites of the <i>Bacchic</i> mysteries were regenerated and admitted by +baptism, just as they were admitted into the mysteries of Mithra.<a name="FNanchor_321:4_1741" id="FNanchor_321:4_1741"></a><a href="#Footnote_321:4_1741" class="fnanchor">[321:4]</a> +Justin Martyr, like his brother Tertullian, claimed that this ablution +was invented by demons, in imitation of the <i>true</i> baptism, that their +votaries might also have their pretended purification by water.<a name="FNanchor_321:5_1742" id="FNanchor_321:5_1742"></a><a href="#Footnote_321:5_1742" class="fnanchor">[321:5]</a></p> + +<p>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 <span class='pagenum'><a name="Page_322" id="Page_322">[Pg 322]</a></span>a name was given it at the same +time. Baptism is expressly mentioned in the <i>Hava-mal</i> and <i>Rigs-mal</i>, +and alluded to in other epic poems.<a name="FNanchor_322:1_1743" id="FNanchor_322:1_1743"></a><a href="#Footnote_322:1_1743" class="fnanchor">[322:1]</a></p> + +<p>The ancient <i>Livonians</i> (inhabitants of the three modern Baltic +provinces of Courland, Livonia, and Esthonia), observed the same +ceremony; which also prevailed among the ancient <i>Germans</i>. 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.<a name="FNanchor_322:2_1744" id="FNanchor_322:2_1744"></a><a href="#Footnote_322:2_1744" class="fnanchor">[322:2]</a></p> + +<p>The same ceremony was performed by the ancient Druids of Britain.<a name="FNanchor_322:3_1745" id="FNanchor_322:3_1745"></a><a href="#Footnote_322:3_1745" class="fnanchor">[322:3]</a></p> + +<p>Among the <i>New Zealanders</i> 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.<a name="FNanchor_322:4_1746" id="FNanchor_322:4_1746"></a><a href="#Footnote_322:4_1746" class="fnanchor">[322:4]</a></p> + +<p>The ancient <i>Mexicans</i> 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 prayed for a +blessing from the <i>Saviour</i> <ins class="corr" title="original has Quetzacoatle">Quetzalcoatle</ins>, 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:</p> + +<div class="blockquot"><p>"May it (the water) destroy and separate from thee all the +evil that was beginning in thee before the beginning of the +world."</p></div> + +<p>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."<a name="FNanchor_322:5_1747" id="FNanchor_322:5_1747"></a><a href="#Footnote_322:5_1747" class="fnanchor">[322:5]</a></p> + +<p>Mr. Prescott alludes to it as follows, in his "Conquest of +Mexico:"<a name="FNanchor_322:6_1748" id="FNanchor_322:6_1748"></a><a href="#Footnote_322:6_1748" class="fnanchor">[322:6]</a></p> + +<div class="blockquot"><p>"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."</p></div> + +<p>Rev. J. P. Lundy says:</p> + +<div class="blockquot"><p>"Now, as baptism of some kind has been the <i>universal custom</i> +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. . . .</p> + +<p><span class='pagenum'><a name="Page_323" id="Page_323">[Pg 323]</a></span>"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."<a name="FNanchor_323:1_1749" id="FNanchor_323:1_1749"></a><a href="#Footnote_323:1_1749" class="fnanchor">[323:1]</a></p></div> + +<p>The water which they used was called the "<span class="allcapsc">WATER OF REGENERATION</span>."<a name="FNanchor_323:2_1750" id="FNanchor_323:2_1750"></a><a href="#Footnote_323:2_1750" class="fnanchor">[323:2]</a></p> + +<p>The Rev. Father Acosta alludes to this baptism by saying:</p> + +<div class="blockquot"><p>"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 <i>Opacuna</i>, as they +called them; <i>they did wash themselves in water to cleanse +themselves from sin</i>."<a name="FNanchor_323:3_1751" id="FNanchor_323:3_1751"></a><a href="#Footnote_323:3_1751" class="fnanchor">[323:3]</a></p></div> + +<p>After speaking of "<i>confession which the Indians used</i>," he says:</p> + +<div class="blockquot"><p>"When the Inca had been confessed, he made a certain bath to +cleanse himself, in a running river, saying these words: '<i>I +have told my sins to the Sun</i> (his god); <i>receive them, O thou +River, and carry them to the Sea, where they may never appear +more.</i>'"<a name="FNanchor_323:4_1752" id="FNanchor_323:4_1752"></a><a href="#Footnote_323:4_1752" class="fnanchor">[323:4]</a></p></div> + +<p>He tells us that the Mexicans also had a baptism for infants, which they +performed with great ceremony.<a name="FNanchor_323:5_1753" id="FNanchor_323:5_1753"></a><a href="#Footnote_323:5_1753" class="fnanchor">[323:5]</a></p> + +<p>Baptism was also practiced in Yucatan. They administered it to children +three years old; and called it <span class="allcapsc">REGENERATION</span>.<a name="FNanchor_323:6_1754" id="FNanchor_323:6_1754"></a><a href="#Footnote_323:6_1754" class="fnanchor">[323:6]</a></p> + +<p>The ancient Peruvians also baptized their children.<a name="FNanchor_323:7_1755" id="FNanchor_323:7_1755"></a><a href="#Footnote_323:7_1755" class="fnanchor">[323:7]</a></p> + +<p>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 +"<i>regenerationem et impunitatem perjuriorum suorum</i>"—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 <i>cross</i> 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 <i>confirmation</i>, also prove that the two +institutions are identical. But the most striking feature of all is the +<i>regeneration</i>—and consequent forgiveness of sins—the being "<i>born +again</i>." This shows that the Christian baptism in <i>doctrine</i> as well as +in <i>outward ceremony</i>, 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:</p> + +<p><span class='pagenum'><a name="Page_324" id="Page_324">[Pg 324]</a></span></p><div class="blockquot"><p>"I command thee, 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."</p></div> + +<p>The ancients also baptized with <i>fire</i> 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 you with water; he shall baptize you +with the Holy Ghost and with <span class="allcapsc">FIRE</span>."</p> + +<p>The baptism by <i>fire</i> was in use by the Romans; it was performed by +jumping <i>three times</i> 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 <i>three times</i>, saying, "<i>Now, fire, burn this child, or +never.</i>" Here is evidently a relic of the heathen <i>baptism by fire</i>.</p> + +<p>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 +<i>infants</i> 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, <i>infancy</i> took the place of +maturity: sprinkling of immersion. But while the age 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, <i>but by others in their name</i>; 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 <span class='pagenum'><a name="Page_325" id="Page_325">[Pg 325]</a></span>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.</p> + +<p>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.<a name="FNanchor_325:1_1756" id="FNanchor_325:1_1756"></a><a href="#Footnote_325:1_1756" class="fnanchor">[325:1]</a> The <i>Pagan</i> and <i>Christian</i> 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 be +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.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_316:1_1712" id="Footnote_316:1_1712"></a><a href="#FNanchor_316:1_1712"><span class="label">[316:1]</span></a> The Rev. Dr. Geikie makes the assertion that: "With the +call to repent, John united a significant rite for all who were willing +to own their sins, and promise amendment of life. It was the <i>new</i> and +striking requirement of baptism, <i>which John had been sent by divine +appointment to</i> <span class="allcapsc">INTRODUCE</span>." (Life of Christ, vol. i. p. 394.)</p></div> + +<div class="footnote"><p><a name="Footnote_316:2_1713" id="Footnote_316:2_1713"></a><a href="#FNanchor_316:2_1713"><span class="label">[316:2]</span></a> See Galatians, ii. 7-9. Acts, x. and xi.</p></div> + +<div class="footnote"><p><a name="Footnote_316:3_1714" id="Footnote_316:3_1714"></a><a href="#FNanchor_316:3_1714"><span class="label">[316:3]</span></a> See The Bible for Learners, vol. iii. pp. 658 and 472.</p></div> + +<div class="footnote"><p><a name="Footnote_316:4_1715" id="Footnote_316:4_1715"></a><a href="#FNanchor_316:4_1715"><span class="label">[316:4]</span></a> See Eusebius: Eccl. Hist., lib. 7, ch. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_316:5_1716" id="Footnote_316:5_1716"></a><a href="#FNanchor_316:5_1716"><span class="label">[316:5]</span></a> Monumental Christianity, p. 385.</p></div> + +<div class="footnote"><p><a name="Footnote_317:1_1717" id="Footnote_317:1_1717"></a><a href="#FNanchor_317:1_1717"><span class="label">[317:1]</span></a> "Among all nations, and from the very earliest period, +<span class="allcapsc">WATER</span> has been used as a species of religious sacrament. . . . Water was +the agent by means of which everything was <i>regenerated or born again</i>. +Hence, in all nations, we find the Dove, or Divine Love, operating by +means of its agent, water, and all nations using the ceremony of +plunging, or, as we call it, baptizing, for the remission of sins, to +introduce the candidate to a regeneration, to a new birth unto +righteousness." (Higgins: Anacalypsis, vol. i. p. 529.)</p> + +<p>"Baptism is a very ancient rite pertaining to <i>heathen</i> religions, +whether of Asia, Africa, Europe or America." (Bonwick: Egyptian Belief, +p. 416.)</p> + +<p>"Baptism, or purification by water, was a ceremony common to all +religions of antiquity. It consists in being made clean from some +supposed pollution or defilement." (Bell's Pantheon, vol. ii. p. 201.)</p> + +<p>"L'usage de ce <i>Baptéme</i> par immersion, qui subsista dans l'Occident +jusqu' au 8<sup>e</sup> ciècle, se maintient encore dans l'Eglise Greque: c'est +celui que Jean le <i>Précurseur</i> administra, dans le Jourdain, à Jesus +Christ même. Il fut pratiqué chez les Juifs, chez les Grecs, <i>et chez +presque tous les peuples</i>, bien des siècles <i>avant</i> l'existence de la +religion Chrétienne." (D'Ancarville: Res., vol. i. p. 292.)</p></div> + +<div class="footnote"><p><a name="Footnote_317:2_1718" id="Footnote_317:2_1718"></a><a href="#FNanchor_317:2_1718"><span class="label">[317:2]</span></a> See Amberly's Analysis, p. 61. Bunsen's Angel-Messiah, +p. 42. Higgins' Anacalypsis, vol. ii. p. 69, and Lillie's Buddhism, pp. +55 and 184.</p></div> + +<div class="footnote"><p><a name="Footnote_317:3_1719" id="Footnote_317:3_1719"></a><a href="#FNanchor_317:3_1719"><span class="label">[317:3]</span></a> Lillie's Buddhism, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_318:1_1720" id="Footnote_318:1_1720"></a><a href="#FNanchor_318:1_1720"><span class="label">[318:1]</span></a> Life and Religion of the Hindus, p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_318:2_1721" id="Footnote_318:2_1721"></a><a href="#FNanchor_318:2_1721"><span class="label">[318:2]</span></a> Prog. Relig. Ideas, vol. i. p. 125.</p> + +<p>"Every orthodox Hindu is perfectly persuaded that the dirtiest water, if +taken from a <i>sacred stream</i> and applied to his body, either externally +or internally, <i>will purify his soul</i>." (Prof. Monier Williams: +Hinduism, p. 157.) The Egyptians bathed in the water of the Nile; the +Chaldeans and Persians in the Euphrates, and the Hindus, at we have +seen, in the Ganges, all of which were considered as "sacred waters" by +the different nations. The Jews looked upon the Jordan in the same +manner.</p> + +<p>Herodotus, speaking of the Persians' manners, says:</p> + +<p>"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. 138.)</p></div> + +<div class="footnote"><p><a name="Footnote_318:3_1722" id="Footnote_318:3_1722"></a><a href="#FNanchor_318:3_1722"><span class="label">[318:3]</span></a> Williams' Hinduism, p. 176.</p></div> + +<div class="footnote"><p><a name="Footnote_318:4_1723" id="Footnote_318:4_1723"></a><a href="#FNanchor_318:4_1723"><span class="label">[318:4]</span></a> Hist. Manichee, lib. ix. ch. vi. sect. xvi. in Anac., +vol. ii. p. 65. See also, Dupuis: Orig. Relig. Belief, p. 249, and +Baring-Gould: Orig. Relig. Belief, vol. i. p. 392.</p></div> + +<div class="footnote"><p><a name="Footnote_318:5_1724" id="Footnote_318:5_1724"></a><a href="#FNanchor_318:5_1724"><span class="label">[318:5]</span></a> "Pro infantibus non utuntur circumcisione, sed tantum +baptismo seu lotione ad animæ purificationem internam. Infantem ad +sacerdotem in ecclesiam adductum sistunt coram sole et igne, quâ factâ +ceremoniâ, eundem sanctiorem existimant. D. Lord dicit quod aquam ad hoc +afferunt in cortice arboris Holm: ea autem arbor revers est Haum +Magorum, cujus mentionem aliâ occasione supra fecimus. Alias, aliquando +fit immergendo in magnum vas aquæ, ut dicit Tavernier. Post talem +lotionem seu baptismum, sacerdos imponit nomen à parentibus inditum." +(Hyde de Rel. Vet. Pers., p. 414.) After this Hyde goes on to say, that +when he comes to be fifteen years of age he is confirmed by receiving +the girdle, and the sudra or cassock.</p></div> + +<div class="footnote"><p><a name="Footnote_319:1_1725" id="Footnote_319:1_1725"></a><a href="#FNanchor_319:1_1725"><span class="label">[319:1]</span></a> See Knight: Anct. Art and Mytho., p. xxv. Higgins: +<i>Anac.</i>, vol. i pp. 218 and 222. Dunlap: Mysteries of Adoni, p. 189. +King: The Gnostics and their Remains, p. 51.</p></div> + +<div class="footnote"><p><a name="Footnote_319:2_1726" id="Footnote_319:2_1726"></a><a href="#FNanchor_319:2_1726"><span class="label">[319:2]</span></a> De Præscrip. ch. xi.</p></div> + +<div class="footnote"><p><a name="Footnote_319:3_1727" id="Footnote_319:3_1727"></a><a href="#FNanchor_319:3_1727"><span class="label">[319:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_319:4_1728" id="Footnote_319:4_1728"></a><a href="#FNanchor_319:4_1728"><span class="label">[319:4]</span></a> "Mithra signat illic in frontibus milites suos."</p></div> + +<div class="footnote"><p><a name="Footnote_319:5_1729" id="Footnote_319:5_1729"></a><a href="#FNanchor_319:5_1729"><span class="label">[319:5]</span></a> "Semper enim cruci baptismus jungitur." (Aug<ins class="corr" title="original has comma">.</ins> Temp. +Ser. ci.)</p></div> + +<div class="footnote"><p><a name="Footnote_319:6_1730" id="Footnote_319:6_1730"></a><a href="#FNanchor_319:6_1730"><span class="label">[319:6]</span></a> See Anacalypsis, vol. ii. p. 69, and Monumental +Christianity, p. 385.</p></div> + +<div class="footnote"><p><a name="Footnote_319:7_1731" id="Footnote_319:7_1731"></a><a href="#FNanchor_319:7_1731"><span class="label">[319:7]</span></a> "Sacerdos, stipatum me religiosa cohorte<ins class="corr" title="original has period">,</ins> deducit ad +proximas balucas; et prius sueto lavraco traditum, prœfatus deûm +veniam, purissimē circumrorans abluit." (Apuleius: Milesi, ii. citat. +a Higgins: Anac., vol. ii. p. 69.)</p></div> + +<div class="footnote"><p><a name="Footnote_320:1_1732" id="Footnote_320:1_1732"></a><a href="#FNanchor_320:1_1732"><span class="label">[320:1]</span></a> Bonwick: Egyptian Belief, p. 416. Dunlap: Mysteries +Adoni, p. 139.</p></div> + +<div class="footnote"><p><a name="Footnote_320:2_1733" id="Footnote_320:2_1733"></a><a href="#FNanchor_320:2_1733"><span class="label">[320:2]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 392.</p></div> + +<div class="footnote"><p><a name="Footnote_320:3_1734" id="Footnote_320:3_1734"></a><a href="#FNanchor_320:3_1734"><span class="label">[320:3]</span></a> See Higgins: Anac., vol. ii. pp. 67-69.</p></div> + +<div class="footnote"><p><a name="Footnote_320:4_1735" id="Footnote_320:4_1735"></a><a href="#FNanchor_320:4_1735"><span class="label">[320:4]</span></a> Barnes: Notes, vol. i. p. 38. Higgins: Anacalypsis, +vol. ii. p. 65.</p></div> + +<div class="footnote"><p><a name="Footnote_320:5_1736" id="Footnote_320:5_1736"></a><a href="#FNanchor_320:5_1736"><span class="label">[320:5]</span></a> Barnes: Notes, vol. i. p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_320:6_1737" id="Footnote_320:6_1737"></a><a href="#FNanchor_320:6_1737"><span class="label">[320:6]</span></a> See Bunsen's Angel-Messiah, p. 121, Gainsburgh's +Essenes, and Higgins' Anacalypsis, vol. ii. pp. 66, 67.</p></div> + +<div class="footnote"><p><a name="Footnote_321:1_1738" id="Footnote_321:1_1738"></a><a href="#FNanchor_321:1_1738"><span class="label">[321:1]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 391.</p></div> + +<div class="footnote"><p><a name="Footnote_321:2_1739" id="Footnote_321:2_1739"></a><a href="#FNanchor_321:2_1739"><span class="label">[321:2]</span></a> "<i>Holy Water</i>"—water wherein the person is baptized, +in the name of the Father, and the Son, and of the Holy Ghost. (Church +of England Catechism.)</p></div> + +<div class="footnote"><p><a name="Footnote_321:3_1740" id="Footnote_321:3_1740"></a><a href="#FNanchor_321:3_1740"><span class="label">[321:3]</span></a> See Taylor's Diegesis, pp. 333, 334, and Higgins' +Anacalypsis, ii. p. 65.</p></div> + +<div class="footnote"><p><a name="Footnote_321:4_1741" id="Footnote_321:4_1741"></a><a href="#FNanchor_321:4_1741"><span class="label">[321:4]</span></a> See Taylor's Diegesis, pp. 80 and 232, and +Baring-Gould's Orig. Relig. Belief, vol. i. p. 391.</p> + +<p>"<ins class="corr" title="original has De-la-vint">De-là-vint</ins>, que pour devenir capable d'entendre les secrets de la +création, révélés dans ces mêmes mystères, il fallut se faire +<i>régénérer</i> par <i>l'initiation</i>. Cette cérémonie, par laquelle, <i>on +apprenoit les vrais principes de la vie</i>, s'opéroit par le moyen de +<i>l'eau</i> qui voit été celui de la <i>régénération</i> du monde. On conduisoit +sur les bords de <ins class="corr" title="original has l'ilissus">l'Ilissus</ins> le candidat qui devoit être initié; apres +l'avoir purifié avec le sel et l'eau de <ins class="corr" title="original has lar">la</ins> mer, on repandoit de l'orge +sur lui, on le <ins class="corr" title="original has couronoit">couronnoit</ins> de fleurs, et <i>l'Hydranos</i> ou le <i>Baptisseur</i> +le <ins class="corr" title="original has pongeoit">plongeoit</ins> dans le <ins class="corr" title="original has fleure">fleuve</ins>." (D'Ancarville: Res., vol. i. p. 292. +Anac., ii. p. 65.)</p></div> + +<div class="footnote"><p><a name="Footnote_321:5_1742" id="Footnote_321:5_1742"></a><a href="#FNanchor_321:5_1742"><span class="label">[321:5]</span></a> Taylor's Diegesis, p. 232.</p></div> + +<div class="footnote"><p><a name="Footnote_322:1_1743" id="Footnote_322:1_1743"></a><a href="#FNanchor_322:1_1743"><span class="label">[322:1]</span></a> See Mallet's Northern Antiquities, pp. 306, 313, 320, +366. Baring-Gould's Orig. Relig. Belief, vol. i. pp. 392, 393, and +Dupuis, p. 242.</p></div> + +<div class="footnote"><p><a name="Footnote_322:2_1744" id="Footnote_322:2_1744"></a><a href="#FNanchor_322:2_1744"><span class="label">[322:2]</span></a> Mallet: Northern Antiquities, p. 206.</p></div> + +<div class="footnote"><p><a name="Footnote_322:3_1745" id="Footnote_322:3_1745"></a><a href="#FNanchor_322:3_1745"><span class="label">[322:3]</span></a> Baring-Gould: Orig. Relig. Belief, vol. i. p. 393. +Higgins: Anac., vol. ii. p. 67, and Davies: Myths of the British +Druids.</p></div> + +<div class="footnote"><p><a name="Footnote_322:4_1746" id="Footnote_322:4_1746"></a><a href="#FNanchor_322:4_1746"><span class="label">[322:4]</span></a> Sir George Grey: Polynesian Mytho., p. 32, in +Baring-Gould: Orig. Relig. Belief, vol. i. p. 392.</p></div> + +<div class="footnote"><p><a name="Footnote_322:5_1747" id="Footnote_322:5_1747"></a><a href="#FNanchor_322:5_1747"><span class="label">[322:5]</span></a> See Viscount Amberly's Analysis Relig. Belief, p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_322:6_1748" id="Footnote_322:6_1748"></a><a href="#FNanchor_322:6_1748"><span class="label">[322:6]</span></a> Vol. i. p. 64.</p></div> + +<div class="footnote"><p><a name="Footnote_323:1_1749" id="Footnote_323:1_1749"></a><a href="#FNanchor_323:1_1749"><span class="label">[323:1]</span></a> Monumental Christianity, pp. 389, 390.</p></div> + +<div class="footnote"><p><a name="Footnote_323:2_1750" id="Footnote_323:2_1750"></a><a href="#FNanchor_323:2_1750"><span class="label">[323:2]</span></a> Kingsborough: Mex. Antiq., vol. vi. p. 114.</p></div> + +<div class="footnote"><p><a name="Footnote_323:3_1751" id="Footnote_323:3_1751"></a><a href="#FNanchor_323:3_1751"><span class="label">[323:3]</span></a> Hist. Indies, vol. ii. p. 369.</p></div> + +<div class="footnote"><p><a name="Footnote_323:4_1752" id="Footnote_323:4_1752"></a><a href="#FNanchor_323:4_1752"><span class="label">[323:4]</span></a> Ibid. p. 361.</p></div> + +<div class="footnote"><p><a name="Footnote_323:5_1753" id="Footnote_323:5_1753"></a><a href="#FNanchor_323:5_1753"><span class="label">[323:5]</span></a> Ibid. p. 369.</p></div> + +<div class="footnote"><p><a name="Footnote_323:6_1754" id="Footnote_323:6_1754"></a><a href="#FNanchor_323:6_1754"><span class="label">[323:6]</span></a> Monumental Christianity, p. 390.</p></div> + +<div class="footnote"><p><a name="Footnote_323:7_1755" id="Footnote_323:7_1755"></a><a href="#FNanchor_323:7_1755"><span class="label">[323:7]</span></a> Bonwick: Egyptian Belief, p. 416.</p></div> + +<div class="footnote"><p><a name="Footnote_325:1_1756" id="Footnote_325:1_1756"></a><a href="#FNanchor_325:1_1756"><span class="label">[325:1]</span></a> That man is born in <i>original sin</i> seems to have been +the belief of all nations of antiquity, especially the Hindus. This +sense of original corruption is expressed in the following prayer, used +by them:</p> + +<p>"I am sinful, I commit sin, my nature is sinful, <i>I am conceived in +sin</i>. Save me, O thou lotus-eyed Heri, the remover of Sin." (Williams' +Hinduism, p. 214.)</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_326" id="Page_326">[Pg 326]</a></span></p> +<h2><a name="CHAPTER_XXXII" id="CHAPTER_XXXII"></a>CHAPTER XXXII.</h2> + +<h3>THE WORSHIP OF THE VIRGIN MOTHER.</h3> + +<p>The worship of the "Virgin," 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 (<span class="allcapsc">A. D.</span> 431) having +declared Mary "Mother of God," her assumption being declared in 813, and +her Immaculate Conception by the Pope and Council in 1851<a name="FNanchor_326:1_1757" id="FNanchor_326:1_1757"></a><a href="#Footnote_326:1_1757" class="fnanchor">[326:1]</a>—was +almost universal, for ages before the birth of Jesus, and "the <i>pure +virginity</i> of the celestial mother was a tenet of faith for two thousand +years before the virgin now adored was born."<a name="FNanchor_326:2_1758" id="FNanchor_326:2_1758"></a><a href="#Footnote_326:2_1758" class="fnanchor">[326:2]</a></p> + +<div class="figleft" style="width: 232px;"> +<a name="Fig_16" id="Fig_16"></a><img src="images/16_pg326.png" width="232" height="282" alt="virgin Devaki with her son Crishna" title="" /> +</div> + +<p>In <i>India</i>, they have worshiped, for ages, <i>Devi</i>, <i>Maha-Devi</i>—"The One +Great Goddess"<a name="FNanchor_326:3_1759" id="FNanchor_326:3_1759"></a><a href="#Footnote_326:3_1759" class="fnanchor">[326:3]</a>—and have temples erected in honor of her.<a name="FNanchor_326:4_1760" id="FNanchor_326:4_1760"></a><a href="#Footnote_326:4_1760" class="fnanchor">[326:4]</a> +Gonzales states that among the Indians he found a temple "<i>Parituræ +Virginis</i>"—of the Virgin about to bring forth.<a name="FNanchor_326:5_1761" id="FNanchor_326:5_1761"></a><a href="#Footnote_326:5_1761" class="fnanchor">[326:5]</a></p> + +<p><i>Maya</i>, the mother of Buddha, and <i>Devaki</i> the mother of Crishna, were +worshiped as <i>virgins</i>,<a name="FNanchor_326:6_1762" id="FNanchor_326:6_1762"></a><a href="#Footnote_326:6_1762" class="fnanchor">[326:6]</a> 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 <span class='pagenum'><a name="Page_327" id="Page_327">[Pg 327]</a></span>a +representation of the Virgin Devaki, with, the infant Saviour Crishna, +taken from Moor's "Hindu Pantheon."<a name="FNanchor_327:1_1763" id="FNanchor_327:1_1763"></a><a href="#Footnote_327:1_1763" class="fnanchor">[327:1]</a> "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 <i>Vishnu</i> was contained in her person."<a name="FNanchor_327:2_1764" id="FNanchor_327:2_1764"></a><a href="#Footnote_327:2_1764" class="fnanchor">[327:2]</a></p> + +<p>"Crishna and his mother are almost always represented <i>black</i>,"<a name="FNanchor_327:3_1765" id="FNanchor_327:3_1765"></a><a href="#Footnote_327:3_1765" class="fnanchor">[327:3]</a> +and the word "<i>Crishna</i>" means "<i>the black</i>."</p> + +<p>The <i>Chinese</i>, who have had several <i>avatars</i>, 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."<a name="FNanchor_327:4_1766" id="FNanchor_327:4_1766"></a><a href="#Footnote_327:4_1766" class="fnanchor">[327:4]</a></p> + +<p>The Rev. Joseph B. Gross, in his "Heathen Religion," tells us that:</p> + +<div class="blockquot"><p>"Upon the altars of the Chinese temples were placed, behind a +screen, an image of <i>Shin-moo</i>, or the '<i>Holy Mother</i>,' +<i>sitting with a child in her arms</i>, in an alcove, with rays of +glory around her head, and tapers constantly burning before +her."<a name="FNanchor_327:5_1767" id="FNanchor_327:5_1767"></a><a href="#Footnote_327:5_1767" class="fnanchor">[327:5]</a></p></div> + +<p>Shin-moo is called the "Mother Goddess," and the "Virgin." Her child, +who was exposed in his infancy, was brought up by poor fishermen. He +became a great man, and performed wonderful miracles. In wealthy houses +the sacred image of the "Mother Goddess" is carefully kept in a recess +behind an altar, veiled with a silken screen.<a name="FNanchor_327:6_1768" id="FNanchor_327:6_1768"></a><a href="#Footnote_327:6_1768" class="fnanchor">[327:6]</a></p> + +<p>The Rev. Mr. Gutzlaff, in his "Travels," speaking of the Chinese people, +says:</p> + +<div class="blockquot"><p>"Though otherwise very reasonable men, they have always showed +themselves bigoted heathens. . . . They have everywhere built +splendid temples, chiefly in honor of <i>Ma-tsoo-po</i>, the +'<i>Queen of Heaven</i>.'"<a name="FNanchor_327:7_1769" id="FNanchor_327:7_1769"></a><a href="#Footnote_327:7_1769" class="fnanchor">[327:7]</a></p></div> + +<p><i>Isis</i>, 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," "Immaculate <span class='pagenum'><a name="Page_328" id="Page_328">[Pg 328]</a></span>Virgin," &c.;<a name="FNanchor_328:1_1770" id="FNanchor_328:1_1770"></a><a href="#Footnote_328:1_1770" class="fnanchor">[328:1]</a> all of +which epithets were in after years applied to the Virgin Mother +worshiped by the Christians.<a name="FNanchor_328:2_1771" id="FNanchor_328:2_1771"></a><a href="#Footnote_328:2_1771" class="fnanchor">[328:2]</a></p> + +<p>"The most common representation of Horus is being nursed on the knee of +Isis, or suckled at her breast."<a name="FNanchor_328:3_1772" id="FNanchor_328:3_1772"></a><a href="#Footnote_328:3_1772" class="fnanchor">[328:3]</a> In <i>Monumental Christianity</i> +(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, Rev. J. P. Lundy, +says, in speaking of it:</p> + +<div class="blockquot"><p>"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 <span class="allcapsc">CROSS</span> meant to convey the idea of +life through suffering, and conflict with Typho or Evil?"</p></div> + +<p>In some statues and <i>basso-relievos</i>, 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. No mortal man hath ever +lifted her veil.</p> + +<p>Isis was also represented standing on the <i>crescent</i> moon, with <i>twelve +stars</i> surrounding her head.<a name="FNanchor_328:4_1773" id="FNanchor_328:4_1773"></a><a href="#Footnote_328:4_1773" class="fnanchor">[328:4]</a> In almost every Roman Catholic +Church on the continent of Europe may be seen pictures and statues of +<i>Mary</i>, the "Queen of Heaven," standing on the crescent moon, and her +head surrounded with <i>twelve</i> stars.</p> + +<p>Dr. Inman, in his "Pagan and Christian Symbolism," gives a figure of the +Virgin Mary, with her infant, standing on the <i>crescent moon</i>. In +speaking of this figure, he says:</p> + +<div class="blockquot"><p>"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 completely identify the Christian +mother and child, with Isis and Horus."<a name="FNanchor_328:5_1774" id="FNanchor_328:5_1774"></a><a href="#Footnote_328:5_1774" class="fnanchor">[328:5]</a></p></div> + +<p>This <i>crescent moon</i> is the symbol of Isis and Juno, and is the <i>Yoni</i> +of the Hindoos.<a name="FNanchor_328:6_1775" id="FNanchor_328:6_1775"></a><a href="#Footnote_328:6_1775" class="fnanchor">[328:6]</a></p> + +<p>The priests of Isis yearly dedicated to her a new ship (emblematic of +the <span class="smcap">Yoni</span>), 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.<a name="FNanchor_328:7_1776" id="FNanchor_328:7_1776"></a><a href="#Footnote_328:7_1776" class="fnanchor">[328:7]</a></p> + +<p>Isis is also represented, with the infant Saviour in her arms, enclosed +in a framework of the flowers of the Egyptian bean, or <i>lotus</i>.<a name="FNanchor_328:8_1777" id="FNanchor_328:8_1777"></a><a href="#Footnote_328:8_1777" class="fnanchor">[328:8]</a> +The Virgin <i>Mary</i> is very often represented in this manner, as those who +have studied mediæval art, well know.</p> + +<p><span class='pagenum'><a name="Page_329" id="Page_329">[Pg 329]</a></span></p><p>Dr. Inman, describing a painting of the Virgin Mary, which is to be +seen in the South Kensington Museum, and which is enclosed in a +framework of flowers, says:</p> + +<div class="blockquot"><p>"It represents the Virgin and Child precisely as she used to +be represented in Egypt, in India, in Assyria, Babylonia, +Phœnicia, and Etruria."<a name="FNanchor_329:1_1778" id="FNanchor_329:1_1778"></a><a href="#Footnote_329:1_1778" class="fnanchor">[329:1]</a></p></div> + +<p>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.<a name="FNanchor_329:2_1779" id="FNanchor_329:2_1779"></a><a href="#Footnote_329:2_1779" class="fnanchor">[329:2]</a> Mr. +Squire, speaking of this plant, says:</p> + +<div class="blockquot"><p>"It is well known that the '<i>Nymphe</i>'—lotus or water-lily—is +held sacred throughout the East, and the various sects of that +quarter of the globe represented their deities either +decorated with its flowers, holding it as a sceptre, or seated +on a lotus throne or pedestal. <i>Lacshmi</i>, the beautiful Hindoo +goddess, is associated with the lotus. The Egyptian <i>Isis</i> is +often called the 'Lotus-<i>crowned</i>,' in the ancient +invocations. The Mexican goddess <i>Corieotl</i>, is often +represented with a water-plant resembling the lotus in her +hand."<a name="FNanchor_329:3_1780" id="FNanchor_329:3_1780"></a><a href="#Footnote_329:3_1780" class="fnanchor">[329:3]</a></p></div> + +<div class="figright" style="width: 220px;"> +<a name="Fig_17" id="Fig_17"></a><img src="images/17_pg329.png" width="220" height="270" alt="Mary has been Conceived Without Sin" title="" /> +</div> + +<p>In Egyptian and Hindoo mythology, the offspring of the virgin is made to +bruise the head of the serpent, but the Romanists have given this office +to the mother. Mary is often seen represented standing on the serpent. +Fig. 17 alludes to this, and to her <i>immaculate conception</i>, which, as +we have seen, was declared by the Pope and council in 1851. The notion +of the divinity of Mary was broached by some at the Council of Nice, and +they were thence named Marianites.</p> + +<p>The Christian Father Epiphanius accounts for the fact of the Egyptians +worshiping a virgin and child, by declaring that the prophecy—"Behold, +a virgin shall conceive and bring forth a son"—must have been revealed +to them.<a name="FNanchor_329:4_1781" id="FNanchor_329:4_1781"></a><a href="#Footnote_329:4_1781" class="fnanchor">[329:4]</a></p> + +<p>In an ancient Christian work, called the "Chronicle of Alexandria," +occurs the following:</p> + +<p><span class='pagenum'><a name="Page_330" id="Page_330">[Pg 330]</a></span></p><div class="blockquot"><p>"Watch how Egypt has constructed the childbirth of a virgin, +and the birth of her son, <i>who was exposed in a crib to the +adoration of the people</i>."<a name="FNanchor_330:1_1782" id="FNanchor_330:1_1782"></a><a href="#Footnote_330:1_1782" class="fnanchor">[330:1]</a></p></div> + +<p>We have another Egyptian Virgin Mother in Neith or Nout, mother of +"Osiris the Saviour." She was known as the "Great Mother," and yet +"Immaculate Virgin."<a name="FNanchor_330:2_1783" id="FNanchor_330:2_1783"></a><a href="#Footnote_330:2_1783" class="fnanchor">[330:2]</a> M. Beauregard speaks of</p> + +<div class="blockquot"><p>"The Immaculate Conception of the Virgin (Mary), who can +henceforth, as well as the Egyptian Minerva, the mysterious +Neith, boast of having come from herself, and of having given +birth to god."<a name="FNanchor_330:3_1784" id="FNanchor_330:3_1784"></a><a href="#Footnote_330:3_1784" class="fnanchor">[330:3]</a></p></div> + +<p>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 +Neith, and on the very day that is marked on our Christian almanacs as +"Candlemas day."<a name="FNanchor_330:4_1785" id="FNanchor_330:4_1785"></a><a href="#Footnote_330:4_1785" class="fnanchor">[330:4]</a></p> + +<p>The ancient <i>Chaldees</i> believed in a celestial virgin, who had purity 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.<a name="FNanchor_330:5_1786" id="FNanchor_330:5_1786"></a><a href="#Footnote_330:5_1786" class="fnanchor">[330:5]</a></p> + +<p>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 <a href="#Fig_18">Fig. No. 18</a>). Her name was <i>Mylitta</i>, the divine son +was <i>Tammuz</i>, 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 <i>mediator</i>.<a name="FNanchor_330:6_1787" id="FNanchor_330:6_1787"></a><a href="#Footnote_330:6_1787" class="fnanchor">[330:6]</a></p> + +<p>There was a temple at Paphos, in Cyprus, dedicated to the Virgin +Mylitta, and was the most celebrated one in Grecian times.<a name="FNanchor_330:7_1788" id="FNanchor_330:7_1788"></a><a href="#Footnote_330:7_1788" class="fnanchor">[330:7]</a></p> + +<div class="figleft" style="width: 231px;"> +<a name="Fig_18" id="Fig_18"></a><img src="images/18_pg331.png" width="231" height="302" alt="mother Mylitta with son Tammuz" title="" /> +</div> + +<p>The ancient <i>Etruscans</i> worshiped a Virgin Mother and Son<ins class="corr" title="original has period">,</ins> who was +represented in pictures and images in the arms of his mother. This was +the goddess <i>Nutria</i>, to be seen in <a href="#Fig_19">Fig. No. 19</a>. 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 <span class='pagenum'><a name="Page_331" id="Page_331">[Pg 331]</a></span>Madonna, +but most unluckily for them, she has the name "<i>Nutria</i>," in Etruscan +letters on her arm, after the Etruscan practice.</p> + +<p>The Egyptian <i>Isis</i> was also worshiped in Italy, many centuries before +the Christian era, and all images of her, with the infant Horus in her +arms, have been adopted, as we shall presently see, by the Christians, +even though they represent her and her child as <i>black</i> as an Ethiopian, +in the same manner as we have seen that Devaki and Crishna were +represented.</p> + +<div class="figright" style="width: 153px;"> +<a name="Fig_19" id="Fig_19"></a><img src="images/19_pg331.png" width="153" height="275" alt="goddess Nutria with infant son" title="" /> +</div> + +<p>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 Heaven."</p> + +<p>Jeremiah, who appeared in Jerusalem about the year 625 <span class="allcapsc">B. C.</span>, and who +was one of the prophets and reformers, rebukes the Israelites for their +idolatry and worship of the "Queen of Heaven," whereupon they answer him +as follows:</p> + +<div class="blockquot"><p>"As for the word that thou hast spoken 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 <i>Queen of Heaven</i>, and to pour out drink +offerings unto her, <i>as we have done, we, and our fathers, our +kings, and our princes, in the city of Judah, and in the +streets of Jerusalem</i>: for then we had plenty of victuals, and +were well, and saw no evil.</p> + +<p>"But since we left off to burn incense to the <i>Queen of +Heaven</i>, 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 <i>Queen of +<span class='pagenum'><a name="Page_332" id="Page_332">[Pg 332]</a></span>Heaven</i>, and poured out drink offerings unto her, did we make +her <i>cakes</i> to worship her, and pour out drink offerings unto +her, without our men?"<a name="FNanchor_332:1_1789" id="FNanchor_332:1_1789"></a><a href="#Footnote_332:1_1789" class="fnanchor">[332:1]</a></p></div> + +<p>The "<i>cakes</i>" which were offered to the "Queen of Heaven" by the +Israelites were marked with a <i>cross</i>, or other symbol of sun +worship.<a name="FNanchor_332:2_1790" id="FNanchor_332:2_1790"></a><a href="#Footnote_332:2_1790" class="fnanchor">[332:2]</a> The ancient Egyptians also put a cross on their "sacred +cakes."<a name="FNanchor_332:3_1791" id="FNanchor_332:3_1791"></a><a href="#Footnote_332:3_1791" class="fnanchor">[332:3]</a> Some of the early Christians offered "sacred cakes" to +the Virgin Mary centuries after.<a name="FNanchor_332:4_1792" id="FNanchor_332:4_1792"></a><a href="#Footnote_332:4_1792" class="fnanchor">[332:4]</a></p> + +<p>The ancient Persians worshiped the Virgin and Child. On the monuments of +Mithra, the Saviour, the Mediating and Redeeming God of the Persians, +the Virgin Mother of this god is to be seen suckling her infant.<a name="FNanchor_332:5_1793" id="FNanchor_332:5_1793"></a><a href="#Footnote_332:5_1793" class="fnanchor">[332:5]</a></p> + +<p>The ancient Greeks and Romans worshiped the Virgin Mother and Child for +centuries before the Christian era. One of these was <i>Myrrha</i>,<a name="FNanchor_332:6_1794" id="FNanchor_332:6_1794"></a><a href="#Footnote_332:6_1794" class="fnanchor">[332:6]</a> +the mother of <i>Bacchus</i>, the Saviour, who was represented with the +infant in her arms. She had the title of "Queen of Heaven."<a name="FNanchor_332:7_1795" id="FNanchor_332:7_1795"></a><a href="#Footnote_332:7_1795" class="fnanchor">[332:7]</a> At +many a <i>Christian</i> 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.<a name="FNanchor_332:8_1796" id="FNanchor_332:8_1796"></a><a href="#Footnote_332:8_1796" class="fnanchor">[332:8]</a></p> + +<p>The Rev. Dr. Stuckley writes:</p> + +<div class="blockquot"><p>"Diodorus says Bacchus was born of Jupiter, the Supreme God, +and Ceres (Myrrha). Both Ceres and Proserpine were called +<i>Virgo</i> (Virgin). The story of this woman being deserted by a +man, and espoused by a god, has somewhat so exceedingly like +that passage, Matt. i. 19, 20, of the blessed Virgin's +history, that we should wonder at it, <i>did we not see the +parallelism infinite between the sacred and the profane +history before us</i>.</p> + +<p>"There are many similitudes between the Virgin (Mary) and the +mother of Bacchus (also called Mary—see <a href="#Footnote_332:6_1794">note 6</a> below)—in all +the old fables. Mary, or Miriam, St. Jerome interprets Myrrha +Maris. Orpheus calls the mother of Bacchus a <i>Sea Goddess</i> +(and the mother of Jesus is called '<i>Mary, Star of the +Sea</i>.'")<a name="FNanchor_332:9_1797" id="FNanchor_332:9_1797"></a><a href="#Footnote_332:9_1797" class="fnanchor">[332:9]</a></p></div> + +<p>Thus we see that the reverend and learned Dr. Stuckley has clearly <span class='pagenum'><a name="Page_333" id="Page_333">[Pg 333]</a></span>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 <i>old story</i> long before Jesus of Nazareth was born. After this +Stuckley observes that the <i>Pagan</i> "Queen of Heaven" has upon her head a +crown of twelve stars. This, as we have observed above, is the case of +the <i>Christian</i> "Queen of Heaven" in almost every Romish church on the +continent of Europe.</p> + +<p>The goddess <i>Cybele</i> 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 <i>Galli</i> now used in the churches of Italy, were anciently +used in the worship of Cybele (called <i>Galliambus</i>, and sang by her +priests). "Our Lady Day," or the day of the Blessed Virgin of the Roman +Church, was heretofore dedicated to Cybele.<a name="FNanchor_333:1_1798" id="FNanchor_333:1_1798"></a><a href="#Footnote_333:1_1798" class="fnanchor">[333:1]</a></p> + +<p><i>Minerva</i>, who was distinguished by the title of "Virgin Queen,"<a name="FNanchor_333:2_1799" id="FNanchor_333:2_1799"></a><a href="#Footnote_333:2_1799" class="fnanchor">[333:2]</a> +was extensively worshiped in ancient Greece. Among the innumerable +temples of Greece, the most beautiful was the <i>Parthenon</i>, meaning, the +<i>Temple of the Virgin Goddess</i>. It was a magnificent Doric edifice, +dedicated to Minerva, the presiding deity of Athens.</p> + +<p><i>Juno</i> was called the "Virgin Queen of Heaven."<a name="FNanchor_333:3_1800" id="FNanchor_333:3_1800"></a><a href="#Footnote_333:3_1800" class="fnanchor">[333:3]</a> She was +represented, like <i>Isis</i> and <i>Mary</i>, standing on the crescent +moon,<a name="FNanchor_333:4_1801" id="FNanchor_333:4_1801"></a><a href="#Footnote_333:4_1801" class="fnanchor">[333:4]</a> and was considered the special protectress of women, from +the cradle to the grave, just as Mary is considered at the present day.</p> + +<p><i>Diana</i>, who had the title of "Mother," was nevertheless famed for her +virginal purity.<a name="FNanchor_333:5_1802" id="FNanchor_333:5_1802"></a><a href="#Footnote_333:5_1802" class="fnanchor">[333:5]</a> She was represented, like <i>Isis</i> and <i>Mary</i>, +with stars surrounding her head.<a name="FNanchor_333:6_1803" id="FNanchor_333:6_1803"></a><a href="#Footnote_333:6_1803" class="fnanchor">[333:6]</a></p> + +<p>The ancient <i>Muscovites</i> worshiped a sacred group, composed of a woman +with a <i>male child</i> in her lap, and another <i>standing by her</i>. They had +likewise another idol, called <i>the golden heifer</i>, which, says Mr. +Knight, "seems to have been the animal <i>symbol</i> of the same +personage."<a name="FNanchor_333:7_1804" id="FNanchor_333:7_1804"></a><a href="#Footnote_333:7_1804" class="fnanchor">[333:7]</a> Here we have the Virgin and infant Saviour, with the +companion (John the Baptist), and "The <i>Lamb</i> that taketh away the sins +of the world," among the ancient <i>Muscovites</i> <span class='pagenum'><a name="Page_334" id="Page_334">[Pg 334]</a></span>before the time of Christ +Jesus. This goddess had also the title of "Queen of Heaven.<ins class="corr" title="quotation mark +missing in original">"</ins><a name="FNanchor_334:1_1805" id="FNanchor_334:1_1805"></a><a href="#Footnote_334:1_1805" class="fnanchor">[334:1]</a></p> + +<p>The ancient <i>Germans</i> worshiped a virgin goddess under the the name of +<i>Hertha</i>, or Ostara, who was fecundated by the active spirit, <i>i. e.</i>, +the "Holy Spirit."<a name="FNanchor_334:2_1806" id="FNanchor_334:2_1806"></a><a href="#Footnote_334:2_1806" class="fnanchor">[334:2]</a> 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.<a name="FNanchor_334:3_1807" id="FNanchor_334:3_1807"></a><a href="#Footnote_334:3_1807" class="fnanchor">[334:3]</a> The Christian celebration called +<i>Easter</i> derived its <i>name</i> from this goddess.</p> + +<p>The ancient <i>Scandinavians</i> worshiped a virgin goddess called Disa. Mr. +R. Payne Knight tells us that:</p> + +<div class="blockquot"><p>"This goddess is delineated on the sacred drums of the +Laplanders, <i>accompanied by a child</i>, similar to the <i>Horus</i> +of the Egyptians, who so often appears in the lap of Isis on +the religious monuments of that people."<a name="FNanchor_334:4_1808" id="FNanchor_334:4_1808"></a><a href="#Footnote_334:4_1808" class="fnanchor">[334:4]</a></p></div> + +<p>The ancient <i>Scandinavians</i> 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.<a name="FNanchor_334:5_1809" id="FNanchor_334:5_1809"></a><a href="#Footnote_334:5_1809" class="fnanchor">[334:5]</a></p> + +<p>In <i>Gaul</i>, the ancient Druids worshiped the <i>Virgo-Paritura</i> as the +"Mother of God," and a festival was annually celebrated in honor of this +virgin.<a name="FNanchor_334:6_1810" id="FNanchor_334:6_1810"></a><a href="#Footnote_334:6_1810" class="fnanchor">[334:6]</a></p> + +<p>In the year 1747 a monument was found at Oxford, England, of pagan +origin, on which is exhibited a female nursing an infant.<a name="FNanchor_334:7_1811" id="FNanchor_334:7_1811"></a><a href="#Footnote_334:7_1811" class="fnanchor">[334:7]</a> 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."<a name="FNanchor_334:8_1812" id="FNanchor_334:8_1812"></a><a href="#Footnote_334:8_1812" class="fnanchor">[334:8]</a></p> + +<p>This mother, who had the title of "Virgin," and "Queen of +Heaven,"<a name="FNanchor_334:9_1813" id="FNanchor_334:9_1813"></a><a href="#Footnote_334:9_1813" class="fnanchor">[334:9]</a> was Chimalman, or Sochiquetzal, and the infant was +Quetzalcoatle, the crucified Saviour. Lord Kingsborough says:</p> + +<div class="blockquot"><p>"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, <span class='pagenum'><a name="Page_335" id="Page_335">[Pg 335]</a></span>and in the knot behind was +inserted a small <i>cross</i>, by which it was intended to show +that she was the Most Holy."<a name="FNanchor_335:1_1814" id="FNanchor_335:1_1814"></a><a href="#Footnote_335:1_1814" class="fnanchor">[335:1]</a></p></div> + +<p>The Mexicans had pictures of this "Heavenly Goddess" on long pieces of +leather, which they rolled up.<a name="FNanchor_335:2_1815" id="FNanchor_335:2_1815"></a><a href="#Footnote_335:2_1815" class="fnanchor">[335:2]</a></p> + +<p>The annunciation to the Virgin Chimalman, 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 +be receiving a bunch of flowers from the embassador or angel,<a name="FNanchor_335:3_1816" id="FNanchor_335:3_1816"></a><a href="#Footnote_335:3_1816" class="fnanchor">[335:3]</a> +which brings to mind the <i>lotus</i>, the sacred plant of the East, which is +placed in the hands of the Pagan and Christian virgins.</p> + +<p>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."<a name="FNanchor_335:4_1817" id="FNanchor_335:4_1817"></a><a href="#Footnote_335:4_1817" class="fnanchor">[335:4]</a> 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,<a name="FNanchor_335:5_1818" id="FNanchor_335:5_1818"></a><a href="#Footnote_335:5_1818" class="fnanchor">[335:5]</a> which, says the author of the +"Perennial Calendar," "is a remarkable coincidence."<a name="FNanchor_335:6_1819" id="FNanchor_335:6_1819"></a><a href="#Footnote_335:6_1819" class="fnanchor">[335:6]</a> 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-Cæsarea, who +flourished about <span class="allcapsc">A. D.</span> 240-250, Pagan festivals were changed into +Christian holidays. This saint was commended by his namesake of Nyssa +for changing the Pagan festivals into Christian holidays, the better to +draw the heathens to the religion of Christ.<a name="FNanchor_335:7_1820" id="FNanchor_335:7_1820"></a><a href="#Footnote_335:7_1820" class="fnanchor">[335:7]</a></p> + +<p>The month of <i>May</i>, which was dedicated to the heathen Virgin Mothers, +is also the month of Mary, the Christian Virgin.</p> + +<p>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.</p> + +<p>The most ancient pictures and statues in Italy and other parts of +Europe, of what are supposed to be representations of the Virgin <i>Mary</i> +and the infant Jesus, are <i>black</i>. The infant god, in the arms of his +black mother, his eyes and drapery white, is himself perfectly +black.<a name="FNanchor_335:8_1821" id="FNanchor_335:8_1821"></a><a href="#Footnote_335:8_1821" class="fnanchor">[335:8]</a></p> + +<p>Godfrey Higgins, on whose authority we have stated the above, informs us +that, at the time of his writing—1825-1835—images and <span class='pagenum'><a name="Page_336" id="Page_336">[Pg 336]</a></span>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 <i>Genoa</i>; St. Francis, +at <i>Pisa</i>; the church at <i>Brixen</i>, in the Tyrol; the church at <i>Padua</i>; +the church of St. Theodore, at <i>Munich</i>—in the two last of which the +white of the eyes and teeth, and the studied redness of the lips, are +very observable.<a name="FNanchor_336:1_1822" id="FNanchor_336:1_1822"></a><a href="#Footnote_336:1_1822" class="fnanchor">[336:1]</a></p> + +<p>"The <i>Bambino</i><a name="FNanchor_336:2_1823" id="FNanchor_336:2_1823"></a><a href="#Footnote_336:2_1823" class="fnanchor">[336:2]</a> at <i>Rome</i> is black," says Dr. Inman, "and so are +the Virgin and Child at Loretto."<a name="FNanchor_336:3_1824" id="FNanchor_336:3_1824"></a><a href="#Footnote_336:3_1824" class="fnanchor">[336:3]</a> Many more are to be seen in +Rome, and in innumerable other places; in fact, says Mr. Higgins,</p> + +<div class="blockquot"><p>"There is scarcely an old church in Italy where some remains +of the worship of the <i>black Virgin</i>, and <i>black child</i>, 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."<a name="FNanchor_336:4_1825" id="FNanchor_336:4_1825"></a><a href="#Footnote_336:4_1825" class="fnanchor">[336:4]</a></p></div> + +<div class="figleft" style="width: 237px;"> +<a name="Fig_20" id="Fig_20"></a><img src="images/20_pg336.png" width="237" height="283" alt="Virgin of Loretto" title="" /> +</div> + +<p>Fig. No. 20 is a copy of the image of the Virgin of Loretto. Dr. Conyers +Middleton, speaking of it, says:</p> + +<div class="blockquot"><p>"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 <i>old idols of Paganism</i>."<a name="FNanchor_336:5_1826" id="FNanchor_336:5_1826"></a><a href="#Footnote_336:5_1826" class="fnanchor">[336:5]</a></p></div> + +<p>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 <i>white</i> drapery, <i>white</i> +teeth, and the <i>white</i> 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?</p> + +<p>When we find that the Virgin Devaki, and the Virgin Isis were +represented just as these so-called <i>ancient Christian</i> idols represent +Mary, we are led to the conclusion that they are Pagan idols adopted by +the Christians.</p> + +<p><span class='pagenum'><a name="Page_337" id="Page_337">[Pg 337]</a></span></p><p>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."<a name="FNanchor_337:1_1827" id="FNanchor_337:1_1827"></a><a href="#Footnote_337:1_1827" class="fnanchor">[337:1]</a> The +<i>crown</i> is also foreign to early representations of the Madonna and +Child, but not so to Devaki and Crishna,<a name="FNanchor_337:2_1828" id="FNanchor_337:2_1828"></a><a href="#Footnote_337:2_1828" class="fnanchor">[337:2]</a> and Isis and Horus. The +<i>coronation</i> of the Virgin Mary is unknown to primitive Christian art, +but is common in Pagan art.<a name="FNanchor_337:3_1829" id="FNanchor_337:3_1829"></a><a href="#Footnote_337:3_1829" class="fnanchor">[337:3]</a> "It may be well," says Mr. Lundy, "to +compare some of the oldest <i>Hindoo</i> representations of the subject with +the Romish, and see how complete the resemblance is;"<a name="FNanchor_337:4_1830" id="FNanchor_337:4_1830"></a><a href="#Footnote_337:4_1830" class="fnanchor">[337:4]</a> and Dr. +Inman says that, "the head-dress, as put on the head of the Virgin Mary, +is of Grecian, Egyptian, and Indian origin."<a name="FNanchor_337:5_1831" id="FNanchor_337:5_1831"></a><a href="#Footnote_337:5_1831" class="fnanchor">[337:5]</a></p> + +<p>The whole secret of the fact of these early representations of the +Virgin Mary and Jesus—so-called—being <i>black</i>, crowned, and covered +with jewels, is that they are of pre-Christian origin; they are <i>Isis</i> +and <i>Horus</i>, and perhaps, in some cases, Devaki and Crishna, baptized +anew.</p> + +<p>The Egyptian "Queen of Heaven" was worshiped in Europe for centuries +before and after the Christian Era.<a name="FNanchor_337:6_1832" id="FNanchor_337:6_1832"></a><a href="#Footnote_337:6_1832" class="fnanchor">[337:6]</a> Temples and statues were also +erected in honor of Isis, one of which was at Bologna, in Italy.</p> + +<p>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.<a name="FNanchor_337:7_1833" id="FNanchor_337:7_1833"></a><a href="#Footnote_337:7_1833" class="fnanchor">[337:7]</a> To this period +belongs a beautiful sard, in Mr. King's collection, representing +Serapis<a name="FNanchor_337:8_1834" id="FNanchor_337:8_1834"></a><a href="#Footnote_337:8_1834" class="fnanchor">[337:8]</a> and Isis, with the legend: "Immaculate is Our Lady +Isis."<a name="FNanchor_337:9_1835" id="FNanchor_337:9_1835"></a><a href="#Footnote_337:9_1835" class="fnanchor">[337:9]</a></p> + +<p>Mr. King further tells us that:</p> + +<div class="blockquot"><p>"The '<i>Black Virgins</i>' 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."<a name="FNanchor_337:10_1836" id="FNanchor_337:10_1836"></a><a href="#Footnote_337:10_1836" class="fnanchor">[337:10]</a></p></div> + +<p>And Mr. Bonwick says:</p> + +<div class="blockquot"><p>"We may be surprised that, as Europe has <i>Black</i> Madonnas, +Egypt had <i>Black</i> <span class='pagenum'><a name="Page_338" id="Page_338">[Pg 338]</a></span>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 <i>Black</i>, but have a decided <i>Isis +cast</i> of feature."<a name="FNanchor_338:1_1837" id="FNanchor_338:1_1837"></a><a href="#Footnote_338:1_1837" class="fnanchor">[338:1]</a></p></div> + +<p>The shrine now known as that of the "Virgin in Amadon," in France, was +formerly an old Black <i>Venus</i>.<a name="FNanchor_338:2_1838" id="FNanchor_338:2_1838"></a><a href="#Footnote_338:2_1838" class="fnanchor">[338:2]</a></p> + +<div class="blockquot"><p>"To this we may add," (says Dr. Inman), "that at the Abbey of +Einsiedelen, on Lake Zurich, the object of adoration is an old +<i>black doll</i>, 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 <i>Black</i> Virgin and child, the former +bearing a <i>triple crown</i>."<a name="FNanchor_338:3_1839" id="FNanchor_338:3_1839"></a><a href="#Footnote_338:3_1839" class="fnanchor">[338:3]</a></p></div> + +<p>This <i>triple crown</i> is to be seen on the heads of Pagan gods and +goddesses, especially those of the Hindoos.</p> + +<p>Dr. Barlow says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_338:4_1840" id="FNanchor_338:4_1840"></a><a href="#Footnote_338:4_1840" class="fnanchor">[338:4]</a></p></div> + +<p>And Arthur Murphy tells us that:</p> + +<div class="blockquot"><p>"The superstition and religious ceremonies of the <i>Egyptians</i> +were diffused over Asia, Greece, <i>and the rest of Europe</i>. +Brotier says, that inscriptions of Isis and Serapis (Horus?) +have been frequently found in <i>Germany</i>. . . . The missionaries +who went in the eighth and ninth centuries to propagate the +Christian religion in those parts, <i>saw many images and +statues of these gods</i>."<a name="FNanchor_338:5_1841" id="FNanchor_338:5_1841"></a><a href="#Footnote_338:5_1841" class="fnanchor">[338:5]</a></p></div> + +<p>These "many images and statues of these gods" were evidently baptized +anew, given other names, and allowed to remain where they were.</p> + +<p>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.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_326:1_1757" id="Footnote_326:1_1757"></a><a href="#FNanchor_326:1_1757"><span class="label">[326:1]</span></a> See Bonwick's Egyptian Belief, p. 115, and Monumental +Christianity, pp. 206 and 226.</p></div> + +<div class="footnote"><p><a name="Footnote_326:2_1758" id="Footnote_326:2_1758"></a><a href="#FNanchor_326:2_1758"><span class="label">[326:2]</span></a> Inman: Ancient Faiths, vol. i. p. 159.</p></div> + +<div class="footnote"><p><a name="Footnote_326:3_1759" id="Footnote_326:3_1759"></a><a href="#FNanchor_326:3_1759"><span class="label">[326:3]</span></a> See Williams' Hinduism.</p></div> + +<div class="footnote"><p><a name="Footnote_326:4_1760" id="Footnote_326:4_1760"></a><a href="#FNanchor_326:4_1760"><span class="label">[326:4]</span></a> See Higgins: Anacalypsis, vol. i. p. 540.</p></div> + +<div class="footnote"><p><a name="Footnote_326:5_1761" id="Footnote_326:5_1761"></a><a href="#FNanchor_326:5_1761"><span class="label">[326:5]</span></a> See Taylor's Diegesis, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_326:6_1762" id="Footnote_326:6_1762"></a><a href="#FNanchor_326:6_1762"><span class="label">[326:6]</span></a> <i>St. Jerome</i> says: "It is handed down as a tradition +among the Gymnosophists of India, that <i>Buddha</i>, the founder of their +system was brought forth by a virgin from her side." (<i>Contra Jovian</i>, +bk. i. Quoted in Rhys Davids' Buddhism, p. 183.)</p></div> + +<div class="footnote"><p><a name="Footnote_327:1_1763" id="Footnote_327:1_1763"></a><a href="#FNanchor_327:1_1763"><span class="label">[327:1]</span></a> Plate 59.</p></div> + +<div class="footnote"><p><a name="Footnote_327:2_1764" id="Footnote_327:2_1764"></a><a href="#FNanchor_327:2_1764"><span class="label">[327:2]</span></a> Monumental Christianity, p. 218.</p> + +<p>Of the Virgin <i>Mary</i> we read: "Her face was shining as snow, and its +brightness could hardly be borne. Her conversation was with the angels, +&c." (Nativity of Mary, <i>Apoc.</i>)</p></div> + +<div class="footnote"><p><a name="Footnote_327:3_1765" id="Footnote_327:3_1765"></a><a href="#FNanchor_327:3_1765"><span class="label">[327:3]</span></a> See Ancient Faiths, i. 401.</p></div> + +<div class="footnote"><p><a name="Footnote_327:4_1766" id="Footnote_327:4_1766"></a><a href="#FNanchor_327:4_1766"><span class="label">[327:4]</span></a> Davis' China, vol. ii. p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_327:5_1767" id="Footnote_327:5_1767"></a><a href="#FNanchor_327:5_1767"><span class="label">[327:5]</span></a> The Heathen Relig., p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_327:6_1768" id="Footnote_327:6_1768"></a><a href="#FNanchor_327:6_1768"><span class="label">[327:6]</span></a> Barrows: Travels in China, p. 467.</p></div> + +<div class="footnote"><p><a name="Footnote_327:7_1769" id="Footnote_327:7_1769"></a><a href="#FNanchor_327:7_1769"><span class="label">[327:7]</span></a> Gutzlaff's Voyages, p. 154.</p></div> + +<div class="footnote"><p><a name="Footnote_328:1_1770" id="Footnote_328:1_1770"></a><a href="#FNanchor_328:1_1770"><span class="label">[328:1]</span></a> Bonwick's Egyptian Belief, p. 141.</p></div> + +<div class="footnote"><p><a name="Footnote_328:2_1771" id="Footnote_328:2_1771"></a><a href="#FNanchor_328:2_1771"><span class="label">[328:2]</span></a> See The Lily of Israel, p. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_328:3_1772" id="Footnote_328:3_1772"></a><a href="#FNanchor_328:3_1772"><span class="label">[328:3]</span></a> Kenrick's Egypt, vol. i. p. 425.</p></div> + +<div class="footnote"><p><a name="Footnote_328:4_1773" id="Footnote_328:4_1773"></a><a href="#FNanchor_328:4_1773"><span class="label">[328:4]</span></a> See Draper's Science and Religion, pp. 47, 48<ins class="corr" title="comma missing in original">,</ins> and +Higgins' Anacalypsis, vol. i. p. 804.</p></div> + +<div class="footnote"><p><a name="Footnote_328:5_1774" id="Footnote_328:5_1774"></a><a href="#FNanchor_328:5_1774"><span class="label">[328:5]</span></a> Pagan and Christian Symbolism, p. 50.</p></div> + +<div class="footnote"><p><a name="Footnote_328:6_1775" id="Footnote_328:6_1775"></a><a href="#FNanchor_328:6_1775"><span class="label">[328:6]</span></a> See Monumental Christianity, p. 307, and Dr. Inman's +Ancient Faiths.</p></div> + +<div class="footnote"><p><a name="Footnote_328:7_1776" id="Footnote_328:7_1776"></a><a href="#FNanchor_328:7_1776"><span class="label">[328:7]</span></a> See Cox's Aryan Mytho., vol. ii. p. 119, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_328:8_1777" id="Footnote_328:8_1777"></a><a href="#FNanchor_328:8_1777"><span class="label">[328:8]</span></a> See Pagan and Christian Symbolism, pp. 13, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_329:1_1778" id="Footnote_329:1_1778"></a><a href="#FNanchor_329:1_1778"><span class="label">[329:1]</span></a> Pagan and Christian Symbolism, pp. 4, 5.</p></div> + +<div class="footnote"><p><a name="Footnote_329:2_1779" id="Footnote_329:2_1779"></a><a href="#FNanchor_329:2_1779"><span class="label">[329:2]</span></a> See Knight: Ancient Art and Mythology, pp. 45, 104, +105.</p> + +<p>"We see, in pictures, that the Virgin and Child are associated in modern +times with the split apricot, the pomegranate, rimmon, and the Vine, +just as was the ancient Venus." (Dr. Inman: Ancient Faiths, vol. i. p. +528.)</p></div> + +<div class="footnote"><p><a name="Footnote_329:3_1780" id="Footnote_329:3_1780"></a><a href="#FNanchor_329:3_1780"><span class="label">[329:3]</span></a> Serpent Symbol, p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_329:4_1781" id="Footnote_329:4_1781"></a><a href="#FNanchor_329:4_1781"><span class="label">[329:4]</span></a> Taylor's Diegesis, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_330:1_1782" id="Footnote_330:1_1782"></a><a href="#FNanchor_330:1_1782"><span class="label">[330:1]</span></a> Bonwick's Egyptian Belief, p. 143.</p></div> + +<div class="footnote"><p><a name="Footnote_330:2_1783" id="Footnote_330:2_1783"></a><a href="#FNanchor_330:2_1783"><span class="label">[330:2]</span></a> Ibid. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_330:3_1784" id="Footnote_330:3_1784"></a><a href="#FNanchor_330:3_1784"><span class="label">[330:3]</span></a> Quoted in Ibid. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_330:4_1785" id="Footnote_330:4_1785"></a><a href="#FNanchor_330:4_1785"><span class="label">[330:4]</span></a> Ibid., and Kenrick's Egypt.</p></div> + +<div class="footnote"><p><a name="Footnote_330:5_1786" id="Footnote_330:5_1786"></a><a href="#FNanchor_330:5_1786"><span class="label">[330:5]</span></a> Inman's Ancient Faiths, vol. i. p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_330:6_1787" id="Footnote_330:6_1787"></a><a href="#FNanchor_330:6_1787"><span class="label">[330:6]</span></a> See Monumental Christianity, p. 211, and Ancient +Faiths, vol. ii. p. 350.</p></div> + +<div class="footnote"><p><a name="Footnote_330:7_1788" id="Footnote_330:7_1788"></a><a href="#FNanchor_330:7_1788"><span class="label">[330:7]</span></a> Ancient Faiths, vol. i. p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_332:1_1789" id="Footnote_332:1_1789"></a><a href="#FNanchor_332:1_1789"><span class="label">[332:1]</span></a> Jeremiah, xliv. 16-22.</p></div> + +<div class="footnote"><p><a name="Footnote_332:2_1790" id="Footnote_332:2_1790"></a><a href="#FNanchor_332:2_1790"><span class="label">[332:2]</span></a> See Colenso's Lectures, p. 297, and Bonwick's Egyptian +Belief, p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_332:3_1791" id="Footnote_332:3_1791"></a><a href="#FNanchor_332:3_1791"><span class="label">[332:3]</span></a> See the Pentateuch Examined, vol. vi. p. 115, App., and +Bonwick's Egyptian Belief, p. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_332:4_1792" id="Footnote_332:4_1792"></a><a href="#FNanchor_332:4_1792"><span class="label">[332:4]</span></a> See King's Gnostics, p. 91, and Monumental +Christianity, p. 224.</p></div> + +<div class="footnote"><p><a name="Footnote_332:5_1793" id="Footnote_332:5_1793"></a><a href="#FNanchor_332:5_1793"><span class="label">[332:5]</span></a> See Dupuis: Origin of Relig. Belief, p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_332:6_1794" id="Footnote_332:6_1794"></a><a href="#FNanchor_332:6_1794"><span class="label">[332:6]</span></a> It would seem more than chance that so many of the +virgin mothers and goddesses of antiquity should have the same name. The +mother of <i>Bacchus</i> was Myrrha: the mother of Mercury or Hermes was +Myrrha or Maia (See <ins class="corr" title="original has Ferguson's">Fergusson's</ins> Tree and Serpent Worship, p. 186, and +Inman's Ancient Faiths, vol. ii. p. 233); the mother of the Siamese +Saviour—Sommona Cadom—was called Maya Maria, <i>i. e.</i>, "the Great +Mary;" the mother of Adonis was Myrrha (See Anacalypsis, vol. i. 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 <i>Mary</i>, the name of the mother of the Christian Saviour. (See Inman's +Ancient Faiths, vol. ii. pp. 353 and 780. Also, Dunlap's Mysteries of +Adoni, p. 124.) The month of <i>May</i> was sacred to these goddesses, so +likewise is it sacred to the Virgin Mary at the present day. <i>She</i> was +also called Myrrha and Maria, as well as Mary. (See Anacalypsis, vol. i. +p. 304, and Son of the Man, p. 26.)</p></div> + +<div class="footnote"><p><a name="Footnote_332:7_1795" id="Footnote_332:7_1795"></a><a href="#FNanchor_332:7_1795"><span class="label">[332:7]</span></a> Higgins: Anacalypsis, vol. i. pp. 303, 304.</p></div> + +<div class="footnote"><p><a name="Footnote_332:8_1796" id="Footnote_332:8_1796"></a><a href="#FNanchor_332:8_1796"><span class="label">[332:8]</span></a> Prof. Wilder, in "Evolution," June, '77. Isis Unveiled, +vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_332:9_1797" id="Footnote_332:9_1797"></a><a href="#FNanchor_332:9_1797"><span class="label">[332:9]</span></a> Stuckley: Pal. Sac. No. 1<ins class="corr" title="comma missing in original">,</ins> p. 34, in Anacalypsis, i. p. +304.</p></div> + +<div class="footnote"><p><a name="Footnote_333:1_1798" id="Footnote_333:1_1798"></a><a href="#FNanchor_333:1_1798"><span class="label">[333:1]</span></a> Higgins: Anacalypsis, vol. i. p. 305.</p></div> + +<div class="footnote"><p><a name="Footnote_333:2_1799" id="Footnote_333:2_1799"></a><a href="#FNanchor_333:2_1799"><span class="label">[333:2]</span></a> See Bell's Pantheon, and Knight: Ancient Art and +Mytho., p. 175.</p></div> + +<div class="footnote"><p><a name="Footnote_333:3_1800" id="Footnote_333:3_1800"></a><a href="#FNanchor_333:3_1800"><span class="label">[333:3]</span></a> See Roman Antiquities, p. 73. Anacalypsis, vol. ii. p. +82, and Bell's Pantheon, vol. ii. p. 160.</p></div> + +<div class="footnote"><p><a name="Footnote_333:4_1801" id="Footnote_333:4_1801"></a><a href="#FNanchor_333:4_1801"><span class="label">[333:4]</span></a> See Monumental Christianity, p. 308—Fig. 144.</p></div> + +<div class="footnote"><p><a name="Footnote_333:5_1802" id="Footnote_333:5_1802"></a><a href="#FNanchor_333:5_1802"><span class="label">[333:5]</span></a> See Knight: Anct. Art and Mytho., pp. 175, 176.</p></div> + +<div class="footnote"><p><a name="Footnote_333:6_1803" id="Footnote_333:6_1803"></a><a href="#FNanchor_333:6_1803"><span class="label">[333:6]</span></a> See Montfaucon, vol. i. plate xcii.</p></div> + +<div class="footnote"><p><a name="Footnote_333:7_1804" id="Footnote_333:7_1804"></a><a href="#FNanchor_333:7_1804"><span class="label">[333:7]</span></a> Knight's Anct. Art and Mytho., p. 147.</p></div> + +<div class="footnote"><p><a name="Footnote_334:1_1805" id="Footnote_334:1_1805"></a><a href="#FNanchor_334:1_1805"><span class="label">[334:1]</span></a> Anacalypsis, vol. ii. pp. 109, 110.</p></div> + +<div class="footnote"><p><a name="Footnote_334:2_1806" id="Footnote_334:2_1806"></a><a href="#FNanchor_334:2_1806"><span class="label">[334:2]</span></a> See Knight's Anct. Art and Mytho., p. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_334:3_1807" id="Footnote_334:3_1807"></a><a href="#FNanchor_334:3_1807"><span class="label">[334:3]</span></a> See Prog. Relig. Ideas, vol. i. p. 374, and Mallet: +Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_334:4_1808" id="Footnote_334:4_1808"></a><a href="#FNanchor_334:4_1808"><span class="label">[334:4]</span></a> Knight: Anct. Art and Mytho., p. 147.</p></div> + +<div class="footnote"><p><a name="Footnote_334:5_1809" id="Footnote_334:5_1809"></a><a href="#FNanchor_334:5_1809"><span class="label">[334:5]</span></a> See Mallet's Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_334:6_1810" id="Footnote_334:6_1810"></a><a href="#FNanchor_334:6_1810"><span class="label">[334:6]</span></a> See Higgins: Anacalypsis, vol. ii. pp. 108, 109, 259. +Dupuis: Orig. Relig. Belief, p. 257. Celtic Druids, p. 163, and Taylor's +Diegesis, p. 184.</p></div> + +<div class="footnote"><p><a name="Footnote_334:7_1811" id="Footnote_334:7_1811"></a><a href="#FNanchor_334:7_1811"><span class="label">[334:7]</span></a> See Celtic Druids, p. 163, and Dupuis, p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_334:8_1812" id="Footnote_334:8_1812"></a><a href="#FNanchor_334:8_1812"><span class="label">[334:8]</span></a> Ancient Faiths, vol. i. p. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_334:9_1813" id="Footnote_334:9_1813"></a><a href="#FNanchor_334:9_1813"><span class="label">[334:9]</span></a> See Anacalypsis, vol. ii. p. 33, and Mexican +Antiquities, vol. vi. p. 176.</p></div> + +<div class="footnote"><p><a name="Footnote_335:1_1814" id="Footnote_335:1_1814"></a><a href="#FNanchor_335:1_1814"><span class="label">[335:1]</span></a> Mexican Antiquities, vol. vi. p. 176.</p></div> + +<div class="footnote"><p><a name="Footnote_335:2_1815" id="Footnote_335:2_1815"></a><a href="#FNanchor_335:2_1815"><span class="label">[335:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_335:3_1816" id="Footnote_335:3_1816"></a><a href="#FNanchor_335:3_1816"><span class="label">[335:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_335:4_1817" id="Footnote_335:4_1817"></a><a href="#FNanchor_335:4_1817"><span class="label">[335:4]</span></a> Higgins: Anacalypsis, vol. i. p. 304.</p></div> + +<div class="footnote"><p><a name="Footnote_335:5_1818" id="Footnote_335:5_1818"></a><a href="#FNanchor_335:5_1818"><span class="label">[335:5]</span></a> Ibid. vol. ii. p. 82.</p></div> + +<div class="footnote"><p><a name="Footnote_335:6_1819" id="Footnote_335:6_1819"></a><a href="#FNanchor_335:6_1819"><span class="label">[335:6]</span></a> Quoted in Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_335:7_1820" id="Footnote_335:7_1820"></a><a href="#FNanchor_335:7_1820"><span class="label">[335:7]</span></a> See Middleton's Letters from Rome, p. 236.</p></div> + +<div class="footnote"><p><a name="Footnote_335:8_1821" id="Footnote_335:8_1821"></a><a href="#FNanchor_335:8_1821"><span class="label">[335:8]</span></a> Higgins: Anacalypsis, vol. i. p. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_336:1_1822" id="Footnote_336:1_1822"></a><a href="#FNanchor_336:1_1822"><span class="label">[336:1]</span></a> Higgins: Anacalypsis, vol. i. p. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_336:2_1823" id="Footnote_336:2_1823"></a><a href="#FNanchor_336:2_1823"><span class="label">[336:2]</span></a> <i>Bambino</i>—a term in art, descriptive of the swaddled +figure of the infant Saviour.</p></div> + +<div class="footnote"><p><a name="Footnote_336:3_1824" id="Footnote_336:3_1824"></a><a href="#FNanchor_336:3_1824"><span class="label">[336:3]</span></a> Ancient Faiths, vol. i. p. 401.</p></div> + +<div class="footnote"><p><a name="Footnote_336:4_1825" id="Footnote_336:4_1825"></a><a href="#FNanchor_336:4_1825"><span class="label">[336:4]</span></a> Higgins: Anacalypsis, vol. i. p. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_336:5_1826" id="Footnote_336:5_1826"></a><a href="#FNanchor_336:5_1826"><span class="label">[336:5]</span></a> Letters from Rome, p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_337:1_1827" id="Footnote_337:1_1827"></a><a href="#FNanchor_337:1_1827"><span class="label">[337:1]</span></a> Monumental Christianity, p. 208.</p></div> + +<div class="footnote"><p><a name="Footnote_337:2_1828" id="Footnote_337:2_1828"></a><a href="#FNanchor_337:2_1828"><span class="label">[337:2]</span></a> See Ibid. p. 229, and Moore's Hindu Pantheon, Inman's +Christian and Pagan Symbolism, Higgins' Anacalypsis, vol. ii., where the +figures of Crishna and Devaki may be seen, crowned, laden with jewels, +and a ray of glory surrounding their heads.</p></div> + +<div class="footnote"><p><a name="Footnote_337:3_1829" id="Footnote_337:3_1829"></a><a href="#FNanchor_337:3_1829"><span class="label">[337:3]</span></a> Monumental Christianity, p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_337:4_1830" id="Footnote_337:4_1830"></a><a href="#FNanchor_337:4_1830"><span class="label">[337:4]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_337:5_1831" id="Footnote_337:5_1831"></a><a href="#FNanchor_337:5_1831"><span class="label">[337:5]</span></a> Ancient Faiths, vol. ii. p. 767.</p></div> + +<div class="footnote"><p><a name="Footnote_337:6_1832" id="Footnote_337:6_1832"></a><a href="#FNanchor_337:6_1832"><span class="label">[337:6]</span></a> In King's Gnostics and their Remains, p. 109, the +author gives a description of a procession, given during the second +century by Apuleius, in honor of <i>Isis</i>, the "Immaculate Lady."</p></div> + +<div class="footnote"><p><a name="Footnote_337:7_1833" id="Footnote_337:7_1833"></a><a href="#FNanchor_337:7_1833"><span class="label">[337:7]</span></a> King's Gnostics, p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_337:8_1834" id="Footnote_337:8_1834"></a><a href="#FNanchor_337:8_1834"><span class="label">[337:8]</span></a> "Serapis does not appear to be one of the native gods, +or monsters, who sprung from the fruitful 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 his attributes and his reign were so +imperfectly understood, that it became a subject of dispute, whether he +represented the bright orb of day, or the gloomy monarch of the +subterraneous regions." (Gibbon's Rome, vol. iii. p. 143.)</p></div> + +<div class="footnote"><p><a name="Footnote_337:9_1835" id="Footnote_337:9_1835"></a><a href="#FNanchor_337:9_1835"><span class="label">[337:9]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_337:10_1836" id="Footnote_337:10_1836"></a><a href="#FNanchor_337:10_1836"><span class="label">[337:10]</span></a> King's Gnostics, p. 71, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_338:1_1837" id="Footnote_338:1_1837"></a><a href="#FNanchor_338:1_1837"><span class="label">[338:1]</span></a> Bonwick's Egyptian Belief, p. 141. "<i>Black</i> is the +color of the Egyptian Isis." (The Rosecrucians, p. 154.)</p></div> + +<div class="footnote"><p><a name="Footnote_338:2_1838" id="Footnote_338:2_1838"></a><a href="#FNanchor_338:2_1838"><span class="label">[338:2]</span></a> Ancient Faiths, vol. i. p. 159. In <ins class="corr" title="original has Montefaucon">Montfaucon</ins>, vol. i. +plate xcv., may be seen a representation of a <i>Black</i> Venus.</p></div> + +<div class="footnote"><p><a name="Footnote_338:3_1839" id="Footnote_338:3_1839"></a><a href="#FNanchor_338:3_1839"><span class="label">[338:3]</span></a> Ancient Faiths, vol. ii. p. 264.</p></div> + +<div class="footnote"><p><a name="Footnote_338:4_1840" id="Footnote_338:4_1840"></a><a href="#FNanchor_338:4_1840"><span class="label">[338:4]</span></a> Quoted in Bonwick's Egyptian Belief, p. 142.</p></div> + +<div class="footnote"><p><a name="Footnote_338:5_1841" id="Footnote_338:5_1841"></a><a href="#FNanchor_338:5_1841"><span class="label">[338:5]</span></a> Notes 3 and 4 to Tacitus' Manners of the Germans.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_339" id="Page_339">[Pg 339]</a></span></p> +<h2><a name="CHAPTER_XXXIII" id="CHAPTER_XXXIII"></a>CHAPTER XXXIII.</h2> + +<h3>CHRISTIAN SYMBOLS.</h3> + +<p>A thorough investigation of this subject would require a volume, +therefore, as we can devote but a chapter to it, it must necessarily be +treated somewhat slightingly.</p> + +<p>The first of the Christian Symbols which we shall notice is the <span class="allcapsc">CROSS</span>.</p> + +<p>Overwhelming historical facts show that the cross was used, <i>as a +religious emblem</i>, many centuries before the Christian era, by every +nation in the world. Bishop Colenso, speaking on this subject, says:—</p> + +<div class="blockquot"><p>"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.</p> + +<p>"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.</p> + +<p>"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 <i>adoration</i> of it, and in their efforts to +extend the knowledge of its exceptional import and virtue +amongst their latest posterities.</p> + +<p>"Of the several varieties of the cross still in vogue, as +national and ecclesiastical emblems, and distinguished by the +familiar appellations of St. George, St. Andrew, the Maltese, +the Greek, the Latin, &c., &c., <i>there is not one amongst +them, the existence of which may not be traced to the remotest +antiquity. They were the common property of the Eastern +nations.</i></p> + +<p>"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."<a name="FNanchor_339:1_1842" id="FNanchor_339:1_1842"></a><a href="#Footnote_339:1_1842" class="fnanchor">[339:1]</a></p></div> + +<p><span class='pagenum'><a name="Page_340" id="Page_340">[Pg 340]</a></span></p><p>The cross has been adored in <i>India</i> 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."<a name="FNanchor_340:1_1843" id="FNanchor_340:1_1843"></a><a href="#Footnote_340:1_1843" class="fnanchor">[340:1]</a></p> + +<p>In the Cave of Elephanta, 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.<a name="FNanchor_340:2_1844" id="FNanchor_340:2_1844"></a><a href="#Footnote_340:2_1844" class="fnanchor">[340:2]</a></p> + +<p>It is placed by <ins class="corr" title="original has Muller">Müller</ins> in the hand of Siva, Brahma, Vishnu, Crishna, +Tvashtri and Jama. To it the worshipers of Vishnu attribute as many +virtues as does the devout Catholic to the Christian cross.<a name="FNanchor_340:3_1845" id="FNanchor_340:3_1845"></a><a href="#Footnote_340:3_1845" class="fnanchor">[340:3]</a> Fra +Paolino tells us it was used by the ancient kings of India as a +sceptre.<a name="FNanchor_340:4_1846" id="FNanchor_340:4_1846"></a><a href="#Footnote_340:4_1846" class="fnanchor">[340:4]</a></p> + +<p>Two of the principal pagodas of India—Benares and Mathura—were erected +in the forms of vast crosses.<a name="FNanchor_340:5_1847" id="FNanchor_340:5_1847"></a><a href="#Footnote_340:5_1847" class="fnanchor">[340:5]</a> The pagoda at Mathura was sacred to +the memory of the Virgin-born and crucified Saviour Crishna.<a name="FNanchor_340:6_1848" id="FNanchor_340:6_1848"></a><a href="#Footnote_340:6_1848" class="fnanchor">[340:6]</a></p> + +<div class="figleft" style="width: 108px;"> +<a name="Fig_21" id="Fig_21"></a><img src="images/21_pg340.png" width="108" height="103" alt="Buddhist sacred Swastica" title="" /> +</div> + +<p>The cross has been an object of profound veneration among the Buddhists +from the earliest times. One is the sacred Swastica (<a href="#Fig_21">Fig. No. 21</a>). It is +seen in the old Buddhist Zodiacs, and is one of the symbols in the Asoka +inscriptions. It is the sectarian mark of the Jains, and the distinctive +badge of the sect of Xaca Japonicus. The Vaishnavas of India have also +the same sacred sign.<a name="FNanchor_340:7_1849" id="FNanchor_340:7_1849"></a><a href="#Footnote_340:7_1849" class="fnanchor">[340:7]</a> And, according to Arthur Lillie,<a name="FNanchor_340:8_1850" id="FNanchor_340:8_1850"></a><a href="#Footnote_340:8_1850" class="fnanchor">[340:8]</a> +"<i>the only Christian cross in the catacombs is this Buddhist Swastica</i>."</p> + +<div class="figright" style="width: 191px;"> +<a name="Fig_22" id="Fig_22"></a><img src="images/22_pg340.png" width="191" height="276" alt="Buddhist cross" title="" /> +</div> + +<p>The cross is adored by the followers of the Lama of Thibet.<a name="FNanchor_340:9_1851" id="FNanchor_340:9_1851"></a><a href="#Footnote_340:9_1851" class="fnanchor">[340:9]</a> Fig. +No. 22 is a representation of the most familiar form of Buddhist cross. +The close <span class='pagenum'><a name="Page_341" id="Page_341">[Pg 341]</a></span>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 Pere Grebillon, Pere Grueber, +Horace de la Paon, D'Orville, and M. L'Abbé Huc. The Buddhists, and +indeed all the sects of India, marked their followers on the head with +the sign of the cross.<a name="FNanchor_341:1_1852" id="FNanchor_341:1_1852"></a><a href="#Footnote_341:1_1852" class="fnanchor">[341:1]</a> This was undoubtedly practiced by almost +all heathen nations, as we have seen in the chapter on the <a href="#CHAPTER_XXX"><i>Eucharist</i></a> +that the initiates into the Heathen mysteries were marked in that +manner.</p> + +<p>The ancient <i>Egyptians</i> 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.<a name="FNanchor_341:2_1853" id="FNanchor_341:2_1853"></a><a href="#Footnote_341:2_1853" class="fnanchor">[341:2]</a> 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.<a name="FNanchor_341:3_1854" id="FNanchor_341:3_1854"></a><a href="#Footnote_341:3_1854" class="fnanchor">[341:3]</a> Many of the Egyptian images hold a cross in their hand. +There is one now extant of the Egyptian Saviour Horus holding a cross in +his hand,<a name="FNanchor_341:4_1855" id="FNanchor_341:4_1855"></a><a href="#Footnote_341:4_1855" class="fnanchor">[341:4]</a> and he is represented as an infant sitting on his +mother's knee, with a cross on the back of the seat they occupy.<a name="FNanchor_341:5_1856" id="FNanchor_341:5_1856"></a><a href="#Footnote_341:5_1856" class="fnanchor">[341:5]</a></p> + +<div class="figright" style="width: 79px;"> +<a name="Fig_23" id="Fig_23"></a><img src="images/23_pg341.png" width="79" height="122" alt="Egyptian cross" title="" /> +</div> + +<p>The commonest of all the Egyptian crosses, the <span class="allcapsc">CRUX ANSATA</span> (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 <i>Maltese cross</i> and a <i>crux ansata</i>.<a name="FNanchor_341:6_1857" id="FNanchor_341:6_1857"></a><a href="#Footnote_341:6_1857" class="fnanchor">[341:6]</a> In a +painting covering the end of a church in the cemetery of El Khargeh, in +the Great Oasis, are three of these crosses round the principal subject, +which seems to have been a figure of a saint.<a name="FNanchor_341:7_1858" id="FNanchor_341:7_1858"></a><a href="#Footnote_341:7_1858" class="fnanchor">[341:7]</a> 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 <i>crux ansata</i> to a mortal, it signifies that +the person to whom he presents it has put off mortality, and entered on +the life to come.<a name="FNanchor_341:8_1859" id="FNanchor_341:8_1859"></a><a href="#Footnote_341:8_1859" class="fnanchor">[341:8]</a></p> + +<p>The Greek cross, and the cross of St. Anthony, are also found <span class='pagenum'><a name="Page_342" id="Page_342">[Pg 342]</a></span>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 mediæval emblem of "<i>Cor in Cruce, Crux in Corde</i>:" it +is the <ins class="corr" title="original has hierogylph">hieroglyph</ins> of goodness.<a name="FNanchor_342:1_1860" id="FNanchor_342:1_1860"></a><a href="#Footnote_342:1_1860" class="fnanchor">[342:1]</a></p> + +<div class="figleft" style="width: 147px;"> +<a name="Fig_24" id="Fig_24"></a><img src="images/24_pg342.png" width="147" height="165" alt="Shari wearing pectoral cross" title="" /> +</div> + +<div class="figright" style="width: 79px;"> +<a name="Fig_25" id="Fig_25"></a><img src="images/25_pg342.png" width="79" height="129" alt="Egyptian cross" title="" /> +</div> + +<p>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:</p> + +<div class="blockquot"><p>"In the temple of Serapis, now overthrown and rifled +throughout, there were found engraven in 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. <i>The Ethnics avouched that +therein was contained something in common, belonging as well +to Serapis as to Christ.</i>"<a name="FNanchor_342:2_1861" id="FNanchor_342:2_1861"></a><a href="#Footnote_342:2_1861" class="fnanchor">[342:2]</a></p></div> + +<p>It 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:</p> + +<div class="blockquot"><p>"There are there (in Egypt) <i>Christians</i> who worship +<i>Serapis</i>, and devoted to Serapis are those who call +themselves '<i>Bishops of Christ</i>.'"<a name="FNanchor_342:3_1862" id="FNanchor_342:3_1862"></a><a href="#Footnote_342:3_1862" class="fnanchor">[342:3]</a></p></div> + +<p>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.<a name="FNanchor_342:4_1863" id="FNanchor_342:4_1863"></a><a href="#Footnote_342:4_1863" class="fnanchor">[342:4]</a> The plan of the chamber of some Egyptian sepulchres has +the form of a cross,<a name="FNanchor_342:5_1864" id="FNanchor_342:5_1864"></a><a href="#Footnote_342:5_1864" class="fnanchor">[342:5]</a> 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.<a name="FNanchor_342:6_1865" id="FNanchor_342:6_1865"></a><a href="#Footnote_342:6_1865" class="fnanchor">[342:6]</a></p> + +<p>The ancient Babylonians honored the cross as a religious symbol. It is +to be found on their oldest monuments. Anu, a deity who stood at the +head of the Babylonian mythology, had a cross for his <span class='pagenum'><a name="Page_343" id="Page_343">[Pg 343]</a></span>sign or +symbol.<a name="FNanchor_343:1_1866" id="FNanchor_343:1_1866"></a><a href="#Footnote_343:1_1866" class="fnanchor">[343:1]</a> It is also the <ins class="corr" title="original has symobl">symbol</ins> of the Babylonian god Bal.<a name="FNanchor_343:2_1867" id="FNanchor_343:2_1867"></a><a href="#Footnote_343:2_1867" class="fnanchor">[343:2]</a> A +cross hangs on the breast of Tiglath Pileser, in the colossal tablet +from Nimroud, 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 Nisroch, carries an emblematic necklace, to which a Maltese cross is +attached.<a name="FNanchor_343:3_1868" id="FNanchor_343:3_1868"></a><a href="#Footnote_343:3_1868" class="fnanchor">[343:3]</a> The most common of crosses, the <i>crux ansata</i> (<a href="#Fig_21">Fig. No. +21</a>) was also a sacred symbol among the Babylonians. It occurs repeatedly +on their cylinders, bricks and gems.<a name="FNanchor_343:4_1869" id="FNanchor_343:4_1869"></a><a href="#Footnote_343:4_1869" class="fnanchor">[343:4]</a></p> + +<p>The ensigns and standards carried by the Persians during their wars with +Alexander the Great (<span class="allcapsc">B. C.</span> 335), were made in the form of a cross—as we +shall presently see was the style of the ancient <i>Roman</i> standards—and +representations of these cross-standards have been handed down to the +present day.</p> + +<p>Sir Robert Ker Porter, in his very valuable work entitled: "Travels in +Georgia, Persia, Armenia, and Ancient Babylonia,"<a name="FNanchor_343:5_1870" id="FNanchor_343:5_1870"></a><a href="#Footnote_343:5_1870" class="fnanchor">[343:5]</a> shows the +representation of a <i>bas-relief</i>, 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 <i>ensign</i> +is very plainly to be seen. <i>This ensign is a cross.</i> There is another +representation of the same subject to be seen in a <i>bas-relief</i>, which +shows the standard-bearer and his <i>cross</i> ensign very plainly.<a name="FNanchor_343:6_1871" id="FNanchor_343:6_1871"></a><a href="#Footnote_343:6_1871" class="fnanchor">[343:6]</a> +This <i>bas-relief</i> belongs to a period when the Arsacedian kings governed +Persia,<a name="FNanchor_343:7_1872" id="FNanchor_343:7_1872"></a><a href="#Footnote_343:7_1872" class="fnanchor">[343:7]</a> which was within a century after the time of Alexander, +and consequently more than two centuries <span class="allcapsc">B. C.</span></p> + +<div class="figleft" style="width: 178px;"> +<a name="Fig_26" id="Fig_26"></a><img src="images/26_pg344.png" width="178" height="280" alt="two men carrying a cross" title="" /> +</div> + +<p>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.<a name="FNanchor_343:8_1873" id="FNanchor_343:8_1873"></a><a href="#Footnote_343:8_1873" class="fnanchor">[343:8]</a> At the foot of Mount Nakshi-Rajab, he also found +<i>bas-reliefs</i>, among which were two figures carrying a cross-standard. +<a href="#Fig_26">Fig. No. 26</a> is a representation of this.<a name="FNanchor_343:9_1874" id="FNanchor_343:9_1874"></a><a href="#Footnote_343:9_1874" class="fnanchor">[343:9]</a> It is coeval with the +sculptures found at Nashi-Roustam,<a name="FNanchor_343:10_1875" id="FNanchor_343:10_1875"></a><a href="#Footnote_343:10_1875" class="fnanchor">[343:10]</a> and therefore belongs to a +period before the time of Alexander's invasion.</p> + +<p>The cross is represented frequently and prominently on the coins <span class='pagenum'><a name="Page_344" id="Page_344">[Pg 344]</a></span>of +Asia Minor. Several have a ram or lamb on one side, and a cross on the +other.<a name="FNanchor_344:1_1876" id="FNanchor_344:1_1876"></a><a href="#Footnote_344:1_1876" class="fnanchor">[344:1]</a> 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 Roman Catholics, now tell over while they pray.<a name="FNanchor_344:2_1877" id="FNanchor_344:2_1877"></a><a href="#Footnote_344:2_1877" class="fnanchor">[344:2]</a> 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.<a name="FNanchor_344:3_1878" id="FNanchor_344:3_1878"></a><a href="#Footnote_344:3_1878" class="fnanchor">[344:3]</a> This is the "Lamb of God who taketh away the sins of +the world."</p> + +<div class="figleft" style="width: 279px;"> +<a name="Fig_27" id="Fig_27"></a><img src="images/27_pg344.png" width="279" height="184" alt="tomb with angels and a cross" title="" /> +</div> + +<p>The ancient Etruscans revered the cross as a religious emblem. This +sacred sign, accompanied with the heart, is to be seen on their +monuments. <a href="#Fig_27">Fig. No. 27</a>, 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.</p> + +<div class="figright" style="width: 195px;"> +<a name="Fig_28" id="Fig_28"></a><img src="images/28_pg344.png" width="195" height="277" alt="Calvary cross" title="" /> +</div> + +<p>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 (<a href="#Fig_28">Fig. No. 28</a>); and Greek crosses of equal +arms adorn the tomb of Midas (one of the ancient kings), in +Phrygia.<a name="FNanchor_344:4_1879" id="FNanchor_344:4_1879"></a><a href="#Footnote_344:4_1879" class="fnanchor">[344:4]</a></p> + +<p><span class='pagenum'><a name="Page_345" id="Page_345">[Pg 345]</a></span></p><p>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.</p> + +<div class="blockquot"><p>"As for the adoration of cross," (says he to the Romans), +"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."<a name="FNanchor_345:1_1880" id="FNanchor_345:1_1880"></a><a href="#Footnote_345:1_1880" class="fnanchor">[345:1]</a></p></div> + +<p>The principal silver coin among the Romans, called the <i>denarius</i>, had +on one side a personification of Rome as a warrior with a 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 a denarius of +the earliest kind, which was first coined 296 <span class="allcapsc">B. C.</span><a name="FNanchor_345:2_1881" id="FNanchor_345:2_1881"></a><a href="#Footnote_345:2_1881" class="fnanchor">[345:2]</a> The cross was +used on the roll of the Roman soldiery as the sign of <i>life</i>.<a name="FNanchor_345:3_1882" id="FNanchor_345:3_1882"></a><a href="#Footnote_345:3_1882" class="fnanchor">[345:3]</a></p> + +<p>But, 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; but of whom +antiquarian research has 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.</p> + +<p>The examination of the tombs of Golasecca 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 <span class="allcapsc">B. C.</span>, the cross was already a +religious emblem of frequent employment.<a name="FNanchor_345:4_1883" id="FNanchor_345:4_1883"></a><a href="#Footnote_345:4_1883" class="fnanchor">[345:4]</a></p> + +<div class="blockquot"><p>"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."<a name="FNanchor_345:5_1884" id="FNanchor_345:5_1884"></a><a href="#Footnote_345:5_1884" class="fnanchor">[345:5]</a></p></div> + +<p>The cross was also found among the ruins of Pompeii.<a name="FNanchor_345:6_1885" id="FNanchor_345:6_1885"></a><a href="#Footnote_345:6_1885" class="fnanchor">[345:6]</a></p> + +<p>It was a sacred emblem among the ancient Scandinavians.</p> + +<p><span class='pagenum'><a name="Page_346" id="Page_346">[Pg 346]</a></span></p><div class="blockquot"><p>"It occurs" (says Mr. R. Payne Knight), "on many Runic +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."<a name="FNanchor_346:1_1886" id="FNanchor_346:1_1886"></a><a href="#Footnote_346:1_1886" class="fnanchor">[346:1]</a></p></div> + +<p>Their god Thor, son of the Supreme god Odin, and the goddess Freyga, had +the hammer for his symbol. It was with 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. <i>This hammer was a cross.</i><a name="FNanchor_346:2_1887" id="FNanchor_346:2_1887"></a><a href="#Footnote_346:2_1887" class="fnanchor">[346:2]</a></p> + +<p>The cross of Thor is still used in Iceland as a magical sign in +connection with storms of wind and rain.</p> + +<p>King Olaf, Longfellow tells us, when keeping Christmas at Drontheim:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"O'er his drinking-horn, the sign<br /></span> +<span class="i0i">He made of the Cross Divine,<br /></span> +<span class="i0i">And he drank, and mutter'd his prayers;<br /></span> +<span class="i0i">But the Berserks evermore<br /></span> +<span class="i0i">Made the sign of the hammer of Thor<br /></span> +<span class="i10">Over theirs."<br /></span> +</div></div> + +<p>Actually, they both made the same symbol.</p> + +<p>This we are told by Snorro Sturleson, in the Heimskringla (Saga iv. c. +18), when he describes the sacrifice at Lade, at which King Hakon, +Athelstan's foster-son, was present:</p> + +<div class="blockquot"><p>"Now 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 Kaare 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."<a name="FNanchor_346:3_1888" id="FNanchor_346:3_1888"></a><a href="#Footnote_346:3_1888" class="fnanchor">[346:3]</a></p></div> + +<p>The cross was also a <i>sacred</i> emblem among the <i>Laplanders</i>. "In solemn +sacrifices, all the Lapland idols were marked with it from the blood of +the victims."<a name="FNanchor_346:4_1889" id="FNanchor_346:4_1889"></a><a href="#Footnote_346:4_1889" class="fnanchor">[346:4]</a></p> + +<p>It was adored by the ancient <i>Druids</i> 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 <i>cross beam</i> 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.<a name="FNanchor_346:5_1890" id="FNanchor_346:5_1890"></a><a href="#Footnote_346:5_1890" class="fnanchor">[346:5]</a></p> + +<p><span class='pagenum'><a name="Page_347" id="Page_347">[Pg 347]</a></span></p><p>Cleland observes, in his "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 <i>in form to the cross</i>.<a name="FNanchor_347:1_1891" id="FNanchor_347:1_1891"></a><a href="#Footnote_347:1_1891" class="fnanchor">[347:1]</a></p> + +<p>"In the Island of I-com-kill, at the monastery of the Culdees, at the +time of the Reformation, there were three hundred and sixty +crosses."<a name="FNanchor_347:2_1892" id="FNanchor_347:2_1892"></a><a href="#Footnote_347:2_1892" class="fnanchor">[347:2]</a> The Caaba at Mecca was surrounded by three hundred and +sixty crosses.<a name="FNanchor_347:3_1893" id="FNanchor_347:3_1893"></a><a href="#Footnote_347:3_1893" class="fnanchor">[347:3]</a> This 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.<a name="FNanchor_347:4_1894" id="FNanchor_347:4_1894"></a><a href="#Footnote_347:4_1894" class="fnanchor">[347:4]</a></p> + +<p>When the Spanish missionaries first set foot upon the soil of <i>America</i>, +in the fifteenth century, they were amazed to find that the <i>cross</i> 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 objects 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," &c.<a name="FNanchor_347:5_1895" id="FNanchor_347:5_1895"></a><a href="#Footnote_347:5_1895" class="fnanchor">[347:5]</a></p> + +<p>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 Cozamel, and is still +preserved on the <i>bas-reliefs</i> of the ruined city of Palenque. 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 Cundinamarca.<a name="FNanchor_347:6_1896" id="FNanchor_347:6_1896"></a><a href="#Footnote_347:6_1896" class="fnanchor">[347:6]</a></p> + +<p>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 Chiapa, 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 <span class='pagenum'><a name="Page_348" id="Page_348">[Pg 348]</a></span>this building are several small temples +or chapels, with altars standing. 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.<a name="FNanchor_348:1_1897" id="FNanchor_348:1_1897"></a><a href="#Footnote_348:1_1897" class="fnanchor">[348:1]</a> "The style of scripture," +says Mr. Baring-Gould, "and the accompanying hieroglyphic inscriptions, +leave no room for doubting it to be a heathen representation."<a name="FNanchor_348:2_1898" id="FNanchor_348:2_1898"></a><a href="#Footnote_348:2_1898" class="fnanchor">[348:2]</a></p> + +<div class="figright" style="width: 174px;"> +<a name="Fig_29" id="Fig_29"></a><img src="images/29_pg348.png" width="174" height="274" alt="cross in Palenque" title="" /> +</div> + +<p>The same cross is represented on old pre-Mexican MSS., as in the Dresden +Codex, and that in the possession of Herr Fejervary, at the end of which +is a colossal cross, in the midst of which is represented a bleeding +deity, and figures stand round a <i>Tau</i> cross, upon which is perched the +sacred bird.<a name="FNanchor_348:3_1899" id="FNanchor_348:3_1899"></a><a href="#Footnote_348:3_1899" class="fnanchor">[348:3]</a></p> + +<p>The cross was also used in the north of Mexico. It occurs among the +Mixtecas and in Queredaro. Siguenza speaks of an Indian cross which was +found in the cave 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, so also in Aguatoleo, and +among the Zapatecas. 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.<a name="FNanchor_348:4_1900" id="FNanchor_348:4_1900"></a><a href="#Footnote_348:4_1900" class="fnanchor">[348:4]</a></p> + +<p>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.<a name="FNanchor_348:5_1901" id="FNanchor_348:5_1901"></a><a href="#Footnote_348:5_1901" class="fnanchor">[348:5]</a></p> + +<p>The Toltecs said that their national deity Quetzalcoatle—whom we have +found to be a virgin-born and crucified Saviour—had introduced <span class='pagenum'><a name="Page_349" id="Page_349">[Pg 349]</a></span>the +sign and ritual of the cross, and it was called the "Tree of Nutriment," +or "Tree of Life."<a name="FNanchor_349:1_1902" id="FNanchor_349:1_1902"></a><a href="#Footnote_349:1_1902" class="fnanchor">[349:1]</a></p> + +<p>Malcom, in his "Antiquities of Britain," says</p> + +<div class="blockquot"><p>"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 use +to put them upon new-born infants; which thing very justly +deserves admiration."<a name="FNanchor_349:2_1903" id="FNanchor_349:2_1903"></a><a href="#Footnote_349:2_1903" class="fnanchor">[349:2]</a></p></div> + +<p>Felix Cabrara, in his "Description of the Ancient City of Mexico," says:</p> + +<div class="blockquot"><p>"The adoration of the cross has been more general in the +world, than that of any other emblem. It is to be 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."<a name="FNanchor_349:3_1904" id="FNanchor_349:3_1904"></a><a href="#Footnote_349:3_1904" class="fnanchor">[349:3]</a></p></div> + +<p>In "Chambers's Encyclopædia" we find the following:</p> + +<div class="blockquot"><p>"It appears that the sign of the <i>cross</i> was in use <i>as an +emblem having certain religious and mystic meanings attached +to it, long before the Christian era</i>; and the Spanish +conquerors were astonished to find it <i>an object of religious +veneration</i> among the nations of Central and South +America."<a name="FNanchor_349:4_1905" id="FNanchor_349:4_1905"></a><a href="#Footnote_349:4_1905" class="fnanchor">[349:4]</a></p></div> + +<p>Lord Kingsborough, in his "Antiquities of Mexico," speaks of crosses +being found in Mexico, Peru, and Yucatan.<a name="FNanchor_349:5_1906" id="FNanchor_349:5_1906"></a><a href="#Footnote_349:5_1906" class="fnanchor">[349:5]</a> He also informs us that +the <i>banner</i> of Montezuma was a cross, and that the historical paintings +of the "Codex Vaticanus" represent him carrying a cross as his +banner.<a name="FNanchor_349:6_1907" id="FNanchor_349:6_1907"></a><a href="#Footnote_349:6_1907" class="fnanchor">[349:6]</a></p> + +<p>A very fine and highly polished marble cross which was taken from the +Incas, was placed in the Roman Catholic cathedral at Cuzco.<a name="FNanchor_349:7_1908" id="FNanchor_349:7_1908"></a><a href="#Footnote_349:7_1908" class="fnanchor">[349:7]</a></p> + +<p>Few cases have been more powerful in producing 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 <i>fifth</i> century that +the pure form of the cross emerges to light."<a name="FNanchor_349:8_1909" id="FNanchor_349:8_1909"></a><a href="#Footnote_349:8_1909" class="fnanchor">[349:8]</a> The cross of +Constantine was nothing more than the <img src="images/monogram_pg349.png" class="letter" alt="monogram of Osiris" />, the monogram of +Osiris, and afterwards of Christ.<a name="FNanchor_349:9_1910" id="FNanchor_349:9_1910"></a><a href="#Footnote_349:9_1910" class="fnanchor">[349:9]</a> This is seen <span class='pagenum'><a name="Page_350" id="Page_350">[Pg 350]</a></span>from the fact +that the "<i>Labarum</i>," or sacred banner of Constantine—on which was +placed the sign by which he was to conquer—was inscribed with this +sacred monogram. <a href="#Fig_30">Fig. No. 30</a> 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:</p> + +<div class="blockquot"><p>"It would be difficult to prove that the cross of Constantine +was of 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."<a name="FNanchor_350:1_1911" id="FNanchor_350:1_1911"></a><a href="#Footnote_350:1_1911" class="fnanchor">[350:1]</a></p></div> + +<div class="figleft" style="width: 152px;"> +<a name="Fig_30" id="Fig_30"></a><img src="images/30_pg350.png" width="152" height="390" alt="Labarum, a sacred banner" title="" /> +</div> + +<p>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.<a name="FNanchor_350:2_1912" id="FNanchor_350:2_1912"></a><a href="#Footnote_350:2_1912" class="fnanchor">[350:2]</a> As M. Basnage remarks +in his <i>Hist. de Juif</i>:<a name="FNanchor_350:3_1913" id="FNanchor_350:3_1913"></a><a href="#Footnote_350:3_1913" class="fnanchor">[350:3]</a></p> + +<div class="blockquot"><p>"Nothing can be more opposite to Jesus Christ, than the Oracle +of <i>Jupiter Ammon</i>. And yet the <i>same cipher</i> 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, <i>with +the monogram of Christ to signify the Oracle of Jupiter +Ammon</i>."</p></div> + +<p>Rev. J. P. Lundy says:</p> + +<div class="blockquot"><p>"Even the P.X., which I had thought to be exclusively +Christian, are to be found in combination thus: <img src="images/monogram1_pg350.png" class="letter" alt="P.X. symbol" /> +(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.: <span class="nowrap"><img src="images/monogram2_pg350.png" class="letter" alt="P with horizontal cross-bar" />."<a name="FNanchor_350:4_1914" id="FNanchor_350:4_1914"></a><a href="#Footnote_350:4_1914" class="fnanchor">[350:4]</a></span></p></div> + +<p>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.<a name="FNanchor_350:5_1915" id="FNanchor_350:5_1915"></a><a href="#Footnote_350:5_1915" class="fnanchor">[350:5]</a></p> + +<p>Another form of the same monogram is <img src="images/monogram3_pg350.png" class="letter" alt="X over H" /> and X H. The monogram of +the <i>Sun</i> was <img src="images/monogram4_pg350.png" class="letter" alt="Y superimposed over P" />. P. H. All these are now called monograms of +Christ, and are to be met with in great numbers in almost <span class='pagenum'><a name="Page_351" id="Page_351">[Pg 351]</a></span>every church +in Italy.<a name="FNanchor_351:1_1916" id="FNanchor_351:1_1916"></a><a href="#Footnote_351:1_1916" class="fnanchor">[351:1]</a> The monogram of Mercury was a cross.<a name="FNanchor_351:2_1917" id="FNanchor_351:2_1917"></a><a href="#Footnote_351:2_1917" class="fnanchor">[351:2]</a> The +monogram of the Egyptian Taut was formed by three crosses.<a name="FNanchor_351:3_1918" id="FNanchor_351:3_1918"></a><a href="#Footnote_351:3_1918" class="fnanchor">[351:3]</a> The +monogram of Saturn was a cross and a ram's horn; it was also a monogram +of Jupiter.<a name="FNanchor_351:4_1919" id="FNanchor_351:4_1919"></a><a href="#Footnote_351:4_1919" class="fnanchor">[351:4]</a> The monogram of Venus was a cross and a +circle.<a name="FNanchor_351:5_1920" id="FNanchor_351:5_1920"></a><a href="#Footnote_351:5_1920" class="fnanchor">[351:5]</a> The monogram of the Phenician Astarte, and the Babylonian +Bal, was also a cross and a circle.<a name="FNanchor_351:6_1921" id="FNanchor_351:6_1921"></a><a href="#Footnote_351:6_1921" class="fnanchor">[351:6]</a> It was also that of Freya, +Holda, and Aphrodite.<a name="FNanchor_351:7_1922" id="FNanchor_351:7_1922"></a><a href="#Footnote_351:7_1922" class="fnanchor">[351:7]</a> Its true significance was the Linga and +Yoni.</p> + +<p>The cross, which was so universally adored, in its different forms among +heathen nations, was intended as an emblem or symbol of the <i>Sun</i>, of +<i>eternal life</i>, the <i>generative powers</i>, &c.<a name="FNanchor_351:8_1923" id="FNanchor_351:8_1923"></a><a href="#Footnote_351:8_1923" class="fnanchor">[351:8]</a></p> + +<p>As with the cross, and the X. P., so likewise with many other so-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 "<i>Jesu Hominium Salvator</i>," or "In Hoc Signo." It +is none other than the identical monogram of the heathen god +<i>Bacchus</i>,<a name="FNanchor_351:9_1924" id="FNanchor_351:9_1924"></a><a href="#Footnote_351:9_1924" class="fnanchor">[351:9]</a> and was to be seen on the coins of the Maharajah of +<i>Cashmere</i>.<a name="FNanchor_351:10_1925" id="FNanchor_351:10_1925"></a><a href="#Footnote_351:10_1925" class="fnanchor">[351:10]</a> Dr. Inman says:</p> + +<div class="blockquot"><p>"For a long period I. H. S., I. E. E. S<ins class="corr" title="period missing in original">.</ins>, was a monogram of +Bacchus; letters now adopted by Romanists. <i>Hesus</i> was an old +divinity of Gaul, possibly left by the Phenicians. We have the +same I. H. S. in <i>Jazabel</i>, and reproduced in our <i>Isabel</i>. +The idea connected with the word is '<i>Phallic +Vigor</i>.'"<a name="FNanchor_351:11_1926" id="FNanchor_351:11_1926"></a><a href="#Footnote_351:11_1926" class="fnanchor">[351:11]</a></p></div> + +<p>The <span class="smcap">Triangle</span>, which is to be seen at the 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 same purpose.</p> + +<p>Among the numerous symbols, the Triangle is conspicuous in <i>India</i>. +Hindoos attached a mystic signification to its <i>three</i> sides, and +generally placed it in their temples. It was often composed of lotus +plants, with an eye in the center.<a name="FNanchor_351:12_1927" id="FNanchor_351:12_1927"></a><a href="#Footnote_351:12_1927" class="fnanchor">[351:12]</a> It was sometimes represented +in connection with the mystical word AUM<a name="FNanchor_351:13_1928" id="FNanchor_351:13_1928"></a><a href="#Footnote_351:13_1928" class="fnanchor">[351:13]</a> (<a href="#Fig_31">Fig. No. 31</a>), and +sometimes surrounded with rays of glory.<a name="FNanchor_351:14_1929" id="FNanchor_351:14_1929"></a><a href="#Footnote_351:14_1929" class="fnanchor">[351:14]</a></p> + +<p>This symbol was engraved upon the tablet of the ring which the religious +chief, called the <i>Brahm-âtma</i> wore, as one of the signs of <span class='pagenum'><a name="Page_352" id="Page_352">[Pg 352]</a></span>his +dignity, and it was used by the Buddhists as emblematic of the +Trinity.<a name="FNanchor_352:1_1930" id="FNanchor_352:1_1930"></a><a href="#Footnote_352:1_1930" class="fnanchor">[352:1]</a></p> + +<p>The ancient <i>Egyptians</i> signified their divine <i>Triad</i> by a single +<i>Triangle</i>.<a name="FNanchor_352:2_1931" id="FNanchor_352:2_1931"></a><a href="#Footnote_352:2_1931" class="fnanchor">[352:2]</a></p> + +<p>Mr. Bonwick says:</p> + +<div class="blockquot"><p>"The <i>Triangle</i> 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."<a name="FNanchor_352:3_1932" id="FNanchor_352:3_1932"></a><a href="#Footnote_352:3_1932" class="fnanchor">[352:3]</a></p></div> + +<p>And Dr. Inman says:</p> + +<div class="blockquot"><p>"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.'"<a name="FNanchor_352:4_1933" id="FNanchor_352:4_1933"></a><a href="#Footnote_352:4_1933" class="fnanchor">[352:4]</a></p></div> + +<p>The Triangle is found on ancient Greek monuments.<a name="FNanchor_352:5_1934" id="FNanchor_352:5_1934"></a><a href="#Footnote_352:5_1934" class="fnanchor">[352:5]</a> An ancient seal +(engraved in the Mémoires de l'Académie royale des Inscriptions et +Belles Lettres), supposed to be of Phenician origin, "has as subject a +standing figure between two stars, beneath which are handled crosses. +Above the head of the deity is the <span class="allcapsc">TRIANGLE</span>, or symbol of the +Trinity."<a name="FNanchor_352:6_1935" id="FNanchor_352:6_1935"></a><a href="#Footnote_352:6_1935" class="fnanchor">[352:6]</a></p> + +<div class="figleft" style="width: 208px;"> +<a name="Fig_31" id="Fig_31"></a><img src="images/31_pg352.png" width="208" height="274" alt="Hindu AUM triangle" title="" /> +</div> + +<p>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 +<i>trefoil</i>. Modern story had attributed to St. Patrick the idea of +demonstrating a trinity in unity, by showing the <i>shamrock</i> to his +hearers; but, says Dr. Inman, "like many other things attributed to the +moderns, the idea belongs to the ancients."<a name="FNanchor_352:7_1936" id="FNanchor_352:7_1936"></a><a href="#Footnote_352:7_1936" class="fnanchor">[352:7]</a></p> + +<p>The <i>Trefoil</i> adorned the head of <i>Osiris</i>, the Egyptian Saviour, and is +to be found among the Pagan symbols or representations of <span class='pagenum'><a name="Page_353" id="Page_353">[Pg 353]</a></span>the +<i>three-in-one</i> mystery.<a name="FNanchor_353:1_1937" id="FNanchor_353:1_1937"></a><a href="#Footnote_353:1_1937" class="fnanchor">[353:1]</a> Fig. No. 32 is a representation of the +<i>Trefoil</i> used by the ancient Hindoos as emblematic of their celestial +Triad—Brahma, Vishnu and Siva—and afterwards adopted by the +Christians.<a name="FNanchor_353:2_1938" id="FNanchor_353:2_1938"></a><a href="#Footnote_353:2_1938" class="fnanchor">[353:2]</a> The leaf of the <i>Vila</i>, or <i>Bel-tree</i>, is typical of +Siva's attributes, because <i>triple</i> in form.<a name="FNanchor_353:3_1939" id="FNanchor_353:3_1939"></a><a href="#Footnote_353:3_1939" class="fnanchor">[353:3]</a></p> + +<p>The <i>Trefoil</i> was a sacred plant among the ancient Druids of Britain. It +was to them an emblem of the mysterious <i>three in one</i>.<a name="FNanchor_353:4_1940" id="FNanchor_353:4_1940"></a><a href="#Footnote_353:4_1940" class="fnanchor">[353:4]</a> It is to +be seen on their <i>coins</i>.<a name="FNanchor_353:5_1941" id="FNanchor_353:5_1941"></a><a href="#Footnote_353:5_1941" class="fnanchor">[353:5]</a></p> + +<p>The <i>Tripod</i> was very generally employed among the ancients as an emblem +of the <i>Trinity</i>, 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 <i>three</i> was employed with mystic +solemnity.<a name="FNanchor_353:6_1942" id="FNanchor_353:6_1942"></a><a href="#Footnote_353:6_1942" class="fnanchor">[353:6]</a></p> + +<div class="figright" style="width: 201px;"> +<a name="Fig_32" id="Fig_32"></a><img src="images/32_pg353.png" width="201" height="269" alt="Hindoo Trefoil" title="" /> +</div> + +<p>The three lines, or three human legs, springing from a central disk or +circle, which has been called a <i>Trinacria</i>, and supposed to allude to +the island of Sicily, is simply an ancient emblem of the <i>Trinity</i>. "It +is of <i>Asiatic</i> origin; its earliest appearance being upon the very +ancient coins of Aspendus in Pamphylia; sometimes alone in the square +incuse, and sometimes upon the body of an eagle or the back of a +lion."<a name="FNanchor_353:7_1943" id="FNanchor_353:7_1943"></a><a href="#Footnote_353:7_1943" class="fnanchor">[353:7]</a></p> + +<p>We have already seen, in the chapter on the <i>crucifixion</i>, that the +earliest emblems of the Christian Saviour were the "Good Shepherd" and +the "Lamb." Among these may also be mentioned the <i>Fish</i>. "The only +satisfactory explanation why Jesus should be represented as a <i>Fish</i>," +says Mr. King, in his Gnostics and their Remains,<a name="FNanchor_353:8_1944" id="FNanchor_353:8_1944"></a><a href="#Footnote_353:8_1944" class="fnanchor">[353:8]</a> "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:</p> + +<p><span class='pagenum'><a name="Page_354" id="Page_354">[Pg 354]</a></span></p> +<div class="blockquot"><p>"Next to the sacred monogram (the <img src="images/monogram1_pg350.png" class="letter" alt="P.X. symbol" />) the <i>Fish</i> +takes its place in importance as a sign of Christ in his +special office of <i>Saviour</i>." "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. <i>Paganism</i> has its types +and prophecies of Christ as well as Judaism. What then is the +Dag-on of the old Babylonians? The <i>fish</i>-god or being that +taught them all their civilization."<a name="FNanchor_354:1_1945" id="FNanchor_354:1_1945"></a><a href="#Footnote_354:1_1945" class="fnanchor">[354:1]</a></p></div> + +<p>As Mr. Lundy says, "truth demands no concealment or apology," therefore, +when the truth is exposed, we find that <i>Vishnu</i>, the Hindoo Messiah, +Preserver, Mediator and <i>Saviour</i>, was represented as a "dag," or fish. +The <i>Fish</i> takes its place in importance as a sign of <i>Vishnu</i> in his +special office of <i>Saviour</i>.</p> + +<div class="figleft" style="width: 182px;"> +<a name="Fig_33" id="Fig_33"></a><img src="images/33_pg354.png" width="182" height="277" alt="cross-fish catacomb design" title="" /> +</div> + +<p>Prof. Monier Williams says:</p> + +<div class="blockquot"><p>"It is as <i>Vishnu</i> 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 first was <i>Matsaya</i>, the +<i>Fish</i>. In this Vishnu became a fish to save the seventh Manu, +the progenitor of the human race, from the universal +deluge."<a name="FNanchor_354:2_1946" id="FNanchor_354:2_1946"></a><a href="#Footnote_354:2_1946" class="fnanchor">[354:2]</a></p></div> + +<p>We have already seen, in <a href="#CHAPTER_IX">Chap. IX.</a>, the identity of the Hindoo <i>Matsaya</i> +and the Babylonian Dagon.</p> + +<p>The fish was sacred among the Babylonians, Assyrians and Phenicians, as +it is among the Romanists of to-day. It was sacred also to <i>Venus</i>, and +the Romanists still eat it on the very day of the week which was called +"<i>Dies veneris</i>," Venus' day; fish day.<a name="FNanchor_354:3_1947" id="FNanchor_354:3_1947"></a><a href="#Footnote_354:3_1947" class="fnanchor">[354:3]</a> It was an emblem of +<i>fecundity</i>. The most ancient symbol of the productive power was a fish, +and it is accordingly found to be the universal symbol upon many of the +earliest coins.<a name="FNanchor_354:4_1948" id="FNanchor_354:4_1948"></a><a href="#Footnote_354:4_1948" class="fnanchor">[354:4]</a> 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.</p> + +<p>The fish was the earliest symbol of Christ Jesus. Fig. No. 33 is a +design from the catacombs.<a name="FNanchor_354:5_1949" id="FNanchor_354:5_1949"></a><a href="#Footnote_354:5_1949" class="fnanchor">[354:5]</a> This cross-fish is not unlike the +sacred monogram.</p> + +<p><span class='pagenum'><a name="Page_355" id="Page_355">[Pg 355]</a></span></p><p>That the Christian Saviour should be called a fish may at first appear +strange, but when the mythos is properly understood (as we shall +endeavor to make it in <a href="#CHAPTER_XXXIX">Chap. XXXIX.</a>), it will not appear so. The Rev. +Dr. Geikie, in his "Life and Words of Christ," says that a fish stood +for his <i>name</i>, 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 <i>Dag-Po</i>, +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.</p> + +<p>Julius Africanus (an early Christian writer) says:</p> + +<div class="blockquot"><p>"Christ is the great Fish taken by the fish-hook of God, and +whose flesh nourishes the whole world."<a name="FNanchor_355:1_1950" id="FNanchor_355:1_1950"></a><a href="#Footnote_355:1_1950" class="fnanchor">[355:1]</a></p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">"The fish fried<br /></span> +<span class="i0i">Was Christ that died,"<br /></span> +</div></div> + +<p>is an old couplet.<a name="FNanchor_355:2_1951" id="FNanchor_355:2_1951"></a><a href="#Footnote_355:2_1951" class="fnanchor">[355:2]</a></p> + +<p>Prosper Africanus calls Christ,</p> + +<div class="blockquot"><p>"The great fish who satisfied for himself the disciples on the +shore, and offered himself as a fish to the whole +world."<a name="FNanchor_355:3_1952" id="FNanchor_355:3_1952"></a><a href="#Footnote_355:3_1952" class="fnanchor">[355:3]</a></p></div> + +<p>The <i>Serpent</i> was also an emblem of Christ Jesus, or in other words, +represented Christ, among some of the early Christians.</p> + +<p>Moses <i>set up</i> a brazen <i>serpent</i> in the wilderness, and Christian +divines have seen in this a type of Christ Jesus. Indeed, the Gospels +sanction this; for it is written:</p> + +<div class="blockquot"><p>"As Moses lifted up the serpent in the wilderness, so must the +Son of man be lifted up."</p></div> + +<p>From this serpent, Tertullian asserts, the early sect of Christians +called <i>Ophites</i> took their rise. Epiphanius says, that the "Ophites +sprung out of the Nicolaitans and Gnostics, who were so called from the +<i>serpent</i>, which they worshiped." "The Gnostics," he adds, "<i>taught that +the ruler of the world was of a dracontic form</i>." The Ophites preserved +live serpents in their sacred chest, and looked upon them as the +<i>mediator</i> between them and God. Manes, in the third century, taught +serpent worship in Asia Minor, under the name of Christianity, +promulgating that</p> + +<div class="blockquot"><p>"<i>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.</i>"<a name="FNanchor_355:4_1953" id="FNanchor_355:4_1953"></a><a href="#Footnote_355:4_1953" class="fnanchor">[355:4]</a></p></div> + +<p>"The Gnostics," says Irenaeus, "represented the Mind (the Son, <span class='pagenum'><a name="Page_356" id="Page_356">[Pg 356]</a></span>the +Wisdom) in the form of a serpent," and "the Ophites," says Epiphanius, +"have a veneration for the serpent; they esteem him the same as Christ." +"They even quote the Gospels," says Tertullian, "to prove that Christ +was an imitation of the serpent."<a name="FNanchor_356:1_1954" id="FNanchor_356:1_1954"></a><a href="#Footnote_356:1_1954" class="fnanchor">[356:1]</a></p> + +<p>The question now arises, Why was the Christian Saviour represented as a +serpent? Simply because the heathen Saviours were represented in like +manner.</p> + +<p>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.<a name="FNanchor_356:2_1955" id="FNanchor_356:2_1955"></a><a href="#Footnote_356:2_1955" class="fnanchor">[356:2]</a> Serpents are often associated with the Hindoo gods, as +emblems of eternity.<a name="FNanchor_356:3_1956" id="FNanchor_356:3_1956"></a><a href="#Footnote_356:3_1956" class="fnanchor">[356:3]</a> It was a very sacred animal among the +Hindoos.<a name="FNanchor_356:4_1957" id="FNanchor_356:4_1957"></a><a href="#Footnote_356:4_1957" class="fnanchor">[356:4]</a></p> + +<p>Worshipers of Buddha venerate serpents. "This animal," says Mr. Wake, +"became equal in importance as Buddha himself." And Mr. Lillie says:</p> + +<div class="blockquot"><p>"That God was worshiped at an early date by the Buddhists +under the symbol of the <i>Serpent</i> is proved from the +sculptures of oldest topes, where worshipers are represented +so doing."<a name="FNanchor_356:5_1958" id="FNanchor_356:5_1958"></a><a href="#Footnote_356:5_1958" class="fnanchor">[356:5]</a></p></div> + +<p>The Egyptians also venerated the serpent. It was the special symbol of +Thoth, a primeval deity of Syro-Egyptian mythology, and of all those +gods, such as Hermes and Seth, who can be connected with him.<a name="FNanchor_356:6_1959" id="FNanchor_356:6_1959"></a><a href="#Footnote_356:6_1959" class="fnanchor">[356:6]</a> +Kneph and Apap were also represented as serpents.<a name="FNanchor_356:7_1960" id="FNanchor_356:7_1960"></a><a href="#Footnote_356:7_1960" class="fnanchor">[356:7]</a></p> + +<p>Herodotus, when he visited Egypt, found sacred serpents in the temples. +Speaking of them, he says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_356:8_1961" id="FNanchor_356:8_1961"></a><a href="#Footnote_356:8_1961" class="fnanchor">[356:8]</a></p></div> + +<p>The third member of the Chaldean triad, Héa, or Hoa, was represented by +a serpent. According to Sir Henry Rawlinson, 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 <span class='pagenum'><a name="Page_357" id="Page_357">[Pg 357]</a></span>symbols of the gods on the black stones recording Babylonian +benefactors."<a name="FNanchor_357:1_1962" id="FNanchor_357:1_1962"></a><a href="#Footnote_357:1_1962" class="fnanchor">[357:1]</a></p> + +<p>The Phenicians and other eastern nations venerated the serpent as +symbols of their beneficent gods.<a name="FNanchor_357:2_1963" id="FNanchor_357:2_1963"></a><a href="#Footnote_357:2_1963" class="fnanchor">[357:2]</a></p> + +<p>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.<a name="FNanchor_357:3_1964" id="FNanchor_357:3_1964"></a><a href="#Footnote_357:3_1964" class="fnanchor">[357:3]</a></p> + +<p>Æsculapius, the healing god, the Saviour, was also worshiped under the +form of a serpent.<a name="FNanchor_357:4_1965" id="FNanchor_357:4_1965"></a><a href="#Footnote_357:4_1965" class="fnanchor">[357:4]</a> "Throughout Hellas," says Mr. Cox, "Æsculapius +remained the 'Healer,' and the 'Restorer of Life,' and accordingly the +serpent is everywhere his special emblem."<a name="FNanchor_357:5_1966" id="FNanchor_357:5_1966"></a><a href="#Footnote_357:5_1966" class="fnanchor">[357:5]</a></p> + +<p>Why the serpent was the symbol of the Saviours and beneficent gods of +antiquity, will be explained in <a href="#CHAPTER_XXXIX">Chap. XXXIX</a>.</p> + +<p>The <i>Dove</i>, 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 <i>dove</i>, and lighting upon him."</p> + +<p>Here is another piece of Paganism, as we find that the <i>Dove</i> was the +symbol of the Holy Spirit among all nations of antiquity. Rev. J. P. +Lundy, speaking of this, says:</p> + +<div class="blockquot"><p>"It is a remarkable fact that this spirit (<i>i. e.</i>, the Holy +Spirit) has been symbolized among all religious and civilized +nations by the <i>Dove</i>."<a name="FNanchor_357:6_1967" id="FNanchor_357:6_1967"></a><a href="#Footnote_357:6_1967" class="fnanchor">[357:6]</a></p></div> + +<p>And Earnest De Bunsen says:</p> + +<div class="blockquot"><p>"The symbol of the Spirit of God was the <i>Dove</i>, in Greek, +<i>peleia</i>, and the Samaritans had a brazen fiery dove, instead +of the brazen fiery serpent. Both referred to fire, the symbol +of the Holy Ghost."<a name="FNanchor_357:7_1968" id="FNanchor_357:7_1968"></a><a href="#Footnote_357:7_1968" class="fnanchor">[357:7]</a></p></div> + +<p>Buddha is represented, like Christ Jesus, with a dove hovering over his +head.<a name="FNanchor_357:8_1969" id="FNanchor_357:8_1969"></a><a href="#Footnote_357:8_1969" class="fnanchor">[357:8]</a></p> + +<p>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, Cybele, and Isis; it +was sacred to Venus, and was intended as a symbol of the Holy +Spirit.<a name="FNanchor_357:9_1970" id="FNanchor_357:9_1970"></a><a href="#Footnote_357:9_1970" class="fnanchor">[357:9]</a></p> + +<p>Even in the remote islands of the Pacific Ocean, a <i>bird</i> is believed to +be an emblem of the Holy Spirit.<a name="FNanchor_357:10_1971" id="FNanchor_357:10_1971"></a><a href="#Footnote_357:10_1971" class="fnanchor">[357:10]</a></p> + +<p>R. Payne Knight, in speaking of the "mystic Dove," says:</p> + +<p><span class='pagenum'><a name="Page_358" id="Page_358">[Pg 358]</a></span></p><div class="blockquot"><p>"A bird was probably chosen for the emblem of the third +person (<i>i. e.</i>, 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.</p> + +<p>"The <i>Dove</i> 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, and 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."<a name="FNanchor_358:1_1972" id="FNanchor_358:1_1972"></a><a href="#Footnote_358:1_1972" class="fnanchor">[358:1]</a></p></div> + +<p>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.</p> + +<p>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 <i>Phallic</i> emblems.<a name="FNanchor_358:2_1973" id="FNanchor_358:2_1973"></a><a href="#Footnote_358:2_1973" class="fnanchor">[358:2]</a></p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_339:1_1842" id="Footnote_339:1_1842"></a><a href="#FNanchor_339:1_1842"><span class="label">[339:1]</span></a> The Pentateuch Examined, vol. vi. p. 113.</p></div> + +<div class="footnote"><p><a name="Footnote_340:1_1843" id="Footnote_340:1_1843"></a><a href="#FNanchor_340:1_1843"><span class="label">[340:1]</span></a> Monumental Christianity, p. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_340:2_1844" id="Footnote_340:2_1844"></a><a href="#FNanchor_340:2_1844"><span class="label">[340:2]</span></a> Baring-Gould: Curious Myths, p. 301. Higgins: Anac., +vol. i. p. 220.</p></div> + +<div class="footnote"><p><a name="Footnote_340:3_1845" id="Footnote_340:3_1845"></a><a href="#FNanchor_340:3_1845"><span class="label">[340:3]</span></a> Curious Myths, p. 301.</p></div> + +<div class="footnote"><p><a name="Footnote_340:4_1846" id="Footnote_340:4_1846"></a><a href="#FNanchor_340:4_1846"><span class="label">[340:4]</span></a> Ibid. p. 302.</p></div> + +<div class="footnote"><p><a name="Footnote_340:5_1847" id="Footnote_340:5_1847"></a><a href="#FNanchor_340:5_1847"><span class="label">[340:5]</span></a> Maurice: Indian Antiquities, vol. ii. p. 350.</p></div> + +<div class="footnote"><p><a name="Footnote_340:6_1848" id="Footnote_340:6_1848"></a><a href="#FNanchor_340:6_1848"><span class="label">[340:6]</span></a> Ibid. vol. iii. p. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_340:7_1849" id="Footnote_340:7_1849"></a><a href="#FNanchor_340:7_1849"><span class="label">[340:7]</span></a> Curious Myths, pp. 280-282. Buddha and Early Buddhism, +pp. 7, 9, and 22, and Anacalypsis, vol. i. p. 223.</p></div> + +<div class="footnote"><p><a name="Footnote_340:8_1850" id="Footnote_340:8_1850"></a><a href="#FNanchor_340:8_1850"><span class="label">[340:8]</span></a> Buddha and Early Buddhism, p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_340:9_1851" id="Footnote_340:9_1851"></a><a href="#FNanchor_340:9_1851"><span class="label">[340:9]</span></a> Inman: Ancient Faiths, vol. i. p. 409. Higgins: Anac., +vol. i. p. 230.</p></div> + +<div class="footnote"><p><a name="Footnote_341:1_1852" id="Footnote_341:1_1852"></a><a href="#FNanchor_341:1_1852"><span class="label">[341:1]</span></a> See Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_341:2_1853" id="Footnote_341:2_1853"></a><a href="#FNanchor_341:2_1853"><span class="label">[341:2]</span></a> See Celtic Druids, p. 126; Anacalypsis, vol. i. p. 217, +and Bonwick's Egyptian Belief, pp. 216, 217 and 219.</p></div> + +<div class="footnote"><p><a name="Footnote_341:3_1854" id="Footnote_341:3_1854"></a><a href="#FNanchor_341:3_1854"><span class="label">[341:3]</span></a> Anacalypsis, vol. i. p. 217.</p></div> + +<div class="footnote"><p><a name="Footnote_341:4_1855" id="Footnote_341:4_1855"></a><a href="#FNanchor_341:4_1855"><span class="label">[341:4]</span></a> Knight: Anct. Art and Mytho., p. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_341:5_1856" id="Footnote_341:5_1856"></a><a href="#FNanchor_341:5_1856"><span class="label">[341:5]</span></a> See Inman's "Symbolism," and Lundy's Monu. +Christianity, Fig. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_341:6_1857" id="Footnote_341:6_1857"></a><a href="#FNanchor_341:6_1857"><span class="label">[341:6]</span></a> Baring-Gould: Curious Myths, p. 285.</p></div> + +<div class="footnote"><p><a name="Footnote_341:7_1858" id="Footnote_341:7_1858"></a><a href="#FNanchor_341:7_1858"><span class="label">[341:7]</span></a> Hoskins' Visit to the great Oasis, pl. xii. in Curious +Myths, p. 286.</p></div> + +<div class="footnote"><p><a name="Footnote_341:8_1859" id="Footnote_341:8_1859"></a><a href="#FNanchor_341:8_1859"><span class="label">[341:8]</span></a> Curious Myths, p. 286.</p></div> + +<div class="footnote"><p><a name="Footnote_342:1_1860" id="Footnote_342:1_1860"></a><a href="#FNanchor_342:1_1860"><span class="label">[342:1]</span></a> Curious Myths, p. 287.</p></div> + +<div class="footnote"><p><a name="Footnote_342:2_1861" id="Footnote_342:2_1861"></a><a href="#FNanchor_342:2_1861"><span class="label">[342:2]</span></a> Socrates: Eccl. Hist., lib. v. ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_342:3_1862" id="Footnote_342:3_1862"></a><a href="#FNanchor_342:3_1862"><span class="label">[342:3]</span></a> Quoted by Rev. Dr. Giles: Hebrew and Christian Records, +vol. ii. p. 86, and Rev. Robert Taylor: Diegesis, p. 202.</p></div> + +<div class="footnote"><p><a name="Footnote_342:4_1863" id="Footnote_342:4_1863"></a><a href="#FNanchor_342:4_1863"><span class="label">[342:4]</span></a> See Colenso's Pentateuch Examined<ins class="corr" title="comma missing in original">,</ins> vol. vi. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_342:5_1864" id="Footnote_342:5_1864"></a><a href="#FNanchor_342:5_1864"><span class="label">[342:5]</span></a> Bonwick: Egyptian Belief, p. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_342:6_1865" id="Footnote_342:6_1865"></a><a href="#FNanchor_342:6_1865"><span class="label">[342:6]</span></a> Ibid. p. 219.</p></div> + +<div class="footnote"><p><a name="Footnote_343:1_1866" id="Footnote_343:1_1866"></a><a href="#FNanchor_343:1_1866"><span class="label">[343:1]</span></a> Bonwick: Egyptian Belief, p. 218, and Smith's Chaldean +Account of Genesis, p. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_343:2_1867" id="Footnote_343:2_1867"></a><a href="#FNanchor_343:2_1867"><span class="label">[343:2]</span></a> Egyptian Belief, p. 218.</p></div> + +<div class="footnote"><p><a name="Footnote_343:3_1868" id="Footnote_343:3_1868"></a><a href="#FNanchor_343:3_1868"><span class="label">[343:3]</span></a> Bonomi: Ninevah and Its Palaces, in Curious Myths, p. +287.</p></div> + +<div class="footnote"><p><a name="Footnote_343:4_1869" id="Footnote_343:4_1869"></a><a href="#FNanchor_343:4_1869"><span class="label">[343:4]</span></a> Curious Myths, p. 287.</p></div> + +<div class="footnote"><p><a name="Footnote_343:5_1870" id="Footnote_343:5_1870"></a><a href="#FNanchor_343:5_1870"><span class="label">[343:5]</span></a> Vol. i. p. 337, pl. xx.</p></div> + +<div class="footnote"><p><a name="Footnote_343:6_1871" id="Footnote_343:6_1871"></a><a href="#FNanchor_343:6_1871"><span class="label">[343:6]</span></a> Travels in Persia, vol. i. p. 545, pl. xxi.</p></div> + +<div class="footnote"><p><a name="Footnote_343:7_1872" id="Footnote_343:7_1872"></a><a href="#FNanchor_343:7_1872"><span class="label">[343:7]</span></a> Ibid. p. 529, and pl. xvi</p></div> + +<div class="footnote"><p><a name="Footnote_343:8_1873" id="Footnote_343:8_1873"></a><a href="#FNanchor_343:8_1873"><span class="label">[343:8]</span></a> Ibid., and pl. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_343:9_1874" id="Footnote_343:9_1874"></a><a href="#FNanchor_343:9_1874"><span class="label">[343:9]</span></a> Ibid. pl. xxvii.</p></div> + +<div class="footnote"><p><a name="Footnote_343:10_1875" id="Footnote_343:10_1875"></a><a href="#FNanchor_343:10_1875"><span class="label">[343:10]</span></a> Ibid. p. 573.</p></div> + +<div class="footnote"><p><a name="Footnote_344:1_1876" id="Footnote_344:1_1876"></a><a href="#FNanchor_344:1_1876"><span class="label">[344:1]</span></a> Curious Myths, p. 290.</p></div> + +<div class="footnote"><p><a name="Footnote_344:2_1877" id="Footnote_344:2_1877"></a><a href="#FNanchor_344:2_1877"><span class="label">[344:2]</span></a> Knight: Anct. Art and Mytho., p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_344:3_1878" id="Footnote_344:3_1878"></a><a href="#FNanchor_344:3_1878"><span class="label">[344:3]</span></a> See Illustration in Anacalypsis, vol. i. p. 224.</p></div> + +<div class="footnote"><p><a name="Footnote_344:4_1879" id="Footnote_344:4_1879"></a><a href="#FNanchor_344:4_1879"><span class="label">[344:4]</span></a> Baring-Gould: Curious Myths, p. 291.</p></div> + +<div class="footnote"><p><a name="Footnote_345:1_1880" id="Footnote_345:1_1880"></a><a href="#FNanchor_345:1_1880"><span class="label">[345:1]</span></a> Octavius, ch. xxix.</p></div> + +<div class="footnote"><p><a name="Footnote_345:2_1881" id="Footnote_345:2_1881"></a><a href="#FNanchor_345:2_1881"><span class="label">[345:2]</span></a> See Chambers's Encyclo., art. "Denarius."</p></div> + +<div class="footnote"><p><a name="Footnote_345:3_1882" id="Footnote_345:3_1882"></a><a href="#FNanchor_345:3_1882"><span class="label">[345:3]</span></a> Curious Myths, p. 291.</p></div> + +<div class="footnote"><p><a name="Footnote_345:4_1883" id="Footnote_345:4_1883"></a><a href="#FNanchor_345:4_1883"><span class="label">[345:4]</span></a> Ibid. pp. 291, 296.</p></div> + +<div class="footnote"><p><a name="Footnote_345:5_1884" id="Footnote_345:5_1884"></a><a href="#FNanchor_345:5_1884"><span class="label">[345:5]</span></a> Ibid. p. 311.</p></div> + +<div class="footnote"><p><a name="Footnote_345:6_1885" id="Footnote_345:6_1885"></a><a href="#FNanchor_345:6_1885"><span class="label">[345:6]</span></a> The Pentateuch Examined, vol. vi. p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_346:1_1886" id="Footnote_346:1_1886"></a><a href="#FNanchor_346:1_1886"><span class="label">[346:1]</span></a> Anct. Art and Mytho., p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_346:2_1887" id="Footnote_346:2_1887"></a><a href="#FNanchor_346:2_1887"><span class="label">[346:2]</span></a> Curious Myths, pp. 280, 281.</p></div> + +<div class="footnote"><p><a name="Footnote_346:3_1888" id="Footnote_346:3_1888"></a><a href="#FNanchor_346:3_1888"><span class="label">[346:3]</span></a> Ibid. pp. 281, 282.</p></div> + +<div class="footnote"><p><a name="Footnote_346:4_1889" id="Footnote_346:4_1889"></a><a href="#FNanchor_346:4_1889"><span class="label">[346:4]</span></a> Knight: Ancient Art and Mytho., p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_346:5_1890" id="Footnote_346:5_1890"></a><a href="#FNanchor_346:5_1890"><span class="label">[346:5]</span></a> See Celtic Druids, pp. 126, 130, 131.</p></div> + +<div class="footnote"><p><a name="Footnote_347:1_1891" id="Footnote_347:1_1891"></a><a href="#FNanchor_347:1_1891"><span class="label">[347:1]</span></a> Cleland, p. 102, in Anac., i. p. 716.</p></div> + +<div class="footnote"><p><a name="Footnote_347:2_1892" id="Footnote_347:2_1892"></a><a href="#FNanchor_347:2_1892"><span class="label">[347:2]</span></a> Celtic Druids, p. 242, and Chambers's Encyclo., art. +"Cross."</p></div> + +<div class="footnote"><p><a name="Footnote_347:3_1893" id="Footnote_347:3_1893"></a><a href="#FNanchor_347:3_1893"><span class="label">[347:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_347:4_1894" id="Footnote_347:4_1894"></a><a href="#FNanchor_347:4_1894"><span class="label">[347:4]</span></a> See Maurice: Indian Antiquities, vol. ii. 103.</p></div> + +<div class="footnote"><p><a name="Footnote_347:5_1895" id="Footnote_347:5_1895"></a><a href="#FNanchor_347:5_1895"><span class="label">[347:5]</span></a> The Pentateuch Examined, vol. vi. p. 114.</p></div> + +<div class="footnote"><p><a name="Footnote_347:6_1896" id="Footnote_347:6_1896"></a><a href="#FNanchor_347:6_1896"><span class="label">[347:6]</span></a> Brinton: Myths of the New World, p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_348:1_1897" id="Footnote_348:1_1897"></a><a href="#FNanchor_348:1_1897"><span class="label">[348:1]</span></a> Stephens: Central America, vol. ii. p. 346, in Curious +Myths, p. 298.</p></div> + +<div class="footnote"><p><a name="Footnote_348:2_1898" id="Footnote_348:2_1898"></a><a href="#FNanchor_348:2_1898"><span class="label">[348:2]</span></a> Curious Myths, p. 298</p></div> + +<div class="footnote"><p><a name="Footnote_348:3_1899" id="Footnote_348:3_1899"></a><a href="#FNanchor_348:3_1899"><span class="label">[348:3]</span></a> Klemm Kulturgeschichte, v. 142, in Curious Myths, pp. +298, 299.</p></div> + +<div class="footnote"><p><a name="Footnote_348:4_1900" id="Footnote_348:4_1900"></a><a href="#FNanchor_348:4_1900"><span class="label">[348:4]</span></a> Curious Myths, p. 299.</p></div> + +<div class="footnote"><p><a name="Footnote_348:5_1901" id="Footnote_348:5_1901"></a><a href="#FNanchor_348:5_1901"><span class="label">[348:5]</span></a> Müller: Geschichte der Amerikanischen Urreligionen, in +Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_349:1_1902" id="Footnote_349:1_1902"></a><a href="#FNanchor_349:1_1902"><span class="label">[349:1]</span></a> Curious Myths, p. 301.</p></div> + +<div class="footnote"><p><a name="Footnote_349:2_1903" id="Footnote_349:2_1903"></a><a href="#FNanchor_349:2_1903"><span class="label">[349:2]</span></a> Quoted in Anacalypsis, vol. ii. p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_349:3_1904" id="Footnote_349:3_1904"></a><a href="#FNanchor_349:3_1904"><span class="label">[349:3]</span></a> Quoted in Celtic Druids, p. 131.</p></div> + +<div class="footnote"><p><a name="Footnote_349:4_1905" id="Footnote_349:4_1905"></a><a href="#FNanchor_349:4_1905"><span class="label">[349:4]</span></a> Chambers's Encyclo., art. "Cross."</p></div> + +<div class="footnote"><p><a name="Footnote_349:5_1906" id="Footnote_349:5_1906"></a><a href="#FNanchor_349:5_1906"><span class="label">[349:5]</span></a> Mexican Antiquities, vol. vi. pp. 165, 180.</p></div> + +<div class="footnote"><p><a name="Footnote_349:6_1907" id="Footnote_349:6_1907"></a><a href="#FNanchor_349:6_1907"><span class="label">[349:6]</span></a> Ibid. p. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_349:7_1908" id="Footnote_349:7_1908"></a><a href="#FNanchor_349:7_1908"><span class="label">[349:7]</span></a> Higgins: Anacalypsis, vol. ii. p. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_349:8_1909" id="Footnote_349:8_1909"></a><a href="#FNanchor_349:8_1909"><span class="label">[349:8]</span></a> Jameson's Hist. of Our Lord in Art, vol. ii. p. 318.</p></div> + +<div class="footnote"><p><a name="Footnote_349:9_1910" id="Footnote_349:9_1910"></a><a href="#FNanchor_349:9_1910"><span class="label">[349:9]</span></a> "These two letters in the old Samaritan, as found on +coins, stand, the first for 400, the second for 200-600. This is the +staff of Osiris. It is also the monogram of Osiris, and has been adopted +by the Christians, and is to be seen in the churches in Italy in +thousands of places. See <ins class="corr" title="original has Basuage">Basnage</ins> (lib. iii. c. xxxiii.), where several +other instances of this kind may be found. In Addison's 'Travels in +Italy' there is an account of a medal, at Rome, of Constantius, with +this inscription; <i>In hoc signo Victor eris</i> <img src="images/monogram1_pg350.png" class="letter" alt="P.X. symbol" />." (Anacalypsis, +vol. i. p. 222.)</p></div> + +<div class="footnote"><p><a name="Footnote_350:1_1911" id="Footnote_350:1_1911"></a><a href="#FNanchor_350:1_1911"><span class="label">[350:1]</span></a> Hist. of Our Lord in Art, vol. ii. p. 316.</p></div> + +<div class="footnote"><p><a name="Footnote_350:2_1912" id="Footnote_350:2_1912"></a><a href="#FNanchor_350:2_1912"><span class="label">[350:2]</span></a> See Celtic Druids, p. 127, and Bonwick's Egyptian +Belief, p. 218.</p></div> + +<div class="footnote"><p><a name="Footnote_350:3_1913" id="Footnote_350:3_1913"></a><a href="#FNanchor_350:3_1913"><span class="label">[350:3]</span></a> Bk. iii. c. xxiii. in Anac., i. p. 219.</p></div> + +<div class="footnote"><p><a name="Footnote_350:4_1914" id="Footnote_350:4_1914"></a><a href="#FNanchor_350:4_1914"><span class="label">[350:4]</span></a> Monumental Christianity, p. 125.</p></div> + +<div class="footnote"><p><a name="Footnote_350:5_1915" id="Footnote_350:5_1915"></a><a href="#FNanchor_350:5_1915"><span class="label">[350:5]</span></a> See Celtic Druids, pp. 127, 128.</p></div> + +<div class="footnote"><p><a name="Footnote_351:1_1916" id="Footnote_351:1_1916"></a><a href="#FNanchor_351:1_1916"><span class="label">[351:1]</span></a> See Ibid. and Monumental Christianity, pp. 15, 92, 123, +126, 127.</p></div> + +<div class="footnote"><p><a name="Footnote_351:2_1917" id="Footnote_351:2_1917"></a><a href="#FNanchor_351:2_1917"><span class="label">[351:2]</span></a> See Celtic Druids, p. 101. Anacalypsis, vol. i. p. 220. +Indian Antiq., ii. 68.</p></div> + +<div class="footnote"><p><a name="Footnote_351:3_1918" id="Footnote_351:3_1918"></a><a href="#FNanchor_351:3_1918"><span class="label">[351:3]</span></a> See Celtic Druids, p. 101. Bonwick's Egyptian Belief, +p. 103.</p></div> + +<div class="footnote"><p><a name="Footnote_351:4_1919" id="Footnote_351:4_1919"></a><a href="#FNanchor_351:4_1919"><span class="label">[351:4]</span></a> See Celtic Druids, p. 127, and Taylor's Diegesis, p. +201.</p></div> + +<div class="footnote"><p><a name="Footnote_351:5_1920" id="Footnote_351:5_1920"></a><a href="#FNanchor_351:5_1920"><span class="label">[351:5]</span></a> See Celtic Druids, p. 127.</p></div> + +<div class="footnote"><p><a name="Footnote_351:6_1921" id="Footnote_351:6_1921"></a><a href="#FNanchor_351:6_1921"><span class="label">[351:6]</span></a> See Bonwick's Egyptian Belief, p. 218.</p></div> + +<div class="footnote"><p><a name="Footnote_351:7_1922" id="Footnote_351:7_1922"></a><a href="#FNanchor_351:7_1922"><span class="label">[351:7]</span></a> See Cox: Aryan Mythology, vol. ii. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_351:8_1923" id="Footnote_351:8_1923"></a><a href="#FNanchor_351:8_1923"><span class="label">[351:8]</span></a> See The Pentateuch Examined, vol. vi. pp. 113-115.</p></div> + +<div class="footnote"><p><a name="Footnote_351:9_1924" id="Footnote_351:9_1924"></a><a href="#FNanchor_351:9_1924"><span class="label">[351:9]</span></a> See Higgins: Anacalypsis, vol. i. pp. 221 and 328. +Taylor's Diegesis, p. 187. Celtic Druids, p. 127, and Isis Unveiled, p. +527, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_351:10_1925" id="Footnote_351:10_1925"></a><a href="#FNanchor_351:10_1925"><span class="label">[351:10]</span></a> See Bonwick's Egyptian Belief, p. 212.</p></div> + +<div class="footnote"><p><a name="Footnote_351:11_1926" id="Footnote_351:11_1926"></a><a href="#FNanchor_351:11_1926"><span class="label">[351:11]</span></a> Ancient Faiths, vol. i. pp. 518, 519.</p></div> + +<div class="footnote"><p><a name="Footnote_351:12_1927" id="Footnote_351:12_1927"></a><a href="#FNanchor_351:12_1927"><span class="label">[351:12]</span></a> See Prog. Relig. Ideas, vol. i. p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_351:13_1928" id="Footnote_351:13_1928"></a><a href="#FNanchor_351:13_1928"><span class="label">[351:13]</span></a> This word—AUM—stood for Brahma, Vishnu and Siva, the +Hindoo Trinity.</p></div> + +<div class="footnote"><p><a name="Footnote_351:14_1929" id="Footnote_351:14_1929"></a><a href="#FNanchor_351:14_1929"><span class="label">[351:14]</span></a> See Isis Unveiled, vol. ii. p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_352:1_1930" id="Footnote_352:1_1930"></a><a href="#FNanchor_352:1_1930"><span class="label">[352:1]</span></a> See Isis Unveiled, vol. ii. p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_352:2_1931" id="Footnote_352:2_1931"></a><a href="#FNanchor_352:2_1931"><span class="label">[352:2]</span></a> Knight: Anct. Art and Mytho., p. 196.</p></div> + +<div class="footnote"><p><a name="Footnote_352:3_1932" id="Footnote_352:3_1932"></a><a href="#FNanchor_352:3_1932"><span class="label">[352:3]</span></a> Bonwick's Egyptian Belief, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_352:4_1933" id="Footnote_352:4_1933"></a><a href="#FNanchor_352:4_1933"><span class="label">[352:4]</span></a> Ancient Faiths, vol. i. p. 328.</p></div> + +<div class="footnote"><p><a name="Footnote_352:5_1934" id="Footnote_352:5_1934"></a><a href="#FNanchor_352:5_1934"><span class="label">[352:5]</span></a> See Knight: Anct. Art and Mytho., p. 196.</p></div> + +<div class="footnote"><p><a name="Footnote_352:6_1935" id="Footnote_352:6_1935"></a><a href="#FNanchor_352:6_1935"><span class="label">[352:6]</span></a> Curious Myths, p. 289.</p></div> + +<div class="footnote"><p><a name="Footnote_352:7_1936" id="Footnote_352:7_1936"></a><a href="#FNanchor_352:7_1936"><span class="label">[352:7]</span></a> Inman's Ancient Faiths, vol. i. pp. 153, 154.</p></div> + +<div class="footnote"><p><a name="Footnote_353:1_1937" id="Footnote_353:1_1937"></a><a href="#FNanchor_353:1_1937"><span class="label">[353:1]</span></a> See Bonwick's Egyptian Belief, p. 242.</p></div> + +<div class="footnote"><p><a name="Footnote_353:2_1938" id="Footnote_353:2_1938"></a><a href="#FNanchor_353:2_1938"><span class="label">[353:2]</span></a> See Inman's Pagan and Christian Symbolism, p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_353:3_1939" id="Footnote_353:3_1939"></a><a href="#FNanchor_353:3_1939"><span class="label">[353:3]</span></a> See Williams' Hinduism, p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_353:4_1940" id="Footnote_353:4_1940"></a><a href="#FNanchor_353:4_1940"><span class="label">[353:4]</span></a> See Myths of the British Druids, p. 448.</p></div> + +<div class="footnote"><p><a name="Footnote_353:5_1941" id="Footnote_353:5_1941"></a><a href="#FNanchor_353:5_1941"><span class="label">[353:5]</span></a> Ibid. p. 601.</p></div> + +<div class="footnote"><p><a name="Footnote_353:6_1942" id="Footnote_353:6_1942"></a><a href="#FNanchor_353:6_1942"><span class="label">[353:6]</span></a> Knight: Anct. Art and Mytho., p. 170.</p></div> + +<div class="footnote"><p><a name="Footnote_353:7_1943" id="Footnote_353:7_1943"></a><a href="#FNanchor_353:7_1943"><span class="label">[353:7]</span></a> Ibid. pp. 169, 170.</p></div> + +<div class="footnote"><p><a name="Footnote_353:8_1944" id="Footnote_353:8_1944"></a><a href="#FNanchor_353:8_1944"><span class="label">[353:8]</span></a> Page 138.</p></div> + +<div class="footnote"><p><a name="Footnote_354:1_1945" id="Footnote_354:1_1945"></a><a href="#FNanchor_354:1_1945"><span class="label">[354:1]</span></a> Monumental Christianity, pp. 130, 132, 133.</p></div> + +<div class="footnote"><p><a name="Footnote_354:2_1946" id="Footnote_354:2_1946"></a><a href="#FNanchor_354:2_1946"><span class="label">[354:2]</span></a> Indian Wisdom, p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_354:3_1947" id="Footnote_354:3_1947"></a><a href="#FNanchor_354:3_1947"><span class="label">[354:3]</span></a> Inman: Anct. Faiths, vol. i. pp. 528, 529, and Müller: +Science of Relig., p. 315.</p></div> + +<div class="footnote"><p><a name="Footnote_354:4_1948" id="Footnote_354:4_1948"></a><a href="#FNanchor_354:4_1948"><span class="label">[354:4]</span></a> Knight: Anct. Art and Mytho., p. 111.</p></div> + +<div class="footnote"><p><a name="Footnote_354:5_1949" id="Footnote_354:5_1949"></a><a href="#FNanchor_354:5_1949"><span class="label">[354:5]</span></a> Lillie: Buddha and Early Buddhism, p. 227.</p></div> + +<div class="footnote"><p><a name="Footnote_355:1_1950" id="Footnote_355:1_1950"></a><a href="#FNanchor_355:1_1950"><span class="label">[355:1]</span></a> Quoted in Monumental Christianity, p. 134.</p></div> + +<div class="footnote"><p><a name="Footnote_355:2_1951" id="Footnote_355:2_1951"></a><a href="#FNanchor_355:2_1951"><span class="label">[355:2]</span></a> Ibid. p. 135.</p></div> + +<div class="footnote"><p><a name="Footnote_355:3_1952" id="Footnote_355:3_1952"></a><a href="#FNanchor_355:3_1952"><span class="label">[355:3]</span></a> Ibid. p. 372.</p></div> + +<div class="footnote"><p><a name="Footnote_355:4_1953" id="Footnote_355:4_1953"></a><a href="#FNanchor_355:4_1953"><span class="label">[355:4]</span></a> Squire: Serpent Symbol, p. 246.</p></div> + +<div class="footnote"><p><a name="Footnote_356:1_1954" id="Footnote_356:1_1954"></a><a href="#FNanchor_356:1_1954"><span class="label">[356:1]</span></a> Fergusson: Tree and Serpent Worship, p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_356:2_1955" id="Footnote_356:2_1955"></a><a href="#FNanchor_356:2_1955"><span class="label">[356:2]</span></a> Wake: Phallism in Ancient Religs., p. 72.</p></div> + +<div class="footnote"><p><a name="Footnote_356:3_1956" id="Footnote_356:3_1956"></a><a href="#FNanchor_356:3_1956"><span class="label">[356:3]</span></a> Williams' Hinduism, p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_356:4_1957" id="Footnote_356:4_1957"></a><a href="#FNanchor_356:4_1957"><span class="label">[356:4]</span></a> Knight: Anct. Art and Mytho., p. 16, and Fergusson: +Tree and Serpent Worship.</p></div> + +<div class="footnote"><p><a name="Footnote_356:5_1958" id="Footnote_356:5_1958"></a><a href="#FNanchor_356:5_1958"><span class="label">[356:5]</span></a> Wake, p. 73. Lillie: p. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_356:6_1959" id="Footnote_356:6_1959"></a><a href="#FNanchor_356:6_1959"><span class="label">[356:6]</span></a> Wake, p. 40, and Bunsen's Keys, p. 101.</p></div> + +<div class="footnote"><p><a name="Footnote_356:7_1960" id="Footnote_356:7_1960"></a><a href="#FNanchor_356:7_1960"><span class="label">[356:7]</span></a> Champollion, pp. 144, 145.</p></div> + +<div class="footnote"><p><a name="Footnote_356:8_1961" id="Footnote_356:8_1961"></a><a href="#FNanchor_356:8_1961"><span class="label">[356:8]</span></a> Herodotus, bk. ii. ch. 74.</p></div> + +<div class="footnote"><p><a name="Footnote_357:1_1962" id="Footnote_357:1_1962"></a><a href="#FNanchor_357:1_1962"><span class="label">[357:1]</span></a> Wake: Phallism in Anct. Religs., p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_357:2_1963" id="Footnote_357:2_1963"></a><a href="#FNanchor_357:2_1963"><span class="label">[357:2]</span></a> See Knight: Anct. Art and Mytho., p. 16. Cox: Aryan +Mytho., vol. ii. p. 128. Fergusson's Tree and Serpent Worship, and +Squire's Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_357:3_1964" id="Footnote_357:3_1964"></a><a href="#FNanchor_357:3_1964"><span class="label">[357:3]</span></a> Deane: Serpent Worship, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_357:4_1965" id="Footnote_357:4_1965"></a><a href="#FNanchor_357:4_1965"><span class="label">[357:4]</span></a> Tree and Serpent Worship, p. 7, and Bulfinch: Age of +Fable, p. 397.</p></div> + +<div class="footnote"><p><a name="Footnote_357:5_1966" id="Footnote_357:5_1966"></a><a href="#FNanchor_357:5_1966"><span class="label">[357:5]</span></a> Aryan Mytho., vol. ii. p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_357:6_1967" id="Footnote_357:6_1967"></a><a href="#FNanchor_357:6_1967"><span class="label">[357:6]</span></a> Monumental Christianity, p. 293.</p></div> + +<div class="footnote"><p><a name="Footnote_357:7_1968" id="Footnote_357:7_1968"></a><a href="#FNanchor_357:7_1968"><span class="label">[357:7]</span></a> Bunsen's Angel-Messiah, p. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_357:8_1969" id="Footnote_357:8_1969"></a><a href="#FNanchor_357:8_1969"><span class="label">[357:8]</span></a> See <a href="#CHAPTER_XXIX">ch. xxix</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_357:9_1970" id="Footnote_357:9_1970"></a><a href="#FNanchor_357:9_1970"><span class="label">[357:9]</span></a> Monumental Christianity, pp. 323 and 234.</p></div> + +<div class="footnote"><p><a name="Footnote_357:10_1971" id="Footnote_357:10_1971"></a><a href="#FNanchor_357:10_1971"><span class="label">[357:10]</span></a> Knight: Anct. Art and Mytho., p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_358:1_1972" id="Footnote_358:1_1972"></a><a href="#FNanchor_358:1_1972"><span class="label">[358:1]</span></a> Knight's Ancient Art and Mythology, p. 170.</p></div> + +<div class="footnote"><p><a name="Footnote_358:2_1973" id="Footnote_358:2_1973"></a><a href="#FNanchor_358:2_1973"><span class="label">[358:2]</span></a> See also R. Payne Knight's Worship of Priapus, and the +other works of Dr. Thomas Inman.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_359" id="Page_359">[Pg 359]</a></span></p> +<h2><a name="CHAPTER_XXXIV" id="CHAPTER_XXXIV"></a>CHAPTER XXXIV.</h2> + +<h3>THE BIRTH-DAY OF CHRIST JESUS.</h3> + +<p>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.</p> + +<p>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.<a name="FNanchor_359:1_1974" id="FNanchor_359:1_1974"></a><a href="#Footnote_359:1_1974" class="fnanchor">[359:1]</a></p> + +<p>The <i>year</i> 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."<a name="FNanchor_359:2_1975" id="FNanchor_359:2_1975"></a><a href="#Footnote_359:2_1975" class="fnanchor">[359:2]</a></p> + +<p>According to <span class="smcap">Irenæus</span> (<span class="allcapsc">A. D.</span> 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, <i>fifty years +of age</i>. 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.<a name="FNanchor_359:3_1976" id="FNanchor_359:3_1976"></a><a href="#Footnote_359:3_1976" class="fnanchor">[359:3]</a></p> + +<p>The Rev. Dr. Giles says:</p> + +<div class="blockquot"><p>"Concerning the <i>time</i> of Christ's birth there are even +greater doubts than about the <i>place</i>; for, though the four +Evangelists have noticed several contemporary facts, 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."<a name="FNanchor_359:4_1977" id="FNanchor_359:4_1977"></a><a href="#Footnote_359:4_1977" class="fnanchor">[359:4]</a></p></div> + +<p>Again he says:</p> + +<p><span class='pagenum'><a name="Page_360" id="Page_360">[Pg 360]</a></span></p><div class="blockquot"><p>"Not only do we date our time from the exact year in which +Christ <i>is said to have been born</i>, but 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; <i>yet all these things are +among the most uncertain and shadowy that history has +recorded. We have no clue to either the day or the time of +year, or even the year itself, in which Christ was +born.</i>"<a name="FNanchor_360:1_1978" id="FNanchor_360:1_1978"></a><a href="#Footnote_360:1_1978" class="fnanchor">[360:1]</a></p></div> + +<p>Some Christian writers fix the year 4 <span class="allcapsc">B. C.</span>, as the time when he was +born, others the year 5 <span class="allcapsc">B. C.</span>, and again others place his time of birth +at about 15 <span class="allcapsc">B. C.</span> The Rev. Dr. Geikie, speaking of this, in his <i>Life of +Christ</i>, says:</p> + +<div class="blockquot"><p>"The whole subject is <i>very uncertain</i>. Ewald appears to fix +the date of the birth at <i>five</i> years earlier than our era. +Petavius and Usher fix it on the 25th of December, <i>five</i> +years before our era. Bengel on the 25th of December, <i>four</i> +years before our era; Anger and Winer, <i>four</i> years before our +era, <i>in the Spring</i>; Scaliger, <i>three</i> years before our era, +in <i>October</i>; St. Jerome, <i>three</i> years before our era, on +December 25th; Eusebius, <i>two</i> years before our era, on +<i>January</i> 6th; and Idler, <i>seven</i> years before our era, in +<i>December</i>."<a name="FNanchor_360:2_1979" id="FNanchor_360:2_1979"></a><a href="#Footnote_360:2_1979" class="fnanchor">[360:2]</a></p></div> + +<p>Albert Barnes writes in a manner which implies that he knew all about +the <i>year</i> (although he does not give any authorities), but knew nothing +about the <i>month</i>. He says:</p> + +<div class="blockquot"><p>"The birth of Christ took place <i>four</i> years before the common +era. That era began to be used about <span class="allcapsc">A. D.</span> 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 Herod, or at +the close of the year preceding."<a name="FNanchor_360:3_1980" id="FNanchor_360:3_1980"></a><a href="#Footnote_360:3_1980" class="fnanchor">[360:3]</a></p> + +<p>"The Jews sent out their flocks into the mountainous and +desert regions during the summer months, 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 born before the 25th of December, or before what +we call <i>Christmas</i>. At that time it is cold, and especially +in the high and mountainous regions about Bethlehem. <i>God has +concealed the time of his birth. There is no way to ascertain +it.</i> By different learned men it has been fixed at each month +in the year."<a name="FNanchor_360:4_1981" id="FNanchor_360:4_1981"></a><a href="#Footnote_360:4_1981" class="fnanchor">[360:4]</a></p></div> + +<p>Canon Farrar writes with a little more caution, as follows:</p> + +<div class="blockquot"><p>"Although the date of Christ's birth cannot be fixed with +absolute certainty, there is at least a large amount of +evidence to render it <i>probable</i> that he was born <i>four</i> years +before our present era. It is universally admitted that our +received chronology, which is not older than Dionysius +<ins class="corr" title="[original Exignus]">Exiguus</ins>, in the sixth century, is wrong. But all attempts to +discover the <i>month</i> and the <i>day</i> are useless. No data +whatever exists to enable us to determine them with even +approximate accuracy."<a name="FNanchor_360:5_1982" id="FNanchor_360:5_1982"></a><a href="#Footnote_360:5_1982" class="fnanchor">[360:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_361" id="Page_361">[Pg 361]</a></span></p><p>Bunsen attempts to show (on the authority of <i>Irenæus</i>, above quoted), +that Jesus was born some <i>fifteen</i> years before the time assigned, and +that he lived to be nearly, if not quite, fifty years of age.<a name="FNanchor_361:1_1983" id="FNanchor_361:1_1983"></a><a href="#Footnote_361:1_1983" class="fnanchor">[361:1]</a></p> + +<p>According to Basnage,<a name="FNanchor_361:2_1984" id="FNanchor_361:2_1984"></a><a href="#Footnote_361:2_1984" class="fnanchor">[361:2]</a> the Jews placed his birth near a century +sooner than the generally assumed epoch. Others have placed it even in +the <i>third century</i> <span class="allcapsc">B. C.</span> This belief is founded on a passage in the +"<i>Book of Wisdom</i>,"<a name="FNanchor_361:3_1985" id="FNanchor_361:3_1985"></a><a href="#Footnote_361:3_1985" class="fnanchor">[361:3]</a> written about 250 <span class="allcapsc">B. C.</span>, which is supposed to +refer to Christ <i>Jesus</i>, and none other. In speaking of some individual +who lived <i>at that time</i>, it says:</p> + +<div class="blockquot"><p>"He professeth to have the knowledge of God, and he calleth +himself <i>the child of the Lord</i>. He was made to reprove our +thoughts. He 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 abstaineth from our +ways as from filthiness; he pronounceth the end of the just to +be blessed, <i>and maketh his boast that God is his father</i>. Let +us see if his words be true; and let us prove what shall +happen in the end of him. For if the <i>just man</i> be the son of +God, he (God) will help him, and deliver him from the hand of +his enemies. Let us 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."</p></div> + +<p>This is a very important passage. Of course, the church claim it to be a +<i>prophecy</i> of what Christ Jesus was to do and suffer, but this does not +explain it.</p> + +<p>If the writer of the "<i>Gospel according to Luke</i>" is correct, Jesus was +not born until about <span class="allcapsc">A. D.</span> 10, for he explicitly tells us that this +event did not happen until Cyrenius was governor of Syria.<a name="FNanchor_361:4_1986" id="FNanchor_361:4_1986"></a><a href="#Footnote_361:4_1986" class="fnanchor">[361:4]</a> 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<a name="FNanchor_361:5_1987" id="FNanchor_361:5_1987"></a><a href="#Footnote_361:5_1987" class="fnanchor">[361:5]</a>), 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.<a name="FNanchor_361:6_1988" id="FNanchor_361:6_1988"></a><a href="#Footnote_361:6_1988" class="fnanchor">[361:6]</a></p> + +<p>Eusebius, the first ecclesiastical historian,<a name="FNanchor_361:7_1989" id="FNanchor_361:7_1989"></a><a href="#Footnote_361:7_1989" class="fnanchor">[361:7]</a> places his birth at +the time Cyrenius was governor of Syria, and therefore at about <span class="allcapsc">A. D.</span> +10. His words are as follows:</p> + +<div class="blockquot"><p>"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, and the death of Antonius and Cleopatra, +when last of all the Ptolemies in Egypt ceased to bear <span class='pagenum'><a name="Page_362" id="Page_362">[Pg 362]</a></span>rule, +when our Saviour and Lord Jesus Christ, at the time of the +first taxing—Cyrenius, then President of Syria—was born in +Bethlehem, a city of Judea, according unto the prophecies in +that behalf premised."<a name="FNanchor_362:1_1990" id="FNanchor_362:1_1990"></a><a href="#Footnote_362:1_1990" class="fnanchor">[362:1]</a></p></div> + +<p>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 <i>two</i> +assessments, one about the time Jesus was born, and the other ten years +after; but this has entirely failed. Dr. Hooykaas, speaking of this, +says:</p> + +<div class="blockquot"><p>"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, <i>it did not take place until ten years after the +death of Herod</i>, 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 Herod, nothing of +the kind took place, nor was there any occasion for it. +Finally, at the time of the birth of Jesus, the Governor of +Syria was not Quirinius, but Quintus Sentius +Saturninus."<a name="FNanchor_362:2_1991" id="FNanchor_362:2_1991"></a><a href="#Footnote_362:2_1991" class="fnanchor">[362:2]</a></p></div> + +<p>The institution of the festival of the Nativity of Christ Jesus being +held on the 25th of December, among the Christians, is attributed to +Telesphorus, who flourished during the reign of Antonius Pius (<span class="allcapsc">A. D.</span> +138-161), but the first <i>certain</i> traces of it are found about the time +of the Emperor Commodus (<span class="allcapsc">A. D.</span> 180-192).<a name="FNanchor_362:3_1992" id="FNanchor_362:3_1992"></a><a href="#Footnote_362:3_1992" class="fnanchor">[362:3]</a></p> + +<p>For a long time the Christians had been trying to discover upon what +particular day Jesus 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 19th or 20th of April, and a +third to the 5th of January. At last the opinion of the <i>community at +Rome</i> gained the upper hand, and the 25th of December was fixed +upon.<a name="FNanchor_362:4_1993" id="FNanchor_362:4_1993"></a><a href="#Footnote_362:4_1993" class="fnanchor">[362:4]</a> It was not until the <i>fifth</i> century, however, that this +day had been <i>generally</i> agreed upon.<a name="FNanchor_362:5_1994" id="FNanchor_362:5_1994"></a><a href="#Footnote_362:5_1994" class="fnanchor">[362:5]</a> <i>How it happened</i> that this +day finally became fixed as the birthday of Christ Jesus, may be +inferred from what we shall now see.</p> + +<p>On the first moment after midnight of the 24th of December (<i>i. e.</i>, on +the morning of the 25th), nearly all the nations of the earth, <span class='pagenum'><a name="Page_363" id="Page_363">[Pg 363]</a></span>as if by +common consent, celebrated the accouchement of the "<i>Queen of Heaven</i>," +of the "<i>Celestial Virgin</i>" of the sphere, and the birth of the god +<i>Sol</i>.</p> + +<p>In <i>India</i> this is a period of rejoicing everywhere.<a name="FNanchor_363:1_1995" id="FNanchor_363:1_1995"></a><a href="#Footnote_363:1_1995" class="fnanchor">[363:1]</a> It is a +great religious festival, and the people <i>decorate their houses with +garlands</i>, and <i>make presents to friends and relatives</i>. This custom is +of very great antiquity.<a name="FNanchor_363:2_1996" id="FNanchor_363:2_1996"></a><a href="#Footnote_363:2_1996" class="fnanchor">[363:2]</a></p> + +<p>In <i>China</i>, religious solemnities are celebrated at the time of the +<i>winter solstice</i>, the last week in <i>December</i>, when all shops are shut +up, and the courts are closed.<a name="FNanchor_363:3_1997" id="FNanchor_363:3_1997"></a><a href="#Footnote_363:3_1997" class="fnanchor">[363:3]</a></p> + +<p><i>Buddha</i>, the son of the Virgin Mâya, on whom, according to Chinese +tradition, "the Holy Ghost" had descended, was said to have been born on +Christmas day, December 25th.<a name="FNanchor_363:4_1998" id="FNanchor_363:4_1998"></a><a href="#Footnote_363:4_1998" class="fnanchor">[363:4]</a></p> + +<p>Among the ancient <i>Persians</i> their most splendid ceremonials were in +honor of their Lord and Saviour <i>Mithras</i>; they kept his birthday, with +many rejoicings, on the 25th of December.</p> + +<p>The author of the "<i>Celtic Druids</i>" says:</p> + +<div class="blockquot"><p>"It was the custom of the 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 +<i>Persians</i>, who, in very early times, celebrated the birth of +their god <i>Mithras</i>."<a name="FNanchor_363:5_1999" id="FNanchor_363:5_1999"></a><a href="#Footnote_363:5_1999" class="fnanchor">[363:5]</a></p></div> + +<p>The Rev. Joseph B. Gross, in his "<i>Heathen Religion</i>," also tells us +that:</p> + +<div class="blockquot"><p>"The ancient Persians celebrated a festival in honor of +<i>Mithras</i> on the first day succeeding the <i>Winter Solstice</i>, +the object of which was to <i>commemorate the Birth of +Mithras</i>."<a name="FNanchor_363:6_2000" id="FNanchor_363:6_2000"></a><a href="#Footnote_363:6_2000" class="fnanchor">[363:6]</a></p></div> + +<p>Among the ancient <i>Egyptians</i>, for centuries before the time of Christ +Jesus, the 25th of December was set aside as the birthday of their gods. +M. Le Clerk De Septchenes speaks of it as follows:</p> + +<div class="blockquot"><p>"The ancient Egyptians fixed the pregnancy of <i>Isis</i> (the +<i>Queen of Heaven</i>, and the <i>Virgin Mother</i> of the Saviour +Horus), on the last days of March, and towards the end of +<i>December</i> they placed the commemoration of her +delivery."<a name="FNanchor_363:7_2001" id="FNanchor_363:7_2001"></a><a href="#Footnote_363:7_2001" class="fnanchor">[363:7]</a></p></div> + +<p>Mr. Bonwick, in speaking of <i>Horus</i>, says:</p> + +<div class="blockquot"><p>"He is the great God-loved of Heaven. His birth was one of the +greatest mysteries of the Egyptian religion. Pictures +representing it appeared on the <span class='pagenum'><a name="Page_364" id="Page_364">[Pg 364]</a></span>walls of temples. One passed +through the holy <i>Adytum</i><a name="FNanchor_364:1_2002" id="FNanchor_364:1_2002"></a><a href="#Footnote_364:1_2002" class="fnanchor">[364:1]</a> to the still more sacred +quarter of the temple known as the birth-place of Horus. He +was presumably the child of Deity. <i>At Christmas time</i>, or +that answering to our festival, his image was brought out of +that sanctuary with peculiar ceremonies, as the image of the +infant <i>Bambino</i><a name="FNanchor_364:2_2003" id="FNanchor_364:2_2003"></a><a href="#Footnote_364:2_2003" class="fnanchor">[364:2]</a> is still brought out and exhibited in +Rome."<a name="FNanchor_364:3_2004" id="FNanchor_364:3_2004"></a><a href="#Footnote_364:3_2004" class="fnanchor">[364:3]</a></p></div> + +<p>Rigord observes that the Egyptians not only worshiped a <i>Virgin Mother</i> +"prior to the birth of our 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."<a name="FNanchor_364:4_2005" id="FNanchor_364:4_2005"></a><a href="#Footnote_364:4_2005" class="fnanchor">[364:4]</a></p> + +<p>The "Chronicles of Alexandria," an ancient Christian work, says:</p> + +<div class="blockquot"><p>"Watch how Egypt has constructed the childbirth of a Virgin, +and the birth of her son, <i>who was exposed in a crib to the +adoration of the people</i>."<a name="FNanchor_364:5_2006" id="FNanchor_364:5_2006"></a><a href="#Footnote_364:5_2006" class="fnanchor">[364:5]</a></p></div> + +<p><i>Osiris</i>, son of the "<i>Holy Virgin</i>," as they called Ceres, or Neith, +his mother, was born on the 25th of December.<a name="FNanchor_364:6_2007" id="FNanchor_364:6_2007"></a><a href="#Footnote_364:6_2007" class="fnanchor">[364:6]</a></p> + +<p>This was also the time celebrated by the ancient <i>Greeks</i> as being the +birthday of <i>Hercules</i>. The author of "<i>The Religion of the Ancient +Greeks</i>" says:</p> + +<div class="blockquot"><p>"The night of the <i>Winter Solstice</i>, which the Greeks named +the triple night, was that which they thought gave birth to +<i>Hercules</i>."<a name="FNanchor_364:7_2008" id="FNanchor_364:7_2008"></a><a href="#Footnote_364:7_2008" class="fnanchor">[364:7]</a></p></div> + +<p>He further says:</p> + +<div class="blockquot"><p>"It has become an epoch of singular importance in the eyes of +the Christian, who has destined it to celebrate the birth of +the Saviour, the <i>true</i> Sun of Justice, who alone came to +dissipate the darkness of ignorance."<a name="FNanchor_364:8_2009" id="FNanchor_364:8_2009"></a><a href="#Footnote_364:8_2009" class="fnanchor">[364:8]</a></p></div> + +<p><i>Bacchus</i>, also, was born at early dawn on the 25th of December. Mr. +Higgins says of him:</p> + +<div class="blockquot"><p>"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 was born of a virgin on the 25th of December, and was +always called the <span class="smcap">Saviour</span>. In his Mysteries, he was shown to +the people, as an infant is by the Christians at this day, on +Christmas-day morning, in Rome."<a name="FNanchor_364:9_2010" id="FNanchor_364:9_2010"></a><a href="#Footnote_364:9_2010" class="fnanchor">[364:9]</a></p></div> + +<p>The birthday of <i>Adonis</i> was celebrated on the 25th of December. This +celebration is spoken of by Tertullian, Jerome, and other <span class='pagenum'><a name="Page_365" id="Page_365">[Pg 365]</a></span>Fathers of +the Church,<a name="FNanchor_365:1_2011" id="FNanchor_365:1_2011"></a><a href="#Footnote_365:1_2011" class="fnanchor">[365:1]</a> who inform us that the ceremonies took place in a +cave, and that the cave in which they celebrated his mysteries in +Bethlehem, was that in which Christ Jesus was born.</p> + +<p>This was also a great holy day in ancient Rome. The Rev. Mr. Gross says:</p> + +<div class="blockquot"><p>"In <i>Rome</i>, before the time of Christ, a festival was observed +on the 25th of December, under the name of '<i>Natalis Solis +Invicti</i>' (Birthday of Sol the Invincible). It was a day of +universal rejoicings, illustrated by illuminations and public +games."<a name="FNanchor_365:2_2012" id="FNanchor_365:2_2012"></a><a href="#Footnote_365:2_2012" class="fnanchor">[365:2]</a> "All public business was suspended, +declarations of war and criminal executions were postponed, +<i>friends made presents to one another</i>, and the slaves were +indulged with great liberties."<a name="FNanchor_365:3_2013" id="FNanchor_365:3_2013"></a><a href="#Footnote_365:3_2013" class="fnanchor">[365:3]</a></p></div> + +<p>A few weeks before the winter solstice, the Calabrian shepherds came +into Rome to play on the pipes. Ovid alludes to this when he says:</p> + +<table summary="Ovid's Epist. i. l. ii." style="margin-left: 10%;" cellpadding="4" cellspacing="0" border="0"> +<tr> + <td> </td> + <td class="tdleft">"Ante Deûm matrem cornu tibicen adunco<br /> + <span style="padding-left: .25em;">Cum canit, exiguæ quis stipis aera neget."</span></td> +</tr> +<tr> + <td class="tdright" colspan="2" style="padding-left: 15em;">—(Epist. i. l. ii.)</td> +</tr> +<tr> + <td class="tdlt"><i>i. e.</i>,</td> + <td class="tdleft">"When to the mighty mother pipes the swain,<br /> + <span style="padding-left: .25em;">Grudge not a trifle for his pious strain."</span></td> +</tr> +</table> + +<p>This practice is kept up to the present day.</p> + +<p>The ancient <i>Germans</i>, for centuries before "the <i>true</i> Sun of Justice" +was ever heard of, celebrated annually, at the time of the <i>Winter +solstice</i>, 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 +Christmas-eve, still survive among us.<a name="FNanchor_365:4_2014" id="FNanchor_365:4_2014"></a><a href="#Footnote_365:4_2014" class="fnanchor">[365:4]</a></p> + +<p><i>Yule</i> was the old name for Christmas. In French it is called <i>Noel</i>, +which is the Hebrew or Chaldee word <i>Nule</i>.<a name="FNanchor_365:5_2015" id="FNanchor_365:5_2015"></a><a href="#Footnote_365:5_2015" class="fnanchor">[365:5]</a></p> + +<p>The greatest festival of the year celebrated among the ancient +<i>Scandinavians</i>, was at the <i>Winter solstice</i>. They called the night +upon which it was observed, the "<i>Mother-night</i>." This feast was named +<i>Jul</i>—hence is derived the word <i>Yule</i>—and was celebrated in honor of +<i>Freyr</i> (son of the Supreme 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 <i>received +presents</i>—generally horses, swords, battle-axes, and gold rings—at +their departure.<a name="FNanchor_365:6_2016" id="FNanchor_365:6_2016"></a><a href="#Footnote_365:6_2016" class="fnanchor">[365:6]</a></p> + +<p><span class='pagenum'><a name="Page_366" id="Page_366">[Pg 366]</a></span></p><p>The festival of the 25th of December was celebrated by the ancient +<i>Druids</i>, in Great Britain and Ireland, with great fires lighted on the +tops of hills.<a name="FNanchor_366:1_2017" id="FNanchor_366:1_2017"></a><a href="#Footnote_366:1_2017" class="fnanchor">[366:1]</a></p> + +<p>Godfrey Higgins says:</p> + +<div class="blockquot"><p>"Stuckley observes that the worship of Mithra was spread all +over Gaul and Britain. The Druids kept this night as a great +festival, and called the day following it Nolagh or Noel, or +the day of regeneration, and celebrated it with great fires 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."<a name="FNanchor_366:2_2018" id="FNanchor_366:2_2018"></a><a href="#Footnote_366:2_2018" class="fnanchor">[366:2]</a></p></div> + +<p>This was also a time of rejoicing in Ancient Mexico. Acosta says:</p> + +<div class="blockquot"><p>"In the first month, which in Peru they call Rayme, and +answering to our <i>December</i>, they made a solemn feast called +<i>Capacrayme</i> (the Winter Solstice), wherein they made many +sacrifices and ceremonies, which continued many days."<a name="FNanchor_366:3_2019" id="FNanchor_366:3_2019"></a><a href="#Footnote_366:3_2019" class="fnanchor">[366:3]</a></p></div> + +<p>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 <span class="allcapsc">A. D.</span> 200, +writing to his brethren, affirms it to be "<i>rank idolatry</i>" to deck +their doors "<i>with garlands or flowers, on festival days, according to +the custom of the heathen</i>."<a name="FNanchor_366:4_2020" id="FNanchor_366:4_2020"></a><a href="#Footnote_366:4_2020" class="fnanchor">[366:4]</a></p> + +<p>This shows that the heathen in those days, did as the Christians do now. +What have evergreens, and garlands, and Christmas trees, to do with +Christianity? Simply <i>nothing</i>. 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, +<i>all evergreens</i>, were <i>Dionysiac plants</i>, that is, symbols of the +generative power, signifying perpetuity of youth and vigor.<a name="FNanchor_366:5_2021" id="FNanchor_366:5_2021"></a><a href="#Footnote_366:5_2021" class="fnanchor">[366:5]</a></p> + +<p>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 <i>their</i> virgin-born god.</p> + +<p><span class='pagenum'><a name="Page_367" id="Page_367">[Pg 367]</a></span></p><p>On this account the Christians <i>adopted it</i> as the time of the birth of +<i>their</i> God. Mr. Gibbon, speaking of this in his "Decline and Fall of +the Roman Empire," says:</p> + +<div class="blockquot"><p>"The Roman Christians, ignorant of the real date of his +(Christ's) birth, fixed the solemn festival to the 25th of +December, the <i>Brumalia</i>, or Winter Solstice, when the Pagans +annually celebrated the birth of <i>Sol</i>."<a name="FNanchor_367:1_2022" id="FNanchor_367:1_2022"></a><a href="#Footnote_367:1_2022" class="fnanchor">[367:1]</a></p></div> + +<p>And Mr. King, in his "Gnostics and their Remains," says:</p> + +<div class="blockquot"><p>"The ancient festival held on the 25th of December in honor of +the 'Birthday of the Invincible One,' 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."<a name="FNanchor_367:2_2023" id="FNanchor_367:2_2023"></a><a href="#Footnote_367:2_2023" class="fnanchor">[367:2]</a></p></div> + +<p>St. Chrysostom, who flourished about <span class="allcapsc">A. D.</span> 390, referring to this Pagan +festival, says:</p> + +<div class="blockquot"><p>"<i>On this day, also, the birth of Christ was lately fixed at +Rome</i>, in order that whilst the heathen were busy with their +<i>profane</i> ceremonies, the Christians might perform their <i>holy +rites</i> undisturbed."<a name="FNanchor_367:3_2024" id="FNanchor_367:3_2024"></a><a href="#Footnote_367:3_2024" class="fnanchor">[367:3]</a></p></div> + +<p>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 <i>Pagan festivals</i> into Christian <i>holidays</i>, for the purpose, +as they said, of drawing the heathen to the religion of Christ.<a name="FNanchor_367:4_2025" id="FNanchor_367:4_2025"></a><a href="#Footnote_367:4_2025" class="fnanchor">[367:4]</a></p> + +<p>As Dr. Hooykaas remarks, the church was always anxious to meet the +heathen <i>half way</i>, by allowing them to retain the feasts they were +accustomed to, only giving them a <i>Christian dress</i>, or attaching a new +or Christian signification to them.<a name="FNanchor_367:5_2026" id="FNanchor_367:5_2026"></a><a href="#Footnote_367:5_2026" class="fnanchor">[367:5]</a></p> + +<p>In doing these, and many other such things, which we shall speak of in +our chapter on "<i><a href="#CHAPTER_XXXVI">Paganism in Christianity</a></i>," the Christian Fathers, +instead of drawing the heathen to their religion, drew themselves into +Paganism.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_359:1_1974" id="Footnote_359:1_1974"></a><a href="#FNanchor_359:1_1974"><span class="label">[359:1]</span></a> See Bible for Learners vol. iii. p. 66; Chambers's +Encyclo., art. "<i>Christmas</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_359:2_1975" id="Footnote_359:2_1975"></a><a href="#FNanchor_359:2_1975"><span class="label">[359:2]</span></a> Eccl. Hist., vol. i. p. 53. Quoted in Taylor's +Diegesis, p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_359:3_1976" id="Footnote_359:3_1976"></a><a href="#FNanchor_359:3_1976"><span class="label">[359:3]</span></a> See <a href="#CHAPTER_XL">Chapter XL.</a>, this work.</p></div> + +<div class="footnote"><p><a name="Footnote_359:4_1977" id="Footnote_359:4_1977"></a><a href="#FNanchor_359:4_1977"><span class="label">[359:4]</span></a> Hebrew and Christian Records, vol. ii. p. 189.</p></div> + +<div class="footnote"><p><a name="Footnote_360:1_1978" id="Footnote_360:1_1978"></a><a href="#FNanchor_360:1_1978"><span class="label">[360:1]</span></a> Hebrew and Christian Records, p. 194.</p></div> + +<div class="footnote"><p><a name="Footnote_360:2_1979" id="Footnote_360:2_1979"></a><a href="#FNanchor_360:2_1979"><span class="label">[360:2]</span></a> Life of Christ, vol. i. p. 556.</p></div> + +<div class="footnote"><p><a name="Footnote_360:3_1980" id="Footnote_360:3_1980"></a><a href="#FNanchor_360:3_1980"><span class="label">[360:3]</span></a> Barnes' Notes, vol. ii. p. 402.</p></div> + +<div class="footnote"><p><a name="Footnote_360:4_1981" id="Footnote_360:4_1981"></a><a href="#FNanchor_360:4_1981"><span class="label">[360:4]</span></a> Ibid. p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_360:5_1982" id="Footnote_360:5_1982"></a><a href="#FNanchor_360:5_1982"><span class="label">[360:5]</span></a> Farrar's Life of Christ, App., pp. 673, 4.</p></div> + +<div class="footnote"><p><a name="Footnote_361:1_1983" id="Footnote_361:1_1983"></a><a href="#FNanchor_361:1_1983"><span class="label">[361:1]</span></a> Bible Chronology, pp. 73, 74.</p></div> + +<div class="footnote"><p><a name="Footnote_361:2_1984" id="Footnote_361:2_1984"></a><a href="#FNanchor_361:2_1984"><span class="label">[361:2]</span></a> Hist. de Juif.</p></div> + +<div class="footnote"><p><a name="Footnote_361:3_1985" id="Footnote_361:3_1985"></a><a href="#FNanchor_361:3_1985"><span class="label">[361:3]</span></a> Chap. ii. 13-20.</p></div> + +<div class="footnote"><p><a name="Footnote_361:4_1986" id="Footnote_361:4_1986"></a><a href="#FNanchor_361:4_1986"><span class="label">[361:4]</span></a> Luke, ii. 1-7.</p></div> + +<div class="footnote"><p><a name="Footnote_361:5_1987" id="Footnote_361:5_1987"></a><a href="#FNanchor_361:5_1987"><span class="label">[361:5]</span></a> Matt. ii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_361:6_1988" id="Footnote_361:6_1988"></a><a href="#FNanchor_361:6_1988"><span class="label">[361:6]</span></a> See Josephus: Antiq., bk. xviii. ch. i. sec. i.</p></div> + +<div class="footnote"><p><a name="Footnote_361:7_1989" id="Footnote_361:7_1989"></a><a href="#FNanchor_361:7_1989"><span class="label">[361:7]</span></a> Eusebius was Bishop of Cesarea from <span class="allcapsc">A. D.</span> 315 to 340, +in which he died, in the 70th year of his age, thus playing his great +part in life chiefly under the reigns of Constantine the Great and his +son Constantine.</p></div> + +<div class="footnote"><p><a name="Footnote_362:1_1990" id="Footnote_362:1_1990"></a><a href="#FNanchor_362:1_1990"><span class="label">[362:1]</span></a> Eusebius: Eccl. Hist., lib. 1, ch. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_362:2_1991" id="Footnote_362:2_1991"></a><a href="#FNanchor_362:2_1991"><span class="label">[362:2]</span></a> Bible for Learners, vol. iii. p. 56.</p></div> + +<div class="footnote"><p><a name="Footnote_362:3_1992" id="Footnote_362:3_1992"></a><a href="#FNanchor_362:3_1992"><span class="label">[362:3]</span></a> See Chamber's Encyclo., art. "<i>Christmas</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_362:4_1993" id="Footnote_362:4_1993"></a><a href="#FNanchor_362:4_1993"><span class="label">[362:4]</span></a> See Bible for Learners, vol. iii. p. 66.</p></div> + +<div class="footnote"><p><a name="Footnote_362:5_1994" id="Footnote_362:5_1994"></a><a href="#FNanchor_362:5_1994"><span class="label">[362:5]</span></a> "By the fifth century, however, whether from the +influence of some tradition, or from the desire to supplant <i>Heathen +Festivals</i> of that period of the year, such as the Saturnalia, the 25th +of December had been generally agreed upon." (Encyclopædia Brit., art. +"Christmas."<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_363:1_1995" id="Footnote_363:1_1995"></a><a href="#FNanchor_363:1_1995"><span class="label">[363:1]</span></a> See Monier Williams: Hinduism, p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_363:2_1996" id="Footnote_363:2_1996"></a><a href="#FNanchor_363:2_1996"><span class="label">[363:2]</span></a> See Prog. Relig. Ideas, vol. i. p. 126.</p></div> + +<div class="footnote"><p><a name="Footnote_363:3_1997" id="Footnote_363:3_1997"></a><a href="#FNanchor_363:3_1997"><span class="label">[363:3]</span></a> Ibid. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_363:4_1998" id="Footnote_363:4_1998"></a><a href="#FNanchor_363:4_1998"><span class="label">[363:4]</span></a> See Bunsen: The Angel-Messiah, pp. x.-25, and 110, and +Lillie: Buddha and Buddhism, p. 73.</p> + +<p>Some writers have asserted that <i>Crishna</i> is said to have been born on +December 25th, but this is not the case. His birthday is held in +July-August. (See Williams' Hinduism, p. 183, and Life and Religion of +the Hindoos, p. 134.)</p></div> + +<div class="footnote"><p><a name="Footnote_363:5_1999" id="Footnote_363:5_1999"></a><a href="#FNanchor_363:5_1999"><span class="label">[363:5]</span></a> Celtic Druids, p. 163. See also, Prog. Relig. Ideas, +vol. i. p. 272; Monumental Christianity, p. 167; Bible for Learners, +iii. pp. 66, 67.</p></div> + +<div class="footnote"><p><a name="Footnote_363:6_2000" id="Footnote_363:6_2000"></a><a href="#FNanchor_363:6_2000"><span class="label">[363:6]</span></a> The Heathen Religion, p. 287. See also, Dupuis: p. +246.</p></div> + +<div class="footnote"><p><a name="Footnote_363:7_2001" id="Footnote_363:7_2001"></a><a href="#FNanchor_363:7_2001"><span class="label">[363:7]</span></a> Relig. of the Anct. Greeks, p. 214. See also, Higgins: +Anacalypsis, vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_364:1_2002" id="Footnote_364:1_2002"></a><a href="#FNanchor_364:1_2002"><span class="label">[364:1]</span></a> "<i>Adytum</i>"—the interior or sacred part of a heathen +temple.</p></div> + +<div class="footnote"><p><a name="Footnote_364:2_2003" id="Footnote_364:2_2003"></a><a href="#FNanchor_364:2_2003"><span class="label">[364:2]</span></a> "<i>Bambino</i>"—a term used for representations of the +infant Saviour, Christ Jesus, in <i>swaddlings</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_364:3_2004" id="Footnote_364:3_2004"></a><a href="#FNanchor_364:3_2004"><span class="label">[364:3]</span></a> Bonwick's Egyptian Belief, p. 157. See also, Dupuis, p. +237.</p></div> + +<div class="footnote"><p><a name="Footnote_364:4_2005" id="Footnote_364:4_2005"></a><a href="#FNanchor_364:4_2005"><span class="label">[364:4]</span></a> "Deinceps Egyptii <span class="smcap">Parituram Virginem</span> magno in honore +habuerunt; quin soliti sunt puerum effingere jacentem in præsepe, quali +<span class="allcapsc">POSTEA</span> in Bethlehemeticâ speluncâ natus est." (Quoted in Anacalypsis, p. +102, of vol. ii.)</p></div> + +<div class="footnote"><p><a name="Footnote_364:5_2006" id="Footnote_364:5_2006"></a><a href="#FNanchor_364:5_2006"><span class="label">[364:5]</span></a> Quoted by Bonwick, p. 143.</p></div> + +<div class="footnote"><p><a name="Footnote_364:6_2007" id="Footnote_364:6_2007"></a><a href="#FNanchor_364:6_2007"><span class="label">[364:6]</span></a> Anacalypsis, vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_364:7_2008" id="Footnote_364:7_2008"></a><a href="#FNanchor_364:7_2008"><span class="label">[364:7]</span></a> Relig. Anct. Greece, p. 215.</p></div> + +<div class="footnote"><p><a name="Footnote_364:8_2009" id="Footnote_364:8_2009"></a><a href="#FNanchor_364:8_2009"><span class="label">[364:8]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_364:9_2010" id="Footnote_364:9_2010"></a><a href="#FNanchor_364:9_2010"><span class="label">[364:9]</span></a> Anacalypsis, vol. ii. p. 102; Dupuis, p. 237, and +Baring Gould: Orig. Relig. Belief, vol. i. p. 322.</p></div> + +<div class="footnote"><p><a name="Footnote_365:1_2011" id="Footnote_365:1_2011"></a><a href="#FNanchor_365:1_2011"><span class="label">[365:1]</span></a> Anacalypsis, vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_365:2_2012" id="Footnote_365:2_2012"></a><a href="#FNanchor_365:2_2012"><span class="label">[365:2]</span></a> The Heathen Religion, p. 287; Dupuis, p. 283.</p></div> + +<div class="footnote"><p><a name="Footnote_365:3_2013" id="Footnote_365:3_2013"></a><a href="#FNanchor_365:3_2013"><span class="label">[365:3]</span></a> Bulfinch, p. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_365:4_2014" id="Footnote_365:4_2014"></a><a href="#FNanchor_365:4_2014"><span class="label">[365:4]</span></a> See Bible for Learners, vol. iii. p. 67, and Chambers, +art. "Yule."</p></div> + +<div class="footnote"><p><a name="Footnote_365:5_2015" id="Footnote_365:5_2015"></a><a href="#FNanchor_365:5_2015"><span class="label">[365:5]</span></a> See Chambers's, art. "Yule," and "Celtic Druids," p. +162.</p></div> + +<div class="footnote"><p><a name="Footnote_365:6_2016" id="Footnote_365:6_2016"></a><a href="#FNanchor_365:6_2016"><span class="label">[365:6]</span></a> Mallet's Northern Antiquities, pp. 110 and 355. Knight: +p. 87.</p></div> + +<div class="footnote"><p><a name="Footnote_366:1_2017" id="Footnote_366:1_2017"></a><a href="#FNanchor_366:1_2017"><span class="label">[366:1]</span></a> Dupuis, 160; Celtic Druids, and Monumental +Christianity, p. 167.</p></div> + +<div class="footnote"><p><a name="Footnote_366:2_2018" id="Footnote_366:2_2018"></a><a href="#FNanchor_366:2_2018"><span class="label">[366:2]</span></a> Anacalypsis, vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_366:3_2019" id="Footnote_366:3_2019"></a><a href="#FNanchor_366:3_2019"><span class="label">[366:3]</span></a> Hist. Indies, vol. ii. p. 354.</p></div> + +<div class="footnote"><p><a name="Footnote_366:4_2020" id="Footnote_366:4_2020"></a><a href="#FNanchor_366:4_2020"><span class="label">[366:4]</span></a> See Middleton's Works, vol. i. p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_366:5_2021" id="Footnote_366:5_2021"></a><a href="#FNanchor_366:5_2021"><span class="label">[366:5]</span></a> Knight: Anct. Art and Mytho., p. 82.</p></div> + +<div class="footnote"><p><a name="Footnote_367:1_2022" id="Footnote_367:1_2022"></a><a href="#FNanchor_367:1_2022"><span class="label">[367:1]</span></a> Gibbon's Rome, vol. ii. p. 383.</p></div> + +<div class="footnote"><p><a name="Footnote_367:2_2023" id="Footnote_367:2_2023"></a><a href="#FNanchor_367:2_2023"><span class="label">[367:2]</span></a> King's Gnostics, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_367:3_2024" id="Footnote_367:3_2024"></a><a href="#FNanchor_367:3_2024"><span class="label">[367:3]</span></a> Quoted in Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_367:4_2025" id="Footnote_367:4_2025"></a><a href="#FNanchor_367:4_2025"><span class="label">[367:4]</span></a> See the chapter on "<a href="#CHAPTER_XXXVI">Paganism in Christianity</a>."</p></div> + +<div class="footnote"><p><a name="Footnote_367:5_2026" id="Footnote_367:5_2026"></a><a href="#FNanchor_367:5_2026"><span class="label">[367:5]</span></a> Bible for Learners, vol. iii. p. 67.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_368" id="Page_368">[Pg 368]</a></span></p> +<h2><a name="CHAPTER_XXXV" id="CHAPTER_XXXV"></a>CHAPTER XXXV.</h2> + +<h3>THE TRINITY.</h3> + +<p class="center">"Say not there are three Gods, God is but One God."—(Koran.)</p> + +<p class="sectctr">The doctrine of the Trinity is the highest and most mysterious doctrine +of the Christian church. It declares that there are <i>three</i> persons in +the Godhead or divine nature—the Father, the Son, and the Holy +Ghost—and that "these three are <i>one</i> 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 Athanasian creed,<a name="FNanchor_368:1_2027" id="FNanchor_368:1_2027"></a><a href="#Footnote_368:1_2027" class="fnanchor">[368:1]</a> which asserts that:</p> + +<div class="blockquot"><p>"The Catholic<a name="FNanchor_368:2_2028" id="FNanchor_368:2_2028"></a><a href="#Footnote_368:2_2028" class="fnanchor">[368:2]</a> faith is this: That we worship <i>One</i> 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 <i>is all one</i>; the glory equal, the majesty +co-eternal."</p></div> + +<p>As M. Reville remarks:</p> + +<div class="blockquot"><p>"The dogma of the Trinity displayed its contradictions with +true bravery. The Deity divided into <i>three</i> divine persons, +<i>and yet</i> these <i>three</i> persons forming only <i>One</i> God; of +these three <i>the first only</i> being self-existent, the two +others <i>deriving their existence</i> from the first, <i>and yet</i> +these three persons being considered as <i>perfectly equal</i>; +each having his special, distinct character, his individual +qualities, wanting in the other two, <i>and yet</i> each one of the +three being supposed to possess the fullness of +perfection—here, it must be confessed, we have the +deification of the contradictory."<a name="FNanchor_368:3_2029" id="FNanchor_368:3_2029"></a><a href="#Footnote_368:3_2029" class="fnanchor">[368:3]</a></p></div> + +<p>We shall now see that this very peculiar doctrine of three in one, and +one in three, is of <i>heathen</i> origin, and that it must fall with all the +other dogmas of the Christian religion.</p> + +<p><span class='pagenum'><a name="Page_369" id="Page_369">[Pg 369]</a></span></p><p>The number <i>three</i> is sacred in all theories derived from oriental +sources. Deity is always a trinity of some kind, or the successive +emanations proceeded in threes.<a name="FNanchor_369:1_2030" id="FNanchor_369:1_2030"></a><a href="#Footnote_369:1_2030" class="fnanchor">[369:1]</a></p> + +<p>If we turn to <i>India</i> 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 <i>Tri-murti</i>—from the +Sanscrit word <i>tri</i> (three) and <i>murti</i> (form)—and consists of Brahma, +Vishnu, and Siva. It is an <i>inseparable</i> unity, though three in +form.<a name="FNanchor_369:2_2031" id="FNanchor_369:2_2031"></a><a href="#Footnote_369:2_2031" class="fnanchor">[369:2]</a></p> + +<p>"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 his own +entertainment the phenomena of the universe, he assumed the quality of +activity and became a male person, as <i>Brahma</i> the creator. Next, in the +progress of still further self-evolution, he willed to invest himself +with the second quality of goodness, as <i>Vishnu</i> the preserver, and with +the third quality of darkness, as <i>Siva</i> the destroyer. This development +of the doctrine of triple manifestation (<i>tri-murti</i>), which appears +first in the Brahmanized 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, Sūrya, and Indra; and in other ways."<a name="FNanchor_369:3_2032" id="FNanchor_369:3_2032"></a><a href="#Footnote_369:3_2032" class="fnanchor">[369:3]</a></p> + +<p>This divine <i>Tri-murti</i>—says the Brahmans and the sacred books—is +indivisible in essence, and indivisible in action; mystery profound! +which is explained in the following manner:</p> + +<p><i>Brahma</i> represents the <i>creative</i> principle, the unreflected or +unevolved protogoneus state of divinity—the <i>Father</i>.</p> + +<p><i>Vishnu</i> represents the <i>protecting</i> and <i>preserving</i> principle, the +evolved or reflected state of divinity—the <i>Son</i>.<a name="FNanchor_369:4_2033" id="FNanchor_369:4_2033"></a><a href="#Footnote_369:4_2033" class="fnanchor">[369:4]</a></p> + +<p><i>Siva</i> is the principle that presides at destruction and +re-construction—the Holy Spirit.<a name="FNanchor_369:5_2034" id="FNanchor_369:5_2034"></a><a href="#Footnote_369:5_2034" class="fnanchor">[369:5]</a></p> + +<p><span class='pagenum'><a name="Page_370" id="Page_370">[Pg 370]</a></span></p><p>The third person was the Destroyer, or, in his good capacity, the +Regenerator. The dove was the emblem of the Regenerator. As the +<i>spiritus</i> 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.</p> + +<p>These three gods are the first and the highest manifestations of the +Eternal Essence, and are 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 Hindooism. It is usual to +describe these three gods as Creator, Preserver and Destroyer, but this +gives a very inadequate idea of their complex characters. Nor 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):</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"In those three persons the One God was shown—<br /></span> +<span class="i0i">Each first in place, each last—not one alone;<br /></span> +<span class="i0i">Of Siva, Vishnu, Brahmā, each may be<br /></span> +<span class="i0i">First, second, third, among the blessed three."<br /></span> +</div></div> + +<p>A devout person called Attencin, becoming convinced that he should +worship but <i>one</i> deity, thus addressed Brahma, Vishnu and Siva:</p> + +<div class="blockquot"><p>"O you <i>three</i> Lords; know that I recognize only <i>One</i> God; +inform me therefore, <i>which of you is the true divinity</i>, that +I may address to him alone my vows and adorations."</p></div> + +<p>The three gods became manifest to him, and replied:</p> + +<div class="blockquot"><p>"Learn, O devotee, that there is no real distinction between +us; what to you <i>appears</i> such is only by semblance; <i>the +Single Being appears under three forms, but he is +One</i>."<a name="FNanchor_370:1_2035" id="FNanchor_370:1_2035"></a><a href="#Footnote_370:1_2035" class="fnanchor">[370:1]</a></p></div> + +<p>Sir William Jones says:</p> + +<div class="blockquot"><p>"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 Brahmā, Vishnou, and +Mahesa (Siva), were no other than the Christian +Trinity."<a name="FNanchor_370:2_2036" id="FNanchor_370:2_2036"></a><a href="#Footnote_370:2_2036" class="fnanchor">[370:2]</a></p></div> + +<p>Thomas Maurice, in his "Indian Antiquities," describes a magnificent +piece of Indian sculpture, of exquisite workmanship, and of stupendous +antiquity, namely:</p> + +<div class="blockquot"><p>"A bust composed of <i>three heads</i>, united to <i>one body</i>, +adorned with the <i>oldest</i> symbols of the Indian theology, and +thus expressly fabricated according to the <span class='pagenum'><a name="Page_371" id="Page_371">[Pg 371]</a></span>unanimous +confession of the sacred sacerdotal tribe of India, to +indicate <i>the Creator</i>, the <i>Preserver</i>, and the +<i>Regenerator</i>, of mankind; which <i>establishes the solemn fact, +that from the remotest eras, the Indian nations had adored a +triune deity</i>."<a name="FNanchor_371:1_2037" id="FNanchor_371:1_2037"></a><a href="#Footnote_371:1_2037" class="fnanchor">[371:1]</a></p></div> + +<p>Fig. No. 34 is a representation of an Indian sculpture, intended to +represent the Triune God,<a name="FNanchor_371:2_2038" id="FNanchor_371:2_2038"></a><a href="#Footnote_371:2_2038" class="fnanchor">[371:2]</a> 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.</p> + +<div class="figright" style="width: 238px;"> +<a name="Fig_34" id="Fig_34"></a><img src="images/34_pg371.png" width="238" height="274" alt="Indian sculpture representing triune god" title="" /> +</div> + +<p>The Buddhists, as well as the Brahmans, have had their Trinity from a +very early period.</p> + +<p>Mr. Faber, in his "Origin of Heathen Idolatry," says:</p> + +<div class="blockquot"><p>"Among the Hindoos, we have the Triad of Brahmā, Vishnu, +and Siva; so, among the votaries of Buddha, we find the +self-triplicated Buddha declared to be the same as the Hindoo +Trimurti. Among the Buddhist sect of the Jainists, we have the +triple Jiva, in whom the Trimurti is similarly declared to be +incarnate."</p></div> + +<p>In this Trinity <i>Vajrapani</i> answers to Brahmā, or Jehovah, the +"All-father," <i>Manjusri</i> is the "deified teacher," the counterpart of +Crishna or Jesus, and <i>Avalokitesvara</i> is the "Holy Spirit."</p> + +<p>Buddha was believed by <i>his</i> followers to be, not only an incarnation of +the deity, but "God himself in human form"—as the followers of Crishna +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:</p> + +<div class="blockquot"><p>"Reverence be unto thee, O God, in the form of the God of +mercy, the dispeller of pain and trouble, the Lord of all +things, the guardian of the universe, the emblem of mercy +towards those who serve thee—OM! the possessor of all things +in vital form. Thou art Brahmā, Vishnu, and Mahesa; 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."<a name="FNanchor_371:3_2039" id="FNanchor_371:3_2039"></a><a href="#Footnote_371:3_2039" class="fnanchor">[371:3]</a></p></div> + +<p>The inhabitants of <i>China</i> and <i>Japan</i>, the majority of whom are +Buddhists, worship God in the form of a Trinity. Their name <span class='pagenum'><a name="Page_372" id="Page_372">[Pg 372]</a></span>for him +(Buddha) is Fo, and in speaking of the Trinity they say: "The three +pure, precious or honorable Fo."<a name="FNanchor_372:1_2040" id="FNanchor_372:1_2040"></a><a href="#Footnote_372:1_2040" class="fnanchor">[372:1]</a> 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: "<i>Fo is one person, but has three +forms.</i>"<a name="FNanchor_372:2_2041" id="FNanchor_372:2_2041"></a><a href="#Footnote_372:2_2041" class="fnanchor">[372:2]</a></p> + +<p>In a chapel belonging to the monastery of Poo-ta-la, which was found in +Manchow-Tartary, was to be seen representations of Fo, in the form of +three persons.<a name="FNanchor_372:3_2042" id="FNanchor_372:3_2042"></a><a href="#Footnote_372:3_2042" class="fnanchor">[372:3]</a></p> + +<p>Navarette, in his account of China, says:</p> + +<div class="blockquot"><p>"This sect (of Fo) has another idol they call <i>Sanpao</i>. It +consists of <i>three</i>, equal in all 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 <i>Sanpao</i> of his country +was worshiped in these parts."</p></div> + +<p>And Mr. Faber, in his "Origin of Heathen Idolatry," says:</p> + +<div class="blockquot"><p>"Among the Chinese, who worship Buddha under the name of <i>Fo</i>, +we find this God mysteriously multiplied into <i>three +persons</i>."</p></div> + +<p>The mystic syllable O. M. or A. U. M. is also reverenced by the Chinese +and Japanese,<a name="FNanchor_372:4_2043" id="FNanchor_372:4_2043"></a><a href="#Footnote_372:4_2043" class="fnanchor">[372:4]</a> as we have found it reverenced by the inhabitants +of India.</p> + +<p>The followers of Laou-tsze, or Laou-keum-tsze—a celebrated philosopher +of China, and deified hero, born 604 <span class="allcapsc">B. C.</span>—known as the Taou sect, are +also worshipers of a Trinity.<a name="FNanchor_372:5_2044" id="FNanchor_372:5_2044"></a><a href="#Footnote_372:5_2044" class="fnanchor">[372:5]</a> It was the leading feature in +Laou-keun's system of philosophical theology, that Taou, the eternal +reason, produced <i>one</i>; one produced <i>two</i>; two produced <i>three</i>; and +three produced all things.<a name="FNanchor_372:6_2045" id="FNanchor_372:6_2045"></a><a href="#Footnote_372:6_2045" class="fnanchor">[372:6]</a> This was a sentence which Laou-keun +continually repeated, and which Mr. Maurice considers, "a most singular +axiom for a <i>heathen</i> philosopher."<a name="FNanchor_372:7_2046" id="FNanchor_372:7_2046"></a><a href="#Footnote_372:7_2046" class="fnanchor">[372:7]</a></p> + +<p>The sacred volumes of the Chinese state that:</p> + +<div class="blockquot"><p>"The Source and Root of all is <i>One</i>. This self-existent unity +necessarily produced a <i>second</i>. The first and second, by +their union, produced a <i>third</i>. These <i>Three</i> produced +all."<a name="FNanchor_372:8_2047" id="FNanchor_372:8_2047"></a><a href="#Footnote_372:8_2047" class="fnanchor">[372:8]</a></p></div> + +<p>The ancient emperors of China solemnly sacrificed, every three years, to +"Him who is One and Three."<a name="FNanchor_372:9_2048" id="FNanchor_372:9_2048"></a><a href="#Footnote_372:9_2048" class="fnanchor">[372:9]</a></p> + +<p>The ancient <i>Egyptians</i> worshiped God in the form of a Trinity, <span class='pagenum'><a name="Page_373" id="Page_373">[Pg 373]</a></span>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.<a name="FNanchor_373:1_2049" id="FNanchor_373:1_2049"></a><a href="#Footnote_373:1_2049" class="fnanchor">[373:1]</a></p> + +<p>The priests of Memphis, in Egypt, explained this mystery to the novice, +by intimating that the premier (first) <i>monad</i> created the <i>dyad</i>, who +engendered the <i>triad</i>, and that it is this triad which shines through +nature.</p> + +<p>Thulis, 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:</p> + +<div class="blockquot"><p>"Tell me if ever there was before one greater than I, or will +ever be one greater than me?"</p></div> + +<p>The oracle answered thus:</p> + +<div class="blockquot"><p>"First <i>God</i>, afterward the <i>Word</i>, and with them the <i>Holy +Spirit</i>, all these are of the same nature, and make but <i>one</i> +whole, of which the power is eternal. Go away quickly, +<i>mortal</i>, thou who hast but an uncertain life."<a name="FNanchor_373:2_2050" id="FNanchor_373:2_2050"></a><a href="#Footnote_373:2_2050" class="fnanchor">[373:2]</a></p></div> + +<p>The idea of calling the second person in the Trinity the <i>Logos</i>, or +<i>Word</i><a name="FNanchor_373:3_2051" id="FNanchor_373:3_2051"></a><a href="#Footnote_373:3_2051" class="fnanchor">[373:3]</a> is an Egyptian feature, and was engrafted into +Christianity many centuries after the time of Christ Jesus.<a name="FNanchor_373:4_2052" id="FNanchor_373:4_2052"></a><a href="#Footnote_373:4_2052" class="fnanchor">[373:4]</a> +<i>Apollo</i>, who had his tomb at Delphi in Egypt, was called the +Word.<a name="FNanchor_373:5_2053" id="FNanchor_373:5_2053"></a><a href="#Footnote_373:5_2053" class="fnanchor">[373:5]</a></p> + +<p>Mr. Bonwick, in his "Egyptian Belief and Modern Thought," says:</p> + +<div class="blockquot"><p>"Some persons are prepared to admit that the most astonishing +development of the old religion of Egypt was in relation to +the <i>Logos</i> or Divine <i>Word</i>, by 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."<a name="FNanchor_373:6_2054" id="FNanchor_373:6_2054"></a><a href="#Footnote_373:6_2054" class="fnanchor">[373:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_374" id="Page_374">[Pg 374]</a></span></p><div class="blockquot"><p>"The <i>Logos</i> or <i>Word</i> 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.'"<a name="FNanchor_374:1_2055" id="FNanchor_374:1_2055"></a><a href="#Footnote_374:1_2055" class="fnanchor">[374:1]</a></p></div> + +<p>The Assyrians had Marduk for their Logos;<a name="FNanchor_374:2_2056" id="FNanchor_374:2_2056"></a><a href="#Footnote_374:2_2056" class="fnanchor">[374:2]</a> one of their sacred +addresses to him reads thus:</p> + +<div class="blockquot"><p>"Thou art the powerful one—Thou art the life-giver—Thou also +the prosperer—Merciful one among the gods—Eldest son of Hea, +who made heaven and earth—Lord of heaven and earth, who an +equal has not—Merciful one, who dead to life raises."<a name="FNanchor_374:3_2057" id="FNanchor_374:3_2057"></a><a href="#Footnote_374:3_2057" class="fnanchor">[374:3]</a></p></div> + +<p>The Chaldeans had their <i>Memra</i> or "Word of God," corresponding to the +Greek <i>Logos</i>, which designated that being who organized and who still +governs the world, and is inferior to God only.<a name="FNanchor_374:4_2058" id="FNanchor_374:4_2058"></a><a href="#Footnote_374:4_2058" class="fnanchor">[374:4]</a></p> + +<p>The Logos was with Philoa 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 +Summit 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."<a name="FNanchor_374:5_2059" id="FNanchor_374:5_2059"></a><a href="#Footnote_374:5_2059" class="fnanchor">[374:5]</a></p> + +<p>This is exactly the Logos of John. It becomes a man, "is made flesh;" +appears as an <i>incarnation</i>; in order that the God whom "no man has seen +at any time," may be manifested.</p> + +<p>The worship of God in the form of a Trinity was to be found among the +ancient <i>Greeks</i>. When the priests were about to offer up a sacrifice to +the gods, the altar was <i>three times</i> sprinkled by dipping a laurel +branch in holy water, and the people assembled around it were <i>three +times</i> sprinkled also. Frankincense was taken from the censer with +<i>three fingers</i>, and strewed upon the altar <i>three times</i>. This was done +because an oracle had declared that <i>all sacred things ought to be in +threes</i>, therefore, that number was scrupulously observed in most +religious ceremonies.<a name="FNanchor_374:6_2060" id="FNanchor_374:6_2060"></a><a href="#Footnote_374:6_2060" class="fnanchor">[374:6]</a></p> + +<p>Orpheus<a name="FNanchor_374:7_2061" id="FNanchor_374:7_2061"></a><a href="#Footnote_374:7_2061" class="fnanchor">[374:7]</a> wrote that:</p> + +<p><span class='pagenum'><a name="Page_375" id="Page_375">[Pg 375]</a></span></p><div class="blockquot"><p>"All things were made by <i>One</i> godhead in <i>three</i> names, and +that this god is all things."<a name="FNanchor_375:1_2062" id="FNanchor_375:1_2062"></a><a href="#Footnote_375:1_2062" class="fnanchor">[375:1]</a></p></div> + +<p>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.<a name="FNanchor_375:2_2063" id="FNanchor_375:2_2063"></a><a href="#Footnote_375:2_2063" class="fnanchor">[375:2]</a></p> + +<p>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.<a name="FNanchor_375:3_2064" id="FNanchor_375:3_2064"></a><a href="#Footnote_375:3_2064" class="fnanchor">[375:3]</a></p> + +<p>The celebrated passage: "In the beginning was the Word, and the Word was +with God, and the Word was God,"<a name="FNanchor_375:4_2065" id="FNanchor_375:4_2065"></a><a href="#Footnote_375:4_2065" class="fnanchor">[375:4]</a> is a fragment of some Pagan +treatise on the Platonic philosophy, evidently written by +Irenæus.<a name="FNanchor_375:5_2066" id="FNanchor_375:5_2066"></a><a href="#Footnote_375:5_2066" class="fnanchor">[375:5]</a> It is quoted by <i>Amelius</i>, 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:</p> + +<div class="blockquot"><p>"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 <i>barbarian</i> 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."<a name="FNanchor_375:6_2067" id="FNanchor_375:6_2067"></a><a href="#Footnote_375:6_2067" class="fnanchor">[375:6]</a></p></div> + +<p>The Christian Father, Justin Martyr, <i>apologizing</i> 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 <i>they were also guilty of the same act</i>.</p> + +<div class="blockquot"><p>"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 <i>Mercury</i>, 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 be nothing more than man, yet the title of the 'Son of God' +is very justifiable, upon the account of his wisdom, +considering <i>you</i> have your <i>Mercury</i>, (also called the 'Son +of God') in worship under the title of the <i>Word</i> and +Messenger of God."<a name="FNanchor_375:7_2068" id="FNanchor_375:7_2068"></a><a href="#Footnote_375:7_2068" class="fnanchor">[375:7]</a></p></div> + +<p>We see, then, that the title "Word" or "Logos," being applied to Jesus, +is another piece of Pagan amalgamation with <span class='pagenum'><a name="Page_376" id="Page_376">[Pg 376]</a></span>Christianity. <i>It did not +receive its authorized Christian form until the middle of the second +century after Christ.</i><a name="FNanchor_376:1_2069" id="FNanchor_376:1_2069"></a><a href="#Footnote_376:1_2069" class="fnanchor">[376:1]</a></p> + +<p>The ancient Pagan <i>Romans</i> worshiped a Trinity. An oracle is said to +have declared that there was, "first God, then the Word, and with them +the Spirit."<a name="FNanchor_376:2_2070" id="FNanchor_376:2_2070"></a><a href="#Footnote_376:2_2070" class="fnanchor">[376:2]</a></p> + +<p>Here we see distinctly enumerated, God, the Logos, and the Spirit or +Holy Ghost, in ancient Rome, where the most celebrated temple of this +capital—that of Jupiter Capitolinus—was dedicated to <i>three</i> deities, +which three deities were honored with joint worship.<a name="FNanchor_376:3_2071" id="FNanchor_376:3_2071"></a><a href="#Footnote_376:3_2071" class="fnanchor">[376:3]</a></p> + +<p>The ancient <i>Persians</i> worshiped a Trinity.<a name="FNanchor_376:4_2072" id="FNanchor_376:4_2072"></a><a href="#Footnote_376:4_2072" class="fnanchor">[376:4]</a> This trinity +consisted of Oromasdes, Mithras, and Ahriman.<a name="FNanchor_376:5_2073" id="FNanchor_376:5_2073"></a><a href="#Footnote_376:5_2073" class="fnanchor">[376:5]</a> 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:</p> + +<div class="blockquot"><p>"A <i>Triad</i> of Deity shines forth through the whole world, of +which a <i>Monad</i> (an invisible thing) is the head."<a name="FNanchor_376:6_2074" id="FNanchor_376:6_2074"></a><a href="#Footnote_376:6_2074" class="fnanchor">[376:6]</a></p></div> + +<p>Plutarch, "De Iside et Osiride," says:</p> + +<div class="blockquot"><p>"Zoroaster is said to have made a <i>threefold</i> distribution of +things: to have assigned the first and highest rank to +Oromasdes, who, <i>in the Oracles</i>, is called the <i>Father</i>; the +lowest to Ahrimanes; and the middle to Mithras; who, in the +<i>same Oracles</i>, is called the <i>second Mind</i>."</p></div> + +<p>The <i>Assyrians</i> and <i>Phenicians</i> worshiped a Trinity.<a name="FNanchor_376:7_2075" id="FNanchor_376:7_2075"></a><a href="#Footnote_376:7_2075" class="fnanchor">[376:7]</a></p> + +<p>"It is a curious and instructive fact, that the Jews had symbols of the +divine Unity in Trinity as well as the Pagans."<a name="FNanchor_376:8_2076" id="FNanchor_376:8_2076"></a><a href="#Footnote_376:8_2076" class="fnanchor">[376:8]</a> The <i>Cabbala</i> had +its Trinity: "the <i>Ancient</i>, whose name is sanctified, is with <i>three</i> +heads, which make but <i>one</i>."<a name="FNanchor_376:9_2077" id="FNanchor_376:9_2077"></a><a href="#Footnote_376:9_2077" class="fnanchor">[376:9]</a></p> + +<p>Rabbi Simeon Ben Jochai says:</p> + +<div class="blockquot"><p>"Come and see the <i>mystery</i> of the word <i>Elohim</i>: there are +<i>three degrees</i>, and each degree by itself alone, and yet, +notwithstanding, <i>they are all One</i>, and <i>joined together in +One</i>, and cannot be divided from each other."</p></div> + +<p>According to Dr. Parkhurst:</p> + +<div class="blockquot"><p>"The <i>Vandals</i><a name="FNanchor_376:10_2078" id="FNanchor_376:10_2078"></a><a href="#Footnote_376:10_2078" class="fnanchor">[376:10]</a> had a god called Triglaff. One of these +was found at <span class='pagenum'><a name="Page_377" id="Page_377">[Pg 377]</a></span>Hertungerberg, near Brandenburg (in Prussia). He +was represented with <i>three heads</i>. This was apparently the +<i>Trinity of Paganism</i>."<a name="FNanchor_377:1_2079" id="FNanchor_377:1_2079"></a><a href="#Footnote_377:1_2079" class="fnanchor">[377:1]</a></p></div> + +<p>The ancient <i>Scandinavians</i> worshiped a triple deity who was yet one +god. It consisted of Odin, Thor, and Frey. A triune statue representing +this Trinity in Unity was found at Upsal in Sweden.<a name="FNanchor_377:2_2080" id="FNanchor_377:2_2080"></a><a href="#Footnote_377:2_2080" class="fnanchor">[377:2]</a> The three +principal nations of Scandinavia (Sweden, Denmark, and Norway) vied with +each other in erecting temples, but none were more famous than the +temple at Upsal in Sweden. It glittered on all sides with gold. It +seemed to be particularly consecrated to the <i>Three Superior Deities</i>, +Odin, Thor and Frey. The statues of these gods were placed in this +temple on three thrones, one above the other. <i>Odin</i> was represented +holding a sword in his hand: <i>Thor</i> stood at the left hand of Odin, with +a crown upon his head, and a scepter in his hand; <i>Frey</i> stood at the +left hand of Thor, and was represented of both sexes. Odin was the +supreme God, the <i>Al-fader</i>; Thor was the first-begotten son 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 <i>Asgard</i> (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: "He who sitteth on +the lowest throne is <i>the Lofty One</i>; the second is <i>the equal to the +Lofty One</i>; and he who sitteth on the highest throne is called <i>the +Third</i>."<a name="FNanchor_377:3_2081" id="FNanchor_377:3_2081"></a><a href="#Footnote_377:3_2081" class="fnanchor">[377:3]</a></p> + +<p>The ancient <i>Druids</i> also worshiped: "<i>Ain Treidhe Dia ainm Taulac, Fan, +Mollac</i>;" which is to say: "Ain triple God, of name Taulac, Fan, +Mollac."<a name="FNanchor_377:4_2082" id="FNanchor_377:4_2082"></a><a href="#Footnote_377:4_2082" class="fnanchor">[377:4]</a></p> + +<p>The ancient inhabitants of <i>Siberia</i> 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:</p> + +<div class="blockquot"><p>"The first Christian missionaries who arrived in those +regions, found 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, <i>a +Trinity in Unity</i>."</p></div> + +<p>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 but <i>one</i> indivisible God.<a name="FNanchor_377:5_2083" id="FNanchor_377:5_2083"></a><a href="#Footnote_377:5_2083" class="fnanchor">[377:5]</a></p> + +<p><span class='pagenum'><a name="Page_378" id="Page_378">[Pg 378]</a></span></p><p>The <i>Tartars</i> 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.<a name="FNanchor_378:1_2084" id="FNanchor_378:1_2084"></a><a href="#Footnote_378:1_2084" class="fnanchor">[378:1]</a></p> + +<p>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.<a name="FNanchor_378:2_2085" id="FNanchor_378:2_2085"></a><a href="#Footnote_378:2_2085" class="fnanchor">[378:2]</a></p> + +<p>The ancient <i>Mexicans</i> and <i>Peruvians</i> had their Trinity. The supreme +God of the Mexicans (<i>Tezcatlipoca</i>), 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, <i>Huitzlipochtli</i> +and <i>Tlaloc</i>; one occupied a place upon his left hand, the other on his +right. This was the Trinity of the Mexicans.<a name="FNanchor_378:3_2086" id="FNanchor_378:3_2086"></a><a href="#Footnote_378:3_2086" class="fnanchor">[378:3]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"The Indians believed in the God who was in heaven; that this +God was the Father, Son, and Holy Ghost, and that the Father +was named <i>Yzona</i>, the Son <i>Bacab</i>, who was born of a Virgin, +and that the Holy Ghost was called <i>Echiah</i>."<a name="FNanchor_378:4_2087" id="FNanchor_378:4_2087"></a><a href="#Footnote_378:4_2087" class="fnanchor">[378:4]</a></p></div> + +<p>The Rev. Father Acosta says, in speaking of the <i>Peruvians</i>:</p> + +<div class="blockquot"><p>"It is strange that the devil after his manner hath brought a +Trinity into idolatry, for the three images of the Sun called +<i>Apomti</i>, <i>Churunti</i>, and <i>Intiquaoqui</i>, signifieth Father and +Lord Sun, the Son Sun, and the Brother Sun.</p> + +<p>"Being in Chuquisaca, an honorable priest showed me an +information, which I had long in my hands, where it was proved +that there was a certain oratory, whereat the Indians did +worship an idol called <i>Tangatanga</i>, 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 internal 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."<a name="FNanchor_378:5_2088" id="FNanchor_378:5_2088"></a><a href="#Footnote_378:5_2088" class="fnanchor">[378:5]</a></p></div> + +<p>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."<a name="FNanchor_378:6_2089" id="FNanchor_378:6_2089"></a><a href="#Footnote_378:6_2089" class="fnanchor">[378:6]</a></p> + +<p><span class='pagenum'><a name="Page_379" id="Page_379">[Pg 379]</a></span></p><p>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 +<span class="smcap">Triad</span>, 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 <i>Triune God</i>. 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 débris.</p> + +<p>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 (<span class="allcapsc">A. D.</span> 1794) on this +subject. He says:</p> + +<div class="blockquot"><p>"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, <i>equally delicate and perplexing</i>. +Among them, in particular, a species of Trinity forms a +constant and prominent feature in nearly all the systems of +Oriental theology."</p></div> + +<p>After saying, "<i>I venture with a trembling step</i>," and that, "It was not +from <i>choice</i>, but from <i>necessity</i>, that I entered thus upon this +subject," he concludes:</p> + +<div class="blockquot"><p>"This extensive and interesting subject engrosses a +considerable portion of this work, <i>and my anxiety to prepare +the public mind to receive it</i>, my efforts to elucidate so +<i>mysterious</i> a point of theology, induces me to remind the +candid reader, that visible traces of this doctrine are +discovered, not only in the <i>three</i> principals of the Chaldaic +theology; in the <i>Triplasios</i> Mithra of Persia; in the +<i>Triad</i>, Brahmā, Vishnu, and Siva, of India—where it was +evidently promulgated in the Geeta, <i>fifteen hundred years +before the birth of Plato</i>;<a name="FNanchor_379:1_2090" id="FNanchor_379:1_2090"></a><a href="#Footnote_379:1_2090" class="fnanchor">[379:1]</a> but in the Numen 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."<a name="FNanchor_379:2_2091" id="FNanchor_379:2_2091"></a><a href="#Footnote_379:2_2091" class="fnanchor">[379:2]</a></p></div> + +<p>It was a long time after the followers of Christ Jesus had made him <i>a</i> +God, before they ventured to declare that he was "<i>God <span class='pagenum'><a name="Page_380" id="Page_380">[Pg 380]</a></span>himself in human +form</i>," and, "<i>the second person in the Ever-Blessed Trinity</i>." It was +<i>Justin Martyr, a Christian convert from the Platonic school</i>,<a name="FNanchor_380:1_2092" id="FNanchor_380:1_2092"></a><a href="#Footnote_380:1_2092" class="fnanchor">[380:1]</a> +who, about the middle of the second century, first promulgated the +opinion, that Jesus of Nazareth, the "Son of God," was the second +principle in the Deity, and the Creator of all material things. He 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.<a name="FNanchor_380:2_2093" id="FNanchor_380:2_2093"></a><a href="#Footnote_380:2_2093" class="fnanchor">[380:2]</a></p> + +<p>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 <i>one of the numerous interpolations which +were inserted into the books of the New Testament, many years after +these books were written</i>.<a name="FNanchor_380:3_2094" id="FNanchor_380:3_2094"></a><a href="#Footnote_380:3_2094" class="fnanchor">[380:3]</a> These passages are retained and +circulated as the <i>word of God</i>, or as of equal authority with the rest, +though known and admitted by the learned on all hands, to be forgeries, +willful and wicked interpolations.</p> + +<p>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 <i>Alexandria in Egypt</i>,<a name="FNanchor_380:4_2095" id="FNanchor_380:4_2095"></a><a href="#Footnote_380:4_2095" class="fnanchor">[380:4]</a> but it was not a +part of the established Christian faith until as late as <span class="allcapsc">A. D.</span> 327, when +the question was settled at the Councils of Nice and Constantinople. <i>Up +to this time there was no understood and recognized doctrine on this +high subject.</i> The Christians were for the most part accustomed to use +scriptural expressions in speaking of the Father, and the Son, and the +Spirit, without defining articulately their relation to one +another.<a name="FNanchor_380:5_2096" id="FNanchor_380:5_2096"></a><a href="#Footnote_380:5_2096" class="fnanchor">[380:5]</a></p> + +<p>In these trinitarian controversies, which first broke out in +Egypt—<i>Egypt, the land of Trinities</i>—the chief point in the discussion +was to define the position of "the Son."</p> + +<p>There lived in <i>Alexandria</i> a presbyter of the name of <i>Arius</i>, a +disappointed candidate for the office of bishop. He took the <span class='pagenum'><a name="Page_381" id="Page_381">[Pg 381]</a></span>ground +that there was a time when, from the very nature of <i>Sonship</i>, the Son +did not exist, and a time at which he commenced to be, asserting that it +is the necessary condition of the filial relation <i>that a father must be +older than his son</i>. But this assertion evidently denied the +<i>co-eternity</i> of the three persons of the Trinity, it suggested a +<i>subordination</i> or <i>inequality</i> among them, and indeed implied a time +when the Trinity did not exist. Hereupon, the bishop, who had been the +successful competitor against Arius, 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, +<i>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</i>. Such was the violence the controversy at length +assumed, that the matter had to be referred to the emperor +(Constantine).</p> + +<p>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:</p> + +<div class="blockquot"><p>"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."</p></div> + +<p>Constantine at once <i>enforced</i> the decision of the council by the civil +power.<a name="FNanchor_381:1_2097" id="FNanchor_381:1_2097"></a><a href="#Footnote_381:1_2097" class="fnanchor">[381:1]</a></p> + +<p>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 <i>creed</i> which bears his +name, which asserts that the true Catholic faith is this:</p> + +<div class="blockquot"><p>"That we worship <i>One</i> 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 <i>is all one</i>, +the glory equal, the majesty co-eternal,"</p></div> + +<p>—also confessed that whenever he forced his understanding to <span class='pagenum'><a name="Page_382" id="Page_382">[Pg 382]</a></span>meditate +on the divinity of the Logos, his toilsome and unavailing efforts +recoiled on themselves; <i>that the more he thought the less he +comprehended; and the more he wrote the less capable was he of +expressing his thoughts</i>.<a name="FNanchor_382:1_2098" id="FNanchor_382:1_2098"></a><a href="#Footnote_382:1_2098" class="fnanchor">[382:1]</a></p> + +<p>We see, then, that this great question was settled, not by the consent +of all members of the council, but simply because the <i>majority</i> 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," <i>because the majority of the members of this council +said so</i>. Hereafter—so it was decreed—<i>all must believe it</i>; if not, +they must not oppose it, but forever hold their peace.</p> + +<p>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, <i>or at least to profess</i>, the doctrine of +the Council of Nice. His lieutenant, Sapor, was armed with the ample +powers of a general law, a special commission, <i>and a military force</i>; +and this ecclesiastical resolution was conducted <i>with so much +discretion and vigor, that the religion of the Emperor was +established</i>.<a name="FNanchor_382:2_2099" id="FNanchor_382:2_2099"></a><a href="#Footnote_382:2_2099" class="fnanchor">[382:2]</a></p> + +<p>Here we have the historical fact, that bishops of the Christian church, +and their clergy, <i>were forced to profess their belief in the doctrine +of the Trinity</i>.</p> + +<p>We also find that:</p> + +<div class="blockquot"><p>"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) <i>and each of the powers</i> might exercise their peculiar +jurisdiction <i>over the soul and body of the guilty</i>.</p> + +<p>"The decrees of the Council of Constantinople had ascertained +the <i>true</i> standard of the faith, <i>and the ecclesiastics, who +governed the conscience of Theodosius, suggested the most +effectual methods of persecution</i>. In the space of fifteen +years he promulgated at least fifteen severe edicts against +the heretics, <i>more especially against those who rejected the +doctrine of the Trinity</i>."<a name="FNanchor_382:3_2100" id="FNanchor_382:3_2100"></a><a href="#Footnote_382:3_2100" class="fnanchor">[382:3]</a></p></div> + +<p>Thus we see one of the many reasons why the "most holy Christian +religion" spread so rapidly.</p> + +<p>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 <span class='pagenum'><a name="Page_383" id="Page_383">[Pg 383]</a></span>numerous, were +called Arians. Their writings, if they had been permitted to +exist,<a name="FNanchor_383:1_2101" id="FNanchor_383:1_2101"></a><a href="#Footnote_383:1_2101" class="fnanchor">[383:1]</a> would undoubtedly contain the lamentable story of the +persecution which affected the church under the reign of the impious +Emperor Theodosius.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_368:1_2027" id="Footnote_368:1_2027"></a><a href="#FNanchor_368:1_2027"><span class="label">[368:1]</span></a> The celebrated passage (I. John, v. 7) "For there are +three that bear record in heaven, the Father, the Word, and the Holy +Ghost, and these three are one," is now admitted on all hands to be an +interpolation into the epistle many centuries after the time of Christ +Jesus. (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.)</p></div> + +<div class="footnote"><p><a name="Footnote_368:2_2028" id="Footnote_368:2_2028"></a><a href="#FNanchor_368:2_2028"><span class="label">[368:2]</span></a> That is, the <i>true</i> faith.</p></div> + +<div class="footnote"><p><a name="Footnote_368:3_2029" id="Footnote_368:3_2029"></a><a href="#FNanchor_368:3_2029"><span class="label">[368:3]</span></a> Dogma Deity Jesus Christ, p. 95.</p></div> + +<div class="footnote"><p><a name="Footnote_369:1_2030" id="Footnote_369:1_2030"></a><a href="#FNanchor_369:1_2030"><span class="label">[369:1]</span></a> "The notion of a <i>Triad</i> of Supreme Powers is indeed +common to most ancient religions." (Prichard's Egyptian Mytho., p. 285.)</p> + +<p>"Nearly all the Pagan nations of antiquity, in their various theological +systems, acknowledged a trinity in the divine nature." (Maurice: Indian +Antiquities, vol. vi. p. 35.)</p> + +<p>"The ancients imagined that their <i>triad</i> of gods or persons, only +constituted one god." (Celtic Druids, p. 197.)</p></div> + +<div class="footnote"><p><a name="Footnote_369:2_2031" id="Footnote_369:2_2031"></a><a href="#FNanchor_369:2_2031"><span class="label">[369:2]</span></a> The three attributes called Brahmā, Vishnu and Siva, +are indicated by letters corresponding to our <span class="allcapsc">A. U. M.</span>, generally +pronounced <span class="allcapsc">OM</span>. This mystic word is never uttered except in prayer, and +the sign which represents it in their temples is an object of profound +adoration.</p></div> + +<div class="footnote"><p><a name="Footnote_369:3_2032" id="Footnote_369:3_2032"></a><a href="#FNanchor_369:3_2032"><span class="label">[369:3]</span></a> Monier Williams' Indian Wisdom, p. 324.</p></div> + +<div class="footnote"><p><a name="Footnote_369:4_2033" id="Footnote_369:4_2033"></a><a href="#FNanchor_369:4_2033"><span class="label">[369:4]</span></a> That is, the Lord and Saviour <i>Crishna</i>. The Supreme +Spirit, in order to preserve the world, produced Vishnu. Vishnu came +upon earth for this purpose, in the form of Crishna. He 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, Crishna is made to +say: "I am the Lord of all created beings." "I am the mystic figure <span class="allcapsc">O. +M.</span>" "I am Brahmā Vishnu, and Siva, three gods in one."</p></div> + +<div class="footnote"><p><a name="Footnote_369:5_2034" id="Footnote_369:5_2034"></a><a href="#FNanchor_369:5_2034"><span class="label">[369:5]</span></a> See The Heathen Religion, p. 124.</p></div> + +<div class="footnote"><p><a name="Footnote_370:1_2035" id="Footnote_370:1_2035"></a><a href="#FNanchor_370:1_2035"><span class="label">[370:1]</span></a> Allen's India, pp. 382, 383.</p></div> + +<div class="footnote"><p><a name="Footnote_370:2_2036" id="Footnote_370:2_2036"></a><a href="#FNanchor_370:2_2036"><span class="label">[370:2]</span></a> Asiatic Researches, vol. i. p. 272.</p></div> + +<div class="footnote"><p><a name="Footnote_371:1_2037" id="Footnote_371:1_2037"></a><a href="#FNanchor_371:1_2037"><span class="label">[371:1]</span></a> Indian Antiquities, vol. iv. p. 372.</p></div> + +<div class="footnote"><p><a name="Footnote_371:2_2038" id="Footnote_371:2_2038"></a><a href="#FNanchor_371:2_2038"><span class="label">[371:2]</span></a> Taken from Moore's "Hindoo Pantheon," plate 81.</p></div> + +<div class="footnote"><p><a name="Footnote_371:3_2039" id="Footnote_371:3_2039"></a><a href="#FNanchor_371:3_2039"><span class="label">[371:3]</span></a> Asiatic Researches, vol. iii. pp. 285, 286. See also, +King's Gnostics, 167.</p></div> + +<div class="footnote"><p><a name="Footnote_372:1_2040" id="Footnote_372:1_2040"></a><a href="#FNanchor_372:1_2040"><span class="label">[372:1]</span></a> Davis' China, vol. ii. p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_372:2_2041" id="Footnote_372:2_2041"></a><a href="#FNanchor_372:2_2041"><span class="label">[372:2]</span></a> Ibid. pp. 103 and 81.</p></div> + +<div class="footnote"><p><a name="Footnote_372:3_2042" id="Footnote_372:3_2042"></a><a href="#FNanchor_372:3_2042"><span class="label">[372:3]</span></a> Ibid. pp. 105, 106.</p></div> + +<div class="footnote"><p><a name="Footnote_372:4_2043" id="Footnote_372:4_2043"></a><a href="#FNanchor_372:4_2043"><span class="label">[372:4]</span></a> Ibid. pp. 103, 81.</p></div> + +<div class="footnote"><p><a name="Footnote_372:5_2044" id="Footnote_372:5_2044"></a><a href="#FNanchor_372:5_2044"><span class="label">[372:5]</span></a> Ibid. 110, 111. Bell's Pantheon, vol. ii. p. 36. +Dunlap's Spirit Hist., 150.</p></div> + +<div class="footnote"><p><a name="Footnote_372:6_2045" id="Footnote_372:6_2045"></a><a href="#FNanchor_372:6_2045"><span class="label">[372:6]</span></a> Indian Antiquities, vol. v. p. 41. Dupuis, p. 285. +Dunlap's Spirit Hist., 150.</p></div> + +<div class="footnote"><p><a name="Footnote_372:7_2046" id="Footnote_372:7_2046"></a><a href="#FNanchor_372:7_2046"><span class="label">[372:7]</span></a> Indian Antiquities, vol. v. p. 41.</p> + +<p>This Taou sect, according to John Francis Davis, and the Rev. Charles +Gutzlaff, 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_372:8_2047" id="Footnote_372:8_2047"></a><a href="#FNanchor_372:8_2047"><span class="label">[372:8]</span></a> See Prog. Relig. Ideas, vol. i. p. 210.</p></div> + +<div class="footnote"><p><a name="Footnote_372:9_2048" id="Footnote_372:9_2048"></a><a href="#FNanchor_372:9_2048"><span class="label">[372:9]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_373:1_2049" id="Footnote_373:1_2049"></a><a href="#FNanchor_373:1_2049"><span class="label">[373:1]</span></a> Indian Antiquities, vol. i. p. 127.</p></div> + +<div class="footnote"><p><a name="Footnote_373:2_2050" id="Footnote_373:2_2050"></a><a href="#FNanchor_373:2_2050"><span class="label">[373:2]</span></a> Higgins: Anacalypsis, vol. ii. p. 14.</p> + +<p>The following answer is stated by Manetho, an Egyptian priest, to have +been given by an Oracle to Sesostris: "On his return through Africa he +entered the sanctuary of the Oracle, saying: 'Tell me, O thou strong in +fire, who before me could subjugate all things? and who shall after me?' +But the Oracle rebuked him, saying, 'First, <i>God</i>; then the <i>Word</i>; and +with them, the <i>Spirit</i>.'" (Nimrod, vol. i. p. 119, in Ibid. vol. i. p. +805.)</p> + +<p>Here we have distinctly enumerated God, the Logos, and the Spirit or +Holy Ghost, in a very early period, long previous to the Christian era.</p></div> + +<div class="footnote"><p><a name="Footnote_373:3_2051" id="Footnote_373:3_2051"></a><a href="#FNanchor_373:3_2051"><span class="label">[373:3]</span></a> I. John, v. 7. John<ins class="corr" title="comma missing in original">,</ins> i. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_373:4_2052" id="Footnote_373:4_2052"></a><a href="#FNanchor_373:4_2052"><span class="label">[373:4]</span></a> The <i>Alexandrian</i> theology, of which the celebrated +<i>Plato</i> was the chief representative, taught that the <i>Logos</i> was "<i>the +second God</i>;" a being of divine essence, but distinguished from the +Supreme God. It is also called "<i>the first-born Son of God</i>."</p> + +<p>"The <i>Platonists</i> furnished brilliant recruits to the Christian churches +of Asia Minor and Greece, and brought with them their love for system +and their idealism." "It is in the Platonizing or Alexandrian, branch of +Judaism that we must seek for the antecedents of the Christian doctrine +of the <i>Logos</i>." (A. Revillé: Dogma Deity Jesus, p. 29.)</p></div> + +<div class="footnote"><p><a name="Footnote_373:5_2053" id="Footnote_373:5_2053"></a><a href="#FNanchor_373:5_2053"><span class="label">[373:5]</span></a> Higgins: Anacalypsis, vol. ii. p. 102. <i>Mithras</i>, the +Mediator, and Saviour of the Persians, was called the <i>Logos</i>. (See +Dunlap's Son of the Man, p. 20. Bunsen's Angel-Messiah, p. 75.) <i>Hermes</i> +was called the <i>Logos</i>. (See Dunlap's Son of the Man, p. 39, <i>marginal +note</i>.)</p></div> + +<div class="footnote"><p><a name="Footnote_373:6_2054" id="Footnote_373:6_2054"></a><a href="#FNanchor_373:6_2054"><span class="label">[373:6]</span></a> Bonwick's Egyptian Belief, p. 402.</p></div> + +<div class="footnote"><p><a name="Footnote_374:1_2055" id="Footnote_374:1_2055"></a><a href="#FNanchor_374:1_2055"><span class="label">[374:1]</span></a> Bonwick's Egyptian Belief, p. 404.</p></div> + +<div class="footnote"><p><a name="Footnote_374:2_2056" id="Footnote_374:2_2056"></a><a href="#FNanchor_374:2_2056"><span class="label">[374:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_374:3_2057" id="Footnote_374:3_2057"></a><a href="#FNanchor_374:3_2057"><span class="label">[374:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_374:4_2058" id="Footnote_374:4_2058"></a><a href="#FNanchor_374:4_2058"><span class="label">[374:4]</span></a> Ibid. p. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_374:5_2059" id="Footnote_374:5_2059"></a><a href="#FNanchor_374:5_2059"><span class="label">[374:5]</span></a> Frothingham's Cradle of the Christ, p. 112.</p></div> + +<div class="footnote"><p><a name="Footnote_374:6_2060" id="Footnote_374:6_2060"></a><a href="#FNanchor_374:6_2060"><span class="label">[374:6]</span></a> See Prog. Relig. Ideas, vol. i. p. 307.</p></div> + +<div class="footnote"><p><a name="Footnote_374:7_2061" id="Footnote_374:7_2061"></a><a href="#FNanchor_374:7_2061"><span class="label">[374:7]</span></a> Orpheus is said to have been a native of Thracia, the +oldest poet of Greece, and to have written before the time of Homer; but +he is evidently a mythological character.</p></div> + +<div class="footnote"><p><a name="Footnote_375:1_2062" id="Footnote_375:1_2062"></a><a href="#FNanchor_375:1_2062"><span class="label">[375:1]</span></a> See Indian Antiquities, vol. iv. p. 332, and Taylor's +Diegesis, p. 189.</p></div> + +<div class="footnote"><p><a name="Footnote_375:2_2063" id="Footnote_375:2_2063"></a><a href="#FNanchor_375:2_2063"><span class="label">[375:2]</span></a> See Chambers's Encyclo., art. "Orpheus."</p></div> + +<div class="footnote"><p><a name="Footnote_375:3_2064" id="Footnote_375:3_2064"></a><a href="#FNanchor_375:3_2064"><span class="label">[375:3]</span></a> Ibid., art. "Plato."</p></div> + +<div class="footnote"><p><a name="Footnote_375:4_2065" id="Footnote_375:4_2065"></a><a href="#FNanchor_375:4_2065"><span class="label">[375:4]</span></a> John, i. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_375:5_2066" id="Footnote_375:5_2066"></a><a href="#FNanchor_375:5_2066"><span class="label">[375:5]</span></a> The first that we know of this gospel for certain is +during the time of Irenæus, the great Christian forger.</p></div> + +<div class="footnote"><p><a name="Footnote_375:6_2067" id="Footnote_375:6_2067"></a><a href="#FNanchor_375:6_2067"><span class="label">[375:6]</span></a> See Taylor's Diegesis, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_375:7_2068" id="Footnote_375:7_2068"></a><a href="#FNanchor_375:7_2068"><span class="label">[375:7]</span></a> Apol. 1. ch. xx.-xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_376:1_2069" id="Footnote_376:1_2069"></a><a href="#FNanchor_376:1_2069"><span class="label">[376:1]</span></a> See Fiske: Myths and Myth-makers, p. 205. <i>Celsus</i> +charges the Christians with a <i>recoinage</i> of the misunderstood doctrine +of the Logos.</p></div> + +<div class="footnote"><p><a name="Footnote_376:2_2070" id="Footnote_376:2_2070"></a><a href="#FNanchor_376:2_2070"><span class="label">[376:2]</span></a> See Higgins' Anacalypsis, vol. i. p. 105.</p></div> + +<div class="footnote"><p><a name="Footnote_376:3_2071" id="Footnote_376:3_2071"></a><a href="#FNanchor_376:3_2071"><span class="label">[376:3]</span></a> See Indian Antiquities, vol. iii. p. 158.</p></div> + +<div class="footnote"><p><a name="Footnote_376:4_2072" id="Footnote_376:4_2072"></a><a href="#FNanchor_376:4_2072"><span class="label">[376:4]</span></a> See Indian Antiquities, vol. vi. p. 346. Monumental +Christianity, p. 65<ins class="corr" title="original has period">,</ins> and Ancient Faiths, vol. ii. p. 819.</p></div> + +<div class="footnote"><p><a name="Footnote_376:5_2073" id="Footnote_376:5_2073"></a><a href="#FNanchor_376:5_2073"><span class="label">[376:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_376:6_2074" id="Footnote_376:6_2074"></a><a href="#FNanchor_376:6_2074"><span class="label">[376:6]</span></a> Indian Antiquities, vol. iv. p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_376:7_2075" id="Footnote_376:7_2075"></a><a href="#FNanchor_376:7_2075"><span class="label">[376:7]</span></a> See Monumental Christianity, p. 65, and Ancient Faiths, +vol. ii. p. 819.</p></div> + +<div class="footnote"><p><a name="Footnote_376:8_2076" id="Footnote_376:8_2076"></a><a href="#FNanchor_376:8_2076"><span class="label">[376:8]</span></a> Monumental Christianity, p. 923. See also, Maurice's +Indian Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_376:9_2077" id="Footnote_376:9_2077"></a><a href="#FNanchor_376:9_2077"><span class="label">[376:9]</span></a> Idra Suta, Sohar, iii. 288. B. Franck, 138. Son of the +Man, p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_376:10_2078" id="Footnote_376:10_2078"></a><a href="#FNanchor_376:10_2078"><span class="label">[376:10]</span></a> <i>Vandals</i>—a race of European barbarians, either of +Germanic or Slavonic origin.</p></div> + +<div class="footnote"><p><a name="Footnote_377:1_2079" id="Footnote_377:1_2079"></a><a href="#FNanchor_377:1_2079"><span class="label">[377:1]</span></a> Parkhurst: Hebrew Lexicon, Quoted in Taylor's Diegesis, +p. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_377:2_2080" id="Footnote_377:2_2080"></a><a href="#FNanchor_377:2_2080"><span class="label">[377:2]</span></a> See Knight: Anct. Art and Mytho., p. 169. Maurice: +Indian Antiq., vol. v. p. 14, and Gross: The Heathen Religion, p. 210.</p></div> + +<div class="footnote"><p><a name="Footnote_377:3_2081" id="Footnote_377:3_2081"></a><a href="#FNanchor_377:3_2081"><span class="label">[377:3]</span></a> See Mallet's Northern Antiquities.</p></div> + +<div class="footnote"><p><a name="Footnote_377:4_2082" id="Footnote_377:4_2082"></a><a href="#FNanchor_377:4_2082"><span class="label">[377:4]</span></a> Celtic Druids, p. 171; Anacalypsis, vol. i. p. 123; and +Myths of the British Druids, p. 448.</p></div> + +<div class="footnote"><p><a name="Footnote_377:5_2083" id="Footnote_377:5_2083"></a><a href="#FNanchor_377:5_2083"><span class="label">[377:5]</span></a> Indian Antiquities, vol. v. pp. 8, 9.</p></div> + +<div class="footnote"><p><a name="Footnote_378:1_2084" id="Footnote_378:1_2084"></a><a href="#FNanchor_378:1_2084"><span class="label">[378:1]</span></a> Isis Unveiled, vol. ii. p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_378:2_2085" id="Footnote_378:2_2085"></a><a href="#FNanchor_378:2_2085"><span class="label">[378:2]</span></a> Knight: Anct. Art and Mytho., p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_378:3_2086" id="Footnote_378:3_2086"></a><a href="#FNanchor_378:3_2086"><span class="label">[378:3]</span></a> Squire: Serpent Symbol, pp. 179, 180. Mexican Ant., +vol. vi. p. 164.</p></div> + +<div class="footnote"><p><a name="Footnote_378:4_2087" id="Footnote_378:4_2087"></a><a href="#FNanchor_378:4_2087"><span class="label">[378:4]</span></a> Kingsborough: Mexican Antiquities, vol. vi. p. 164.</p></div> + +<div class="footnote"><p><a name="Footnote_378:5_2088" id="Footnote_378:5_2088"></a><a href="#FNanchor_378:5_2088"><span class="label">[378:5]</span></a> Acosta: Hist. Indies, vol. ii. p. 373. See also, Indian +Antiq., vol. v. p. 26, and Squire's Serpent Symbol, p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_378:6_2089" id="Footnote_378:6_2089"></a><a href="#FNanchor_378:6_2089"><span class="label">[378:6]</span></a> Squire: Serpent Symbol, p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_379:1_2090" id="Footnote_379:1_2090"></a><a href="#FNanchor_379:1_2090"><span class="label">[379:1]</span></a> The ideas entertained concerning the antiquity of the +Geeta, at the time Mr. Maurice wrote his Indian Antiquities, were +erroneous. This work, as we have elsewhere seen, is not as old as he +supposed. The doctrine of the <i>Trimurti</i> in India, however, is to be +found in the <i>Veda</i>, 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.)</p> + +<p>"The grand cavern pagoda of Elephants, the oldest and most magnificent +temple in the world, is neither more nor less than a superb temple of a +Triune God." (Maurice: Indian Antiquities, vol. iii. p. ix.)</p></div> + +<div class="footnote"><p><a name="Footnote_379:2_2091" id="Footnote_379:2_2091"></a><a href="#FNanchor_379:2_2091"><span class="label">[379:2]</span></a> Indian Antiquities, vol. i. pp. 125-127.</p></div> + +<div class="footnote"><p><a name="Footnote_380:1_2092" id="Footnote_380:1_2092"></a><a href="#FNanchor_380:1_2092"><span class="label">[380:1]</span></a> We have already seen that Plato and his followers +taught the doctrine of the Trinity centuries before the time of Christ +Jesus.</p></div> + +<div class="footnote"><p><a name="Footnote_380:2_2093" id="Footnote_380:2_2093"></a><a href="#FNanchor_380:2_2093"><span class="label">[380:2]</span></a> Israel Worsley's Enquiry, p. 54. Quoted in Higgins' +Anacalypsis, vol. i. p. 116.</p></div> + +<div class="footnote"><p><a name="Footnote_380:3_2094" id="Footnote_380:3_2094"></a><a href="#FNanchor_380:3_2094"><span class="label">[380:3]</span></a> "The memorable test (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 Bishop whom +Hunneric summoned to the Conference of Carthage (<span class="allcapsc">A. D.</span> 254), or, more +properly, by the four bishops who composed and published the profession +of faith, in the name of their brethren." (Gibbon's Rome, vol. iii. p. +556, and note 117.) None of the ancient manuscripts now extant, above +four-score in number, <i>contain this passage</i>. (Ibid. note 116.) In the +eleventh and twelfth centuries, the Bible was corrected. Yet, +notwithstanding these corrections, the passage is still wanting in +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 Diegesis, p. 421, and +Reber's Christ of Paul.)</p></div> + +<div class="footnote"><p><a name="Footnote_380:4_2095" id="Footnote_380:4_2095"></a><a href="#FNanchor_380:4_2095"><span class="label">[380:4]</span></a> See Gibbon's Rome, ii. 309.</p></div> + +<div class="footnote"><p><a name="Footnote_380:5_2096" id="Footnote_380:5_2096"></a><a href="#FNanchor_380:5_2096"><span class="label">[380:5]</span></a> Chambers's Encyclo., art. "Trinity."</p></div> + +<div class="footnote"><p><a name="Footnote_381:1_2097" id="Footnote_381:1_2097"></a><a href="#FNanchor_381:1_2097"><span class="label">[381:1]</span></a> Draper: Religion and Science, pp. 53, 54.</p></div> + +<div class="footnote"><p><a name="Footnote_382:1_2098" id="Footnote_382:1_2098"></a><a href="#FNanchor_382:1_2098"><span class="label">[382:1]</span></a> Athanasius, tom. i. p. 808. Quoted in Gibbon's Rome, +vol. ii. p. 310.</p> + +<p>Gennadius, Patriarch of Constantinople, was so much amazed by the +extraordinary composition called "Athanasius' Creed," that he frankly +pronounced it to be the work of a drunken man. (Gibbon's Rome, vol. iii. +p. 555, note 114.)</p></div> + +<div class="footnote"><p><a name="Footnote_382:2_2099" id="Footnote_382:2_2099"></a><a href="#FNanchor_382:2_2099"><span class="label">[382:2]</span></a> Gibbon's Rome, vol. iii. p. 87.</p></div> + +<div class="footnote"><p><a name="Footnote_382:3_2100" id="Footnote_382:3_2100"></a><a href="#FNanchor_382:3_2100"><span class="label">[382:3]</span></a> Ibid. pp. 91, 92.</p></div> + +<div class="footnote"><p><a name="Footnote_383:1_2101" id="Footnote_383:1_2101"></a><a href="#FNanchor_383:1_2101"><span class="label">[383:1]</span></a> All their writings were ordered to be destroyed, and +any one found to have them in his possession was severely punished.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_384" id="Page_384">[Pg 384]</a></span></p> +<h2><a name="CHAPTER_XXXVI" id="CHAPTER_XXXVI"></a>CHAPTER XXXVI.</h2> + +<h3>PAGANISM IN CHRISTIANITY.</h3> + +<p>Our assertion that that which is called Christianity is nothing more +than the religion of Paganism, we consider to have been fully verified. +We have found among the heathen, centuries before the time of Christ +Jesus, the belief in an incarnate God born of a virgin; his previous +existence in heaven; the celestial signs at the time of his birth; the +rejoicing in heaven; the adoration by the magi and shepherds; the +offerings of precious substances to the divine child; the slaughter of +the innocents; the presentation at the temple; the temptation by the +devil; the performing of miracles; the crucifixion by enemies; and the +death, resurrection, and ascension into heaven. We have also found the +belief that this incarnate God was from all eternity; that he was the +Creator of the world, and that he is to be Judge of the dead at the last +day. We have also seen the practice of Baptism, and the sacrament of the +Lord's Supper or Eucharist, added to the belief in a Triune God, +consisting of Father, Son, and Holy Ghost. Let us now compare the +Christian creed with ancient Pagan belief.</p> + +<table summary="Comparision of Christian and Pagan creeds" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdcenter" style="width: 45%;"><i>Christian Creed.</i></td> + <td style="width: 2%;"> </td> + <td class="tdcenter" style="width: 45%;"><i>Ancient Pagan Belief.</i></td> +</tr> +<tr> + <td class="tdlt">1. I believe in God the Father Almighty, maker of heaven and earth:</td> + <td style="width: 2%;"> </td> + <td class="tdlt">1. I believe in God the Father Almighty, maker of heaven and +earth:<a name="FNanchor_384:1_2102" id="FNanchor_384:1_2102"></a><a href="#Footnote_384:1_2102" class="fnanchor">[384:1]</a></td> +</tr> +<tr> + <td class="tdlt">2. And in Jesus Christ, his only Son, Our Lord.</td> + <td style="width: 2%;"> </td> + <td class="tdlt">2. And in his only Son, our Lord.<a name="FNanchor_384:2_2103" id="FNanchor_384:2_2103"></a><a href="#Footnote_384:2_2103" class="fnanchor">[384:2]</a></td> +</tr> +<tr> + <td class="tdlt">3. Who was conceived by the Holy Ghost, born of the Virgin Mary,</td> + <td style="width: 2%;"> </td> + <td class="tdlt">3. Who was conceived by the Holy Ghost, born of the Virgin +Mary.<a name="FNanchor_384:3_2104" id="FNanchor_384:3_2104"></a><a href="#Footnote_384:3_2104" class="fnanchor">[384:3]</a></td> +</tr> +<tr> + <td class="tdlt">4. Suffered under Pontius Pilate, was crucified, dead and buried.</td> + <td style="width: 2%;"> </td> + <td class="tdlt">4. Suffered under (whom it might be), was crucified, dead, and +buried.<a name="FNanchor_384:4_2105" id="FNanchor_384:4_2105"></a><a href="#Footnote_384:4_2105" class="fnanchor">[384:4]</a></td> +</tr> +<tr> + <td class="tdlt"><span class='pagenum'><a name="Page_385" id="Page_385">[Pg 385]</a></span>5. He descended into Hell;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">5. He descended into Hell;<a name="FNanchor_385:1_2106" id="FNanchor_385:1_2106"></a><a href="#Footnote_385:1_2106" class="fnanchor">[385:1]</a></td> +</tr> +<tr> + <td class="tdlt">6. The third day he rose again from the dead;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">6. The third day he rose again from the dead;<a name="FNanchor_385:2_2107" id="FNanchor_385:2_2107"></a><a href="#Footnote_385:2_2107" class="fnanchor">[385:2]</a></td> +</tr> +<tr> + <td class="tdlt">7. He ascended into Heaven, and sitteth on the right hand of God the +Father Almighty;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">7. He ascended into Heaven, and sitteth on the right hand of +God the Father Almighty;<a name="FNanchor_385:3_2108" id="FNanchor_385:3_2108"></a><a href="#Footnote_385:3_2108" class="fnanchor">[385:3]</a></td> +</tr> +<tr> + <td class="tdlt">8. From thence he shall come to judge the quick and the dead.</td> + <td style="width: 2%;"> </td> + <td class="tdlt">8. From thence he shall come to judge the quick and the +dead.<a name="FNanchor_385:4_2109" id="FNanchor_385:4_2109"></a><a href="#Footnote_385:4_2109" class="fnanchor">[385:4]</a></td> +</tr> +<tr> + <td class="tdlt">9. I believe in the Holy Ghost;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">9. I believe in the Holy Ghost;<a name="FNanchor_385:5_2110" id="FNanchor_385:5_2110"></a><a href="#Footnote_385:5_2110" class="fnanchor">[385:5]</a></td> +</tr> +<tr> + <td class="tdlt">10. The Holy Catholic Church, the Communion of Saints;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">10. The Holy Catholic Church,<a name="FNanchor_385:6_2111" id="FNanchor_385:6_2111"></a><a href="#Footnote_385:6_2111" class="fnanchor">[385:6]</a> the Communion of Saints;</td> +</tr> +<tr> + <td class="tdlt">11. The forgiveness of sins;</td> + <td style="width: 2%;"> </td> + <td class="tdlt">11. The forgiveness of sins;<a name="FNanchor_385:7_2112" id="FNanchor_385:7_2112"></a><a href="#Footnote_385:7_2112" class="fnanchor">[385:7]</a></td> +</tr> +<tr> + <td class="tdlt">12. The resurrection of the body; and the life everlasting.</td> + <td style="width: 2%;"> </td> + <td class="tdlt">12. The resurrection of the body; and the life +everlasting.<a name="FNanchor_385:8_2113" id="FNanchor_385:8_2113"></a><a href="#Footnote_385:8_2113" class="fnanchor">[385:8]</a></td> +</tr> +</table> + +<p>The above is the so-called "<i>Apostles' Creed</i>," as it now stands in the +book of common prayer of the United Church of England and Ireland, as by +law established.</p> + +<p>It is affirmed by Ambrose, that:</p> + +<div class="blockquot"><p>"The twelve apostles, as skilled artificers, assembled +together, and made a key by their common advice, that is, the +Creed, by which the darkness of the devil is disclosed, that +the light of Christ may appear."</p></div> + +<p>Others fable that every Apostle inserted an article, by which the Creed +is divided into twelve articles.</p> + +<p>The earliest account of its origin we have from Ruffinus, an historical +compiler and traditionist of the <i>fourth</i> century, but not in the form +in which it is known at present, it having been added to since that +time. The most important addition is that which affirms that Jesus +descended into hell, which has been added since <span class="allcapsc">A. D.</span> 600.<a name="FNanchor_385:9_2114" id="FNanchor_385:9_2114"></a><a href="#Footnote_385:9_2114" class="fnanchor">[385:9]</a></p> + +<p><span class='pagenum'><a name="Page_386" id="Page_386">[Pg 386]</a></span></p><p>Beside what we have already seen, the ancient Pagans had many beliefs +and ceremonies which are to be found among the Christians. One of these +is the story of "<i>The War in Heaven</i>."</p> + +<p>The New Testament version is as follows:</p> + +<div class="blockquot"><p>"There was a war in heaven: Michael and his angels fought +against the dragon, and the dragon fought, and his angels, and +prevailed not, neither was their place found any more in +heaven. And the great dragon was cast out, that old serpent, +called the devil, and Satan, which deceiveth the whole world, +he was cast out into the earth, and his angels were cast out +with him."<a name="FNanchor_386:1_2115" id="FNanchor_386:1_2115"></a><a href="#Footnote_386:1_2115" class="fnanchor">[386:1]</a></p></div> + +<p>The cause of the revolt, it is said, was that Satan, who was then an +angel, desired to be as great as God. The writer of Isaiah, xiv. 13, 14, +is supposed to refer to it when he says:</p> + +<div class="blockquot"><p>"Thou hast said in thine heart, I will ascend into heaven, I +will exalt my throne above the stars of God; I will sit also +upon the mount of the congregation in the sides of the North; +I will ascend before the heights of the clouds; I will be like +the Most High."</p></div> + +<p>The Catholic theory of the fall of the angels is as follows:</p> + +<div class="blockquot"><p>"In the beginning, before the creation of heaven and earth, +God made the angels, free intelligences, and free wills, out +of his love He made them, that they might be eternally happy. +And that their happiness might be complete, he gave them the +perfection of a created nature, that is, he gave them freedom. +But happiness is only attained by the free will agreeing in +its freedom to accord with the will of God. Some of the angels +by an act of free will obeyed the will of God, and in such +obedience found perfect happiness. Other angels, by an act of +free will, rebelled against the will of God, and in such +disobedience found misery."<a name="FNanchor_386:2_2116" id="FNanchor_386:2_2116"></a><a href="#Footnote_386:2_2116" class="fnanchor">[386:2]</a></p></div> + +<p>They were driven out of heaven, after having a combat with the obedient +angels, and cast into hell. The writer of second <i>Peter</i> alludes to it +in saying that God spared not the angels that sinned, but cast them down +into hell.<a name="FNanchor_386:3_2117" id="FNanchor_386:3_2117"></a><a href="#Footnote_386:3_2117" class="fnanchor">[386:3]</a></p> + +<p>The writer of <i>Jude</i> also alludes to it in saying:</p> + +<div class="blockquot"><p>"The angels which kept not their first estate, but left their +own habitation, he hath reserved in everlasting chains under +darkness unto the judgment of the great day."<a name="FNanchor_386:4_2118" id="FNanchor_386:4_2118"></a><a href="#Footnote_386:4_2118" class="fnanchor">[386:4]</a></p></div> + +<p>According to the <i>Talmudists</i>, Satan, whose proper name is Sammael, was +one of the Seraphim of heaven, with six wings.</p> + +<div class="blockquot"><p>"He was not driven out of heaven until after he had led Adam +and Eve into sin; then Sammael and his host were precipitated +out of the place of bliss, with God's curse to weigh them +down. In the struggle between Michael and Sammael, the falling +Seraph caught the wings of Michael, and tried to drag him down +with him, but God saved him, when Michael derived his +name,—the Rescued."<a name="FNanchor_386:5_2119" id="FNanchor_386:5_2119"></a><a href="#Footnote_386:5_2119" class="fnanchor">[386:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_387" id="Page_387">[Pg 387]</a></span></p><p>Sammael was formerly chief among the angels of God, and now he is +prince among devils. His name is derived from Simmē, which means, to +blind and deceive. He stands on the left side of men. He goes by various +names; such as "The Old Serpent," "The Unclean Spirit," "Satan," +"Leviathan," and sometimes also "Asael."<a name="FNanchor_387:1_2120" id="FNanchor_387:1_2120"></a><a href="#Footnote_387:1_2120" class="fnanchor">[387:1]</a></p> + +<p>According to <i>Hindoo</i> mythology, there is a legion of evil spirits +called <i>Rakshasas</i>, who are governed by a prince named <i>Ravana</i>. These +Rakshasas are continually aiming to do injury to mankind, and are the +same who fought desperate battles with <i>Indra</i>, and his Spirits of +Light. They would have taken his paradise by storm, and subverted the +whole order of the universe, if Brahmā had not sent <i>Vishnou</i> to +circumvent their plans.</p> + +<p>In the <i>Aitareya-brahmana</i> (Hindoo) written, according to Prof. Monier +Williams, seven or eight centuries <span class="allcapsc">B. C.</span>, we have the following legend:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"The gods and demons were engaged in warfare.<br /></span> +<span class="i0i">The evil demons, like to mighty kings,<br /></span> +<span class="i0i">Made these worlds castles; then they formed the earth<br /></span> +<span class="i0i">Into an iron citadel, the air<br /></span> +<span class="i0i">Into a silver fortress, and the sky<br /></span> +<span class="i0i">Into a fort of gold. Whereat the gods<br /></span> +<span class="i0i">Said to each other, 'Frame me other worlds<br /></span> +<span class="i0i">In opposition to these fortresses.'<br /></span> +<span class="i0i">Then they constructed sacrificial places,<br /></span> +<span class="i0i">Where they performed a triple burnt oblation.<br /></span> +<span class="i0i">By the first sacrifice they drove the demons<br /></span> +<span class="i0i">Out of their earthly fortress, by the second<br /></span> +<span class="i0i">Out of the air, and by the third oblation<br /></span> +<span class="i0i">Out of the sky. Thus were the evil spirits<br /></span> +<span class="i0i">Chased by the gods in triumph from the worlds."<a name="FNanchor_387:2_2121" id="FNanchor_387:2_2121"></a><a href="#Footnote_387:2_2121" class="fnanchor">[387:2]</a><br /></span> +</div></div> + +<p>The ancient <i>Egyptians</i> were familiar with the tale of the war in +heaven; and the legend of the revolt against the god Rā, the Heavenly +Father, and his destruction of the revolters, was discovered by M. +Naville in one of the tombs at Biban-el-moluk.<a name="FNanchor_387:3_2122" id="FNanchor_387:3_2122"></a><a href="#Footnote_387:3_2122" class="fnanchor">[387:3]</a></p> + +<p>The same story is to be found among the ancient <i>Persian</i> legends, and +is related as follows:</p> + +<div class="blockquot"><p>"Ahriman, the devil, was not created evil by the eternal one, +but he became evil by revolting against his will. This revolt +resulted in a 'war in heaven.' In this war the <i>Iveds</i> (good +angels) fought against the <i>Divs</i> (rebellious ones) headed by +<i>Ahriman</i>, and flung the conquered into Douzahk or +hell."<a name="FNanchor_387:4_2123" id="FNanchor_387:4_2123"></a><a href="#Footnote_387:4_2123" class="fnanchor">[387:4]</a></p></div> + +<p><span class='pagenum'><a name="Page_388" id="Page_388">[Pg 388]</a></span></p><p>An extract from the Persian <i>Zend-avesta</i> reads as follows:</p> + +<div class="blockquot"><p>"<i>Ahriman</i> interrupted the order of the universe, raised an +army against <i>Ormuzd</i>, and having maintained a fight against +him during ninety days, was at length vanquished by Honover, +the divine Word."<a name="FNanchor_388:1_2124" id="FNanchor_388:1_2124"></a><a href="#Footnote_388:1_2124" class="fnanchor">[388:1]</a></p></div> + +<p>The <i>Assyrians</i> had an account of a war in heaven, which was like that +described in the book of Enoch and the Revelation.<a name="FNanchor_388:2_2125" id="FNanchor_388:2_2125"></a><a href="#Footnote_388:2_2125" class="fnanchor">[388:2]</a></p> + +<p>This legend was also to be found among the ancient Greeks, in the +struggle of the <i>Titans</i> against <i>Jupiter</i>. Titan and all his rebellious +host were cast out of heaven, and imprisoned in the dark abyss.<a name="FNanchor_388:3_2126" id="FNanchor_388:3_2126"></a><a href="#Footnote_388:3_2126" class="fnanchor">[388:3]</a></p> + +<p>Among the legends of the ancient <i>Mexicans</i> was found this same story of +the war in heaven, and the downfall of the rebellious angels.<a name="FNanchor_388:4_2127" id="FNanchor_388:4_2127"></a><a href="#Footnote_388:4_2127" class="fnanchor">[388:4]</a></p> + +<p>"The natives of the <i>Caroline Islands</i> (in the North Pacific Ocean), +related that one of the inferior gods, named <i>Merogrog</i>, was driven by +the other gods out of heaven."<a name="FNanchor_388:5_2128" id="FNanchor_388:5_2128"></a><a href="#Footnote_388:5_2128" class="fnanchor">[388:5]</a></p> + +<p>We see, therefore, that this also was an almost universal legend.</p> + +<p>The belief in <i>a future life</i> was almost universal among nations of +antiquity. The <i>Hindoos</i> have believed from time immemorial that man has +an invisible body within the material body; that is, a soul.</p> + +<p>Among the ancient <i>Egyptians</i> the same belief was to be found. All the +dead, both men and women, were spoken of as "<i>Osiriana</i>;" by which they +intended to signify "gone to Osiris."</p> + +<p>Their belief in One Supreme Being, and the immortality of the soul, must +have been very ancient; for on a monument, which dates ages before +Abraham is said to have lived, is found this epitaph: "May thy soul +attain to the Creator of all mankind." Sculptures and paintings in these +grand receptacles of the dead, as translated by Champollion, represent +the deceased ushered into the world of spirits by funeral deities, who +announce, "A soul arrived in Amenti."<a name="FNanchor_388:6_2129" id="FNanchor_388:6_2129"></a><a href="#Footnote_388:6_2129" class="fnanchor">[388:6]</a></p> + +<p>The Hindoo idea of a subtile invisible body within the material body, +reappeared in the description of Greek poets. They represented the +constitution of man as consisting of three principles: the soul, the +invisible body, and the material body. The invisible body they called +the ghost or shade, and considered it as the material portion of the +soul. At death, the soul, clothed in this <span class='pagenum'><a name="Page_389" id="Page_389">[Pg 389]</a></span>subtile body, went to enjoy +paradise for a season, or suffer in hell till its sins were expiated. +This paradise was called the "Elysian Fields," and the hell was called +Tartarus.</p> + +<p>The paradise, some supposed to be a part of the lower world, some placed +them in a middle zone in the air, some in the moon, and others in +far-off isles in the ocean. There shone more glorious sun and stars than +illuminated this world. The day was always serene, the air forever pure, +and a soft, celestial light clothed all things in transfigured beauty. +Majestic groves, verdant meadows, and blooming gardens varied the +landscape. The river Eridanus flowed through winding banks fringed with +laurel. On its borders lived heroes who had died for their country, +priests who had led a pure life, artists who had embodied genuine beauty +in their work, and poets who had never degraded their muse with subjects +unworthy of Apollo. There each one renewed the pleasures in which he +formerly delighted. Orpheus, in long white robes, made enrapturing music +on his lyre, while others danced and sang. The husband rejoined his +beloved wife; old friendships were renewed, the poet repeated his +verses, and the charioteer managed his horses.</p> + +<p>Some souls wandered in vast forests between Tartarus and Elysium, not +good enough for one, or bad enough for the other. Some were purified +from their sins by exposure to searching winds, others by being +submerged in deep waters, others by passing through intense fires. After +a long period of probation and suffering, many of them gained the +Elysian Fields. This belief is handed down to our day in the Roman +Catholic idea of <i>Purgatory</i>.</p> + +<p>A belief in the existence of the soul after death was indicated in all +periods of history of the world, by the fact that man was always +accustomed to address prayers to the spirits of their ancestors.<a name="FNanchor_389:1_2130" id="FNanchor_389:1_2130"></a><a href="#Footnote_389:1_2130" class="fnanchor">[389:1]</a></p> + +<p>These <i>heavens</i> and <i>hells</i> where men abode after death, vary, in +different countries, according to the likes and dislikes of each nation.</p> + +<p>All the Teutonic nations held to a fixed Elysium and a hell, where the +valiant and the just were rewarded, and where the cowardly and the +wicked suffered punishment. As all nations have made a god, and that god +has resembled the persons who made it, so have all nations made a +heaven, and that heaven corresponds to the fancies of the people who +have created it.</p> + +<p>In the prose Edda there is a description of the joys of <i>Valhalla</i> <span class='pagenum'><a name="Page_390" id="Page_390">[Pg 390]</a></span>(the +Hall of the Chosen), which states that: "All men who have fallen in +fight since the beginning of the world are gone to Odin (the Supreme +God), in Valhalla." A mighty band of men are there, "and every day, as +soon as they have dressed themselves, they ride out into the court (or +field), and there fight until they cut each other into pieces. This is +their pastime, but when the meal-tide approaches, they remount their +steeds, and return to drink in <i>Valhalla</i>. As it is said (in +Vafthrudnis-mal):</p> + +<div class="poem"><div class="stanza"> +<span class="i0">'The Einherjar all<br /></span> +<span class="i0i">On Odin's plain<br /></span> +<span class="i0i">Hew daily each other,<br /></span> +<span class="i0i">While chosen the slain are.<br /></span> +<span class="i0i">From the frey they then ride,<br /></span> +<span class="i0i">And drink ale with the Æsir.'"<a name="FNanchor_390:1_2131" id="FNanchor_390:1_2131"></a><a href="#Footnote_390:1_2131" class="fnanchor">[390:1]</a><br /></span> +</div></div> + +<p>This description of the palace of Odin is a natural picture of the +manners of the ancient Scandinavians and Germans. Prompted by the wants +of their climate, and the impulse of their own temperament, they formed +to themselves a delicious paradise in their own way; where they were to +eat and drink, and fight. The women, to whom they assigned a place +there, were introduced for no other purpose but to fill their cups.</p> + +<p>The Mohammedan paradise differs from this. Women <i>there</i>, are for man's +pleasure. The day is always serene, the air forever pure, and a soft +celestial light clothes all things in transfigured beauty. Majestic +groves, verdant meadows, and blooming gardens vary the landscape. There, +in radiant halls, dwell the departed, ever blooming and beautiful, ever +laughing and gay.</p> + +<p>The American Indian calculates upon finding successful chases after wild +animals, verdant plains, and no winter, as the characteristics of his +"future life."</p> + +<p>The red Indian, when told by a missionary that in the "promised land" +they would neither eat, drink, hunt, nor marry a wife, contemptuously +replied, that instead of wishing to go there, he should deem his +residence in such a place as the greatest possible calamity. Many not +only rejected such a destiny for themselves, but were indignant at the +attempt to decoy their children into such a comfortless region.</p> + +<p>All nations of the earth have had their heavens. As Moore observes:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"A heaven, too, ye must have, ye lords of dust—<br /></span> +<span class="i0i">A splendid paradise, poor souls, ye must:<br /></span> +<span class='pagenum'><a name="Page_391" id="Page_391">[Pg 391]</a></span> +<span class="i0i">That prophet ill sustains his holy call<br /></span> +<span class="i0i">Who finds not heavens to suit the tastes of all.<br /></span> +<span class="i0i">Vain things! as lust or <i>vanity</i> inspires,<br /></span> +<span class="i0i">The heaven of each is but what each desires."<br /></span> +</div></div> + +<p><i>Heaven</i> was born of the sky,<a name="FNanchor_391:1_2132" id="FNanchor_391:1_2132"></a><a href="#Footnote_391:1_2132" class="fnanchor">[391:1]</a> and nurtured by cunning priests, +who made man a coward and a slave.</p> + +<p><i>Hell</i> was built by priests, and nurtured by the fears and servile +fancies of man during the ages when dungeons of torture were a +recognized part of every government, and when God was supposed to be an +infinite tyrant, with infinite resources of vengeance.</p> + +<p><i>The devil</i> is an imaginary being, invented by primitive man to account +for the existence of evil, and relieve God of his responsibility. The +famous Hindoo <i>Rakshasas</i> of our Aryan ancestors—the dark and evil +<i>clouds</i> personified—are the originals of all devils. The cloudy shape +has assumed a thousand different forms, horrible or grotesque and +ludicrous, to suit the changing fancies of the ages.</p> + +<p>But strange as it may appear, the god of one nation became the devil of +another.</p> + +<p>The rock of Behistun, the sculptured chronicle of the glories of Darius, +king of Persia, situated on the western frontier of Media, on the +high-road from Babylon to the eastward, was used as a "holy of holies." +It was named <i>Bagistane</i>—"the place of the <i>Baga</i>"—referring to +Ormuzd, chief of the Bagas. When examined with the lenses of linguistic +science, the "<i>Bogie</i>" or "<i>Bug-a-boo</i>" or "<i>Bugbear</i>" of nursery lore, +turns out to be identical with the Slavonic "<i>Bog</i>" and the "<i>Baga</i>" of +the cuneiform inscriptions, both of which are names of the <i>Supreme +Being</i>. It is found also in the old Aryan "<i>Bhaga</i>," who is described in +a commentary of the <i>Rig-Veda</i> as the lord of life, the giver of bread, +and the bringer of happiness. Thus, the same name which, to the <i>Vedic</i> +poet, to the Persian of the time of Xerxes, and to the modern Russian, +suggests the supreme majesty of deity, is in English associated with an +ugly and ludicrous fiend. Another striking illustration is to be found +in the word <i>devil</i> itself. When traced back to its primitive source, it +is found to be a name of the Supreme Being.<a name="FNanchor_391:2_2133" id="FNanchor_391:2_2133"></a><a href="#Footnote_391:2_2133" class="fnanchor">[391:2]</a></p> + +<p>The ancients had a great number of festival days, many of which are +handed down to the present time, and are to be found in Christianity.</p> + +<p>We have already seen that the 25th of December was almost a universal +festival among the ancients; so it is the same with the <i>spring</i> +festivals, when days of fasting are observed.</p> + +<p><span class='pagenum'><a name="Page_392" id="Page_392">[Pg 392]</a></span></p><p>The <i>Hindoos</i> hold a festival, called <i>Siva-ratri</i>, in honor of <i>Siva</i>, +about the middle or end of February. <i>A strict fast is observed during +the day.</i> They have also a festival in April, when a strict fast is kept +by some.<a name="FNanchor_392:1_2134" id="FNanchor_392:1_2134"></a><a href="#Footnote_392:1_2134" class="fnanchor">[392:1]</a></p> + +<p>At the <i>spring equinox</i> most nations of antiquity set apart a day to +implore the blessings of their god, or gods, on the fruits of the earth. +At the autumnal equinox, they offered the fruits of the harvest, and +returned thanks. In China, these religious solemnities are called +"Festivals of gratitude to Tien."<a name="FNanchor_392:2_2135" id="FNanchor_392:2_2135"></a><a href="#Footnote_392:2_2135" class="fnanchor">[392:2]</a> The last named corresponds to +<i>our</i> "Thanksgiving" celebration.</p> + +<p>One of the most considerable festivals held by the ancient +<i>Scandinavians</i> was the <i>spring</i> celebration. This was held in honor of +Odin, at the beginning of spring, in order to welcome in that pleasant +season, and to obtain of their god happy success in their projected +expeditions.</p> + +<p>Another festival was held toward the autumn equinox, when they were +accustomed to kill all their cattle in good condition, and lay in a +store of provision for the winter. This festival was also attended with +religious ceremonies, when Odin, the supreme god, was thanked for what +he had given them, by having his altar loaded with the fruits of their +crops, and the choicest products of the earth.<a name="FNanchor_392:3_2136" id="FNanchor_392:3_2136"></a><a href="#Footnote_392:3_2136" class="fnanchor">[392:3]</a></p> + +<p>There was a grand celebration in Egypt, called the "Feast of Lamps," +held at Sais, in honor of the goddess Neith. Those who did not attend +the ceremony, as well as those who did, burned lamps before their houses +all night, filled with oil and salt: thus all Egypt was illuminated. It +was deemed a great irreverence to the goddess for any one to omit this +ceremony.<a name="FNanchor_392:4_2137" id="FNanchor_392:4_2137"></a><a href="#Footnote_392:4_2137" class="fnanchor">[392:4]</a></p> + +<p>The <i>Hindoos</i> also held a festival in honor of the goddesses Lakshmi and +Bhavanti, called "<i>The feast of Lamps</i>."<a name="FNanchor_392:5_2138" id="FNanchor_392:5_2138"></a><a href="#Footnote_392:5_2138" class="fnanchor">[392:5]</a> This festival has been +handed down to the present time in what is called "Candlemas day," or +the purification of the Virgin Mary.</p> + +<p>The most celebrated Pagan festival held by modern Christians is that +known as "<i>Sunday</i>," or the "Lord's day."</p> + +<p>All the principal nations of antiquity kept the <i>seventh</i> day of the +week as a "holy day," just as the ancient Israelites did. This was owing +to the fact that they consecrated the days of the week to the Sun, the +Moon, and the five planets, Mercury, Venus, Mars, Jupiter, and Saturn. +<i>The seventh day was sacred to Saturn from time <span class='pagenum'><a name="Page_393" id="Page_393">[Pg 393]</a></span>immemorial.</i> Homer and +Hesiod call it the "Holy Day."<a name="FNanchor_393:1_2139" id="FNanchor_393:1_2139"></a><a href="#Footnote_393:1_2139" class="fnanchor">[393:1]</a> The people generally visited the +temples of the gods, on that day, and offered up their prayers and +supplications.<a name="FNanchor_393:2_2140" id="FNanchor_393:2_2140"></a><a href="#Footnote_393:2_2140" class="fnanchor">[393:2]</a> The Acadians, thousands of years ago, kept holy +the 7th, 14th, 21st, and 28th of each month as <i>Salum</i> (rest), on which +certain works were forbidden.<a name="FNanchor_393:3_2141" id="FNanchor_393:3_2141"></a><a href="#Footnote_393:3_2141" class="fnanchor">[393:3]</a> The <i>Arabs</i> anciently worshiped +Saturn under the name of Hobal. In his hands he held <i>seven</i> arrows, +symbols of the planets that preside over the seven days of the +week.<a name="FNanchor_393:4_2142" id="FNanchor_393:4_2142"></a><a href="#Footnote_393:4_2142" class="fnanchor">[393:4]</a> The <i>Egyptians</i> assigned a day of the week to the sun, +moon, and five planets, and the number <i>seven</i> was held there in great +reverence.<a name="FNanchor_393:5_2143" id="FNanchor_393:5_2143"></a><a href="#Footnote_393:5_2143" class="fnanchor">[393:5]</a></p> + +<p>The planet <i>Saturn</i> very early became the chief deity of Semitic +religion. Moses consecrated the number seven to him.<a name="FNanchor_393:6_2144" id="FNanchor_393:6_2144"></a><a href="#Footnote_393:6_2144" class="fnanchor">[393:6]</a></p> + +<p>In the <i>old</i> conception, which finds expression in the Decalogue in +Deuteronomy (v. 15), the Sabbath has a purely theocratic significance, +and is intended to remind the Hebrews of their miraculous deliverance +from the land of Egypt and bondage. When the story of <i>Creation</i> was +borrowed from the <i>Babylonians</i>, the celebration of the Sabbath was +established on entirely new grounds (Ex. xx. 11), for we find it is +because the "Creator," after his six days of work, rested on the +seventh, that the day should be kept holy.</p> + +<p>The Assyrians kept this day holy. Mr. George Smith says:</p> + +<div class="blockquot"><p>"In the year 1869, I discovered among other things a curious +religious calendar of the Assyrians, in which every month is +divided into four weeks, and the <i>seventh</i> days or +'<i>Sabbaths</i>,' are marked out as days on which no work should +be undertaken.<ins class="corr" title="quotation mark missing in original">"</ins><a name="FNanchor_393:7_2145" id="FNanchor_393:7_2145"></a><a href="#Footnote_393:7_2145" class="fnanchor">[393:7]</a></p></div> + +<p>The ancient <i>Scandinavians</i> consecrated one day in the week to their +Supreme God, <i>Odin</i> or <i>Wodin</i>.<a name="FNanchor_393:8_2146" id="FNanchor_393:8_2146"></a><a href="#Footnote_393:8_2146" class="fnanchor">[393:8]</a> Even at the present time we call +this day <i>Odin's-day</i>.<a name="FNanchor_393:9_2147" id="FNanchor_393:9_2147"></a><a href="#Footnote_393:9_2147" class="fnanchor">[393:9]</a></p> + +<p>The question now arises, how was the great festival day changed <span class='pagenum'><a name="Page_394" id="Page_394">[Pg 394]</a></span>from +the <i>seventh</i>—Saturn's day—to the <i>first</i>—<i>Sun</i>-day—among the +Christians?</p> + +<p>"If we go back to the founding of the church, we find that the most +marked feature of that age, so far as the church itself is concerned, is +the grand division between the 'Jewish faction,' as it was called, and +the followers of Paul. This division was so deep, so marked, so +characteristic, that it has left its traces all through the New +Testament itself. It was one of the grand aspects of the time, and the +point on which they were divided was simply this: the followers of +Peter, those who adhered to the teachings of the central church in +Jerusalem, held that all Christians, both converted Jews and Gentiles, +were under obligation to keep the Mosaic law, ordinances, and +traditions. That is, a Christian, according to their definition, was +first a Jew; Christianity was something <i>added to</i> that, not something +taking the place of it.</p> + +<p>"We find this controversy raging violently all through the early +churches, and splitting them into factions, so that they were the +occasion of prayer and counsel. Paul took the ground distinctly that +Christianity, while it might be spiritually the lineal successor of +Judaism, was not Judaism; and that he who became a Christian, whether a +converted Jew or Gentile, was under no obligation whatever to keep the +Jewish law, so far as it was separate from practical matters of life and +character. We find this intimated in the writings of Paul; for we have +to go to the New Testament for the origin of that which, we find, +existed immediately after the New Testament was written. Paul says: 'One +man esteemeth one day above another: another man esteemeth every day +alike' (Rom. xiv. 5-9). He leaves it an open question; they can do as +they please. Then: 'Ye observe days, and months, and times, and years. I +am afraid of you, lest I have bestowed upon you labor in vain' (Gal. iv. +10, 11). And if you will note this Epistle of Paul to the Galatians, you +will find that the whole purpose of his writing it was to protest +against what he believed to be the viciousness of the Judaizing +influences. That is, he says: 'I have come to preach to you the perfect +truth, that Christ hath made us free; and you are going back and taking +upon yourselves this yoke of bondage. My labor is being thrown away; my +efforts have been in vain.' Then he says, in his celebrated Epistle to +the Colossians, that has never yet been explained away or met: 'Let no +man therefore judge you any more in meat, or in drink, or in respect of +an holy day, or of the new moon, or of the Sabbath days' (Col. ii. 16, +17), distinctly abrogating the binding authority of the Sabbath on the +Christian church. So that, <span class='pagenum'><a name="Page_395" id="Page_395">[Pg 395]</a></span>if Paul's word anywhere means anything—if +his authority is to be taken as of binding force on any point +whatever—then Paul is to be regarded as authoritatively and distinctly +abrogating the Sabbath, and declaring that it is no longer binding on +the Christian church."<a name="FNanchor_395:1_2148" id="FNanchor_395:1_2148"></a><a href="#Footnote_395:1_2148" class="fnanchor">[395:1]</a></p> + +<p>This breach in the early church, this controversy, resulted at last in +Paul's going up to Jerusalem "to meet James and the representatives of +the Jerusalem church, to see if they could find any common platform of +agreement—if they could come together so that they could work with +mutual respect and without any further bickering. What is the platform +that they met upon? It was distinctly understood that those who wished +to keep up the observance of Judaism should do so; and the church at +Jerusalem gave Paul this grand freedom, substantially saying to him: 'Go +back to your missionary work, found churches, and teach them that they +are perfectly free in regard to all Mosaic and Jewish observances, save +only these four: Abstain from pollutions of idols, from fornication, +from things strangled, and from blood."<a name="FNanchor_395:2_2149" id="FNanchor_395:2_2149"></a><a href="#Footnote_395:2_2149" class="fnanchor">[395:2]</a></p> + +<p>The point to which our attention is forcibly drawn is, that the question +of Sabbath-keeping is one of those that is left out. The point that Paul +had been fighting for was conceded by the central church at Jerusalem, +and he was to go out thenceforth free, so far as that was concerned, in +his teaching of the churches that he should found.</p> + +<p>There is no mention of the Sabbath, or the Lord's day, as binding in the +New Testament. What, then, was the actual condition of affairs? What did +the churches do in the first three hundred years of their existence? +Why, they did just what Paul and the Jerusalem church had agreed upon. +Those who wished to keep the Jewish Sabbath did so; and those who did +not wish to, did not do so. This is seen from the fact that Justin +Martyr, a Christian Father who flourished about <span class="allcapsc">A. D.</span> 140, did not +observe the day. In his "Dialogue" with Typho, the Jew reproaches the +Christians for not keeping the "Sabbath." Justin admits the charge by +saying:</p> + +<div class="blockquot"><p>"Do you not see that the Elements keep no Sabbaths and are +never idle? Continue as you were created. If there was no need +of circumcision before Abraham's time, and no need of the +Sabbath, of festivals and oblations, before the time of Moses, +<i>neither of them are necessary after the coming of Christ</i>. If +any among you is guilty of perjury, fraud, or other crimes, +let him cease from them and repent, and he will have kept +<i>the</i> kind of Sabbath pleasing to God."</p></div> + +<p><span class='pagenum'><a name="Page_396" id="Page_396">[Pg 396]</a></span></p><p>There was no binding authority then, among the Christians, as to +whether they should keep the first or the seventh day of the week holy, +or not, until the time of the first Christian Roman Emperor. +"<i>Constantine, a Sun worshiper, who had, as other Heathen, kept the +Sun-day, publicly ordered this to supplant the Jewish Sabbath.</i>"<a name="FNanchor_396:1_2150" id="FNanchor_396:1_2150"></a><a href="#Footnote_396:1_2150" class="fnanchor">[396:1]</a> +He commanded that this day should be kept holy, throughout the whole +Roman empire, and sent an edict to all governors of provinces to this +effect.<a name="FNanchor_396:2_2151" id="FNanchor_396:2_2151"></a><a href="#Footnote_396:2_2151" class="fnanchor">[396:2]</a> <i>Thus we see how the great Pagan festival, in honor of +Sol the invincible, was transformed into a Christian holy-day.</i></p> + +<p>Not only were Pagan festival days changed into Christian holy-days, but +Pagan idols were converted into Christian saints, and Pagan temples into +Christian churches.</p> + +<p>A Pagan temple at Rome, formerly sacred to the "<i>Bona Dea</i>" (the "Good +Goddess"), was Christianized and dedicated to the Virgin Mary. In a +place formerly sacred to Apollo, there now stands the church of Saint +Apollinaris. Where there anciently stood the temple of Mars, may now be +seen the church of Saint Martine.<a name="FNanchor_396:3_2152" id="FNanchor_396:3_2152"></a><a href="#Footnote_396:3_2152" class="fnanchor">[396:3]</a> A Pagan temple, originally +dedicated to "<i>Cælestis Dea</i>" (the "Heavenly Goddess"), by one Aurelius, +a Pagan high-priest, was converted into a Christian church by another +Aurelius, created Bishop of Carthage in the year 390 of Christ. He +placed his episcopal chair in the very place where the statue of the +Heavenly Goddess had stood.<a name="FNanchor_396:4_2153" id="FNanchor_396:4_2153"></a><a href="#Footnote_396:4_2153" class="fnanchor">[396:4]</a></p> + +<p>The noblest heathen temple now remaining in the world, is the <i>Pantheon</i> +or <i>Rotunda</i>, which, as the inscription over the portico informs us, +having been <i>impiously</i> dedicated of old by Agrippa to "Jove and all the +gods," was <i>piously</i> reconsecrated by Pope Boniface the Fourth, to "The +Mother of God and all the Saints."<a name="FNanchor_396:5_2154" id="FNanchor_396:5_2154"></a><a href="#Footnote_396:5_2154" class="fnanchor">[396:5]</a></p> + +<p>The church of Saint Reparatae, at Florence, was formerly a Pagan temple. +An inscription was found in the foundation of this church, of these +words: "To the Great Goddess Nutria."<a name="FNanchor_396:6_2155" id="FNanchor_396:6_2155"></a><a href="#Footnote_396:6_2155" class="fnanchor">[396:6]</a> The church of St. Stephen, +at Bologna, was formed from heathen temples, one of which was a temple +of Isis.<a name="FNanchor_396:7_2156" id="FNanchor_396:7_2156"></a><a href="#Footnote_396:7_2156" class="fnanchor">[396:7]</a></p> + +<p>At the southern extremity of the present Forum at Rome, and just under +the Palatine hill—where the noble babes, who, miraculously preserved, +became the founders of a state that was to command the world, were +exposed—stands the church of St. Theodore.</p> + +<p><span class='pagenum'><a name="Page_397" id="Page_397">[Pg 397]</a></span></p><p>This temple was built in honor of Romulus, and the brazen +wolf—commemorating the curious manner in which the founders of Rome +were nurtured—occupied a place here till the sixteenth century. And, as +the Roman matrons of old used to carry their children, when ill, to the +temple of Romulus, so too, the women still carry their children to St. +Theodore on the same occasions.</p> + +<p>In <i>Christianizing</i> these Pagan temples, free use was made of the +sculptured and painted stones of heathen monuments. In some cases they +evidently painted over one name, and inserted another. This may be seen +from the following</p> + +<table summary="Pagan inscriptions made Christian" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdctrtsc" style="width: 45%;">Inscriptions Formerly in Pagan Temples.</td> + <td style="width: 2%;"><i>and</i></td> + <td class="tdctrtsc" style="width: 45%;">Inscriptions now in Christian Churches.</td> +</tr> +<tr> + <td class="tdctrt">1.<br /> + To Mercury and Minerva, Tutelary Gods.</td> + <td> </td> + <td class="tdctrt">1.<br /> + To St. Mary and St. Francis, My Tutelaries.</td> +</tr> +<tr> + <td class="tdctrt">2.<br /> + To the Gods who preside over this Temple.</td> + <td> </td> + <td class="tdctrt">2.<br /> + To the Divine Eustrogius, who presides over this Temple.</td> +</tr> +<tr> + <td class="tdctrt">3.<br /> + To the Divinity of Mercury the Availing, the Powerful, the +Unconquered.</td> + <td> </td> + <td class="tdctrt">3.<br /> + To the Divinity of St. George the Availing, the Powerful, +the Unconquered.</td> +</tr> +<tr> + <td class="tdctrt">4.<br /> + Sacred to the Gods and Goddesses, with Jove the best and greatest.</td> + <td> </td> + <td class="tdctrt">4.<br /> + Sacred to the presiding helpers, St. George and St. +Stephen, with God the best and greatest.</td> +</tr> +<tr> + <td class="tdctrt">5.<br /> + Venus' Pigeon.</td> + <td> </td> + <td class="tdctrt">5.<br /> + The Holy Ghost represented as a Pigeon.</td> +</tr> +<tr> + <td class="tdctrt">6.<br /> + The Mystical Letters I. H. S.<a name="FNanchor_397:1_2157" id="FNanchor_397:1_2157"></a><a href="#Footnote_397:1_2157" class="fnanchor">[397:1]</a></td> + <td> </td> + <td class="tdctrt">6.<br /> + The Mystical Letters I. H. S.<a name="FNanchor_397:2_2158" id="FNanchor_397:2_2158"></a><a href="#Footnote_397:2_2158" class="fnanchor">[397:2]</a></td> +</tr> +</table> + +<p>In many cases the <i>Images</i> of the Pagan gods were allowed to remain in +these temples, and, after being <i>Christianized</i>, continued to receive +divine honors.<a name="FNanchor_397:3_2159" id="FNanchor_397:3_2159"></a><a href="#Footnote_397:3_2159" class="fnanchor">[397:3]</a></p> + +<p>"In St. Peter's, Rome, is a statue of <i>Jupiter</i>, deprived of his +thunderbolt, which is replaced by the emblematic keys. In like manner, +much of the religion of the lower orders, which we regard as essentially +<i>Christian</i>, is ancient <i>heathenism</i>, refitted with Christian +symbols."<a name="FNanchor_397:4_2160" id="FNanchor_397:4_2160"></a><a href="#Footnote_397:4_2160" class="fnanchor">[397:4]</a> We find that as early as the time of St. Gregory, +Bishop of Neo-Cesarea (<span class="allcapsc">A. D.</span> 243), the "simple" and "unskilled" +<span class='pagenum'><a name="Page_398" id="Page_398">[Pg 398]</a></span>multitudes of Christians were allowed to pay divine honors to these +images, hoping that in the process of time they would learn +better.<a name="FNanchor_398:1_2161" id="FNanchor_398:1_2161"></a><a href="#Footnote_398:1_2161" class="fnanchor">[398:1]</a> In fact, as Prof. Draper says:</p> + +<div class="blockquot"><p>"Olympus was restored, but the divinities passed under other +names. The more powerful provinces insisted upon the adoption +of their time-honored conceptions. . . . Not only was the +adoration of <i>ISIS</i> under a new name restored, but even her +image, standing on the crescent moon, reappeared. The +well-known effigy of that goddess with the infant Horus in her +arms, has descended to our days in the beautiful, artistic +creations of the Madonna and child. Such restorations of old +conceptions under novel forms were everywhere received with +delight. When it was announced to the Ephesians, that the +Council of that place, headed by Cyril, had declared that the +Virgin (Mary) should be called the '<i>Mother of God</i>,' with +tears of joy they embraced the knees of their bishop; it was +the old instinct cropping out; their ancestors would have done +the same for Diana."<a name="FNanchor_398:2_2162" id="FNanchor_398:2_2162"></a><a href="#Footnote_398:2_2162" class="fnanchor">[398:2]</a></p></div> + +<div class="poem"><div class="stanza"> +<span class="i0">"O bright goddess; once again<br /></span> +<span class="i0i">Fix on earth thy heav'nly reign;<br /></span> +<span class="i0i">Be thy sacred name ador'd,<br /></span> +<span class="i0i">Altars rais'd, and rites restor'd."<br /></span> +</div></div> + +<p>Nestorius, Bishop of Constantinople from 428 <span class="allcapsc">A. D.</span>, refused to call Mary +"<i>the mother of God</i>," on the ground that she could be the mother of the +human nature only, which the divine Logos used as its organ. Cyril, +Bishop of Alexandria, did all in his power to stir up the minds of the +people against Nestorius; the consequence was that, both at Rome and at +Alexandria, Nestorius was accused of heresy. The dispute grew more +bitter, and Theodosius II. thought it necessary to convoke an +Œcumenical Council at Ephesus in 431. On this, as on former +occasions, the affirmative party overruled the negative. The person of +Mary began to rise in the new empyrean. The paradoxical name of "<i>Mother +of God</i>" pleased the popular piety. Nestorius was condemned, and died in +exile.</p> + +<p>The shrine of many an old hero was filled by the statue of some +imaginary saint.</p> + +<div class="blockquot"><p>"They have not always" (says Dr. Conyers Middleton), "as I am +well informed, given themselves the trouble of making even +this change, but have been contented sometimes to take up with +the <i>old image</i>, just as they found it; after baptizing it +only, as it were, or consecrating it anew, by the imposition +of a Christian name. This their antiquaries do not scruple to +put strangers in mind of, in showing their churches, as it +was, I think, in that of St. Agnes, where they showed me an +antique statue of a young <i>BACCHUS</i>, which, with a new name, +and some little change of drapery, stands now worshiped under +the title of a female saint."<a name="FNanchor_398:3_2163" id="FNanchor_398:3_2163"></a><a href="#Footnote_398:3_2163" class="fnanchor">[398:3]</a></p></div> + +<p>In many parts of Italy are to be seen pictures of the "Holy Family," of +extreme antiquity, the grounds of them often of gold.</p> + +<p><span class='pagenum'><a name="Page_399" id="Page_399">[Pg 399]</a></span></p><p>These pictures represent the mother with a child on her knee, and a +little boy standing close by her side; the <i>Lamb</i> is generally seen in +the picture. They are inscribed "<i>Deo Soli</i>," and are simply ancient +representations of Isis and Horus. The <i>Lamb</i> is "The Lamb that taketh +away the sins of the world," which, as we have already seen, was +believed on in the Pagan world centuries before the time of Christ +Jesus.<a name="FNanchor_399:1_2164" id="FNanchor_399:1_2164"></a><a href="#Footnote_399:1_2164" class="fnanchor">[399:1]</a> Some half-pagan Christian went so far as to forge a book, +which he attributed to Christ Jesus himself, which was for the purpose +of showing that he—Christ Jesus—was in no way against these heathen +gods.<a name="FNanchor_399:2_2165" id="FNanchor_399:2_2165"></a><a href="#Footnote_399:2_2165" class="fnanchor">[399:2]</a></p> + +<p>The <i>Icelanders</i> were induced to embrace Christianity, with its legends +and miracles, and sainted divinities, as the Christian monks were ready +to substitute for Thor, their warrior-god, Michael, the warrior-angel; +for Freyja, their goddess, the Virgin Mary; and for the god Vila, a St. +Valentine—probably manufactured for the occasion.</p> + +<p>"The statues of Jupiter, Apollo, Mercury, Orpheus, did duty for <i>The +Christ</i>.<a name="FNanchor_399:3_2166" id="FNanchor_399:3_2166"></a><a href="#Footnote_399:3_2166" class="fnanchor">[399:3]</a> The Thames River god <ins class="corr" title="original has officates">officiates</ins> at the baptism of Jesus +in the Jordan. Peter holds the keys of Janus.<a name="FNanchor_399:4_2167" id="FNanchor_399:4_2167"></a><a href="#Footnote_399:4_2167" class="fnanchor">[399:4]</a> Moses wears the +horns of Jove. Ceres, Cybele, Demeter assume new names, as '<i>Queen of +Heaven</i>,' '<i>Star of the Sea</i>,' '<i>Maria Illuminatrix</i>;' Dionysius is St. +Denis; Cosmos is St. Cosmo; Pluto and Proserpine resign their seats in +the hall of final judgment to the Christ and his mother. The Parcæ +depute one of their number, Lachesis, the disposer of lots, to set the +stamp of destiny upon the deaths of Christian believers. The <i>aura +placida</i> of the poets, the gentle breeze, is personified as Aura and +Placida. The <i>perpetua felicitas</i> of the devotee becomes a lovely +presence in the forms of St. Perpetua and St. Felicitas, guardian angels +of the pious soul. No relic of Paganism was permitted to remain in its +casket. The depositories were all ransacked. The shadowy hands of +Egyptian priests placed the urn of holy water at the porch of the +basilica, which stood ready to be converted into a temple. Priests of +the <span class='pagenum'><a name="Page_400" id="Page_400">[Pg 400]</a></span>most ancient faiths of Palestine, Assyria, Babylon, Thebes, Persia +were permitted to erect the altar at the point where the transverse beam +of the cross meets the main stem. The hands that constructed the temple +in cruciform shape had long become too attenuated to cast the faintest +shadow. There Devaki with the infant Crishna, Maya with the babe Buddha, +Juno with the child Mars, represent Mary with Jesus in her arms. Coarse +emblems are not rejected; the Assyrian dove is a tender symbol of the +Holy Ghost. The rag-bags and toy boxes were explored. A bauble which the +Roman schoolboy had thrown away was picked up, and called an '<i>agnus +dei</i>.' The musty wardrobes of forgotten hierarchies furnished costumes +for the officers of the new prince. Alb and chasuble recalled the +fashions of Numa's day. The cast-off purple habits and shoes of Pagan +emperors beautified the august persons of Christian popes. The cardinals +must be contented with the robes once worn by senators. Zoroaster bound +about the monks the girdle he invented as a protection against evil +spirits, and clothed them in the frocks he had found convenient for his +ritual. The pope thrust out his foot to be kissed, as Caligula, +Heliogabalus, and Julius Cesar had thrust out theirs. Nothing came amiss +to the faith that was to discharge henceforth the offices of spiritual +impression."<a name="FNanchor_400:1_2168" id="FNanchor_400:1_2168"></a><a href="#Footnote_400:1_2168" class="fnanchor">[400:1]</a></p> + +<p>The ascetic and monastic life practiced by some Christians of the +present day, is of great antiquity. Among the Buddhists there are +priests who are ordained, tonsured, live in monasteries, and make vows +of celibacy. There are also nuns among them, whose vows and discipline +are the same as the priests.<a name="FNanchor_400:2_2169" id="FNanchor_400:2_2169"></a><a href="#Footnote_400:2_2169" class="fnanchor">[400:2]</a></p> + +<p>The close resemblance between the ancient religion of <i>Thibet</i> and +<i>Nepaul</i>—where the worship of a crucified God was found—and the Roman +Catholic religion of the present day, is very striking. In Thibet was +found the pope, or head of the religion, whom they called the "Dalai +Lama;"<a name="FNanchor_400:3_2170" id="FNanchor_400:3_2170"></a><a href="#Footnote_400:3_2170" class="fnanchor">[400:3]</a> they use holy water, they celebrate a sacrifice with bread +and wine; they give extreme unction, pray for the sick; they have +monasteries, and convents for women; they chant in their services, have +fasts; they worship one God in a trinity, believe in a hell, heaven, and +a half-way place or purgatory; they make prayers and sacrifices for the +dead, have confession, adore the cross; have chaplets, or strings of +beads to count their prayers, and many other practices common to the +Roman Catholic Church.<a name="FNanchor_400:4_2171" id="FNanchor_400:4_2171"></a><a href="#Footnote_400:4_2171" class="fnanchor">[400:4]</a></p> + +<p><span class='pagenum'><a name="Page_401" id="Page_401">[Pg 401]</a></span></p><p>The resemblance between Buddhism and Christianity has been remarked by +many travelers in the eastern countries. Sir John Francis Davis, in his +"History of China," speaking of Buddhism in that country, says:</p> + +<div class="blockquot"><p>"Certain it is—and the observance may be daily made even at +Canton—that they (the Buddhist priests) practice the +ordinances of celibacy, fasting, and prayers for the dead; +they have holy water, rosaries of beads, which they count with +their prayers, the worship of relics, and a monastic habit +resembling that of the Franciscans" (an order of Roman +Catholic monks).</p></div> + +<p>Père Premere, a Jesuit missionary to China, was driven to conclude that +the devil had practiced a trick to perplex his friends, the Jesuits. To +others, however, it is not so difficult to account for these things as +it seemed for the good Father. Sir John continues his account as +follows:</p> + +<div class="blockquot"><p>"These priests are associated in monasteries attached to the +temples of Fo. They are in China precisely a society of +mendicants, and go about, like monks of that description in +the Romish Church, asking alms for the support of their +establishment. Their tonsure extends to the hair of the whole +head. There is a regular gradation among the priesthood; and +according to his reputation for sanctity, his length of +service and other claims, each priest may rise from the lowest +rank of servitor—whose duty it is to perform the menial +offices of the temple—to that of officiating priest—and +ultimately of 'Tae Hoepang,' Abbot or head of the +establishment."</p></div> + +<p>The five principal precepts, or rather interdicts, addressed to the +Buddhist priests are:</p> + +<ul class="list"> + <li>1. Do not kill.</li> + <li>2. Do not steal.</li> + <li>3. Do not marry.</li> + <li>4. Speak not falsely.</li> + <li>5. Drink no wine.</li> +</ul> + +<p>Poo-ta-la is the name of a monastery, described in Lord Macartney's +mission, and is an extensive establishment, which was found in +Manchow-Tartary, beyond the great wall. This building offered shelter to +no less than eight hundred Chinese Buddhist priests.<a name="FNanchor_401:1_2172" id="FNanchor_401:1_2172"></a><a href="#Footnote_401:1_2172" class="fnanchor">[401:1]</a></p> + +<p>The Rev. Mr. Gutzlaff, in his "Journal of Voyages along the coast of +China," tells us that he found the Buddhist "Monasteries, nuns, and +friars very numerous;" and adds that: "their priests are generally very +ignorant."<a name="FNanchor_401:2_2173" id="FNanchor_401:2_2173"></a><a href="#Footnote_401:2_2173" class="fnanchor">[401:2]</a></p> + +<p>This reminds us of the fact that, for centuries during the "dark ages" +of Christianity, Christian bishops and prelates, the teachers, spiritual +pastors and masters, were mostly <i>marksmen</i>, that is, they <span class='pagenum'><a name="Page_402" id="Page_402">[Pg 402]</a></span>supplied, by +the sign of the cross, their inability to write their own name.<a name="FNanchor_402:1_2174" id="FNanchor_402:1_2174"></a><a href="#Footnote_402:1_2174" class="fnanchor">[402:1]</a> +Many of the bishops in the Councils of Ephesus and Chalcedon, it is +said, could not write their names. Ignorance was not considered a +disqualification for ordination. A cloud of ignorance overspread the +whole face of the Church, hardly broken by a few glimmering lights, who +owe almost the whole of their distinction to the surrounding +darkness.<a name="FNanchor_402:2_2175" id="FNanchor_402:2_2175"></a><a href="#Footnote_402:2_2175" class="fnanchor">[402:2]</a></p> + +<p>One of the principal objects of curiosity to the Europeans who first +went to China, was a large monastery at Canton. This monastery, which +was dedicated to Fo, or Buddha, and which is on a very large scale, is +situated upon the southern side of the river. There are extensive +grounds surrounding the building, planted with trees, in the center of +which is a broad pavement of granite, which is kept very clean. An +English gentleman, Mr. Bennett, entered this establishment, which he +fully describes. He says that after walking along this granite pavement, +they entered a temple, where the priesthood happened to be assembled, +worshiping. They were arranged in rows, chanting, striking gongs, &c. +These priests, with their shaven crowns, and arrayed in the yellow robes +of the religion, appeared to go through the mummery with devotion. As +soon as the mummery had ceased, the priests all flocked out of the +temple, adjourned to their respective rooms, divested themselves of +their official robes, and the images—among which were evidently +representations of Shin-moo, the "Holy Mother," and "Queen of Heaven," +and "The Three Pure Ones,"—were left to themselves, with lamps burning +before them.</p> + +<p>To expiate sin, offerings made to these priests are—according to the +Buddhist idea—sufficient. To facilitate the release of some unfortunate +from purgatory, they said masses. Their prayers are counted by means of +a rosary, and they live in a state of celibacy.</p> + +<p>Mr. Gutzlaff, in describing a temple dedicated to Buddha, situated on +the island of Poo-ta-la, says:</p> + +<div class="blockquot"><p>"We were present at the vespers of the priests, which they +chanted in the Pali language, not unlike the Latin service of +the Romish church. They held their rosaries in their hands, +which rested folded upon their breasts. One of them had a +small bell, by the tingling of which the service was +regulated."</p></div> + +<p>The Buddhists in <i>India</i> have similar institutions. The French +missionary, M. L'Abbé Huc, says of them:</p> + +<div class="blockquot"><p>"The Buddhist ascetic not aspiring to elevate himself only, he +practiced virtue and applied himself to perfection to make +other men share in its belief; and <span class='pagenum'><a name="Page_403" id="Page_403">[Pg 403]</a></span>by the institution of an +order of religious mendicants, which increased to an immense +extent, he attached towards him, and restored to society, the +poor and unfortunate. It was, indeed, precisely because Buddha +received among his disciples miserable creatures who were +outcasts from the respectable class of India, that he became +an object of mockery to the Brahmins. But he merely replied to +their taunts, 'My law is a law of mercy for all.'"<a name="FNanchor_403:1_2176" id="FNanchor_403:1_2176"></a><a href="#Footnote_403:1_2176" class="fnanchor">[403:1]</a></p></div> + +<p>In the words of Viscount Amberly, we can say that, "Monasticism, in +countries where Buddhism reigns supreme, is a vast and powerful +institution."</p> + +<p>The <i>Essenes</i>, of whom we shall speak more fully anon, were an order of +ascetics, dwelling in monasteries. Among the order of Pythagoras, which +was very similar to the Essenes, there was an order of nuns.<a name="FNanchor_403:2_2177" id="FNanchor_403:2_2177"></a><a href="#Footnote_403:2_2177" class="fnanchor">[403:2]</a> The +ancient Druids admitted females into their sacred order, and initiated +them into the mysteries of their religion.<a name="FNanchor_403:3_2178" id="FNanchor_403:3_2178"></a><a href="#Footnote_403:3_2178" class="fnanchor">[403:3]</a> The priestesses of the +Saxon Frigga devoted themselves to perpetual virginity.<a name="FNanchor_403:4_2179" id="FNanchor_403:4_2179"></a><a href="#Footnote_403:4_2179" class="fnanchor">[403:4]</a> The +vestal virgins<a name="FNanchor_403:5_2180" id="FNanchor_403:5_2180"></a><a href="#Footnote_403:5_2180" class="fnanchor">[403:5]</a> were bound by a solemn vow to preserve their +chastity for a space of thirty years.<a name="FNanchor_403:6_2181" id="FNanchor_403:6_2181"></a><a href="#Footnote_403:6_2181" class="fnanchor">[403:6]</a></p> + +<p>The Egyptian priests of Isis were obliged to observe perpetual +chastity.<a name="FNanchor_403:7_2182" id="FNanchor_403:7_2182"></a><a href="#Footnote_403:7_2182" class="fnanchor">[403:7]</a> They were also tonsured like the Buddhist +priests.<a name="FNanchor_403:8_2183" id="FNanchor_403:8_2183"></a><a href="#Footnote_403:8_2183" class="fnanchor">[403:8]</a> The Assyrian, Arabian, Persian and Egyptian priests wore +<i>white</i> surplices,<a name="FNanchor_403:9_2184" id="FNanchor_403:9_2184"></a><a href="#Footnote_403:9_2184" class="fnanchor">[403:9]</a> and so did the ancient Druids. The Corinthian +Aphrodite had her Hierodoulio, the pure Gerairai ministered to the +goddess of the Parthenon, the altar of the Latin Vesta was tended by her +chosen virgins, and the Romish "Queen of Heaven" has her nuns.</p> + +<p>When the Spaniards had established themselves in Mexico and Peru, they +were astonished to find, among other things which closely resembled +their religion, <i>monastic institutions</i> on a large scale.</p> + +<p>The Rev. Father Acosta, in his "Natural and Moral History of the +Indies," says:</p> + +<div class="blockquot"><p>"There is one thing worthy of special regard, the which is, +how the Devil, by his pride, hath opposed himself to God; and +that which God, by his wisdom, hath decreed for his honor and +service, and for the good and health of man, the devil strives +to imitate and pervert, to be honored, and to cause men to be +damned: for as we see the great God hath Sacrifices, Priests, +Sacraments, Religious Prophets, and Ministers, dedicated to +his divine service and holy ceremonies, so likewise the devil +hath his Sacrifices, Priests, his kinds of Sacraments, his +Ministers appointed, his secluded and feigned holiness, with a +thousand sorts of false prophets."<a name="FNanchor_403:10_2185" id="FNanchor_403:10_2185"></a><a href="#Footnote_403:10_2185" class="fnanchor">[403:10]</a></p> + +<p>"We find among all the nations of the world, men especially +dedicated to the service of the true God, or to the false, +which serve in sacrifices, and declare <span class='pagenum'><a name="Page_404" id="Page_404">[Pg 404]</a></span>unto the people what +their gods command them. There was in Mexico a strange +curiosity upon this point. And the devil, counterfeiting the +use of the church of God, hath placed in the order of his +Priests, some greater or superiors, and some less, the one as +Acolites, the other as Levites, and that which hath made most +to wonder, was, that the devil would usurp to himself the +service of God; yea, and use the same name: for the Mexicans +in their ancient tongue call their high priests <i>Papes</i>, as +they should say sovereign bishops, as it appears now by their +histories."<a name="FNanchor_404:1_2186" id="FNanchor_404:1_2186"></a><a href="#Footnote_404:1_2186" class="fnanchor">[404:1]</a></p></div> + +<p>In Mexico, within the circuit of the great temple, there were two +monasteries, one for virgins, the other for men, which they called +religious. These men lived poorly and chastely, and did the office of +Levites.<a name="FNanchor_404:2_2187" id="FNanchor_404:2_2187"></a><a href="#Footnote_404:2_2187" class="fnanchor">[404:2]</a></p> + +<div class="blockquot"><p>"These priests and religious men used great fastings, of five +or ten days together, before any of their great feasts, and +they were unto them as our four ember week; they were so +strict in continence that some of them (not to fall into any +sensuality) slit their members in the midst, and did a +thousand things to make themselves unable, lest they should +offend their gods."<a name="FNanchor_404:3_2188" id="FNanchor_404:3_2188"></a><a href="#Footnote_404:3_2188" class="fnanchor">[404:3]</a></p> + +<p>"There were in Peru many monasteries of virgins (for there are +no other admitted), at the least one in every province. In +these monasteries there were two sorts of women, one ancient, +which they called Mamacomas (mothers), for the instruction of +the young, and the other was of young maidens placed there for +a certain time, and after they were drawn forth, either for +their gods or for the Inca." "If any of the Mamacomas or +Acllas were found to have trespassed against their honor, it +was an inevitable chastisement to bury them alive or to put +them to death by some other kind of cruel torment."<a name="FNanchor_404:4_2189" id="FNanchor_404:4_2189"></a><a href="#Footnote_404:4_2189" class="fnanchor">[404:4]</a></p></div> + +<p>The Rev. Father concludes by saying:</p> + +<div class="blockquot"><p>"In truth it is very strange to see that this false opinion of +religion hath so great force among these young men and maidens +of Mexico, that they will serve the devil with so great rigor +and austerity, which many of us do not in the service of the +most high God, the which is a great shame and +confusion."<a name="FNanchor_404:5_2190" id="FNanchor_404:5_2190"></a><a href="#Footnote_404:5_2190" class="fnanchor">[404:5]</a></p></div> + +<p>The religious orders of the ancient Mexicans and Peruvians are described +at length in Lord Kingsborough's "Mexican Antiquities," and by most +every writer on ancient Mexico. Differing in minor details, the grand +features of self-consecration are everywhere the same, whether we look +to the saintly Rishis of ancient India, to the wearers of the yellow +robe in China or Ceylon, to the Essenes among the Jews, to the devotees +of Vitziliputzli in pagan Mexico, or to the monks and nuns of Christian +times in Africa, in Asia, and in Europe. Throughout the various creeds +of these distant lands there runs the same unconquerable impulse, +producing the same remarkable effects.</p> + +<p>The "<i>Sacred Heart</i>," was a great mystery with the ancients.</p> + +<p><span class='pagenum'><a name="Page_405" id="Page_405">[Pg 405]</a></span></p><p><i>Horus</i>, the Egyptian virgin-born Saviour, was represented carrying the +sacred heart outside on his breast. <i>Vishnu</i>, the Mediator and Preserver +of the Hindoos, was also represented in that manner. So was it with +<i>Bel</i> of Babylon.<a name="FNanchor_405:1_2191" id="FNanchor_405:1_2191"></a><a href="#Footnote_405:1_2191" class="fnanchor">[405:1]</a> In like manner, Christ Jesus, the Christian +Saviour, is represented at the present day.</p> + +<p>The amulets or charms which the Roman Christians wear, to drive away +diseases, and to protect them from harm, are other relics of paganism. +The ancient pagans wore these charms for the same purpose. The name of +their favorite god was generally inscribed upon them, and we learn by a +quotation from Chrysostom that the Christians at Antioch used to bind +brass coins of Alexander the Great about their heads, to keep off or +drive away diseases.<a name="FNanchor_405:2_2192" id="FNanchor_405:2_2192"></a><a href="#Footnote_405:2_2192" class="fnanchor">[405:2]</a> The Christians also used amulets with the +name or monogram of the god <i>Serapis</i> engraved thereon, which show that +it made no difference whether the god was their own or that of another. +Even the charm which is worn by the Christians at the present day, has +none other than the monogram of <i>Bacchus</i> engraved thereon, <i>i. e.</i>, I. +H. S.<a name="FNanchor_405:3_2193" id="FNanchor_405:3_2193"></a><a href="#Footnote_405:3_2193" class="fnanchor">[405:3]</a></p> + +<p>The ancient Roman children carried around their necks a small ornament +in the form of a heart, called <i>Bulla</i>. This was imitated by the early +Christians. Upon their ancient monuments in the Vatican, the heart is +very common, and it may be seen in numbers of old pictures. After some +time it was succeeded by the <i>Agnus Dei</i>, which, like the ancient +<i>Bulla</i>, was supposed to avert dangers from the children and the wearers +of them. Cardinal <ins class="corr" title="original has Baronias">Baronius</ins> (an eminent Roman Catholic ecclesiastical +historian, born at Sora, in Naples, <span class="allcapsc">A. D.</span> 1538) says, that those who +have been baptized carry pendent from their neck an <i>Agnus Dei</i>, in +imitation of a devotion of the Pagans, who hung to the neck of their +children little bottles in the form of a heart, which served as +preservatives against charms and enchantments. Says Mr. Cox:</p> + +<div class="blockquot"><p>"That ornaments in the shape of a <i>vesica</i> have been popular +in all countries as preservatives against dangers, and +especially from evil spirits, can as little be questioned as +the fact that they still retain some measure of their ancient +popularity in England, where horse-shoes are nailed to walls +as a safeguard against unknown perils, where a shoe is thrown +by way of good-luck after newly-married couples, and where the +villagers have not yet ceased to dance round the May-pole on +the green."<a name="FNanchor_405:4_2194" id="FNanchor_405:4_2194"></a><a href="#Footnote_405:4_2194" class="fnanchor">[405:4]</a></p></div> + +<p>All of these are emblems of either the <ins class="corr" title="original has Lingha">Linga</ins> or Yoni.</p> + +<p>The use of amulets was carried to the most extravagant excess <span class='pagenum'><a name="Page_406" id="Page_406">[Pg 406]</a></span>in +ancient Egypt, and their Sacred Book of the Dead, even in its earliest +form, shows the importance attached to such things.<a name="FNanchor_406:1_2195" id="FNanchor_406:1_2195"></a><a href="#Footnote_406:1_2195" class="fnanchor">[406:1]</a></p> + +<p>We can say with M. Renan that:</p> + +<div class="blockquot"><p>"Almost all our superstitions are the remains of a religion +anterior to Christianity, and which Christianity has not been +able entirely to root out."<a name="FNanchor_406:2_2196" id="FNanchor_406:2_2196"></a><a href="#Footnote_406:2_2196" class="fnanchor">[406:2]</a></p></div> + +<p>Baptismal fonts were used by the pagans, as well as the little cisterns +which are to be seen at the entrance of Catholic churches. In the temple +of Apollo, at Delphi, there were two of these; one of silver, and the +other of gold.<a name="FNanchor_406:3_2197" id="FNanchor_406:3_2197"></a><a href="#Footnote_406:3_2197" class="fnanchor">[406:3]</a></p> + +<p>Temples always faced the east, to receive the rays of the rising sun. +They contained an outer court for the public, and an inner sanctuary for +the priests, called the "<i>Adytum</i>." Near the entrance was a large +vessel, of stone or brass, filled with water, made holy by plunging into +it a burning torch from the altar. All who were admitted to the +sacrifices were sprinkled with this water, and none but the unpolluted +were allowed to pass beyond it. In the center of the building stood the +statue of the god, on a pedestal raised above the altar and enclosed by +a railing. On festival occasions, the people brought laurel, olive, or +ivy, to decorate the pillars and walls. Before they entered they always +washed their hands, as a type of purification from sin.<a name="FNanchor_406:4_2198" id="FNanchor_406:4_2198"></a><a href="#Footnote_406:4_2198" class="fnanchor">[406:4]</a> A story +is told of a man who was struck dead by a thunderbolt because he omitted +this ceremony when entering a temple of Jupiter. Sometimes they crawled +up the steps on their knees, and bowing their heads to the ground, +kissed the threshold. Always when they passed one of these sacred +edifices they kissed their right hand to it, in token of veneration.</p> + +<p>In all the temples of Vishnu, Crishna, Rama, Durga, and Kali, in India, +there are to be seen idols before which lights and incense are burned. +Moreover, the idols of these gods are constantly decorated with flowers +and costly ornaments, especially on festive occasions.<a name="FNanchor_406:5_2199" id="FNanchor_406:5_2199"></a><a href="#Footnote_406:5_2199" class="fnanchor">[406:5]</a> The +ancient Egyptian worship had a great splendor of ritual. There was a +morning service, a kind of mass, celebrated by a priest, shorn and +beardless; there were sprinklings of holy water, &c., &c.<a name="FNanchor_406:6_2200" id="FNanchor_406:6_2200"></a><a href="#Footnote_406:6_2200" class="fnanchor">[406:6]</a> All of +this kind of worship was finally adopted by the Christians.</p> + +<p>The sublime and simple theology of the primitive Christians <span class='pagenum'><a name="Page_407" id="Page_407">[Pg 407]</a></span>was +gradually corrupted and degraded by the introduction of a popular +mythology, which tended to restore the reign of polytheism.</p> + +<p>As the objects of religion were gradually reduced to the standard of the +imagination, the rites and ceremonies were introduced that seemed most +powerfully to affect the senses of the vulgar. If, in the beginning of +the fifth century, Tertullian, or Lactantius, had been suddenly raised +from the dead, to assist at the festival of some popular saint or +martyr, they would have gazed with astonishment and indignation on the +profane spectacle, which had succeeded to the pure and spiritual worship +of a Christian congregation.<a name="FNanchor_407:1_2201" id="FNanchor_407:1_2201"></a><a href="#Footnote_407:1_2201" class="fnanchor">[407:1]</a></p> + +<p>Dr. Draper, in speaking of the early Christian Church, says:</p> + +<div class="blockquot"><p>"Great is the difference between Christianity under Severus +(born 146) and Christianity under Constantine (born 274). Many +of the doctrines which at the latter period were pre-eminent, +in the former were unknown. Two causes led to the amalgamation +of Christianity with Paganism. 1. The political necessities of +the new dynasty: 2. The policy adopted by the new religion to +insure its spread.</p> + +<p>"Though the Christian party had proved itself sufficiently +strong to give a master to the empire, it was never +sufficiently strong to destroy its antagonist, Paganism. The +issue of the struggle between them <i>was an amalgamation of the +principles of both</i>. In this, Christianity differed from +Mohammedanism, which absolutely annihilated its antagonist, +and spread its own doctrines without adulteration.</p> + +<p>"Constantine continually showed by his acts that he felt he +must be the impartial sovereign of all his people, not merely +the representative of a successful faction. Hence, if he built +Christian churches, he also restored Pagan temples; if he +listened to the clergy, he also consulted the haruspices; if +he summoned the Council of Nicea, he also honored the statue +of Fortune; if he accepted the rite of Baptism, he also struck +a medal bearing his title of 'God.' His statue, on top of the +great porphyry pillar at Constantinople, consisted of an +ancient image of Apollo, whose features were replaced by those +of the emperor, and its head surrounded by the nails feigned +to have been used at the crucifixion of Christ, arranged so as +to form a crown of glory.</p> + +<p>"Feeling that there must be concessions to the defeated Pagan +party, in accordance with its ideas, he looked with favor on +the idolatrous movements of his court. In fact, the leaders of +these movements were persons of his own family.</p> + +<p><ins class="corr" title="quotation mark missing in original">"</ins>To the emperor,—a mere worldling—a man without any +religious convictions, doubtless it appeared best for himself, +best for the empire, and best for the contending parties, +Christian and Pagan, to promote their <i>union or amalgamation +as much as possible</i>. Even sincere Christians do not seem to +have been averse to this; perhaps they believed that the new +doctrines would diffuse most thoroughly by incorporating in +themselves ideas borrowed from the old; that Truth would +assert herself in the end, and the impurities be cast off. In +accomplishing this amalgamation, Helen, the Empress-mother, +aided by the court ladies, led the way.</p> + +<p><span class='pagenum'><a name="Page_408" id="Page_408">[Pg 408]</a></span>"As years passed on, the faith described by Tertullian (<span class="allcapsc">A. D.</span> +150-195) was transformed into one more fashionable and more +debased. It was incorporated with the old Greek mythology. +Olympus was restored, but the divinities passed under new +names. . . .</p> + +<p>"Heathen rites were adopted, a pompous and splendid ritual, +gorgeous robes, mitres, tiaras, wax-tapers, processional +services, lustrations, gold and silver vases, were introduced.</p> + +<p>"The festival of the Purification of the Virgin was invented +to remove the uneasiness of heathen converts on account of the +loss of their Lupercalia, or feasts of Pan.</p> + +<p>"The apotheosis of the old Roman times was replaced by +canonization; tutelary <i>saints</i> succeeded to local +mythological divinities. Then came the mystery of +<i>transubstantiation</i>, or the conversion of bread and wine by +the priest into the flesh and blood of Christ. As centuries +passed, the <i>paganization</i> became more and more +complete."<a name="FNanchor_408:1_2202" id="FNanchor_408:1_2202"></a><a href="#Footnote_408:1_2202" class="fnanchor">[408:1]</a></p></div> + +<p>The early Christian saints, bishops, and fathers, <i>confessedly</i> adopted +the liturgies, rites, ceremonies, and terms of heathenism; making it +their boast, that the pagan religion, properly explained, really was +nothing else than Christianity; that the best and wisest of its +professors, in all ages, had been Christians all along; that +Christianity was but a name more recently acquired to a religion which +had previously existed, and had been known to the Greek philosophers, to +Plato, Socrates, and Heraclitus; and that "if the writings of Cicero had +been read as they ought to have been, there would have been no occasion +for the Christian Scriptures."</p> + +<p>And our Protestant, and most orthodox Christian divines, the best +learned on ecclesiastical antiquity, and most entirely persuaded of the +truth of the Christian religion, unable to resist or to conflict with +the constraining demonstration of the data that prove the absolute +sameness and identity of Paganism and Christianity, and unable to point +out so much as one single idea or notion, of which they could show that +it was peculiar to Christianity, or that Christianity had it, and +Paganism had it not, have invented the apology of an hypothesis, that +the Pagan religion was <i>typical</i>, and that Crishna, Buddha, Bacchus, +Hercules, Adonis, Osiris, Horus, &c., were all of them <i>types</i> and +forerunners of the <i>true</i> and <i>real</i> Saviour, Christ Jesus. Those who +are satisfied with this kind of reasoning are certainly welcome to it.</p> + +<p>That Christianity is nothing more than Paganism under a new name, has, +as we said above, been admitted over and over again by the Fathers of +the Church, and others. Aringhus (in his account of subterraneous Rome) +acknowledges the conformity between the Pagan and Christian form of +worship, and defends the admission <span class='pagenum'><a name="Page_409" id="Page_409">[Pg 409]</a></span>of the ceremonies of heathenism into +the service of the Church, by the authority of the wisest prelates and +governors, whom, he says, found it necessary, in the conversion of the +Gentiles, to dissemble, and wink at many things, and yield to the times; +and not to use force against customs which the people were so +obstinately fond of.<a name="FNanchor_409:1_2203" id="FNanchor_409:1_2203"></a><a href="#Footnote_409:1_2203" class="fnanchor">[409:1]</a></p> + +<p>Melito (a Christian bishop of Sardis), in an <i>apology</i> delivered to the +Emperor Marcus Antoninus, in the year 170, claims the patronage of the +emperor, for the <i>now</i> called Christian religion, which he calls "<i>our +philosophy</i>," "on account of its <i>high antiquity</i>, as having been +<i>imported</i> from countries lying beyond the limits of the Roman empire, +in the region of his ancestor Augustus, who found its <i>importation</i> +ominous of good fortune to his government."<a name="FNanchor_409:2_2204" id="FNanchor_409:2_2204"></a><a href="#Footnote_409:2_2204" class="fnanchor">[409:2]</a> This is an absolute +demonstration that Christianity did <i>not</i> originate in Judea, which was +a Roman province, but really was an exotic oriental fable, <i>imported</i> +from India, and that Paul was doing as he claimed, viz.: preaching a God +manifest in the flesh who had been "believed on in the world" centuries +before his time, and a doctrine which had already been preached "unto +every creature under heaven."</p> + +<p>Baronius (an eminent Catholic ecclesiastical historian) says:</p> + +<div class="blockquot"><p>"It is permitted to the Church to use, <i>for the purpose of +piety</i>, the ceremonies which the pagans used <i>for the purpose +of impiety</i> in a superstitious religion, after having first +expiated them by consecration—to the end, that the devil +might receive a greater affront from employing, in honor of +Jesus Christ, that which his enemy had destined for his own +service."<a name="FNanchor_409:3_2205" id="FNanchor_409:3_2205"></a><a href="#Footnote_409:3_2205" class="fnanchor">[409:3]</a></p></div> + +<p>Clarke, in his "Evidences of Revealed Religion," says:</p> + +<div class="blockquot"><p>"Some of the ancient writers of the church have not scrupled +expressly to call the Athenian <i>Socrates</i>, and some others of +the best of the <i>heathen moralists</i>, by the name of +<i>Christians</i>, and to affirm, as the law was as it were a +schoolmaster, to bring the Jews unto Christ, so true moral +philosophy was to the Gentiles a preparative to receive the +gospel."<a name="FNanchor_409:4_2206" id="FNanchor_409:4_2206"></a><a href="#Footnote_409:4_2206" class="fnanchor">[409:4]</a></p></div> + +<p>Clemens Alexandrinus says:</p> + +<div class="blockquot"><p>"Those who lived according to the <i>Logos</i> were really +<i>Christians</i>, though they have been thought to be atheists; as +Socrates and Heraclitus were among the Greeks, and such as +resembled them."<a name="FNanchor_409:5_2207" id="FNanchor_409:5_2207"></a><a href="#Footnote_409:5_2207" class="fnanchor">[409:5]</a></p></div> + +<p>And St. Augustine says:</p> + +<div class="blockquot"><p>"<i>That</i>, in our times, is the <i>Christian religion</i>, which to +know and follow is the most sure and certain health, called +according to that name, but not according <span class='pagenum'><a name="Page_410" id="Page_410">[Pg 410]</a></span>to the thing +itself, of which it is the name; for the thing itself which is +now called the <i>Christian religion</i>, really was known to the +ancients, nor was wanting at any time from the beginning of +the human race, until the time when Christ came in the flesh, +from whence the true religion, <i>which had previously existed</i>, +began to be called <i>Christian</i>; and this in our days is the +Christian religion, not as having been wanting in former +times, but as having in later times received this +name."<a name="FNanchor_410:1_2208" id="FNanchor_410:1_2208"></a><a href="#Footnote_410:1_2208" class="fnanchor">[410:1]</a></p></div> + +<p>Eusebius, the great champion of Christianity, admits that that which is +called the Christian religion, is neither new nor strange, but—if it be +lawful to testify the truth—was known to the <i>ancients</i>.<a name="FNanchor_410:2_2209" id="FNanchor_410:2_2209"></a><a href="#Footnote_410:2_2209" class="fnanchor">[410:2]</a></p> + +<p>How the common people were Christianized, we gather from a remarkable +passage which Mosheim, the ecclesiastical historian, has preserved for +us, in the life of Gregory, surnamed "<i>Thaumaturgus</i>," that is, "the +wonder worker." The passage is as follows:</p> + +<div class="blockquot"><p>"When Gregory perceived that the simple and unskilled +multitude persisted in their worship of images, on account of +the pleasures and sensual gratifications which they enjoyed at +the Pagan festivals, <i>he granted them a permission to indulge +themselves in the like pleasures</i>, in celebrating the memory +of the holy martyrs, hoping that in process of time, they +would return of their own accord, to a more virtuous and +regular course of life."<a name="FNanchor_410:3_2210" id="FNanchor_410:3_2210"></a><a href="#Footnote_410:3_2210" class="fnanchor">[410:3]</a></p></div> + +<p>The historian remarks that there is no sort of doubt, that by this +permission, Gregory allowed the Christians to dance, sport, and feast at +the tombs of the martyrs, upon their respective festivals, and to do +everything which the Pagans were accustomed to do in their temples, +during the feasts celebrated in honor of their gods.</p> + +<p>The learned Christian advocate, M. Turretin, in describing the state of +Christianity in the fourth century, has a well-turned rhetoricism, the +point of which is, that "it was not so much the empire that was brought +over to the faith, as the faith that was brought over to the empire; not +the Pagans who were converted to Christianity, but Christianity that was +converted to Paganism."<a name="FNanchor_410:4_2211" id="FNanchor_410:4_2211"></a><a href="#Footnote_410:4_2211" class="fnanchor">[410:4]</a></p> + +<p>Edward Gibbon says:</p> + +<p><span class='pagenum'><a name="Page_411" id="Page_411">[Pg 411]</a></span></p><div class="blockquot"><p>"It must be confessed that the ministers of the Catholic +church imitated the profane model which they were impatient to +destroy. The most respectable bishops had persuaded +themselves, that the ignorant rusties would more cheerfully +renounce the superstitions of Paganism, if they found some +resemblance, some compensation, in the bosom of Christianity. +The religion of Constantine achieved, in less than a century, +the final conquest of the Roman empire: <i>but the victors +themselves were insensibly subdued by the arts of their +vanquished rivals</i>."<a name="FNanchor_411:1_2212" id="FNanchor_411:1_2212"></a><a href="#Footnote_411:1_2212" class="fnanchor">[411:1]</a></p></div> + +<p>Faustus, writing to St. Augustine, says:</p> + +<div class="blockquot"><p>"You have substituted your agapæ for the sacrifices of the +Pagans; for their idols your martyrs, whom you serve with the +very same honors. You appease the shades of the dead with wine +and feasts; you celebrate the solemn festivities of the +<i>Gentiles</i>, their calends, and their solstices; and, as to +their manners, those you have retained without any alteration. +<i>Nothing distinguishes you from the Pagans, except that you +hold your assemblies apart from them.</i>"<a name="FNanchor_411:2_2213" id="FNanchor_411:2_2213"></a><a href="#Footnote_411:2_2213" class="fnanchor">[411:2]</a></p></div> + +<p>Ammonius Saccus (a Greek philosopher, founder of the Neo-platonic +school) taught that:</p> + +<div class="blockquot"><p>"Christianity and Paganism, when rightly understood, differ in +no essential points, but had a common origin, <i>and are really +one and the same thing</i>."<a name="FNanchor_411:3_2214" id="FNanchor_411:3_2214"></a><a href="#Footnote_411:3_2214" class="fnanchor">[411:3]</a></p></div> + +<p>Justin explains the thing in the following manner:</p> + +<div class="blockquot"><p>"It having reached the devil's ears that the prophets had +foretold that Christ would come . . . he (the devil) set the +heathen poets to bring forward a great many who should be +called sons of Jove, (<i>i. e.</i>, "The Sons of God.") The devil +laying his scheme in this, to get men to imagine that the +<i>true</i> history of Christ was of the same character as the +prodigious fables and poetic stories."<a name="FNanchor_411:4_2215" id="FNanchor_411:4_2215"></a><a href="#Footnote_411:4_2215" class="fnanchor">[411:4]</a></p></div> + +<p>Cæcilius, in the Octavius of Minucius Felix, says:</p> + +<div class="blockquot"><p>"All these fragments of crack-brained opiniatry and silly +solaces played off in the sweetness of song by (the) deceitful +(Pagan) poets, by you too credulous creatures (<i>i. e.</i>, the +Christians) have been shamefully reformed and made over to +your own god."<a name="FNanchor_411:5_2216" id="FNanchor_411:5_2216"></a><a href="#Footnote_411:5_2216" class="fnanchor">[411:5]</a></p></div> + +<p>Celsus, the Epicurean philosopher, wrote that:</p> + +<div class="blockquot"><p>"The Christian religion contains nothing but what Christians +hold in common with heathens; nothing new, or truly +great."<a name="FNanchor_411:6_2217" id="FNanchor_411:6_2217"></a><a href="#Footnote_411:6_2217" class="fnanchor">[411:6]</a></p></div> + +<p>This assertion is fully verified by Justin Martyr, in his apology to the +Emperor Adrian, which is one of the most remarkable admissions ever made +by a Christian writer. He says:</p> + +<div class="blockquot"><p>"In saying that all things were made in this beautiful order +by God, what do we seem to say more than Plato? When we teach +a general conflagration, what do we teach more than the +Stoics? By opposing the worship of the works of men's hands, +we concur with Menander, the comedian; and by declaring the +<span class='pagenum'><a name="Page_412" id="Page_412">[Pg 412]</a></span>Logos, the first begotten of God, our master Jesus Christ, to +be born of a virgin, without any human mixture, to be +crucified and dead, and to have rose again, and ascended into +heaven: <i>we say no more in this, than what you say of those +whom you style the Sons of Jove</i>. For you need not be told +what a parcel of sons, the writers most in vogue among you, +assign to Jove; there's Mercury, Jove's interpreter, in +imitation of the Logos, in worship among you. There's +Æsculapius, the physician, smitten by a thunderbolt, and after +that ascending into heaven. There's Bacchus, torn to pieces; +and Hercules, burnt to get rid of his pains. There's Pollux +and Castor, the sons of Jove by Leda, and Perseus by Danae; +and not to mention others, I would fain know why you always +deify the departed emperors and have a fellow at hand to make +affidavit that he saw Cæsar mount to heaven from the funeral +pile?</p> + +<p>"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 have your Mercury in worship, under the title of the Word +and Messenger of God.</p> + +<p>"<i>As to the objection of our Jesus's being crucified</i>, I say, +that suffering was common to all the forementioned sons of +Jove, but only they suffered another kind of death. As to his +being born of a virgin, you have your Perseus to balance that. +As to his curing the lame, and the paralytic, and such as were +cripples from birth, this is little more than what you say of +your Æsculapius."<a name="FNanchor_412:1_2218" id="FNanchor_412:1_2218"></a><a href="#Footnote_412:1_2218" class="fnanchor">[412:1]</a></p></div> + +<p>The most celebrated Fathers of the Christian church, the most frequently +quoted, and those whose names stand the highest were nothing more nor +less than Pagans, being born and educated Pagans. Pantaenus (<span class="allcapsc">A. D.</span> 193) +was one of these half-Pagan, half-Christian, Fathers. He at one time +presided in the school of the faithful in <i>Alexandria</i> in Egypt, and was +celebrated on account of his learning. He was brought up in the Stoic +philosophy.<a name="FNanchor_412:2_2219" id="FNanchor_412:2_2219"></a><a href="#Footnote_412:2_2219" class="fnanchor">[412:2]</a></p> + +<p>Clemens Alexandrinus (<span class="allcapsc">A. D.</span> 194) or St. Clement of Alexandria, was +another Christian Father of the same sort, being originally a Pagan. He +succeeded Pantaenus as president of the <i>monkish</i> university at +Alexandria. His works are very extensive, and his authority very high in +the church.<a name="FNanchor_412:3_2220" id="FNanchor_412:3_2220"></a><a href="#Footnote_412:3_2220" class="fnanchor">[412:3]</a></p> + +<p>Tertullian (<span class="allcapsc">A. D.</span> 200) may next be mentioned. He also was originally a +Pagan, and at one time Presbyter of the Christian church of Carthage, in +Africa. The following is a specimen of his manner of reasoning on the +evidences of Christianity. He says:</p> + +<div class="blockquot"><p>"I find no other means to prove myself to be impudent with +success, and happily a fool, than by my contempt of shame; as, +for instance—I maintain that the Son of God was born; why am +I not ashamed of maintaining such a thing? Why! but because it +is 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 was +manifestly impossible."<a name="FNanchor_412:4_2221" id="FNanchor_412:4_2221"></a><a href="#Footnote_412:4_2221" class="fnanchor">[412:4]</a></p></div> + +<p><span class='pagenum'><a name="Page_413" id="Page_413">[Pg 413]</a></span></p><p>Origen (<span class="allcapsc">A. D.</span> 230), one of the shining lights of the Christian church, +was another Father of this class. Porphyry (a Neo-platonist philosopher) +objects to him on this account.<a name="FNanchor_413:1_2222" id="FNanchor_413:1_2222"></a><a href="#Footnote_413:1_2222" class="fnanchor">[413:1]</a></p> + +<p>He also was born in the great cradle and nursery of +superstition—Egypt—and studied under that celebrated philosopher, +Ammonius Saccus, who taught that "Christianity and Paganism, when +rightly understood, differed in no essential point, but had a common +origin." This man was so sincere in his devotion to the cause of +monkery, or Essenism, that he made himself an eunuch "for the kingdom of +heaven's sake."<a name="FNanchor_413:2_2223" id="FNanchor_413:2_2223"></a><a href="#Footnote_413:2_2223" class="fnanchor">[413:2]</a> The writer of the twelfth verse of the nineteenth +chapter of Matthew, was without doubt an Egyptian monk. The words are +put into the mouth of the <i>Jewish</i> Jesus, which is simply ridiculous, +when it is considered that the Jews did not allow an eunuch so much as +to enter the congregation of the Lord.<a name="FNanchor_413:3_2224" id="FNanchor_413:3_2224"></a><a href="#Footnote_413:3_2224" class="fnanchor">[413:3]</a></p> + +<p>St. Gregory (<span class="allcapsc">A. D.</span> 240), bishop of Neo-Cæsarea in Pontus, was another +celebrated Christian Father, born of Pagan parents and educated a Pagan. +He is called Thaumaturgus, or the wonder-worker, and is said to have +performed miracles when still a Pagan.<a name="FNanchor_413:4_2225" id="FNanchor_413:4_2225"></a><a href="#Footnote_413:4_2225" class="fnanchor">[413:4]</a> He, too, was an +Alexandrian student. This is the Gregory who was commended by his +namesake of Nyssa for changing the Pagan festivals into Christian +holidays, the better to draw the heathen to the religion of +Christ.<a name="FNanchor_413:5_2226" id="FNanchor_413:5_2226"></a><a href="#Footnote_413:5_2226" class="fnanchor">[413:5]</a></p> + +<p>Mosheim, the ecclesiastical historian, in speaking of the Christian +church during the second century, says:</p> + +<div class="blockquot"><p>"The profound respect that was paid to the Greek and Roman +<i>mysteries</i>, and the extraordinary sanctity that was +attributed to them, induced the Christians to give their +religion a <i>mystic</i> air, in order to put it upon an equal +footing, in point of dignity, with that of the Pagans. For +this purpose they gave the name of <i>mysteries</i> to the +institutions of the gospel, and decorated, particularly the +holy sacrament, with that solemn title. They used, in that +sacred institution, as also in that of baptism, several of the +terms employed in the heathen mysteries, and proceeded so far +at length, as even to adopt some of the rites and ceremonies +of which those renowned mysteries consisted."<a name="FNanchor_413:6_2227" id="FNanchor_413:6_2227"></a><a href="#Footnote_413:6_2227" class="fnanchor">[413:6]</a></p></div> + +<p>We have seen, then, that the only difference between Christianity and +Paganism is that Brahma, Ormuzd, Osiris, Zeus, Jupiter, etc., are called +by another name; Crishna, Buddha, Bacchus, Adonis, Mithras, etc., have +been turned into Christ Jesus: Venus' pigeon into the Holy Ghost; Diana, +Isis, Devaki, etc., into the <span class='pagenum'><a name="Page_414" id="Page_414">[Pg 414]</a></span>Virgin Mary; and the demi-gods and heroes +into saints. The exploits of the one were represented as the miracles of +the other. Pagan festivals became Christian holidays, and Pagan temples +became Christian churches.</p> + +<p>Mr. Mahaffy, Fellow and Tutor in Trinity College, and Lecturer on +Ancient History in the University of Dublin, ends his "Prolegomena to +Ancient History" in the following manner:</p> + +<div class="blockquot"><p>"There is indeed, hardly a great or fruitful idea in the +Jewish or Christian systems, which has not its analogy in the +(ancient) Egyptian faith. The development of the one God into +a <i>trinity</i>; the incarnation of the mediating deity in a +Virgin, and without a father; his conflict and his momentary +defeat by the powers of darkness; his partial victory (for the +enemy is not destroyed); his resurrection and reign over an +eternal kingdom with his justified saints; his distinction +from, and yet identity with, the uncreate incomprehensible +Father, whose form is unknown, and who dwelleth not in temples +made with hands—<i>all these theological conceptions pervade +the oldest religion of Egypt</i>. So, too, the contrast and even +the apparent inconsistencies between our moral and theological +beliefs—the vacillating attribution of sin and guilt partly +to moral weakness, partly to the interference of evil spirits, +and likewise of righteousness to moral worth, and again to the +help of good genii or angels; the immortality of the soul and +its final judgment—<i>all these things have met us in the +Egyptian ritual and moral treatises</i>. So, too, the purely +human side of morals, and the catalogue of virtues and vices, +are by natural consequences as like as are the theological +systems. <i>But I recoil from opening this great subject now; it +is enough to have lifted the veil and shown the scene of many +a future contest.</i>"<a name="FNanchor_414:1_2228" id="FNanchor_414:1_2228"></a><a href="#Footnote_414:1_2228" class="fnanchor">[414:1]</a></p></div> + +<p>In regard to the <i>moral sentiments</i> expressed in the books of the New +Testament, and believed by the majority of Christians to be peculiar to +Christianity, we shall touch them but lightly, as this has already been +done so frequently by many able scholars.</p> + +<p>The moral doctrines that appear in the New Testament, even the sayings +of the Sermon on the Mount and the Lord's Prayer, are found with slight +variation, among the Rabbins, who have certainly borrowed nothing out of +the New Testament.</p> + +<p>Christian teachers have delighted to exhibit the essential superiority +of Christianity to Judaism, have quoted with triumph the maxims that are +said to have fallen from the lips of Jesus, and which, they surmised, +could not be paralleled in the elder Scriptures, and have put the least +favorable construction on such passages in the ancient books as seemed +to contain the thoughts of evangelists and apostles. A more ingenious +study of the Hebrew law, according to the oldest traditions, as well as +its later interpretations by the prophets, reduces these differences +materially by bringing into relief sentiments and precepts whereof the +New Testament morality is but an echo.</p> + +<p><span class='pagenum'><a name="Page_415" id="Page_415">[Pg 415]</a></span></p><p>There are passages in Exodus, Leviticus, Deuteronomy, even tenderer in +their humanity than anything in the Gospels. 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. Such an acquaintance with the later literature of the Jews as +is really obtained now from popular sources, will convince the +ordinarily fair mind that the originality of the New Testament has been +greatly over-estimated.</p> + +<div class="blockquot"><p>"To feed the hungry, give drink to the thirsty, clothe the +naked, bury the dead, loyally serve the king, forms the first +duty of a pious man and faithful subject,"</p></div> + +<p>is an abstract from the Egyptian "Book of the Dead," the oldest Bible in +the world.</p> + +<p>Confucius, the Chinese philosopher, born 551 <span class="allcapsc">B. C.</span>, said:</p> + +<div class="blockquot"><p>"Obey Heaven, and follow the orders of Him who governs it. +<i>Love your neighbor as yourself.</i> Do to another what you would +he should do unto you; and do not unto another what you would +should not be done unto you; thou only needest this law alone, +it is the foundation and principle of all the rest. +Acknowledge thy benefits by the return of other benefits, <i>but +never revenge injuries</i>."<a name="FNanchor_415:1_2229" id="FNanchor_415:1_2229"></a><a href="#Footnote_415:1_2229" class="fnanchor">[415:1]</a></p></div> + +<p>The following extracts from Manu and the <i>Maha-bharata</i>, an Indian epic +poem, written many centuries before the time of Christ Jesus,<a name="FNanchor_415:2_2230" id="FNanchor_415:2_2230"></a><a href="#Footnote_415:2_2230" class="fnanchor">[415:2]</a> +compared with similar sentiment contained in the books of the New +Testament, are very striking.</p> + +<table summary="Indian epic Manu and Maha-bharata compared with New Testament" style="margin-left: 2%;" cellpadding="6" cellspacing="0" border="0"> +<tr> + <td class="tdlt" style="width: 45%;">"An evil-minded man is quick to see his neighbor's faults, though small +as mustard-seed; but when he turns his eyes towards his own, though +large as Bilva fruit, he none descries." (Maha-bharata.)</td> + <td style="width: 2%;"> </td> + <td class="tdlt" style="width: 45%;">"And why beholdest thou the mote that is in thy brother's eye, +but considerest not the beam that is in thine own eye?" (Matt. +vii. 3.)</td> +</tr> +<tr> + <td class="tdlt">"Conquer a man who never gives by gifts; subdue untruthful men by +truthfulness; vanquish an angry man by gentleness; and overcome the evil +man by goodness." (Ibid.)</td> + <td> </td> + <td class="tdlt">"Be not overcome of evil, but overcome evil with good." +(Romans, xii. 21.)</td> +</tr> +<tr> + <td class="tdlt">"To injure none by thought or word or deed, to give to others, and be +kind to all—this is the constant duty of the good. High-minded men +delight in doing good, without a thought of their own interest; when +they confer a benefit on others, they reckon not on favors in return." +(Ibid.)</td> + <td> </td> + <td class="tdlt">"Love your enemies, and do good, and lend, hoping for nothing +again; and your reward shall be great, and ye shall be the +children of the Highest: for he is kind unto the unthankful +and to the evil." (Luke, vii. 35.)</td> +</tr> +<tr> + <td class="tdlt">"Two persons will hereafter be exalted above the heavens—the man with +boundless power, who yet forbears to use it indiscreetly, and he who is +not rich, and yet can give." (Ibid.)<br /> +<br /> +"Just heaven is not so pleased with costly gifts, offered in hope of +future recompense, as with the merest trifle set apart from honest +gains, and sanctified by faith." (Ibid.)</td> + <td> </td> + <td class="tdlt">"And Jesus sat over against the treasury, and beheld how +people cast <span class='pagenum'><a name="Page_416" id="Page_416">[Pg 416]</a></span>money into the treasury: and many that were rich +cast in much. And there came a certain poor widow, and she +threw in two mites, which make a farthing. And he called unto +him his disciples, and saith unto them, Verily I say unto you, +that this poor widow hath cast more in, than all they which +have cast into the treasury: For all <i>they</i> did cast in of +their abundance, but she of her want did cast all that she +had, even all her living." (Mark, xii. 41-44.)</td> +</tr> +<tr> + <td class="tdlt">"To curb the tongue and moderate the speech, is held to be the hardest +of all tasks. The words of him who talk too volubly have neither +substance nor variety." (Ibid.)</td> + <td> </td> + <td class="tdlt">"But the tongue can no man tame; it is an unruly evil, full of +deadly poison.<ins class="corr" title="quotation mark missing in original">"</ins> (James, iii. 8.)</td> +</tr> +<tr> + <td class="tdlt">"Even to foes who visit us as guests due hospitality should be +displayed; the tree screens with its leaves, the man who fells it." +(Ibid.)</td> + <td> </td> + <td class="tdlt">"Therefore, if thine enemy hunger, feed him; if he thirst, +give him drink; for in so doing thou shalt heap coals of fire +on his head." (Rom. xii. 20.)</td> +</tr> +<tr> + <td class="tdlt">"In granting or refusing a request, a man obtains a proper rule of +action by looking on his neighbor as himself." (Ibid.)</td> + <td> </td> + <td class="tdlt">"Thou shall love thy neighbor as thyself." (Matt. xxii. 39.)<br /> +<br /> +"And as ye would that men should do to you, do ye also to them +likewise." (Luke vi. 31.)</td> +</tr> +<tr> + <td class="tdlt">"Before infirmities creep o'er thy flesh; before decay impairs thy +strength and mars the beauty of thy limbs; before the Ender, whose +charioteer is sickness, hastes towards thee, breaks up thy fragile frame +and ends thy life, lay up the only treasure: Do good deeds; practice +sobriety and self-control; amass that wealth which thieves cannot +abstract, nor tyrants seize, which follows thee at death, which never +wastes away, nor is corrupted." (Ibid.)</td> + <td> </td> + <td class="tdlt">"Remember now thy creator in the days of thy youth, while the +evil days come not, nor the years draw nigh, when thou shalt +say: I have no pleasure in them." (Ecc. xii. 1.)<br /> +<br /> +"Lay not up for yourselves treasures upon earth, where moth +and rust doth corrupt, and where thieves break through and +steal: But lay up for yourselves treasures in heaven, where +neither moth nor rust doth corrupt, and where thieves do not +break through and steal." (Matt. vi. 19-20.)</td> +</tr> +<tr> + <td class="tdlt">"This is the sum of all true righteousness—Treat others as thou wouldst +thyself be treated. Do nothing to thy neighbor, which hereafter thou +would'st not have thy neighbor do to thee. In causing pleasure, or in +giving pain, in doing good or injury to others, in granting or refusing +a request, a man obtains a proper rule of action by looking on his +neighbor as himself." (Ibid.)</td> + <td> </td> + <td class="tdlt">"Ye have heard that it hath been said: Thou shall love thy +neighbor, and hate thine enemy. But I say unto you, love your +enemies, bless them that curse you, do good to them that hate +you, and pray for them which despitefully use you, and +persecute you." (Matt. v. 43-44.)<br /> +<br /> +"A new commandment I give unto you, that ye love one another: +as I have loved you, that ye also love one another." (John, +xii. 34.)<br /> +<br /> +"Thou shalt love thy neighbor as thyself." (Matt, xi 39.)</td> +</tr> +</table> + +<div class="poem"><div class="stanza"> +<span class='pagenum'><a name="Page_417" id="Page_417">[Pg 417]</a></span> +<span class="i0">"Think constantly, O Son, how thou mayest please<br /></span> +<span class="i0i">Thy father, mother, teacher,—these obey.<br /></span> +<span class="i0i">By deep devotion seek thy debt to pay.<br /></span> +<span class="i0i">This is thy highest duty and religion."<br /></span> +</div></div> + +<p class="authorpoem">(Manu.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Wound not another, though by him provoked.<br /></span> +<span class="i0i">Do no one injury by thought or deed.<br /></span> +<span class="i0i">Utter no word to pain thy fellow-creatures."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Treat no one with disdain, with patience bear<br /></span> +<span class="i0i">Reviling language; with an angry man<br /></span> +<span class="i0i">Be never angry; blessings give for curses."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"E'en as a driver checks his restive steeds,<br /></span> +<span class="i0i">Do thou, if thou art wise, restrain thy passions,<br /></span> +<span class="i0i">Which, running wild, will hurry thee away."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Pride not thyself on thy religious works.<br /></span> +<span class="i0i">Give to the poor, but talk not of thy gifts.<br /></span> +<span class="i0i">By pride religious merit melts away,<br /></span> +<span class="i0i">The merit of thy alms by ostentation."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Good words, good deeds, and beautiful expressions<br /></span> +<span class="i0i">A wise man ever culls from every quarter,<br /></span> +<span class="i0i">E'en as a gleaner gathers ears of corn."<br /></span> +</div></div> + +<p class="authorpoem">(Maha-bharata.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Repeated sin destroys the understanding,<br /></span> +<span class="i0i">And he whose reason is impaired, repeats<br /></span> +<span class="i0i">His sins. The constant practice of virtue<br /></span> +<span class="i0i">Strengthens the mental faculties, and he<br /></span> +<span class="i0i">Whose judgment stronger grows, acts always right.<ins class="corr" title="quotation mark missing in original">"</ins><br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"If thou art wise seek ease and happiness<br /></span> +<span class="i0i">In deeds of virtue and of usefulness;<br /></span> +<span class="i0i">And ever act in such a way by day<br /></span> +<span class="i0i">That in the night thy sleep may tranquil be;<br /></span> +<span class="i0i">And so comport thyself when thou art young<br /></span> +<span class="i0i">That when thou art grown old, thy age may pass<br /></span> +<span class="i0i">In calm serenity. So ply thy talk<br /></span> +<span class="i0i">Through thy life, that when thy days are ended,<br /></span> +<span class="i0i">Thou may'st enjoy eternal bliss hereafter."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Do naught to others which if done to thee<br /></span> +<span class="i0i">Would cause thee pain; this is the sum of duty."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"No sacred lore can save the hypocrite,—<br /></span> +<span class="i0i">Though he employ it craftily,—from hell;<br /></span> +<span class="i0i">When his end comes, his pious texts take wings,<br /></span> +<span class="i0i">Like fledglings eager to forsake their nest."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Iniquity once practiced, like a seed,<br /></span> +<span class="i0i">Fails not to yield its fruit to him who wrought it,<br /></span> +<span class="i0i">If not to him, yet to his sons and grandsons."<br /></span> +</div></div> + +<p class="authorpoem">(Manu.)</p> + +<div class="poem"><div class="stanza"> +<span class='pagenum'><a name="Page_418" id="Page_418">[Pg 418]</a></span> +<span class="i0">"Single is every living creature born,<br /></span> +<span class="i0i">Single he passes to another world.<br /></span> +<span class="i0i">Single he eats the fruit of evil deeds,<br /></span> +<span class="i0i">Single, the fruit of good; and when he leaves<br /></span> +<span class="i0i">His body like a log or heap of clay<br /></span> +<span class="i0i">Upon the ground, his kinsmen walk away;<br /></span> +<span class="i0i">Virtue alone stands by him at the tomb,<br /></span> +<span class="i0i">And bears him through the dreary, trackless gloom."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Thou canst not gather what thou dost not sow;<br /></span> +<span class="i0i">As thou dost plant the tree so will it grow."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"He who pretends to be what he is not,<br /></span> +<span class="i0i">Acts a part, commits the worst of crimes,<br /></span> +<span class="i0i">For, thief-like, he abstracts a good man's heart."<br /></span> +</div></div> + +<p class="authorpoem">(Ibid.)</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_384:1_2102" id="Footnote_384:1_2102"></a><a href="#FNanchor_384:1_2102"><span class="label">[384:1]</span></a> "Before the separation of the Aryan race, before the +existence of Sanscrit, Greek, or Latin, before the gods of the Veda had +been worshiped, <span class="allcapsc">ONE SUPREME DEITY</span> had been found, had been named, and +had been invoked by the ancestors of our race." (Prof. Max Müller: The +Science of Religion, p. 67.)</p></div> + +<div class="footnote"><p><a name="Footnote_384:2_2103" id="Footnote_384:2_2103"></a><a href="#FNanchor_384:2_2103"><span class="label">[384:2]</span></a> See <a href="#CHAPTER_XII">Chap. XII.</a> and <a href="#CHAPTER_XX">Chap. XX.</a>, for Only-begotten Sons.</p></div> + +<div class="footnote"><p><a name="Footnote_384:3_2104" id="Footnote_384:3_2104"></a><a href="#FNanchor_384:3_2104"><span class="label">[384:3]</span></a> See <a href="#CHAPTER_XII">Chap. XII.</a> and <a href="#CHAPTER_XXXII">Chap. XXXII.</a>, where we have shown +that many other virgin-born gods were conceived by the Holy Ghost, and +that the name <span class="smcap">Mary</span> is the same as Maia, Maya, Myrra, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_384:4_2105" id="Footnote_384:4_2105"></a><a href="#FNanchor_384:4_2105"><span class="label">[384:4]</span></a> See <a href="#CHAPTER_XX">Chap. XX.</a>, for Crucified Saviours.</p></div> + +<div class="footnote"><p><a name="Footnote_385:1_2106" id="Footnote_385:1_2106"></a><a href="#FNanchor_385:1_2106"><span class="label">[385:1]</span></a> See <a href="#CHAPTER_XXII">Chap. XXII.</a></p></div> + +<div class="footnote"><p><a name="Footnote_385:2_2107" id="Footnote_385:2_2107"></a><a href="#FNanchor_385:2_2107"><span class="label">[385:2]</span></a> See Chaps. <a href="#CHAPTER_XXII">XXII.</a> and <a href="#CHAPTER_XXXIX">XXXIX.</a>, for Resurrected Saviours.</p></div> + +<div class="footnote"><p><a name="Footnote_385:3_2108" id="Footnote_385:3_2108"></a><a href="#FNanchor_385:3_2108"><span class="label">[385:3]</span></a> See <a href="#CHAPTER_XXIII">Ibid.</a></p></div> + +<div class="footnote"><p><a name="Footnote_385:4_2109" id="Footnote_385:4_2109"></a><a href="#FNanchor_385:4_2109"><span class="label">[385:4]</span></a> See <a href="#CHAPTER_XXIV">Chap. XXIV.</a>, and <a href="#CHAPTER_XXV">Chap. XXV.</a></p></div> + +<div class="footnote"><p><a name="Footnote_385:5_2110" id="Footnote_385:5_2110"></a><a href="#FNanchor_385:5_2110"><span class="label">[385:5]</span></a> See <a href="#CHAPTER_XII">Chap. XII.</a>, and <a href="#CHAPTER_XXXV">Chap. XXXV.</a></p></div> + +<div class="footnote"><p><a name="Footnote_385:6_2111" id="Footnote_385:6_2111"></a><a href="#FNanchor_385:6_2111"><span class="label">[385:6]</span></a> That is, the holy <i>true</i> Church. All peoples who have +had a religion believe that <i>theirs</i> was the <i>Catholic</i> faith.</p></div> + +<div class="footnote"><p><a name="Footnote_385:7_2112" id="Footnote_385:7_2112"></a><a href="#FNanchor_385:7_2112"><span class="label">[385:7]</span></a> There was no nation of antiquity who did not believe in +"the forgiveness of sins," especially if some innocent creature +<i>redeemed</i> them by the shedding of his blood (see <a href="#CHAPTER_IV">Chap. IV.</a>, and <a href="#CHAPTER_XX">Chap. +XX.</a>), and as far as <i>confession</i> of sins is concerned, and 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 (the Devil) +counterfeited the sacrament of confession, so that he might be honored +with ceremonies very like the Christians." (See Acosta, vol. ii. p. +360.)</p></div> + +<div class="footnote"><p><a name="Footnote_385:8_2113" id="Footnote_385:8_2113"></a><a href="#FNanchor_385:8_2113"><span class="label">[385:8]</span></a> "No doctrine except that of a supreme and +subtly-pervading deity, is so extended, and has retained its primitive +form so distinctly, <i>as a belief in immortality</i>, and a future state of +rewards and punishments. Among the most savage races, the idea of a +future existence in a place of delight is found." (Kenneth R. H. +Mackenzie.)</p> + +<p>"Go back far as we may in the history of the Indo-European race, of +which the Greeks and Italians are branches, and we do not find that this +race has ever thought that after this short life all was finished for +man. The most ancient generations, long before there were philosophers, +believed in a second existence after the present. They looked upon death +not as a dissolution of our being, but simply as a change of life." (M. +De Coulanges: The Ancient City, p. 15.)</p></div> + +<div class="footnote"><p><a name="Footnote_385:9_2114" id="Footnote_385:9_2114"></a><a href="#FNanchor_385:9_2114"><span class="label">[385:9]</span></a> For full information on this subject see Archbishop +Wake's Apostolic Fathers, p. 108, Justice Bailey's Common Prayer, +Taylor's Diegesis, p. 10, and Chambers's Encyclo., art. "Creeds."</p></div> + +<div class="footnote"><p><a name="Footnote_386:1_2115" id="Footnote_386:1_2115"></a><a href="#FNanchor_386:1_2115"><span class="label">[386:1]</span></a> Rev. xi. 7-9.</p></div> + +<div class="footnote"><p><a name="Footnote_386:2_2116" id="Footnote_386:2_2116"></a><a href="#FNanchor_386:2_2116"><span class="label">[386:2]</span></a> S. Baring-Gould: Legends of Patriarchs, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_386:3_2117" id="Footnote_386:3_2117"></a><a href="#FNanchor_386:3_2117"><span class="label">[386:3]</span></a> II. Peter, ii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_386:4_2118" id="Footnote_386:4_2118"></a><a href="#FNanchor_386:4_2118"><span class="label">[386:4]</span></a> Jude, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_386:5_2119" id="Footnote_386:5_2119"></a><a href="#FNanchor_386:5_2119"><span class="label">[386:5]</span></a> S. Baring-Gould: Legends of Patriarchs, p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_387:1_2120" id="Footnote_387:1_2120"></a><a href="#FNanchor_387:1_2120"><span class="label">[387:1]</span></a> S. Baring-Gould: Legends of Patriarchs, p. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_387:2_2121" id="Footnote_387:2_2121"></a><a href="#FNanchor_387:2_2121"><span class="label">[387:2]</span></a> Indian Wisdom, p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_387:3_2122" id="Footnote_387:3_2122"></a><a href="#FNanchor_387:3_2122"><span class="label">[387:3]</span></a> See Renouf's Hibbert Lectures, p. 165. Dupuis: Origin +of Relig. Beliefs, p. 73, and Baring-Gould's Legends of the Prophets, p. +19.</p></div> + +<div class="footnote"><p><a name="Footnote_387:4_2123" id="Footnote_387:4_2123"></a><a href="#FNanchor_387:4_2123"><span class="label">[387:4]</span></a> S. Baring-Gould's Legends of Patriarchs, p. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_388:1_2124" id="Footnote_388:1_2124"></a><a href="#FNanchor_388:1_2124"><span class="label">[388:1]</span></a> Priestley, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_388:2_2125" id="Footnote_388:2_2125"></a><a href="#FNanchor_388:2_2125"><span class="label">[388:2]</span></a> See Bonwick's Egyptian Belief, p. 411.</p></div> + +<div class="footnote"><p><a name="Footnote_388:3_2126" id="Footnote_388:3_2126"></a><a href="#FNanchor_388:3_2126"><span class="label">[388:3]</span></a> See Inman's Ancient Faiths, vol. ii. p. 819. Taylor's +Diegesis, p. 215, and Dupuis: Origin of Relig. Beliefs, p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_388:4_2127" id="Footnote_388:4_2127"></a><a href="#FNanchor_388:4_2127"><span class="label">[388:4]</span></a> See Higgins' Anacalypsis, vol. ii. p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_388:5_2128" id="Footnote_388:5_2128"></a><a href="#FNanchor_388:5_2128"><span class="label">[388:5]</span></a> S. Baring-Gould's Legends of Patriarchs, p. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_388:6_2129" id="Footnote_388:6_2129"></a><a href="#FNanchor_388:6_2129"><span class="label">[388:6]</span></a> See Bunsen's Angel-Messiah, p. 159, and Kenrick's +Egypt, vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_389:1_2130" id="Footnote_389:1_2130"></a><a href="#FNanchor_389:1_2130"><span class="label">[389:1]</span></a> This subject is most fully entered into by Mr. Herbert +Spencer, in vol. i. of "Principles of Sociology."</p></div> + +<div class="footnote"><p><a name="Footnote_390:1_2131" id="Footnote_390:1_2131"></a><a href="#FNanchor_390:1_2131"><span class="label">[390:1]</span></a> See Mallet's Northern Antiquities, p. 426.</p></div> + +<div class="footnote"><p><a name="Footnote_391:1_2132" id="Footnote_391:1_2132"></a><a href="#FNanchor_391:1_2132"><span class="label">[391:1]</span></a> See <a href="#APPENDIX_C">Appendix C</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_391:2_2133" id="Footnote_391:2_2133"></a><a href="#FNanchor_391:2_2133"><span class="label">[391:2]</span></a> See Fiske, pp. 104-107.</p></div> + +<div class="footnote"><p><a name="Footnote_392:1_2134" id="Footnote_392:1_2134"></a><a href="#FNanchor_392:1_2134"><span class="label">[392:1]</span></a> Williams' Hinduism, pp. 182, 183.</p></div> + +<div class="footnote"><p><a name="Footnote_392:2_2135" id="Footnote_392:2_2135"></a><a href="#FNanchor_392:2_2135"><span class="label">[392:2]</span></a> See Prog<ins class="corr" title="period missing in original">.</ins> Relig. Ideas, vol. i. p. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_392:3_2136" id="Footnote_392:3_2136"></a><a href="#FNanchor_392:3_2136"><span class="label">[392:3]</span></a> See Mallet's Northern Antiquities, p. 111.</p></div> + +<div class="footnote"><p><a name="Footnote_392:4_2137" id="Footnote_392:4_2137"></a><a href="#FNanchor_392:4_2137"><span class="label">[392:4]</span></a> See Kenrick's Egypt, vol. i. p. 466.</p></div> + +<div class="footnote"><p><a name="Footnote_392:5_2138" id="Footnote_392:5_2138"></a><a href="#FNanchor_392:5_2138"><span class="label">[392:5]</span></a> Williams' Hinduism, p. 184.</p></div> + +<div class="footnote"><p><a name="Footnote_393:1_2139" id="Footnote_393:1_2139"></a><a href="#FNanchor_393:1_2139"><span class="label">[393:1]</span></a> "The <i>Seventh</i> day was sacred to <i>Saturn</i> throughout +the East." (Dunlap's Spirit Hist., pp. 35, 36.<ins class="corr" title="closing parenthesis missing in original">)</ins></p> + +<p>"Saturn's day was made sacred to God, and the planet is now called +cochab shabbath, 'The Sabbath Star.'</p> + +<p>"The sanctification of the Sabbath is clearly connected with the word +Shabua or Sheba, <i>i. e.</i>, <i>seven</i>." (Inman's Anct. Faiths, vol. ii. p. +504.) "The Babylonians, Egyptians, Chinese, and the natives of India, +were acquainted with the <i>seven</i> days' division of time, as were the +ancient Druids." (Bonwick's Egyptian Belief, p. 412.) "With the +Egyptians the <i>Seventh</i> day was consecrated to God the Father." (Ibid.) +"Hesiod, Herodotus, Philostratus, &c., mention that day. Homer, +Callimachus, and other ancient writers call the <i>Seventh</i> day the <i>Holy +One</i>. Eusebius confesses its observance by almost all philosophers and +poets." (Ibid.)</p></div> + +<div class="footnote"><p><a name="Footnote_393:2_2140" id="Footnote_393:2_2140"></a><a href="#FNanchor_393:2_2140"><span class="label">[393:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_393:3_2141" id="Footnote_393:3_2141"></a><a href="#FNanchor_393:3_2141"><span class="label">[393:3]</span></a> Ibid. p. 413.</p></div> + +<div class="footnote"><p><a name="Footnote_393:4_2142" id="Footnote_393:4_2142"></a><a href="#FNanchor_393:4_2142"><span class="label">[393:4]</span></a> Pococke Specimen: Hist. Arab., p. 97. Quoted in +Dunlap's Spirit Hist., p. 274. "Some of the families of the Israelites +worshiped <i>Saturn</i> under the name of Kiwan, which may have given rise to +the religious observance of the Seventh day." (Bible for Learners, vol. +i, p. 317.)</p></div> + +<div class="footnote"><p><a name="Footnote_393:5_2143" id="Footnote_393:5_2143"></a><a href="#FNanchor_393:5_2143"><span class="label">[393:5]</span></a> Kenrick's Egypt, vol. i. p. 283.</p></div> + +<div class="footnote"><p><a name="Footnote_393:6_2144" id="Footnote_393:6_2144"></a><a href="#FNanchor_393:6_2144"><span class="label">[393:6]</span></a> Mover's Phönizier, vol. i. p. 313. Quoted in Dunlap's +Spirit Hist., p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_393:7_2145" id="Footnote_393:7_2145"></a><a href="#FNanchor_393:7_2145"><span class="label">[393:7]</span></a> Assyrian Discoveries.</p></div> + +<div class="footnote"><p><a name="Footnote_393:8_2146" id="Footnote_393:8_2146"></a><a href="#FNanchor_393:8_2146"><span class="label">[393:8]</span></a> Mallet's Northern Antiquities, p. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_393:9_2147" id="Footnote_393:9_2147"></a><a href="#FNanchor_393:9_2147"><span class="label">[393:9]</span></a> Old Norse, <i>Odinsdagr</i>; Swe. and Danish, <i>Onsdag</i>; Ang. +Sax., <i>Wodensdeg</i>; Dutch, <i>Woensdag</i>; Eng., <i>Wednesday</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_395:1_2148" id="Footnote_395:1_2148"></a><a href="#FNanchor_395:1_2148"><span class="label">[395:1]</span></a> Rev. M. J. Savage.</p></div> + +<div class="footnote"><p><a name="Footnote_395:2_2149" id="Footnote_395:2_2149"></a><a href="#FNanchor_395:2_2149"><span class="label">[395:2]</span></a> Acts, xv. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_396:1_2150" id="Footnote_396:1_2150"></a><a href="#FNanchor_396:1_2150"><span class="label">[396:1]</span></a> Bonwick: Egyptian Belief, p. 182.</p></div> + +<div class="footnote"><p><a name="Footnote_396:2_2151" id="Footnote_396:2_2151"></a><a href="#FNanchor_396:2_2151"><span class="label">[396:2]</span></a> See Eusebius' Life of Constantine, lib. iv. chs. xviii. +and xxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_396:3_2152" id="Footnote_396:3_2152"></a><a href="#FNanchor_396:3_2152"><span class="label">[396:3]</span></a> See Taylor's Diegesis, p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_396:4_2153" id="Footnote_396:4_2153"></a><a href="#FNanchor_396:4_2153"><span class="label">[396:4]</span></a> See Bell's Pantheon, vol. i. p. 187, and Gibbon's Rome, +vol. iii. pp. 142, 143.</p></div> + +<div class="footnote"><p><a name="Footnote_396:5_2154" id="Footnote_396:5_2154"></a><a href="#FNanchor_396:5_2154"><span class="label">[396:5]</span></a> See Taylor's Diegesis, p. 236, and Gibbon's Rome, vol. +iii. pp. 142, 143.</p></div> + +<div class="footnote"><p><a name="Footnote_396:6_2155" id="Footnote_396:6_2155"></a><a href="#FNanchor_396:6_2155"><span class="label">[396:6]</span></a> Higgins' Anacalypsis, vol. i. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_396:7_2156" id="Footnote_396:7_2156"></a><a href="#FNanchor_396:7_2156"><span class="label">[396:7]</span></a> Ibid. p. 307.</p></div> + +<div class="footnote"><p><a name="Footnote_397:1_2157" id="Footnote_397:1_2157"></a><a href="#FNanchor_397:1_2157"><span class="label">[397:1]</span></a> Gruter's Inscriptions. Quoted in Taylor's Diegesis, p. +237.</p></div> + +<div class="footnote"><p><a name="Footnote_397:2_2158" id="Footnote_397:2_2158"></a><a href="#FNanchor_397:2_2158"><span class="label">[397:2]</span></a> Boldonius' Epigraphs. Quoted in Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_397:3_2159" id="Footnote_397:3_2159"></a><a href="#FNanchor_397:3_2159"><span class="label">[397:3]</span></a> See Bell's Pantheon, vol. ii. p. 237. Taylor's +Diegesis, p. 48, and Middleton's Letters from Rome.</p></div> + +<div class="footnote"><p><a name="Footnote_397:4_2160" id="Footnote_397:4_2160"></a><a href="#FNanchor_397:4_2160"><span class="label">[397:4]</span></a> Baring-Gould's Curious Myths, p. 428.</p></div> + +<div class="footnote"><p><a name="Footnote_398:1_2161" id="Footnote_398:1_2161"></a><a href="#FNanchor_398:1_2161"><span class="label">[398:1]</span></a> Mosheim, Cent. ii. p. 202. Quoted in Taylor's Diegesis, +p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_398:2_2162" id="Footnote_398:2_2162"></a><a href="#FNanchor_398:2_2162"><span class="label">[398:2]</span></a> Draper: Religion and Science, pp. 48, 49.</p></div> + +<div class="footnote"><p><a name="Footnote_398:3_2163" id="Footnote_398:3_2163"></a><a href="#FNanchor_398:3_2163"><span class="label">[398:3]</span></a> Middleton's Letters from Rome, p. 84.</p></div> + +<div class="footnote"><p><a name="Footnote_399:1_2164" id="Footnote_399:1_2164"></a><a href="#FNanchor_399:1_2164"><span class="label">[399:1]</span></a> See Higgins' Anacalypsis.</p></div> + +<div class="footnote"><p><a name="Footnote_399:2_2165" id="Footnote_399:2_2165"></a><a href="#FNanchor_399:2_2165"><span class="label">[399:2]</span></a> Jones on the Canon, vol. i. p. 11. Diegesis, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_399:3_2166" id="Footnote_399:3_2166"></a><a href="#FNanchor_399:3_2166"><span class="label">[399:3]</span></a> Compare "Apollo among the Muses," and "The Vine and its +Branches" (that is, Christ Jesus and his Disciples), in Lundy's +<i>Monumental Christianity</i>, pp. 141-143. As Mr. Lundy says, there is so +striking a resemblance between the two, that one looks very much like a +copy of the other. Apollo is also represented as the "<i>Good Shepherd</i>," +with a lamb upon his back, just exactly as Christ Jesus is represented +in Christian Art. (See Lundy's Monumental Christianity, and Jameson's +Hist. of Our Lord in Art.)</p></div> + +<div class="footnote"><p><a name="Footnote_399:4_2167" id="Footnote_399:4_2167"></a><a href="#FNanchor_399:4_2167"><span class="label">[399:4]</span></a> The Roman god Jonas, or Janus, with his keys, was +changed into Peter, who was surnamed Bar-Jonas. Many years ago a statue +of the god Janus, in bronze, being found in Rome, he was perched up in +St. Peter's with his keys in his hand: the very identical god, in all +his native ugliness. This statue sits as St. Peter, under the cupola of +the church of St. Peter. It is looked upon with the most profound +veneration: the toes are nearly kissed away by devotees.</p></div> + +<div class="footnote"><p><a name="Footnote_400:1_2168" id="Footnote_400:1_2168"></a><a href="#FNanchor_400:1_2168"><span class="label">[400:1]</span></a> Frothingham: The Cradle of the Christ, p. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_400:2_2169" id="Footnote_400:2_2169"></a><a href="#FNanchor_400:2_2169"><span class="label">[400:2]</span></a> See Hardy's Eastern Monachism.</p></div> + +<div class="footnote"><p><a name="Footnote_400:3_2170" id="Footnote_400:3_2170"></a><a href="#FNanchor_400:3_2170"><span class="label">[400:3]</span></a> The "<i>Grand Lama</i>" is the head of a priestly order in +Thibet and Tartar. The office is not hereditary, but, like the Pope of +Rome, he is elected by the priests. (Inman's Ancient Faiths, vol. ii. p. +203. See also, Bell's Pantheon, vol. ii. pp. 32-34.)</p></div> + +<div class="footnote"><p><a name="Footnote_400:4_2171" id="Footnote_400:4_2171"></a><a href="#FNanchor_400:4_2171"><span class="label">[400:4]</span></a> See Higgins' Anacalypsis, vol. i. p. 233, Inman's +Ancient Faiths, vol. ii. p. 203, and Isis Unveiled, vol. ii. p. 211.</p></div> + +<div class="footnote"><p><a name="Footnote_401:1_2172" id="Footnote_401:1_2172"></a><a href="#FNanchor_401:1_2172"><span class="label">[401:1]</span></a> Davis: Hist. China, vol. ii. pp. 105, 106.</p></div> + +<div class="footnote"><p><a name="Footnote_401:2_2173" id="Footnote_401:2_2173"></a><a href="#FNanchor_401:2_2173"><span class="label">[401:2]</span></a> Gutzlaff's Voyages, p. 309.</p></div> + +<div class="footnote"><p><a name="Footnote_402:1_2174" id="Footnote_402:1_2174"></a><a href="#FNanchor_402:1_2174"><span class="label">[402:1]</span></a> See Taylor's Diegesis, p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_402:2_2175" id="Footnote_402:2_2175"></a><a href="#FNanchor_402:2_2175"><span class="label">[402:2]</span></a> See Hallam's Middle Ages.</p></div> + +<div class="footnote"><p><a name="Footnote_403:1_2176" id="Footnote_403:1_2176"></a><a href="#FNanchor_403:1_2176"><span class="label">[403:1]</span></a> Huc's Travels, vol. i. p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_403:2_2177" id="Footnote_403:2_2177"></a><a href="#FNanchor_403:2_2177"><span class="label">[403:2]</span></a> See Hardy's Eastern Monachism, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_403:3_2178" id="Footnote_403:3_2178"></a><a href="#FNanchor_403:3_2178"><span class="label">[403:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_403:4_2179" id="Footnote_403:4_2179"></a><a href="#FNanchor_403:4_2179"><span class="label">[403:4]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_403:5_2180" id="Footnote_403:5_2180"></a><a href="#FNanchor_403:5_2180"><span class="label">[403:5]</span></a> "Vestal Virgins," an order of virgins consecrated to +the goddess Vesta.</p></div> + +<div class="footnote"><p><a name="Footnote_403:6_2181" id="Footnote_403:6_2181"></a><a href="#FNanchor_403:6_2181"><span class="label">[403:6]</span></a> Hardy: Eastern Monachism, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_403:7_2182" id="Footnote_403:7_2182"></a><a href="#FNanchor_403:7_2182"><span class="label">[403:7]</span></a> Ibid. p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_403:8_2183" id="Footnote_403:8_2183"></a><a href="#FNanchor_403:8_2183"><span class="label">[403:8]</span></a> See Herodotus, b. ii. ch. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_403:9_2184" id="Footnote_403:9_2184"></a><a href="#FNanchor_403:9_2184"><span class="label">[403:9]</span></a> Dunlap: Son of the Man, p. x.</p></div> + +<div class="footnote"><p><a name="Footnote_403:10_2185" id="Footnote_403:10_2185"></a><a href="#FNanchor_403:10_2185"><span class="label">[403:10]</span></a> Acosta, vol. ii. p. 324.</p></div> + +<div class="footnote"><p><a name="Footnote_404:1_2186" id="Footnote_404:1_2186"></a><a href="#FNanchor_404:1_2186"><span class="label">[404:1]</span></a> Acosta, vol. ii. p. 330.</p></div> + +<div class="footnote"><p><a name="Footnote_404:2_2187" id="Footnote_404:2_2187"></a><a href="#FNanchor_404:2_2187"><span class="label">[404:2]</span></a> Ibid. p. 336.</p></div> + +<div class="footnote"><p><a name="Footnote_404:3_2188" id="Footnote_404:3_2188"></a><a href="#FNanchor_404:3_2188"><span class="label">[404:3]</span></a> Ibid. p. 338.</p></div> + +<div class="footnote"><p><a name="Footnote_404:4_2189" id="Footnote_404:4_2189"></a><a href="#FNanchor_404:4_2189"><span class="label">[404:4]</span></a> Ibid. pp. 332, 333.</p></div> + +<div class="footnote"><p><a name="Footnote_404:5_2190" id="Footnote_404:5_2190"></a><a href="#FNanchor_404:5_2190"><span class="label">[404:5]</span></a> Ibid. p. 337.</p></div> + +<div class="footnote"><p><a name="Footnote_405:1_2191" id="Footnote_405:1_2191"></a><a href="#FNanchor_405:1_2191"><span class="label">[405:1]</span></a> Bonwick's Egyptian Belief, p. 241.</p></div> + +<div class="footnote"><p><a name="Footnote_405:2_2192" id="Footnote_405:2_2192"></a><a href="#FNanchor_405:2_2192"><span class="label">[405:2]</span></a> See Lardner's Works, vol. viii. pp. 375, 376.</p></div> + +<div class="footnote"><p><a name="Footnote_405:3_2193" id="Footnote_405:3_2193"></a><a href="#FNanchor_405:3_2193"><span class="label">[405:3]</span></a> See <a href="#CHAPTER_XXXIII">Chap. XXXIII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_405:4_2194" id="Footnote_405:4_2194"></a><a href="#FNanchor_405:4_2194"><span class="label">[405:4]</span></a> Cox: Aryan Mythology, vol. ii. p. 127.</p></div> + +<div class="footnote"><p><a name="Footnote_406:1_2195" id="Footnote_406:1_2195"></a><a href="#FNanchor_406:1_2195"><span class="label">[406:1]</span></a> Renouf: Hibbert Lectures, p. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_406:2_2196" id="Footnote_406:2_2196"></a><a href="#FNanchor_406:2_2196"><span class="label">[406:2]</span></a> Renan: Hibbert Lectures, p. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_406:3_2197" id="Footnote_406:3_2197"></a><a href="#FNanchor_406:3_2197"><span class="label">[406:3]</span></a> See Taylor's Diegesis, p. 232.</p></div> + +<div class="footnote"><p><a name="Footnote_406:4_2198" id="Footnote_406:4_2198"></a><a href="#FNanchor_406:4_2198"><span class="label">[406:4]</span></a> "At their entrance, purifying themselves by washing +their hands in <i>holy water</i>, they were at the same time admonished to +present themselves with pure minds, without which the external cleanness +of the body would by no means be accepted." (Bell's Pantheon, vol. ii. +p. 282.)</p></div> + +<div class="footnote"><p><a name="Footnote_406:5_2199" id="Footnote_406:5_2199"></a><a href="#FNanchor_406:5_2199"><span class="label">[406:5]</span></a> See Williams' Hinduism, p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_406:6_2200" id="Footnote_406:6_2200"></a><a href="#FNanchor_406:6_2200"><span class="label">[406:6]</span></a> See Renan's Hibbert Lectures, p. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_407:1_2201" id="Footnote_407:1_2201"></a><a href="#FNanchor_407:1_2201"><span class="label">[407:1]</span></a> Edward Gibbon: Decline and Fall, vol. iii. p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_408:1_2202" id="Footnote_408:1_2202"></a><a href="#FNanchor_408:1_2202"><span class="label">[408:1]</span></a> Draper: Science and Religion, pp. 46-49.</p></div> + +<div class="footnote"><p><a name="Footnote_409:1_2203" id="Footnote_409:1_2203"></a><a href="#FNanchor_409:1_2203"><span class="label">[409:1]</span></a> See Taylor's Diegesis, p. 237.</p></div> + +<div class="footnote"><p><a name="Footnote_409:2_2204" id="Footnote_409:2_2204"></a><a href="#FNanchor_409:2_2204"><span class="label">[409:2]</span></a> Quoted in Taylor's Diegesis, p. 249. See also, +Eusebius: Eccl. Hist., book iv. ch. xxvi. who alludes to it.</p></div> + +<div class="footnote"><p><a name="Footnote_409:3_2205" id="Footnote_409:3_2205"></a><a href="#FNanchor_409:3_2205"><span class="label">[409:3]</span></a> Baronius' Annals, An. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_409:4_2206" id="Footnote_409:4_2206"></a><a href="#FNanchor_409:4_2206"><span class="label">[409:4]</span></a> Quoted by Rev. R. Taylor, Diegesis p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_409:5_2207" id="Footnote_409:5_2207"></a><a href="#FNanchor_409:5_2207"><span class="label">[409:5]</span></a> Strom. bk. i. ch. xix.</p></div> + +<div class="footnote"><p><a name="Footnote_410:1_2208" id="Footnote_410:1_2208"></a><a href="#FNanchor_410:1_2208"><span class="label">[410:1]</span></a> "Es est nostris temporibus Christiana religio, quam +cognoscere ac sequi securissima et certissima salus est: secundum hoc +nomen dictum est non secundum ipsam rem cujus hoc nomen est: nam res +ipsa quæ nunc Christiana religio nuncupatur erat et apud antiquos, nec +defuit ab initio generis humani, quousque ipse Christus veniret in +carne, unde vera religio quæ jam erat cæpit appellari Christiana. Hæc +est nostris temporibus Christiana religio, non quia prioribus temporibus +non fuit, sed quia posterioribus hoc nomen accepit." (Opera Augustini, +vol. i. p. 12. Quoted in Taylor's Diegesis, p. 42.)</p></div> + +<div class="footnote"><p><a name="Footnote_410:2_2209" id="Footnote_410:2_2209"></a><a href="#FNanchor_410:2_2209"><span class="label">[410:2]</span></a> See Eusebius: Eccl. Hist., lib. 2, ch. v.</p></div> + +<div class="footnote"><p><a name="Footnote_410:3_2210" id="Footnote_410:3_2210"></a><a href="#FNanchor_410:3_2210"><span class="label">[410:3]</span></a> "Cum animadvertisset Gregorius quod ob corporeas +delectationes et voluptates, simplex et imperitum vulgus in simulacrorum +cultus errore permaneret—permisit eis, ut in memoriam et recordationem +sanctorum martyrum sese oblectarent, et in lætitiam effunderentur, quod +successu temporis aliquando futurum esset, ut sua sponte, ad honestiorem +et accuratiorem vitæ rationem, transirent." (Mosheim, vol. i. cent. 2, +p. 202.<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_410:4_2211" id="Footnote_410:4_2211"></a><a href="#FNanchor_410:4_2211"><span class="label">[410:4]</span></a> "Non imperio ad fidem adducto, sed et imperii pompa +ecclesiam inficiente. Non ethnicis ad Christum conversis, sed et Christi +religione ad Ethnicæ formam depravata." (Orat. Academ. De Variis Christ. +Rel. fatis.)</p></div> + +<div class="footnote"><p><a name="Footnote_411:1_2212" id="Footnote_411:1_2212"></a><a href="#FNanchor_411:1_2212"><span class="label">[411:1]</span></a> Gibbon's Rome, vol. iii. p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_411:2_2213" id="Footnote_411:2_2213"></a><a href="#FNanchor_411:2_2213"><span class="label">[411:2]</span></a> Quoted by Draper: Science and Religion, p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_411:3_2214" id="Footnote_411:3_2214"></a><a href="#FNanchor_411:3_2214"><span class="label">[411:3]</span></a> See Taylor's Diegesis, p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_411:4_2215" id="Footnote_411:4_2215"></a><a href="#FNanchor_411:4_2215"><span class="label">[411:4]</span></a> Justin: Apol. 1, ch. lix.</p></div> + +<div class="footnote"><p><a name="Footnote_411:5_2216" id="Footnote_411:5_2216"></a><a href="#FNanchor_411:5_2216"><span class="label">[411:5]</span></a> Octavius, ch. xi.</p></div> + +<div class="footnote"><p><a name="Footnote_411:6_2217" id="Footnote_411:6_2217"></a><a href="#FNanchor_411:6_2217"><span class="label">[411:6]</span></a> See Origen: Contra Celsus.</p></div> + +<div class="footnote"><p><a name="Footnote_412:1_2218" id="Footnote_412:1_2218"></a><a href="#FNanchor_412:1_2218"><span class="label">[412:1]</span></a> Apol. 1, ch. xx, xii, xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_412:2_2219" id="Footnote_412:2_2219"></a><a href="#FNanchor_412:2_2219"><span class="label">[412:2]</span></a> See Taylor's Diegesis, p. 323.</p></div> + +<div class="footnote"><p><a name="Footnote_412:3_2220" id="Footnote_412:3_2220"></a><a href="#FNanchor_412:3_2220"><span class="label">[412:3]</span></a> See Ibid. p. 324.</p></div> + +<div class="footnote"><p><a name="Footnote_412:4_2221" id="Footnote_412:4_2221"></a><a href="#FNanchor_412:4_2221"><span class="label">[412:4]</span></a> On the Flesh of Christ, ch. v.</p></div> + +<div class="footnote"><p><a name="Footnote_413:1_2222" id="Footnote_413:1_2222"></a><a href="#FNanchor_413:1_2222"><span class="label">[413:1]</span></a> See Taylor's Diegesis, p. 328.</p></div> + +<div class="footnote"><p><a name="Footnote_413:2_2223" id="Footnote_413:2_2223"></a><a href="#FNanchor_413:2_2223"><span class="label">[413:2]</span></a> Matt. xix. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_413:3_2224" id="Footnote_413:3_2224"></a><a href="#FNanchor_413:3_2224"><span class="label">[413:3]</span></a> Deut. xxiii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_413:4_2225" id="Footnote_413:4_2225"></a><a href="#FNanchor_413:4_2225"><span class="label">[413:4]</span></a> See Taylor's Diegesis, p. 339.</p></div> + +<div class="footnote"><p><a name="Footnote_413:5_2226" id="Footnote_413:5_2226"></a><a href="#FNanchor_413:5_2226"><span class="label">[413:5]</span></a> See Middleton's Letters from Rome, p. 236; Mosheim, +vol. i. cent. 2, pt. 2, ch. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_413:6_2227" id="Footnote_413:6_2227"></a><a href="#FNanchor_413:6_2227"><span class="label">[413:6]</span></a> Eccl. Hist. vol. 1. p. 199.</p></div> + +<div class="footnote"><p><a name="Footnote_414:1_2228" id="Footnote_414:1_2228"></a><a href="#FNanchor_414:1_2228"><span class="label">[414:1]</span></a> Prolegomena to Ancient History, pp. 416, 417.</p></div> + +<div class="footnote"><p><a name="Footnote_415:1_2229" id="Footnote_415:1_2229"></a><a href="#FNanchor_415:1_2229"><span class="label">[415:1]</span></a> Tindal: Christianity as Old as the Creation.</p></div> + +<div class="footnote"><p><a name="Footnote_415:2_2230" id="Footnote_415:2_2230"></a><a href="#FNanchor_415:2_2230"><span class="label">[415:2]</span></a> Manu's works were written during the <i>sixth</i> century <span class="allcapsc">B. +C.</span> (see Williams' Indian Wisdom, p. 215), and the Maha-bharata about the +same time.</p></div> + + +<hr style="width: 65%;" /><p> +<span class='pagenum'><a name="Page_419" id="Page_419">[Pg 419]</a></span></p> +<h2><a name="CHAPTER_XXXVII" id="CHAPTER_XXXVII"></a>CHAPTER XXXVII.</h2> + +<h3>WHY CHRISTIANITY PROSPERED.</h3> + +<p>We now come to the question, Why did Christianity prosper, and why was +Jesus of Nazareth believed to be a divine incarnation and Saviour?</p> + +<p>There were many causes for this, but as we can devote but one chapter to +the subject, we must necessarily treat it briefly.</p> + +<p>For many centuries before the time of Christ Jesus there lived a sect of +religious monks known as <i>Essenes</i>, or <i>Therapeutæ</i>;<a name="FNanchor_419:1_2231" id="FNanchor_419:1_2231"></a><a href="#Footnote_419:1_2231" class="fnanchor">[419:1]</a> <i>these +entirely disappeared from history shortly after the time assigned for +the crucifixion of Jesus</i>. There were thousands of them, and their +<i>monasteries</i> were to be counted by the score. Many have asked the +question, "What became of them?" We now propose to show, 1. That they +were expecting the advent of an <i>Angel-Messiah</i>; 2. That they considered +Jesus of Nazareth to be <i>the</i> 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.</p> + +<p>The origin of the sect known as <i>Essenes</i> 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 <i>Jews</i>, and that +even all languages can be traced to the <i>Hebrew</i>. Under these +circumstances, then, it is not to be wondered at that we find they have +also traced the Essenes to Hebrew origin.</p> + +<p>Theophilus Gale, who wrote a work called "The Court of the <span class='pagenum'><a name="Page_420" id="Page_420">[Pg 420]</a></span>Gentiles" +(Oxford, 1671), to demonstrate that "the origin of <i>all human +literature</i>, both philology and philosophy, is from the Scriptures and +the Jewish church," undoubtedly hits upon the truth when he says:</p> + +<div class="blockquot"><p>"Now, the origination or rise of these Essenes (among the +Jews) I conceive by the best conjectures I can make from +antiquity, <i>to be in or immediately after the Babylonian +captivity</i>, though some make them later."</p></div> + +<p>Some Christian writers trace them to Moses or some of the prophets, but +that they originated in <i>India</i>, and were a sort of Buddhist sect, we +believe is their true history.</p> + +<p>Gfrörer, who wrote concerning them in 1835, and said that "<i>the Essenes +and the Therapeutæ are the same sect, and hold the same views</i>," was +undoubtedly another writer who was touching upon historical ground.</p> + +<p>The identity of many of the precepts and practices of <i>Essenism</i> and +those of the <i>New Testament</i> is unquestionable. Essenism urged on its +disciples to seek first the kingdom of God and his righteousness.<a name="FNanchor_420:1_2232" id="FNanchor_420:1_2232"></a><a href="#Footnote_420:1_2232" class="fnanchor">[420:1]</a> +The Essenes forbade the laying up of treasures upon earth.<a name="FNanchor_420:2_2233" id="FNanchor_420:2_2233"></a><a href="#Footnote_420:2_2233" class="fnanchor">[420:2]</a> The +Essenes demanded of those who wished to join them to sell all their +possessions, and to divide it among the poor brethren.<a name="FNanchor_420:3_2234" id="FNanchor_420:3_2234"></a><a href="#Footnote_420:3_2234" class="fnanchor">[420:3]</a> The +Essenes had all things in common, and appointed one of the brethren as +steward to manage the common bag.<a name="FNanchor_420:4_2235" id="FNanchor_420:4_2235"></a><a href="#Footnote_420:4_2235" class="fnanchor">[420:4]</a> Essenism put all its members on +the same level, forbidding the exercise of authority of one over the +other, and enjoining mutual service.<a name="FNanchor_420:5_2236" id="FNanchor_420:5_2236"></a><a href="#Footnote_420:5_2236" class="fnanchor">[420:5]</a> Essenism commanded its +disciples to call no man master upon the earth.<a name="FNanchor_420:6_2237" id="FNanchor_420:6_2237"></a><a href="#Footnote_420:6_2237" class="fnanchor">[420:6]</a> Essenism laid the +greatest stress upon being meek and lowly in spirit.<a name="FNanchor_420:7_2238" id="FNanchor_420:7_2238"></a><a href="#Footnote_420:7_2238" class="fnanchor">[420:7]</a> 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.<a name="FNanchor_420:8_2239" id="FNanchor_420:8_2239"></a><a href="#Footnote_420:8_2239" class="fnanchor">[420:8]</a> The Essenes did not swear at all; their answer was yea, +yea, and nay, nay.<a name="FNanchor_420:9_2240" id="FNanchor_420:9_2240"></a><a href="#Footnote_420:9_2240" class="fnanchor">[420:9]</a> 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.<a name="FNanchor_420:10_2241" id="FNanchor_420:10_2241"></a><a href="#Footnote_420:10_2241" class="fnanchor">[420:10]</a> The Essenes, +though repudiating offensive war, yet took weapons with <span class='pagenum'><a name="Page_421" id="Page_421">[Pg 421]</a></span>them when they +went on a perilous journey.<a name="FNanchor_421:1_2242" id="FNanchor_421:1_2242"></a><a href="#Footnote_421:1_2242" class="fnanchor">[421:1]</a> The Essenes abstained from connubial +intercourse.<a name="FNanchor_421:2_2243" id="FNanchor_421:2_2243"></a><a href="#Footnote_421:2_2243" class="fnanchor">[421:2]</a> The Essenes did not offer animal sacrifices, but +strove to present their bodies a living sacrifice, holy and acceptable +unto God, which they regarded as a reasonable service.<a name="FNanchor_421:3_2244" id="FNanchor_421:3_2244"></a><a href="#Footnote_421:3_2244" class="fnanchor">[421:3]</a> 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.<a name="FNanchor_421:4_2245" id="FNanchor_421:4_2245"></a><a href="#Footnote_421:4_2245" class="fnanchor">[421:4]</a></p> + +<p>Many other comparisons might be made, but these are sufficient to show +that there is a great similarity between the two.<a name="FNanchor_421:5_2246" id="FNanchor_421:5_2246"></a><a href="#Footnote_421:5_2246" class="fnanchor">[421:5]</a> These +similarities have led many Christian writers to believe that Jesus +belonged to this order. Dr. Ginsburg, an advocate of this theory, says:</p> + +<div class="blockquot"><p>"It will hardly be doubted that <i>our</i> 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 Jewish law, and who was holy, +harmless, undefiled, and separate from sinners, would +therefore naturally associate 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, and that though he +frequently rebuked the scribes, Pharisees and Sadducees, he +never denounced the Essenes, strongly confirms this +conclusion."<a name="FNanchor_421:6_2247" id="FNanchor_421:6_2247"></a><a href="#Footnote_421:6_2247" class="fnanchor">[421:6]</a></p></div> + +<p>The <i>facts</i>—as Dr. Ginsburg calls them—which confirm his conclusions, +are simply <i>no facts at all</i>. 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. We know not whether the words <i>said to +have been</i> uttered by Jesus were ever uttered by him or not, and it is +almost certain that <i>had he</i> rebuked the Essenes, and had his words been +written in the Gospels, <i>they would not remain there long</i>. We hear very +little of the Essenes after <span class="allcapsc">A. D.</span> 40,<a name="FNanchor_421:7_2248" id="FNanchor_421:7_2248"></a><a href="#Footnote_421:7_2248" class="fnanchor">[421:7]</a> therefore, when we read of +the "<i>primitive Christians</i>," we are reading of <i>Essenes</i>, and others.</p> + +<p>The statement that, with the exception of once, Jesus was not heard in +public life till his <i>thirtieth</i> year, is also uncertain. One of the +early Christian Fathers (Irenæus) tells us that he did not begin <span class='pagenum'><a name="Page_422" id="Page_422">[Pg 422]</a></span>to +teach until he was <i>forty</i> years of age, or thereabout, and that he +lived to be nearly <i>fifty</i> years old.<a name="FNanchor_422:1_2249" id="FNanchor_422:1_2249"></a><a href="#Footnote_422:1_2249" class="fnanchor">[422:1]</a> "<i>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.</i>"</p> + +<p>The similarity of the sentiments of the Essenes, or Therapeutæ, to those +of the Church of Rome, induced the learned Jesuit, Nicolaus Serarius, to +seek for them an honorable origin. He 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.<a name="FNanchor_422:2_2250" id="FNanchor_422:2_2250"></a><a href="#Footnote_422:2_2250" class="fnanchor">[422:2]</a></p> + +<p>Mr. King, speaking of the <i>Christian</i> sect called Gnostics, says:</p> + +<div class="blockquot"><p>"Their chief doctrines had been held for centuries before +(their time) in many of the cities of Asia Minor. There, it is +probable, they first came into existence as 'Mystæ,' <i>upon the +establishment of a direct intercourse with India under the +Seleucidæ and the Ptolemies</i>. The colleges of <i>Essenes</i> and +Megabyzae at Ephesus, the Orphics of Thrace, the Curetes of +Crete, <i>are all merely branches of one antique and common +religion, and that originally Asiatic</i>."<a name="FNanchor_422:3_2251" id="FNanchor_422:3_2251"></a><a href="#Footnote_422:3_2251" class="fnanchor">[422:3]</a></p></div> + +<p>Again:</p> + +<div class="blockquot"><p>"The introduction of <i>Buddhism</i> into Egypt and Palestine +<i>affords the only true solution of innumerable difficulties in +the history of religion</i>."<a name="FNanchor_422:4_2252" id="FNanchor_422:4_2252"></a><a href="#Footnote_422:4_2252" class="fnanchor">[422:4]</a></p></div> + +<p>Again:</p> + +<div class="blockquot"><p>"That Buddhism had actually been planted in the dominions of +the Seleucidæ and Ptolemies (Palestine belonging to the +former) before the beginning of the third century <span class="allcapsc">B. C.</span>, is +<i>proved to demonstration</i> 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."<a name="FNanchor_422:5_2253" id="FNanchor_422:5_2253"></a><a href="#Footnote_422:5_2253" class="fnanchor">[422:5]</a></p></div> + +<p>Eusebius, in quoting from Philo concerning the Essenes, seems to take it +for granted that <i>they and the Christians were one and the same</i>, 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:</p> + +<div class="blockquot"><p>"But whether he himself gave them this name, or whether at the +<i>beginning</i> they were so called, <i>when as yet the name of +Christians was not everywhere published</i>, I think it not +needful curiosity to sift out."<a name="FNanchor_422:6_2254" id="FNanchor_422:6_2254"></a><a href="#Footnote_422:6_2254" class="fnanchor">[422:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_423" id="Page_423">[Pg 423]</a></span></p><p>This celebrated ecclesiastical historian considered it very probable +that the writings of the Essenic Therapeuts in Egypt had been +incorporated into the gospels of the New Testament, and into some +Pauline epistles. His words are:</p> + +<div class="blockquot"><p>"It is very likely that the 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."<a name="FNanchor_423:1_2255" id="FNanchor_423:1_2255"></a><a href="#Footnote_423:1_2255" class="fnanchor">[423:1]</a></p></div> + +<p>The principal doctrines and rites of the Essenes can be connected with +the <i>East</i>, with Parsism, and especially with <i>Buddhism</i>. Among the +doctrines which Essenes and Buddhists had in common was that of the +<i>Angel-Messiah</i>.<a name="FNanchor_423:2_2256" id="FNanchor_423:2_2256"></a><a href="#Footnote_423:2_2256" class="fnanchor">[423:2]</a></p> + +<p>Godfrey Higgins says:</p> + +<div class="blockquot"><p>"The <i>Essenes</i> were called physicians of the soul, or +<i>Therapeutæ</i>; being resident both in Judea and Egypt, they +probably spoke or had their sacred books in Chaldee. They were +<i>Pythagoreans</i>, as is proved by all their forms, ceremonies, +and doctrines, and they called themselves sons of Jesse. If +the Pythagoreans or Conobitæ, as they are called by Jamblicus, +were Buddhists, the Essenes were Buddhists. The Essenes lived +in Egypt, on the lake of Parembole or Maria, in <i>monasteries</i>. +These are the very places in which we formerly found the +<i>Gymnosophists</i>, or <i>Samaneans</i>, or <i>Buddhist</i> priests to have +lived; which Gymnosophistæ are placed also by Ptolemy in +north-eastern India."</p> + +<p>"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 has since obtained among Christians, and the same +order of performing public worship. They had missionary +stations or colonies of their community established in Rome, +Corinth, Galatia, Ephesus, Phillippi, Colosse, and +Thessalonica, 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."<a name="FNanchor_423:3_2257" id="FNanchor_423:3_2257"></a><a href="#Footnote_423:3_2257" class="fnanchor">[423:3]</a></p></div> + +<p>And Arthur Lillie says:</p> + +<div class="blockquot"><p>"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 appearance at +<i>Alexandria</i>.<a name="FNanchor_423:4_2258" id="FNanchor_423:4_2258"></a><a href="#Footnote_423:4_2258" class="fnanchor">[423:4]</a> <span class='pagenum'><a name="Page_424" id="Page_424">[Pg 424]</a></span>This theory is confirmed—in the east by +the Asoka monuments—in the west by Philo. He expressly +maintains the identity in creed of the higher Judaism and that +of the <i>Gymnosophists</i> of India who abstained from the +'sacrifice of living animals'—in a word, the <span class="smcap">Buddhists</span>. 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 Therapeutes, Essenes, +Neo-Pythagoreans, Neo-Zoroastrians, &c. <i>Thus Buddhism +prepared the way for Christianity.</i>"<a name="FNanchor_424:1_2259" id="FNanchor_424:1_2259"></a><a href="#Footnote_424:1_2259" class="fnanchor">[424:1]</a></p></div> + +<p>The Buddhists have the "eight-fold holy path" (Dhammapada), eight +spiritual states leading up to Buddhahood. 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 last, magical powers, healing the sick, casting 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.<a name="FNanchor_424:2_2260" id="FNanchor_424:2_2260"></a><a href="#Footnote_424:2_2260" class="fnanchor">[424:2]</a></p> + +<p>The doctrine of the "<i>Anointed Angel</i>," 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 <i>Essenic writings have been used by Paul and the +evangelists</i>. Not Jesus, but Paul, is the cause of the separation of the +Jews from the Christians.<a name="FNanchor_424:3_2261" id="FNanchor_424:3_2261"></a><a href="#Footnote_424:3_2261" class="fnanchor">[424:3]</a></p> + +<p>The probability, then, that that sect of vagrant quack-doctors, the +Therapeutæ, 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 "<i>those ancient Therapeutæ were Christians, and +that their ancient writings were our gospels and epistles</i>."</p> + +<p>The Essenes, the Therapeuts, the Ascetics, the Monks, the <span class='pagenum'><a name="Page_425" id="Page_425">[Pg 425]</a></span>Ecclesiastics, +and the Eclectics, are but different names for one and the self-same +sect.</p> + +<p>The word "<i>Essene</i>" is nothing more than the Egyptian word for that of +which Therapeut is the Greek, each 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.</p> + +<p>Their name of "<i>Ascetics</i>" indicated the severe discipline and exercise +of self-mortification, long fastings, prayers, contemplation, and even +making of themselves eunuchs for the kingdom of heaven's sake, as did +Origen, Melito, and others who derived their Christianity from the same +school; Jesus himself is represented to have recognized and approved +their practice.</p> + +<p>Their name of "<i>Monks</i>" 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.</p> + +<p>Their name of "<i>Ecclesiastics</i>" 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.</p> + +<p>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.<a name="FNanchor_425:1_2262" id="FNanchor_425:1_2262"></a><a href="#Footnote_425:1_2262" class="fnanchor">[425:1]</a></p> + +<p>From this body they sent out missionaries, and had established colonies, +auxiliary branches, and affiliated communities, in various cities of +Asia Minor, which colonies were in a flourishing condition, before the +preaching of St. Paul.</p> + +<p>"<i>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 +Essenes of Egypt and of Palestine, who introduced this new Messianic +doctrine into Essenic Judaism and Essenic Christianity.</i>"<a name="FNanchor_425:2_2263" id="FNanchor_425:2_2263"></a><a href="#Footnote_425:2_2263" class="fnanchor">[425:2]</a></p> + +<p>In the Pali and Sanscrit texts the word <i>Buddha</i> is always used as a +<i>title</i>, 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 <span class='pagenum'><a name="Page_426" id="Page_426">[Pg 426]</a></span>again rule over the land. Then +a <i>new</i> Buddha appears, who again preaches the lost <i>Dharma</i> or truth. +The names of twenty-four of these Buddhas who appeared previous to +Gautama have been handed down to us. The <i>Buddhavansa</i>, or "History of +the Buddhas," the last book of the <i>Khuddaka Nikaya</i> in the second +Pitca, gives the lives of all the previous Buddhas before commencing its +account of Gautama himself; and the Pali commentary on the <i>Jatakas</i> +gives certain details regarding each of the twenty-four.<a name="FNanchor_426:1_2264" id="FNanchor_426:1_2264"></a><a href="#Footnote_426:1_2264" class="fnanchor">[426:1]</a></p> + +<p>An <i>Avatar</i> was expected about every six hundred years.<a name="FNanchor_426:2_2265" id="FNanchor_426:2_2265"></a><a href="#Footnote_426:2_2265" class="fnanchor">[426:2]</a> At the +time of Jesus of Nazareth an Avatar was expected, not by some of the +Jews alone, but by most every eastern nation.<a name="FNanchor_426:3_2266" id="FNanchor_426:3_2266"></a><a href="#Footnote_426:3_2266" class="fnanchor">[426:3]</a> Many persons were +thought at that time to be, and undoubtedly thought themselves to be, +<i>the</i> Christ, and the only reason why the name of Jesus of Nazareth +succeeded above all others, is because the <i>Essenes</i>—who were expecting +an Angel-Messiah—espoused it. Had it not been for this almost +indisputable fact, the name of Jesus of Nazareth would undoubtedly not +be known at the present day.</p> + +<p>Epiphanius, a Christian bishop and writer of the fourth century, says, +in speaking of the Essenes:</p> + +<div class="blockquot"><p>"They who believed on Christ were called <span class="smcap">Jessæi</span> (or Essenes), +<i>before they were called Christians</i>. These derived their +constitution from the signification of the name Jesus, which +in Hebrew signifies the same as <i>Therapeutes</i>, that is, a +saviour or physician."</p></div> + +<p>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 <span class='pagenum'><a name="Page_427" id="Page_427">[Pg 427]</a></span>became known to history +as <i>Christians</i>, or believers in the Anointed Angel.</p> + +<p>This ascetic <i>Buddhist</i> sect called Essenes were therefore expecting an +Angel-Messiah, for had not Gautama announced to his disciples that +another Buddha, 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 "Son of Love."</p> + +<p>The learned Thomas Maurice says:</p> + +<div class="blockquot"><p>"From the earliest post-diluvian age, to that in 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, there appears, from an +infinite variety of hieroglyphic monuments and of written +documents, to have prevailed, from generation to generation, +<i>throughout all the regions of the higher Asia</i>, an uniform +belief that, in the course of revolving ages, <i>there should +arise a sacred personage, a mighty deliverer of mankind from +the thraldom of sin and of death</i>. In fact, the memory of the +grand original promise, that the seed of the woman should +eventually crush the serpent, was carefully preserved in the +breasts of the <i>Asiatics</i>; it entered deeply into their +symbolic superstitions, and was engraved aloft amidst their +mythologic sculptures."<a name="FNanchor_427:1_2267" id="FNanchor_427:1_2267"></a><a href="#Footnote_427:1_2267" class="fnanchor">[427:1]</a></p></div> + +<p>That an Angel-Messiah was generally expected at this time may be +inferred from the following facts: Some of the Gnostic sects of +Christians, who believed that Jesus was an emanation from God, likewise +supposed that there were several <i>Æons</i>, or emanations from the Eternal +Father. Among those who taught this doctrine was <i>Basilides</i> and his +followers.<a name="FNanchor_427:2_2268" id="FNanchor_427:2_2268"></a><a href="#Footnote_427:2_2268" class="fnanchor">[427:2]</a></p> + +<p><span class="smcap">Simon Magus</span> was believed to be "He who should come." Simon was worshiped +in Samaria and other countries, as the expected Angel-Messiah, as a God.</p> + +<p>Justin Martyr says:</p> + +<div class="blockquot"><p>"After the ascension of our Lord into heaven, certain <i>men</i> +were suborned by demons as their agents, who said that they +were gods (<i>i. e.</i>, <i>the</i> Angel Messiah). Among these was +<i>Simon</i>, a certain Samaritan, whom nearly all the Samaritans +and a few also of other nations, worshiped, confessing him as +a Supreme God."<a name="FNanchor_427:3_2269" id="FNanchor_427:3_2269"></a><a href="#Footnote_427:3_2269" class="fnanchor">[427:3]</a></p></div> + +<p>His miracles were notorious, and admitted by all. His followers became +so numerous that they were to be found in all countries. In Rome, in the +reign of Claudius, a statue was erected in his honor. Clement of Rome, +speaking of Simon Magus, says that:</p> + +<div class="blockquot"><p>"He wishes to be considered an exalted person, and to be +considered 'the Christ.' He claims that he can never be +dissolved, asserting that he will endure to eternity."</p></div> + +<p><span class='pagenum'><a name="Page_428" id="Page_428">[Pg 428]</a></span></p><p>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."<a name="FNanchor_428:1_2270" id="FNanchor_428:1_2270"></a><a href="#Footnote_428:1_2270" class="fnanchor">[428:1]</a></p> + +<p>Socrates, in his Ecclesiastical History, tells us of one <i>Buddhas</i> (who +lived after Jesus):</p> + +<div class="blockquot"><p>"Who afore that time was called Terebynthus, which went to the +coasts of Babylon, inhabited by Persians, and there published +of himself many false wonders: that he was born of a virgin, +that he was bred and brought up in the mountains, etc."<a name="FNanchor_428:2_2271" id="FNanchor_428:2_2271"></a><a href="#Footnote_428:2_2271" class="fnanchor">[428:2]</a></p></div> + +<p>He was evidently one of the many fanatics who believed themselves to be +the Paraclete or Comforter, the "Expected One."</p> + +<p>Another one of these <i>Christs</i> was <i>Apollonius</i>. 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, religious +teacher and reformer, and a worker of miracles. He is said to have lived +to be a hundred years old. From the history of his life, written by the +learned sophist and scholar, Philostratus, we glean the following:</p> + +<p>Before his birth a god appeared to his mother and informed her that he +himself should be born 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 his 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. His fame soon spread far and +near, and wherever he went he reformed the religious worship of the day. +He went to Ephesus, like Christ 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, <i>by Christians as well as others</i>, +for centuries after his time. In the fourth century Hierocles drew a +parallel between the two Christs—Apollonius and Jesus—which was +answered by Eusebius, the great champion <span class='pagenum'><a name="Page_429" id="Page_429">[Pg 429]</a></span>of the Christian church. In it +he admits the miracles of Apollonius, but attributes them to sorcery.</p> + +<p>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, says that his history should +have been entitled "<i>The Descent of a God</i> upon Earth." It is as Albert +Reville says:</p> + +<div class="blockquot"><p>"The universal respect in which Apollonius was held by the +whole pagan world, testified to the deep impression which the +life of this <i>Supernatural Being</i> had left indelibly fixed in +their minds; an expression which caused one of his +contemporaries to exclaim, '<i>We have a God living among us.</i>'"</p></div> + +<p>A Samaritan, by name Menander, who was contemporary with the apostles of +Jesus, was another of these fanatics who believed himself to be the +Christ. He went about performing miracles, claiming that he was a +<span class="smcap">Saviour</span>, "sent down from above from the invisible worlds, <i>for the +salvation of mankind</i>."<a name="FNanchor_429:1_2272" id="FNanchor_429:1_2272"></a><a href="#Footnote_429:1_2272" class="fnanchor">[429:1]</a> He baptized his followers in his own +name. His influence was great, and continued for several centuries. +Justin Martyr and other Christian Fathers wrote against him.</p> + +<p>Manes evidently believed himself to be "the Christ," or "he who was to +come." His followers also believed the same concerning him. Eusebius, +speaking of him, says:</p> + +<div class="blockquot"><p>"He presumed to 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, <i>twelve</i> partners of his new-found doctrine, patching +into one heap false and detestable doctrines of old, rotten, +and rooted out heresies, <i>the which he brought out of +Persia</i>."<a name="FNanchor_429:2_2273" id="FNanchor_429:2_2273"></a><a href="#Footnote_429:2_2273" class="fnanchor">[429:2]</a></p></div> + +<p>The word 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.<a name="FNanchor_429:3_2274" id="FNanchor_429:3_2274"></a><a href="#Footnote_429:3_2274" class="fnanchor">[429:3]</a> This is the teacher with his +twelve apostles on the rock of Gualior.</p> + +<p>Du Perron, in his life of Zoroaster, gives an account of certain +prophecies to be found in the sacred books of the <i>Persians</i>. 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 <span class='pagenum'><a name="Page_430" id="Page_430">[Pg 430]</a></span>result +of <i>immaculate conceptions</i>. These virgin-born 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 <i>star</i> would appear, blazing even at noonday, with undiminished +splendor. This Christ is to be called <i>Sosiosh</i>. He will redeem mankind, +and subdue the Devs, who have been tempting and leading men astray ever +since the fall of our first parents.</p> + +<p>Among the Greeks the same prophecy was found. The Oracle of Delphi was +the depository, according to Plato, of an ancient and <i>secret</i> prophecy +of the birth of a "Son of Apollo," who was to restore the reign of +justice and virtue on the earth.<a name="FNanchor_430:1_2275" id="FNanchor_430:1_2275"></a><a href="#Footnote_430:1_2275" class="fnanchor">[430:1]</a></p> + +<p>Those who believed in successive emanations of Æons 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. Mahommed was +believed by many to be this Paraclete, and it is said that he too told +his disciples that <i>another</i> 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. His mission was to be to 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.</p> + +<p>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, <i>the</i> "Expected One," and <span class='pagenum'><a name="Page_431" id="Page_431">[Pg 431]</a></span>that the +reason why <i>Jesus</i> was accepted above all others was because the +Essenes—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 so many +of these <i>Christs</i> in existence that some follower of Jesus—but no one +knows <i>who</i>—wrote as follows:</p> + +<div class="blockquot"><p>"If any man shall say to you, Lo, <i>here is Christ</i>, or, lo, he +is <i>there</i>; believe him not; for <i>false Christs</i> and false +prophets shall rise, <i>and shall show signs and wonders</i> to +seduce, if it were possible, even the elect."<a name="FNanchor_431:1_2276" id="FNanchor_431:1_2276"></a><a href="#Footnote_431:1_2276" class="fnanchor">[431:1]</a></p></div> + +<p>The reasons why Jesus was not accepted as the Messiah by the <i>majority</i> +of the Jews was because the majority expected a daring and irresistible +warrior and conqueror, who, armed with greater power than Cæsar, 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; and this Jesus—although he evidently +claimed to be the Messiah—did not do.</p> + +<p>Tacitus, the Roman historian, says:</p> + +<div class="blockquot"><p>"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 come +out of Judea, <i>should obtain the empire of the world</i>; 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."</p></div> + +<p>Suetonius, another Roman historian, says:</p> + +<div class="blockquot"><p>"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 +come out of Judea <i>should obtain universal dominion</i>. It +appears by the event, that this prediction referred to the +Roman emperor; but the Jews, referring it to themselves, +rebelled."</p></div> + +<p>This is corroborated by Josephus, the Jewish historian, who says:</p> + +<div class="blockquot"><p>"That which, chiefly excited them (the Jews) to war, was an +<i>ambiguous prophecy</i>, which was also found in the sacred +books, that at that time some one, within their country, +should arise, that should obtain <i>the empire of the whole +world</i>. 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, in truth, Vespasian's empire was +designed in this prophecy, who was created emperor (of Rome) +<i>in Judea</i>."</p></div> + +<p>As the Rev. Dr. Geikie remarks, the central and dominant characteristic +of the teaching of the rabbis, was the certain advent of <span class='pagenum'><a name="Page_432" id="Page_432">[Pg 432]</a></span>a great +national <i>Deliverer</i>—the Messiah—but not a God from heaven.</p> + +<p>For a time <i>Cyrus</i> appeared to realize the promised Deliverer, or, at +least, to be the chosen instrument to prepare the way for him, and, in +his turn, <i>Zerubabel</i> 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.<a name="FNanchor_432:1_2277" id="FNanchor_432:1_2277"></a><a href="#Footnote_432:1_2277" class="fnanchor">[432:1]</a></p> + +<p>The "<i>taxing</i>" which took place under Cyrenius, Governor of Syria (<span class="allcapsc">A. D.</span> +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 <i>Messiah</i> 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.</p> + +<p>The last insurrection among the Jews, that of Bar-Cochba—"Son of the +Star"—revealed an astonishing frenzy of zeal. It was purely a +<i>Messianic</i> 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. <ins class="corr" title="[original Potents]">Portents</ins>, as of old, were seen in +the sky; the clouds were watched for the glory that should appear. +<i>Bar-Cochba</i> 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 fortifications +<span class='pagenum'><a name="Page_433" id="Page_433">[Pg 433]</a></span>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."<a name="FNanchor_433:1_2278" id="FNanchor_433:1_2278"></a><a href="#Footnote_433:1_2278" class="fnanchor">[433:1]</a></p> + +<p>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 be "He who should come." Even the celebrated +Rabbi Akiba sanctioned this daring fraud. Akiba declared that the +so-called prophecy of Balaam,—"<i>a star shall rise out of Jacob</i>,"—was +accomplished. Hence the impostor took his title of <i>Bar-Cochabas</i>, or +<i>Son of the Star</i>; and Akiba not only publicly anointed him "<span class="smcap">King of the +Jews</span>," 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.</p> + +<p>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 +<i>Angel-Messiah</i>,<a name="FNanchor_433:2_2279" id="FNanchor_433:2_2279"></a><a href="#Footnote_433:2_2279" class="fnanchor">[433:2]</a> 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.<a name="FNanchor_433:3_2280" id="FNanchor_433:3_2280"></a><a href="#Footnote_433:3_2280" class="fnanchor">[433:3]</a> Christ <i>Jesus</i> was the <i>avatar</i> of the ninth age, Christ +<i>Cyrus</i> was the <i>avatar</i> of the eighth. Of the hero of the eighth age it +is said: "Thus said the Lord to his Anointed (<i>i. e.</i>, his <i>Christ</i>), +his Messiah, to Cyrus, <span class='pagenum'><a name="Page_434" id="Page_434">[Pg 434]</a></span>whose right hand I have holden to subdue +nations."<a name="FNanchor_434:1_2281" id="FNanchor_434:1_2281"></a><a href="#Footnote_434:1_2281" class="fnanchor">[434:1]</a> The eighth period began about the Babylonish captivity, +about six hundred years before Christ <i>Jesus</i>. The ninth began with +Christ Jesus, making in all eight cycles before Jesus.</p> + +<p>"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 Essenic Therapeuts in Egypt +had been incorporated into our Gospels, and into some Pauline +epistles."<a name="FNanchor_434:2_2282" id="FNanchor_434:2_2282"></a><a href="#Footnote_434:2_2282" class="fnanchor">[434:2]</a></p> + +<p>For further information on the subject of the connection between +Essenism 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 <span class="smcap">Fraud</span>.</p> + +<p>It was a common thing among the early Christian Fathers and saints 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:</p> + +<div class="blockquot"><p>"Among those who seek power and gain from their religion, +there will never be wanting an inclination to forge and lie +for it."<a name="FNanchor_434:3_2283" id="FNanchor_434:3_2283"></a><a href="#Footnote_434:3_2283" class="fnanchor">[434:3]</a></p></div> + +<p>Gregory of Nazianzus, writing to St. Jerome, says:</p> + +<div class="blockquot"><p>"A little jargon is all that is necessary to impose on the +people. The less they comprehend, the more they admire. Our +forefathers and doctors have often said, not what they +thought, but what circumstances and necessity +dictated."<a name="FNanchor_434:4_2284" id="FNanchor_434:4_2284"></a><a href="#Footnote_434:4_2284" class="fnanchor">[434:4]</a></p></div> + +<p>The celebrated <i>Eusebius</i>, Bishop of <span class="smcap">Cæsarea</span>, and friend of Constantine +the Great, who is our chief guide for the early history of the Church, +<i>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</i>.<a name="FNanchor_434:5_2285" id="FNanchor_434:5_2285"></a><a href="#Footnote_434:5_2285" class="fnanchor">[434:5]</a> Edward Gibbon, speaking of him, says:</p> + +<div class="blockquot"><p>"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 <span class='pagenum'><a name="Page_435" id="Page_435">[Pg 435]</a></span>observance of the 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."<a name="FNanchor_435:1_2286" id="FNanchor_435:1_2286"></a><a href="#Footnote_435:1_2286" class="fnanchor">[435:1]</a></p></div> + +<p>The great theologian, Beausobre, in his "Histoire de Manichee," says:</p> + +<div class="blockquot"><p>"We see in the history which I have related, a sort of +hypocrisy, that has been perhaps, but too common at all times; +that churchmen not only do not say what 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 well know they are fables. Nay, more; they deliver +honest men to the executioner, for having uttered what they +themselves know to be true. How many atheists and pagans have +burned holy men under the pretext of heresy? Every day do +hypocrites consecrate, and make people adore the host, though +as well convinced as I am, that it is nothing but a bit of +bread."<a name="FNanchor_435:2_2287" id="FNanchor_435:2_2287"></a><a href="#Footnote_435:2_2287" class="fnanchor">[435:2]</a></p></div> + +<p>M. Daille says:</p> + +<div class="blockquot"><p>"This opinion has always been in the world, that to settle a +certain and assured estimation upon that which is good and +true, it is necessary to remove out of the way, whatsoever may +be an hinderance to it. <i>Neither ought we to wonder that even +those of the honest, innocent, primitive times made use of +these deceits, seeing for a good end they made no scruple to +forge whole books.</i>"<a name="FNanchor_435:3_2288" id="FNanchor_435:3_2288"></a><a href="#Footnote_435:3_2288" class="fnanchor">[435:3]</a></p></div> + +<p>Reeves, in his "Apologies of the Fathers," says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_435:4_2289" id="FNanchor_435:4_2289"></a><a href="#Footnote_435:4_2289" class="fnanchor">[435:4]</a></p></div> + +<p>Mosheim, the ecclesiastical historian, says:</p> + +<div class="blockquot"><p>"It was held as a maxim that it was not only lawful but +praiseworthy to <i>deceive</i>, and even to use the expedient of a +<i>lie</i>, in order to advance the cause of truth and +piety."<a name="FNanchor_435:5_2290" id="FNanchor_435:5_2290"></a><a href="#Footnote_435:5_2290" class="fnanchor">[435:5]</a></p></div> + +<p>Isaac de Casaubon, the great ecclesiastical scholar, says:</p> + +<div class="blockquot"><p>"It mightily affects me, to see how many there were in the +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. <i>These +officious lies, they were wont to say, were devised for a good +end.</i>"<a name="FNanchor_435:6_2291" id="FNanchor_435:6_2291"></a><a href="#Footnote_435:6_2291" class="fnanchor">[435:6]</a></p></div> + +<p><span class='pagenum'><a name="Page_436" id="Page_436">[Pg 436]</a></span></p><p>The Apostolic Father, Hermas, 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:</p> + +<div class="blockquot"><p>"O Lord, I never spake a true word in my life, but I have +always lived in dissimulation, and affirmed a lie for truth to +all men, and no man contradicted me, but all gave credit to my +words."</p></div> + +<p>To which the holy angel, whom he addresses, condescendingly admonishes +him, that as the lie was up, now, he had better keep it up, and as in +time it would come to be believed, it would answer as well as +truth.<a name="FNanchor_436:1_2292" id="FNanchor_436:1_2292"></a><a href="#Footnote_436:1_2292" class="fnanchor">[436:1]</a></p> + +<p>Dr. Mosheim 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 coming of Christ Jesus, as appears +incontestably from a multitude of ancient records, <i>and the Christians +were infected from both these sources, with the same pernicious +error</i>.<a name="FNanchor_436:2_2293" id="FNanchor_436:2_2293"></a><a href="#Footnote_436:2_2293" class="fnanchor">[436:2]</a></p> + +<p>Of the fifteen letters ascribed to Ignatius (Bishop of Antioch after 69 +<span class="allcapsc">A. D.</span>), <i>eight have been rejected by Christian writers as being +forgeries</i>, having no authority whatever. "<i>The remaining seven</i> +epistles were accounted genuine by most critics, although disputed by +some, previous to the discoveries of Mr. Cureton, <i>which have shaken, +and indeed almost wholly destroyed the credit and authenticity of all +alike</i>."<a name="FNanchor_436:3_2294" id="FNanchor_436:3_2294"></a><a href="#Footnote_436:3_2294" class="fnanchor">[436:3]</a></p> + +<p>Paul of Tarsus, who was preaching a doctrine which had already been +preached to every nation on earth,<a name="FNanchor_436:4_2295" id="FNanchor_436:4_2295"></a><a href="#Footnote_436:4_2295" class="fnanchor">[436:4]</a> 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,<a name="FNanchor_436:5_2296" id="FNanchor_436:5_2296"></a><a href="#Footnote_436:5_2296" class="fnanchor">[436:5]</a> and of his known and willful lies, abounding to the glory +of God.<a name="FNanchor_436:6_2297" id="FNanchor_436:6_2297"></a><a href="#Footnote_436:6_2297" class="fnanchor">[436:6]</a></p> + +<p>Even the orthodox Doctor Burnet, an eminent English author, in his +treatise "<i>De Statu Mortuorum</i>," purposely written in Latin, <span class='pagenum'><a name="Page_437" id="Page_437">[Pg 437]</a></span>that it +might serve for the instruction of the clergy only, and not come to the +knowledge of the laity, because, as he said, "<i>too much light is hurtful +for weak eyes</i>," not only justified but recommended the practice of the +most consummate hypocrisy, and 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.<a name="FNanchor_437:1_2298" id="FNanchor_437:1_2298"></a><a href="#Footnote_437:1_2298" class="fnanchor">[437:1]</a></p> + +<p>The incredible and very ridiculous stories related by Christian Fathers +and ecclesiastical historians, <i>on whom we are obliged to rely for +information on the most important of subjects</i>, show us how +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 <i>without heads</i>. In his 33d Sermon he +says:</p> + +<div class="blockquot"><p>"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 +southly, we saw people who had but one eye in their +foreheads."<a name="FNanchor_437:2_2299" id="FNanchor_437:2_2299"></a><a href="#Footnote_437:2_2299" class="fnanchor">[437:2]</a></p></div> + +<p>This same holy Father bears an equally unquestionable testimony to +several resurrections of the dead, of <i>which he himself had been an +eye-witness</i>.</p> + +<p>In a book written "towards the close of the second century, by some +zealous believer," and fathered upon one Nicodemus, who is said to have +been a disciple of Christ Jesus, we find the following:</p> + +<div class="blockquot"><p>"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, <i>and we were all present at +their death and funeral</i>. Go therefore and see their <span class='pagenum'><a name="Page_438" id="Page_438">[Pg 438]</a></span>tombs, +for these are open, and they are risen; and behold, <i>they are +in the city of Arimathæa, spending their time together in +offices of devotion</i>."<a name="FNanchor_438:1_2300" id="FNanchor_438:1_2300"></a><a href="#Footnote_438:1_2300" class="fnanchor">[438:1]</a></p></div> + +<p>Eusebius, "the Father of ecclesiastical history," Bishop of Cæsarea, and +one of the most prominent personages at the Council of Nice, relates as +truth, the ridiculous story of King Agbarus writing a letter to Christ +Jesus, and of Jesus' answer to the same.<a name="FNanchor_438:2_2301" id="FNanchor_438:2_2301"></a><a href="#Footnote_438:2_2301" class="fnanchor">[438:2]</a> 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.<a name="FNanchor_438:3_2302" id="FNanchor_438:3_2302"></a><a href="#Footnote_438:3_2302" class="fnanchor">[438:3]</a></p> + +<p>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, <i>if they did not destroy the +Press, the Press would destroy them</i>.<a name="FNanchor_438:4_2303" id="FNanchor_438:4_2303"></a><a href="#Footnote_438:4_2303" class="fnanchor">[438:4]</a> There can be no doubt, that +had the objections of Porphyry,<a name="FNanchor_438:5_2304" id="FNanchor_438:5_2304"></a><a href="#Footnote_438:5_2304" class="fnanchor">[438:5]</a> Hierocles,<a name="FNanchor_438:6_2305" id="FNanchor_438:6_2305"></a><a href="#Footnote_438:6_2305" class="fnanchor">[438:6]</a> Celsus,<a name="FNanchor_438:7_2306" id="FNanchor_438:7_2306"></a><a href="#Footnote_438:7_2306" class="fnanchor">[438:7]</a> +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.</p> + +<p>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 building was built +of marble. This library eventually comprised <span class='pagenum'><a name="Page_439" id="Page_439">[Pg 439]</a></span>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 Serapis. 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, <i>seven hundred +thousand volumes in these royal collections</i>.</p> + +<p>In the establishment of the museum, Ptolemy Soter, and his son +Philadelphus, had three objects in view: 1. The perpetuation of such +knowledge as was then in the world; 2. Its increase; 3. Its diffusion.</p> + +<p>1. <i>For the perpetuation of knowledge.</i> 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. +<i>Any books brought by foreigners into Egypt</i> 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.</p> + +<p>2. <i>For the increase of knowledge.</i> 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.</p> + +<p>3. <i>For the diffusion of knowledge.</i> In the museum was given, by +lectures, conversation, or other appropriate methods, instruction in all +the various departments of human knowledge.</p> + +<p><span class='pagenum'><a name="Page_440" id="Page_440">[Pg 440]</a></span></p><p><i>There flocked to this great intellectual centre, students from all +countries.</i> It is said that at one time not fewer than fourteen thousand +were in attendance. Subsequently even the Christian church received from +it some of the most eminent of its Fathers, as Clemens Alexandrinus, +Origen, Athanasius, &c.</p> + +<p>The library in the museum was burned during the siege of Alexandria by +Julius Cæsar. To make amends for this great loss, the library collected +by Eumenes, King of Pergamus, 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.<a name="FNanchor_440:1_2307" id="FNanchor_440:1_2307"></a><a href="#Footnote_440:1_2307" class="fnanchor">[440:1]</a></p> + +<p>It was not destined, however, to remain there many centuries, as this +very valuable library was willfully destroyed by the Christian +Theophilus, 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.</p> + +<p>This we learn from the historian Gibbon, 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."<a name="FNanchor_440:2_2308" id="FNanchor_440:2_2308"></a><a href="#Footnote_440:2_2308" class="fnanchor">[440:2]</a></p> + +<p>The destruction of this library was almost the death-blow to +free-thought—wherever Christianity ruled—for more than a thousand +years.</p> + +<p>The death-blow was soon to be struck, however, which was done by <i>Saint +Cyril</i>, who succeeded <i>Theophilus</i> as Bishop of Alexandria.</p> + +<p><i>Hypatia</i>, 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 <i>Alexandria</i>. 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?"</p> + +<p>Hypatia and Cyril; philosophy and bigotry; they cannot exist together. +As Hypatia repaired to her academy, she was assaulted by (Saint) Cyril's +mob—<i>a mob of many monks</i>. Stripped naked in the street, she was +dragged into a <i>church</i>, and there killed <i>by the club of Peter the +Reader</i>. The corpse was cut to pieces, the flesh was scraped from the +bones with shells, and the remnants cast into a fire. <i>For this +frightful crime Cyril was never called to account. <span class='pagenum'><a name="Page_441" id="Page_441">[Pg 441]</a></span>It seemed to be +admitted that the end sanctified the means. So ended Greek philosophy in +Alexandria</i>, so came to an untimely close the learning that the +Ptolemies had done so much to promote.</p> + +<p>The fate of Hypatia was a warning to all who would cultivate profane +knowledge. <i>Henceforth there was to be no freedom for human thought. +Every one must think as ecclesiastical authority ordered him</i>; <span class="allcapsc">A. D.</span> +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.<a name="FNanchor_441:1_2309" id="FNanchor_441:1_2309"></a><a href="#Footnote_441:1_2309" class="fnanchor">[441:1]</a></p> + +<p>After this followed the long and dreary <i>dark ages</i>, but the <i>sun of +science</i>, that bright and glorious luminary, was destined to rise again.</p> + +<p>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 <i>Crishna</i>, and the meek and benevolent <i>Buddha</i>, came to +be worshiped under the name of <i>Christ Jesus</i>. For instance, we have +just seen:</p> + +<p>1. That, "orders were given to the chief librarian to buy at the king's +expense <i>whatever books he could</i>."</p> + +<p>2. That, "one of the chief objects of the museum was that of serving as +the home of a <i>body of men</i> who devoted themselves to study."</p> + +<p>3. That, "any books brought by foreigners into Egypt were taken at once +to the museum and correct copies made."</p> + +<p>4. That, "there flocked to this great intellectual centre students from +all countries."</p> + +<p>5. That, "the Christian church received from it some of the most eminent +of its Fathers."</p> + +<p>And also:</p> + +<p>6. 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 'Mystæ,' <i>upon +the establishment of a direct intercourse with India</i> under the +Seleucidæ and the Ptolemies."</p> + +<p>7. That, "the College of <span class="smcap">Essenes</span> at Ephesus, the Orphics of Thrace, the +Curetes of Crete, <i>are all merely branches of one</i> antique and common +religion, <i>and that originally Asiatic</i>."</p> + +<p>8. That, "<i>the introduction of Buddhism into Egypt and Palestine +<span class='pagenum'><a name="Page_442" id="Page_442">[Pg 442]</a></span>affords the only true solution of innumerable difficulties in the +history of religion</i>."</p> + +<p>9. That, "<i>Buddhism</i> had actually been planted in the dominions of the +Seleucidæ and Ptolemies (Palestine belonging to the former) <i>before the +beginning of the third century</i> <span class="allcapsc">B. C.</span> and is proved to demonstration by +a passage in the edicts of Asoka."</p> + +<p>10. That, "it is very likely that the commentaries (Scriptures) which +were among them (the <i>Essenes</i>) were the Gospels."</p> + +<p>11. That, "the principal doctrines and rites of the <i>Essenes</i> can be +connected with the East, with Parsism, and especially with <i>Buddhism</i>."</p> + +<p>12. That, "among the doctrines which the <i>Essenes</i> and <i>Buddhists</i> had +in common was that of the <i>Angel-Messiah</i>."</p> + +<p>13. That, "they (the <i>Essenes</i>) had a flourishing university or +corporate body, established at <i>Alexandria, in Egypt</i>, long before the +period assigned for the birth of Christ."</p> + +<p>14. That, "the <i>very ancient</i> and Eastern doctrine of the +<i>Angel-Messiah</i> had been applied to Gautama Buddha, <i>and so it was +applied to Jesus Christ by the Essenes of Egypt and Palestine</i>, who +introduced this new Messianic doctrine into Essenic Judaism and Essenic +Christianity."</p> + +<p>15. That, "we hear very little of them (the <i>Essenes</i>) after <span class="allcapsc">A. D.</span> 40; +and there can hardly be any doubt that the <i>Essenes</i> as a body must have +embraced Christianity."</p> + +<p>Here is the solution of the problem. The sacred books of Hindoos and +Buddhists were among the <i>Essenes</i>, and in the library at Alexandria. +The <i>Essenes</i>, who were afterwards called <i>Christians</i>, applied the +legend of the <i>Angel-Messiah</i>—"the very ancient Eastern doctrine," +which we have shown throughout this work—to Christ Jesus. It was simply +a transformation of names, <i>a transformation which had previously +occurred in many cases</i>.<a name="FNanchor_442:1_2310" id="FNanchor_442:1_2310"></a><a href="#Footnote_442:1_2310" class="fnanchor">[442:1]</a> After this came <i>additions</i> to the +legend from other sources. Portions of the legends related of the +Persian, Greek and Roman Saviours and Redeemers of mankind, were, from +time to time, added to the already legendary history of the Christian +Saviour. Thus <span class='pagenum'><a name="Page_443" id="Page_443">[Pg 443]</a></span>history 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.</p> + +<p>In a subsequent chapter we shall see <i>who</i> this One God was, and <i>how</i> +the myth originated.</p> + +<p>Albert Revillé says:</p> + +<div class="blockquot"><p>"<i>Alexandria</i>, the home of Philonism, and Neo-Platonism (and +we might add <i>Essenism</i>), was naturally the centre <i>whence +spread the dogma of the deity of Jesus Christ</i>. 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, Origen +and Dionysius, and the theory of the Logos was at the +foundation of their theology."<a name="FNanchor_443:1_2311" id="FNanchor_443:1_2311"></a><a href="#Footnote_443:1_2311" class="fnanchor">[443:1]</a></p></div> + +<p>Among the numerous gospels in circulation among the Christians of the +first three centuries, there was one entitled "The <a name="Gospel_of_the_Egyptians" id="Gospel_of_the_Egyptians"></a>Gospel of the +<i>Egyptians</i>." Epiphanius (<span class="allcapsc">A. D.</span> 385), speaking of it, says:</p> + +<div class="blockquot"><p>"Many things are proposed (in this Gospel of the Egyptians) in +a hidden, <i>mysterious manner</i>, as by 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."</p></div> + +<p>That this was one of the "<i>Scriptures</i>" of the Essenes, becomes very +evident when we find it admitted by the most learned of Christian +theologians that it was in existence "<i>before either of the canonical +Gospels</i>," and that it contained the doctrine of the <i>Trinity</i>, a +doctrine not established in the Christian church until <span class="allcapsc">A. D.</span> 327, but +which was taught by this Buddhist sect in Alexandria, in Egypt, which +has been well called, "Egypt, the land of Trinities."</p> + +<p>The learned Dr. Grabe thought it was composed by <i>some Christians in +Egypt</i>, and that it was published <i>before either of the canonical +Gospels</i>. Dr. Mill also believed that it was composed <i>before either of +the canonical Gospels</i>, and, what is more important than all, <i>that the +authors of it were Essenes</i>.</p> + +<p><i>These "Scriptures" of the Essenes were undoubtedly amalgamated with the +"Gospels" of the Christians, the result being the canonical Gospels as +we now have them.</i> 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, <i>according to the flesh</i>, and +that it taught <i>nothing</i> about his miracles, his resurrection from the +dead, and other such <span class='pagenum'><a name="Page_444" id="Page_444">[Pg 444]</a></span>prodigies, is admitted on all hands. That the +"Scriptures" of the Essenes contained the whole legend of the +Angel-Messiah, which was afterwards added to the history of Jesus, +<i>making him a</i> <span class="smcap">Christ</span>, <i>or an Anointed Angel</i>, is a probability almost +to a certainty. Do we now understand how all the traditions and legends, +originally <i>Indian</i>, escaping from the great focus through <i>Egypt</i>, were +able to reach Judea, Greece and Rome?</p> + +<p>To continue with our subject, "why Christianity prospered," we must now +speak of another great support to the cause, <i>i. e.</i>, <i>Persecution</i>. +Ernest de Bunsen, speaking of Buddha, says:</p> + +<div class="blockquot"><p>"His religion has never been propagated by the sword. It has +been effected entirely by the influence of peaceable and +persevering devotees."</p></div> + +<p>Can we say as much for what is termed "the religion of Christ?" No! this +religion has had the aid of the sword and firebrand, the rack and the +thumb-screw. "<i>Persecution</i>," is to be seen written on the pages of +ecclesiastical history, from the time of Constantine even to the present +day.<a name="FNanchor_444:1_2312" id="FNanchor_444:1_2312"></a><a href="#Footnote_444:1_2312" class="fnanchor">[444:1]</a> This Christian emperor and saint was the first to check +free-thought.</p> + +<div class="blockquot"><p>"We search in vain," (says M. Renan), "in the collection of +Roman laws <i>before Constantine</i>, for any enactment aimed at +free thought, or in the history of the emperors, for a +persecution of abstract doctrine. Not a single <i>savant</i> was +disturbed. Men whom the Middle Ages would have burned—such as +Galen, Lucian, Plotinus—lived in peace, protected by the +law."<a name="FNanchor_444:2_2313" id="FNanchor_444:2_2313"></a><a href="#Footnote_444:2_2313" class="fnanchor">[444:2]</a></p></div> + +<p>Born and educated a pagan, Constantine embraced the Christian faith from +the following motives. Having committed horrid crimes, in fact, having +committed murders,<a name="FNanchor_444:3_2314" id="FNanchor_444:3_2314"></a><a href="#Footnote_444:3_2314" class="fnanchor">[444:3]</a> and,</p> + +<div class="blockquot"><p>"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)<a name="FNanchor_444:4_2315" id="FNanchor_444:4_2315"></a><a href="#Footnote_444:4_2315" class="fnanchor">[444:4]</a> he lighted at last upon an <i>Egyptian</i> +who came out of Iberia, and being persuaded by him that the +Christian faith was of force to wipe away every sin, were it +ever so heinous, he embraced willingly at whatever the +Egyptian told him."<a name="FNanchor_444:5_2316" id="FNanchor_444:5_2316"></a><a href="#Footnote_444:5_2316" class="fnanchor">[444:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_445" id="Page_445">[Pg 445]</a></span></p><p>Mons. Dupuis, speaking of this conversion, says:</p> + +<div class="blockquot"><p>"Constantine, soiled with all sorts of crimes, and stained +with the blood of his wife, after repeated perjuries and +assassinations, presented himself before the heathen priests +in order to be absolved of so many outrages he had committed. +He was answered, that amongst the various kinds of expiations, +there was none which could expiate so many crimes, and that no +religion whatever could offer efficient protection against the +justice of the gods; and Constantine was emperor. One of the +courtiers of the palace, who witnessed the trouble and +agitation 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 +Christians 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.<a name="FNanchor_445:1_2317" id="FNanchor_445:1_2317"></a><a href="#Footnote_445:1_2317" class="fnanchor">[445:1]</a> From that moment, Constantine declared +himself the protector of a sect which treats great criminals +with so much lenity.<a name="FNanchor_445:2_2318" id="FNanchor_445:2_2318"></a><a href="#Footnote_445:2_2318" class="fnanchor">[445:2]</a> He was a great villain, who tried +to lull himself with illusions to smother his remorse."<a name="FNanchor_445:3_2319" id="FNanchor_445:3_2319"></a><a href="#Footnote_445:3_2319" class="fnanchor">[445:3]</a></p></div> + +<p>By the delay of baptism, a person who had accepted the <i>true</i> 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, we 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:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_445:4_2320" id="FNanchor_445:4_2320"></a><a href="#Footnote_445:4_2320" class="fnanchor">[445:4]</a></p></div> + +<p><span class='pagenum'><a name="Page_446" id="Page_446">[Pg 446]</a></span></p><p>Eusebius, in his "Life of Constantine," tells us that:</p> + +<div class="blockquot"><p>"<i>When he thought that he was near his death</i>, he confessed +his sins, desiring pardon for them of God, and was baptized.</p> + +<p>"Before doing so, he assembled the bishops of Nicomedia +together, and spake thus unto them:</p> + +<p>"'Brethren, the salvation which I have earnestly desired of +God these many years, 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, <i>therefore +let me not be delayed</i>.'"</p> + +<p>"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."<a name="FNanchor_446:1_2321" id="FNanchor_446:1_2321"></a><a href="#Footnote_446:1_2321" class="fnanchor">[446:1]</a></p></div> + +<p>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 name="FNanchor_446:2_2322" id="FNanchor_446:2_2322"></a><a href="#Footnote_446:2_2322" class="fnanchor">[446:2]</a> He then issued edicts against heretics,—<i>i. e.</i>, +those who, like Arius, did not believe that Christ was "<i>of one +substance with the Father</i>," and others—calling them "enemies of truth +and eternal life," "authors and councillors of death," &c.<a name="FNanchor_446:3_2323" id="FNanchor_446:3_2323"></a><a href="#Footnote_446:3_2323" class="fnanchor">[446:3]</a> He +"<i>commanded by law</i>" that none should dare "to meet at conventicles," +and that "all places where they were wont to keep their meetings should +be <i>demolished</i>," or "confiscated to the Catholic church;"<a name="FNanchor_446:4_2324" id="FNanchor_446:4_2324"></a><a href="#Footnote_446:4_2324" class="fnanchor">[446:4]</a> <i>and +Constantine was emperor</i>. "By this means," says Eusebius, "<i>such as +maintained doctrines and opinions contrary to the church, were +suppressed.</i>"<a name="FNanchor_446:5_2325" id="FNanchor_446:5_2325"></a><a href="#Footnote_446:5_2325" class="fnanchor">[446:5]</a></p> + +<p>This Constantine, says Eusebius:</p> + +<div class="blockquot"><p>"Caused his image to be engraven on his 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."<a name="FNanchor_446:6_2326" id="FNanchor_446:6_2326"></a><a href="#Footnote_446:6_2326" class="fnanchor">[446:6]</a></p></div> + +<p>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."<a name="FNanchor_446:7_2327" id="FNanchor_446:7_2327"></a><a href="#Footnote_446:7_2327" class="fnanchor">[446:7]</a></p> + +<p>The hopes of wealth and honors, the example of an emperor, his +exhortations, his irresistible smiles, diffused conviction among <span class='pagenum'><a name="Page_447" id="Page_447">[Pg 447]</a></span>the +venal and obsequious crowds which <ins class="corr" title="original has unsually">usually</ins> 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, <i>was soon followed by dependent multitudes</i>. 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 <i>purchased</i> at such an easy rate that, in one +year, <i>twelve thousand men were baptised at Rome</i>, besides a +proportionable number of women and children.<a name="FNanchor_447:1_2328" id="FNanchor_447:1_2328"></a><a href="#Footnote_447:1_2328" class="fnanchor">[447:1]</a></p> + +<p>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,<a name="FNanchor_447:2_2329" id="FNanchor_447:2_2329"></a><a href="#Footnote_447:2_2329" class="fnanchor">[447:2]</a> 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 offend the +minds of the piously disposed.</p> + +<p>The following is a decree of the Emperor Theodosius of this purport:</p> + +<div class="blockquot"><p>"We decree, therefore, that all writings, whatever, which +Porphyry or anyone else hath written against the Christian +religion, in the possession of whomsoever they shall be found +should be committed to the fire; for we would not suffer any +of those things so much as to come to men's ears, which tend +to provoke God to wrath and offend the minds of the +<i>pious</i>."<a name="FNanchor_447:3_2330" id="FNanchor_447:3_2330"></a><a href="#Footnote_447:3_2330" class="fnanchor">[447:3]</a></p></div> + +<p>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,</p> + +<div class="blockquot"><p>"Besides the condemnation of divine justice, they must expect +to suffer the severe penalties, which <i>our</i> authority, guided +by heavenly wisdom, may think proper to inflict upon +them."<a name="FNanchor_447:4_2331" id="FNanchor_447:4_2331"></a><a href="#Footnote_447:4_2331" class="fnanchor">[447:4]</a></p></div> + +<p>This orthodox emperor (Theodosius) considered every heretic (as he +called those who did not believe as he and his ecclesiastics +<i>professed</i>) a rebel against the supreme powers of heaven and of <span class='pagenum'><a name="Page_448" id="Page_448">[Pg 448]</a></span>earth +(he being one of the supreme powers of earth), <i>and each of the powers</i> +might exercise their peculiar jurisdiction <i>over the soul and body of +the guilty</i>.</p> + +<p>The decrees of the Council of Constantinople had ascertained the <i>true</i> +standard of the faith, <i>and the ecclesiastics, who governed the +conscience of Theodosius, suggested the most effectual methods of +persecution</i>. In the space of fifteen years he promulgated at least +fifteen severe edicts against the heretics, <i>more especially against +those who rejected the doctrine of the Trinity</i>.<a name="FNanchor_448:1_2332" id="FNanchor_448:1_2332"></a><a href="#Footnote_448:1_2332" class="fnanchor">[448:1]</a></p> + +<p><i>Arius</i> (the presbyter of whom we have spoken in <a href="#CHAPTER_XXXV">Chapter XXXV.</a>, as +declaring that, in the nature of things, <i>a father must be older than +his son</i>) was <i>excommunicated</i> for his so-called <i>heretical</i> notions +concerning the Trinity. His followers, who were very numerous, were +called Arians. Their writings, <i>if they had been permitted to +exist</i>,<a name="FNanchor_448:2_2333" id="FNanchor_448:2_2333"></a><a href="#Footnote_448:2_2333" class="fnanchor">[448:2]</a> would undoubtedly contain the lamentable story of the +persecution which affected the church under the reign of the impious +Emperor <i>Theodosius</i>.</p> + +<p>In Asia Minor the people were persecuted by orders of Constantius, 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 Constantius. "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."<a name="FNanchor_448:3_2334" id="FNanchor_448:3_2334"></a><a href="#Footnote_448:3_2334" class="fnanchor">[448:3]</a> 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.<a name="FNanchor_448:4_2335" id="FNanchor_448:4_2335"></a><a href="#Footnote_448:4_2335" class="fnanchor">[448:4]</a></p> + +<p>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 +<i>heretics</i> were massacred, particularly at Cyzicus, and at Samosata. In +Paphlagonia, Bithynia, Gallatia, and in many <span class='pagenum'><a name="Page_449" id="Page_449">[Pg 449]</a></span>other provinces, towns and +villages were laid waste, and utterly destroyed."<a name="FNanchor_449:1_2336" id="FNanchor_449:1_2336"></a><a href="#Footnote_449:1_2336" class="fnanchor">[449:1]</a></p> + +<p>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. His general practice was to enter +a district at the head of a formidable force, summon a <i>Thing</i>,<a name="FNanchor_449:2_2337" id="FNanchor_449:2_2337"></a><a href="#Footnote_449:2_2337" class="fnanchor">[449:2]</a> +and give the people the alternative of fighting with him, or of being +baptized. Most of them, of course, preferred baptism to the risk of a +battle with an adversary so well prepared for combat; and the recusants +were tortured to death with fiend-like ferocity, and their estates +confiscated.<a name="FNanchor_449:3_2338" id="FNanchor_449:3_2338"></a><a href="#Footnote_449:3_2338" class="fnanchor">[449:3]</a></p> + +<p>These are some of the reasons "why Christianity prospered."</p> + +<hr style='width: 45%;' /> + +<p><span class="smcap">Note.</span>—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 he thought it worth his while to refer +to them, he would perhaps, with Baronius 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 +treason of his father. That as to the murder of his son, the Emperor is +rather to be considered as unfortunate than as criminal. And with +respect to his putting his wife to death, he ought to be pronounced +rather a just and 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 inordinate wickedness, and insatiable avarice; and such no doubt was +that <span class="smcap">Sopater</span> the <ins class="corr" title="philospher">philosopher</ins>, who was at last put to death upon the +accusation of Adlabius, and that by the righteous dispensation of God, +for his having attempted to alienate the mind of Constantine from the +true religion." (<i>Pagi Ann.</i> 324, quoted in Latin by Dr. Lardner, vol. +iv. p. 371, in his notes for the benefit of the <i>learned</i> reader, but +gives no rendering into English.)</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_419:1_2231" id="Footnote_419:1_2231"></a><a href="#FNanchor_419:1_2231"><span class="label">[419:1]</span></a> "Numerous bodies of ascetics (Therapeutæ), especially +near Lake Mareotis, devoted themselves to discipline and study, abjuring +society and labor, and often forgetting, it is said, the simplest wants +of nature, in contemplating the hidden wisdom of the <i>Scriptures</i>. +Eusebius even claimed them as <i>Christians</i>; and some of the forms of +monasticism were evidently modeled after the <i>Therapeutæ</i>." (Smith's +Bible Dictionary, art. "<i>Alexandria</i>.")</p></div> + +<div class="footnote"><p><a name="Footnote_420:1_2232" id="Footnote_420:1_2232"></a><a href="#FNanchor_420:1_2232"><span class="label">[420:1]</span></a> Comp. Matt. vi. 33; Luke, xii. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_420:2_2233" id="Footnote_420:2_2233"></a><a href="#FNanchor_420:2_2233"><span class="label">[420:2]</span></a> Comp. Matt. vi. 19-21.</p></div> + +<div class="footnote"><p><a name="Footnote_420:3_2234" id="Footnote_420:3_2234"></a><a href="#FNanchor_420:3_2234"><span class="label">[420:3]</span></a> Comp. Matt. xix. 21; Luke, xii. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_420:4_2235" id="Footnote_420:4_2235"></a><a href="#FNanchor_420:4_2235"><span class="label">[420:4]</span></a> Comp. Acts, ii. 44, 45; iv. 32-34; John, xii<ins class="corr" title="original has comma">.</ins> 6; xiii. +29.</p></div> + +<div class="footnote"><p><a name="Footnote_420:5_2236" id="Footnote_420:5_2236"></a><a href="#FNanchor_420:5_2236"><span class="label">[420:5]</span></a> Comp. Matt. xx. 25-28; Mark, ix. 35-37; x. 42-45.</p></div> + +<div class="footnote"><p><a name="Footnote_420:6_2237" id="Footnote_420:6_2237"></a><a href="#FNanchor_420:6_2237"><span class="label">[420:6]</span></a> Comp. Matt. xxiii. 8-10.</p></div> + +<div class="footnote"><p><a name="Footnote_420:7_2238" id="Footnote_420:7_2238"></a><a href="#FNanchor_420:7_2238"><span class="label">[420:7]</span></a> Comp. Matt. v. 5; xi. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_420:8_2239" id="Footnote_420:8_2239"></a><a href="#FNanchor_420:8_2239"><span class="label">[420:8]</span></a> Comp. Mark, xvi. 17; Matt. x. 8; Luke, ix. 1, 2; x. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_420:9_2240" id="Footnote_420:9_2240"></a><a href="#FNanchor_420:9_2240"><span class="label">[420:9]</span></a> Comp. Matt. v. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_420:10_2241" id="Footnote_420:10_2241"></a><a href="#FNanchor_420:10_2241"><span class="label">[420:10]</span></a> Comp. Matt. x. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_421:1_2242" id="Footnote_421:1_2242"></a><a href="#FNanchor_421:1_2242"><span class="label">[421:1]</span></a> Comp. Luke, xxii. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_421:2_2243" id="Footnote_421:2_2243"></a><a href="#FNanchor_421:2_2243"><span class="label">[421:2]</span></a> Comp. Matt. xix. 10-12; I. Cor. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_421:3_2244" id="Footnote_421:3_2244"></a><a href="#FNanchor_421:3_2244"><span class="label">[421:3]</span></a> Comp. Rom. xii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_421:4_2245" id="Footnote_421:4_2245"></a><a href="#FNanchor_421:4_2245"><span class="label">[421:4]</span></a> Comp. I. Cor. xiv. 1, 39.</p></div> + +<div class="footnote"><p><a name="Footnote_421:5_2246" id="Footnote_421:5_2246"></a><a href="#FNanchor_421:5_2246"><span class="label">[421:5]</span></a> The above comparisons have been taken from Ginsburg's +"Essenes," to which the reader is referred for a more lengthy +observation on the subject.</p></div> + +<div class="footnote"><p><a name="Footnote_421:6_2247" id="Footnote_421:6_2247"></a><a href="#FNanchor_421:6_2247"><span class="label">[421:6]</span></a> Ginsburg's Essenes, p. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_421:7_2248" id="Footnote_421:7_2248"></a><a href="#FNanchor_421:7_2248"><span class="label">[421:7]</span></a> "We hear very little of them after <span class="allcapsc">A. D.</span> 40; and there +can hardly be any doubt that, owing to the great similarity existing +between their precepts and practices and those of primitive Christians, +the Essenes <i>as a body</i> must have embraced Christianity." (Dr. Ginsburg, +p. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_422:1_2249" id="Footnote_422:1_2249"></a><a href="#FNanchor_422:1_2249"><span class="label">[422:1]</span></a> This will be alluded to in another chapter.</p></div> + +<div class="footnote"><p><a name="Footnote_422:2_2250" id="Footnote_422:2_2250"></a><a href="#FNanchor_422:2_2250"><span class="label">[422:2]</span></a> It was believed by some that the order of <i>Essenes</i> was +instituted by Elias, and some writers asserted that there was a regular +succession of hermits upon Mount Carmel from the time of the prophets to +that of Christ, and that the hermits embraced Christianity at an early +period. (See Ginsburgh's Essenes, and Hardy's Eastern Monachism, p. +358.)</p></div> + +<div class="footnote"><p><a name="Footnote_422:3_2251" id="Footnote_422:3_2251"></a><a href="#FNanchor_422:3_2251"><span class="label">[422:3]</span></a> King's Gnostics and their Remains, p. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_422:4_2252" id="Footnote_422:4_2252"></a><a href="#FNanchor_422:4_2252"><span class="label">[422:4]</span></a> Ibid. p. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_422:5_2253" id="Footnote_422:5_2253"></a><a href="#FNanchor_422:5_2253"><span class="label">[422:5]</span></a> King's Gnostics, p. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_422:6_2254" id="Footnote_422:6_2254"></a><a href="#FNanchor_422:6_2254"><span class="label">[422:6]</span></a> Eusebius: Eccl. Hist., lib. 2, ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_423:1_2255" id="Footnote_423:1_2255"></a><a href="#FNanchor_423:1_2255"><span class="label">[423:1]</span></a> Eusebius: Eccl. Hist., lib. 2, ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_423:2_2256" id="Footnote_423:2_2256"></a><a href="#FNanchor_423:2_2256"><span class="label">[423:2]</span></a> Bunsen: The Angel-Messiah, p. vii. "The New Testament +is the Essene-Nazarene Glad Tidings! Adon, Adoni, Adonis, style of +worship." (S. F. Dunlap: Son of the Man, p. iii.)</p></div> + +<div class="footnote"><p><a name="Footnote_423:3_2257" id="Footnote_423:3_2257"></a><a href="#FNanchor_423:3_2257"><span class="label">[423:3]</span></a> Anacalypsis, vol. i. p. 747; vol. ii. p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_423:4_2258" id="Footnote_423:4_2258"></a><a href="#FNanchor_423:4_2258"><span class="label">[423:4]</span></a> "In this," says Mr. Lillie, "he was supported by +philosophers of the calibre of Schilling and Schopenhauer, and the great +Sanscrit authority, Lassen. Renan also sees traces of this Buddhist +propagandism in Palestine before the Christian era. Hilgenfeld, Mutter, +Bohlen, King, all admit the Buddhist influence. Colebrooke saw a +striking similarity between the Buddhist philosophy and that of the +Pythagoreans. Dean Milman was convinced that the Therapeuts sprung from +the 'contemplative and indolent fraternities' of India.<ins class="corr" title="original has single quote">"</ins> And, he might +have added, the Rev. Robert Taylor in his "<i>Diegesis</i>," and Godfrey +Higgins in his "Anacalypsis," have brought strong arguments to bear in +support of this theory.</p></div> + +<div class="footnote"><p><a name="Footnote_424:1_2259" id="Footnote_424:1_2259"></a><a href="#FNanchor_424:1_2259"><span class="label">[424:1]</span></a> Buddha and Early Buddhism, p. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_424:2_2260" id="Footnote_424:2_2260"></a><a href="#FNanchor_424:2_2260"><span class="label">[424:2]</span></a> Bunsen's Angel-Messiah, p. 121.</p></div> + +<div class="footnote"><p><a name="Footnote_424:3_2261" id="Footnote_424:3_2261"></a><a href="#FNanchor_424:3_2261"><span class="label">[424:3]</span></a> Ibid. p. 240.</p></div> + +<div class="footnote"><p><a name="Footnote_425:1_2262" id="Footnote_425:1_2262"></a><a href="#FNanchor_425:1_2262"><span class="label">[425:1]</span></a> "The Essenes abounded in Egypt, especially about +Alexandria." (Eusebius: Eccl. Hist., lib. 2, ch. xvii.<ins class="corr" title="closing parenthesis missing in original">)</ins></p></div> + +<div class="footnote"><p><a name="Footnote_425:2_2263" id="Footnote_425:2_2263"></a><a href="#FNanchor_425:2_2263"><span class="label">[425:2]</span></a> Bunsen's Angel-Messiah, p. 255.</p></div> + +<div class="footnote"><p><a name="Footnote_426:1_2264" id="Footnote_426:1_2264"></a><a href="#FNanchor_426:1_2264"><span class="label">[426:1]</span></a> Rhys Davids' Buddhism, p. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_426:2_2265" id="Footnote_426:2_2265"></a><a href="#FNanchor_426:2_2265"><span class="label">[426:2]</span></a> This is clearly shown by Mr. Higgins in his +Anacalypsis. It should be remembered that Gautama Buddha, the +"Angel-Messiah," and Cyrus, the "Anointed" of the Lord, are placed about +six hundred years before Jesus, the "Anointed." This cycle of six +hundred years was called the "<i>great year</i>." Josephus, the Jewish +historian, alludes to it when speaking of the patriarchs that lived 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 the stars), unless they had +lived <i>six hundred years</i>; for the <i>great year</i> is completed in that +interval." (Josephus, Antiq., bk. i. c. iii.) "From this cycle of <i>six +hundred</i>," says Col. Vallancey, "came the name of the bird Phœnix, +called by the Egyptians Phenu, 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."</p></div> + +<div class="footnote"><p><a name="Footnote_426:3_2266" id="Footnote_426:3_2266"></a><a href="#FNanchor_426:3_2266"><span class="label">[426:3]</span></a> "Philo's writings prove the probability, almost rising +to a certainty, that already in his 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.)</p> + +<p>"There was, at this time (<i>i. e.</i>, 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 +<i>Messiah</i>. By computing the time mentioned by Daniel (ch. ix. 23-27), +they knew that the period was approaching when the Messiah should +appear. This personage, <i>they supposed</i>, would be a temporal prince, and +they were expecting that he would deliver them from Roman bondage. <i>It +was natural that this expectation should spread into other countries.</i>" +(Barnes' Notes, vol. i. p. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_427:1_2267" id="Footnote_427:1_2267"></a><a href="#FNanchor_427:1_2267"><span class="label">[427:1]</span></a> Hist. Hindostan, vol. ii. p. 273.</p></div> + +<div class="footnote"><p><a name="Footnote_427:2_2268" id="Footnote_427:2_2268"></a><a href="#FNanchor_427:2_2268"><span class="label">[427:2]</span></a> See Lardner's Works, vol. viii. p. 353.</p></div> + +<div class="footnote"><p><a name="Footnote_427:3_2269" id="Footnote_427:3_2269"></a><a href="#FNanchor_427:3_2269"><span class="label">[427:3]</span></a> Apol. 1, ch. xxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_428:1_2270" id="Footnote_428:1_2270"></a><a href="#FNanchor_428:1_2270"><span class="label">[428:1]</span></a> See Lardner's Works, vol. viii. p. 593.</p></div> + +<div class="footnote"><p><a name="Footnote_428:2_2271" id="Footnote_428:2_2271"></a><a href="#FNanchor_428:2_2271"><span class="label">[428:2]</span></a> Socrates: Eccl. Hist., lib. i. ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_429:1_2272" id="Footnote_429:1_2272"></a><a href="#FNanchor_429:1_2272"><span class="label">[429:1]</span></a> Eusebius: Eccl. Hist., lib. 3, ch. xxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_429:2_2273" id="Footnote_429:2_2273"></a><a href="#FNanchor_429:2_2273"><span class="label">[429:2]</span></a> Ibid. lib. 7, ch. xxx.</p></div> + +<div class="footnote"><p><a name="Footnote_429:3_2274" id="Footnote_429:3_2274"></a><a href="#FNanchor_429:3_2274"><span class="label">[429:3]</span></a> The death of Manes, according to Socrates, was as +follows: The King of Persia, hearing that he was in Mesopotamia, "made +him to be apprehended, flayed him alive, took his skin, filled it full +of chaff, and hanged it at the gates of the city." (Eccl. Hist., lib. 1, +ch. xv.)</p></div> + +<div class="footnote"><p><a name="Footnote_430:1_2275" id="Footnote_430:1_2275"></a><a href="#FNanchor_430:1_2275"><span class="label">[430:1]</span></a> Plato in Apolog. Anac., ii. p. 189.</p></div> + +<div class="footnote"><p><a name="Footnote_431:1_2276" id="Footnote_431:1_2276"></a><a href="#FNanchor_431:1_2276"><span class="label">[431:1]</span></a> Mark, xiii. 21, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_432:1_2277" id="Footnote_432:1_2277"></a><a href="#FNanchor_432:1_2277"><span class="label">[432:1]</span></a> Geikie: Life of Christ, vol. i. p. 79.</p></div> + +<div class="footnote"><p><a name="Footnote_433:1_2278" id="Footnote_433:1_2278"></a><a href="#FNanchor_433:1_2278"><span class="label">[433:1]</span></a> Frothingham's Cradle of the Christ.</p></div> + +<div class="footnote"><p><a name="Footnote_433:2_2279" id="Footnote_433:2_2279"></a><a href="#FNanchor_433:2_2279"><span class="label">[433:2]</span></a> "The prevailing opinion of the Rabbis and the people +alike, in Christ's day, was, that the Messiah would be simply a great +prince, who should found a kingdom of matchless splendor." "With a few, +however, the conception of the Messiah's kingdom was pure and lofty. . . . +Daniel, and all who wrote after him, painted the 'Expected One' as a +<i>heavenly being</i>. He was the 'messenger,' the 'Elect of God,' appointed +from eternity, to appear in due time, and <i>redeem</i> his people." +(Geikie's Life of Christ, vol. i. pp. 80, 81.)</p> + +<p>In the book of <i>Daniel</i>, by some supposed to have been written during +the captivity, by others as late as Antiochus Epiphanes (<span class="allcapsc">B. C.</span> 75), the +restoration of the Jews is described in tremendous language, and the +Messiah is portrayed as a supernatural personage, in close relation with +Jehovah himself. In the book of Enoch, supposed to have been written at +various intervals between 144 and 120 (<span class="allcapsc">B. C.</span>) 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. He is called "The Son of God," "whose name was +spoken before the Sun was made;" "who existed from the beginning in the +presence of God," that is, was pre-existent. At the same time his human +characteristics are insisted on. He is called "Son of Man," even "Son of +Woman," "The Anointed" or "The Christ," "The Righteous One," &c. +(Frothingham: The Cradle of the Christ, p. 20.)</p></div> + +<div class="footnote"><p><a name="Footnote_433:3_2280" id="Footnote_433:3_2280"></a><a href="#FNanchor_433:3_2280"><span class="label">[433:3]</span></a> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_434:1_2281" id="Footnote_434:1_2281"></a><a href="#FNanchor_434:1_2281"><span class="label">[434:1]</span></a> Isaiah, xlv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_434:2_2282" id="Footnote_434:2_2282"></a><a href="#FNanchor_434:2_2282"><span class="label">[434:2]</span></a> Bunsen: The Angel-Messiah, p. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_434:3_2283" id="Footnote_434:3_2283"></a><a href="#FNanchor_434:3_2283"><span class="label">[434:3]</span></a> Quoted in Middleton's Letters from Rome, p. 51.</p></div> + +<div class="footnote"><p><a name="Footnote_434:4_2284" id="Footnote_434:4_2284"></a><a href="#FNanchor_434:4_2284"><span class="label">[434:4]</span></a> Hieron ad Nep. Quoted Volney's Ruins, p. 177, <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_434:5_2285" id="Footnote_434:5_2285"></a><a href="#FNanchor_434:5_2285"><span class="label">[434:5]</span></a> See his Eccl. Hist., viii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_435:1_2286" id="Footnote_435:1_2286"></a><a href="#FNanchor_435:1_2286"><span class="label">[435:1]</span></a> Gibbon's Rome, vol. ii. pp. 79, 80.</p></div> + +<div class="footnote"><p><a name="Footnote_435:2_2287" id="Footnote_435:2_2287"></a><a href="#FNanchor_435:2_2287"><span class="label">[435:2]</span></a> "On voit dans l'histoire que j'ai rapportée une sorte +d'hypocrisie, qui n'a peut-être été que trop commune dans tous les tems. +C'est que des ecclésiastiques, <ins class="corr" title="original has non-sulement">non-seulement</ins> ne disent pas ce qu'ils +pensent, mais <ins class="corr" title="original has desent">disent</ins> tout le contraire de ce qu'ils pensent. Philosophes +dans leur cabinet, hors delà, ils content des fables, quoiqu'ils sachent +<ins class="corr" title="original has bein">bien</ins> que ce sont des fables. Ils font plus; ils livrent au bourreau des +gens de biens, pour l'avoir dit. Combiens d'athées et de profanes ont +fait <ins class="corr" title="original has bruler">brûler</ins> de saints personnages, sous prétexte d'hérésie? Tous les +jours des hypocrites, consacrent et font adorer l'hostie, bien qu'ils +soient aussi convaincus que moi, que <ins class="corr" title="original has cen'est">ce n'est</ins> qu'un morceau de pain.<ins class="corr" title="original has single quote">"</ins> +(Tom. 2, p. 568.)</p></div> + +<div class="footnote"><p><a name="Footnote_435:3_2288" id="Footnote_435:3_2288"></a><a href="#FNanchor_435:3_2288"><span class="label">[435:3]</span></a> On the Use of the Fathers, pp. 36, 37.</p></div> + +<div class="footnote"><p><a name="Footnote_435:4_2289" id="Footnote_435:4_2289"></a><a href="#FNanchor_435:4_2289"><span class="label">[435:4]</span></a> Quoted in Taylor's Syntagma, p. 170.</p></div> + +<div class="footnote"><p><a name="Footnote_435:5_2290" id="Footnote_435:5_2290"></a><a href="#FNanchor_435:5_2290"><span class="label">[435:5]</span></a> Mosheim: vol. 1, p. 198.</p></div> + +<div class="footnote"><p><a name="Footnote_435:6_2291" id="Footnote_435:6_2291"></a><a href="#FNanchor_435:6_2291"><span class="label">[435:6]</span></a> "Postremo illud quoque me vehementer movet, quod videam +primis ecclesiæ temporibus, quam plurimos extitisse, qui facinus +palmarium judicabant, cælestem veritatem, figmentis suis ire adjutum, +quo facilius nova doctrina a gentium sapientibus admitteretur Officiosa +hæc mendacia vocabant bono fine exeogitata." (Quoted in Taylor's +Diegesis, p. 44, and Giles' Hebrew and Christian Records<ins class="corr" title="comma missing in original">,</ins> vol. ii. p. +19.)</p></div> + +<div class="footnote"><p><a name="Footnote_436:1_2292" id="Footnote_436:1_2292"></a><a href="#FNanchor_436:1_2292"><span class="label">[436:1]</span></a> See the Vision of Hermas, b. 2, c. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_436:2_2293" id="Footnote_436:2_2293"></a><a href="#FNanchor_436:2_2293"><span class="label">[436:2]</span></a> Mosheim, vol. i. p. 197. Quoted in Taylor's Diegesis, +p. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_436:3_2294" id="Footnote_436:3_2294"></a><a href="#FNanchor_436:3_2294"><span class="label">[436:3]</span></a> Dr. Giles: Hebrew and Christian Records, vol. ii. p. +99.</p></div> + +<div class="footnote"><p><a name="Footnote_436:4_2295" id="Footnote_436:4_2295"></a><a href="#FNanchor_436:4_2295"><span class="label">[436:4]</span></a> "Continue in the faith grounded and settled, and be not +moved away from the hope of the gospel, which ye have heard, and which +was preached to every creature which is under heaven; whereof I Paul am +made a minister." (Colossians, i. 23.)</p></div> + +<div class="footnote"><p><a name="Footnote_436:5_2296" id="Footnote_436:5_2296"></a><a href="#FNanchor_436:5_2296"><span class="label">[436:5]</span></a> "Being crafty, I caught you with guile." (II. Cor. xii. +16.)</p></div> + +<div class="footnote"><p><a name="Footnote_436:6_2297" id="Footnote_436:6_2297"></a><a href="#FNanchor_436:6_2297"><span class="label">[436:6]</span></a> "For if the truth of God had more abounded <i>through my +lie</i> unto his glory, why yet am I also judged as a sinner." (Romans, +iii. 7.)</p></div> + +<div class="footnote"><p><a name="Footnote_437:1_2298" id="Footnote_437:1_2298"></a><a href="#FNanchor_437:1_2298"><span class="label">[437:1]</span></a> "Si me tamen audire velis, mallem te pænas has dicere +indefinitas quam infinitas. Sed veniet dies, cum non minus absurda, +habebitur et odiosa hæc opinio quam transubstantiatio hodie." (De Statu +Mort., p. 304. Quoted in Taylor's Diegesis, p. 43.)</p></div> + +<div class="footnote"><p><a name="Footnote_437:2_2299" id="Footnote_437:2_2299"></a><a href="#FNanchor_437:2_2299"><span class="label">[437:2]</span></a> Quoted in Taylor's Syntagma, p. 52.</p> + +<p>Among the ancients, there were many stories current of countries, the +inhabitants of which were of peculiar size, form or features. Our +Christian saint evidently believed these tales, and thinking thus, +sought to make others believe them. We find the following examples +related by <i>Herodotus</i>: "Aristeas, son of Caystrobius, a native of +Proconesus, says in his epic verses that, inspired by Apollo, he came to +the Issedones; that beyond the Issedones dwell the Arimaspians, <i>a +people that have only one eye</i>." (Herodotus, book iv. ch. 13.) "When one +has passed through a considerable extent of the rugged country (of the +Seythians), a people are found living at the foot of lofty mountains, +<i>who are said to be all bald from their birth</i>, both men and women +alike, and they are flat-nosed, and have large chins." (Ibid. ch. 23.) +"These bald men say, what to me is incredible, that <i>men with goat's +feet</i> inhabit these mountains; and when one has passed beyond them, +other men are found, <i>who sleep six months at a time</i>, but this I do not +at all admit." (Ibid. ch. 24.) In the country westward of Libya, "there +are enormous serpents, and lions, elephants, bears, asps, and asses with +horns, and monsters with dog's heads and without heads, <i>who have eyes +in their breasts</i>, at least, as the Libyans say, and wild men and wild +women, and many other wild beasts which are not fabulous." (Ibid. ch. +192.)</p></div> + +<div class="footnote"><p><a name="Footnote_438:1_2300" id="Footnote_438:1_2300"></a><a href="#FNanchor_438:1_2300"><span class="label">[438:1]</span></a> Nicodemus, Apoc., ch. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_438:2_2301" id="Footnote_438:2_2301"></a><a href="#FNanchor_438:2_2301"><span class="label">[438:2]</span></a> See Eusebius: Eccl. Hist., lib. 1, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_438:3_2302" id="Footnote_438:3_2302"></a><a href="#FNanchor_438:3_2302"><span class="label">[438:3]</span></a> Socrates: Eccl. Hist., lib. 1, ch. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_438:4_2303" id="Footnote_438:4_2303"></a><a href="#FNanchor_438:4_2303"><span class="label">[438:4]</span></a> In year 1444, Caxton published the first book ever +printed in England. In 1474, the then Bishop of London, in a convocation +of his clergy, said: "<i>If we do not destroy this dangerous invention, it +will one day destroy us.</i>" (See Middleton's Letters from Rome, p. 4.) +The reader should compare this with Pope Leo X.'s avowal that, "<i>it is +well known how profitable this fable of Christ has been to us</i>;" and +Archdeacon Paley's declaration that "<i>he could ill afford to have a +conscience</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_438:5_2304" id="Footnote_438:5_2304"></a><a href="#FNanchor_438:5_2304"><span class="label">[438:5]</span></a> <i>Porphyry</i>, who flourished about the year 270 <span class="allcapsc">A. D.</span>, a +man of great abilities, published a large work of fifteen books against +the Christians. "His objections against Christianity," says Dr. Lardner, +"were in esteem with Gentile 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 are but fragments of +these <i>fifteen</i> books remaining, <i>Christian magistrates</i> having ordered +them to be destroyed. (Ibid.)</p></div> + +<div class="footnote"><p><a name="Footnote_438:6_2305" id="Footnote_438:6_2305"></a><a href="#FNanchor_438:6_2305"><span class="label">[438:6]</span></a> <i>Hierocles</i> was a Neo-Platonist, who lived at +Alexandria about the middle of the fifth century, and enjoyed a great +reputation. He was the author of a great number of works, a few extracts +of which alone remain.</p></div> + +<div class="footnote"><p><a name="Footnote_438:7_2306" id="Footnote_438:7_2306"></a><a href="#FNanchor_438:7_2306"><span class="label">[438:7]</span></a> <i>Celsus</i> was an Epicurean philosopher, who lived in the +second century <span class="allcapsc">A. D.</span> He wrote a work called "The True Word," against +Christianity, but as it has been destroyed we know nothing about it. +Origen claims to give quotations from it.</p></div> + +<div class="footnote"><p><a name="Footnote_440:1_2307" id="Footnote_440:1_2307"></a><a href="#FNanchor_440:1_2307"><span class="label">[440:1]</span></a> Draper: Religion and Science, pp. 18-21.</p></div> + +<div class="footnote"><p><a name="Footnote_440:2_2308" id="Footnote_440:2_2308"></a><a href="#FNanchor_440:2_2308"><span class="label">[440:2]</span></a> Gibbon's Rome, vol. iii. p. 146.</p></div> + +<div class="footnote"><p><a name="Footnote_441:1_2309" id="Footnote_441:1_2309"></a><a href="#FNanchor_441:1_2309"><span class="label">[441:1]</span></a> Draper: Religion and Science, pp. 55, 56. See also, +Socrates' Eccl. Hist., lib. 7, ch. xv.</p></div> + +<div class="footnote"><p><a name="Footnote_442:1_2310" id="Footnote_442:1_2310"></a><a href="#FNanchor_442:1_2310"><span class="label">[442:1]</span></a> We have seen this particularly in the cases of Crishna +and Buddha. Mr. Cox, speaking of the former, says: "If it be urged that +the attribution to Crishna of qualities or powers belonging to the other +deities is a mere device by which <i>his</i> devotees sought to supersede the +more ancient gods, <i>the answer must be that nothing has been done in his +case which has not been done in the case of almost every other member of +the great company of the gods</i>." (Aryan Mythology, vol. ii. p. 130.) +These words apply to the case we have before us. Jesus was simply +attributed with the qualities or powers which <i>had been previously +attributed to other deities</i>. This we hope to be able to fully +demonstrate in our chapter on "<a href="#CHAPTER_XXXIX"><i>Explanation</i></a>."</p></div> + +<div class="footnote"><p><a name="Footnote_443:1_2311" id="Footnote_443:1_2311"></a><a href="#FNanchor_443:1_2311"><span class="label">[443:1]</span></a> "Dogma of the Deity of Jesus Christ," p. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_444:1_2312" id="Footnote_444:1_2312"></a><a href="#FNanchor_444:1_2312"><span class="label">[444:1]</span></a> Adherents of the old religion of Russia have been +persecuted in that country within the past year, and even in enlightened +England, a gentleman has been persecuted by government officials because +he believes in neither a personal God or a personal Devil.</p></div> + +<div class="footnote"><p><a name="Footnote_444:2_2313" id="Footnote_444:2_2313"></a><a href="#FNanchor_444:2_2313"><span class="label">[444:2]</span></a> Renan, Hibbert Lectures, p. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_444:3_2314" id="Footnote_444:3_2314"></a><a href="#FNanchor_444:3_2314"><span class="label">[444:3]</span></a> The following are the names of his victims:</p> + +<table summary="victims murdered by Constantine" style="margin-left: 15%;" cellpadding="4" cellspacing="0" border="0"> +<tr> + <td class="tdleft">Maximian,</td> + <td class="tdleft">His wife's father,</td> + <td class="tdlsc">a. d. 310</td> +</tr> +<tr> + <td class="tdleft" style="padding-right: 2em;">Bassianus,</td> + <td class="tdleft">His sister's husband,</td> + <td class="tdlsc">a. d. 314</td> +</tr> +<tr> + <td class="tdleft">Licinius,</td> + <td class="tdleft">His nephew,</td> + <td class="tdlsc">a. d. 319</td> +</tr> +<tr> + <td class="tdleft">Fausta,</td> + <td class="tdleft">His wife,</td> + <td class="tdlsc">a. d. 320</td> +</tr> +<tr> + <td class="tdleft">Sopater,</td> + <td class="tdleft">His former friend,</td> + <td class="tdlsc">a. d. 321</td> +</tr> +<tr> + <td class="tdleft">Licinius,</td> + <td class="tdleft" style="padding-right: 2em;">His sister's husband,</td> + <td class="tdlsc">a. d. 325</td> +</tr> +<tr> + <td class="tdleft">Crispus,</td> + <td class="tdleft">His own son,</td> + <td class="tdlsc">a. d. 326</td> +</tr> +</table> + +<p>Dr. Lardner, in speaking of the murders committed by this Christian +saint, is constrained to say that: "The death of Crispus is altogether +without any <i>good</i> 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."</p></div> + +<div class="footnote"><p><a name="Footnote_444:4_2315" id="Footnote_444:4_2315"></a><a href="#FNanchor_444:4_2315"><span class="label">[444:4]</span></a> The Emperor Nero could not be <i>baptized</i> and 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 <i>compel</i>—which he certainly could have done—the priests to +initiate him.</p></div> + +<div class="footnote"><p><a name="Footnote_444:5_2316" id="Footnote_444:5_2316"></a><a href="#FNanchor_444:5_2316"><span class="label">[444:5]</span></a> Zosimus, in Socrates, lib. iii. ch. xl.</p></div> + +<div class="footnote"><p><a name="Footnote_445:1_2317" id="Footnote_445:1_2317"></a><a href="#FNanchor_445:1_2317"><span class="label">[445:1]</span></a> "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 be repeated. +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 speedy absolution." +(Gibbon: ii. pp. 272, 273.)</p></div> + +<div class="footnote"><p><a name="Footnote_445:2_2318" id="Footnote_445:2_2318"></a><a href="#FNanchor_445:2_2318"><span class="label">[445:2]</span></a> "Constantine, as he was praying about noon-tide, God +showed him a vision in the sky, which was the sign of the cross lively +figured in the air, with this inscription on it: 'In hoc vince;' that +is, 'By this overcome.'" This is the story as related by Eusebius (Life +of Constantine, lib. 1, ch. xxii.), but it must be remembered that +Eusebius acknowledged that he told falsehoods. That night Christ +appeared unto Constantine in his dream, and commanded him to make the +figure of the cross which he had seen, and to wear it in his <i>banner</i> +when he went to battle with his enemies. (See Eusebius' Life of +Constantine, lib. 1, ch. xxiii. See also, Socrates: Eccl. Hist., lib. 1, +ch. ii.)</p></div> + +<div class="footnote"><p><a name="Footnote_445:3_2319" id="Footnote_445:3_2319"></a><a href="#FNanchor_445:3_2319"><span class="label">[445:3]</span></a> Dupuis, p. 405.</p></div> + +<div class="footnote"><p><a name="Footnote_445:4_2320" id="Footnote_445:4_2320"></a><a href="#FNanchor_445:4_2320"><span class="label">[445:4]</span></a> Gibbon's Rome, vol. ii. p. 373. The Fathers, who +censured this criminal delay, could not deny the certain and victorious +efficacy even of a death-bed baptism. The ingenious rhetoric of +Chrysostom (<span class="allcapsc">A. D.</span> 347-407) 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 we shall be +placed in heaven, we shall 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 Epist. ad Hebræos. +Homil. xiii. Quoted in Gibbon's "Rome," ii. 272.)</p></div> + +<div class="footnote"><p><a name="Footnote_446:1_2321" id="Footnote_446:1_2321"></a><a href="#FNanchor_446:1_2321"><span class="label">[446:1]</span></a> Lib. 4, chs. lxi. and lxii., and Socrates: Eccl. Hist., +lib. 2, ch. xxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_446:2_2322" id="Footnote_446:2_2322"></a><a href="#FNanchor_446:2_2322"><span class="label">[446:2]</span></a> Eusebius: Life of Constantine, lib. 2, ch. xliii.</p></div> + +<div class="footnote"><p><a name="Footnote_446:3_2323" id="Footnote_446:3_2323"></a><a href="#FNanchor_446:3_2323"><span class="label">[446:3]</span></a> Ibid. lib. 3, ch. lxii.</p></div> + +<div class="footnote"><p><a name="Footnote_446:4_2324" id="Footnote_446:4_2324"></a><a href="#FNanchor_446:4_2324"><span class="label">[446:4]</span></a> Ibid. lib. 3, ch. lxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_446:5_2325" id="Footnote_446:5_2325"></a><a href="#FNanchor_446:5_2325"><span class="label">[446:5]</span></a> Ibid. lib. 3, ch. lxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_446:6_2326" id="Footnote_446:6_2326"></a><a href="#FNanchor_446:6_2326"><span class="label">[446:6]</span></a> Ibid. lib. 4, ch. xv.</p></div> + +<div class="footnote"><p><a name="Footnote_446:7_2327" id="Footnote_446:7_2327"></a><a href="#FNanchor_446:7_2327"><span class="label">[446:7]</span></a> Ibid. ch. lxiii.</p> + +<p>Plato places the ferocious tyrants in the Tartarus, such as Ardiacus of +Pamphylia, 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 <i>sainted</i> him besides.</p></div> + +<div class="footnote"><p><a name="Footnote_447:1_2328" id="Footnote_447:1_2328"></a><a href="#FNanchor_447:1_2328"><span class="label">[447:1]</span></a> Gibbon's Rome, vol. ii. p. 274.</p></div> + +<div class="footnote"><p><a name="Footnote_447:2_2329" id="Footnote_447:2_2329"></a><a href="#FNanchor_447:2_2329"><span class="label">[447:2]</span></a> "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 most cruel and vindictive persecutors +who ever wore the purple. His arbitrary establishment of the Nicene +faith over the whole empire, the deprivation of civil rites of all +apostates from Christianity and of the Eunomians, the sentence of death +on the Manicheans, and Quarto-decimans all prove this." (Chambers's +Encyclo., art. Theodosius.)</p></div> + +<div class="footnote"><p><a name="Footnote_447:3_2330" id="Footnote_447:3_2330"></a><a href="#FNanchor_447:3_2330"><span class="label">[447:3]</span></a> Quoted in Taylor's Syntagma, p. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_447:4_2331" id="Footnote_447:4_2331"></a><a href="#FNanchor_447:4_2331"><span class="label">[447:4]</span></a> Gibbon's Rome, vol. iii. p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_448:1_2332" id="Footnote_448:1_2332"></a><a href="#FNanchor_448:1_2332"><span class="label">[448:1]</span></a> Gibbon's Rome, vol. iii. pp. 91, 92.</p></div> + +<div class="footnote"><p><a name="Footnote_448:2_2333" id="Footnote_448:2_2333"></a><a href="#FNanchor_448:2_2333"><span class="label">[448:2]</span></a> All their writings were ordered to be destroyed.</p></div> + +<div class="footnote"><p><a name="Footnote_448:3_2334" id="Footnote_448:3_2334"></a><a href="#FNanchor_448:3_2334"><span class="label">[448:3]</span></a> Gibbon's Rome, vol. ii. p. 359.</p></div> + +<div class="footnote"><p><a name="Footnote_448:4_2335" id="Footnote_448:4_2335"></a><a href="#FNanchor_448:4_2335"><span class="label">[448:4]</span></a> Ibid. note 154.</p></div> + +<div class="footnote"><p><a name="Footnote_449:1_2336" id="Footnote_449:1_2336"></a><a href="#FNanchor_449:1_2336"><span class="label">[449:1]</span></a> Julian: Epistol. lii. p. 436. Quoted in Gibbon's Rome, +vol. ii. p. 360.</p></div> + +<div class="footnote"><p><a name="Footnote_449:2_2337" id="Footnote_449:2_2337"></a><a href="#FNanchor_449:2_2337"><span class="label">[449:2]</span></a> "<i>Thing</i>"—a general assembly of the freemen, who gave +their assent to a measure by striking their shields with their drawn +swords.</p></div> + +<div class="footnote"><p><a name="Footnote_449:3_2338" id="Footnote_449:3_2338"></a><a href="#FNanchor_449:3_2338"><span class="label">[449:3]</span></a> See Mallet's Northern Antiquities, pp. 180, 351, and +470.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_450" id="Page_450">[Pg 450]</a></span></p> +<h2><a name="CHAPTER_XXXVIII" id="CHAPTER_XXXVIII"></a>CHAPTER XXXVIII.</h2> + +<h3>THE ANTIQUITY OF PAGAN RELIGIONS.</h3> + +<p>We shall now compare the great antiquity of the sacred books and +religions of Paganism with those of the Christian, so that there may be +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.</p> + +<p>In speaking of the sacred literature of India, Prof. Monier Williams +says:</p> + +<div class="blockquot"><p>"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 +be fixed with certainty. A fair conjecture, however, may be +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 the +language. In 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 B. +C."<a name="FNanchor_450:1_2339" id="FNanchor_450:1_2339"></a><a href="#Footnote_450:1_2339" class="fnanchor">[450:1]</a></p></div> + +<p>Prof. Wm. D. Whitney shows the great antiquity of the Vedic hymns from +the fact that,</p> + +<div class="blockquot"><p>"The language of the Vedas is an <i>older</i> dialect, varying very +considerably, both in its grammatical and lexical character, +from the classical Sanscrit."</p></div> + +<p>And M. de Coulanges, in his "Ancient City," says:</p> + +<div class="blockquot"><p>"We learn from the hymns of the <i>Vedas</i>, which are certainly +very ancient, and from the laws of Manu," "what the Aryans of +the east thought nearly thirty-five centuries ago."<a name="FNanchor_450:2_2340" id="FNanchor_450:2_2340"></a><a href="#Footnote_450:2_2340" class="fnanchor">[450:2]</a></p></div> + +<p>That the <i>Vedas</i> 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 <span class='pagenum'><a name="Page_451" id="Page_451">[Pg 451]</a></span>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.</p> + +<p>We shall see in our <a href="#CHAPTER_XXXIX">next chapter</a> that these very ancient Vedic hymns +contain the <i>origin</i> 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.</p> + +<p>The <i>Geetas</i> and <i>Puranas</i>, 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 <i>Ramayana</i> and the <i>Mahabharata</i>, +which were written many centuries before the time assigned as that of +the birth of Christ Jesus.<a name="FNanchor_451:1_2341" id="FNanchor_451:1_2341"></a><a href="#Footnote_451:1_2341" class="fnanchor">[451:1]</a></p> + +<p>The Pali sacred books, which contain the legend of the virgin-born God +and Saviour—Sommona Cadom—are known to have been in existence 316 <span class="allcapsc">B. +C.</span><a name="FNanchor_451:2_2342" id="FNanchor_451:2_2342"></a><a href="#Footnote_451:2_2342" class="fnanchor">[451:2]</a></p> + +<p>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.<a name="FNanchor_451:3_2343" id="FNanchor_451:3_2343"></a><a href="#Footnote_451:3_2343" class="fnanchor">[451:3]</a></p> + +<p>Prof. Rhys Davids says:</p> + +<div class="blockquot"><p>"There is every reason to believe that the <i>Pitakas</i> (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 250 <span class="allcapsc">B. C.</span><a name="FNanchor_451:4_2344" id="FNanchor_451:4_2344"></a><a href="#Footnote_451:4_2344" class="fnanchor">[451:4]</a> As no works would have been +received into the Canon which were not <i>then</i> believed to be +very old, the <i>Pitakas</i> may be approximately placed in the +<i>fourth century</i> <span class="allcapsc">B. C.</span>, and parts of them possibly reach back +very nearly, if not quite, to the time of Gautama +himself."<a name="FNanchor_451:5_2345" id="FNanchor_451:5_2345"></a><a href="#Footnote_451:5_2345" class="fnanchor">[451:5]</a></p></div> + +<p>The religion of the ancient <i>Persians</i>, which corresponds in so very +many respects with that of the Christians, was established by +Zoroaster—who was undoubtedly a Brahman<a name="FNanchor_451:6_2346" id="FNanchor_451:6_2346"></a><a href="#Footnote_451:6_2346" class="fnanchor">[451:6]</a>—and is contained <span class='pagenum'><a name="Page_452" id="Page_452">[Pg 452]</a></span>in +the <i>Zend-Avesta</i>, their sacred book or Bible. This book is very +ancient. Prof. Max Müller speaks of "the sacred book of the +Zoroastrians" as being "older in its language than the cuneiform +inscriptions of Cyrus (<span class="allcapsc">B. C.</span> 560), Darius (<span class="allcapsc">B. C.</span> 520), and Xerxes (<span class="allcapsc">B. C.</span> +485) those ancient Kings of Persia, who knew that they were kings by the +grace of <i>Auramazda</i>, and who placed his sacred image high on the +mountain-records of Behistun."<a name="FNanchor_452:1_2347" id="FNanchor_452:1_2347"></a><a href="#Footnote_452:1_2347" class="fnanchor">[452:1]</a> 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.<a name="FNanchor_452:2_2348" id="FNanchor_452:2_2348"></a><a href="#Footnote_452:2_2348" class="fnanchor">[452:2]</a></p> + +<p>"The Babylonian and Phenician sacred books date back to a fabulous +antiquity;"<a name="FNanchor_452:3_2349" id="FNanchor_452:3_2349"></a><a href="#Footnote_452:3_2349" class="fnanchor">[452:3]</a> and so do the sacred books and religion of Egypt.</p> + +<p>Prof. Mahaffy, in his "Prolegomena to Ancient History," says:</p> + +<div class="blockquot"><p>"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 <i>all these theological conceptions pervade +the oldest religion of Egypt</i>."<a name="FNanchor_452:4_2350" id="FNanchor_452:4_2350"></a><a href="#Footnote_452:4_2350" class="fnanchor">[452:4]</a></p></div> + +<p>The 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 Ruler," "Manifester of Good," "Revealer of Truth," "Full of +Goodness and Truth," etc.</p> + +<p>In speaking of the "Myth of Osiris," Mr. Bonwick says:</p> + +<div class="blockquot"><p>"This great mystery of the Egyptians demands serious +consideration. Its antiquity—its universal hold upon the +people for over five thousand years—its identification with +the very life of the nation—<i>and its marvellous likeness to +the creed of modern date</i>, unite in exciting the greatest +interest."<a name="FNanchor_452:5_2351" id="FNanchor_452:5_2351"></a><a href="#Footnote_452:5_2351" class="fnanchor">[452:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_453" id="Page_453">[Pg 453]</a></span></p><p>This myth, and that of Isis and Horus, were known before the Pyramid +time.<a name="FNanchor_453:1_2352" id="FNanchor_453:1_2352"></a><a href="#Footnote_453:1_2352" class="fnanchor">[453:1]</a></p> + +<p>The worship of the Virgin Mother in Egypt—from which country it was +imported into Europe<a name="FNanchor_453:2_2353" id="FNanchor_453:2_2353"></a><a href="#Footnote_453:2_2353" class="fnanchor">[453:2]</a>—dates back thousands of years <span class="allcapsc">B. C.</span> Mr. +Bonwick says:</p> + +<div class="blockquot"><p>"In all probability she was worshiped three thousand years +before Moses wrote. 'Isis nursing her child Horus, was +represented,' says Mariette 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."</p> + +<p>"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."<a name="FNanchor_453:3_2354" id="FNanchor_453:3_2354"></a><a href="#Footnote_453:3_2354" class="fnanchor">[453:3]</a></p></div> + +<p>Bunsen says:</p> + +<div class="blockquot"><p>"The 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."<a name="FNanchor_453:4_2355" id="FNanchor_453:4_2355"></a><a href="#Footnote_453:4_2355" class="fnanchor">[453:4]</a></p></div> + +<p>And, says Mr. Bonwick:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_453:5_2356" id="FNanchor_453:5_2356"></a><a href="#Footnote_453:5_2356" class="fnanchor">[453:5]</a></p></div> + +<p>Now, "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> + +<p>P. Le Page Renouf says:</p> + +<div class="blockquot"><p>"The <i>earliest monuments</i> which have been discovered present +to us the <i>very same</i> fully-developed civilization and the +<i>same religion</i> as the later monuments. . . . The gods whose +names appear in the <i>oldest tombs</i> 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 the date."<a name="FNanchor_453:6_2357" id="FNanchor_453:6_2357"></a><a href="#Footnote_453:6_2357" class="fnanchor">[453:6]</a></p></div> + +<p>In regard to the doctrine of the <i>Trinity</i>. We have just seen that "the +development of the One God into a Trinity" pervades the oldest religion +of Egypt, and the same may be said of India. Prof. Monier Williams, +speaking on this subject, says:</p> + +<div class="blockquot"><p>"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 <i>three</i>, +which is a sacred number constantly appearing in the Hindu +religious system. It is probable, indeed, that although the +Tri-murti is <span class='pagenum'><a name="Page_454" id="Page_454">[Pg 454]</a></span>not named in the Vedic hymns,<a name="FNanchor_454:1_2358" id="FNanchor_454:1_2358"></a><a href="#Footnote_454:1_2358" class="fnanchor">[454:1]</a> yet the +Veda 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."<a name="FNanchor_454:2_2359" id="FNanchor_454:2_2359"></a><a href="#Footnote_454:2_2359" class="fnanchor">[454:2]</a></p></div> + +<p>The great antiquity of the legends referred to in this work is +demonstrated in the fact that they were found in a great measure on the +continent of America, by the first Europeans who set foot on its soil. +Now, how did they get there? Mr. Lundy, in his "Monumental +Christianity," speaking on this subject, says:</p> + +<div class="blockquot"><p>"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 <i>doctrine</i> 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 Christianity 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."<a name="FNanchor_454:3_2360" id="FNanchor_454:3_2360"></a><a href="#Footnote_454:3_2360" class="fnanchor">[454:3]</a></p></div> + +<p>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.<a name="FNanchor_454:4_2361" id="FNanchor_454:4_2361"></a><a href="#Footnote_454:4_2361" class="fnanchor">[454:4]</a> 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, +<i>belong to the history of India</i>."</p> + +<p>That America was inhabited by Asiatic emigrants, and that the American +legends are of <i>Asiatic origin</i>, we believe to be indisputable. There is +an abundance of proof to this effect.<a name="FNanchor_454:5_2362" id="FNanchor_454:5_2362"></a><a href="#Footnote_454:5_2362" class="fnanchor">[454:5]</a></p> + +<p>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 <span class='pagenum'><a name="Page_455" id="Page_455">[Pg 455]</a></span>we know of the four gospels +is at the time of Irenæus, who, in the second century, intimates that he +had received four gospels, as authentic scriptures. This pious forger +was probably the author of the <i>fourth</i>, as we shall presently see.</p> + +<p>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.</p> + +<p>"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 +"<i>The Gospel of the Hebrews</i>" commenced with giving the genealogy of +Jesus from David, through Joseph "<i>according to the flesh</i>." The story +of Jesus being born of a virgin <i>was not to be found there</i>, it being an +afterpiece, originating either with the writer of "<i>The Gospel according +to Matthew</i>," or some one after him, and was evidently taken from "The +Gospel of the Egyptians." "<i>The Gospel of the Hebrews</i>"—from which, we +have said, the <i>Matthew</i> narrator copied—<i>was an intensely Jewish +gospel</i>, and was to be found—in one of its forms—among the Ebionites, +who were the narrowest Jewish Christians of the second century. "<i>The +Gospel according to Matthew</i>" is, therefore, the most Jewish gospel of +the four; in fact, the most Jewish book in the New Testament, excepting, +perhaps, the <i>Apocalypse</i> and the <i>Epistle of James</i>.</p> + +<p>Some of the more conspicuous Jewish traits, to be found in this gospel, +are as follows:</p> + +<p>Jesus is sent <i>only</i> to the lost sheep of the house of <i>Israel</i>. The +twelve are forbidden to go among the <i>Gentiles</i> or the <i>Samaritans</i>. +They are to sit on twelve thrones, <i>judging the twelve tribes of +Israel</i>. The genealogy of Jesus is traced back to <i>Abraham</i>, and there +stops.<a name="FNanchor_455:1_2363" id="FNanchor_455:1_2363"></a><a href="#Footnote_455:1_2363" class="fnanchor">[455:1]</a> The works of the <i>law</i> are frequently insisted on. There +is a superstitious regard for the <i>Sabbath</i>, &c.</p> + +<p>There is no evidence of the existence of the Gospel of Matthew,—<i>in its +present form</i>—until the year 173, <span class="allcapsc">A. D.</span> 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 <span class='pagenum'><a name="Page_456" id="Page_456">[Pg 456]</a></span>Gospel of Matthew,—were +written, likely enough, not long before the destruction of Jerusalem, +but the Gospel itself dates from about <span class="allcapsc">A. D.</span> 100.<a name="FNanchor_456:1_2364" id="FNanchor_456:1_2364"></a><a href="#Footnote_456:1_2364" class="fnanchor">[456:1]</a></p> + +<p>"<i>The Gospel according to Luke</i>" 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 <i>foreigner</i>, as his +writings plainly show that he was far removed from the events which he +records.</p> + +<p>In writing his Gospel, the author made use of that of Matthew, the +Gospel of the Hebrews, and Marcion's Gospel. He must have had, also, +still other sources, as there are parables peculiar to it, which are not +found in them. Among these may be mentioned that of the "<i>Prodigal +Son</i>," and the "<i>Good Samaritan</i>." 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.</p> + +<p>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 <i>orally</i>, and perhaps <i>he is the +author of them</i>,—we shall never know. The foundation of the legends, +however, undoubtedly came from the "<i>certain scriptures</i>" of the Essenes +in Egypt. The principal <i>object</i> which the writer of this gospel had in +view was to reconcile <i>Paulinism</i> and the <i>more Jewish</i> forms of +Christianity.<a name="FNanchor_456:2_2365" id="FNanchor_456:2_2365"></a><a href="#Footnote_456:2_2365" class="fnanchor">[456:2]</a></p> + +<p>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 <i>Rome</i>, 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 use 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.</p> + +<p>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 <span class='pagenum'><a name="Page_457" id="Page_457">[Pg 457]</a></span>opposing 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 Pauline 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 first 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 are left out, but with equal +care, hard words about the Gentiles.<a name="FNanchor_457:1_2366" id="FNanchor_457:1_2366"></a><a href="#Footnote_457:1_2366" class="fnanchor">[457:1]</a></p> + +<p>We now come to the fourth, and last gospel, that "<i>according to John</i>," +which was not written until many years after that "according to +Matthew."</p> + +<p>"It is impossible to pass from the Synoptic<a name="FNanchor_457:2_2367" id="FNanchor_457:2_2367"></a><a href="#Footnote_457:2_2367" class="fnanchor">[457:2]</a> Gospels," says Canon +Westcott, "to the fourth, without feeling that the transition involves +the passage from one world of thought to another. No 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."</p> + +<p>The discrepancies between the fourth and the Synoptic Gospels are +numerous. If Jesus was the <i>man</i> of Matthew's Gospel, he was not the +<i>mysterious being</i> of the fourth. If his ministry was only <i>one</i> year +long, it was not <i>three</i>. If he made but <i>one</i> journey to Jerusalem, he +did not make <i>many</i>. If his method of teaching was that of the +Synoptics, it was not that of the fourth Gospel. If he was the <i>Jew</i> of +Matthew, he was not the <i>Anti-Jew</i> of John.<a name="FNanchor_457:3_2368" id="FNanchor_457:3_2368"></a><a href="#Footnote_457:3_2368" class="fnanchor">[457:3]</a></p> + +<p><span class='pagenum'><a name="Page_458" id="Page_458">[Pg 458]</a></span></p><p>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 <i>his own</i> nation. In John he has no other sentiment +for it than <i>hate and scorn</i>. In Matthew the sanction of the Prophets is +his great credential. In John his dignity can tolerate no previous +approximation.</p> + +<p>"Do we ask," says Francis Tiffany, "who wrote this wondrous Gospel? +Mysterious its origin, as that wind of which its author speaks, which +bloweth where it listeth, and thou hearest the sound thereof and canst +not tell whence it cometh or whither it goeth. As with the Great Unknown +of the book of Job, the Great Unknown of the later Isaiah, the ages keep +his secret. <i>The first absolutely indisputable evidence of the existence +of the book dates from the latter half of the second century.</i>"</p> + +<p>The first that we know of the <i>fourth</i> Gospel, for certainty, is at the +time of Irenæus (<span class="allcapsc">A. D.</span> 179).<a name="FNanchor_458:1_2369" id="FNanchor_458:1_2369"></a><a href="#Footnote_458:1_2369" class="fnanchor">[458:1]</a> We look in vain for an express +recognition of the <i>four</i> canonical Gospels, or for a <i>distinct mention</i> +of any one of them, in the writings of St. Clement (<span class="allcapsc">A. D.</span> 96), St. +Ignatius (<span class="allcapsc">A. D.</span> 107), St. Justin (<span class="allcapsc">A. D.</span> 140), or St. Polycarp (<span class="allcapsc">A. D.</span> +108). All we can find is incidents from the life of Jesus, sayings, etc.</p> + +<p>That Irenæus is the author of it is very evident. This learned and pious +forger says:</p> + +<div class="blockquot"><p>"John, the disciple of the Lord, wrote his Gospel to confute +the doctrine <i>lately</i> 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."<a name="FNanchor_458:2_2370" id="FNanchor_458:2_2370"></a><a href="#Footnote_458:2_2370" class="fnanchor">[458:2]</a></p></div> + +<p>The idea of God having inspired <i>four</i> different men to write a history +of the <i>same transactions</i>,—or rather, of many <span class='pagenum'><a name="Page_459" id="Page_459">[Pg 459]</a></span>different men having +undertaken to write such a history, of whom God inspired <i>four only</i> 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.</p> + +<p>The reasons assigned by Irenæus for <ins class="corr" title="original has their">there</ins> being <i>four</i> Gospels are as +follows:</p> + +<div class="blockquot"><p>"It is impossible that there could be more or less than +<i>four</i>. For there are <i>four</i> climates, and <i>four</i> cardinal +winds; but the Gospel is the pillar and foundation of the +church, and its breath of life. <i>The church therefore was to +have four pillars, blowing immortality from every quarter, and +giving life to man.</i>"<a name="FNanchor_459:1_2371" id="FNanchor_459:1_2371"></a><a href="#Footnote_459:1_2371" class="fnanchor">[459:1]</a></p></div> + +<p>It was by this Irenæus, with the assistance of Clement of Alexandria, +and Tertullian, one of the Latin Fathers, that the four Gospels were +introduced into <i>general</i> use among the Christians.</p> + +<p>In these four spurious Gospels, and in some which are considered +<i>Apocryphal</i>—because the bishops at the Council of Laodicea (<span class="allcapsc">A. D.</span> 365) +rejected them—we 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 <i>Apocryphal</i> 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, <i>but +hardly an incident of his life is mentioned, hardly a sentence that he +spoke has been preserved</i>. Paul, writing from twenty to thirty years +after his death, has but a single reference to anything he ever said or +did.</p> + +<p>Beside these four Gospels there were, as we said above, many others, +for, in the words of Mosheim, the ecclesiastical historian:</p> + +<div class="blockquot"><p>"Not long after Christ's ascension into heaven, several +histories of his life and doctrines, full of <i>pious frauds</i> +and <i>fabulous wonders</i>, were composed by persons whose +intentions, perhaps, were not bad, but whose writings +discovered the greatest superstition and ignorance. Nor was +this all; <i>productions appeared, which were imposed upon the +world by fraudulent men, as the writings of the holy +apostles</i>."<a name="FNanchor_459:2_2372" id="FNanchor_459:2_2372"></a><a href="#Footnote_459:2_2372" class="fnanchor">[459:2]</a></p></div> + +<p>Dr. Conyers Middleton, speaking on this subject, says:</p> + +<div class="blockquot"><p>"There never was any period of time in all ecclesiastical +history, in which so many rank heresies were publicly +professed, <i>nor in which so many spurious books were forged</i> +and published by the Christians, under the names of Christ, +and the Apostles, and the Apostolic writers, as in those +primitive ages. <i>Several of these forged books are frequently +cited and applied to the defense of Christianity, by the most +eminent fathers of the same ages, as true and genuine +pieces.</i>"<a name="FNanchor_459:3_2373" id="FNanchor_459:3_2373"></a><a href="#Footnote_459:3_2373" class="fnanchor">[459:3]</a></p></div> + +<p><span class='pagenum'><a name="Page_460" id="Page_460">[Pg 460]</a></span></p><p>Archbishop Wake also admits that:</p> + +<div class="blockquot"><p>"It would be useless to insist on all the spurious pieces +which were attributed to St. Paul alone, in the primitive ages +of Christianity."<a name="FNanchor_460:1_2374" id="FNanchor_460:1_2374"></a><a href="#Footnote_460:1_2374" class="fnanchor">[460:1]</a></p></div> + +<p>Some of the "spurious pieces which were attributed to St. Paul," may be +found <ins class="corr" title="original has to day">to-day</ins> in our canonical New Testament, and are believed by many to +be the word of God.<a name="FNanchor_460:2_2375" id="FNanchor_460:2_2375"></a><a href="#Footnote_460:2_2375" class="fnanchor">[460:2]</a></p> + +<p>The learned Bishop Faustus, in speaking of the authenticity of the <i>New +Testament</i>, says:</p> + +<div class="blockquot"><p>"It is certain that the New Testament was not written by +Christ himself, nor by his apostles, but a long while after +them, <i>by some unknown persons</i>, who, lest they should not be +credited when they wrote of affairs they were little +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."<a name="FNanchor_460:3_2376" id="FNanchor_460:3_2376"></a><a href="#Footnote_460:3_2376" class="fnanchor">[460:3]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"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—<i>as already it has +been often proved</i>—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, and 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."<a name="FNanchor_460:4_2377" id="FNanchor_460:4_2377"></a><a href="#Footnote_460:4_2377" class="fnanchor">[460:4]</a></p></div> + +<p>What had been said to have been done in <i>India</i>, was said by these +"half-Jews" to have been done in <i>Palestine</i>; the change of names and +places, with the mixing up of various sketches of the Egyptian, Persian, +Phenician, Greek and Roman mythology, was all that was necessary. They +had an abundance of material, and with it they built. The foundation +upon which they built was undoubtedly the "<i>Scriptures</i>," or Diegesis, +of the Essenes 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 "<i>Our Gospels</i>."</p> + +<p><span class='pagenum'><a name="Page_461" id="Page_461">[Pg 461]</a></span></p><p>We offer below a few of the 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 of which they +wrote.</p> + +<p>"He (Jesus) came unto the sea of Galilee, through the midst of the +coasts of Decapolis," is an assertion made by the Mark narrator (vii. +31), when there were no coasts of Decapolis, nor was the name so much as +known before the reign of the emperor Nero.</p> + +<p>Again, "He (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.</p> + +<p>Again, "But when he (Joseph) heard that Archelaus did reign in Judea, in +the room of his father Herod, he 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 +Archelaus'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 <i>turning +aside</i> from Cheapside into the parts of Yorkshire; and when—3. There +were no prophets whatever who had prophesied that Jesus "<i>should be +called a Nazarene</i>."</p> + +<p>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.<a name="FNanchor_461:1_2378" id="FNanchor_461:1_2378"></a><a href="#Footnote_461:1_2378" class="fnanchor">[461:1]</a></p> + +<p><span class='pagenum'><a name="Page_462" id="Page_462">[Pg 462]</a></span></p><p>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.</p> + +<p>Of gospel statistics there are many falsehoods; among them may be +mentioned the following:</p> + +<p>"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 <i>one</i> high priest at a +time, as with ourselves there is but one mayor of a city.</p> + +<p>Again we read (John vii. 52), "Search (the Scriptures) and look, for out +of Galilee ariseth no prophet," when the most distinguished of the +Jewish prophets—Nahum and Jonah—were both Galileans.</p> + +<p>See reference in the Epistles to "<i>Saints</i>," a religious order, owing +its origin to the popes. Also, references to the distinct orders of +"<i>Bishops</i>," "<i>Priests</i>," and "<i>Deacons</i>," 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, <i>monasteries</i> were the abode of the Essenes or Therapeuts.</p> + +<p>See the words for "<i>legion</i>," "<i>aprons</i>," "<i>handkerchiefs</i>," +"<i>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.</p> + +<p>In Matt. xvi. 18, and Matt. xviii. 17, the word "<i>Church</i>" is used, and +its <i>papistical</i> 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 <i>now</i>, the +kingdom of heaven suffereth violence," etc., could not have been written +till a very late period.</p> + +<p>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 <span class='pagenum'><a name="Page_463" id="Page_463">[Pg 463]</a></span>which their narratives seem to refer. The +ablest divines at the present day, of all denominations, have yielded as +much as this.<a name="FNanchor_463:1_2379" id="FNanchor_463:1_2379"></a><a href="#Footnote_463:1_2379" class="fnanchor">[463:1]</a></p> + +<p>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 +<i>interpolations</i>. Johann Solomo Semler, one of the most influential +theologians of the eighteenth century, speaking of this, says:</p> + +<div class="blockquot"><p>"The Christian doctors never brought their sacred 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."<a name="FNanchor_463:2_2380" id="FNanchor_463:2_2380"></a><a href="#Footnote_463:2_2380" class="fnanchor">[463:2]</a></p></div> + +<p>Concerning the <i>time</i> when the canon of the New Testament was settled, +Mosheim says:</p> + +<div class="blockquot"><p>"The opinions, or rather the <i>conjectures</i>, of the learned +concerning the <i>time</i> 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."<a name="FNanchor_463:3_2381" id="FNanchor_463:3_2381"></a><a href="#Footnote_463:3_2381" class="fnanchor">[463:3]</a></p></div> + +<p>The Rev. B. F. Westcott says:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_463:4_2382" id="FNanchor_463:4_2382"></a><a href="#Footnote_463:4_2382" class="fnanchor">[463:4]</a></p></div> + +<p>Dr. Lardner says:</p> + +<div class="blockquot"><p>"Even so late as the middle of the <i>sixth century</i>, the canon +of the New Testament had not been settled by any authority +that was decisive and universally <span class='pagenum'><a name="Page_464" id="Page_464">[Pg 464]</a></span>acknowledged, but Christian +people were at liberty to judge for themselves concerning the +genuineness of writings proposed to them as apostolical, and +to determine according to evidence."<a name="FNanchor_464:1_2383" id="FNanchor_464:1_2383"></a><a href="#Footnote_464:1_2383" class="fnanchor">[464:1]</a></p></div> + +<p>The learned Michaelis says:</p> + +<div class="blockquot"><p>"No manuscript of the New Testament now extant is prior to the +<i>sixth century</i>, 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 are at present remaining."<a name="FNanchor_464:2_2384" id="FNanchor_464:2_2384"></a><a href="#Footnote_464:2_2384" class="fnanchor">[464:2]</a></p></div> + +<p>And Bishop Marsh says:</p> + +<div class="blockquot"><p>"It is a certain fact, that several readings in our common +printed text are nothing more than <i>alterations</i> made by +Origen, whose authority was so great in the Christian Church +(<span class="allcapsc">A. D.</span> 230) that emendations which he proposed, though, as he +himself acknowledged, they were supported by the evidence of +no manuscript, were very generally received."<a name="FNanchor_464:3_2385" id="FNanchor_464:3_2385"></a><a href="#Footnote_464:3_2385" class="fnanchor">[464:3]</a></p></div> + +<p>In his Ecclesiastical History, Eusebius gives us a list of what books at +that time (<span class="allcapsc">A. D.</span> 315) were considered canonical. They are as follows:</p> + +<div class="blockquot"><p>"The four-fold writings of the Evangelists," "The Acts of the +Apostles," "The Epistles of Peter," "after these the <i>first</i> +of John, and that of Peter," "<i>All these are received for +undoubted.</i>" "The Revelation of St. John, <i>some disavow</i>."</p> + +<p>"The books which are <i>gainsaid</i>, though well known unto many, +are these: the Epistle of James, the Epistle of Jude, the +<i>latter</i> of Peter, the <i>second</i> and <i>third</i> of John, <i>whether +they were John the Evangelist, or some other of the same +name</i>."<a name="FNanchor_464:4_2386" id="FNanchor_464:4_2386"></a><a href="#Footnote_464:4_2386" class="fnanchor">[464:4]</a></p></div> + +<p>Though Irenæus, in the second century, is the first who mentions the +evangelists, and Origen, in the third century, is the first who gives us +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 <i>names</i> of the evangelists by Irenæus, or the +arbitrary drawing up of a particular catalogue by Origen, were of any +authority. It is still unknown <i>by whom</i>, or <i>where</i>, or <i>when</i>, 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 <i>not</i> +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 +<i>before the middle of the sixth century</i>, "by any authority that was +decisive and universally acknowledged; but Christian people were at +liberty to judge for themselves concerning the <ins class="corr" title="original has genuiness">genuineness</ins> of writings +proposed to them as apostolical."</p> + +<p><span class='pagenum'><a name="Page_465" id="Page_465">[Pg 465]</a></span></p><p>We cannot do better than close this chapter with the words of Prof. Max +Müller, who, in speaking of Buddhism, says:</p> + +<div class="blockquot"><p>"We have in the history of Buddhism an excellent opportunity +for watching the process by which a canon of sacred books is +called into existence. We see here, <i>as elsewhere</i>, that +during the life-time of the teacher, no record of events, no +sacred code containing the sayings of the Master, was wanted. +His 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 Buddha had left the +world to enter into <i>Nirvâna</i>, that his disciples 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 +any way from the holy character of Buddha, had no chance of +ever being 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 +'<i>unbeliever</i>' and '<i>heretic</i>' were quickly invented in India +<i>as elsewhere</i>, and bandied backwards and forwards between +contending parties, till at last, when the 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 settlement of an orthodox creed, and for the completion of +a <i>sacred canon</i>."<a name="FNanchor_465:1_2387" id="FNanchor_465:1_2387"></a><a href="#Footnote_465:1_2387" class="fnanchor">[465:1]</a></p></div> + +<p>That which Prof. Müller describes as taking place in the religion of +Christ Buddha, is exactly what took place in the religion of Christ +Jesus. That the miraculous, and many of the non-miraculous, 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 <i>Crishna</i>, and the +Buddhist Saviour <i>Buddha</i>, 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.</p> + +<hr style='width: 45%;' /> + +<p><span class="smcap">Note.</span>—The <i>Codex Sinaiticus</i>, referred to on the preceding page, +(<a href="#Footnote_464:2_2384"><i>note</i> 2</a>,) was found at the Convent of St. Catherine on Mt. Sinai, by +Tischendorf, in 1859. He <i>supposes</i> that it belongs to the 4th cent.; +but Dr. Davidson (in Kitto's Bib. Ency., Art. MSS.) thinks different. He +says: "<i>Probably</i> it is of the 6th <i>cent.</i>," while he states that the +<i>Codex Vaticanus</i> "is <i>believed</i> to belong to the 4th cent.," and the +<i>Codex</i> Alexandrinus to the 5th cent. McClintock & Strong's Ency. (Art. +MSS.,) relying probably on Tischendorf's conjecture, places the <i>Codex +Sinaiticus</i> first. "It is <i>probably</i> the oldest of the MSS. of the N. +T., and of the 4th cent.," say they. The <i>Codex Vaticanus</i> is considered +the next oldest, and the <i>Codex Alexandrinus</i> is placed third in order, +and "was <i>probably</i> written in the first half of the 5th cent." The +writer of the art. N. T. in Smith's <i>Bib. Dic.</i> says: "The <i>Codex +Sinaiticus</i> is probably the oldest of the MSS. of the N. T., and of the +4th cent.;" and that the <i>Codex Alexandrinus</i> "was <i>probably</i> written in +the first half of the 5th cent." Thus we see that in determining the +dates of the MSS. of the N. T., Christian divines are obliged to resort +to <i>conjecture</i>; there being no certainty whatever in the matter. But +with all their "suppositions," "probabilities," "beliefs" and +"conjectures," we have the words of the learned Michaelis still before +us, that: "No MSS. of the N. T. now extant are prior to the <i>sixth +cent.</i>" This remark, however, does not cover the <i>Codex Sinaiticus</i>, +which was discovered since Michaelis wrote his work on the N. T.; but, +as we saw above, Dr. Davidson does not agree with Tischendorf in regard +to its antiquity, and places it in the 6th cent.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_450:1_2339" id="Footnote_450:1_2339"></a><a href="#FNanchor_450:1_2339"><span class="label">[450:1]</span></a> Williams' Hinduism, p. 19. See also, Prof. Max Müller's +Lectures on the Origin of Religion, pp. 145-158, and p. 67, where he +speaks of "the Hindus, who, thousands of years ago, had reached in +Upanishads the loftiest heights of philosophy."</p></div> + +<div class="footnote"><p><a name="Footnote_450:2_2340" id="Footnote_450:2_2340"></a><a href="#FNanchor_450:2_2340"><span class="label">[450:2]</span></a> The Ancient City, p. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_451:1_2341" id="Footnote_451:1_2341"></a><a href="#FNanchor_451:1_2341"><span class="label">[451:1]</span></a> See Monier Williams' Hinduism, pp. 109, 110, and Indian +Wisdom, p. 493.</p></div> + +<div class="footnote"><p><a name="Footnote_451:2_2342" id="Footnote_451:2_2342"></a><a href="#FNanchor_451:2_2342"><span class="label">[451:2]</span></a> See Isis Unveiled, vol. ii. p. 576, for the authority +of Prof. Max Müller.</p></div> + +<div class="footnote"><p><a name="Footnote_451:3_2343" id="Footnote_451:3_2343"></a><a href="#FNanchor_451:3_2343"><span class="label">[451:3]</span></a> "The religion known as Buddhism—from the title of 'The +Buddha,' meaning 'The Wise,' 'The Enlightened'—has now existed for 2400 +years, and may be said to be the prevailing religion of the world." +(Chambers's Encyclo.)</p></div> + +<div class="footnote"><p><a name="Footnote_451:4_2344" id="Footnote_451:4_2344"></a><a href="#FNanchor_451:4_2344"><span class="label">[451:4]</span></a> This Council was assembled by Asoka in the eighteenth +year of his reign. The name of this king is honored wherever the +teachings of Buddha have spread, and is reverenced from the Volga to +Japan, from Ceylon and Siam to the borders of Mongolia and Siberia. Like +his Christian prototype Constantine, he was converted by a miracle. +After his conversion, which took place in the tenth year of his reign, +he became a very zealous supporter of the new religion. He himself built +many monasteries and dagabas, and provided many <i>monks</i> with the +necessaries of life; and he encouraged those about his court to do the +same. He published edicts throughout his empire, enjoining on all his +subjects morality and justice.</p></div> + +<div class="footnote"><p><a name="Footnote_451:5_2345" id="Footnote_451:5_2345"></a><a href="#FNanchor_451:5_2345"><span class="label">[451:5]</span></a> Rhys Davids' Buddhism, p. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_451:6_2346" id="Footnote_451:6_2346"></a><a href="#FNanchor_451:6_2346"><span class="label">[451:6]</span></a> See <a href="#CHAPTER_VII">Chapter VII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_452:1_2347" id="Footnote_452:1_2347"></a><a href="#FNanchor_452:1_2347"><span class="label">[452:1]</span></a> Müller: Lectures on the Science of Religion, p. 235.</p></div> + +<div class="footnote"><p><a name="Footnote_452:2_2348" id="Footnote_452:2_2348"></a><a href="#FNanchor_452:2_2348"><span class="label">[452:2]</span></a> This small tribe of Persians were driven from their +native land by the Mohammedan conquerors under the Khalif Omar, in the +seventh century of our era. Adhering to the ancient religion of Persia, +which resembles that of the <i>Veda</i>, and bringing with them the records +of their faith, the <i>Zend-Avesta</i> of their prophet Zoroaster, they +settled down in the neighborhood of Surat, about one thousand one +hundred years ago, and became great merchants and shipbuilders. For two +or three centuries we know little of their history. 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, in which +they emulate Europeans, they form an important section of the population +of Bombay and Western India.</p></div> + +<div class="footnote"><p><a name="Footnote_452:3_2349" id="Footnote_452:3_2349"></a><a href="#FNanchor_452:3_2349"><span class="label">[452:3]</span></a> Movers: Quoted in Dunlap's Spirit Hist., p. 261.</p></div> + +<div class="footnote"><p><a name="Footnote_452:4_2350" id="Footnote_452:4_2350"></a><a href="#FNanchor_452:4_2350"><span class="label">[452:4]</span></a> Prolegomena, p. 417.</p></div> + +<div class="footnote"><p><a name="Footnote_452:5_2351" id="Footnote_452:5_2351"></a><a href="#FNanchor_452:5_2351"><span class="label">[452:5]</span></a> Bonwick's Egyptian Belief, p. 162.</p></div> + +<div class="footnote"><p><a name="Footnote_453:1_2352" id="Footnote_453:1_2352"></a><a href="#FNanchor_453:1_2352"><span class="label">[453:1]</span></a> Bonwick's Egyptian Belief, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_453:2_2353" id="Footnote_453:2_2353"></a><a href="#FNanchor_453:2_2353"><span class="label">[453:2]</span></a> Ibid. p. 142, and King's Gnostics, p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_453:3_2354" id="Footnote_453:3_2354"></a><a href="#FNanchor_453:3_2354"><span class="label">[453:3]</span></a> Bonwick's Egyptian Belief, pp. 135, 140, and 143.</p></div> + +<div class="footnote"><p><a name="Footnote_453:4_2355" id="Footnote_453:4_2355"></a><a href="#FNanchor_453:4_2355"><span class="label">[453:4]</span></a> Quoted in Ibid. p. 186.</p></div> + +<div class="footnote"><p><a name="Footnote_453:5_2356" id="Footnote_453:5_2356"></a><a href="#FNanchor_453:5_2356"><span class="label">[453:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_453:6_2357" id="Footnote_453:6_2357"></a><a href="#FNanchor_453:6_2357"><span class="label">[453:6]</span></a> Renouf: Religion of Ancient Egypt, p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_454:1_2358" id="Footnote_454:1_2358"></a><a href="#FNanchor_454:1_2358"><span class="label">[454:1]</span></a> That is, the Tri-murti Brahmā, Vishnu and Siva, for +he tells us that the three gods, Indra, Agni, and Surya, constitute the +<i>Vedic</i> chief triad of Gods. (Hinduism, p. 24.) Again he tells us that +the idea of a Tri-murti was <i>first</i> dimly shadowed forth in the +Rig-Veda, where a triad of principal gods—Agni, Indra and Surya—is +recognized. (Ibid. p. 88.) The worship of the three members of the +Tri-murti, Brahmā, Vishnu and Siva, is to be found in the period of +the epic poems, from 500 to 308 <span class="allcapsc">B. C.</span> (Ibid. pp. 109, 110, 115.)</p></div> + +<div class="footnote"><p><a name="Footnote_454:2_2359" id="Footnote_454:2_2359"></a><a href="#FNanchor_454:2_2359"><span class="label">[454:2]</span></a> Williams' Hinduism, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_454:3_2360" id="Footnote_454:3_2360"></a><a href="#FNanchor_454:3_2360"><span class="label">[454:3]</span></a> Monumental Christianity, p. 890.</p></div> + +<div class="footnote"><p><a name="Footnote_454:4_2361" id="Footnote_454:4_2361"></a><a href="#FNanchor_454:4_2361"><span class="label">[454:4]</span></a> See Mexican Antiquities, vol. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_454:5_2362" id="Footnote_454:5_2362"></a><a href="#FNanchor_454:5_2362"><span class="label">[454:5]</span></a> See <a href="#APPENDIX_A">Appendix A</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_455:1_2363" id="Footnote_455:1_2363"></a><a href="#FNanchor_455:1_2363"><span class="label">[455:1]</span></a> The genealogy which traces him back to <i>Adam</i> (Luke +iii.) makes his religion not only a Jewish, but a <i>Gentile</i> one. +According to this Gospel he is not only a Messiah sent to the Jews, but +to all nations, sons of Adam.</p></div> + +<div class="footnote"><p><a name="Footnote_456:1_2364" id="Footnote_456:1_2364"></a><a href="#FNanchor_456:1_2364"><span class="label">[456:1]</span></a> See The Bible of To-Day, under "<i>Matthew</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_456:2_2365" id="Footnote_456:2_2365"></a><a href="#FNanchor_456:2_2365"><span class="label">[456:2]</span></a> See Ibid. under "<i>Luke</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_457:1_2366" id="Footnote_457:1_2366"></a><a href="#FNanchor_457:1_2366"><span class="label">[457:1]</span></a> See the Bible of To-Day, under "<i>Mark</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_457:2_2367" id="Footnote_457:2_2367"></a><a href="#FNanchor_457:2_2367"><span class="label">[457:2]</span></a> "<i>Synoptics</i>;" the Gospels which contain accounts of +the same events—"parallel passages," as they are called—which can be +written side by side, so as to enable us to make a general view or +<i>synopsis</i> of all the three, and at the same time compare them with each +other. Bishop Marsh says: "The most eminent critics are at present +decidedly of opinion that one of the two suppositions must necessarily +be adopted, either that the three Evangelists copied from each other, or +that all the three drew from a common source, and that the notion of an +absolute independence, in respect to the composition of the three first +Gospels, is no longer tenable."</p></div> + +<div class="footnote"><p><a name="Footnote_457:3_2368" id="Footnote_457:3_2368"></a><a href="#FNanchor_457:3_2368"><span class="label">[457:3]</span></a> "On opening the New Testament and comparing the +impression produced by the Gospel of Matthew or Mark with that by the +Gospel of John, the observant eye is at once struck with as salient a +contrast as that already indicated on turning from the <i>Macbeth</i> or +<i>Othello</i> of Shakespeare to the <i>Comus</i> of Milton or to Spenser's +<i>Faerie Queene</i>." (Francis Tiffany.)</p> + +<p>"To learn how far we may trust them (the Gospels) we must in the first +place compare them with each other. The moment we do so we notice that +the <i>fourth</i> stands quite alone, while the <i>first three form a single +group</i>, not only following the same general course, but sometimes even +showing a verbal agreement which cannot possibly be accidental." (The +Bible for Learners, vol. ii. p. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_458:1_2369" id="Footnote_458:1_2369"></a><a href="#FNanchor_458:1_2369"><span class="label">[458:1]</span></a> "Irenæus is the first person who mentions the four +Gospels by name." (Bunsen: Keys of St. Peter, p. 328.)</p> + +<p>"Irenæus, 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.)</p> + +<p>"The authorship of the <i>fourth</i> Gospel has been the subject of much +learned and anxious controversy among theologians. <i>The earliest, and +only very important external testimony we have is that of</i> <span class="smcap">Irenæus</span> (<span class="allcapsc">A. +D.</span> 179.)" (W. R. Grey: <i>The Creed of Christendom</i>, p. 159.)</p></div> + +<div class="footnote"><p><a name="Footnote_458:2_2370" id="Footnote_458:2_2370"></a><a href="#FNanchor_458:2_2370"><span class="label">[458:2]</span></a> Against Heresies, bk. ii. ch. xi. sec. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_459:1_2371" id="Footnote_459:1_2371"></a><a href="#FNanchor_459:1_2371"><span class="label">[459:1]</span></a> Against Heresies, bk. iii. ch. xi. sec. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_459:2_2372" id="Footnote_459:2_2372"></a><a href="#FNanchor_459:2_2372"><span class="label">[459:2]</span></a> Mosheim: vol. i. p. 109.</p></div> + +<div class="footnote"><p><a name="Footnote_459:3_2373" id="Footnote_459:3_2373"></a><a href="#FNanchor_459:3_2373"><span class="label">[459:3]</span></a> Middleton's Works, vol. i. p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_460:1_2374" id="Footnote_460:1_2374"></a><a href="#FNanchor_460:1_2374"><span class="label">[460:1]</span></a> Genuine Epist. Apost. Fathers, p. 98.</p></div> + +<div class="footnote"><p><a name="Footnote_460:2_2375" id="Footnote_460:2_2375"></a><a href="#FNanchor_460:2_2375"><span class="label">[460:2]</span></a> See Chadwick's Bible of To-Day, pp. 191, 192.</p></div> + +<div class="footnote"><p><a name="Footnote_460:3_2376" id="Footnote_460:3_2376"></a><a href="#FNanchor_460:3_2376"><span class="label">[460:3]</span></a> "Nec ab ipso scriptum constat, nec ab ejus apostolis +sed longo post tempore a quibusdam incerti nominis viris, qui ne sibi +non haberetur fides scribentibus quæ nescirent, partim apostolorum, +partim eorum qui apostolos secuti viderentur nomina scriptorum suorum +frontibus indiderunt, asseverantes secundum eos, se scripsisse quæ +scripserunt." (Faust, lib. 2. Quoted by Rev. R. Taylor: Diegesis, p. +114.)</p></div> + +<div class="footnote"><p><a name="Footnote_460:4_2377" id="Footnote_460:4_2377"></a><a href="#FNanchor_460:4_2377"><span class="label">[460:4]</span></a> "Multa enim a majoribus vestris, eloquiis Domini nostri +inserta verba sunt; quæ nomine signata ipsius, cum ejus fide non +congruant, præsertim, quia, ut jam sæpe probatum a nobis est, nec ab +ipso hæc sunt, nec ab ejus apostolis scripta, sed multo post eorum +assumptionem, a nescio quibus, et ipsis inter se non concordantibus +<span class="smcap">semi-Judæis</span>, per famas opinionesque comperta sunt; qui tamen omnia eadem +in apostolorum Domini conferentes nomina vel eorum qui secuti apostolos +viderentur, errores ac mendacia sua secundum eos se scripsisse mentiti +sunt." (Faust.: lib. 88. Quoted in Ibid. p. 66.)</p></div> + +<div class="footnote"><p><a name="Footnote_461:1_2378" id="Footnote_461:1_2378"></a><a href="#FNanchor_461:1_2378"><span class="label">[461:1]</span></a> Taylor's Diegesis.</p></div> + +<div class="footnote"><p><a name="Footnote_463:1_2379" id="Footnote_463:1_2379"></a><a href="#FNanchor_463:1_2379"><span class="label">[463:1]</span></a> Says Prof. Smith upon this point: "All the earliest +external evidence points to the conclusion <i>that the synoptic gospels +are non-apostolic digests of spoken and written</i> apostolic tradition, +and that the arrangement of the earlier material in orderly form took +place only gradually and by many essays."</p> + +<p><i>Dr. Hooykaas</i>, speaking of the four "Gospels," and "Acts," says of +them: "Not one of these five books was really written by the person +whose name it bears, and they are all of more recent date than the +heading would lead us to suppose." +</p> + +<p>"We cannot say that the "Gospels" and book of "Acts" are <i>unauthentic</i>, +for not one of them professes to give the name of its author. <i>They +appeared anonymously.</i> The titles placed above them in our Bibles owe +their origin to a later ecclesiastical tradition which deserves no +confidence whatever." (Bible for Learners, vol. iii. pp. 24, 25.) +</p> + +<p>These Gospels "can hardly be said to have had authors at all. <i>They had +only editors or compilers.</i> What I mean is, that those who enriched the +old Christian literature with these Gospels did not go to work as +independent writers and compose their own narratives out of the accounts +they had collected, but simply took up the different stories or sets of +stories which they found current in the <i>oral</i> tradition or already +reduced to writing, <i>adding here</i> and <i>expanding there</i>, and so sent out +into the world a very artless kind of composition. These works were +then, from time to time, somewhat enriched by <i>introductory matter or +interpolations</i> 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 one such revision. The third, whose writer says +in his preface, that 'many had undertaken to put together a narrative +(Gospel),' before him, appears to proceed from a single collecting, +arranging, and modifying hand." (Ibid. p. 29.)</p></div> + +<div class="footnote"><p><a name="Footnote_463:2_2380" id="Footnote_463:2_2380"></a><a href="#FNanchor_463:2_2380"><span class="label">[463:2]</span></a> "Christiani doctores non in vulgus prodebant libros +sacros, licet soleant plerique aliteropinari, erant tantum in manibus +clericorum, priora per sæcula." (Quoted in Taylor's Diegesis, p. 48.)</p></div> + +<div class="footnote"><p><a name="Footnote_463:3_2381" id="Footnote_463:3_2381"></a><a href="#FNanchor_463:3_2381"><span class="label">[463:3]</span></a> Mosheim: vol. i. pt. 2, ch. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_463:4_2382" id="Footnote_463:4_2382"></a><a href="#FNanchor_463:4_2382"><span class="label">[463:4]</span></a> General Survey of the Canon, p. 459.</p></div> + +<div class="footnote"><p><a name="Footnote_464:1_2383" id="Footnote_464:1_2383"></a><a href="#FNanchor_464:1_2383"><span class="label">[464:1]</span></a> Credibility of the Gospels.</p></div> + +<div class="footnote"><p><a name="Footnote_464:2_2384" id="Footnote_464:2_2384"></a><a href="#FNanchor_464:2_2384"><span class="label">[464:2]</span></a> Marsh's Michaelis, vol. ii. p. 160. The Sinaitic MS. is +believed by Tischendorf to belong to the fourth century.</p></div> + +<div class="footnote"><p><a name="Footnote_464:3_2385" id="Footnote_464:3_2385"></a><a href="#FNanchor_464:3_2385"><span class="label">[464:3]</span></a> Ibid. p. 368.</p></div> + +<div class="footnote"><p><a name="Footnote_464:4_2386" id="Footnote_464:4_2386"></a><a href="#FNanchor_464:4_2386"><span class="label">[464:4]</span></a> Eusebius: Ecclesiastical Hist. lib. 3, ch. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_465:1_2387" id="Footnote_465:1_2387"></a><a href="#FNanchor_465:1_2387"><span class="label">[465:1]</span></a> The Science of Religion, pp. 30, 31.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_466" id="Page_466">[Pg 466]</a></span></p> +<h2><a name="CHAPTER_XXXIX" id="CHAPTER_XXXIX"></a>CHAPTER XXXIX.</h2> + +<h3>EXPLANATION.</h3> + +<p>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?</p> + +<p>The <i>historical</i> theory—according to which <i>all</i> 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.</p> + +<p>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:</p> + +<div class="blockquot"><p>"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."</p></div> + +<p>The historical theory was succeeded by the <i>allegorical</i> theory, which +supposes that all the myths of the ancients were <i>allegorical</i> and +<i>symbolical</i>, and contain some moral, religious, or philosophical <span class='pagenum'><a name="Page_467" id="Page_467">[Pg 467]</a></span>truth +or historical fact under the form of an allegory, which came in process +of time to be understood literally.</p> + +<p>In the preceding pages we 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; +<i>they are merely personifications of the</i> <span class="smcap">Sun</span>. As Prof. Max Müller +observes in his Lectures on the Science of Religion:</p> + +<div class="blockquot"><p>"One of the earliest objects that would strike and stir the +mind of man, and for which a <i>sign</i> or a <i>name</i> would soon be +wanted, is surely the <i>Sun</i>.<a name="FNanchor_467:1_2388" id="FNanchor_467:1_2388"></a><a href="#Footnote_467:1_2388" class="fnanchor">[467:1]</a> 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 are 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 Sun awakening +the eyes of man from sleep, and his mind from slumber! Was not +the sunrise to him the first wonder, 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? . . . .</p> + +<p>"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 <i>Veda</i>, the poet still wonders whether the Sun +will rise again; he asks how he can climb the vault of heaven? +why he does not fall back? why there is no dust on his path? +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! the darkness is gone, the light +approaches.<ins class="corr" title="single quote missing in original">'"</ins></p></div> + +<p>Many years ago, the learned Sir William Jones said:</p> + +<div class="blockquot"><p>"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 Varānes, mean +only the powers of nature, and principally those of the SUN, +expressed in a variety of ways, and by a multitude of fanciful +names."<a name="FNanchor_467:2_2389" id="FNanchor_467:2_2389"></a><a href="#Footnote_467:2_2389" class="fnanchor">[467:2]</a></p></div> + +<p><span class='pagenum'><a name="Page_468" id="Page_468">[Pg 468]</a></span></p><p>Since the first learned president of the Royal Asiatic Society paved +the way for the science of <i>comparative mythology</i>, 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 <i>comparative mythology</i> have been +firmly laid, and that its method is unassailable."<a name="FNanchor_468:1_2390" id="FNanchor_468:1_2390"></a><a href="#Footnote_468:1_2390" class="fnanchor">[468:1]</a></p> + +<p>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., <i>which they personified and +worshiped</i>. That these have been the gods and goddesses of all nations +of antiquity, is an established fact.<a name="FNanchor_468:2_2391" id="FNanchor_468:2_2391"></a><a href="#Footnote_468:2_2391" class="fnanchor">[468:2]</a></p> + +<p>The words which had 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; he had +toiled and labored for the sons of men, and sunk down to rest, after a +hard battle, in the evening. But 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 +Hercules. 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." <i>These would remain as genuine history, when the +origin and meaning of the words had been either wholly or in part +forgotten.</i></p> + +<p>For the proofs of these assertions, the Vedic 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 <span class='pagenum'><a name="Page_469" id="Page_469">[Pg 469]</a></span>personality. In them Daphne is still +simply the morning twilight ushering in the splendor of the new born +sun; the cattle of Helios 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 to the god of Delos and Pytho. In the Vedas the myths of +Endymion, 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. Both alike have grown up chiefly from +names which have been grouped around the sun; but the former has 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.</p> + +<p>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 tales whose intrinsic beauty no poet +has wedded to his verse.<a name="FNanchor_469:1_2392" id="FNanchor_469:1_2392"></a><a href="#Footnote_469:1_2392" class="fnanchor">[469:1]</a></p> + +<p>"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 eyes 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 bound to any other and able to do as +he pleased.</p> + +<p>"That even this stage was not the earliest in the history of language is +now a growing opinion among philologists; but for the <i>comparison</i> 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 <span class='pagenum'><a name="Page_470" id="Page_470">[Pg 470]</a></span>the vague consciousness of their existence, and +nothing of the phenomena of the world without. <i>In such a state they +could but 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.</i> That power of sympathizing with nature which we are apt to +regard as the 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.</p> + +<p>"We have then before us a stage of language corresponding to a stage in +the history of the human mind <i>in which all sensible objects were +regarded as instinct with a conscious life</i>. The varying phases of that +life were therefore described as truthfully as they described their own +feelings or sufferings; and hence 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; <i>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 actors were their enemies or their friends</i>.</p> + +<p>"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 come down to us in their earliest form, and point to the +long-buried stratum of language of which they are the fragments. <i>These +relics exhibit in their germs the myths which afterwards became the +legends of gods and heroes with human <span class='pagenum'><a name="Page_471" id="Page_471">[Pg 471]</a></span>forms, and furnished the +groundwork of the epic poems, whether of the eastern or the western +world.</i></p> + +<p>"The mythical or mythmaking language of mankind had no partialities; and +if the career of the <i>Sun</i> 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.</p> + +<p>"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 he 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. He 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 he 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. He 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.</p> + +<p>"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 <span class='pagenum'><a name="Page_472" id="Page_472">[Pg 472]</a></span>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 her motionless form.</p> + +<p>"<i>That these phrases would furnish the germs of 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 kind of life +which they were conscious of possessing themselves.</i>"</p> + +<p>Let us compare the history of the <i>Saviour</i> which we have already seen, +with that of the <i>Sun</i>, as it is found in the <i>Vedas</i>.</p> + +<p>We can follow in the <i>Vedic</i> hymns, step by step, the development which +changes the <i>Sun</i> from a mere luminary into a "<i>Creator</i>," +"<i>Preserver</i>," "<i>Ruler</i>," and "<i>Rewarder of the World</i>"—in fact, into a +<i>Divine or Supreme Being</i>.</p> + +<p>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 "<i>The Giver +of Daily Life</i>."</p> + +<p>Secondly, by another and bolder step, the Giver of Daily Light and Life +becomes the giver of light and life in general. <i>He who brings light and +life to-day, is the same who brought light and life on the first of +days.</i> 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 Ruler of the +World.</p> + +<p>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.</p> + +<p>Fourthly, the Sun sees everything, both that which is good and <span class='pagenum'><a name="Page_473" id="Page_473">[Pg 473]</a></span>that +which is evil; and how natural therefore that the 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!</p> + +<p>Let us examine now, says Prof. Müller, from whose work we have quoted +the above, a few passages (from the <i>Rig-Veda</i>) illustrating every one +of these perfectly natural transitions.</p> + +<div class="blockquot"><p>"In hymn vii. we find the Sun invoked as '<i>The Protector of +everything that moves or stands, of all that exists</i>.'"</p> + +<p>"Frequent allusion is made to the Sun's power of seeing +everything. The stars flee before the all-seeing Sun, like +thieves (R. V. vii.). He sees the right and the wrong among +men (Ibid.). He who looks upon the world, knows also all the +thoughts in men (Ibid.)."</p> + +<p>"As the Sun sees everything and knows everything, he is asked +to forget and forgive what he alone has seen and knows (R. V. +iv.)."</p> + +<p>"The Sun is asked to drive away illness and bad dreams (R. V. +x.)."</p> + +<p>"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 (R. V. i.); and lastly, he becomes <i>the +maker of all things</i>, by whom all the worlds have been brought +together (R. V. x.), and . . . Lord of man and of all living +creatures."</p> + +<p>"He is the God among gods (R. V. i.); he is the divine leader +of all the gods (R. V. viii.)."</p> + +<p>"He alone rules the whole world (R. V. v.). The laws which he +has established are firm (R. V. iv.), and the other gods not +only praise him (R. V. vii.), but have to follow him as their +leader (R. V. v.)."<a name="FNanchor_473:1_2393" id="FNanchor_473:1_2393"></a><a href="#Footnote_473:1_2393" class="fnanchor">[473:1]</a></p></div> + +<p>That the history of <i>Christ</i> Jesus, the Christian Saviour,—"the true +<i>Light</i>, which lighteth every man that cometh into the +world,"<a name="FNanchor_473:2_2394" id="FNanchor_473:2_2394"></a><a href="#Footnote_473:2_2394" class="fnanchor">[473:2]</a>—is simply the history of the <i>Sun</i>—the real Saviour of +mankind—is demonstrated beyond a doubt from the following indisputable +facts:</p> + +<p>1. <i>The birth of Christ Jesus</i> is said to have taken place at <i>early +dawn</i><a name="FNanchor_473:3_2395" id="FNanchor_473:3_2395"></a><a href="#Footnote_473:3_2395" class="fnanchor">[473:3]</a> on the 25th day of December. Now, this is the <i>Sun's +birthday</i>. At the commencement of the sun's apparent annual revolution +round the earth, he 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 +"<i>Queen of Heaven</i>," of the "<i>Celestial Virgin of the Sphere</i>," and the +birth of the god <i>Sol</i>. On that day the sun having fully entered the +winter solstice, the <i>Sign of the Virgin</i> was rising on the eastern +horizon. The woman's symbol of this stellar sign was represented first +by ears of corn, then with a new-born male child in her arms. Such was +the picture of the <i>Persian</i> sphere cited by Aben-Ezra:</p> + +<p><span class='pagenum'><a name="Page_474" id="Page_474">[Pg 474]</a></span></p><div class="blockquot"><p>"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 +<span class="smcap">Iesus</span> by some nations, and <i>Christ</i> in Greek."<a name="FNanchor_474:1_2396" id="FNanchor_474:1_2396"></a><a href="#Footnote_474:1_2396" class="fnanchor">[474:1]</a></p></div> + +<p>This denotes the <i>Sun</i>, 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 heliacally in the eastern +horizon. On this account he was figured in their astronomical pictures +under the form of a child suckled by a chaste virgin.<a name="FNanchor_474:2_2397" id="FNanchor_474:2_2397"></a><a href="#Footnote_474:2_2397" class="fnanchor">[474:2]</a></p> + +<p>Thus we see that Christ Jesus was born on the same day as Buddha, +Mithras, Osiris, Horus, Hercules, Bacchus, Adonis and other +<i>personifications of the</i> <span class="smcap">Sun</span>.<a name="FNanchor_474:3_2398" id="FNanchor_474:3_2398"></a><a href="#Footnote_474:3_2398" class="fnanchor">[474:3]</a></p> + +<p>2. <i>Christ Jesus was born of a Virgin.</i> In this respect he is also the +<i>Sun</i>, 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.</p> + +<p>This Virgin, of whom the Sun, the true "Saviour of Mankind," is born, is +either the bright and beautiful <i>Dawn</i>,<a name="FNanchor_474:4_2399" id="FNanchor_474:4_2399"></a><a href="#Footnote_474:4_2399" class="fnanchor">[474:4]</a> or the dark +<i>Earth</i>,<a name="FNanchor_474:5_2400" id="FNanchor_474:5_2400"></a><a href="#Footnote_474:5_2400" class="fnanchor">[474:5]</a> or <i>Night</i>.<a name="FNanchor_474:6_2401" id="FNanchor_474:6_2401"></a><a href="#Footnote_474:6_2401" class="fnanchor">[474:6]</a> Hence we have, as we have already +seen, the <i>Virgin</i>, or <i>Virgo</i>, as one of the signs of the +zodiac.<a name="FNanchor_474:7_2402" id="FNanchor_474:7_2402"></a><a href="#Footnote_474:7_2402" class="fnanchor">[474:7]</a></p> + +<p>This Celestial Virgin was feigned to be a mother. She is 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 Saviour <i>Horus</i> in the other. +In Roman Catholic countries, she is <span class='pagenum'><a name="Page_475" id="Page_475">[Pg 475]</a></span>generally represented with the +child in one hand, and the lotus or lily in the other. In Vol. II. of +Montfaucon's work, she is represented as a female nursing a child, with +ears of corn in her hand, and the legend <span class="allcapsc">IAO</span>. 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.</p> + +<p>In the Vedic hymns Aditi, <i>the Dawn</i>, is called the "<i>Mother of the +Gods</i>." "She is the mother with powerful, terrible, with <i>royal sons</i>." +She is said to have given birth to the <i>Sun</i>.<a name="FNanchor_475:1_2403" id="FNanchor_475:1_2403"></a><a href="#Footnote_475:1_2403" class="fnanchor">[475:1]</a> "As the <i>Sun</i> and +all the <i>solar deities</i> rise from the <i>east</i>," says Prof. Max Müller, +"we can well understand how Aditi (the Dawn) came to be called the +'Mother of the Bright Gods.'"<a name="FNanchor_475:2_2404" id="FNanchor_475:2_2404"></a><a href="#Footnote_475:2_2404" class="fnanchor">[475:2]</a></p> + +<p>The poets of the Veda 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 +Varuna as the ruler of all; but they were by no means startled at the +idea that their Indra had a mother, or that Varuna was nursed in the lap +of Aditi. All this was true to nature; for their god was the <i>Sun</i>, and +the mother who bore and nursed him was the <i>Dawn</i>.<a name="FNanchor_475:3_2405" id="FNanchor_475:3_2405"></a><a href="#Footnote_475:3_2405" class="fnanchor">[475:3]</a></p> + +<p>We find in the <i>Vishnu Purana</i>, that Devaki (the virgin mother of the +Hindoo Saviour Crishna, whose history, as we have seen, corresponds in +most every particular with that of Christ Jesus) <i>is called +Aditi</i>,<a name="FNanchor_475:4_2406" id="FNanchor_475:4_2406"></a><a href="#Footnote_475:4_2406" class="fnanchor">[475:4]</a> which, in the <i>Rig-Veda</i>, is the name for the <i>Dawn</i>. +Thus we see the legend is complete. Devaki is Aditi, Aditi is the Dawn, +and the Dawn is the Virgin Mother. "The Saviour of Mankind" who is born +of her is the Sun, the Sun is Crishna, and Crishna is Christ.</p> + +<p>In the <i>Mahabharata</i>, Crishna is also represented as the "Son of +<i>Aditi</i>."<a name="FNanchor_475:5_2407" id="FNanchor_475:5_2407"></a><a href="#Footnote_475:5_2407" class="fnanchor">[475:5]</a> As the hour of his birth grew near, the mother became +more beautiful, and her form more brilliant.<a name="FNanchor_475:6_2408" id="FNanchor_475:6_2408"></a><a href="#Footnote_475:6_2408" class="fnanchor">[475:6]</a></p> + +<p><i>Indra</i>, the sun, who was worshiped in some parts of India as a +<i>Crucified God</i>, is also represented in the Vedic hymns as the <i>Son of +the Dawn</i>. He is said to have been born of Dahana, who is Daphne, a +personification of the Dawn.<a name="FNanchor_475:7_2409" id="FNanchor_475:7_2409"></a><a href="#Footnote_475:7_2409" class="fnanchor">[475:7]</a></p> + +<p>The <i>humanity</i> of this <span class="allcapsc">SOLAR GOD-MAN</span>, this demiurge, is strongly +<span class='pagenum'><a name="Page_476" id="Page_476">[Pg 476]</a></span>insisted on in the <i>Rig-Veda</i>. He is the son of God, but also the son +of Aditi. He is Purusha, the man, the male. Agni is frequently called +the "Son of man." It is expressly explained that the titles Agni, Indra, +Mitra, &c., all refer to <i>one Sun god</i> under "many names." And when we +find the name of a mortal, <i>Yama</i>, 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.</p> + +<p><i>Horus</i>, the Egyptian Saviour, was the son of the virgin <i>Isis</i>. Now, +this Isis, in Egyptian mythology, is the same as the virgin Devaki in +Hindoo mythology. She is the <i>Dawn</i>.<a name="FNanchor_476:1_2410" id="FNanchor_476:1_2410"></a><a href="#Footnote_476:1_2410" class="fnanchor">[476:1]</a> <i>Isis</i>, as we have already +seen, is represented suckling the infant Horus, and, in the words of +Prof. Renouf, we may say, "in whose lap can the <i>Sun</i> be nursed more +fitly than in that of the <i>Dawn</i>?"<a name="FNanchor_476:2_2411" id="FNanchor_476:2_2411"></a><a href="#Footnote_476:2_2411" class="fnanchor">[476:2]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"I am all that has been, all that is, all that will be. No +mortal has ever raised the veil that conceals me. <i>My +offspring is the Sun.</i>"</p></div> + +<p>She was mother of the <i>Sun</i>-god <i>Ra</i>, and, says Prof. Renouf, "is +commonly supposed to represent <i>Heaven</i>; but some expressions which are +hardly applicable to heaven, render it more probable that she is one of +the many names of the <i>Dawn</i>."<a name="FNanchor_476:3_2412" id="FNanchor_476:3_2412"></a><a href="#Footnote_476:3_2412" class="fnanchor">[476:3]</a></p> + +<p>If we turn from Indian and Egyptian, to Grecian mythology, we shall also +find that their <i>Sun-gods</i> and <i>solar heroes</i> are born of the same +virgin mother. Theseus was said to have been born of Aithra, "<i>the pure +air</i>," and Œdipus of Iokaste, "<i>the violet light of morning</i>." +Perseus was born of the virgin Danae, and was called the "<i>Son of the +bright morning</i>."<a name="FNanchor_476:4_2413" id="FNanchor_476:4_2413"></a><a href="#Footnote_476:4_2413" class="fnanchor">[476:4]</a> In Iô, the mother of the "sacred bull,"<a name="FNanchor_476:5_2414" id="FNanchor_476:5_2414"></a><a href="#Footnote_476:5_2414" class="fnanchor">[476:5]</a> +the mother also of Hercules, we see the <i>violet-tinted morning</i> from +which the sun is born; all these gods and heroes being, like <i>Christ</i> +Jesus, <i>personifications of the Sun</i>.<a name="FNanchor_476:6_2415" id="FNanchor_476:6_2415"></a><a href="#Footnote_476:6_2415" class="fnanchor">[476:6]</a></p> + +<p><span class='pagenum'><a name="Page_477" id="Page_477">[Pg 477]</a></span></p><p>"The Saviour of Mankind" was also represented as being born of the +"<i>dusky mother</i>," which accounts for many Pagan, and so-called +Christian, goddesses being represented <i>black</i>.<a name="FNanchor_477:1_2416" id="FNanchor_477:1_2416"></a><a href="#Footnote_477:1_2416" class="fnanchor">[477:1]</a> This is the <i>dark +night</i>, 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 <i>that he was born of her</i>. Of the two +legends related in the poems afterwards combined in the "Hymn to +Apollo," the former relates the birth of Apollo, the <i>Sun</i>, from Leto, +the <i>Darkness</i>, which is called his mother.<a name="FNanchor_477:2_2417" id="FNanchor_477:2_2417"></a><a href="#Footnote_477:2_2417" class="fnanchor">[477:2]</a> In this case, Leto +would be <i>personified</i> as a "black virgin," either with or without the +child in her arms.</p> + +<p>The <i>dark earth</i> was also represented as being the mother of the god +Sun, who apparently came out of, or was born of her, in the East,<a name="FNanchor_477:3_2418" id="FNanchor_477:3_2418"></a><a href="#Footnote_477:3_2418" class="fnanchor">[477:3]</a> +as Minos (the sun) was represented to have been born of Ida (the +earth).<a name="FNanchor_477:4_2419" id="FNanchor_477:4_2419"></a><a href="#Footnote_477:4_2419" class="fnanchor">[477:4]</a></p> + +<p>In Hindoo mythology, the <i>Earth</i>, under the name of <i>Prithivi</i>, receives +a certain share of honors as one of the primitive goddesses of the Veda, +being thought of as the "<i>kind mother</i>." Moreover, various <i>deities</i> +were regarded as the progeny resulting from the fancied union of the +Earth with Dyaus (<i>Heaven</i>).<a name="FNanchor_477:5_2420" id="FNanchor_477:5_2420"></a><a href="#Footnote_477:5_2420" class="fnanchor">[477:5]</a></p> + +<p>Our Aryan forefathers looked up to the <i>heavens</i> and they gave it the +name of <i>Dyaus</i>, from a root-word which means "<i>to shine</i>." And when, +out of the forces and forms of nature, they afterwards fashioned other +gods, this name of Dyaus became <i>Dyaus pitar</i>, the <i>Heaven-father</i>, or +Lord of All; and in far later times, when the western Aryans had found +their home in Europe, the <i>Dyaus pitar</i> of the central Asian land became +the <i>Zeupater</i> of the Greeks, and the <i>Jupiter</i> of the Romans, and the +first part of his name gave <i>us</i> the word <i>Deity</i>.</p> + +<p>According to Egyptian mythology, Isis was also the Earth.<a name="FNanchor_477:6_2421" id="FNanchor_477:6_2421"></a><a href="#Footnote_477:6_2421" class="fnanchor">[477:6]</a> Again, +from the union of Seb and Nut sprung the mild Osiris. Seb is the +<i>Earth</i>, Nut is <i>Heaven</i>, and Osiris is the <i>Sun</i>.<a name="FNanchor_477:7_2422" id="FNanchor_477:7_2422"></a><a href="#Footnote_477:7_2422" class="fnanchor">[477:7]</a></p> + +<p>Tacitus, the Roman historian, speaking of the Germans in <span class="allcapsc">A. D.</span> 98, says:</p> + +<div class="blockquot"><p>"There is nothing in these several tribes that merit +attention, except that they all agree in worshiping the +goddess <i>Earth</i>, or as they call her, <i>Herth</i>, whom they +consider as the common mother of all."<a name="FNanchor_477:8_2423" id="FNanchor_477:8_2423"></a><a href="#Footnote_477:8_2423" class="fnanchor">[477:8]</a></p></div> + +<p><span class='pagenum'><a name="Page_478" id="Page_478">[Pg 478]</a></span></p><p>These virgin mothers, and virgin goddesses of antiquity, were also, at +times, personifications of the <i>Moon</i>, or of Nature.<a name="FNanchor_478:1_2424" id="FNanchor_478:1_2424"></a><a href="#Footnote_478:1_2424" class="fnanchor">[478:1]</a></p> + +<p>Who is "God the <i>Father</i>," who overshadows the maiden? The overshadowing +of the maiden by "God the Father," whether he be called Zeus, Jupiter or +Jehovah, is simply the <i>Heaven</i>, the <i>Sky</i>, the "<i>All-father</i>,"<a name="FNanchor_478:2_2425" id="FNanchor_478:2_2425"></a><a href="#Footnote_478:2_2425" class="fnanchor">[478:2]</a> +looking down upon with love, and overshadowing the maiden, the broad +flushing light of <i>Dawn</i>, or the <i>Earth</i>. From this union the <i>Sun</i> is +born without any carnal intercourse. The <i>mother</i> is yet a <i>virgin</i>. +This is illustrated in Hindoo mythology by the union of Pritrivi, +"<i>Mother Earth</i>," with Dyaus, "Heaven." Various deities were regarded as +their progeny.<a name="FNanchor_478:3_2426" id="FNanchor_478:3_2426"></a><a href="#Footnote_478:3_2426" class="fnanchor">[478:3]</a> In the Vedic hymns the <i>Sun</i>—the Lord and +Saviour, the Redeemer and Preserver of Mankind—is frequently called the +"<i>Son of the Sky</i>."<a name="FNanchor_478:4_2427" id="FNanchor_478:4_2427"></a><a href="#Footnote_478:4_2427" class="fnanchor">[478:4]</a></p> + +<p>According to Egyptian mythology, Seb (the <i>Earth</i>) is overshadowed by +Nut (<i>Heaven</i>), the result of this union being the beneficent Lord and +Saviour, Osiris.<a name="FNanchor_478:5_2428" id="FNanchor_478:5_2428"></a><a href="#Footnote_478:5_2428" class="fnanchor">[478:5]</a> The same thing is to be found in ancient Grecian +mythology. Zeus or Jupiter is the <i>Sky</i>,<a name="FNanchor_478:6_2429" id="FNanchor_478:6_2429"></a><a href="#Footnote_478:6_2429" class="fnanchor">[478:6]</a> and Danae, Leto, +Iokaste, Io and others, are the <i>Dawn</i>, or <i>the violet light of +morning</i>.<a name="FNanchor_478:7_2430" id="FNanchor_478:7_2430"></a><a href="#Footnote_478:7_2430" class="fnanchor">[478:7]</a></p> + +<p><span class='pagenum'><a name="Page_479" id="Page_479">[Pg 479]</a></span></p><div class="blockquot"><p>"The <i>Sky</i> appeared to men (says Plutarch), to perform the +functions of a <i>Father</i>, as the <i>Earth</i> those of a <i>Mother</i>. +The sky was the father, for it cast seed into the bosom of the +earth, which in receiving them became fruitful, and brought +forth, and was the mother."<a name="FNanchor_479:1_2431" id="FNanchor_479:1_2431"></a><a href="#Footnote_479:1_2431" class="fnanchor">[479:1]</a></p></div> + +<p>This union has been sung in the following verses by Virgil:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Tum pater omnipotens fecundis imbribis æther<br /></span> +<span class="i0i">Conjugis in grenium lætæ descendit."<br /></span> +</div></div> + +<p class="authorpoem">(Geor. ii.)</p> + +<p>The <i>Phenician</i> theology is founded on the same principles. <i>Heaven</i> and +<i>Earth</i> (called Ouranos and Ghè) are at the head of a genealogy of æons, +whose adventures are conceived in the mythological style of these +physical allegorists.<a name="FNanchor_479:2_2432" id="FNanchor_479:2_2432"></a><a href="#Footnote_479:2_2432" class="fnanchor">[479:2]</a></p> + +<p>In the Samothracian mysteries, which seem to have been the most +anciently established ceremonies of the kind in Europe, the <i>Heaven</i> and +the <i>Earth</i> were worshiped as a male and female <i>divinity</i>, and as the +<i>parents of all things</i>.<a name="FNanchor_479:3_2433" id="FNanchor_479:3_2433"></a><a href="#Footnote_479:3_2433" class="fnanchor">[479:3]</a></p> + +<p>The Supreme God (the <i>Al-fader</i>), of the ancient <i>Scandinavians</i> was +<i>Odin</i>, a personification of the <i>Heavens</i>. The principal goddess among +them was <i>Frigga</i>, a personification of the <i>Earth</i>. It was the opinion +among these people that this Supreme Being or Celestial God had united +with the Earth (Frigga) to produce "Baldur the Good" (the Sun), who +corresponds to the Apollo of the Greeks and Romans, and the Osiris of +the Egyptians.<a name="FNanchor_479:4_2434" id="FNanchor_479:4_2434"></a><a href="#Footnote_479:4_2434" class="fnanchor">[479:4]</a></p> + +<p><i>Xiuletl</i>, in the Mexican language, signifies <i>Blue</i>, and hence was a +name which the Mexican gave to <i>Heaven</i>, from which <i>Xiuleticutli</i> is +derived, an epithet signifying "<i>the God of Heaven</i>," which they +bestowed upon <i>Tezcatlipoca</i>, who was the "Lord of All," the "Supreme +God." He it was who overshadowed the Virgin of Tula, Chimelman, who +begat the Saviour Quetzalcoatle (the Sun).</p> + +<p>3. <i>His birth was foretold by a star.</i> This is the bright <i>morning +star</i>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Fairest of stars, last in the train of Night,<br /></span> +<span class="i0i">If better, thou belongst not to the Dawn,<br /></span> +<span class="i0i">Sure pledge of day, that crown'st the smiling morn<br /></span> +<span class="i0i">With thy bright circlet"—<br /></span> +</div></div> + +<p>which heralds the birth of the god <i>Sol</i>, the <ins class="corr" title="original has benificent">beneficent</ins> Saviour.</p> + +<p>A glance at a geography of the heavens will show the "chaste, pure, +immaculate Virgin, suckling an infant," preceded by a <span class='pagenum'><a name="Page_480" id="Page_480">[Pg 480]</a></span><i>Star</i>, which +rises immediately preceding the Virgin and her child. This can truly be +called "<i>his Star</i>," which informed the "Wise Men," the +"Magi"—<i>Astrologers and Sun-worshipers</i>—and "the shepherds who watched +their flocks by night" that the Saviour of Mankind was about to be born.</p> + +<p>4. <i>The Heavenly Host sang praises.</i> All nature smiles at the birth of +the Heavenly Being. "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 born, "to give +joy and peace to men and Devas, <i>to shed light in the dark places</i>, and +to give sight to the blind."<a name="FNanchor_480:1_2435" id="FNanchor_480:1_2435"></a><a href="#Footnote_480:1_2435" class="fnanchor">[480:1]</a></p> + +<p>5. <i>He was visited by the Magi.</i> This is very natural, for the Magi were +<i>Sun-worshipers</i>, and at early dawn on the 25th of December, 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.<a name="FNanchor_480:2_2436" id="FNanchor_480:2_2436"></a><a href="#Footnote_480:2_2436" class="fnanchor">[480:2]</a> 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:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Will the powers of darkness be conquered by the <i>god of light</i>?"<br /></span> +</div></div> + +<p>And when the Sun rose, they wondered how, just born, he was so mighty. +They greeted him:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Hail, Orient Conqueror of Gloomy Night."<br /></span> +</div></div> + +<p>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:</p> + +<div class="blockquot"><p>"Let us worship again the <i>Child of Heaven</i>, 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 (virgin) +mother, the Dawn, gives him the best share, the first worship +among men."<a name="FNanchor_480:3_2437" id="FNanchor_480:3_2437"></a><a href="#Footnote_480:3_2437" class="fnanchor">[480:3]</a></p></div> + +<p>6. <i>He was born in a Cave.</i> In this respect also, the history of +<span class='pagenum'><a name="Page_481" id="Page_481">[Pg 481]</a></span><i>Christ</i> Jesus corresponds with that of other Sun-gods and Saviours, +for they are nearly all represented as being born in a cave or dungeon. +This is the dark abode from which the wandering <i>Sun</i> starts in the +morning.<a name="FNanchor_481:1_2438" id="FNanchor_481:1_2438"></a><a href="#Footnote_481:1_2438" class="fnanchor">[481:1]</a> 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.</p> + +<p>As the hour of his birth drew near, the mother became more beautiful, +her form more brilliant, while the dungeon was filled with a heavenly +light as when Zeus came to Danae in a golden shower.<a name="FNanchor_481:2_2439" id="FNanchor_481:2_2439"></a><a href="#Footnote_481:2_2439" class="fnanchor">[481:2]</a></p> + +<p>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.<a name="FNanchor_481:3_2440" id="FNanchor_481:3_2440"></a><a href="#Footnote_481:3_2440" class="fnanchor">[481:3]</a></p> + +<p>6. <i>He was ordered to be put to death.</i> All the Sun-gods are fated to +bring ruin upon their parents or the <i>reigning monarch</i>.<a name="FNanchor_481:4_2441" id="FNanchor_481:4_2441"></a><a href="#Footnote_481:4_2441" class="fnanchor">[481:4]</a> 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 Kansa, or his +counterpart Herod? He is <i>Night</i>, who reigns supreme, but who must lose +his power when the young prince of glory, the Invincible, is born.</p> + +<p>The <i>Sun</i> scatters the <i>Darkness</i>; and so the phrase went that the child +was to be the destroyer of the reigning monarch, or his parent, <i>Night</i>; +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.<a name="FNanchor_481:5_2442" id="FNanchor_481:5_2442"></a><a href="#Footnote_481:5_2442" class="fnanchor">[481:5]</a></p> + +<p><span class='pagenum'><a name="Page_482" id="Page_482">[Pg 482]</a></span></p><p>In oriental mythology, the destroying principle is generally +represented as a serpent or dragon.<a name="FNanchor_482:1_2443" id="FNanchor_482:1_2443"></a><a href="#Footnote_482:1_2443" class="fnanchor">[482:1]</a> 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 <i>Virgo</i>—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 name="FNanchor_482:2_2444" id="FNanchor_482:2_2444"></a><a href="#Footnote_482:2_2444" class="fnanchor">[482:2]</a> also in the story of +Typhon, who sought the life of the infant Saviour Horus. 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.<a name="FNanchor_482:3_2445" id="FNanchor_482:3_2445"></a><a href="#Footnote_482:3_2445" class="fnanchor">[482:3]</a> And last, that of the virgin mother Mary, with her babe +beset by Herod. But like Hercules, Horus, Apollo, Theseus, Romulus, +Cyrus and other <i>solar heroes</i>, <i>Christ</i> 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 night by others.</p> + +<p>7. <i>He was tempted by the devil.</i> The temptation by, and victory over +the evil one, whether Mara or Satan, is the victory of the <i>Sun</i> over +the clouds of storm and darkness.<a name="FNanchor_482:4_2446" id="FNanchor_482:4_2446"></a><a href="#Footnote_482:4_2446" class="fnanchor">[482:4]</a> Growing up in obscurity, the +day comes when he makes himself known, tries himself in his <span class='pagenum'><a name="Page_483" id="Page_483">[Pg 483]</a></span>first +battles with his gloomy foes, and <i>shines</i> without a rival. He 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.</p> + +<p>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. He 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.</p> + +<p>8. <i>He was put to death on the cross.</i> 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 <i>darkness</i>, and of <i>winter</i>, which had +sought in vain to wound him, have at length won the victory. The bright +Sun of summer is finally slain, <i>crucified in the heavens</i>, and pierced +by the arrow, spear or thorn of winter.<a name="FNanchor_483:1_2447" id="FNanchor_483:1_2447"></a><a href="#Footnote_483:1_2447" class="fnanchor">[483:1]</a> Before he dies, however, +he sees all his disciples—his retinue of light, and the <i>twelve</i> hours +of the day, or the twelve months of the year—disappear in the +sanguinary mêlée of the clouds of the evening.</p> + +<p>Throughout the tale, the <i>Sun-god</i> 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, he 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.</p> + +<p>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 +Vedic hymns is <i>Vishnu</i>,<a name="FNanchor_483:2_2448" id="FNanchor_483:2_2448"></a><a href="#Footnote_483:2_2448" class="fnanchor">[483:2]</a> and Crishna is Vishnu in human +form.<a name="FNanchor_483:3_2449" id="FNanchor_483:3_2449"></a><a href="#Footnote_483:3_2449" class="fnanchor">[483:3]</a></p> + +<p><span class='pagenum'><a name="Page_484" id="Page_484">[Pg 484]</a></span></p><p>In the hymns of the <i>Rig-Veda</i> the <i>Sun</i> is spoken of as "<i>stretching +out his arms</i>," in the heavens, "to bless the world, <i>and to rescue it +from the terror of darkness</i>."</p> + +<p>Indra, the crucified Saviour worshiped in Nepal and Tibet,<a name="FNanchor_484:1_2450" id="FNanchor_484:1_2450"></a><a href="#Footnote_484:1_2450" class="fnanchor">[484:1]</a> is +identical with Crishna, the Sun.<a name="FNanchor_484:2_2451" id="FNanchor_484:2_2451"></a><a href="#Footnote_484:2_2451" class="fnanchor">[484:2]</a></p> + +<p>The principal Phenician deity, El, which, says Parkhurst, in his Hebrew +Lexicon, "was the very name the heathens gave to their god <span class="smcap">Sol</span>, their +Lord or Ruler of the Hosts of Heaven," was called "<i>The Preserver</i> (or +<i>Saviour</i>) of <i>the World</i>," for the benefit of which <i>he offered a +mystical sacrifice</i>.<a name="FNanchor_484:3_2452" id="FNanchor_484:3_2452"></a><a href="#Footnote_484:3_2452" class="fnanchor">[484:3]</a></p> + +<p>The crucified <i>Iao</i> ("Divine Love" personified) is the crucified Adonis, +the Sun. The Lord and Saviour Adonis was called <i>Iao</i>.<a name="FNanchor_484:4_2453" id="FNanchor_484:4_2453"></a><a href="#Footnote_484:4_2453" class="fnanchor">[484:4]</a></p> + +<p><i>Osiris</i>, the Egyptian Saviour, was crucified in the heavens. To the +Egyptian the cross was the symbol of immortality, an emblem of the +<i>Sun</i>, and the god himself was crucified to the tree, which denoted his +fructifying power.<a name="FNanchor_484:5_2454" id="FNanchor_484:5_2454"></a><a href="#Footnote_484:5_2454" class="fnanchor">[484:5]</a></p> + +<p><i>Horus</i> was also crucified in the heavens. He was represented, like +Crishna and Christ Jesus, with <i>outstretched arms in the vault of +heaven</i>.<a name="FNanchor_484:6_2455" id="FNanchor_484:6_2455"></a><a href="#Footnote_484:6_2455" class="fnanchor">[484:6]</a></p> + +<p>The story of the crucifixion of <i>Prometheus</i> was allegorical, for +Prometheus was only a title of the <span class="smcap">Sun</span>, expressing <i>providence</i> or +<i>foresight</i>, wherefore his being <i>crucified</i> in the extremities of the +earth, signified originally no more than the restriction of the power of +the <span class="smcap">Sun</span> during the winter months.<a name="FNanchor_484:7_2456" id="FNanchor_484:7_2456"></a><a href="#Footnote_484:7_2456" class="fnanchor">[484:7]</a></p> + +<p>Who was <i>Ixion</i>, bound on the wheel? He was none other than the god +<i>Sol</i>, crucified in the heavens.<a name="FNanchor_484:8_2457" id="FNanchor_484:8_2457"></a><a href="#Footnote_484:8_2457" class="fnanchor">[484:8]</a> Whatever be the origin of the +name, <i>Ixion</i> is the "<i>Sun of noonday</i>," crucified in the heavens, whose +four-spoked wheel, in the words of Pindar, is seen whirling in the +highest heaven.<a name="FNanchor_484:9_2458" id="FNanchor_484:9_2458"></a><a href="#Footnote_484:9_2458" class="fnanchor">[484:9]</a></p> + +<p><span class='pagenum'><a name="Page_485" id="Page_485">[Pg 485]</a></span></p><p>The <i>wheel</i> upon which Ixion and criminals were said to have been +extended <i>was a cross</i>, 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 <a href="#Fig_35">Fig. No. 35</a>.)</p> + +<p>The allegorical tales of the triumphs and misfortunes of the <i>Sun</i>-gods +of the ancient Greeks and Romans, signify the alternate exertion of the +generative and destructive attributes.</p> + +<div class="figright" style="width: 154px;"> +<a name="Fig_35" id="Fig_35"></a><img src="images/35_pg485.png" width="154" height="249" alt="bird suspended on St. Andrew's cross" title="" /> +</div> + +<p><i>Hercules</i> is torn limb from limb; and in this catastrophe we see the +<i>blood-red sunset</i> which closes the career of Hercules.<a name="FNanchor_485:1_2459" id="FNanchor_485:1_2459"></a><a href="#Footnote_485:1_2459" class="fnanchor">[485:1]</a> The +Sun-god cannot rise to the life of the blessed gods until he has been +slain. The morning cannot come until the Eôs who closed the previous day +has faded away and died in the black abyss of night.</p> + +<p><i>Achilleus</i> and <i>Meleagros</i> represent alike the <i>short-lived Sun</i>, 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.<a name="FNanchor_485:2_2460" id="FNanchor_485:2_2460"></a><a href="#Footnote_485:2_2460" class="fnanchor">[485:2]</a></p> + +<p>In the tales of the Trojan war, it is related of Achilleus that he +expires at the Skaian, or <i>western gates of the evening</i>. He is slain by +Paris, who here appears as the Pani, or dark power, who blots out the +light of the Sun from the heaven.<a name="FNanchor_485:3_2461" id="FNanchor_485:3_2461"></a><a href="#Footnote_485:3_2461" class="fnanchor">[485:3]</a></p> + +<p>We have also the story of <i>Adonis</i>, born of a virgin, and known in the +countries where he was worshiped as "The Saviour of Mankind," killed by +the wild <i>boar</i>, afterwards "rose from the dead, and ascended into +heaven." This Adonis, Adonai—in Hebrew "My Lord"—is simply the <i>Sun</i>. +He is crucified in the heavens, put to death by the wild boar, <i>i. e.</i>, +<i>Winter</i>. "Babylon called Typhon or Winter <i>the boar</i>; they said he +killed Adonis or the fertile <i>Sun</i>."<a name="FNanchor_485:4_2462" id="FNanchor_485:4_2462"></a><a href="#Footnote_485:4_2462" class="fnanchor">[485:4]</a></p> + +<p>The <i>Crucified Dove</i> worshiped by the ancients, was none other than the +crucified Sun. Adonis was called the <i>Dove</i>. At the ceremonies in honor +of his resurrection from the dead, the devotees said, "Hail to the Dove! +the Restorer of Light."<a name="FNanchor_485:5_2463" id="FNanchor_485:5_2463"></a><a href="#Footnote_485:5_2463" class="fnanchor">[485:5]</a> <a href="#Fig_35">Fig. No. 35</a> is the "Crucified Dove" as +described by Pindar, the great lyric poet of Greece, born about 522 <span class="allcapsc">B. +C.</span></p> + +<p><span class='pagenum'><a name="Page_486" id="Page_486">[Pg 486]</a></span></p><div class="blockquot"><p>"We read in Pindar, (says the author of a learned work +entitled "Nimrod,") of the venerable bird Iynx bound to the +wheel, and of the pretended punishment of Ixion. But this +rotation was really no punishment, being, as Pindar saith, +<i>voluntary</i>, and prepared <i>by himself</i> and <i>for himself</i>; or +if it was, it was appointed in derision of his false +pretensions, whereby he gave himself out as <i>the crucified +spirit of the world</i>." "The four spokes represent St. Andrew's +cross, adapted to the four limbs extended, and furnish perhaps +the oldest <i>profane</i> allusion to the crucifixion. The same +cross of St. Andrew was the <i>Taw</i>, which Ezekiel commands them +to mark upon the foreheads of the faithful, as appears from +all Israelitish coins whereon that letter is engraved. The +same idea was familiar to Lucian, who calls T <i>the letter of +crucifixion</i>. Certainly, the veneration for the cross is very +ancient. Iynx, the bird of Mautic inspiration, bound to the +four-legged wheel, gives the notion of <i>Divine Love +crucified</i>. The wheel denotes the world, of which she is the +spirit, and the cross <i>the sacrifice made for that +world</i>."<a name="FNanchor_486:1_2464" id="FNanchor_486:1_2464"></a><a href="#Footnote_486:1_2464" class="fnanchor">[486:1]</a></p></div> + +<p>This "<i>Divine Love</i>," of whom Nimrod speaks, was "<i>The First-begotten +Son</i>" of the Platonists. The crucifixion of "<i>Divine Love</i>" is often +found among the Greeks. Iönah or Juno, according to the <i>Iliad</i>, was +bound with fetters, and <i>suspended in space</i>, between heaven and earth. +Ixion, Prometheus, Apollo of Miletus, (anciently the greatest and most +flourishing city of Ionia, in Asia Minor), were all crucified.<a name="FNanchor_486:2_2465" id="FNanchor_486:2_2465"></a><a href="#Footnote_486:2_2465" class="fnanchor">[486:2]</a></p> + +<p>Semi-Ramis was both a queen of unrivaled celebrity, and also a goddess, +worshiped under the form of a Dove. Her name signifies the <i>Supreme +Dove</i>. She is said to have been slain by the last survivor of her sons, +while others say, she flew away as a bird—a Dove. In both Grecian and +Hindoo histories this mystical queen Semiramis 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:</p> + +<div class="blockquot"><p>"The name Staurobates, the king by whom Semiramis was finally +overpowered, <i>alluded to the cross on which she perished</i>," +and that, "<i>the crucifixion was made into a glorious mystery +by her infatuated adorers</i>."<a name="FNanchor_486:3_2466" id="FNanchor_486:3_2466"></a><a href="#Footnote_486:3_2466" class="fnanchor">[486:3]</a></p></div> + +<p>Here again we have the crucified Dove, the <i>Sun</i>, for it is well known +that the ancients personified the Sun <i>female</i> as well as male.</p> + +<p>We have also the fable of the Crucified Rose, illustrated in the jewel +of the <i>Rosicrucians</i>. The jewel of the Rosicrucians is formed <span class='pagenum'><a name="Page_487" id="Page_487">[Pg 487]</a></span>of a +transparent red stone, with a red <i>cross</i> on one side, and a red <i>rose</i> +on the other—thus it is a <i>crucified rose</i>. "The Rossi, or +Rosy-crucians' idea concerning this emblematic red cross," says Hargrave +Jennings, in his <i>History of the Rosicrucians</i>, "probably came from the +fable of <i>Adonis</i>—<i>who was the Sun whom we have so often seen +crucified</i>—being changed into a red rose by Venus."<a name="FNanchor_487:1_2467" id="FNanchor_487:1_2467"></a><a href="#Footnote_487:1_2467" class="fnanchor">[487:1]</a></p> + +<p>The emblem of the <i>Templars</i> is a red rose on a cross. "When it can be +done, it is surrounded with a glory, and placed on a calvary (Fig. No. +36). This is the Naurutz, Natsir, or Rose of Isuren, of Tamul, or +Sharon, or the Water Rose, the Lily Padma, Pena, Lotus, <i>crucified in +the heavens for the salvation of man</i>.<ins class="corr" title="quotation mark missing in original">"</ins><a name="FNanchor_487:2_2468" id="FNanchor_487:2_2468"></a><a href="#Footnote_487:2_2468" class="fnanchor">[487:2]</a></p> + +<div class="figright" style="width: 167px;"> +<a name="Fig_36" id="Fig_36"></a><img src="images/36_pg487.png" width="167" height="272" alt="emblem of the Templars, a red rose on a cross" title="" /> +</div> + +<p>Christ Jesus was called the <span class="smcap">Rose</span>—the Rose of Sharon—of Isuren. He was +the renewed incarnation of <i>Divine Wisdom</i>. He 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.</p> + +<p>Plato (429 <span class="allcapsc">B. C.</span>) in his <i>Pimæus</i>, philosophizing about the Son of God, +says:</p> + +<div class="blockquot"><p>"The <i>next power</i> to the Supreme God was decussated or figured +<i>in the shape of a cross on the universe</i>."</p></div> + +<p>This brings to recollection the doctrine of certain so-called Christian +<i>heretics</i>, who maintained that Christ Jesus was crucified in the +heavens.</p> + +<p>The <i>Chrèstos</i> was the Logos, the <i>Sun</i> 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 <i>Bull</i> (<i>an emblem of the +Sun</i>) in the Mithraic ceremonies, and the slain <i>lamb</i> at the foot of +the cross in the Christian ceremonies. The Chrēst was the Logos, or +Divine Wisdom, or a portion of divine <span class='pagenum'><a name="Page_488" id="Page_488">[Pg 488]</a></span>wisdom incarnate; in this sense +he is really the Sun or the solar power incarnate, and to him everything +applicable to the Sun will apply.</p> + +<div class="figleft" style="width: 231px;"> +<a name="Fig_37" id="Fig_37"></a><img src="images/37_pg488.png" width="231" height="287" alt="Christian Saviour crucified in the heavens" title="" /> +</div> + +<p><a href="#Fig_37">Fig. No. 37</a>, taken from Mr. Lundy's "Monumental Christianity," is +evidently a representation of the Christian Saviour <i>crucified in the +heavens</i>. 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 <a href="#Fig_8">Fig. No. 8</a>, Ch. XX.). This (<a href="#Fig_37">Fig. 37</a>) is exactly +in the form of a Romish crucifix, <i>but not fixed to a piece of wood</i>, +though the legs and feet are put together in the usual way. There is a +glory over it, <i>coming from above</i>, not shining <i>from the figure</i>, as is +generally seen in a Roman crucifix. It has a pointed <i>Parthian coronet</i> +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 <i>was not</i> crucified in space; but +whether it was intended to represent Crishna, Wittoba, or Jesus,<a name="FNanchor_488:1_2469" id="FNanchor_488:1_2469"></a><a href="#Footnote_488:1_2469" class="fnanchor">[488:1]</a> +it tells a secret: it shows that some one was represented <i>crucified in +the heavens</i>, and undoubtedly has something to do with "The next power +to the Supreme God," who, according to Plato, "was decussated or figured +<i>in the shape of a cross on the universe</i>."</p> + +<p>Who was the crucified god whom the ancient Romans worshiped, and whom +they, according to Justin Martyr, represented as <i>a man on a cross</i>? Can +we doubt, after what we have seen, that he was this same <i>crucified +Sol</i>, whose birthday they annually celebrated on the 25th of December?</p> + +<p>In the poetical tales of the ancient <i>Scandinavians</i>, the same legend is +found. Frey, <i>the Deity of the Sun</i>, 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 <span class='pagenum'><a name="Page_489" id="Page_489">[Pg 489]</a></span>to him at the great +feast of Yule.<a name="FNanchor_489:1_2470" id="FNanchor_489:1_2470"></a><a href="#Footnote_489:1_2470" class="fnanchor">[489:1]</a> "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.</p> + +<p>The ancient <i>Mexican</i> crucified Saviour, Quetzalcoatle, another +personification of the Sun, was sometimes represented as crucified in +space, <i>in the heavens</i>, in a circle of nineteen figures, the number of +the metonic cycle. A <i>serpent</i> (the emblem of evil, darkness, and +winter) is depriving him of the organs of generation.<a name="FNanchor_489:2_2471" id="FNanchor_489:2_2471"></a><a href="#Footnote_489:2_2471" class="fnanchor">[489:2]</a></p> + +<p>We have seen in <a href="#CHAPTER_XXXIII">Chapter XXXIII.</a> 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, <i>in one of its +attributes</i>, the Serpent was an emblem of the <i>Sun</i>. It may, at first, +appear strange that the Serpent should be an emblem of evil, and yet +also an emblem of the beneficent divinity; but, as Prof. Renouf remarks, +in his <i>Hibbert Lectures</i>, "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 <i>deadly +sting</i>; he is the emblem of eternity when represented <i>casting off his +skin</i>;<a name="FNanchor_489:3_2472" id="FNanchor_489:3_2472"></a><a href="#Footnote_489:3_2472" class="fnanchor">[489:3]</a> and an emblem of the Sun when represented <i>with his tail +in his mouth</i>, thus forming a circle.<a name="FNanchor_489:4_2473" id="FNanchor_489:4_2473"></a><a href="#Footnote_489:4_2473" class="fnanchor">[489:4]</a> Thus there came to be, not +only good, but also bad, serpents, both of which are 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 Mithra, and the evil spirit Ahriman.<a name="FNanchor_489:5_2474" id="FNanchor_489:5_2474"></a><a href="#Footnote_489:5_2474" class="fnanchor">[489:5]</a></p> + +<p>As the Dove and the Rose, emblems of the Sun, were represented on the +cross, so was the Serpent.<a name="FNanchor_489:6_2475" id="FNanchor_489:6_2475"></a><a href="#Footnote_489:6_2475" class="fnanchor">[489:6]</a> 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 <span class='pagenum'><a name="Page_490" id="Page_490">[Pg 490]</a></span>Testament) the +<span class="smcap">Saviour</span>. It was probably a serpentine crucifix, as it is called a +<i>cross</i> by Justin Martyr. The crucified serpent (<a href="#Fig_38">Fig. No. 38</a>) denoted +the <i>quiescent Phallos</i>, or the Sun after it had lost its power. It is +the Sun in winter, crucified on the tree, which denoted its fructifying +power.<a name="FNanchor_490:1_2476" id="FNanchor_490:1_2476"></a><a href="#Footnote_490:1_2476" class="fnanchor">[490:1]</a> As Mr. Wake remarks, "There can be no doubt that both the +Pillar (Phallus) and the Serpent were associated with many of the +<i>Sun-gods</i> of antiquity."<a name="FNanchor_490:2_2477" id="FNanchor_490:2_2477"></a><a href="#Footnote_490:2_2477" class="fnanchor">[490:2]</a></p> + +<p>This is seen in <a href="#Fig_39">Fig. No. 39</a>, taken from an ancient medal, which +represents the serpent with rays of glory surrounding his head.</p> + +<div class="figleft" style="width: 179px;"> +<a name="Fig_38" id="Fig_38"></a><img src="images/38_pg490.png" width="179" height="276" alt="crucified serpent" title="" /> +</div> + +<div class="figright" style="width: 183px;"> +<a name="Fig_39" id="Fig_39"></a><img src="images/39_pg490.png" width="183" height="280" alt="serpent with rays of glory surrounding his head" title="" /> +</div> + +<p>The Ophites, who venerated the serpent as an emblem of Christ Jesus, are +said to have maintained that the serpent of Genesis—who brought +<i>wisdom</i> into the world—was Christ Jesus. The brazen serpent was called +the <span class="smcap">Word</span> by the Chaldee paraphrast. The Word, or Logos, was <i>Divine +Wisdom</i>, 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 +<a href="#CHAPTER_XII">Chapter XII.</a> 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.</p> + +<p><span class='pagenum'><a name="Page_491" id="Page_491">[Pg 491]</a></span> +The serpent was held in great veneration by the ancients, who, as we +have seen, considered it as the symbol of the beneficent Deity, and an +emblem of eternity. As such it has been variously expressed on ancient +sculptures and medals in various parts of the globe.</p> + +<p>Although generally, it did not always, symbolize the god <i>Sun</i>, or the +power of which the Sun is an emblem; but, invested with various +meanings, it entered widely into the primitive mythologies. As Mr. +Squire observes:</p> + +<div class="blockquot"><p>"It typified wisdom, power, duration, the <i>good</i> and <i>evil</i> +principles, life, reproduction—in short, in Egypt, Syria, +Greece, India, China, Scandinavia, America, everywhere on the +globe, it has been a prominent emblem."<a name="FNanchor_491:1_2478" id="FNanchor_491:1_2478"></a><a href="#Footnote_491:1_2478" class="fnanchor">[491:1]</a></p></div> + +<p>The serpent was the symbol of Vishnu, the preserving god, the Saviour, +the <i>Sun</i>.<a name="FNanchor_491:2_2479" id="FNanchor_491:2_2479"></a><a href="#Footnote_491:2_2479" class="fnanchor">[491:2]</a> It was an emblem of the <i>Sun</i>-god Buddha, the +Angel-Messiah.<a name="FNanchor_491:3_2480" id="FNanchor_491:3_2480"></a><a href="#Footnote_491:3_2480" class="fnanchor">[491:3]</a> The Egyptian <i>Sun</i>-god Osiris, the Saviour, is +associated with the snake.<a name="FNanchor_491:4_2481" id="FNanchor_491:4_2481"></a><a href="#Footnote_491:4_2481" class="fnanchor">[491:4]</a> The Persian Mithra, the Mediator, +Redeemer, and Saviour, was symbolized by the serpent.<a name="FNanchor_491:5_2482" id="FNanchor_491:5_2482"></a><a href="#Footnote_491:5_2482" class="fnanchor">[491:5]</a> The +Phenicians represented their beneficent <i>Sun</i>-god Agathodemon, by a +serpent.<a name="FNanchor_491:6_2483" id="FNanchor_491:6_2483"></a><a href="#Footnote_491:6_2483" class="fnanchor">[491:6]</a> The serpent was, among the Greeks and Romans, the emblem +of a <i>beneficent genius</i>. Antipator of Sidon, calls the god Ammon, the +"Renowned Serpent."<a name="FNanchor_491:7_2484" id="FNanchor_491:7_2484"></a><a href="#Footnote_491:7_2484" class="fnanchor">[491:7]</a> The Grecian Hercules—the Sun-god—was +symbolized as a serpent; and so was Æsculapius and Apollo. The Hebrews, +who, as we have seen in <a href="#CHAPTER_XI">Chapter XI.</a>, worshiped the god Sol, represented +him in the form of a serpent. This is the <i>seraph</i>—spoken of above—as +set up by Moses (Num. xxi. 3) and worshiped by the children of Israel. +<span class="smcap">Se ra ph</span> is the singular of seraphim, meaning <i>Semilicé</i>—<i>splendor</i>, +<i>fire</i>, <i>light</i>—emblematic of the fiery disk of the Sun, and which, +under the name of <i>Nehush-tan</i>, "Serpent-dragon," was broken up by the +reforming Hezekiah.</p> + +<p>The principal god of the <i>Aztecs</i> was <i>Tonac</i>-atlcoatl, which means the +<i>Serpent Sun</i>.<a name="FNanchor_491:8_2485" id="FNanchor_491:8_2485"></a><a href="#Footnote_491:8_2485" class="fnanchor">[491:8]</a></p> + +<p>The Mexican virgin-born Lord and Saviour, Quetzalcoatle, was represented +in the form of a serpent. In fact, his name signifies "<i>Feathered +Serpent</i>." Quetzalcoatle was a personification of the <i>Sun</i>.<a name="FNanchor_491:9_2486" id="FNanchor_491:9_2486"></a><a href="#Footnote_491:9_2486" class="fnanchor">[491:9]</a></p> + +<p>Under the aspect of the <i>active principle</i>, we may rationally <span class='pagenum'><a name="Page_492" id="Page_492">[Pg 492]</a></span>connect +the <i>Serpent</i> and the <i>Sun</i>, as corresponding symbols of the +<i>reproductive</i> or <i>creative power</i>. <a href="#Fig_40">Figure No. 40</a> is a symbolical sign, +representing the disk of the <i>Sun</i> encircled by the serpent <i>Uraeus</i>, +meaning the "<span class="smcap">King Sun</span>," or "<span class="smcap">Royal Sun</span>," as it often surmounts the +persons of Egyptian monarchs, confirmed by the <i>emblem of</i> <span class="allcapsc">LIFE</span> +depending from the serpent's neck.<a name="FNanchor_492:1_2487" id="FNanchor_492:1_2487"></a><a href="#Footnote_492:1_2487" class="fnanchor">[492:1]</a></p> + +<div class="figleft" style="width: 124px;"> +<a name="Fig_40" id="Fig_40"></a><img src="images/40_pg492.png" width="124" height="157" alt="Sun encircled by the serpent Uraeus" title="" /> +</div> + +<p>The mysteries of Osiris, Isis, and Horus, in <i>Egypt</i>; Atys and Cybele, +in <i>Phrygia</i>; Ceres and Proserpine, at <i>Eleusis</i>; of Venus and Adonis, +in <i>Phenicia</i>; of Bona Dea and Priapus, in <i>Rome</i>, are all susceptible +of one explanation. They all set forth and illustrated, by solemn and +impressive rites, and <i>mystical symbols</i>, the grand phenomenon of +<i>nature</i>, especially as connected with the creation of things and the +perpetuation of life. In all, it is worthy of remark, the <span class="allcapsc">SERPENT</span> was +more or less conspicuously introduced, and always as symbolical of the +invigorating or active energy of nature, the <span class="smcap">Sun</span>.</p> + +<p>We have seen (in <a href="#CHAPTER_XX">Chapter XX.</a>) that in early Christian art Christ Jesus +also was represented as a <i>crucified Lamb</i>. This crucified lamb is "the +Lamb of God taking away the sins of the world, and slain from the +foundation of the world."<a name="FNanchor_492:2_2488" id="FNanchor_492:2_2488"></a><a href="#Footnote_492:2_2488" class="fnanchor">[492:2]</a> In other words, the crucified lamb +typifies the <i>crucified Sun</i>, for the lamb was another symbol of the +Sun, as we shall presently see.</p> + +<p>We find, then, that the stories of the crucifixions of the different +so-called <span class="smcap">Saviours</span> of mankind <i>all melt into</i> <span class="stressed">one</span>, and that they are +<i>allegorical</i>, for "<i>Saviour</i>" was only a title of the <i>Sun</i>,<a name="FNanchor_492:3_2489" id="FNanchor_492:3_2489"></a><a href="#Footnote_492:3_2489" class="fnanchor">[492:3]</a> and +his being put to death on the cross, signifies no more than the +restriction of the power of the Sun in the winter quarter. With Justin +Martyr, then, we can say:</p> + +<div class="blockquot"><p><a name="Justin_Martyr_quote" id="Justin_Martyr_quote"></a>"There exists not a people, whether Greek or barbarian, or any +other race of men, by whatsoever appellation or manners they +may be distinguished, however ignorant of arts or agriculture, +whether they dwell under the tents, or wander <span class='pagenum'><a name="Page_493" id="Page_493">[Pg 493]</a></span>about in +crowded wagons, among whom prayers are not offered up in the +name of <span class="smcap">A Crucified Saviour</span><a name="FNanchor_493:1_2490" id="FNanchor_493:1_2490"></a><a href="#Footnote_493:1_2490" class="fnanchor">[493:1]</a> to the Father and creator +of all things."<a name="FNanchor_493:2_2491" id="FNanchor_493:2_2491"></a><a href="#Footnote_493:2_2491" class="fnanchor">[493:2]</a></p></div> + +<p>9. "<i>And many women were there beholding afar off.</i>"<a name="FNanchor_493:3_2492" id="FNanchor_493:3_2492"></a><a href="#Footnote_493:3_2492" class="fnanchor">[493:3]</a> The tender +mother who had watched over him at his birth, and the fair maidens whom +he has loved, will never forsake him. They yet remain with him, and +while their tears drop on his feet, which they kiss, their voices cheer +him in his last hour. In these we have the <i>Dawn</i>, who bore him, and the +fair and beautiful lights which flush the Eastern sky as the Sun sinks +or dies in the West.<a name="FNanchor_493:4_2493" id="FNanchor_493:4_2493"></a><a href="#Footnote_493:4_2493" class="fnanchor">[493:4]</a> Their tears are the tears of dew, such as +Eôs weeps at the death of her child.</p> + +<p>All 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 ago, is by +their side to cheer them in their last hours.<a name="FNanchor_493:5_2494" id="FNanchor_493:5_2494"></a><a href="#Footnote_493:5_2494" class="fnanchor">[493:5]</a></p> + +<p>The ever-faithful women were to be found at the last scene in the life +of <i>Buddha</i>. Kasyapa having found the departed master's feet soiled and +wet, asked Nanda the cause of it. "He was told that a weeping woman had +embraced Gautama's feet shortly before his death, and that her tears had +fallen on his feet and left the marks on them."<a name="FNanchor_493:6_2495" id="FNanchor_493:6_2495"></a><a href="#Footnote_493:6_2495" class="fnanchor">[493:6]</a></p> + +<p>In his last hours, <i>Œdipous</i> (the Sun) has been cheered by the +presence of Antigone.<a name="FNanchor_493:7_2496" id="FNanchor_493:7_2496"></a><a href="#Footnote_493:7_2496" class="fnanchor">[493:7]</a></p> + +<p>At the death of <i>Hercules</i>, Iole (<i>the fair-haired Dawn</i>) stands by his +side, cheering him to the last. With her gentle hands she sought to +soothe his pain, and with pitying words to cheer him in his woe. Then +once more the face of Hercules flushed with a deep joy, and he said:</p> + +<div class="blockquot"><p>"Ah, Iole, brightest of maidens, thy voice shall cheer me as I +sink down in the sleep of death. I saw and loved thee in the +bright <i>morning time</i>, and now again thou hast come, <i>in the +evening</i>, fair as the soft clouds which gather around the +<i>dying Sun</i>."</p></div> + +<p>The <i>black mists</i> were spreading over the sky, but still Hercules sought +to gaze on the fair face of Iole, and to comfort her in her sorrow.</p> + +<div class="blockquot"><p>"Weep not, Iole," he said, "my toil is done, and now is the +time for rest. I shall see thee again in the bright land which +is never trodden by the feet of night."</p></div> + +<p><span class='pagenum'><a name="Page_494" id="Page_494">[Pg 494]</a></span></p><p>The same story is related in the legend of <i>Apollo</i>. The Dawn, from +whom he parted in the early part of his career, comes to his side at +<i>eventide</i>, and again meets him when his journey on earth has well nigh +come to an end.<a name="FNanchor_494:1_2497" id="FNanchor_494:1_2497"></a><a href="#Footnote_494:1_2497" class="fnanchor">[494:1]</a></p> + +<p>When the Lord <i>Prometheus</i> was crucified on Mt. Caucasus, his especially +professed friend, Oceanus, the fisherman, as his name, Petræus, +indicates,<a name="FNanchor_494:2_2498" id="FNanchor_494:2_2498"></a><a href="#Footnote_494:2_2498" class="fnanchor">[494:2]</a> being unable to prevail on him to make his peace with +Jupiter, by throwing the cause of human redemption out of his +hands,<a name="FNanchor_494:3_2499" id="FNanchor_494:3_2499"></a><a href="#Footnote_494:3_2499" class="fnanchor">[494:3]</a> "forsook him and fled." None remained to be witnesses of +his dying agonies, but the chorus of ever amiable and ever-faithful +women, which also bewailed and lamented him, but were unable to subdue +his inflexible philanthropy.<a name="FNanchor_494:4_2500" id="FNanchor_494:4_2500"></a><a href="#Footnote_494:4_2500" class="fnanchor">[494:4]</a></p> + +<p>10. "<i>There was darkness all over the land.</i>"<a name="FNanchor_494:5_2501" id="FNanchor_494:5_2501"></a><a href="#Footnote_494:5_2501" class="fnanchor">[494:5]</a> In the same manner +ends the tale of the long toil and sorrows of other Sun-gods. The last +scene exhibits a manifest return to the spirit of the solar myth. He +must not die the common death of all men, for no disease or corruption +can touch the body of the brilliant Sun. After a long struggle against +the dark clouds who are arrayed against him, he is finally overcome, and +dies. Blacker and blacker grow the evening shades, and finally "there is +darkness on the face of the earth," and the din of its thunder clashes +through the air.<a name="FNanchor_494:6_2502" id="FNanchor_494:6_2502"></a><a href="#Footnote_494:6_2502" class="fnanchor">[494:6]</a></p> + +<p>It is the picture of a sunset in wild confusion, of a sunset more awful, +yet not more sad, than that which is seen in the last hours of many +other <i>Sun</i>-gods.<a name="FNanchor_494:7_2503" id="FNanchor_494:7_2503"></a><a href="#Footnote_494:7_2503" class="fnanchor">[494:7]</a> It is the picture of the loneliness of the +<i>Sun</i>, who sinks slowly down, with the ghastly hues of death upon his +face, while none is nigh to cheer him save the ever-faithful women.</p> + +<p>11. "<i>He descended into hell.</i>"<a name="FNanchor_494:8_2504" id="FNanchor_494:8_2504"></a><a href="#Footnote_494:8_2504" class="fnanchor">[494:8]</a> This is the <i>Sun's</i> descent into +the <i>lower regions</i>. It enters the sign Capricornus, or the Goat, and +<span class='pagenum'><a name="Page_495" id="Page_495">[Pg 495]</a></span>the astronomical winter begins. The days have reached their shortest +span, and the <i>Sun</i> has reached his extreme southern limit. The winter +solstice reigns, and the Sun seems to stand still in his southern +course. For three days and three nights he remains in hell—the lower +regions.<a name="FNanchor_495:1_2505" id="FNanchor_495:1_2505"></a><a href="#Footnote_495:1_2505" class="fnanchor">[495:1]</a> In this respect <i>Christ</i> Jesus is like other +Sun-gods.<a name="FNanchor_495:2_2506" id="FNanchor_495:2_2506"></a><a href="#Footnote_495:2_2506" class="fnanchor">[495:2]</a></p> + +<p>In the ancient sagas of Iceland, the hero who is the Sun personified, +descends into a tomb, where he fights a vampire. After a desperate +struggle, the hero overcomes, and rises to the surface of the earth. +"This, too, represents the Sun in the northern realms, descending into +the tomb of winter, and there overcoming the power of darkness."<a name="FNanchor_495:3_2507" id="FNanchor_495:3_2507"></a><a href="#Footnote_495:3_2507" class="fnanchor">[495:3]</a></p> + +<p>12. <i>He rose again from the dead, and ascended into heaven.</i> +Resurrections from the dead, and ascensions into heaven, are generally +acknowledged to be <i>solar</i> features, as the history of many solar heroes +agree in this particular.</p> + +<p>At the <i>winter solstice</i> the ancients wept and mourned for <i>Tammuz</i>, the +fair Adonis, and other Sun-gods, done to death by the boar, or +crucified—slain by the thorn of winter—and on the <i>third day</i> they +rejoiced at the resurrection of their "Lord of Light."<a name="FNanchor_495:4_2508" id="FNanchor_495:4_2508"></a><a href="#Footnote_495:4_2508" class="fnanchor">[495:4]</a></p> + +<p>With her usual policy, the Church endeavored to give a Christian +significance to the rites which they borrowed from heathenism, and in +this case, the mourning for Tammuz, the fair Adonis, became the mourning +for Christ Jesus, and joy at the rising of the natural Sun became joy at +the rising of the "Sun of Righteousness"—at the resurrection of Christ +Jesus from the grave.</p> + +<p>This festival of the Resurrection was generally held by the ancients on +the 25th of March, when the awakening of <i>Spring</i> may be said to be the +result of the return of the Sun from the lower or far-off regions to +which he had departed. At the equinox—say, the <span class='pagenum'><a name="Page_496" id="Page_496">[Pg 496]</a></span>vernal—at <i>Easter</i>, +the Sun has been below the equator, and suddenly rises above it. It has +been, as it were, dead to us, but now it exhibits a resurrection.<a name="FNanchor_496:1_2509" id="FNanchor_496:1_2509"></a><a href="#Footnote_496:1_2509" class="fnanchor">[496:1]</a> +The Saviour rises triumphant over the powers of darkness, to life and +immortality, on the 25th of March, when the Sun rises in Aries.</p> + +<p>Throughout all the ancient world, <i>the resurrection of the god Sol</i>, +under different names, was celebrated on March 25th, with great +rejoicings.<a name="FNanchor_496:2_2510" id="FNanchor_496:2_2510"></a><a href="#Footnote_496:2_2510" class="fnanchor">[496:2]</a></p> + +<p>In the words of the Rev. Geo. W. Cox:</p> + +<div class="blockquot"><p>"The wailing of the Hebrew women at the death of Tammuz, the +crucifixion and resurrection of Osiris, the adoration of the +Babylonian Mylitta, the Sacti ministers of Hindu temples, the +cross and crescent of Isis, the rites of the Jewish altar of +Baal-Peor, wholly preclude all doubt of the real nature of the +great <i>festivals</i> and <i>mysteries</i> of Phenicians, Jews, +Assyrians, Egyptians, and Hindus."<a name="FNanchor_496:3_2511" id="FNanchor_496:3_2511"></a><a href="#Footnote_496:3_2511" class="fnanchor">[496:3]</a></p></div> + +<p>All this was <i>Sun</i> and Nature worship, symbolized by the <i>Linga</i> and +<i>Yoni</i>. As Mr. Bonwick says:</p> + +<div class="blockquot"><p>"The philosophic theist who reflects upon the story, known +from the walls of China, across Asia and Europe, to the +plateau of Mexico, cannot resist the impression that no +<i>materialistic</i> theory of it can be satisfactory."<a name="FNanchor_496:4_2512" id="FNanchor_496:4_2512"></a><a href="#Footnote_496:4_2512" class="fnanchor">[496:4]</a></p></div> + +<p><i>Allegory</i> alone explains it.</p> + +<div class="blockquot"><p>"The Church, at an early date, selected the heathen festivals +of <i>Sun worship</i> for its own, ordering the <i>birth at +Christmas</i>, a fixed time, and the <i>resurrection at Easter</i>, a +varying time, as in all Pagan religions; since, though the Sun +rose directly after the vernal equinox, the festival, to be +correct in a <i>heathen</i> point of view, had to be associated +with the new moon."<a name="FNanchor_496:5_2513" id="FNanchor_496:5_2513"></a><a href="#Footnote_496:5_2513" class="fnanchor">[496:5]</a></p></div> + +<p>The Christian, then, may well say:</p> + +<div class="blockquot"><p>"When thou hadst overcome the sharpness of winter, thou didst +open the kingdom of heaven (<i>i. e.</i>, bring on the reign of +summer), to all believers."</p></div> + +<p>13. <i>Christ Jesus is Creator of all things.</i> We have seen (in <a href="#CHAPTER_XXVI">Chapter +XXVI.</a>) that it was not God the Father, who was supposed by the ancients +to have been the <i>Creator</i> of the world, but God the Son, the Redeemer +and Saviour of Mankind. Now, this Redeemer and Saviour was, as we have +seen, the Sun, and Prof. Max Müller tells us that in the <i>Vedic</i> +mythology, the Sun is not the bright Deva only, "who performs his daily +task in the sky, but he is supposed to perform much greater work. He is +looked upon, in fact, as the <i>Ruler</i>, as the <i>Establisher</i>, as the +<i>Creator of the world</i>."<a name="FNanchor_496:6_2514" id="FNanchor_496:6_2514"></a><a href="#Footnote_496:6_2514" class="fnanchor">[496:6]</a></p> + +<p>Having been invoked as the "Life-bringer," the Sun is also <span class='pagenum'><a name="Page_497" id="Page_497">[Pg 497]</a></span>called—in +the Rig-Veda—"the Breath or Life of all that move and rest;" and lastly +he becomes "<i>The Maker of all things</i>," by whom all the worlds have been +brought together.<a name="FNanchor_497:1_2515" id="FNanchor_497:1_2515"></a><a href="#Footnote_497:1_2515" class="fnanchor">[497:1]</a></p> + +<p>There is a prayer in the <i>Vedas</i>, called <i>Gayatree</i>, which consists of +three measured lines, and is considered the holiest and most efficacious +of all their religious forms. Sir William Jones translates it thus:</p> + +<div class="blockquot"><p>"Let us adore the supremacy of that spiritual Sun, the +godhead, who illuminates all, who re-creates all, from whom +all proceed, to whom all must return; whom we invoke to direct +our undertakings aright in our progress toward his holy seat."</p></div> + +<p>With Seneca (a Roman philosopher, born at Cordova, Spain, 61 <span class="allcapsc">B. C.</span>) +then, we can say:</p> + +<div class="blockquot"><p>"You may call the Creator of all things by different names +(Bacchus, Hercules, Mercury, etc.), but they are only +different names of the same divine being, the <i>Sun</i>."</p></div> + +<p>14. <i>He is to be Judge of the quick and the dead.</i> Who is better able +than the Sun to be the judge of man's deeds, seeing, as he does, from +his throne in heaven, all that is done on earth? The Vedas speak of +Sûrya—the pervading, irresistible luminary—as seeing all things and +hearing all things, <i>noting the good and evil deeds of men</i>.<a name="FNanchor_497:2_2516" id="FNanchor_497:2_2516"></a><a href="#Footnote_497:2_2516" class="fnanchor">[497:2]</a></p> + +<p>According to Hindoo mythology, says Prof. Max Müller:</p> + +<div class="blockquot"><p>"The Sun sees everything, both what is good and what is evil; +and how natural therefore that (in the Indian Veda) both the +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."</p> + +<p>"Frequent allusion is made (in the Rig-Veda), to the sun's +power of seeing everything. The stars flee before the +all-seeing sun, like thieves. He sees the right and the wrong +among men. He who looks upon the world knows also the thoughts +in all men. As the sun sees everything and knows everything, +he is asked to forget and forgive what he alone has seen and +knows."<a name="FNanchor_497:3_2517" id="FNanchor_497:3_2517"></a><a href="#Footnote_497:3_2517" class="fnanchor">[497:3]</a></p></div> + +<p>On the most ancient Egyptian monuments, Osiris, the Sun personified, is +represented as Judge of the dead. The Egyptian "Book of the Dead," the +oldest Bible in the world, speaks of Osiris as "seeing all things, and +hearing all things, noting the good and evil deeds of men."</p> + +<p>15. <i>He will come again sitting on a white horse.</i> The "second coming" +of Vishnu (Crishna), <i>Christ</i> Jesus, and other Sun-gods, are also +<i>astronomical allegories</i>. The <i>white horse</i>, <span class='pagenum'><a name="Page_498" id="Page_498">[Pg 498]</a></span>which figures so +conspicuously in the legend, was the universal symbol of the Sun among +Oriental nations.</p> + +<p>Throughout the whole legend, <i>Christ</i> Jesus is the toiling Sun, laboring +for the benefit of others, not his own, and doing hard service for a +mean and cruel generation. Watch his sun-like career of brilliant +conquest, checked with intervals of storm, and declining to a death +clouded with sorrow and derision. He is in constant company with his +<i>twelve</i> apostles, the <i>twelve signs of the zodiac</i>.<a name="FNanchor_498:1_2518" id="FNanchor_498:1_2518"></a><a href="#Footnote_498:1_2518" class="fnanchor">[498:1]</a> During the +course of his life's journey he is called "The God of Earthly Blessing," +"The Saviour through whom a new life springs," "The Preserver," "The +Redeemer," &c. Almost at his birth the Serpent of darkness attempts to +destroy him. Temptations to sloth and luxury are offered him in vain. He +has his work to do, and nothing can stay him from doing it, as nothing +can arrest the Sun in his journey through the heavens. Like all other +solar heroes, he has his faithful women who love him, and the Marys and +Martha here play the part. Of his toils it is scarcely necessary to +speak in detail. They are but a thousand variations on the story of the +great conflict which all the Sun-gods wage against the demon of +darkness. He astonishes his tutor when sent to school. This we might +expect to be the case, when an incomparable and incommunicable wisdom is +the heritage of the Sun. He also represents the wisdom and beneficence +of the bright Being who brings life and light to men. As the Sun wakens +the earth to life when the winter is done, so Crishna, Buddha, Horus, +Æsculapius, and <i>Christ</i> Jesus were raisers of the dead. When the leaves +fell and withered on the approach of winter, the "daughter of the earth" +would be spoken of as dying or dead, and, 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 rouse her.</p> + +<p><i>Christ</i> Jesus, then, is the Sun, in his short career and early death. +He is the child of the Dawn, whose soft, violet hues tint <span class='pagenum'><a name="Page_499" id="Page_499">[Pg 499]</a></span>the clouds of +early morn; his father being the Sky, the "Heavenly Father," who has +looked down with love upon the Dawn, and overshadowed her. When his +career on earth is ended, and he expires, the loving mother, who parted +from him in the morning of his life, is at his side, looking on the +death of the Son whom she cannot save from the doom which is on him, +while her tears fall on his body like rain at sundown. From her he is +parted at the beginning of his course; to her he is united at its close. +But <i>Christ</i> Jesus, like Crishna, Buddha, Osiris, Horus, Mithras, +Apollo, Atys and others, <i>rises again</i>, and thus the myth takes us a +step beyond the legend of Serpedon and others, which stop at the end of +the eastward journey, when the night is done.</p> + +<p>According to the Christian calendar, the birthday of John the Baptist is +on the day of the summer solstice, when the sun begins to decrease. How +true to nature then are the words attributed to him in the fourth +Gospel, when he says that he must <i>decrease</i>, and Jesus <i>increase</i>.</p> + +<p>Among the ancient Teutonic nations, fires were lighted, on the tops of +hills, on the 24th of June, in honor of the <span class="smcap">wending Sun</span>. This custom is +still kept up in Southern Germany and the Scotch highlands, and it is +the day selected by the Roman Catholic church to celebrate the nativity +of John the Baptist.<a name="FNanchor_499:1_2519" id="FNanchor_499:1_2519"></a><a href="#Footnote_499:1_2519" class="fnanchor">[499:1]</a></p> + +<p>Mosheim, the ecclesiastical historian, speaking of the uncertainty of +the time when <i>Christ</i> Jesus was born, says: "The uncertainty of this +point is of no great consequence. We know that the <i>Sun of +Righteousness</i> has shone upon the world; and although we cannot fix the +precise period in which he arose, this will not preclude us from +enjoying the direction and influence of his vital and salutary beams."</p> + +<p>These sacred legends abound with such expressions as can have no +possible or conceivable application to any other than to the "God of +day." He is "a light to lighten the Gentiles, and to be the glory (or +brightness) of his people."<a name="FNanchor_499:2_2520" id="FNanchor_499:2_2520"></a><a href="#Footnote_499:2_2520" class="fnanchor">[499:2]</a> He is come "a light into the world, +that whosoever believeth in him should not abide in darkness."<a name="FNanchor_499:3_2521" id="FNanchor_499:3_2521"></a><a href="#Footnote_499:3_2521" class="fnanchor">[499:3]</a> He +is "the light of the world."<a name="FNanchor_499:4_2522" id="FNanchor_499:4_2522"></a><a href="#Footnote_499:4_2522" class="fnanchor">[499:4]</a> He "is light, and in him no darkness +is."<a name="FNanchor_499:5_2523" id="FNanchor_499:5_2523"></a><a href="#Footnote_499:5_2523" class="fnanchor">[499:5]</a></p> + +<div class="blockquot"><p>"Lighten our darkness, we beseech thee, Adonai, and by thy +great mercy defend us from all perils and dangers of this +night."—<i>Collect, in Evening Service.</i></p> + +<p>God of God, light of light, very God of very God."—<i>Nicene +Creed.</i></p> + +<p><span class='pagenum'><a name="Page_500" id="Page_500">[Pg 500]</a></span>"Merciful Adonai, we beseech thee to cast thy bright beams of +light upon thy Church."—<i>Collect of St. John.</i></p> + +<p>"To thee all angels cry aloud, the heavens, and all the powers +therein."</p> + +<p>"Heaven and earth are full of the majesty of thy glory" (or +brightness).</p> + +<p>"The glorious company of the (<i>twelve months</i>, or) apostles +praise thee."</p> + +<p>"Thou art the King of Glory, O Christ!"</p> + +<p>"When thou tookest upon thee to deliver man, thou passest +through the constellation, or zodiacal sign—the Virgin."</p> + +<p>"When thou hadst overcome the sharpness of winter, thou didst +open the kingdom of heaven (<i>i. e.</i>, bring on the reign of the +summer months) to all believers."</p></div> + +<p>"All are agreed," says Cicero, "that Apollo is none other than the <span class="smcap">Sun</span>, +because the attributes which are commonly ascribed to Apollo do so +wonderfully agree thereto."</p> + +<p>Just so surely as Apollo is the Sun, so is the Lord <i>Christ</i> Jesus the +Sun. That which is so conclusive respecting the Pagan deities, applies +also to the God of the Christians; but, like the Psalmist of old, they +cry, "Touch not <span class="allcapsc">MY</span> Christ, and do my prophets no harm."</p> + +<p>Many Christian writers have seen that the history of their Lord and +Saviour is simply the history of the Sun, but they either say nothing, +or, like Dr. Parkhurst and the Rev. J. P. Lundy, claim that the Sun is a +type of the true Sun of Righteousness. Mr. Lundy, in his "Monumental +Christianity," says:</p> + +<div class="blockquot"><p>"Is there no bright Sun of Righteousness—no <i>personal</i> and +loving Son of God, <i>of whom the material Sun has been the type +or symbol, in all ages and among all nations</i>? What power is +it that comes from the Sun to give light and heat to all +created things? If the symbolical Sun leads such a great +earthly and heavenly flock, what must be said to the <i>true</i> +and only begotten Son of God? If Apollo was adopted by early +Christian art as a <i>type</i> of the Good Shepherd of the New +Testament, <i>then this interpretation of the Sun-god among all +nations must be the solution of the universal mythos, or what +other solution can it have</i>? To what other <i>historical</i> +personage but Christ can it apply? <i>If this mythos has no +spiritual meaning, then all religion becomes mere idolatry, or +the worship of material things.</i>"<a name="FNanchor_500:1_2524" id="FNanchor_500:1_2524"></a><a href="#Footnote_500:1_2524" class="fnanchor">[500:1]</a></p></div> + +<p>Mr. Lundy, who seems to adhere to this once-upon-a-time favorite theory, +illustrates it as follows:</p> + +<div class="blockquot"><p>"The young <i>Isaac</i> is his (Christ's) Hebrew type, bending +under the wood, as Christ fainted under the cross; <i>Daniel</i> is +his type, stripped of all earthly fame and greatness, and cast +naked into the deepest danger, shame and humiliation." "<i>Noah</i> +is his type, in saving men from utter destruction, and +bringing them across the sea of death to a new world and a new +life." "<i>Orpheus</i> is a type of Christ. <i>Agni</i> and <i>Crishna</i> of +India; <i>Mithra</i> of Persia; <i>Horus</i> and <i>Apollo</i> of Egypt, are +all types of Christ." "<i>Samson</i> carrying off the gates of Gaza +and defeating the Philistines by his own death, was considered +as a type of Christ <span class='pagenum'><a name="Page_501" id="Page_501">[Pg 501]</a></span>bursting open and carrying away the gates +of Hades, and conquering His and our enemies by his death and +resurrection."<a name="FNanchor_501:1_2525" id="FNanchor_501:1_2525"></a><a href="#Footnote_501:1_2525" class="fnanchor">[501:1]</a></p></div> + +<p>According to this theory, the whole Pagan religion was typical of Christ +and Christianity. Why then were not the Pagans the Lord's <i>chosen</i> +people instead of the children of Israel?</p> + +<p>The early Christians were charged with being a sect of <i>Sun +worshipers</i>.<a name="FNanchor_501:2_2526" id="FNanchor_501:2_2526"></a><a href="#Footnote_501:2_2526" class="fnanchor">[501:2]</a> The ancient Egyptians worshiped the god <i>Serapis</i>, +and Serapis was the <i>Sun</i>. <a href="#Fig_11">Fig. No. 11</a>, page 194, shows the manner in +which Serapis was personified. It might easily pass for a representation +of the Sun-god of the Christians. Mr. King says, in his "Gnostics, and +their Remains":</p> + +<div class="blockquot"><p>"There can be no doubt that the head of Serapis, marked as the +face is by a grave and pensive majesty, <i>supplied the first +idea for the conventional portraits of the Saviour</i>."<a name="FNanchor_501:3_2527" id="FNanchor_501:3_2527"></a><a href="#Footnote_501:3_2527" class="fnanchor">[501:3]</a></p></div> + +<p>The Imperial Russian Collection <i>boasts</i> of a head of Christ Jesus which +is said to be very ancient. It is a fine intaglio on emerald. Mr. King +says of it:</p> + +<div class="blockquot"><p>"It is in reality a head of <i>Serapis</i>, seen in front and +crowned with Persia boughs, easily mistaken for thorns, though +the bushel on the head leaves no doubt as to the real +personage intended."<a name="FNanchor_501:4_2528" id="FNanchor_501:4_2528"></a><a href="#Footnote_501:4_2528" class="fnanchor">[501:4]</a></p></div> + +<p>It must not be forgotten, in connection with this, that the worshipers +of Serapis, or the Sun, were called <i>Christians</i>.<a name="FNanchor_501:5_2529" id="FNanchor_501:5_2529"></a><a href="#Footnote_501:5_2529" class="fnanchor">[501:5]</a></p> + +<p>Mrs. Jameson, speaking on this subject, says:</p> + +<div class="blockquot"><p>"We search in vain for the lightest evidence of his (Christ's) +human, individual semblance, in the writing of those disciples +who knew him so well. In this instance the instincts of +earthly affection seem to have been mysteriously overruled. He +whom all races of men were to call brother, was not to be too +closely associated with the particular lineaments of any one. +St. John, the beloved disciple, could lie on the breast of +Jesus with all the freedom of fellowship, but not even he has +left a word to indicate what manner of man was the Divine +Master after the flesh. . . . Legend has, in various form, +supplied this natural craving, but it is hardly necessary to +add, that all accounts of pictures of our Lord taken from +Himself are without historical foundation. <i>We are therefore +left to imagine the expression</i> most befitting the character +of him who took upon himself our likeness, and looked at the +woes and sins of mankind through the eyes of our +mortality."<a name="FNanchor_501:6_2530" id="FNanchor_501:6_2530"></a><a href="#Footnote_501:6_2530" class="fnanchor">[501:6]</a></p></div> + +<p>The Rev. Mr. Geikie says, in his "Life of Christ":</p> + +<div class="blockquot"><p>"No hint is given in the New Testament of Christ's +<i>appearance</i>; and the early Church, in the absence of all +guiding facts, had to fall back on imagination."</p> + +<p><span class='pagenum'><a name="Page_502" id="Page_502">[Pg 502]</a></span>"In its <i>first</i> years, the Christian church fancied its +Lord's visage and form <i>marred more than those of other men</i>; +and that he must have had no attractions of personal beauty. +Justin Martyr (<span class="allcapsc">A. D.</span> 150-160) speaks of him as <i>without beauty +or attractiveness</i>, and of <i>mean appearance</i>. Clement of +Alexandria (<span class="allcapsc">A. D.</span> 200), describes him as of an <i>uninviting +appearance</i>, and <i>almost repulsive</i>. Tertullian (<span class="allcapsc">A. D.</span> +200-210) says he had not even <i>ordinary human beauty</i>, far +less heavenly. Origen (<span class="allcapsc">A. D.</span> 230) went so far as to say that +he was '<i>small in body and deformed</i>', as well as low-born, +and that, '<i>his only beauty was in his soul and +life</i>.'"<a name="FNanchor_502:1_2531" id="FNanchor_502:1_2531"></a><a href="#Footnote_502:1_2531" class="fnanchor">[502:1]</a></p></div> + +<p>One of the favorite ways finally, of depicting him, was, as Mr. Lundy +remarks:</p> + +<div class="blockquot"><p>"Under the figure of a beautiful and adorable youth, of about +fifteen or eighteen years of age, beardless, with a sweet +expression of countenance, <i>and long and abundant hair flowing +in curls over his shoulders</i>. His brow is sometimes encircled +by a diadem or bandeau, <i>like a young priest of the Pagan +gods</i>; that is, in fact, the favorite figure. On sculptured +sarcophagi, in fresco paintings and Mosaics, Christ is thus +represented as a graceful youth, <i>just as Apollo was figured +by the Pagans</i>, and as angels are represented by +Christians."<a name="FNanchor_502:2_2532" id="FNanchor_502:2_2532"></a><a href="#Footnote_502:2_2532" class="fnanchor">[502:2]</a></p></div> + +<p>Thus we see that the Christians took the paintings and statues of the +Sun-gods Serapis and Apollo <i>as models</i>, when they wished to represent +<i>their</i> Saviour. That the former is the favorite at the present day need +not be doubted when we glance at <a href="#Fig_11">Fig. No. 11</a>, page 194.</p> + +<p>Mr. King, speaking of this god, and his worshipers, says:</p> + +<div class="blockquot"><p>"There is very good reason to believe that in the <i>East</i> the +worship of <i>Serapis</i> was at first combined with +<i>Christianity</i>, and gradually merged into it with an entire +change of name, <i>not substance</i>, carrying with it many of its +ancient notions and rites."<a name="FNanchor_502:3_2533" id="FNanchor_502:3_2533"></a><a href="#Footnote_502:3_2533" class="fnanchor">[502:3]</a></p></div> + +<p>Again he says:</p> + +<div class="blockquot"><p>"In the second century the syncretistic sects that had sprung +up in <i>Alexandria</i>, the very hotbed of Gnosticism, found out +in <i>Serapis</i> a prophetic <i>type</i> of Christ, or the Lord and +Creator of all."<a name="FNanchor_502:4_2534" id="FNanchor_502:4_2534"></a><a href="#Footnote_502:4_2534" class="fnanchor">[502:4]</a></p></div> + +<p>The early <i>Christians</i>, or worshipers of the Sun, under the name of +"<i>Christ</i>," had, as all Sun-worshipers, <i>a peculiar regard to the +East</i>—the quarter in which their god rose—<i>to which point they +ordinarily directed their prayers</i>.<a name="FNanchor_502:5_2535" id="FNanchor_502:5_2535"></a><a href="#Footnote_502:5_2535" class="fnanchor">[502:5]</a></p> + +<p>The followers of Mithra always turned towards the East, when they +worshiped; the same was done by the Brahmans of the East, and the +Christians of the West. In the ceremony of baptism, the catechumen was +placed with his face to the West, the symbolical representation of the +prince of darkness, in opposition to the East, and made to spit towards +it at the evil one, and renounce his works.</p> + +<p><span class='pagenum'><a name="Page_503" id="Page_503">[Pg 503]</a></span></p><p>Tertullian says, that Christians were taken for worshipers of the Sun +because they prayed towards the East, after the manner of those who +adored the Sun. The Essenes—whom Eusebius calls Christians—always +turned to the east to pray. The Essenes met once a week, and spent the +night in singing hymns, &c., which lasted till sun-rising. As soon as +dawn appeared, they retired to their cells, after saluting one another. +Pliny says the Christians of Bithynia met before it was light, and sang +hymns to Christ, as to a God. After their service they saluted one +another. Surely the circumstances of the two classes of people meeting +before daylight, is a very remarkable coincidence. It is just what the +Persian Magi, who were Sun worshipers, were in the habit of doing.</p> + +<p>When a Manichæan Christian came over to the orthodox Christians, he was +required to curse his former friends in the following terms:</p> + +<div class="blockquot"><p>"I curse Zarades (Zoroaster?) who, Manes said, had appeared as +a god before his time among the Indians and Persians, <i>and +whom he calls the Sun</i>. I curse those who say <i>Christ is the +Sun</i>, and who make prayers to the <i>Sun</i>, and who do not pray +to the true God, only towards the East, but who turn +themselves round, following the motions of the Sun with their +innumerable supplications. <i>I curse those person who say that +Zarades and Budas and Christ and the Sun are all one and the +same.</i>"</p></div> + +<p>There are not many circumstances more striking than that of Christ Jesus +being originally worshiped under the form of a <span class="smcap">Lamb</span>—the actual "Lamb of +God, which taketh away the sins of the world." As we have already seen +(in <a href="#CHAPTER_XX">Chap. XX.</a>), it was not till the Council of Constantinople, called +<i>In Trullo</i>, held so late as the year 707, that pictures of Christ Jesus +were ordered to be drawn in the form of a man. It was ordained that, in +the place of the figure of a <span class="smcap">Lamb</span>, the symbol used to that time, the +figure of a man nailed to a cross, should in future be used.<a name="FNanchor_503:1_2536" id="FNanchor_503:1_2536"></a><a href="#Footnote_503:1_2536" class="fnanchor">[503:1]</a> From +this decree, the identity of the worship of the <i>Celestial Lamb</i> and the +Christian Saviour is certified beyond the possibility of doubt, and the +mode by which the ancient superstitions were propagated is +satisfactorily shown. Nothing can more clearly prove the general +practice than the order of a council to regulate it.</p> + +<p>The worship of the constellation of <i>Aries</i> was the worship of the Sun +in his passage through that sign. "This constellation was <span class='pagenum'><a name="Page_504" id="Page_504">[Pg 504]</a></span>called by the +ancients the <i>Lamb of God</i>. He was also called the <i>Saviour</i>, and was +said to save mankind from their sins. He was always honored with the +appellation of <i>Dominus</i> or <i>Lord</i>. He was called <i>The Lamb of God which +taketh away the sins of the world</i>. The devotees addressed him in their +litany, constantly repeating the words, '<i>O Lamb of God, that taketh +away the sins of the world, have mercy upon us. Grant us thy peace.</i>'"</p> + +<p>On an ancient medal of the <i>Phenicians</i>, brought by Dr. Clark from +Citium (and described in his "Travels," vol. ii. ch. xi.) this <i>Lamb of +God</i> is described with the <span class="smcap">Cross</span> and the <span class="smcap">Rosary</span>, which shows that they +were both used in his worship.</p> + +<p>Yearly the <span class="smcap">Sun-god</span>, as the zodiacal horse (Aries) was supposed by the +Vedic Aryans <i>to die to save all flesh</i>. Hence the practice of +sacrificing horses. The "guardian spirits" of the prince Sakya Buddha +sing the following hymn:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Once when thou wast the <i>white horse</i>,<a name="FNanchor_504:1_2537" id="FNanchor_504:1_2537"></a><a href="#Footnote_504:1_2537" class="fnanchor">[504:1]</a><br /></span> +<span class="i0i">In pity for the suffering of man,<br /></span> +<span class="i0i">Thou didst fly across heaven to the region of the evil demons,<br /></span> +<span class="i0i"><i>To secure the happiness of mankind</i>.<br /></span> +<span class="i0i">Persecutions without end,<br /></span> +<span class="i0i">Revilings and many prisons,<br /></span> +<span class="i0i"><i>Death and murder</i>;<br /></span> +<span class="i0i">These hast thou suffered with love and patience,<br /></span> +<span class="i0i"><i>Forgiving thine executioners</i>."<a name="FNanchor_504:2_2538" id="FNanchor_504:2_2538"></a><a href="#Footnote_504:2_2538" class="fnanchor">[504:2]</a><br /></span> +</div></div> + +<p>We have seen, in <a href="#CHAPTER_XXXIII">Chapter XXXIII.</a>, that Christ Jesus was also symbolized +as a <i>Fish</i>, and that it is to be seen on all the ancient Christian +monuments. But what has the Christian Saviour to do with a <i>Fish</i>? Why +was he called a <i>Fish</i>? The answer is, <i>because the fish was another +emblem of the</i> <span class="smcap">Sun</span>. Abarbanel says:</p> + +<div class="blockquot"><p>"The sign of his (Christ's) coming is the junction of Saturn +and Jupiter, <i>in the Sign Pisces</i>."<a name="FNanchor_504:3_2539" id="FNanchor_504:3_2539"></a><a href="#Footnote_504:3_2539" class="fnanchor">[504:3]</a></p></div> + +<p>Applying the astronomical emblem of <i>Pisces</i> to Jesus, does not seem +more absurd than applying the astronomical emblem of the Lamb. They +applied to him the monogram of the Sun, IHS, the astronomical and +alchemical sign of Aries, or the ram, or Lamb <span class="nowrap"><img src="images/symbol_pg504.png" class="letter" alt="Aries symbol" />;</span> and, in short, +what was there that was <i>Heathenish</i> that they have not applied to him?</p> + +<p>The preserving god Vishnu, the Sun, was represented as a fish, and so +was the Syrian Sun-god Dagon, who was also a Preserver or Saviour. The +Fish was sacred among many nations of antiquity, <span class='pagenum'><a name="Page_505" id="Page_505">[Pg 505]</a></span>and is to be seen on +their monuments. Thus we see that everything at last centres in the <span class="smcap">Sun</span>.</p> + +<p>Constantine, the first Christian emperor, had on his <i>coins</i> the figure +of the Sun, with the legend: "To the Invincible Sun, my companion and +guardian," as being a representation, says Mr. King, "either of the +ancient Phœbus, <i>or the</i> new <i>Sun of Righteousness</i>, equally +acceptable to both Christian and Gentile, from the double interpretation +of which the type was susceptible."<a name="FNanchor_505:1_2540" id="FNanchor_505:1_2540"></a><a href="#Footnote_505:1_2540" class="fnanchor">[505:1]</a></p> + +<p>The worship of the Sun, under the name of Mithra, "long survived in +Rome, <i>under the Christian emperors</i>, and, doubtless, much longer in the +remoter districts of the semi-independent provinces."<a name="FNanchor_505:2_2541" id="FNanchor_505:2_2541"></a><a href="#Footnote_505:2_2541" class="fnanchor">[505:2]</a></p> + +<div class="figright" style="width: 126px;"> +<a name="Fig_41" id="Fig_41"></a><img src="images/41_pg505.png" width="126" height="154" alt="Crishna" title="" /> +</div> + +<p><i>Christ</i> Jesus is represented with a halo of glory surrounding his head, +a florid complexion, long golden locks of hair, and a flowing robe. Now, +all <i>Sun</i>-gods, from Crishna of India (Fig. No. 41) to Baldur of +Scandinavia, are represented with a halo of glory surrounding their +heads, and the flowing locks of golden hair, and the flowing robe, are +not wanting.<a name="FNanchor_505:3_2542" id="FNanchor_505:3_2542"></a><a href="#Footnote_505:3_2542" class="fnanchor">[505:3]</a> By a process of metaphor, the rays <span class='pagenum'><a name="Page_506" id="Page_506">[Pg 506]</a></span>of the Sun were +changed into golden hair, into spears and lances, and robes of light. +From the shoulders of Phoibus Lykêgenes, the light-born, flow the sacred +locks over which no razor might pass. On the head of Nisos, as on that +of Samson, they became a palladium invested with a mysterious power. +From Helios, the Sun, who can scorch as well as warm, comes the robe of +Medeia, which appears in the poisoned garments of Deianeira.<a name="FNanchor_506:1_2543" id="FNanchor_506:1_2543"></a><a href="#Footnote_506:1_2543" class="fnanchor">[506:1]</a></p> + +<p>We see, then, that <i>Christ</i> Jesus, like <i>Christ</i> Buddha,<a name="FNanchor_506:2_2544" id="FNanchor_506:2_2544"></a><a href="#Footnote_506:2_2544" class="fnanchor">[506:2]</a> Crishna, +Mithra, Osiris, Horus, Apollo, Hercules and others, is none other than a +personification of the Sun, and that the Christians, like their +predecessors the Pagans, are really Sun worshipers. It must not be +inferred, however, that we advocate the theory that no such person as +<i>Jesus of Nazareth</i> ever lived in the flesh. The <i>man</i> Jesus is +evidently an historical personage, just as the Sakaya prince Buddha, +Cyrus, King of Persia, and Alexander, King of Macedonia, are historical +personages; but the <i>Christ</i> Jesus, the <i>Christ</i> Buddha, the mythical +Cyrus, and the mythical Alexander, <i>never lived in the flesh</i>. The +<i>Sun-myth</i> has been added to the histories of these personages, in a +greater or less degree, just as it has been added to the history of many +other real personages. If it be urged that the attribution to Christ +Jesus of qualities or powers belonging to the Pagan deities would hardly +seem reasonable, the answer must be that nothing is done in his case +which has not been done in the case of almost every other member of the +great company of the gods. The tendency of myths to <i>reproduce +themselves</i>, with differences only of <i>names</i> and <i>local coloring</i>, +becomes especially manifest after perusing the legendary histories of +the gods of antiquity. It is a fact demonstrated by history, that when +one nation of antiquity came in contact with another, <i>they adopted each +other's myths without hesitation</i>. After the Jews had been taken +captives to Babylon, around the history of <i>their King Solomon</i> +accumulated the fables which were related of <i>Persian heroes</i>. When the +fame of Cyrus and Alexander became known over the then known world, the +popular <i>Sun-myth</i> was interwoven with their true history. The mythical +history of Perseus is, in all its essential features, the history of the +Attic hero Theseus, and of the Theban Œdipus, and they all reappear +with heightened colors in the myths of Hercules. We have the same thing +again in the mythical and religious history of Crishna; it is, in nearly +all its essential features, the history of <span class='pagenum'><a name="Page_507" id="Page_507">[Pg 507]</a></span>Buddha, and reappears again, +with heightened colors, in the history of <i>Christ</i> Jesus. The myths of +Buddha and Jesus differ from the legends of the other virgin-born +Saviours only in the fact that in their cases it has gathered round +unquestionably historical personages. In other words, an old myth has +been added to names undoubtedly historical. But it cannot be too often +repeated that from the <i>myth</i> we learn nothing of their history. How +much we really know of the man Jesus will be considered in our next, and +last, chapter.<a name="FNanchor_507:1_2545" id="FNanchor_507:1_2545"></a><a href="#Footnote_507:1_2545" class="fnanchor">[507:1]</a> That his biography, as recorded in the books of +the New Testament, contains some few grains of actual history, is all +that the historian or philosopher can rationally venture to urge. But +the very process which has stripped these legends of all value as a +chronicle of actual events has invested them with a new interest. Less +than ever are they worthless fictions which the historian or philosopher +may afford to despise. These legends of the birth, life, and death of +the Sun, present to us a form of society and a condition of thought +through which all mankind had to pass before the dawn of history. Yet +that state of things was as real as the time in which we live. They who +spoke the language of these early tales were men and women with joys and +sorrows not unlike our own. In the following verses of Martianus +Capella, the universal veneration for the Sun is clearly shown:</p> + +<div class="blockquot"><p>"Latium invokes thee, <i>Sol</i>, because thou alone art in honor, +<i>after the Father</i>, the centre of light; and they affirm that +thy sacred head bears a golden brightness in twelve rays, +because thou formest that number of months and that number of +hours. They say that thou guidest four winged steeds, because +thou alone rulest the chariot of the elements. For, dispelling +the darkness, thou revealest the shining heavens. Hence they +esteem thee, Phœbus, the discoverer of the secrets of the +future; or, because thou preventest nocturnal crimes. Egypt +worships thee as Serapis, and Memphis as Osiris. Thou art +worshiped by different rites as Mithra, Dis, and the cruel +Typhon. Thou art alone the beautiful Atys, and the fostering +son of the bent plough. Thou art the Ammon of arid Libya, and +the Adonis of Byblos. <i>Thus under a varied <ins class="corr" title="original has appelation">appellation</ins> the +whole world worship thee.</i> Hail! thou true image of the gods, +and of thy father's face! thou whose sacred name, surname, and +omen, three letters make to agree with the number 608.<a name="FNanchor_507:2_2546" id="FNanchor_507:2_2546"></a><a href="#Footnote_507:2_2546" class="fnanchor">[507:2]</a> +Grant us, oh Father, to reach the eternal intercourse of mind, +and to know the starry heaven under this sacred name. May the +great and universally adorable Father increase these his +favors."</p></div> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_467:1_2388" id="Footnote_467:1_2388"></a><a href="#FNanchor_467:1_2388"><span class="label">[467:1]</span></a> "In the <i>Vedas</i>, the <i>Sun</i> has twenty different names, +not pure equivalents, but each term descriptive of the Sun in one of its +aspects. It is brilliant (Sûrya), the friend (Mitra), generous +(Aryaman), beneficent (Bhaga), that which nourishes (Pûshna), the +Creator (Tvashtar), the master of the sky (Divaspati), and so on." (Rev. +S. Baring-Gould: Orig. Relig. Belief, vol. i. p. 150.)</p></div> + +<div class="footnote"><p><a name="Footnote_467:2_2389" id="Footnote_467:2_2389"></a><a href="#FNanchor_467:2_2389"><span class="label">[467:2]</span></a> Asiatic Researches, vol. i. p. 267.</p></div> + +<div class="footnote"><p><a name="Footnote_468:1_2390" id="Footnote_468:1_2390"></a><a href="#FNanchor_468:1_2390"><span class="label">[468:1]</span></a> Preface to "Tales of Anct. Greece."</p></div> + +<div class="footnote"><p><a name="Footnote_468:2_2391" id="Footnote_468:2_2391"></a><a href="#FNanchor_468:2_2391"><span class="label">[468:2]</span></a> See <a href="#APPENDIX_B">Appendix B</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_469:1_2392" id="Footnote_469:1_2392"></a><a href="#FNanchor_469:1_2392"><span class="label">[469:1]</span></a> Aryan Mytho., vol. ii. pp. 51-53.</p></div> + +<div class="footnote"><p><a name="Footnote_473:1_2393" id="Footnote_473:1_2393"></a><a href="#FNanchor_473:1_2393"><span class="label">[473:1]</span></a> Müller: Origin of Religions, pp. 264-268.</p></div> + +<div class="footnote"><p><a name="Footnote_473:2_2394" id="Footnote_473:2_2394"></a><a href="#FNanchor_473:2_2394"><span class="label">[473:2]</span></a> John, i. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_473:3_2395" id="Footnote_473:3_2395"></a><a href="#FNanchor_473:3_2395"><span class="label">[473:3]</span></a> The Christian ceremonies of the Nativity are celebrated +in Bethlehem and Rome, even at the present time, <i>very early in the +morning</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_474:1_2396" id="Footnote_474:1_2396"></a><a href="#FNanchor_474:1_2396"><span class="label">[474:1]</span></a> Quoted by Volney, Ruins, p. 166, and <i>note</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_474:2_2397" id="Footnote_474:2_2397"></a><a href="#FNanchor_474:2_2397"><span class="label">[474:2]</span></a> See Ibid. and Dupuis: Origin of Religious Belief, p. +236.</p></div> + +<div class="footnote"><p><a name="Footnote_474:3_2398" id="Footnote_474:3_2398"></a><a href="#FNanchor_474:3_2398"><span class="label">[474:3]</span></a> See <a href="#CHAPTER_XXXIV">Chap. XXXIV</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_474:4_2399" id="Footnote_474:4_2399"></a><a href="#FNanchor_474:4_2399"><span class="label">[474:4]</span></a> The <i>Dawn</i> was <i>personified</i> by the ancients—a <i>virgin +mother</i>, who bore the <i>Sun</i>. (See Max Müller's Chips, vol. ii. p. 137. +Fiske's Myths and Mythmakers, p. 156, and Cox: Tales of Ancient Greece, +and Aryan Mytho.)</p></div> + +<div class="footnote"><p><a name="Footnote_474:5_2400" id="Footnote_474:5_2400"></a><a href="#FNanchor_474:5_2400"><span class="label">[474:5]</span></a> In Sanscrit "Idâ" is the <i>Earth</i>, the wife of Dyaus +(the Sky), and so we have before us the mythical phrase, "the <i>Sun</i> at +its birth rests on the earth." In other words, "the Sun at birth is +nursed in the lap of its mother."</p></div> + +<div class="footnote"><p><a name="Footnote_474:6_2401" id="Footnote_474:6_2401"></a><a href="#FNanchor_474:6_2401"><span class="label">[474:6]</span></a> "The moment we understand the <i>nature</i> of a myth, all +impossibilities, contradictions and immoralities disappear. If a +mythical personage be nothing more than a name of the <i>Sun</i>, his birth +may be derived from ever so many different mothers. He may be the son of +the <i>Sky</i> or of the <i>Dawn</i> or of the <i>Sea</i> or of the <i>Night</i>." (Renouf's +Hibbert Lectures, p. 108.)</p></div> + +<div class="footnote"><p><a name="Footnote_474:7_2402" id="Footnote_474:7_2402"></a><a href="#FNanchor_474:7_2402"><span class="label">[474:7]</span></a> "The sign of the <i>Celestial Virgin</i> rises above the +horizon at the moment in which we fix the birth of the Lord Jesus +Christ." (Higgins: Anacalypsis, vol. i. p. 314, and Bonwick: Egyptian +Belief, p. 147.)</p> + +<p>"We have in the first decade the <i>Sign of the Virgin</i>, following the +most ancient tradition of the Persians, the Chaldeans, the Egyptians, +Hermes and Æsculapius, a young woman called in the Persian language, +<i>Seclinidos de Darzama</i>; in the Arabic, <i>Aderenedesa</i>—that is to say, a +chaste, pure, immaculate virgin, suckling an infant, which some nations +call <i>Jesus</i> (<i>i. e.</i>, Saviour), but which we in Greek call <i>Christ</i>." +(Abulmazer.)</p> + +<p>"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 hands two ears of wheat, sitting upon an embroidered throne, nursing +a <span class="allcapsc">BOY</span>, and rightly feeding him in the place called <i>Hebraea</i>. A boy, I +say, names <span class="smcap">Iessus</span> by certain nations, which signifies Issa, whom they +also call <i>Christ</i> in Greek." (Kircher, Œdipus Ægypticus.)</p></div> + +<div class="footnote"><p><a name="Footnote_475:1_2403" id="Footnote_475:1_2403"></a><a href="#FNanchor_475:1_2403"><span class="label">[475:1]</span></a> Max Müller: Origin of Religions, p. 261.</p></div> + +<div class="footnote"><p><a name="Footnote_475:2_2404" id="Footnote_475:2_2404"></a><a href="#FNanchor_475:2_2404"><span class="label">[475:2]</span></a> Ibid. p. 230.</p></div> + +<div class="footnote"><p><a name="Footnote_475:3_2405" id="Footnote_475:3_2405"></a><a href="#FNanchor_475:3_2405"><span class="label">[475:3]</span></a> "With scarcely an exception, all the names by which the +<i>Virgin goddess</i> of the Akropolis was known point to this mythology of +the <i>Dawn</i>." (Cox: Aryan Myths, vol. i. p. 228.)</p></div> + +<div class="footnote"><p><a name="Footnote_475:4_2406" id="Footnote_475:4_2406"></a><a href="#FNanchor_475:4_2406"><span class="label">[475:4]</span></a> We also read in the Vishnu Purana that: "The Sun of +Achyuta (God, the Imperishable) <i>rose in the dawn of Devaki</i>, to cause +the lotus petal of the universe (<i>Crishna</i>) to expand. On the day of his +birth the quarters of the horizon were irradiate with joy," &c.</p></div> + +<div class="footnote"><p><a name="Footnote_475:5_2407" id="Footnote_475:5_2407"></a><a href="#FNanchor_475:5_2407"><span class="label">[475:5]</span></a> Cox: Aryan Myths, vol. iii. pp. 105, and 130, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_475:6_2408" id="Footnote_475:6_2408"></a><a href="#FNanchor_475:6_2408"><span class="label">[475:6]</span></a> Ibid. p. 133. See Legends in Chap. XVI.</p></div> + +<div class="footnote"><p><a name="Footnote_475:7_2409" id="Footnote_475:7_2409"></a><a href="#FNanchor_475:7_2409"><span class="label">[475:7]</span></a> Fiske: Myths and Mythmakers, p. 113.</p></div> + +<div class="footnote"><p><a name="Footnote_476:1_2410" id="Footnote_476:1_2410"></a><a href="#FNanchor_476:1_2410"><span class="label">[476:1]</span></a> Renouf: Hibbert Lectures, p. 111 and 161.</p></div> + +<div class="footnote"><p><a name="Footnote_476:2_2411" id="Footnote_476:2_2411"></a><a href="#FNanchor_476:2_2411"><span class="label">[476:2]</span></a> Ibid. p. 161 and 179.</p></div> + +<div class="footnote"><p><a name="Footnote_476:3_2412" id="Footnote_476:3_2412"></a><a href="#FNanchor_476:3_2412"><span class="label">[476:3]</span></a> Ibid. pp. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_476:4_2413" id="Footnote_476:4_2413"></a><a href="#FNanchor_476:4_2413"><span class="label">[476:4]</span></a> See Tales of Ancient Greece, pp. xxxi. and 82.</p></div> + +<div class="footnote"><p><a name="Footnote_476:5_2414" id="Footnote_476:5_2414"></a><a href="#FNanchor_476:5_2414"><span class="label">[476:5]</span></a> The <i>Bull</i> symbolized the productive force in nature, +and hence it was associated with the <span class="smcap">Sun</span>-gods. This animal was venerated +by nearly all the peoples of antiquity. (Wake: Phallism in Anct. +Religs., p. 45.)</p></div> + +<div class="footnote"><p><a name="Footnote_476:6_2415" id="Footnote_476:6_2415"></a><a href="#FNanchor_476:6_2415"><span class="label">[476:6]</span></a> See Aryan Myths, vol. i. p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_477:1_2416" id="Footnote_477:1_2416"></a><a href="#FNanchor_477:1_2416"><span class="label">[477:1]</span></a> See <a href="#CHAPTER_XXXII">Chap. XXXII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_477:2_2417" id="Footnote_477:2_2417"></a><a href="#FNanchor_477:2_2417"><span class="label">[477:2]</span></a> See Tales of Ancient Greece, p. xviii.</p></div> + +<div class="footnote"><p><a name="Footnote_477:3_2418" id="Footnote_477:3_2418"></a><a href="#FNanchor_477:3_2418"><span class="label">[477:3]</span></a> "The idea entertained by the ancients that these +god-begotten heroes were engendered without any carnal intercourse, and +that they were the sons of Jupiter, is, in plain language, the result of +the ethereal spirit, <i>i. e.</i>, the Holy Spirit, operating on the virgin +mother <i>Earth</i>." (Knight: Ancient Art and Mythology, p. 156.)</p></div> + +<div class="footnote"><p><a name="Footnote_477:4_2419" id="Footnote_477:4_2419"></a><a href="#FNanchor_477:4_2419"><span class="label">[477:4]</span></a> Cox: Aryan Myths, p. 87.</p></div> + +<div class="footnote"><p><a name="Footnote_477:5_2420" id="Footnote_477:5_2420"></a><a href="#FNanchor_477:5_2420"><span class="label">[477:5]</span></a> See Williams' Hinduism, p. 24, and Müller's Chips, vol. +ii. pp. 277 and 290.</p></div> + +<div class="footnote"><p><a name="Footnote_477:6_2421" id="Footnote_477:6_2421"></a><a href="#FNanchor_477:6_2421"><span class="label">[477:6]</span></a> See Bulfinch, p. 389.</p></div> + +<div class="footnote"><p><a name="Footnote_477:7_2422" id="Footnote_477:7_2422"></a><a href="#FNanchor_477:7_2422"><span class="label">[477:7]</span></a> See Renouf's Hibbert Lectures, pp. 110, 111.</p></div> + +<div class="footnote"><p><a name="Footnote_477:8_2423" id="Footnote_477:8_2423"></a><a href="#FNanchor_477:8_2423"><span class="label">[477:8]</span></a> Manners of the Germans, p. xi.</p></div> + +<div class="footnote"><p><a name="Footnote_478:1_2424" id="Footnote_478:1_2424"></a><a href="#FNanchor_478:1_2424"><span class="label">[478:1]</span></a> See Knight: Ancient Art and Mythology, pp. 81, 99, and +166.</p> + +<p>The Moon was called by the ancients, "The Queen;" "The Highest +Princess;" "The Queen of Heaven;" "The Princess and Queen of Heaven;" +&c. She was Istar, Ashera, Diana, Artemis, Isis, Juno, Lucina, Astartê. +(Goldzhier, pp. <ins class="corr" title="original has 158, 158">158</ins>. Knight, pp. 99, 100.)</p> + +<p>In the beginning of the eleventh book of Apuleius' Metamorphosis, Isis +is represented as addressing him thus: "I am present; I who am <i>Nature</i>, +the parent of things, queen of all the elements, &c., &c. The primitive +Phrygians called me <i>Pressinuntica, the mother of the gods</i>; the native +Athenians, Ceropian Minerva; the floating Cyprians, Paphian Venus; the +arrow-bearing Cretans, Dictymian Diana; the three-tongued Sicilians, +Stygian Proserpine; and the inhabitants of Eleusis, the ancient goddess +Ceres. Some again have invoked me as <i>Juno</i>, others as <i>Beliona</i>, others +as Hecate, and others as Rhamnusia: and those who are enlightened by the +emerging rays of the rising <i>Sun</i>, the Ethiopians, Ariians and +Egyptians, powerful in ancient learning, who reverence my divinity with +ceremonies perfectly proper, call me by a true appellation, '<i>Queen +Isis</i>.'" (Taylor's Mysteries, p. 76.)</p></div> + +<div class="footnote"><p><a name="Footnote_478:2_2425" id="Footnote_478:2_2425"></a><a href="#FNanchor_478:2_2425"><span class="label">[478:2]</span></a> The "God the Father" of all nations of antiquity was +nothing more than a personification of the <i>Sky</i> or the <i>Heavens</i>. "The +term <i>Heaven</i> (pronounced <i>Thien</i>) is used everywhere in the Chinese +classics for the <i>Supreme Power</i>, ruling and governing all the affairs +of men with an omnipotent and omniscient righteousness and goodness." +(James Legge.)</p> + +<p>In one of the Chinese sacred books—the Shu-king—<i>Heaven</i> and <i>Earth</i> +are called "Father and Mother of all things." Heaven being the Father, +and Earth the Mother. (Taylor: Primitive Culture, pp. 294-296.)</p> + +<p>The "God the Father" of the Indians is <i>Dyaus</i>, that is, the <i>Sky</i>. +(Williams' Hinduism, p. 24.)</p> + +<p>Ormuzd, the god of the ancient Persians, was a personification of the +sky. Herodotus, speaking of the Persians, says: "They are accustomed to +ascend the highest part of the mountains, and offer sacrifice to Jupiter +(Ormuzd), <i>and they call the whole circle of the heavens by the name of +Jupiter</i>." (Herodotus, book 1, ch. 131.)</p> + +<p>In Greek iconography Zeus is the <i>Heaven</i>. As Cicero says: "The +refulgent Heaven above is that which all men call, unanimously, Jove."</p> + +<p>The Christian God supreme of the nineteenth century is still <i>Dyaus</i> +Pitar, the "Heavenly Father."</p></div> + +<div class="footnote"><p><a name="Footnote_478:3_2426" id="Footnote_478:3_2426"></a><a href="#FNanchor_478:3_2426"><span class="label">[478:3]</span></a> Williams' Hinduism, p. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_478:4_2427" id="Footnote_478:4_2427"></a><a href="#FNanchor_478:4_2427"><span class="label">[478:4]</span></a> Müller: Origin of Religions, pp. 261, 290.</p></div> + +<div class="footnote"><p><a name="Footnote_478:5_2428" id="Footnote_478:5_2428"></a><a href="#FNanchor_478:5_2428"><span class="label">[478:5]</span></a> Renouf: Hibbert Lectures, pp. 110, 111.</p></div> + +<div class="footnote"><p><a name="Footnote_478:6_2429" id="Footnote_478:6_2429"></a><a href="#FNanchor_478:6_2429"><span class="label">[478:6]</span></a> See <a href="#Footnote_478:2_2425">Note 2</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_478:7_2430" id="Footnote_478:7_2430"></a><a href="#FNanchor_478:7_2430"><span class="label">[478:7]</span></a> See Cox: Tales of Ancient Greece, pp. xxxi. and 82, and +Aryan Mythology, vol. i. p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_479:1_2431" id="Footnote_479:1_2431"></a><a href="#FNanchor_479:1_2431"><span class="label">[479:1]</span></a> Quoted by Westropp: Phallic Worship, p. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_479:2_2432" id="Footnote_479:2_2432"></a><a href="#FNanchor_479:2_2432"><span class="label">[479:2]</span></a> Squire: Serpent Symbol, p. 66. "In Phenician Mythology +Ouranos (Heaven) weds Ghe (the Earth) and by her becomes father of +Oceanus, Hyperon, Iapetus, Cronos, and other gods." (Phallic Worship, p. +26.)</p></div> + +<div class="footnote"><p><a name="Footnote_479:3_2433" id="Footnote_479:3_2433"></a><a href="#FNanchor_479:3_2433"><span class="label">[479:3]</span></a> Squire: Serpent Symbol, p. 64.</p></div> + +<div class="footnote"><p><a name="Footnote_479:4_2434" id="Footnote_479:4_2434"></a><a href="#FNanchor_479:4_2434"><span class="label">[479:4]</span></a> See Mallet's Northern Antiquities, pp. 80, 93, 94, 406, +510, 511.</p></div> + +<div class="footnote"><p><a name="Footnote_480:1_2435" id="Footnote_480:1_2435"></a><a href="#FNanchor_480:1_2435"><span class="label">[480:1]</span></a> See <a href="#CHAPTER_XIV">Chap. XIV</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_480:2_2436" id="Footnote_480:2_2436"></a><a href="#FNanchor_480:2_2436"><span class="label">[480:2]</span></a> See Dupuis: Orig. Relig. Belief, p. 234. Higgins' +Anacalypsis, vol. ii. pp. 96, 97, and Prog. Relig. Ideas, vol. i. p. +272.</p></div> + +<div class="footnote"><p><a name="Footnote_480:3_2437" id="Footnote_480:3_2437"></a><a href="#FNanchor_480:3_2437"><span class="label">[480:3]</span></a> Extracts from the Vedas. Müller's Chips, vol. ii. pp. +96 and 187.</p></div> + +<div class="footnote"><p><a name="Footnote_481:1_2438" id="Footnote_481:1_2438"></a><a href="#FNanchor_481:1_2438"><span class="label">[481:1]</span></a> Cox: Aryan Mythology, vol. i. p. 153.</p></div> + +<div class="footnote"><p><a name="Footnote_481:2_2439" id="Footnote_481:2_2439"></a><a href="#FNanchor_481:2_2439"><span class="label">[481:2]</span></a> Aryan Mythology, vol. ii. p. 133.</p></div> + +<div class="footnote"><p><a name="Footnote_481:3_2440" id="Footnote_481:3_2440"></a><a href="#FNanchor_481:3_2440"><span class="label">[481:3]</span></a> When Christ Jesus was born, on a sudden there was a +great light in the cave, so that their eyes could not bear it. +(Protevangelion, Apoc. ch. xiv.)</p></div> + +<div class="footnote"><p><a name="Footnote_481:4_2441" id="Footnote_481:4_2441"></a><a href="#FNanchor_481:4_2441"><span class="label">[481:4]</span></a> "Perseus, Oidipous, Romulus and Cyrus are doomed to +bring ruin on their parents. They are exposed in their infancy on the +hill-side, and rescued by a shepherd. <i>All the solar heroes begin life +in this way.</i> Whether, like Apollo, born of the dark night (Leto), or +like Oidipous, of the violet dawn (Iokaste), they are alike destined to +bring destruction on their parents, as the Night and the Dawn are both +destroyed by the Sun." (Fiske: p. 198.)</p></div> + +<div class="footnote"><p><a name="Footnote_481:5_2442" id="Footnote_481:5_2442"></a><a href="#FNanchor_481:5_2442"><span class="label">[481:5]</span></a> "The exposure of the child in infancy represents the +long rays of the morning sun resting on the hill-side." (Fiske: Myths +and Mythmakers, p. 198.)</p> + +<p>The Sun-hero Paris is exposed on the slopes of Ida, Oidipous on the +slopes of Kithairon, and Æsculapius on that of the mountain of Myrtles. +This is the rays of the newly-born sun resting on the mountain-side. +(Cox: Aryan Myths, vol. i. pp. 64 and 80.)</p> + +<p>In Sanscrit <i>Ida</i> is the Earth, and so we have the mythical phrase, the +Sun at its birth is 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: vol. i. p. 221, and Fiske: p. 114.)</p></div> + +<div class="footnote"><p><a name="Footnote_482:1_2443" id="Footnote_482:1_2443"></a><a href="#FNanchor_482:1_2443"><span class="label">[482:1]</span></a> Even as late as the seventeenth century, a German +writer would illustrate a thunder-storm destroying a crop of corn, by a +picture of a dragon devouring the produce of the field with his flaming +tongue and iron teeth. (See Fiske: Myths and Mythmakers, p. 17, and Cox: +Aryan Mythology, vol. ii.)</p></div> + +<div class="footnote"><p><a name="Footnote_482:2_2444" id="Footnote_482:2_2444"></a><a href="#FNanchor_482:2_2444"><span class="label">[482:2]</span></a> The history of the Saviour Hercules is so similar to +that of the Saviour Christ Jesus, that the learned Dr. Parkhurst was +forced to say, "The labors of Hercules seem to have been originally +designed as emblematic memorials of what the <span class="allcapsc">REAL</span> Son of God, the +Saviour of the world, was to do and suffer for our sakes, <i>bringing a +cure for all our ills</i>, as the Orphic hymn speaks of Hercules."</p></div> + +<div class="footnote"><p><a name="Footnote_482:3_2445" id="Footnote_482:3_2445"></a><a href="#FNanchor_482:3_2445"><span class="label">[482:3]</span></a> Bonwick's Egyptian Belief, pp. 158, 166, and 168.</p></div> + +<div class="footnote"><p><a name="Footnote_482:4_2446" id="Footnote_482:4_2446"></a><a href="#FNanchor_482:4_2446"><span class="label">[482:4]</span></a> In ancient mythology, all heroes of light were opposed +by the "Old Serpent," the Devil, symbolized by Serpents, Dragons, +Sphinxes and other monsters. The Serpent was, among the ancient Eastern +nations, the symbol of <i>Evil</i>, of <i>Winter</i>, of <i>Darkness</i> and of +<i>Death</i>. It also symbolized the <i>dark cloud</i>, which, by harboring the +<i>rays of the Sun</i>, preventing its shining, and therefore, is apparently +<i>attempting to destroy it</i>. The Serpent is one of the chief mystic +personifications of the <i>Rig-Veda</i>, under the names of <i>Ahi</i>, <i>Suchna</i>, +and others. They represent the <i>Cloud</i>, the enemy of the <i>Sun</i>, keeping +back the fructifying rays. Indra struggles victoriously against him, and +spreads life on the earth, with the shining warmth of the Father of +Life, the Creator, <i>the Sun</i>.</p> + +<p>Buddha, 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. He, like <i>Christ</i> Jesus, resisted the temptations of this +evil one, and is represented sitting on a serpent, as if its conqueror. +(See Bunsen's Angel-Messiah, p. 39.)</p> + +<p>Crishna also overcame the evil one, and is represented "bruising the +head of the serpent," and standing upon it. (See vol. i. of Asiatic +Researches, and vol. ii. of Higgins' Anacalypsis.)</p> + +<p>In Egyptian Mythology, one of the names of the god-<i>Sun</i> was <i>Râ</i>. He +had an adversary who was called <i>Apap</i>, represented in the form of a +serpent. (See Renouf's Hibbert Lectures, p. 109.)</p> + +<p>Horus, the Egyptian incarnate god, the Mediator, Redeemer and Saviour, +is represented in Egyptian art as overcoming the Evil Serpent, and +standing triumphantly upon him. (See Bonwick's Egyptian Belief, p. 158, +and Monumental Christianity, p. 402.)</p> + +<p>Osiris, Ormuzd, Mithras, Apollo, Bacchus, Hercules, Indra, Œdipus, +Quetzalcoatle, and many other <i>Sun-gods</i>, 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. Baring-Gould's +Curious Myths, p. 256. Bulfinch's Age of Fable, p. 34. Bunsen's +Angel-Messiah, p. x., and Kingsborough's Mexican Antiquities, vol. vi. +p. 176.)</p></div> + +<div class="footnote"><p><a name="Footnote_483:1_2447" id="Footnote_483:1_2447"></a><a href="#FNanchor_483:1_2447"><span class="label">[483:1]</span></a> The crucifixion of the Sun-gods is simply the power of +Darkness triumphing over the "Lord of Light," and Winter overpowering +the Summer. It was at the <i>Winter</i> solstice that the ancients wept for +Tammuz, the fair Adonis, and other Sun-gods, who were put to death by +the boar, slain by the thorn of winter. (See Cox: Aryan Mythology, vol. +ii. p. 113.)</p> + +<p>Other versions of the same myth tell us of Eurydike stung to death by +the hidden serpent, of Sifrit smitten by Hagene (the Thorn), of +Isfendiyar slain by the thorn or arrow of Rustem, of Achilleus +vulnerable only in the heel, of Brynhild enfolded within the dragon's +coils, of Meleagros dying as the torch of doom is burnt out, of Baldur, +the brave and pure, smitten by the fatal mistletoe, and of Crishna and +others being crucified.</p> + +<p>In Egyptian mythology, Set, the destroyer, triumphs in the <i>West</i>. He is +the personification of <i>Darkness</i> and <i>Winter</i>, and the Sun-god whom he +puts to death, is Horus the Saviour. (See Renouf's Hibbert Lectures, pp. +112-115.)</p></div> + +<div class="footnote"><p><a name="Footnote_483:2_2448" id="Footnote_483:2_2448"></a><a href="#FNanchor_483:2_2448"><span class="label">[483:2]</span></a> "In the <i>Rig-Veda</i> the god <i>Vishnu</i> is often named as a +manifestation of the <i>Solar</i> energy, or rather as a form of the Sun." +(Indian Wisdom, p. 322.)</p></div> + +<div class="footnote"><p><a name="Footnote_483:3_2449" id="Footnote_483:3_2449"></a><a href="#FNanchor_483:3_2449"><span class="label">[483:3]</span></a> Crishna says: "I am Vishnu, Brahma, <i>Indra</i>, and the +source as well as the destruction of things, the creator and the +annihilator of the whole aggregate of existences.<ins class="corr" title="[quotation mark missing in original">"</ins> (Cox: Aryan +Mythology, vol. ii. p. 131.)</p></div> + +<div class="footnote"><p><a name="Footnote_484:1_2450" id="Footnote_484:1_2450"></a><a href="#FNanchor_484:1_2450"><span class="label">[484:1]</span></a> See <a href="#CHAPTER_XX">Chap. XX</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_484:2_2451" id="Footnote_484:2_2451"></a><a href="#FNanchor_484:2_2451"><span class="label">[484:2]</span></a> <i>Indra</i>, who was represented as a crucified god, is +also the <i>Sun</i>. No sooner is he born than he speaks to his mother. Like +Apollo and all other Sun-gods he has <i>golden locks</i>, and like them he is +possessed of an inscrutable wisdom. He is also born of a virgin—the +Dawn. Crishna and Indra are one. (See Cox: Aryan Mythology, vol. i. pp. +88 and 341; vol. ii. p. 131.)</p></div> + +<div class="footnote"><p><a name="Footnote_484:3_2452" id="Footnote_484:3_2452"></a><a href="#FNanchor_484:3_2452"><span class="label">[484:3]</span></a> Wake: Phallism, &c., p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_484:4_2453" id="Footnote_484:4_2453"></a><a href="#FNanchor_484:4_2453"><span class="label">[484:4]</span></a> See Cox: Aryan Mythology, vol. ii. p. 113.</p></div> + +<div class="footnote"><p><a name="Footnote_484:5_2454" id="Footnote_484:5_2454"></a><a href="#FNanchor_484:5_2454"><span class="label">[484:5]</span></a> Ibid. pp. 115 and 125.</p></div> + +<div class="footnote"><p><a name="Footnote_484:6_2455" id="Footnote_484:6_2455"></a><a href="#FNanchor_484:6_2455"><span class="label">[484:6]</span></a> See Bonwick's Egyptian Belief, p. 157.</p></div> + +<div class="footnote"><p><a name="Footnote_484:7_2456" id="Footnote_484:7_2456"></a><a href="#FNanchor_484:7_2456"><span class="label">[484:7]</span></a> Knight: Ancient Art and Mythology, p. 88. +</p><p> +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. 406.)</p></div> + +<div class="footnote"><p><a name="Footnote_484:8_2457" id="Footnote_484:8_2457"></a><a href="#FNanchor_484:8_2457"><span class="label">[484:8]</span></a> The Sun, as climbing the 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 Sun as revolving daily +on his four-spoked <i>cross</i>, or as doomed to sink in the sky when his orb +had reached the zenith, would give rise to the stories of <i>Ixion</i> on his +flaming wheel." (Cox: Aryan Mythology, vol. ii. p. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_484:9_2458" id="Footnote_484:9_2458"></a><a href="#FNanchor_484:9_2458"><span class="label">[484:9]</span></a> "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 high heaven."</p></div> + +<div class="footnote"><p><a name="Footnote_485:1_2459" id="Footnote_485:1_2459"></a><a href="#FNanchor_485:1_2459"><span class="label">[485:1]</span></a> Cox: Tales of Ancient Greece, p. xxxii.</p></div> + +<div class="footnote"><p><a name="Footnote_485:2_2460" id="Footnote_485:2_2460"></a><a href="#FNanchor_485:2_2460"><span class="label">[485:2]</span></a> Ibid. p. xxxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_485:3_2461" id="Footnote_485:3_2461"></a><a href="#FNanchor_485:3_2461"><span class="label">[485:3]</span></a> "That the story of the Trojan war is almost wholly +mythical, has been conceded even by the stoutest champions of Homeric +unity." (Rev. G. W. Cox.)</p></div> + +<div class="footnote"><p><a name="Footnote_485:4_2462" id="Footnote_485:4_2462"></a><a href="#FNanchor_485:4_2462"><span class="label">[485:4]</span></a> See Müller's Science of Religion, p. 186.</p></div> + +<div class="footnote"><p><a name="Footnote_485:5_2463" id="Footnote_485:5_2463"></a><a href="#FNanchor_485:5_2463"><span class="label">[485:5]</span></a> See Calmet's Fragments, vol. ii. pp. 21, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_486:1_2464" id="Footnote_486:1_2464"></a><a href="#FNanchor_486:1_2464"><span class="label">[486:1]</span></a> Nimrod: vol. i. p. 278, in Anac., i. p. 503.</p></div> + +<div class="footnote"><p><a name="Footnote_486:2_2465" id="Footnote_486:2_2465"></a><a href="#FNanchor_486:2_2465"><span class="label">[486:2]</span></a> At Miletus was the crucified Apollo—Apollo, who +overcome the Serpent or evil principle. Thus Callimachus, celebrating +this achievement, in his hymn to Apollo, has these remarkable words:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Thee thy blest <i>mother</i> bore, and pleased assign'd<br /></span> +<span class="i0i">The willing <span class="smcap">Saviour</span> of distressed mankind."<br /></span> +</div></div> +</div> + +<div class="footnote"><p><a name="Footnote_486:3_2466" id="Footnote_486:3_2466"></a><a href="#FNanchor_486:3_2466"><span class="label">[486:3]</span></a> These words apply to <i>Christ</i> Jesus, as well as +Semiramis, according 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: <i>three <ins class="corr" title="original has o">of</ins> the mysteries the most spoken +of throughout the world, yet done in secret by God</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_487:1_2467" id="Footnote_487:1_2467"></a><a href="#FNanchor_487:1_2467"><span class="label">[487:1]</span></a> The Rosicrucians, p. 260.</p></div> + +<div class="footnote"><p><a name="Footnote_487:2_2468" id="Footnote_487:2_2468"></a><a href="#FNanchor_487:2_2468"><span class="label">[487:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_488:1_2469" id="Footnote_488:1_2469"></a><a href="#FNanchor_488:1_2469"><span class="label">[488:1]</span></a> The Sun-gods Apollo, Indra, Wittoba or Crishna, and +Christ Jesus, are represented as having their feet pierced with nails +(See Cox: Aryan Mytho., vol. ii. p. 23, and Moor's Hindu Pantheon.)</p></div> + +<div class="footnote"><p><a name="Footnote_489:1_2470" id="Footnote_489:1_2470"></a><a href="#FNanchor_489:1_2470"><span class="label">[489:1]</span></a> Knight: Anct. Art and Mytho., pp. 87, 88.</p></div> + +<div class="footnote"><p><a name="Footnote_489:2_2471" id="Footnote_489:2_2471"></a><a href="#FNanchor_489:2_2471"><span class="label">[489:2]</span></a> Anacalypsis, vol. ii. p. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_489:3_2472" id="Footnote_489:3_2472"></a><a href="#FNanchor_489:3_2472"><span class="label">[489:3]</span></a> "This notion is quite consistent with the ideas +entertained by the Phenicians as to the Serpent, which they supposed to +have the quality of putting off its old age, and assuming a second +youth." Sanchoniathon: <ins class="corr" title="parenthesis missing in original">(</ins>Quoted by Wake: Phallism, &c., p. 43.)</p></div> + +<div class="footnote"><p><a name="Footnote_489:4_2473" id="Footnote_489:4_2473"></a><a href="#FNanchor_489:4_2473"><span class="label">[489:4]</span></a> Une serpent qui tient sa queue dans sa gueule et dans +le circle qu'il decrit, ces trois lettres Greques <ins class="greek" title="GXE">ΓΞΕ</ins>, qui sont +le nombre 365. Le Serpent, qui est d'ordinaire un emblème de l'eternetè +est ici celui de <i>Soleil</i> et des ses revolutions. (Beausobre: Hist. de +Manich. tom. ii. p. 55. Quoted by Lardner, vol. viii. p. 379.)</p> + +<p>"This idea existed even in <i>America</i>. The great century of the Aztecs +was encircled by <i>a serpent grasping its own tail</i>, and the great +<i>calendar stone</i> is entwined by serpents bearing human heads in their +distended jaws."</p> + +<p>"The annual passage of the Sun, through 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 new one. Accordingly, all the ancient +spheres—the Persian, Indian, Egyptian, Barbaric, and Mexican—were +surrounded by the figure of a serpent <i>holding its tail in its mouth</i>." +(Squire: Serpent Symbol, p. 249.)</p></div> + +<div class="footnote"><p><a name="Footnote_489:5_2474" id="Footnote_489:5_2474"></a><a href="#FNanchor_489:5_2474"><span class="label">[489:5]</span></a> Wake: Phallism, p. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_489:6_2475" id="Footnote_489:6_2475"></a><a href="#FNanchor_489:6_2475"><span class="label">[489:6]</span></a> See Cox: Aryan Mytho., vol. ii. p. 128.</p></div> + +<div class="footnote"><p><a name="Footnote_490:1_2476" id="Footnote_490:1_2476"></a><a href="#FNanchor_490:1_2476"><span class="label">[490:1]</span></a> Being the most intimately connected with the +reproduction of life on earth, the <i>Linga</i> became the symbol under which +the <i>Sun</i>, invoked with a thousand names, has been worshiped throughout +the world as the restorer of the powers of nature after the long sleep +or death of Winter. In the brazen <i>Serpent</i> of the Pentateuch, the two +emblems of the <i>Cross</i> and <i>Serpent</i>, the quiescent and energizing +<i>Phallos</i>, are united. (Cox: Aryan Mytho. vol. ii. pp. 113-118.)</p></div> + +<div class="footnote"><p><a name="Footnote_490:2_2477" id="Footnote_490:2_2477"></a><a href="#FNanchor_490:2_2477"><span class="label">[490:2]</span></a> Wake: Phallism, &c., p. 60.</p></div> + +<div class="footnote"><p><a name="Footnote_491:1_2478" id="Footnote_491:1_2478"></a><a href="#FNanchor_491:1_2478"><span class="label">[491:1]</span></a> Squire: Serpent Symbol, p. 155.</p></div> + +<div class="footnote"><p><a name="Footnote_491:2_2479" id="Footnote_491:2_2479"></a><a href="#FNanchor_491:2_2479"><span class="label">[491:2]</span></a> Wake: Phallism in Anct. Religs., p. 72.</p></div> + +<div class="footnote"><p><a name="Footnote_491:3_2480" id="Footnote_491:3_2480"></a><a href="#FNanchor_491:3_2480"><span class="label">[491:3]</span></a> Ibid. p. 73. Squire: Serpent Symbol, p. 195.</p></div> + +<div class="footnote"><p><a name="Footnote_491:4_2481" id="Footnote_491:4_2481"></a><a href="#FNanchor_491:4_2481"><span class="label">[491:4]</span></a> Faber: Orig. Pagan Idol., in Squire, p. 158.</p></div> + +<div class="footnote"><p><a name="Footnote_491:5_2482" id="Footnote_491:5_2482"></a><a href="#FNanchor_491:5_2482"><span class="label">[491:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_491:6_2483" id="Footnote_491:6_2483"></a><a href="#FNanchor_491:6_2483"><span class="label">[491:6]</span></a> Kenrick's Egypt, vol. i. p. 375.</p></div> + +<div class="footnote"><p><a name="Footnote_491:7_2484" id="Footnote_491:7_2484"></a><a href="#FNanchor_491:7_2484"><span class="label">[491:7]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_491:8_2485" id="Footnote_491:8_2485"></a><a href="#FNanchor_491:8_2485"><span class="label">[491:8]</span></a> Squire: p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_491:9_2486" id="Footnote_491:9_2486"></a><a href="#FNanchor_491:9_2486"><span class="label">[491:9]</span></a> Ibid. p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_492:1_2487" id="Footnote_492:1_2487"></a><a href="#FNanchor_492:1_2487"><span class="label">[492:1]</span></a> Squire: p. 169.</p></div> + +<div class="footnote"><p><a name="Footnote_492:2_2488" id="Footnote_492:2_2488"></a><a href="#FNanchor_492:2_2488"><span class="label">[492:2]</span></a> Lundy: Monumental Christianity, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_492:3_2489" id="Footnote_492:3_2489"></a><a href="#FNanchor_492:3_2489"><span class="label">[492:3]</span></a> "<span class="smcap">Saviour</span> was a common title of the <span class="smcap">Sun</span>-gods of +antiquity." (Wake: Phallism in Anct. Religs., p. 55.)</p> + +<p>The ancient Greek writers speak of the Sun, as the "Generator and +Nourisher of all Things;" the "Ruler of the World;" the "First of the +Gods," and the "Supreme Lord of all Beings." (Knight: Ancient Art and +Mytho., p. 37.)</p> + +<p>Pausanias (500 <span class="allcapsc">B. C.</span>) speaks of "The Sun having the surname of <span class="smcap">Saviour</span>." +(Ibid. p. 98, <i>note</i>.)</p> + +<p>"There is a very remarkable figure copied in Payne Knight's Work, in +which we see on a man's shoulders a <i>cock's</i> head, whilst on the +pediment are placed the words: "<span class="smcap">The Saviour of the World</span>." (Inman: Anct. +Faiths, vol. i. p. 537.) This refers to the <span class="smcap">Sun</span>. The cock being the +natural herald of the day, he was therefore sacred, among the ancients, +to the Sun." (See Knight: Anct. Art and Mytho., p. 70, and Lardner: vol. +viii. p. 377.)</p></div> + +<div class="footnote"><p><a name="Footnote_493:1_2490" id="Footnote_493:1_2490"></a><a href="#FNanchor_493:1_2490"><span class="label">[493:1]</span></a> The name <i>Jesus</i> is the same as <i>Joshua</i>, and signifies +<i>Saviour</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_493:2_2491" id="Footnote_493:2_2491"></a><a href="#FNanchor_493:2_2491"><span class="label">[493:2]</span></a> Justin Martyr: Dialog. Cum Typho. Quoted in Gibbon's +Rome, vol. i. p. 582.</p></div> + +<div class="footnote"><p><a name="Footnote_493:3_2492" id="Footnote_493:3_2492"></a><a href="#FNanchor_493:3_2492"><span class="label">[493:3]</span></a> Matt. xxvii. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_493:4_2493" id="Footnote_493:4_2493"></a><a href="#FNanchor_493:4_2493"><span class="label">[493:4]</span></a> The ever-faithful woman who is always near at the death +of the Sun-god is "the fair and tender light which sheds its soft hue +over the Eastern heaven as the Sun sinks in death beneath the Western +waters." (Cox: Aryan Myths, vol. i. p. 223.)</p></div> + +<div class="footnote"><p><a name="Footnote_493:5_2494" id="Footnote_493:5_2494"></a><a href="#FNanchor_493:5_2494"><span class="label">[493:5]</span></a> See Ibid. vol. i. p. 80.</p></div> + +<div class="footnote"><p><a name="Footnote_493:6_2495" id="Footnote_493:6_2495"></a><a href="#FNanchor_493:6_2495"><span class="label">[493:6]</span></a> Bunsen: The Angel-Messiah, p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_493:7_2496" id="Footnote_493:7_2496"></a><a href="#FNanchor_493:7_2496"><span class="label">[493:7]</span></a> Cox: Aryan Mythology, vol. i. p. 223.</p></div> + +<div class="footnote"><p><a name="Footnote_494:1_2497" id="Footnote_494:1_2497"></a><a href="#FNanchor_494:1_2497"><span class="label">[494:1]</span></a> See Tales of Ancient Greece, p. xxxi.</p></div> + +<div class="footnote"><p><a name="Footnote_494:2_2498" id="Footnote_494:2_2498"></a><a href="#FNanchor_494:2_2498"><span class="label">[494:2]</span></a> <span class="smcap">Petræus</span> was an interchangeable synonym of the name +Oceanus.</p></div> + +<div class="footnote"><p><a name="Footnote_494:3_2499" id="Footnote_494:3_2499"></a><a href="#FNanchor_494:3_2499"><span class="label">[494:3]</span></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.)</p></div> + +<div class="footnote"><p><a name="Footnote_494:4_2500" id="Footnote_494:4_2500"></a><a href="#FNanchor_494:4_2500"><span class="label">[494:4]</span></a> See Potter's Æschylus.</p></div> + +<div class="footnote"><p><a name="Footnote_494:5_2501" id="Footnote_494:5_2501"></a><a href="#FNanchor_494:5_2501"><span class="label">[494:5]</span></a> Matt. xxvii. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_494:6_2502" id="Footnote_494:6_2502"></a><a href="#FNanchor_494:6_2502"><span class="label">[494:6]</span></a> As the Sun dies, or sinks in the West, blacker and +blacker grows the evening shades, till there is darkness on the face of +the earth. Then from the high heavens comes down the thick clouds, and +the din of its thunder crashes through the air. (Description of the +death of Hercules, Tales of Ancient Greece, pp. 61, 62.)</p></div> + +<div class="footnote"><p><a name="Footnote_494:7_2503" id="Footnote_494:7_2503"></a><a href="#FNanchor_494:7_2503"><span class="label">[494:7]</span></a> It Is the battle of the clouds over the dead or dying +Sun, which is to be seen in the legendary history of many Sun-gods. +(Cox: Aryan Mythology, vol. ii. p. 91.)</p></div> + +<div class="footnote"><p><a name="Footnote_494:8_2504" id="Footnote_494:8_2504"></a><a href="#FNanchor_494:8_2504"><span class="label">[494:8]</span></a> This was one of the latest additions of the Sun-myth to +the history of <i>Christ</i> Jesus. This has been proved not only to have +been an invention after the Apostles' time, but even after the time of +Eusebius (<span class="allcapsc">A. D.</span> 325). The doctrine of the descent into hell was not in +the ancient creeds or rules of faith. It is not to be found in the rules +of faith delivered by Irenæus (<span class="allcapsc">A. D.</span> 190), by Origen (<span class="allcapsc">A. D.</span> 230), or by +Tertullian (<span class="allcapsc">A. D.</span> 200-210). It is not expressed in those creeds which +were made by the Councils as larger explications of the Apostles' Creed; +not in the Nicene, or Constantinopolitan; not in those of Ephesus, or +Chalcedon; not in those confessions made at Sardica, Antioch, Selencia, +Sirmium, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_495:1_2505" id="Footnote_495:1_2505"></a><a href="#FNanchor_495:1_2505"><span class="label">[495:1]</span></a> At the end of his career, the Sun enters the <i>lowest +regions</i>, the bowels of the earth, therefore nearly all Sun-gods are +made to "descend into hell," and remain there for three days and three +nights, for the reason that from the 22d to the 25th of December, the +Sun apparently remains in the same place. Thus Jonah, a personification +of the Sun (see <a href="#CHAPTER_IX">Chap. IX.</a>), who remains three days and three nights in +the bowels of the earth—typified by a fish—is made to pay: "Out of the +belly of hell cried I, and thou heardst my voice."</p></div> + +<div class="footnote"><p><a name="Footnote_495:2_2506" id="Footnote_495:2_2506"></a><a href="#FNanchor_495:2_2506"><span class="label">[495:2]</span></a> See <a href="#CHAPTER_XXII">Chapter XXII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_495:3_2507" id="Footnote_495:3_2507"></a><a href="#FNanchor_495:3_2507"><span class="label">[495:3]</span></a> Baring-Gould: Curious Myths, p. 260.</p> + +<p>"The mighty Lord appeared in the form of a man, and enlightened those +places which had ever before been in darkness; and broke asunder the +fetters which before could not be broken; and with his <i>invincible +power</i> visited those who sat in the deep darkness by iniquity, and the +shadow of death by sin. Then the King of Glory trampled upon Death, +seized the Prince of Hell, and deprived him of all his power." +(Description of <i>Christ's</i> Descent into Hell. Nicodemus: Apoc.)</p></div> + +<div class="footnote"><p><a name="Footnote_495:4_2508" id="Footnote_495:4_2508"></a><a href="#FNanchor_495:4_2508"><span class="label">[495:4]</span></a> "The women weeping for Tammuz was no more than +expressive of the Sun's loss of power in the winter quarter." (King's +Gnostics, p. 102. See also, Cox: Aryan Mytho., vol. ii. p. 113.)</p> + +<p>After remaining for three days and three nights in the lowest regions, +the Sun begins to ascend, thus he "rises from the dead," as it were, and +"ascends into heaven."</p></div> + +<div class="footnote"><p><a name="Footnote_496:1_2509" id="Footnote_496:1_2509"></a><a href="#FNanchor_496:1_2509"><span class="label">[496:1]</span></a> Bonwick: Egyptian Belief, p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_496:2_2510" id="Footnote_496:2_2510"></a><a href="#FNanchor_496:2_2510"><span class="label">[496:2]</span></a> Anacalypsis, vol. ii. p. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_496:3_2511" id="Footnote_496:3_2511"></a><a href="#FNanchor_496:3_2511"><span class="label">[496:3]</span></a> Aryan Mythology, vol. ii. p. 125.</p></div> + +<div class="footnote"><p><a name="Footnote_496:4_2512" id="Footnote_496:4_2512"></a><a href="#FNanchor_496:4_2512"><span class="label">[496:4]</span></a> Egyptian Belief, p. 182.</p></div> + +<div class="footnote"><p><a name="Footnote_496:5_2513" id="Footnote_496:5_2513"></a><a href="#FNanchor_496:5_2513"><span class="label">[496:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_496:6_2514" id="Footnote_496:6_2514"></a><a href="#FNanchor_496:6_2514"><span class="label">[496:6]</span></a> Origin of Religions, p. 264.</p></div> + +<div class="footnote"><p><a name="Footnote_497:1_2515" id="Footnote_497:1_2515"></a><a href="#FNanchor_497:1_2515"><span class="label">[497:1]</span></a> Origin of Religions, p. 268.</p></div> + +<div class="footnote"><p><a name="Footnote_497:2_2516" id="Footnote_497:2_2516"></a><a href="#FNanchor_497:2_2516"><span class="label">[497:2]</span></a> Aryan Mythology, vol. i. p. 384.</p></div> + +<div class="footnote"><p><a name="Footnote_497:3_2517" id="Footnote_497:3_2517"></a><a href="#FNanchor_497:3_2517"><span class="label">[497:3]</span></a> Origin of Religion, pp. 264-268.</p></div> + +<div class="footnote"><p><a name="Footnote_498:1_2518" id="Footnote_498:1_2518"></a><a href="#FNanchor_498:1_2518"><span class="label">[498:1]</span></a> The number twelve appears in many of the Sun-myths. It +refers to the twelve hours of the day or night, or the twelve moons of +the lunar year. (Cox: Aryan Mythology, vol. i. p. 165. Bonwick: Egyptian +Belief, p. 175.)</p> + +<p>Osiris, the Egyptian Saviour, had twelve apostles. (Bonwick, p. 175.)</p> + +<p>In all religions of antiquity the number <i>twelve</i>, which applies to the +twelve signs of the zodiac, are reproduced in all kinds and sorts of +forms. For instance: such are the <i>twelve</i> great gods; the <i>twelve</i> +apostles of Osiris; the <i>twelve</i> apostles of Jesus; the <i>twelve</i> sons of +Jacob, or the <i>twelve</i> tribes; the <i>twelve</i> altars of James; the +<i>twelve</i> labors of Hercules; the <i>twelve</i> shields of Mars; the <i>twelve</i> +brothers Arvaux; the <i>twelve</i> gods Consents; the <i>twelve</i> governors in +the Manichean System; the <i>adectyas</i> of the East Indies; the <i>twelve</i> +asses of the Scandinavians; the city of the <i>twelve</i> gates in the +Apocalypse; the <i>twelve</i> wards of the city; the <i>twelve</i> sacred +cushions, on which the Creator sits in the cosmogony of the Japanese; +the <i>twelve</i> precious stones of the <i>rational</i>, or the ornament worn by +the high priest of the Jews, &c., &c. (See Dupuis, pp. 39, 40.)</p></div> + +<div class="footnote"><p><a name="Footnote_499:1_2519" id="Footnote_499:1_2519"></a><a href="#FNanchor_499:1_2519"><span class="label">[499:1]</span></a> See Mallet's Northern Antiquities, p. 505.</p></div> + +<div class="footnote"><p><a name="Footnote_499:2_2520" id="Footnote_499:2_2520"></a><a href="#FNanchor_499:2_2520"><span class="label">[499:2]</span></a> Luke, ii. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_499:3_2521" id="Footnote_499:3_2521"></a><a href="#FNanchor_499:3_2521"><span class="label">[499:3]</span></a> John, xii, 46.</p></div> + +<div class="footnote"><p><a name="Footnote_499:4_2522" id="Footnote_499:4_2522"></a><a href="#FNanchor_499:4_2522"><span class="label">[499:4]</span></a> John, ix. v.</p></div> + +<div class="footnote"><p><a name="Footnote_499:5_2523" id="Footnote_499:5_2523"></a><a href="#FNanchor_499:5_2523"><span class="label">[499:5]</span></a> I. John, i. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_500:1_2524" id="Footnote_500:1_2524"></a><a href="#FNanchor_500:1_2524"><span class="label">[500:1]</span></a> Monumental Christianity, p. 117.</p></div> + +<div class="footnote"><p><a name="Footnote_501:1_2525" id="Footnote_501:1_2525"></a><a href="#FNanchor_501:1_2525"><span class="label">[501:1]</span></a> See Monumental Christianity, pp. 189, 191, 192, 238, +and 296.</p></div> + +<div class="footnote"><p><a name="Footnote_501:2_2526" id="Footnote_501:2_2526"></a><a href="#FNanchor_501:2_2526"><span class="label">[501:2]</span></a> See Bonwick's Egyptian Belief, p. 283.</p></div> + +<div class="footnote"><p><a name="Footnote_501:3_2527" id="Footnote_501:3_2527"></a><a href="#FNanchor_501:3_2527"><span class="label">[501:3]</span></a> King's Gnostics, p. 68.</p></div> + +<div class="footnote"><p><a name="Footnote_501:4_2528" id="Footnote_501:4_2528"></a><a href="#FNanchor_501:4_2528"><span class="label">[501:4]</span></a> Ibid. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_501:5_2529" id="Footnote_501:5_2529"></a><a href="#FNanchor_501:5_2529"><span class="label">[501:5]</span></a> See <a href="#CHAPTER_XX">Chapter XX</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_501:6_2530" id="Footnote_501:6_2530"></a><a href="#FNanchor_501:6_2530"><span class="label">[501:6]</span></a> Hist. of Our Lord in Art, vol. i. p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_502:1_2531" id="Footnote_502:1_2531"></a><a href="#FNanchor_502:1_2531"><span class="label">[502:1]</span></a> Geikie: Life of Christ, vol. i. p. 151.</p></div> + +<div class="footnote"><p><a name="Footnote_502:2_2532" id="Footnote_502:2_2532"></a><a href="#FNanchor_502:2_2532"><span class="label">[502:2]</span></a> Monumental Christianity, p. 231.</p></div> + +<div class="footnote"><p><a name="Footnote_502:3_2533" id="Footnote_502:3_2533"></a><a href="#FNanchor_502:3_2533"><span class="label">[502:3]</span></a> King's Gnostics, p. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_502:4_2534" id="Footnote_502:4_2534"></a><a href="#FNanchor_502:4_2534"><span class="label">[502:4]</span></a> Ibid. p. 68.</p></div> + +<div class="footnote"><p><a name="Footnote_502:5_2535" id="Footnote_502:5_2535"></a><a href="#FNanchor_502:5_2535"><span class="label">[502:5]</span></a> See Bell's Pantheon, vol. i. p. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_503:1_2536" id="Footnote_503:1_2536"></a><a href="#FNanchor_503:1_2536"><span class="label">[503:1]</span></a> Following are the words of the decree now in the +Vatican library: "In quibusdam sanctorum imaginum picturis agnus +exprimitur, &c. Nos igitur veteres figuras atque umbras, et veritatis +notas, et signa ecclesiæ tradita, complectentes, gratiam, et veritatem +anteponimus, quam ut plenitudinem legis acceptimus. Itaque id quod +perfectum est, in picturis etiam omnium oculis subjiciamus, agnum illum +qui mundi peccatum tollit, Christum Deum nostrum, loco veteris Ayni, +humanâ formâ posthæ exprimendum decrevimus," &c.</p></div> + +<div class="footnote"><p><a name="Footnote_504:1_2537" id="Footnote_504:1_2537"></a><a href="#FNanchor_504:1_2537"><span class="label">[504:1]</span></a> "The <i>solar horse</i>, with two serpents upon his head +(the Buddhist Aries) is Buddha's symbol, and Aries is the symbol of +Christ." (Arthur Lillie: Buddha and Early Buddhism, p. 110.)</p></div> + +<div class="footnote"><p><a name="Footnote_504:2_2538" id="Footnote_504:2_2538"></a><a href="#FNanchor_504:2_2538"><span class="label">[504:2]</span></a> Quoted by Lillie: Buddha and Early Buddhism, p. 93.</p></div> + +<div class="footnote"><p><a name="Footnote_504:3_2539" id="Footnote_504:3_2539"></a><a href="#FNanchor_504:3_2539"><span class="label">[504:3]</span></a> Quoted by King: The Gnostics &c., p. 138.</p></div> + +<div class="footnote"><p><a name="Footnote_505:1_2540" id="Footnote_505:1_2540"></a><a href="#FNanchor_505:1_2540"><span class="label">[505:1]</span></a> Quoted by King: The Gnostics, &c., p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_505:2_2541" id="Footnote_505:2_2541"></a><a href="#FNanchor_505:2_2541"><span class="label">[505:2]</span></a> Ibid. p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_505:3_2542" id="Footnote_505:3_2542"></a><a href="#FNanchor_505:3_2542"><span class="label">[505:3]</span></a> <i>Indra</i>, the crucified Sun-god of the Hindoos, was +represented with golden locks. (Cox: Aryan Myths, vol. i. p. 341.)</p> + +<p><i>Mithras</i>, the Persian Saviour, was represented with long flowing locks.</p> + +<p><i>Izdubar</i>, the god and hero of the Chaldeans, was represented with long +flowing locks of hair (Smith: Chaldean Account of Genesis, p. 193), and +so was his counterpart, the Hebrew Samson.</p> + +<p>"The Sâkya-prince (Buddha) is described as an Aryan by Buddhistic +tradition; his face was reddish, his hair of light color and curly, his +general appearance of great beauty." (Bunsen: The Angel-Messiah, p. 15.)</p> + +<p>"Serapis has, in some instances, long hair formally turned back, and +disposed in ringlets hanging down upon his breast and shoulders like +that of a woman. His whole person, too, is always enveloped in drapery +reaching to his feet." (Knight: Ancient Art and Mythology, p. 104.)</p> + +<p>"As for <i>yellow hair</i>, there is no evidence that Greeks have ever +commonly possessed it; but no other color would do for a solar hero, and +it accordingly characterizes the entire company of them, wherever +found." (Fiske: Myths and Mythmakers, p. 202.)</p> + +<p>Helios (the Sun) is called by the Greeks the "yellow-haired." +(Goldzhier: Hebrew Mytho., p. 137.)</p> + +<p>The Sun's rays is signified by the flowing golden locks which stream +from the head of Kephalos, and fall over the shoulders of <ins class="corr" title="original has Bellerphon">Bellerophon</ins>. +(Cox: Aryan Mytho., vol. i. p. 107.)</p> + +<p>Perseus, son of the virgin Danae, was called the "Golden Child." (Ibid. +vol. ii. p. 58.) "The light of early morning is not more pure than was +the color on his fair cheeks, and the golden locks streamed bright over +his shoulders, like the rays of the sun when they rest on the hills at +midday." (Tales of Ancient Greece, p. 83.)</p> + +<p>The Saviour Dionysus wore a long flowing robe, and had long golden hair, +which streamed from his head over his shoulders. (Aryan Mythology, vol. +ii. p. 293.)</p> + +<p>Ixion was the "Beautiful and Mighty," with golden hair flashing a glory +from his head, dazzling as the rays which stream from Helios, when he +drives his chariot up the heights of heaven; and his flowing robe +glistened as he moved, like the vesture which the Sun-god gave to the +wise maiden Medeia, who dwelt in Kolchis. (Tales of Ancient Greece, p. +47.)</p> + +<p>Theseus enters the city of Athens, as Christ Jesus is said to have +entered Jerusalem, with a long flowing robe, and with his <i>golden hair</i> +tied gracefully behind his head. His "soft beauty" excites the mockery +of the populace, who pause in their work to jest with him. (Cox: Aryan +Mythology, vol. ii. p. 63.)</p> + +<p>Thus we see that long locks of golden hair, and a flowing robe, are +mythological attributes of the Sun.</p></div> + +<div class="footnote"><p><a name="Footnote_506:1_2543" id="Footnote_506:1_2543"></a><a href="#FNanchor_506:1_2543"><span class="label">[506:1]</span></a> Cox: Aryan Mythology, vol. i. p. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_506:2_2544" id="Footnote_506:2_2544"></a><a href="#FNanchor_506:2_2544"><span class="label">[506:2]</span></a> We have already seen (in <a href="#CHAPTER_XX">Chapter XX.</a>) that the word +"<i>Christ</i>" signifies the "Anointed," or the "Messiah," and that many +other personages beside Jesus of Nazareth had this <i>title</i> affixed to +their names.</p></div> + +<div class="footnote"><p><a name="Footnote_507:1_2545" id="Footnote_507:1_2545"></a><a href="#FNanchor_507:1_2545"><span class="label">[507:1]</span></a> The theory which has been set forth in this chapter, is +also more fully illustrated in <a href="#APPENDIX_C">Appendix C</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_507:2_2546" id="Footnote_507:2_2546"></a><a href="#FNanchor_507:2_2546"><span class="label">[507:2]</span></a> These three letters, <i>the monogram of the Sun</i>, are the +celebrated <ins class="corr" title="original has I. S. H.">I. H. S.</ins>, which are to be seen in Roman Catholic churches at +the present day, and which are now the monogram of the Sun-god <i>Christ</i> +Jesus. (See <a href="#CHAPTER_XXXVI">Chapter XXXVI.</a>)</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_508" id="Page_508">[Pg 508]</a></span></p> +<h2><a name="CHAPTER_XL" id="CHAPTER_XL"></a>CHAPTER XL.</h2> + +<h3>CONCLUSION.</h3> + +<p>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?</p> + +<p>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 <i>some one</i> has been there, but as to what manner of +man he may have been, we certainly know little as fact. The Gospels, +<i>the only records we have of him</i>,<a name="FNanchor_508:1_2547" id="FNanchor_508:1_2547"></a><a href="#Footnote_508:1_2547" class="fnanchor">[508:1]</a> have been proven, over and +over again, unhistorical and legendary; to state <i>anything as positive</i> +about the man is nothing more nor less than <i>assumption</i>; we can +therefore <i>conjecture</i> 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 <i>highest</i> praise, and asserting that he was +the <i>best</i> and <i>grandest</i> of our race;<a name="FNanchor_508:2_2548" id="FNanchor_508:2_2548"></a><a href="#Footnote_508:2_2548" class="fnanchor">[508:2]</a> but this manner of +reasoning (undoubtedly consoling to many) <i>facts</i> 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.</p> + +<p>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 <span class='pagenum'><a name="Page_509" id="Page_509">[Pg 509]</a></span>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 <i>solar</i> 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, Azidahaka, who appears in the +Shah-Nameh as the biting serpent."</p> + +<p>The actual Jesus is inaccessible to scientific research. His 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 barrier to his own speculations. As M. +Renan says: "The Christ who communicates private revelations to him <i>is +a phantom of his own making</i>;" "it is <i>himself</i> he listens to, <i>while +fancying that he hears Jesus</i>."<a name="FNanchor_509:1_2549" id="FNanchor_509:1_2549"></a><a href="#Footnote_509:1_2549" class="fnanchor">[509:1]</a></p> + +<p>In studying the writings of the early advocates of Christianity, and +Fathers of the Christian Church, where we would naturally look for the +language that would indicate the real occurrence of the facts of the +Gospel—if real occurrences they had ever been—we not only find no such +language, but everywhere find every sort of sophistical ambages, +ramblings 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: <i>history</i> 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 <i>her</i> +path, and the order of the universe was suspended without <i>her</i> +observation.</p> + +<p>She asks, with the Magi of the East, "Where is he that is born King of +the Jews?" 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 Æsculapius, Buddha and Crishna, as well <span class='pagenum'><a name="Page_510" id="Page_510">[Pg 510]</a></span>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;<a name="FNanchor_510:1_2550" id="FNanchor_510:1_2550"></a><a href="#Footnote_510:1_2550" class="fnanchor">[510:1]</a> 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 <i>tomb</i> in which he was +laid. Others have done as much for scores of <i>mythological personages</i> +who never lived in the flesh. Did not <ins class="corr" title="original has Damis">Damus</ins>, 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<a name="FNanchor_510:2_2551" id="FNanchor_510:2_2551"></a><a href="#Footnote_510:2_2551" class="fnanchor">[510:2]</a> say that Hercules had visited their +country? and did they not show the print of his foot upon a rock to +substantiate their story?<a name="FNanchor_510:3_2552" id="FNanchor_510:3_2552"></a><a href="#Footnote_510:3_2552" class="fnanchor">[510:3]</a> Was not his <i>tomb</i> to be seen at Cadiz, +where his <i>bones</i> were shown?<a name="FNanchor_510:4_2553" id="FNanchor_510:4_2553"></a><a href="#Footnote_510:4_2553" class="fnanchor">[510:4]</a> Was not the <i>tomb</i> of Bacchus to be +seen in Greece?<a name="FNanchor_510:5_2554" id="FNanchor_510:5_2554"></a><a href="#Footnote_510:5_2554" class="fnanchor">[510:5]</a> Was not the <i>tomb</i> of Apollo to be seen at +Delphi?<a name="FNanchor_510:6_2555" id="FNanchor_510:6_2555"></a><a href="#Footnote_510:6_2555" class="fnanchor">[510:6]</a> Was not the <i>tomb</i> of Achilles to be seen at Dodona, +where Alexander the Great honored it by placing a crown upon it?<a name="FNanchor_510:7_2556" id="FNanchor_510:7_2556"></a><a href="#Footnote_510:7_2556" class="fnanchor">[510:7]</a> +Was not the <i>tomb</i> of Æsculapius to be seen in Arcadia, in a grove +consecrated to him, near the river Lusius?<a name="FNanchor_510:8_2557" id="FNanchor_510:8_2557"></a><a href="#Footnote_510:8_2557" class="fnanchor">[510:8]</a> Was not the <i>tomb</i> of +Deucalion—he who was saved from the Deluge—long pointed out near the +sanctuary of Olympian Jove, in Athens?<a name="FNanchor_510:9_2558" id="FNanchor_510:9_2558"></a><a href="#Footnote_510:9_2558" class="fnanchor">[510:9]</a> Was not the <i>tomb</i> of +Osiris to be seen in Egypt, where, at stated seasons, the priests went +in solemn procession, and covered it with flowers?<a name="FNanchor_510:10_2559" id="FNanchor_510:10_2559"></a><a href="#Footnote_510:10_2559" class="fnanchor">[510:10]</a> Was not the +tomb of Jonah—he who was "swallowed up by a big fish"—to be seen at +Nebi-Yunus, near Mosul?<a name="FNanchor_510:11_2560" id="FNanchor_510:11_2560"></a><a href="#Footnote_510:11_2560" class="fnanchor">[510:11]</a> Are not the <i>tombs</i> of Adam, Eve, Cain, +Abel, Seth, Abraham, and other Old Testament characters, to be seen even +at the present day?<a name="FNanchor_510:12_2561" id="FNanchor_510:12_2561"></a><a href="#Footnote_510:12_2561" class="fnanchor">[510:12]</a> And did not the Emperor Constantine dedicate +a beautiful church over the <i>tomb</i> of St. George, the warrior +saint?<a name="FNanchor_510:13_2562" id="FNanchor_510:13_2562"></a><a href="#Footnote_510:13_2562" class="fnanchor">[510:13]</a> 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 <span class='pagenum'><a name="Page_511" id="Page_511">[Pg 511]</a></span>and party +prejudice and ecclesiastical purpose, that it is hard to be sure of the +original outlines."</p> + +<p>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 +<i>Gnostics</i>, 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 <i>Christ</i> +as an <i>Æon</i>—though they admitted the crucifixion, considered it to have +been in some <i>mystic</i> way—perhaps what might be called <i>spiritualiter</i>, +as it is called in the Revelation: but notwithstanding the different +opinions they held, they all denied that <i>the Christ</i> did really die, in +the literal acceptation of the term, on the cross.<a name="FNanchor_511:1_2563" id="FNanchor_511:1_2563"></a><a href="#Footnote_511:1_2563" class="fnanchor">[511:1]</a> The Gnostic, +or Oriental, Christians undoubtedly took their doctrine from the <i>Indian +crucifixion</i><a name="FNanchor_511:2_2564" id="FNanchor_511:2_2564"></a><a href="#Footnote_511:2_2564" class="fnanchor">[511:2]</a> (of which we have treated in Chapters <a href="#CHAPTER_XX">XX.</a> and +<a href="#CHAPTER_XXXIX">XXXIX.</a>), as well as many other tenets with which we have found the +Christian Church deeply tainted. They held that:</p> + +<div class="blockquot"><p>"To deliver the soul, a captive in darkness, the 'Prince of +Light,' the 'Genius of the Sun,' charged with the redemption +of the intellectual world, of which the Sun is 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 <i>appeared</i> to suffer. His 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.'"</p></div> + +<p>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 cast +him headlong from the brow of a hill (Luke iv. 29, 30), and when they +were going to stone him (John iii. 59; x. 31, 39), were examples not +easily refuted.</p> + +<p>The Manichean Christian Bishop Faustus expresses himself in the +following manner:</p> + +<div class="blockquot"><p>"Do you receive the gospel? (ask ye). Undoubtedly I do! Why +then, <span class='pagenum'><a name="Page_512" id="Page_512">[Pg 512]</a></span>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! 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.<a name="FNanchor_512:1_2565" id="FNanchor_512:1_2565"></a><a href="#Footnote_512:1_2565" class="fnanchor">[512:1]</a></p></div> + +<p>Tertullian's manner of reasoning on the evidences of Christianity is +also in the same vein, as we saw in our last chapter.<a name="FNanchor_512:2_2566" id="FNanchor_512:2_2566"></a><a href="#Footnote_512:2_2566" class="fnanchor">[512:2]</a></p> + +<p>Mr. King, speaking of the Gnostic Christians, says:</p> + +<div class="blockquot"><p>"Their chief doctrines had been held for centuries before +(their time) in many of the cities in <i>Asia Minor</i>. There, it +is probable, they first came into existence as <i>Mystæ</i>, upon +the establishment of direct intercourse with <i>India</i>, under +the Seleucidæ and Ptolemies. The college of <i>Essenes</i> and +<i>Megabyzæ</i> at Ephesus, the <i>Orphics</i> of Thrace, the <i>Curets</i> +of Crete, <i>are all merely branches of one antique and common +religion, and that originally Asiatic</i>."<a name="FNanchor_512:3_2567" id="FNanchor_512:3_2567"></a><a href="#Footnote_512:3_2567" class="fnanchor">[512:3]</a></p></div> + +<p>These early Christian Mystics are alluded to in several instances in the +New Testament. For example:</p> + +<div class="blockquot"><p>"Every spirit that confesseth that Jesus Christ is come <i>in +the flesh</i> is of God; and every spirit that confesseth not +that Jesus Christ is come in the flesh is not of God."<a name="FNanchor_512:4_2568" id="FNanchor_512:4_2568"></a><a href="#Footnote_512:4_2568" class="fnanchor">[512:4]</a> +<ins class="corr" title="quotation mark missing in original">"</ins>For many deceivers are entered into the world, who confess +not that Jesus Christ is come in the flesh."<a name="FNanchor_512:5_2569" id="FNanchor_512:5_2569"></a><a href="#Footnote_512:5_2569" class="fnanchor">[512:5]</a></p></div> + +<p>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.</p> + +<p>The quarrels on this subject lasted for a long time among the early +Christians. <i>Hermas</i>, speaking of this, says to the brethren:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_512:6_2570" id="FNanchor_512:6_2570"></a><a href="#Footnote_512:6_2570" class="fnanchor">[512:6]</a></p></div> + +<p><i>Ignatius</i>, in his Epistle to the Smyrnæans, says:<a name="FNanchor_512:7_2571" id="FNanchor_512:7_2571"></a><a href="#Footnote_512:7_2571" class="fnanchor">[512:7]</a></p> + +<div class="blockquot"><p>"Only in the name of Jesus Christ, I undergo all, to suffer +together with him; he who was made a perfect man strengthening +me. <i>Whom some, not knowing, do deny</i>; 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; <i>nor the Gospel itself even to this day</i>, nor +the sufferings <span class='pagenum'><a name="Page_513" id="Page_513">[Pg 513]</a></span>of any one of us. <i>For they think also the +same thing of us</i>; for what does a man profit me, if he shall +praise me, and blaspheme my Lord; <i>not confessing that he was +truly made man</i>?"</p></div> + +<p>In his Epistle to the Philadelphians he says:<a name="FNanchor_513:1_2572" id="FNanchor_513:1_2572"></a><a href="#Footnote_513:1_2572" class="fnanchor">[513:1]</a></p> + +<div class="blockquot"><p>"I have heard of some who say, <i>unless I find it written in +the originals</i>, I will not believe it to be written in the +Gospel. And when I said, It is written, they answered what lay +before them in their corrupted copies."</p></div> + +<p><i>Polycarp</i>, in his Epistle to the Philippians, says:<a name="FNanchor_513:2_2573" id="FNanchor_513:2_2573"></a><a href="#Footnote_513:2_2573" class="fnanchor">[513:2]</a></p> + +<div class="blockquot"><p>"Whosoever does not confess that Jesus Christ is come in the +flesh, he is Antichrist: <i>and whosoever does not confess his +sufferings upon the cross</i>, 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."</p></div> + +<p><i>Ignatius</i> says to the Magnesians:<a name="FNanchor_513:3_2574" id="FNanchor_513:3_2574"></a><a href="#Footnote_513:3_2574" class="fnanchor">[513:3]</a></p> + +<div class="blockquot"><p>"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 <i>not</i> 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, <i>whom yet some deny</i>. By which <i>mystery</i> 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 <i>that be under this error</i>; but as one of the +least among you, I am desirous to forewarn you that ye fall +not into the snares of vain doctrine."</p></div> + +<p>After reading this we can say with the writer of Timothy,<a name="FNanchor_513:4_2575" id="FNanchor_513:4_2575"></a><a href="#Footnote_513:4_2575" class="fnanchor">[513:4]</a> +"Without controversy, great is the <span class="allcapsc">MYSTERY</span> of godliness."</p> + +<p>Beside those who denied that Christ Jesus had ever been manifest <i>in the +flesh</i>, there were others who denied that <i>he</i> had been +crucified.<a name="FNanchor_513:5_2576" id="FNanchor_513:5_2576"></a><a href="#Footnote_513:5_2576" class="fnanchor">[513:5]</a> This is seen from the words of Justin Martyr, in his +<i>Apology</i> for the Christian Religion, written <span class="allcapsc">A. D.</span> 141, where he says:</p> + +<div class="blockquot"><p>"As to the <i>objection</i> to <i>our</i> Jesus's being crucified, I +say, suffering was common to all the Sons of Jove."<a name="FNanchor_513:6_2577" id="FNanchor_513:6_2577"></a><a href="#Footnote_513:6_2577" class="fnanchor">[513:6]</a></p></div> + +<p>This is as much as to say: "<i>You</i> Pagans claim that <i>your</i> incarnate +gods and <i>Saviours</i> suffered and died, then why should not <i>we</i> claim +the same for <i>our</i> Saviour?"</p> + +<p><span class='pagenum'><a name="Page_514" id="Page_514">[Pg 514]</a></span></p><p>The <i>Koran</i>, referring to the <i>Jews</i>, says:</p> + +<div class="blockquot"><p>"They have not believed in Jesus, and have spoken against Mary +a grievous calumny, and have said: 'Verily we have slain +Christ Jesus, the son of Mary' (the apostle of God). <i>Yet they +slew him not, neither crucified him, but he was represented by +one in his likeness. And verily they who disagreed concerning +him were in a doubt as to this matter, and had no sure +knowledge thereof, but followed only an uncertain +opinion.</i>"<a name="FNanchor_514:1_2578" id="FNanchor_514:1_2578"></a><a href="#Footnote_514:1_2578" class="fnanchor">[514:1]</a></p></div> + +<p>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."</p> + +<p>In the books which are <i>now</i> called <i>Apocryphal</i>, but which <i>were</i> the +most quoted, and of equal authority with the others, and which were +<i>voted not</i> the word of God—for obvious reasons—and were therefore +cast out of the canon, we find many allusions to the strife among the +early Christians. For instance; in the "First Epistle of Clement to the +Corinthians,"<a name="FNanchor_514:2_2579" id="FNanchor_514:2_2579"></a><a href="#Footnote_514:2_2579" class="fnanchor">[514:2]</a> we read as follows:</p> + +<div class="blockquot"><p>"Wherefore are there strifes, and anger, and divisions, and +schisms, and 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."</p></div> + +<p>In his Epistle to the Trallians, Ignatius says:<a name="FNanchor_514:3_2580" id="FNanchor_514:3_2580"></a><a href="#Footnote_514:3_2580" class="fnanchor">[514:3]</a></p> + +<div class="blockquot"><p>"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 <i>Heresy</i>. For they +that are heretics, confound together the doctrine of Jesus +Christ with their own poison; whilst they seem worthy of +belief. . . . Stop your ears, 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 <i>truly</i> born, and did eat +and drink; was <i>truly</i> persecuted under Pontius Pilate; was +<i>truly</i> crucified and dead; both those in heaven and on earth, +and under the earth, being spectators of it. . . . But if, as +some who are atheists, that is to say, infidels, pretend, +<i>that he only seemed to suffer</i>, why then am I bound? Why do I +desire to fight with beasts? Therefore do I die in vain."</p></div> + +<p>We find St. Paul, the very first Apostle of the Gentiles, expressly +avowing that <i>he was made a minister of the gospel, which had already +been preached to every creature under heaven</i>,<a name="FNanchor_514:4_2581" id="FNanchor_514:4_2581"></a><a href="#Footnote_514:4_2581" class="fnanchor">[514:4]</a> and preaching <i>a +God manifest in the flesh</i>, who had been <i>believed on in the +world</i>,<a name="FNanchor_514:5_2582" id="FNanchor_514:5_2582"></a><a href="#Footnote_514:5_2582" class="fnanchor">[514:5]</a> therefore, <i>before the commencement of his ministry</i>; and +who could not have been the man of Nazareth, who had certainly not been +preached, <i>at that time</i>, nor generally believed on in the world, till +ages after that time.<a name="FNanchor_514:6_2583" id="FNanchor_514:6_2583"></a><a href="#Footnote_514:6_2583" class="fnanchor">[514:6]</a> We find also that:</p> + +<p><span class='pagenum'><a name="Page_515" id="Page_515">[Pg 515]</a></span></p><p>1. This Paul owns himself a <i>deacon</i>, the lowest ecclesiastical grade +of the <i>Therapeutan</i> church.</p> + +<p>2. 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 Æon from heaven.<a name="FNanchor_515:1_2584" id="FNanchor_515:1_2584"></a><a href="#Footnote_515:1_2584" class="fnanchor">[515:1]</a></p> + +<p>Leo the Great, so-called (<span class="allcapsc">A. D.</span> 440-461), writes thus:</p> + +<div class="blockquot"><p>"Let those who with impious murmurings find fault with the +Divine dispensations, and who complain about the <i>lateness</i> of +our Lord's nativity, cease from their grievances, as if what +was <i>carried out</i> in later ages of the world, had not been +impending <i>in time past</i>. . . .</p> + +<p>"What the Apostles preached, the prophets (in Israel) had +announced before, and what has <i>always been (universally) +believed</i>, cannot be said to have been <i>fulfilled</i> too late. +By this delay of his work of salvation, the wisdom and love of +God have only made us more fitted for his call; so that, <i>what +had been announced before by many Signs and Words and +Mysteries during so many centuries</i>, should not be doubtful or +uncertain in the days of the gospel. . . God has not provided +for the interests of men by a <i>new council</i> or by a <i>late +compassion</i>; but he had instituted from the beginning for all +men, <i>one and the same path of salvation</i>."<a name="FNanchor_515:2_2585" id="FNanchor_515:2_2585"></a><a href="#Footnote_515:2_2585" class="fnanchor">[515:2]</a></p></div> + +<p>This is equivalent to saying that, "God, in his '<i>late compassion</i>,' has +sent his Son, Christ Jesus, to save <i>us</i>, therefore do not complain or +'murmur' about 'the lateness of his coming,' for the Lord has already +provided for those who <i>preceded us</i>; he has given them '<i>the same path +of salvation</i>' by sending to <i>them</i>, as he has sent to <i>us</i>, a +<i>Redeemer</i> and a <i>Saviour</i>."</p> + +<p>Justin Martyr, in his dialogue with Typho,<a name="FNanchor_515:3_2586" id="FNanchor_515:3_2586"></a><a href="#Footnote_515:3_2586" class="fnanchor">[515:3]</a> makes a similar +confession (as we have <a href="#Justin_Martyr_quote">already seen</a> in our last chapter), wherein he +says that there exists not a people, civilized or semi-civilized, who +have not offered up prayers in the name of a <i>crucified Saviour</i> to the +Father and Creator of all things.</p> + +<p>Add to this medley the fact that St. Irenæus (<span class="allcapsc">A. D.</span> 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 <i>fifty</i> years old. The passage which, most fortunately, has +escaped the destroyers of all such evidence, is to be found in Irenæus' +second book against heresies,<a name="FNanchor_515:4_2587" id="FNanchor_515:4_2587"></a><a href="#Footnote_515:4_2587" class="fnanchor">[515:4]</a> of which the following is a +portion:</p> + +<p><span class='pagenum'><a name="Page_516" id="Page_516">[Pg 516]</a></span></p><div class="blockquot"><p>"As the chief part of thirty years belongs to youth, and +every one will confess him to be such till the fortieth year: +but from the fortieth year to the fiftieth he declines into +old age, <i>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</i>. And he (John?) remained with them till the +time of Trajan. And some of them saw not only John but other +Apostles, <i>and heard the same thing from them, and bear the +same testimony to this revelation</i>."</p></div> + +<p>The escape of this passage from the destroyers can be accounted for only +in the same way as the <a href="#Minucius_Felix_quote">passage</a> of Minucius Felix (quoted in Chapter XX.) +concerning the Pagans worshiping a crucifix. These two passages escaped +from among, probably, hundreds destroyed, of which we know nothing, +under the decrees of the emperors, yet remaining, by which they were +ordered to be destroyed.</p> + +<p>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 <i>fifty</i> years old, and hast thou seen +Abraham?"</p> + +<p>If Jesus was then but about <i>thirty</i> years of age, the Jews would +evidently have said: "thou art not yet <i>forty</i> years old," and would not +have been likely to say: "thou art not yet <i>fifty</i> years old," unless he +was past forty.</p> + +<p>There was a tradition current among the early Christians, that <i>Annas</i> +was high-priest when Jesus was crucified. This is evident from the +<i>Acts</i>.<a name="FNanchor_516:1_2588" id="FNanchor_516:1_2588"></a><a href="#Footnote_516:1_2588" class="fnanchor">[516:1]</a> Now, Annas, or Ananias, <i>was not high-priest until about +the year 48 <span class="stressed">a. d.</span></i>;<a name="FNanchor_516:2_2589" id="FNanchor_516:2_2589"></a><a href="#Footnote_516:2_2589" class="fnanchor">[516:2]</a> therefore, if Jesus was crucified at that +time he must have been about <i>fifty</i> years of age;<a name="FNanchor_516:3_2590" id="FNanchor_516:3_2590"></a><a href="#Footnote_516:3_2590" class="fnanchor">[516:3]</a> 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 either 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.<a name="FNanchor_516:4_2591" id="FNanchor_516:4_2591"></a><a href="#Footnote_516:4_2591" class="fnanchor">[516:4]</a> In the Talmud—the book containing Jewish +traditions—Jesus is not referred to as the "crucified one," but as the +"hanged one,"<a name="FNanchor_516:5_2592" id="FNanchor_516:5_2592"></a><a href="#Footnote_516:5_2592" class="fnanchor">[516:5]</a> while elsewhere it is narrated he was <i>stoned</i> to +death; so that it is evident they were ignorant of the manner of death +which he suffered.<a name="FNanchor_516:6_2593" id="FNanchor_516:6_2593"></a><a href="#Footnote_516:6_2593" class="fnanchor">[516:6]</a></p> + +<p><span class='pagenum'><a name="Page_517" id="Page_517">[Pg 517]</a></span>In <i>Sanhedr. 43 a</i>, Jesus it said to have had five disciples, among +whom were Mattheaus and Thaddeus. He is called "That Man," "The +Nazarine," "The Fool," and "The Hung." Thus Aben Ezra says that +Constantine put on his <i>labarum</i> "a figure of the hung;" and, according +to R. Bechai, the Christians were called "Worshipers of the Hung."</p> + +<p>Little is said about Jesus in the <i>Talmud</i>, except that he was a scholar +of Joshua Ben Perachiah (who lived a century before the time assigned by +the Christians for the birth of Jesus), accompanied him into Egypt, +there learned magic, and was a seducer of the people, and was finally +put to death by being stoned, and then hung as a blasphemer.</p> + +<p>"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 and other secular historians may be accounted for +without falling back on a theory of hostility or contempt.<a name="FNanchor_517:1_2594" id="FNanchor_517:1_2594"></a><a href="#Footnote_517:1_2594" class="fnanchor">[517:1]</a> The +<i>Christ</i>-idea cannot be spared from Christian development, but the +personal Jesus, in some measure, can be."</p> + +<p>"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 <i>conjecture</i>. 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."</p> + +<p>"His followers have gone on with the process of idealization, placing +him higher and higher; making his personal existence more and more +essential; 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 <span class='pagenum'><a name="Page_518" id="Page_518">[Pg 518]</a></span>might be all in all as +Regenerator and Saviour. From age to age the personal Jesus has been +made the object of an extreme adoration, till now <i>faith</i> 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 <i>his</i> 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 +off layer after layer of exaggeration, and going back to the statements +of contemporaries. As a rule, figures are <i>reduced</i>, not enlarged, by +criticism. The influence 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 be 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 oftener than lower. The historical method works +backwards. Knowledge shrinks the man."<a name="FNanchor_518:1_2595" id="FNanchor_518:1_2595"></a><a href="#Footnote_518:1_2595" class="fnanchor">[518:1]</a></p> + +<p><span class='pagenum'><a name="Page_519" id="Page_519">[Pg 519]</a></span>As we are allowed to <i>conjecture</i> as to what is true in the Gospel +history, we shall now do so.</p> + +<p>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, +<i>and aspirants to the Messianic throne of David</i>, Judea was torn and +devastated. Revolt assumed the wildest form, the higher enthusiasm of +faith yielded to the lower fury of <i>fanaticism</i>; the celestial visions +of a kingdom of heaven were completely banished by the smoke and flame +of political hate. <i>Claimant after claimant of the dangerous supremacy +of the Messiah appeared, pitched a camp in the wilderness, raised the +banner, gathered a <span class='pagenum'><a name="Page_520" id="Page_520">[Pg 520]</a></span>force, was attacked, defeated, banished or +crucified</i>; but <i>the frenzy did not abate</i>.</p> + +<p>The popular aspect of the Messianic hope was <i>political</i>, not religious +or moral. The name <i>Messiah</i> was synonymous with <i>King of the Jews</i>; it +suggested <i>political designs and aspirations</i>. The assumption of that +character by any individual drew on him the vigilance of the police.</p> + +<div class="figleft" style="width: 195px;"> +<a name="Fig_42" id="Fig_42"></a><img src="images/42_pg520.png" width="195" height="285" alt="crucifixion" title="" /> +</div> + +<div class="figleft" style="width: 178px;"> +<a name="Fig_43" id="Fig_43"></a><img src="images/43_pg520.png" width="178" height="282" alt="crucifixion" title="" /> +</div> + +<p>That Jesus of Nazareth assumed the character of "<i>Messiah</i>," as did many +before and after him, and that his crucifixion<a name="FNanchor_520:1_2596" id="FNanchor_520:1_2596"></a><a href="#Footnote_520:1_2596" class="fnanchor">[520:1]</a> was simply an act +of the law on <i>political grounds</i>, just as it was in the case of other +so-called <i>Messiahs</i>, we believe to be the truth of the matter.<a name="FNanchor_520:2_2597" id="FNanchor_520:2_2597"></a><a href="#Footnote_520:2_2597" class="fnanchor">[520:2]</a> +"He is represented as being a native of <i>Galilee</i>, the <i>insurgent +district of the country</i>; nurtured, 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, +<span class='pagenum'><a name="Page_521" id="Page_521">[Pg 521]</a></span>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 Romans +had more trouble with them than with the natives of any other province. +<i>The Messiahs all started out from Galilee, and never failed to collect +followers round their standard.</i> 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."</p> + +<p>To show the state the country must have been in at that time, we will +quote an incident or two from Josephus.</p> + +<p>A religious enthusiast called the Samaritans together upon Mount +Gerizim, and assured them that he would work a miracle. "So they came +thither <i>armed</i>, 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 fled away, Pilate ordered to be slain."<a name="FNanchor_521:1_2598" id="FNanchor_521:1_2598"></a><a href="#Footnote_521:1_2598" class="fnanchor">[521:1]</a></p> + +<p>Not long before this Pilate pillaged the temple treasury, and used the +"sacred money" to bring a current of water to Jerusalem. The <i>Jews</i> 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 <span class='pagenum'><a name="Page_522" id="Page_522">[Pg 522]</a></span>of them slain by this means, and others ran +away wounded. And thus an end was put to this sedition."<a name="FNanchor_522:1_2599" id="FNanchor_522:1_2599"></a><a href="#Footnote_522:1_2599" class="fnanchor">[522:1]</a></p> + +<p>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."<a name="FNanchor_522:2_2600" id="FNanchor_522:2_2600"></a><a href="#Footnote_522:2_2600" class="fnanchor">[522:2]</a></p> + +<p>There is reason to believe, as we have said, that Jesus of Nazareth +assumed the title of "<i>Messiah</i>." His age was throbbing and bursting +with suppressed energy. The pressure of the Roman 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. <i>The crown was +ready for any kingly head that might assume it.</i>"<a name="FNanchor_522:3_2601" id="FNanchor_522:3_2601"></a><a href="#Footnote_522:3_2601" class="fnanchor">[522:3]</a></p> + +<p>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 "<i>Messiah</i>," or "<i>King of the Jews</i>," +an enemy of Cæsar, 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,<a name="FNanchor_522:4_2602" id="FNanchor_522:4_2602"></a><a href="#Footnote_522:4_2602" class="fnanchor">[522:4]</a> the death that was inflicted on many +such claimants, the death that would have been decreed to Judas the +Galilean,<a name="FNanchor_522:5_2603" id="FNanchor_522:5_2603"></a><a href="#Footnote_522:5_2603" class="fnanchor">[522:5]</a> had he been captured, and that was inflicted on +thousands of his deluded followers. <i>It was the Romans, then, who +crucified the man Jesus, and not the Jews.</i></p> + +<p><span class='pagenum'><a name="Page_523" id="Page_523">[Pg 523]</a></span>"In the Roman law the <i>State</i> is the main object, for which the +individual must live and die, with or against his will. In Jewish law, +the <i>person</i> 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."<a name="FNanchor_523:1_2604" id="FNanchor_523:1_2604"></a><a href="#Footnote_523:1_2604" class="fnanchor">[523:1]</a> <i>Therefore Caiaphas +and his conspirators did not act from the Jewish standpoint.</i> They +represented <i>Rome</i>, her principles, interest, and barbarous +caprices.<a name="FNanchor_523:2_2605" id="FNanchor_523:2_2605"></a><a href="#Footnote_523:2_2605" class="fnanchor">[523:2]</a> Not one point in the whole trial agrees with Jewish +laws and custom.<a name="FNanchor_523:3_2606" id="FNanchor_523:3_2606"></a><a href="#Footnote_523:3_2606" class="fnanchor">[523:3]</a> It is impossible to save it; it must be given up +as a transparent and unskilled invention of a <i>Gentile Christian</i>, who +knew nothing of Jewish law and custom, and was ignorant of the state of +civilization in Palestine, in the time of Jesus.</p> + +<p>Jesus had been proclaimed the "<i>Messiah</i>," the "<i>Ruler of the Jews</i>," +and the restorer of the kingdom of heaven. No Roman ear could understand +these pretensions, otherwise than in their rebellious sense. That +Pontius Pilate certainly understood under the title, "<i>Messiah</i>," 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 <i>four</i> Gospels agree, and that is, that +early in the morning Jesus was delivered over to the <i>Roman governor</i>, +Pilate; that he was accused of high-treason against <i>Rome</i>—having been +proclaimed King of the Jews—and that in consequence thereof he was +condemned first to be <span class='pagenum'><a name="Page_524" id="Page_524">[Pg 524]</a></span>scourged, and then to be crucified; all of which +was done in hot haste. <i>In all other points the narratives of the +Evangelists differ widely</i>, 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.</p> + +<p>The Jews could not have crucified Jesus, <i>according to their laws</i>, if +they had inflicted on him the highest penalty of the law, since +crucifixion was <i>exclusively Roman</i>.<a name="FNanchor_524:1_2607" id="FNanchor_524:1_2607"></a><a href="#Footnote_524:1_2607" class="fnanchor">[524:1]</a> 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, +<i>because he had prophesied what death he should die</i>; so he could die no +other. It was dire necessity, that the heathen symbol of life and +immortality—the cross<a name="FNanchor_524:2_2608" id="FNanchor_524:2_2608"></a><a href="#Footnote_524:2_2608" class="fnanchor">[524:2]</a>—should be brought to honor among the +early Christians, and Jesus had to die on the cross (the Roman Gibbet), +<i>according to John</i><a name="FNanchor_524:3_2609" id="FNanchor_524:3_2609"></a><a href="#Footnote_524:3_2609" class="fnanchor">[524:3]</a> simply because it was so <i>prophesied</i>. The +fact is, the crucifixion story, like the symbol of the crucifix itself, +<i>came from abroad</i>.<a name="FNanchor_524:4_2610" id="FNanchor_524:4_2610"></a><a href="#Footnote_524:4_2610" class="fnanchor">[524:4]</a> It was told with the avowed intention of +exonerating the Romans, and criminating the Jews, so they make the Roman +governor take water, "and wash his hands before the multitude, saying, +<i>I</i> am innocent of the blood of this <i>just person</i>: see <i>ye</i> to it." To +be sure of their case, they make the Jews say: "<i>His blood be on us, and +on our children.</i>"<a name="FNanchor_524:5_2611" id="FNanchor_524:5_2611"></a><a href="#Footnote_524:5_2611" class="fnanchor">[524:5]</a></p> + +<p>"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 <i>a crucified Jewish Rabbi of +Galilee</i> was their Saviour, would have sounded supremely ridiculous to +those heathens. To have added thereto, that the said Rabbi 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 <span class='pagenum'><a name="Page_525" id="Page_525">[Pg 525]</a></span>to exonerate Pilate +and the Romans, and to throw the whole burden upon the Jews, in order to +establish the innocence and martyrdom of Jesus in the heathen mind."</p> + +<p>That the crucifixion story, as related in the synoptic Gospels, was +written <i>abroad</i>, and <i>not</i> in the Hebrew, or in the dialect spoken by +the Hebrews of Palestine, is evident from the following particular +points, noticed by Dr. Isaac M. Wise, a learned Hebrew scholar:</p> + +<p>The <i>Mark</i> and <i>Matthew</i> narrators call the place of crucifixion +"<i>Golgotha</i>," to which the Mark narrator adds, "which is, being +interpreted, <i>the place of skulls</i>." The Matthew narrator adds the same +interpretation, which the John narrator copies without the word +"<i>Golgotha</i>," and adds, <i>it was a place near Jerusalem</i>. The Luke +narrator calls the place of crucifixion "<i>Calvary</i>," which is the <span class="smcap">Latin</span> +<i>Calvaria</i>, viz., "<i>the place of bare skulls</i>." Therefore the name does +not refer to the form of the hill, <i>but to the bare skulls upon +it</i>.<a name="FNanchor_525:1_2612" id="FNanchor_525:1_2612"></a><a href="#Footnote_525:1_2612" class="fnanchor">[525:1]</a> Now "<i>there is no such word as <span class="stressed">Golgotha</span> anywhere in Jewish +literature, and there is no such place mentioned anywhere near Jerusalem +or in Palestine by any writer</i>; 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 be found in Palestine, +especially not near Jerusalem. <i>It was law, that a bare skull, the bare +spinal column, and also the imperfect skeleton of any human being, make +man unclean by contact, and also by having either in the house.</i> 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, Hil. 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 Bethar, +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 <span class='pagenum'><a name="Page_526" id="Page_526">[Pg 526]</a></span>transport through it +human bones. Jerusalem was the place of the sacrificial meals and the +consumption of the sacred tithe, which was considered very holy +(Maimonides, Hil. 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 +"<i>Golgotha</i>," and there was no such word in the Hebrew dialect. It is a +word coined by the Mark narrator to translate the Latin term +"<i>Calvaria</i>," which, together with the crucifixion story, <i>came from +Rome</i>. But after the Syrian word was made, nobody understood it, and the +Mark narrator was obliged to expound it."<a name="FNanchor_526:1_2613" id="FNanchor_526:1_2613"></a><a href="#Footnote_526:1_2613" class="fnanchor">[526:1]</a></p> + +<p>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 affair +took place <i>in the manner the Evangelists describe it</i>. 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 Roman 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. He 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 <i>his</i> 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.</p> + +<p>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 Roman soldiers +expressed their conviction that he had pretended to be what he was not.</p> + +<p>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 thing had been done for others. "The preacher of the +Mount, the prophet of the Beatitudes, does <span class='pagenum'><a name="Page_527" id="Page_527">[Pg 527]</a></span>but repeat, with persuasive +lips, what the law-givers of his race proclaimed in mighty tones of +command."<a name="FNanchor_527:1_2614" id="FNanchor_527:1_2614"></a><a href="#Footnote_527:1_2614" class="fnanchor">[527:1]</a></p> + +<p>The martyrdom of Jesus of Nazareth has been gratefully acknowledged by +his disciples, whose lives he saved by the sacrifice of his own, and by +their friends, who would have fallen by the score had he not prevented +the rebellion ripe at Jerusalem.<a name="FNanchor_527:2_2615" id="FNanchor_527:2_2615"></a><a href="#Footnote_527:2_2615" class="fnanchor">[527:2]</a> 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 has 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 be 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. But Jesus did not die for an idea. He +never advanced anything new, that we know of, to die for. He was not +accused of saying or teaching anything <i>original</i>. Nobody has ever been +able to discover anything new and original in the Gospels. He 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 be reconciled to the human race. However abstractly they +speculate and subtilize, there is always an undigested bone of man-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 the human family with the person and fate of Jesus. That +is the very thing which deprives Jesus of his crown of martyrdom, and +brings <span class='pagenum'><a name="Page_528" id="Page_528">[Pg 528]</a></span>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.</p> + +<p>The Christian story, <i>as the Gospels narrate it</i>, cannot stand the test +of criticism. You approach it critically and it falls. <i>Dogmatic +Christology</i> built upon it, has, 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 <i>Christology</i> is out of the question.</p> + +<p>"This '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.</p> + +<p>"This formula has in it nothing paradoxical. Rightly interpreted, it +simply means: <i>All that is best in Judæo-Christian sentiment, moral or +spiritual, will survive, without Rabbinical fancies, cultured by +perverse logic; without huge piles of fable built upon them: without the +Oriental Satan, a formidable rival to the throne of God; without the +Pagan invention of Hell and Devils</i>."</p> + +<p>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 <i>Eucharist</i> was not established by +Jesus, and cannot be called a sacrament. The trials of Jesus are +positively not true: they are pure inventions.<a name="FNanchor_528:1_2616" id="FNanchor_528:1_2616"></a><a href="#Footnote_528:1_2616" class="fnanchor">[528:1]</a> The crucifixion +story, <i>as narrated</i>, 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,<a name="FNanchor_528:2_2617" id="FNanchor_528:2_2617"></a><a href="#Footnote_528:2_2617" class="fnanchor">[528:2]</a> childish +<span class='pagenum'><a name="Page_529" id="Page_529">[Pg 529]</a></span>miracles,<a name="FNanchor_529:1_2618" id="FNanchor_529:1_2618"></a><a href="#Footnote_529:1_2618" class="fnanchor">[529:1]</a> and dogmatic tendencies?<a name="FNanchor_529:2_2619" id="FNanchor_529:2_2619"></a><a href="#Footnote_529:2_2619" class="fnanchor">[529:2]</a> It is absurd to expect +of him 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 archæologist, for students of mythology and ancient +literature.</p> + +<p>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 universal, religious, and ethical +element of Christianity has no connection whatever with Jesus or his +apostles, with the Gospel, or the Gospel story; <i>it exists independent +of any person or story</i>. 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 +<i>one</i> individual, Jesus of Nazareth, the credit of it <i>all</i>? It is true, +that by selecting from the Gospels whatever portions one may choose, a +<i>common practice among Christian writers</i>, a noble and grand character +may be depicted, <i>but who was the original of this character</i>? 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.<a name="FNanchor_529:3_2620" id="FNanchor_529:3_2620"></a><a href="#Footnote_529:3_2620" class="fnanchor">[529:3]</a> Why, then, extol the +hero of the Gospels, and forget all others?</p> + +<p><span class='pagenum'><a name="Page_530" id="Page_530">[Pg 530]</a></span>As it was at the end of Roman 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 <i>dogmatic Christianity</i>, demonstrates the death +of <i>Christology</i> 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, and power of steam. "These right arms of +intelligence have fought the titanic battles, conquered and demolished +the ancient castles, and remove now the débris, 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."</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"——Hoaryheaded selfishness has felt<br /></span> +<span class="i0i">Its death-blow, and is tottering to the grave:<br /></span> +<span class="i0i">A brighter morn awaits the human day;<br /></span> +<span class="i0i">War with its million horrors, and fierce hell,<br /></span> +<span class="i0i">Shall live but in the memory of time,<br /></span> +<span class="i0i">Who, like a penitent libertine, shall start,<br /></span> +<span class="i0i">Look back, and shudder at his younger years."<br /></span> +</div></div> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_508:1_2547" id="Footnote_508:1_2547"></a><a href="#FNanchor_508:1_2547"><span class="label">[508:1]</span></a> "For knowledge of the man Jesus, of his idea and his +aims, and of the outward form of his career, the <i>New Testament</i> is our +only hope. If this hope fails, the pillared firmament of his starry fame +is rottenness; the base of Christianity, so far as it was personal and +individual, is built on stubble." (John W. Chadwick.)</p></div> + +<div class="footnote"><p><a name="Footnote_508:2_2548" id="Footnote_508:2_2548"></a><a href="#FNanchor_508:2_2548"><span class="label">[508:2]</span></a> M. Renan, after declaring Jesus to be a "<i>fanatic</i>," +and admitting that, "his friends 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 in the +same strain.</p></div> + +<div class="footnote"><p><a name="Footnote_509:1_2549" id="Footnote_509:1_2549"></a><a href="#FNanchor_509:1_2549"><span class="label">[509:1]</span></a> "The Christ of Paul was not a person, but an <i>idea</i>; he +took no pains to learn the facts about the individual Jesus. He actually +boasted that the Apostles had taught him nothing. <i>His</i> Christ was an +ideal conception, evolved from his own feeling and imagination, and +taking on new powers and attributes from year to year to suit each new +emergency." (John W. Chadwick.)</p></div> + +<div class="footnote"><p><a name="Footnote_510:1_2550" id="Footnote_510:1_2550"></a><a href="#FNanchor_510:1_2550"><span class="label">[510:1]</span></a> This subject is considered in <a href="#APPENDIX_D">Appendix D</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_510:2_2551" id="Footnote_510:2_2551"></a><a href="#FNanchor_510:2_2551"><span class="label">[510:2]</span></a> <i>Scythia</i> was a name employed in ancient times, to +denote a vast, indefinite, and almost unknown territory north and east +of the Black Sea, the Caspian, and the Sea of Aral.</p></div> + +<div class="footnote"><p><a name="Footnote_510:3_2552" id="Footnote_510:3_2552"></a><a href="#FNanchor_510:3_2552"><span class="label">[510:3]</span></a> See Herodotus, book 4, ch. 82.</p></div> + +<div class="footnote"><p><a name="Footnote_510:4_2553" id="Footnote_510:4_2553"></a><a href="#FNanchor_510:4_2553"><span class="label">[510:4]</span></a> See Dupuis, p. 264.</p></div> + +<div class="footnote"><p><a name="Footnote_510:5_2554" id="Footnote_510:5_2554"></a><a href="#FNanchor_510:5_2554"><span class="label">[510:5]</span></a> See Knight's Anct. Art and Mythology, p. 96, and +Mysteries of Adoni, p. 90.</p></div> + +<div class="footnote"><p><a name="Footnote_510:6_2555" id="Footnote_510:6_2555"></a><a href="#FNanchor_510:6_2555"><span class="label">[510:6]</span></a> See Dupuis, p. 264.</p></div> + +<div class="footnote"><p><a name="Footnote_510:7_2556" id="Footnote_510:7_2556"></a><a href="#FNanchor_510:7_2556"><span class="label">[510:7]</span></a> See Bell's Pantheon, vol. i. p. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_510:8_2557" id="Footnote_510:8_2557"></a><a href="#FNanchor_510:8_2557"><span class="label">[510:8]</span></a> See Ibid. vol. i. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_510:9_2558" id="Footnote_510:9_2558"></a><a href="#FNanchor_510:9_2558"><span class="label">[510:9]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_510:10_2559" id="Footnote_510:10_2559"></a><a href="#FNanchor_510:10_2559"><span class="label">[510:10]</span></a> Ibid. vol. i. p. 2, and Bonwick, p. 155.</p></div> + +<div class="footnote"><p><a name="Footnote_510:11_2560" id="Footnote_510:11_2560"></a><a href="#FNanchor_510:11_2560"><span class="label">[510:11]</span></a> See Chambers, art. "Jonah."</p></div> + +<div class="footnote"><p><a name="Footnote_510:12_2561" id="Footnote_510:12_2561"></a><a href="#FNanchor_510:12_2561"><span class="label">[510:12]</span></a> See Bible for Learners, vol. i. p. 152, and Goldzhier, +p. 280.</p></div> + +<div class="footnote"><p><a name="Footnote_510:13_2562" id="Footnote_510:13_2562"></a><a href="#FNanchor_510:13_2562"><span class="label">[510:13]</span></a> See Curious Myths, p. 264.</p></div> + +<div class="footnote"><p><a name="Footnote_511:1_2563" id="Footnote_511:1_2563"></a><a href="#FNanchor_511:1_2563"><span class="label">[511:1]</span></a> "Whilst, in one part of the Christian world, the chief +objects of interest were the <i>human</i> nature and <i>human</i> life of Jesus, +in another part of the Christian world the views taken of his person +because so <i>idealistic</i>, that his humanity <i>was reduced to a phantom +without reality</i>. The various <i>Gnostic</i> systems generally agreed in +saying that the Christ was an <i>Æon</i>, the redeemer of the <i>spirits</i> of +men, and that he had little or no contact with their corporeal nature." +(A. Réville: Hist. of the Dogma of the Deity of Jesus.)</p></div> + +<div class="footnote"><p><a name="Footnote_511:2_2564" id="Footnote_511:2_2564"></a><a href="#FNanchor_511:2_2564"><span class="label">[511:2]</span></a> Epiphanius says that there were <span class="allcapsc">TWENTY</span> heresies <span class="smcap">before +Christ</span>, and there can be no doubt that there is much truth in the +observation, for most of the rites and doctrines of the Christians of +all sects existed before the time of Jesus of Nazareth.</p></div> + +<div class="footnote"><p><a name="Footnote_512:1_2565" id="Footnote_512:1_2565"></a><a href="#FNanchor_512:1_2565"><span class="label">[512:1]</span></a> "Accipis avengelium? et maxime. Proinde ergo et natum +accipis Christum. Non ita est. Neque enim sequitur ut si evangelium +accipio, idcirco et natum accipiam Christum. Ergo non putas cum ex Maria +Virgine esse? Manes dixit, Absit ut Dominum nostrum Jesum Christum per +naturalia pudenda mulieris de scendisse confitear." (Lardner's Works, +vol. iv. p. 20.)</p></div> + +<div class="footnote"><p><a name="Footnote_512:2_2566" id="Footnote_512:2_2566"></a><a href="#FNanchor_512:2_2566"><span class="label">[512:2]</span></a> "I maintain," says he, "that the Son of God was <i>born</i>: +why am I not ashamed of maintaining such a thing? Why! because it is +itself a shameful thing—I maintain that the Son of God <i>died</i>: well, +<i>that</i> is wholly credible because it is monstrously absurd. I maintain +that after having been buried, <i>he rose again</i>: and <i>that</i> I take to be +absolutely true, <i>because it was manifestly impossible</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_512:3_2567" id="Footnote_512:3_2567"></a><a href="#FNanchor_512:3_2567"><span class="label">[512:3]</span></a> King's Gnostics, p. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_512:4_2568" id="Footnote_512:4_2568"></a><a href="#FNanchor_512:4_2568"><span class="label">[512:4]</span></a> I. John, iv. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_512:5_2569" id="Footnote_512:5_2569"></a><a href="#FNanchor_512:5_2569"><span class="label">[512:5]</span></a> II. John, 7.</p></div> + +<div class="footnote"><p><a name="Footnote_512:6_2570" id="Footnote_512:6_2570"></a><a href="#FNanchor_512:6_2570"><span class="label">[512:6]</span></a> 1st Book Hermas: Apoc., ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_512:7_2571" id="Footnote_512:7_2571"></a><a href="#FNanchor_512:7_2571"><span class="label">[512:7]</span></a> Chapter II.</p></div> + +<div class="footnote"><p><a name="Footnote_513:1_2572" id="Footnote_513:1_2572"></a><a href="#FNanchor_513:1_2572"><span class="label">[513:1]</span></a> Chapter II.</p></div> + +<div class="footnote"><p><a name="Footnote_513:2_2573" id="Footnote_513:2_2573"></a><a href="#FNanchor_513:2_2573"><span class="label">[513:2]</span></a> Chapter III.</p></div> + +<div class="footnote"><p><a name="Footnote_513:3_2574" id="Footnote_513:3_2574"></a><a href="#FNanchor_513:3_2574"><span class="label">[513:3]</span></a> Chapter III.</p></div> + +<div class="footnote"><p><a name="Footnote_513:4_2575" id="Footnote_513:4_2575"></a><a href="#FNanchor_513:4_2575"><span class="label">[513:4]</span></a> I. Timothy, iii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_513:5_2576" id="Footnote_513:5_2576"></a><a href="#FNanchor_513:5_2576"><span class="label">[513:5]</span></a> Irenæus, speaking of them, says: "They hold that men +ought not to confess him who <i>was crucified</i>, but him who came in the +form of man, <i>and was supposed to be crucified</i>, and was called Jesus." +(See Lardner: vol. viii. p. 353.) They could not conceive of "the +first-begotten Son of God" being put to death on a cross, and suffering +like an ordinary being, so they thought Simon of Cyrene must have been +substituted for him, as the ram was substituted in the place of Isaac. +(See Ibid. p. 857.)</p></div> + +<div class="footnote"><p><a name="Footnote_513:6_2577" id="Footnote_513:6_2577"></a><a href="#FNanchor_513:6_2577"><span class="label">[513:6]</span></a> Apol. 1, ch. xxi.</p></div> + +<div class="footnote"><p><a name="Footnote_514:1_2578" id="Footnote_514:1_2578"></a><a href="#FNanchor_514:1_2578"><span class="label">[514:1]</span></a> Koran, ch. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_514:2_2579" id="Footnote_514:2_2579"></a><a href="#FNanchor_514:2_2579"><span class="label">[514:2]</span></a> Chapter XX.</p></div> + +<div class="footnote"><p><a name="Footnote_514:3_2580" id="Footnote_514:3_2580"></a><a href="#FNanchor_514:3_2580"><span class="label">[514:3]</span></a> Chapter II.</p></div> + +<div class="footnote"><p><a name="Footnote_514:4_2581" id="Footnote_514:4_2581"></a><a href="#FNanchor_514:4_2581"><span class="label">[514:4]</span></a> Col. i. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_514:5_2582" id="Footnote_514:5_2582"></a><a href="#FNanchor_514:5_2582"><span class="label">[514:5]</span></a> I. Timothy, iii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_514:6_2583" id="Footnote_514:6_2583"></a><a href="#FNanchor_514:6_2583"><span class="label">[514:6]</span></a> The authenticity of these Epistles has been freely +questioned, even by the most conservative critics.</p></div> + +<div class="footnote"><p><a name="Footnote_515:1_2584" id="Footnote_515:1_2584"></a><a href="#FNanchor_515:1_2584"><span class="label">[515:1]</span></a> See Bunsen's Angel-Messiah, and <a href="#CHAPTER_XXXVII">Chapter XXXVII.</a>, this +work.</p></div> + +<div class="footnote"><p><a name="Footnote_515:2_2585" id="Footnote_515:2_2585"></a><a href="#FNanchor_515:2_2585"><span class="label">[515:2]</span></a> Quoted by Max Müller: The Science of Relig., p. 228.</p></div> + +<div class="footnote"><p><a name="Footnote_515:3_2586" id="Footnote_515:3_2586"></a><a href="#FNanchor_515:3_2586"><span class="label">[515:3]</span></a> Ch. cxvii.</p></div> + +<div class="footnote"><p><a name="Footnote_515:4_2587" id="Footnote_515:4_2587"></a><a href="#FNanchor_515:4_2587"><span class="label">[515:4]</span></a> Ch. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_516:1_2588" id="Footnote_516:1_2588"></a><a href="#FNanchor_516:1_2588"><span class="label">[516:1]</span></a> Ch. iv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_516:2_2589" id="Footnote_516:2_2589"></a><a href="#FNanchor_516:2_2589"><span class="label">[516:2]</span></a> Josephus: Antiq., b. xx. ch. v. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_516:3_2590" id="Footnote_516:3_2590"></a><a href="#FNanchor_516:3_2590"><span class="label">[516:3]</span></a> It is true there was another Annas high-priest at +Jerusalem, but this was when <i>Gratus</i> was procurator of Judea, some +twelve or fifteen years before Pontius Pilate held the same office. (See +Josephus: Antiq., book xviii. ch. ii. 3.)</p></div> + +<div class="footnote"><p><a name="Footnote_516:4_2591" id="Footnote_516:4_2591"></a><a href="#FNanchor_516:4_2591"><span class="label">[516:4]</span></a> See Appendix D.</p></div> + +<div class="footnote"><p><a name="Footnote_516:5_2592" id="Footnote_516:5_2592"></a><a href="#FNanchor_516:5_2592"><span class="label">[516:5]</span></a> See the Martyrdom of Jesus, p. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_516:6_2593" id="Footnote_516:6_2593"></a><a href="#FNanchor_516:6_2593"><span class="label">[516:6]</span></a> According to Dio Cassius, Plutarch, Strabo and others, +there existed, in the time of Herod, among the Roman Syrian heathens, a +wide-spread and deep sympathy for a "<i>Crucified King of the Jews</i>." This +was the youngest son of Aristobul, the heroic Maccabee. In the year 43 +<span class="allcapsc">B. C.</span>, we find this young man—<i>Antigonus</i>—in Palestine claiming the +crown, his cause having been declared just by Julius Cæsar. Allied with +the Parthians, he maintained himself in his royal position for six years +against Herod and Mark Antony. At last, after a heroic life and reign, +he fell in the hands of this Roman. "<i>Antony now gave the kingdom to a +certain Herod, and, having stretched Antigonus on a cross and scourged +him, a thing never done before to any other king by the Romans, he put +him to death.</i>" (Dio Cassius, book xlix. p. 405.)</p> + +<p>The fact that all prominent historians of those days mention this +extraordinary occurrence, and the manner they did it, show that it was +considered one of Mark Antony's worst crimes: and that the sympathy with +the "Crucified King" was wide-spread and profound. (See The Martyrdom of +Jesus of Nazareth, p. 106.)</p> + +<p>Some writers think that there is a connection between this and the +Gospel story; that they, in a certain measure, put Jesus in the place of +Antigonus, just as they put Herod in the place of Kansa. (See <a href="#CHAPTER_XVIII">Chapter +XVIII.</a>)</p></div> + +<div class="footnote"><p><a name="Footnote_517:1_2594" id="Footnote_517:1_2594"></a><a href="#FNanchor_517:1_2594"><span class="label">[517:1]</span></a> Canon Farrar thinks that <ins class="corr" title="apostrophe missing in original">Josephus'</ins> silence on the +subject of Jesus and Christianity, was as deliberate as it was +dishonest. (See his Life of Christ, vol. i. p. 63.)</p></div> + +<div class="footnote"><p><a name="Footnote_518:1_2595" id="Footnote_518:1_2595"></a><a href="#FNanchor_518:1_2595"><span class="label">[518:1]</span></a> Many examples might be cited to confirm this view, but +the case of <i>Joseph Smith</i>, in our own time and country, will suffice.</p> + +<p>The Mormons regard him very much as Christians regard Jesus; as the +Mohammedans do Mohammed; or as the Buddhists do Buddha. A coarse sort of +religious feeling and fervor appears to have been in Smith's nature. He +seems, from all accounts, to have been cracked on theology, as so many +zealots have been, and cracked to such an extent that his early +acquaintances regarded him as a downright fanatic.</p> + +<p>The common view that he was an impostor is not sustained by what is +known of him. He was, in all probability, of unbalanced mind, a +monomaniac, as most prophets have been; but there is no reason to think +that he did not believe in himself, and substantially in what he taught. +He has declared that, when he was about fifteen, he began to reflect on +the importance of being prepared for a future state. He went from one +church to another without finding anything to satisfy the hunger of his +soul, consequently, he retired into himself; he 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 proclaimed himself +to be an angel of the Lord. He vouchsafed to Smith a vast deal of highly +important information of a celestial order. He 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 an +instrument in the hands of God, to further the divine purpose in the new +dispensation. The celestial 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 had finally been withdrawn from +them. To Smith was communicated the momentous circumstance that certain +plates containing an abridgment of the records of the aboriginals and +ancient 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 so. 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 <span class="allcapsc">A. D.</span> 420 in the place where Smith had +viewed them by the direction of the angel.</p> + +<p>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, and disbelievers 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-clergyman +named Solomon Spalding.</p> + +<p>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, later 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 Jesus Christ of 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, O., and won there +many converts. Hostility to them still 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.</p> + +<p>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 serious +outbreaks, and resulted in the 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 doctrines. It placed him in the light of a +holy martyr, and lent to them a dignity and vitality they had never +before enjoyed.</p></div> + +<div class="footnote"><p><a name="Footnote_520:1_2596" id="Footnote_520:1_2596"></a><a href="#FNanchor_520:1_2596"><span class="label">[520:1]</span></a> When we speak of Jesus being <i>crucified</i>, we do not +intend to convey the idea that he was put to death on a cross of the +<i>form</i> adopted by Christians. This cross was the symbol of <i>life</i> and +<i>immortality</i> among our heathen ancestors (see <a href="#CHAPTER_XXXIII">Chapter XXXIII.</a>), and in +adopting <i>Pagan religious symbols</i>, and baptizing them anew, the +Christians took this along with others. The crucifixion was not a symbol +of the <i>earliest</i> church; no trace of it can be found in the Catacombs. +Some of the earliest that did appear, however, are similar to figures +<a href="#Fig_42">No. 42</a> and <a href="#Fig_43">No. 43</a>, above, which represent two of the modes in which the +Romans crucified their slaves and criminals. (See <a href="#CHAPTER_XX">Chapter XX.</a>, on the +Crucifixion of Jesus.)</p></div> + +<div class="footnote"><p><a name="Footnote_520:2_2597" id="Footnote_520:2_2597"></a><a href="#FNanchor_520:2_2597"><span class="label">[520:2]</span></a> According to the Matthew and Mark narrators, Jesus' +head was <i>anointed</i> 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 "<i>Messiah</i>" signifies the +"Anointed One," and none of the kings of Israel were styled the Messiah +unless anointed. (See The Martyrdom of Jesus of Nazareth, p. 42.)</p></div> + +<div class="footnote"><p><a name="Footnote_521:1_2598" id="Footnote_521:1_2598"></a><a href="#FNanchor_521:1_2598"><span class="label">[521:1]</span></a> Josephus: Antiquities, book xviii. ch. iv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_522:1_2599" id="Footnote_522:1_2599"></a><a href="#FNanchor_522:1_2599"><span class="label">[522:1]</span></a> Josephus: Antiquities, book xviii. chap. iii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_522:2_2600" id="Footnote_522:2_2600"></a><a href="#FNanchor_522:2_2600"><span class="label">[522:2]</span></a> "From the death of Herod, 4 <span class="allcapsc">B. C.</span>, to the death of +Bar-Cochba, 132 <span class="allcapsc">A. D.</span>, no less than <i>fifty</i> different enthusiasts set up +as the Messiah, and obtained more or less following." (John W. +Chadwick.)</p></div> + +<div class="footnote"><p><a name="Footnote_522:3_2601" id="Footnote_522:3_2601"></a><a href="#FNanchor_522:3_2601"><span class="label">[522:3]</span></a> "There was, at <i>this time</i>, a prevalent expectation +that some remarkable personage was about to appear in Judea. The Jews +were anxiously looking for the coming of the <span class="smcap">Messiah</span>. This personage, +they supposed, would be a <i>temporal prince</i>, and they were expecting +that he would deliver them from Roman bondage." (Albert Barnes: Notes, +vol. i. p. 7.)</p> + +<p>"The central and dominant characteristic of the teaching of the Rabbis, +was the certain advent of a great national Deliverer—the <span class="smcap">Messiah</span>. . . . +The national mind had become so inflammable, by constant brooding on +this one theme, <i>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</i>." (Geikie: The Life of Christ, vol. i. p. +79.)</p></div> + +<div class="footnote"><p><a name="Footnote_522:4_2602" id="Footnote_522:4_2602"></a><a href="#FNanchor_522:4_2602"><span class="label">[522:4]</span></a> "The penalty of <i>crucifixion</i>, according to Roman law +and custom, was inflicted on slaves, and in the provinces <i>on rebels +only</i>." (The Martyrdom of Jesus, p. 96.)</p></div> + +<div class="footnote"><p><a name="Footnote_522:5_2603" id="Footnote_522:5_2603"></a><a href="#FNanchor_522:5_2603"><span class="label">[522:5]</span></a> Judas, the <i>Gaulonite</i> or <i>Galilean</i>, as Josephus calls +him, declared, when Cyrenius came to tax the Jewish people, that "this +taxation was no better than an introduction to slavery," and exhorted +the nation to assert their liberty. He therefore prevailed upon his +countrymen to revolt. (See Josephus: Antiq., b. xviii. ch. i. 1, and +Wars of the Jews, b. ii. ch. viii. 1.)</p></div> + +<div class="footnote"><p><a name="Footnote_523:1_2604" id="Footnote_523:1_2604"></a><a href="#FNanchor_523:1_2604"><span class="label">[523:1]</span></a> The Martyrdom of Jesus of Nazareth, p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_523:2_2605" id="Footnote_523:2_2605"></a><a href="#FNanchor_523:2_2605"><span class="label">[523:2]</span></a> "That the High Council did accuse Jesus, I suppose no +one will doubt; and since they could neither wish or expect the Roman +Governor to make himself judge of <i>their sacred law</i>, it becomes certain +that their accusation was <i>purely political</i>, and took such a form as +this: 'He has accepted tumultuous shouts that he is the legitimate and +predicted <i>King of Israel</i>, and in this character has ridden into +Jerusalem with the forms of state understood to be <i>royal</i> and <i>sacred</i>; +with what purpose, we ask, if not to overturn <i>our</i> institutions, and +<i>your</i> dominion?' If Jesus spoke, at the crisis which Matthew +represents, the virulent speech attributed to him (Matt. xxiii.), we may +well believe that this gave a new incentive to the rulers; for it is +such as no government in Europe would overlook or forgive: <i>but they are +not likely to have expected Pilate to care for any conduct which might +be called an ecclesiastical broil</i>. The assumption of <i>royalty</i> 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?")</p> + +<p><i>According to the Synoptic Gospels</i>, Jesus was completely innocent of +the charge which has sometimes been brought against him, <i>that he wished +to be considered as a God come down to earth</i>. His enemies certainly +would not have failed to make such a pretension the basis and the +continual theme of their accusations, if it had been possible to do so. +<i>The two grounds upon which he was brought before the Sanhedrim were, +first, the bold words he was supposed to have spoken about the temple; +and, secondly and chiefly, the fact that he claimed to be the Messiah</i>, +i. e., "<i>The King of the Jews</i>." (Albert Réville: "The Doctrine of the +Dogma of the Deity of Jesus," p. 7.)</p></div> + +<div class="footnote"><p><a name="Footnote_523:3_2606" id="Footnote_523:3_2606"></a><a href="#FNanchor_523:3_2606"><span class="label">[523:3]</span></a> See The Martyrdom of Jesus, p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_524:1_2607" id="Footnote_524:1_2607"></a><a href="#FNanchor_524:1_2607"><span class="label">[524:1]</span></a> See <a href="#Footnote_522:4_2602"><i>note</i> 4</a>, p. 522.</p></div> + +<div class="footnote"><p><a name="Footnote_524:2_2608" id="Footnote_524:2_2608"></a><a href="#FNanchor_524:2_2608"><span class="label">[524:2]</span></a> See Matt. xx. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_524:3_2609" id="Footnote_524:3_2609"></a><a href="#FNanchor_524:3_2609"><span class="label">[524:3]</span></a> John xviii. 31, 32.</p></div> + +<div class="footnote"><p><a name="Footnote_524:4_2610" id="Footnote_524:4_2610"></a><a href="#FNanchor_524:4_2610"><span class="label">[524:4]</span></a> That is, the crucifixion story <i>as related in the +Gospels</i>. See <a href="#Footnote_520:1_2596"><i>note</i> 1</a>, p. 520.</p></div> + +<div class="footnote"><p><a name="Footnote_524:5_2611" id="Footnote_524:5_2611"></a><a href="#FNanchor_524:5_2611"><span class="label">[524:5]</span></a> Matthew xxvii. 24, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_525:1_2612" id="Footnote_525:1_2612"></a><a href="#FNanchor_525:1_2612"><span class="label">[525:1]</span></a> Commentators, in endeavoring to get over this +difficulty, say that, "it <i>may</i> come from the look or form of the spot +itself, bald, round, and skull-like, and therefore a mound or hillock," +but, if it means "<i>the place of bare skulls</i>," no such construction as +the above can be put to the word.</p></div> + +<div class="footnote"><p><a name="Footnote_526:1_2613" id="Footnote_526:1_2613"></a><a href="#FNanchor_526:1_2613"><span class="label">[526:1]</span></a> The Martyrdom of Jesus of Nazareth, pp. 109-111.</p></div> + +<div class="footnote"><p><a name="Footnote_527:1_2614" id="Footnote_527:1_2614"></a><a href="#FNanchor_527:1_2614"><span class="label">[527:1]</span></a> O. B. Frothingham: The Cradle of the Christ, p. 11.</p> + +<p>The reader is referred to "Judaism: Its Doctrines and Precepts," by Dr. +Isaac M. Wise. Printed at the office of the "American Israelite," +Cincinnati, Ohio.</p></div> + +<div class="footnote"><p><a name="Footnote_527:2_2615" id="Footnote_527:2_2615"></a><a href="#FNanchor_527:2_2615"><span class="label">[527:2]</span></a> If Jesus, instead of giving himself up quietly, had +<i>resisted</i> against being arrested, there certainly would have been +bloodshed, as there was on many other similar occasions.</p></div> + +<div class="footnote"><p><a name="Footnote_528:1_2616" id="Footnote_528:1_2616"></a><a href="#FNanchor_528:1_2616"><span class="label">[528:1]</span></a> If what is recorded In the Gospels on the subject was +true, no historian of that day could fail to have noticed it, but +instead of this there is <i>nothing</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_528:2_2617" id="Footnote_528:2_2617"></a><a href="#FNanchor_528:2_2617"><span class="label">[528:2]</span></a> See Matthew, xxvii. 51-53.</p></div> + +<div class="footnote"><p><a name="Footnote_529:1_2618" id="Footnote_529:1_2618"></a><a href="#FNanchor_529:1_2618"><span class="label">[529:1]</span></a> See Matt. xiv. 15-22: Mark, iv. 1-3, and xi. 14; and +Luke, vii. 26-37.</p></div> + +<div class="footnote"><p><a name="Footnote_529:2_2619" id="Footnote_529:2_2619"></a><a href="#FNanchor_529:2_2619"><span class="label">[529:2]</span></a> See Mark, xvi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_529:3_2620" id="Footnote_529:3_2620"></a><a href="#FNanchor_529:3_2620"><span class="label">[529:3]</span></a> This fact has at last been admitted by the most +orthodox among the Christians. The Rev. George Matheson, D. D., Minister +of the Parish of Innellan, and a member of the Scotch Kirk, speaking of +the precept uttered by Confucius, five hundred years before the time +assigned for the birth of Jesus of Nazareth ("Whatsoever ye would not +that others should do unto you, do not ye unto them"), says: "That +Confucius is the <i>author</i> of this precept is undisputed, <i>and therefore +it is indisputable that Christianity has incorporated an article of +Chinese morality</i>. It has appeared to some as if this were to the +disparagement of Christianity—as if the originality of its Divine +Founder were impaired by consenting to borrow a precept from a heathen +source. <i>But in what sense <ins class="corr" title="original has dose">does</ins> Christianity set up the claim of moral +originality?</i> When we speak of the religion of Christ as having +introduced into the world a purer life and a surer guide to conduct, +what do we mean? Do we mean to suggest that Christianity has, <i>for the +first time</i>, revealed to the world the existence of a set of +self-sacrificing precepts—that here, <i>for the first time</i>, man has +learned that he ought to be meek, merciful, humble, forgiving, sorrowful +for sin, peaceable, and pure in heart? The proof of such a statement +would destroy Christianity itself, for an <i>absolute original code of +precepts</i> would be equivalent to a foreign language. <i>The glory of +Christian morality is that it is</i> <span class="allcapsc">NOT ORIGINAL</span>—that its words appeal to +something which <i>already exists within the human heart</i>, and on that +account have a meaning to the human ear: <i>no new revelation can be made +except through the medium of an old one</i>. When we attribute originality +to the ethics of the Gospel, we do so on the ground, <i>not that it has +given new precepts</i>, but that it has given us a new impulse to obey the +moral instincts of the soul. Christianity itself claims on the field of +morals this originality, <i>and this alone</i>—'A new commandment give I +unto you, that you love one another." (St. Giles Lectures, Second +Series: The Faiths of the World. Religion of China, by the Rev. George +Matheson, D. D., Minister of the Parish of Innellan. Wm. Blackwood & +Sons: Edinburgh, 1882.)</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_531" id="Page_531">[Pg 531]</a></span></p> +<h2>APPENDIX.</h2> + +<p><span class='pagenum'><a name="Page_532" id="Page_532">[Pg 532]</a></span></p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_533" id="Page_533">[Pg 533]</a></span></p> +<h2><a name="APPENDIX_A" id="APPENDIX_A"></a>APPENDIX A.</h2> + +<p>Among the ancient Mexicans, Peruvians, and some of the Indian tribes of +North and South America, were found fragments of the <i>Eden Myth</i>. The +Mexicans said that the primeval mother was made out of a <i>man's bone</i>, +and that she was the mother of <i>twins</i>.<a name="FNanchor_533:1_2621" id="FNanchor_533:1_2621"></a><a href="#Footnote_533:1_2621" class="fnanchor">[533:1]</a></p> + +<p>The Cherokees supposed that heavenly beings <i>came down</i> and made the +world, after which they made a man and woman of <i>clay</i>.<a name="FNanchor_533:2_2622" id="FNanchor_533:2_2622"></a><a href="#Footnote_533:2_2622" class="fnanchor">[533:2]</a> The +intention of the creators was that men should live always. But the Sun, +when he passed over, told them that there was not land enough, and that +people had better die. At length, <i>the daughter of the Sun</i> was bitten +by a <i>Snake</i>, and died. The Sun, however—whom they worshiped as a +god—consented that human beings might live always. He intrusted to +their care a <i>box</i>, charging them that they should not open it. However, +impelled by curiosity, they opened it, contrary to the injunction of the +Sun, and the <i>spirit</i> it contained escaped, <i>and then the fate of all +men was decided, that they must die</i>.<a name="FNanchor_533:3_2623" id="FNanchor_533:3_2623"></a><a href="#Footnote_533:3_2623" class="fnanchor">[533:3]</a></p> + +<p>The inhabitants of the New World had a legend of a <i>Deluge</i>, which +destroyed the human race, excepting a few who were saved in a boat, +which landed on a <i>mountain</i>.<a name="FNanchor_533:4_2624" id="FNanchor_533:4_2624"></a><a href="#Footnote_533:4_2624" class="fnanchor">[533:4]</a> They also related that <i>birds</i> were +sent out of the ark, for the purpose of ascertaining if the flood was +abating.<a name="FNanchor_533:5_2625" id="FNanchor_533:5_2625"></a><a href="#Footnote_533:5_2625" class="fnanchor">[533:5]</a></p> + +<p>The ancient Mexicans had the legend of the <i>confusion of tongues</i>, and +related the whole story as to how the gods destroyed the tower which +mankind was building so as to reach unto heaven.<a name="FNanchor_533:6_2626" id="FNanchor_533:6_2626"></a><a href="#Footnote_533:6_2626" class="fnanchor">[533:6]</a></p> + +<p>The Mexicans, and several of the Indian tribes of North America, believe +in the doctrine of <i>Metempsychosis</i>, or the transmigration of souls from +one body into another.<a name="FNanchor_533:7_2627" id="FNanchor_533:7_2627"></a><a href="#Footnote_533:7_2627" class="fnanchor">[533:7]</a> This, as we have already seen,<a name="FNanchor_533:8_2628" id="FNanchor_533:8_2628"></a><a href="#Footnote_533:8_2628" class="fnanchor">[533:8]</a> was +universally believed in the Old World.</p> + +<p>The legend of <i>the man being swallowed by a fish</i>, and, after a <span class='pagenum'><a name="Page_534" id="Page_534">[Pg 534]</a></span>three +days' sojourn in his belly, coming out safe and sound, was found among +the Mexicans and Peruvians.<a name="FNanchor_534:1_2629" id="FNanchor_534:1_2629"></a><a href="#Footnote_534:1_2629" class="fnanchor">[534:1]</a></p> + +<p>The ancient Mexicans, and some Indian tribes, practiced <i>Circumcision</i>, +which was common among all Eastern nations of the Old World.<a name="FNanchor_534:2_2630" id="FNanchor_534:2_2630"></a><a href="#Footnote_534:2_2630" class="fnanchor">[534:2]</a></p> + +<p>They also had a legend to the effect that one of their holy persons +commanded <i>the sun to stand still</i>.<a name="FNanchor_534:3_2631" id="FNanchor_534:3_2631"></a><a href="#Footnote_534:3_2631" class="fnanchor">[534:3]</a> This, as we have already +seen,<a name="FNanchor_534:4_2632" id="FNanchor_534:4_2632"></a><a href="#Footnote_534:4_2632" class="fnanchor">[534:4]</a> was a familiar legend among the inhabitants of the Old +World.</p> + +<p>The ancient Mexicans were <i>fire-worshipers</i>; so were 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.<a name="FNanchor_534:5_2633" id="FNanchor_534:5_2633"></a><a href="#Footnote_534:5_2633" class="fnanchor">[534:5]</a> They +were also <i>Sun-worshipers</i>, and had "temples of the Sun."<a name="FNanchor_534:6_2634" id="FNanchor_534:6_2634"></a><a href="#Footnote_534:6_2634" class="fnanchor">[534:6]</a></p> + +<p>The <i>Tortoise-myth</i> was found in the New World.<a name="FNanchor_534:7_2635" id="FNanchor_534:7_2635"></a><a href="#Footnote_534:7_2635" class="fnanchor">[534:7]</a> Now, in the Old +World, the Tortoise-myth belongs especially to <i>India</i>, 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 Lafitau 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 floating 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."<a name="FNanchor_534:8_2636" id="FNanchor_534:8_2636"></a><a href="#Footnote_534:8_2636" class="fnanchor">[534:8]</a></p> + +<p>We have also found among them the belief in an Incarnate God born of a +virgin;<a name="FNanchor_534:9_2637" id="FNanchor_534:9_2637"></a><a href="#Footnote_534:9_2637" class="fnanchor">[534:9]</a> the One God worshiped in the form of a Trinity;<a name="FNanchor_534:10_2638" id="FNanchor_534:10_2638"></a><a href="#Footnote_534:10_2638" class="fnanchor">[534:10]</a> +the crucified <i>Black</i> god;<a name="FNanchor_534:11_2639" id="FNanchor_534:11_2639"></a><a href="#Footnote_534:11_2639" class="fnanchor">[534:11]</a> the descent into hell;<a name="FNanchor_534:12_2640" id="FNanchor_534:12_2640"></a><a href="#Footnote_534:12_2640" class="fnanchor">[534:12]</a> the +resurrection and ascension into heaven,<a name="FNanchor_534:13_2641" id="FNanchor_534:13_2641"></a><a href="#Footnote_534:13_2641" class="fnanchor">[534:13]</a> all of which is to be +found in the oldest Asiatic religions. We also found monastic +habits—friars and nuns.<a name="FNanchor_534:14_2642" id="FNanchor_534:14_2642"></a><a href="#Footnote_534:14_2642" class="fnanchor">[534:14]</a></p> + +<p><span class='pagenum'><a name="Page_535" id="Page_535">[Pg 535]</a></span></p><p>The Mexicans denominated their high-places, sacred houses, or "<i>Houses +of God</i>." The corresponding sacred structures of the Hindoos are called +"<i>God's House</i>."<a name="FNanchor_535:1_2643" id="FNanchor_535:1_2643"></a><a href="#Footnote_535:1_2643" class="fnanchor">[535:1]</a></p> + +<p>Many nations of the <i>East</i> entertained the notion that there were <i>nine +heavens</i>, and so did the ancient Mexicans.<a name="FNanchor_535:2_2644" id="FNanchor_535:2_2644"></a><a href="#Footnote_535:2_2644" class="fnanchor">[535:2]</a></p> + +<p>There are few things connected with the ancient mythology of <i>America</i> +more certain than that there existed in that country before its +discovery by Columbus, extreme veneration for the <i>Serpent</i>.<a name="FNanchor_535:3_2645" id="FNanchor_535:3_2645"></a><a href="#Footnote_535:3_2645" class="fnanchor">[535:3]</a> Now, +the Serpent was venerated and worshiped throughout the East.<a name="FNanchor_535:4_2646" id="FNanchor_535:4_2646"></a><a href="#Footnote_535:4_2646" class="fnanchor">[535:4]</a></p> + +<p>The ancient Mexicans and Peruvians, and many of the Indian 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.<a name="FNanchor_535:5_2647" id="FNanchor_535:5_2647"></a><a href="#Footnote_535:5_2647" class="fnanchor">[535:5]</a> The belief in were-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.<a name="FNanchor_535:6_2648" id="FNanchor_535:6_2648"></a><a href="#Footnote_535:6_2648" class="fnanchor">[535:6]</a> The idea of calling the earth "mother," was +common among the inhabitants of both the Old and New Worlds.<a name="FNanchor_535:7_2649" id="FNanchor_535:7_2649"></a><a href="#Footnote_535:7_2649" class="fnanchor">[535:7]</a> <ins class="corr" title="original has extraneous quotation mark">In</ins> +the mythology of Finns, Lapps, and Esths, Earth-Mother is a divinely +honored personage. It appears in China, where <i>Heaven</i> and <i>Earth</i> are +called in the <i>Shuking</i>—one of their sacred books—"Father and Mother +of all things."</p> + +<p>Among the native races of <i>America</i> the Earth-Mother is one of the great +personages of mythology. The Peruvians worshiped her as <i>Mama-Phacha</i>, +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.<a name="FNanchor_535:8_2650" id="FNanchor_535:8_2650"></a><a href="#Footnote_535:8_2650" class="fnanchor">[535:8]</a></p> + +<p>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 (Râhu) from Sun or +Moon.<a name="FNanchor_535:9_2651" id="FNanchor_535:9_2651"></a><a href="#Footnote_535:9_2651" class="fnanchor">[535:9]</a></p> + +<p>The Chinese, when there is an eclipse of the Sun or Moon, proceed to +encounter the ominous monster with gongs and bells.<a name="FNanchor_535:10_2652" id="FNanchor_535:10_2652"></a><a href="#Footnote_535:10_2652" class="fnanchor">[535:10]</a></p> + +<p>The ancient Romans flung firebrands into the air, and blew trumpets, and +clanged brazen pots and pans.<a name="FNanchor_535:11_2653" id="FNanchor_535:11_2653"></a><a href="#Footnote_535:11_2653" class="fnanchor">[535:11]</a> Even as late as the <span class='pagenum'><a name="Page_536" id="Page_536">[Pg 536]</a></span>seventeenth +century, the Irish or Welsh, during eclipses, ran about beating kettles +and pans.<a name="FNanchor_536:1_2654" id="FNanchor_536:1_2654"></a><a href="#Footnote_536:1_2654" class="fnanchor">[536:1]</a> 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.<a name="FNanchor_536:2_2655" id="FNanchor_536:2_2655"></a><a href="#Footnote_536:2_2655" class="fnanchor">[536:2]</a> 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.<a name="FNanchor_536:3_2656" id="FNanchor_536:3_2656"></a><a href="#Footnote_536:3_2656" class="fnanchor">[536:3]</a></p> + +<p>The starry band that lies like a road across the sky, known as the +<i>milky way</i>, is called by the Basutos (a South African tribe of +savages), "The Way of the Gods;" the Ojis (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 Road of Souls," where they travel to the +land beyond the grave.<a name="FNanchor_536:4_2657" id="FNanchor_536:4_2657"></a><a href="#Footnote_536:4_2657" class="fnanchor">[536:4]</a></p> + +<p>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.<a name="FNanchor_536:5_2658" id="FNanchor_536:5_2658"></a><a href="#Footnote_536:5_2658" class="fnanchor">[536:5]</a> "The +Bridge of the Dead," which is one of the marked myths of the Old World, +was found in the New.<a name="FNanchor_536:6_2659" id="FNanchor_536:6_2659"></a><a href="#Footnote_536:6_2659" class="fnanchor">[536:6]</a></p> + +<p>It is well known that the natives of South America told the Spaniards +that inland 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.<a name="FNanchor_536:7_2660" id="FNanchor_536:7_2660"></a><a href="#Footnote_536:7_2660" class="fnanchor">[536:7]</a></p> + +<p>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 <i>Mexican</i> +eyes could discern in the solid rock at Tlanepantla the mark of hand and +foot left by the mighty Quetzalcoatle.<a name="FNanchor_536:8_2661" id="FNanchor_536:8_2661"></a><a href="#Footnote_536:8_2661" class="fnanchor">[536:8]</a></p> + +<p><span class='pagenum'><a name="Page_537" id="Page_537">[Pg 537]</a></span></p><p>The Incas, in order to preserve purity of race, married their own +sisters, as did the Kings of Persia, and other Oriental nations.<a name="FNanchor_537:1_2662" id="FNanchor_537:1_2662"></a><a href="#Footnote_537:1_2662" class="fnanchor">[537:1]</a></p> + +<p>The Peruvian embalming of the royal dead takes us back to <i>Egypt</i>; the +burning of the wives of the deceased Incas reveals <i>India</i>; the +singularly patriarchical character of the whole Peruvian policy is like +that of <i>China</i> in the olden time; while the system of espionage, of +tranquillity, of physical well-being, and the iron-like immovability in +which their whole social frame was cast, bring before us <i>Japan</i>—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.<a name="FNanchor_537:2_2663" id="FNanchor_537:2_2663"></a><a href="#Footnote_537:2_2663" class="fnanchor">[537:2]</a></p> + +<p>The dress and costume of the Mexicans, and their sandals, resemble the +apparel and sandals worn in early ages in the East.<a name="FNanchor_537:3_2664" id="FNanchor_537:3_2664"></a><a href="#Footnote_537:3_2664" class="fnanchor">[537:3]</a></p> + +<p>Mexican priests were represented with a Serpent twined around their +heads, so were Oriental kings.<a name="FNanchor_537:4_2665" id="FNanchor_537:4_2665"></a><a href="#Footnote_537:4_2665" class="fnanchor">[537:4]</a> The Mexicans had the head of a +rhinoceros among their paintings,<a name="FNanchor_537:5_2666" id="FNanchor_537:5_2666"></a><a href="#Footnote_537:5_2666" class="fnanchor">[537:5]</a> and also the head of an +elephant on the body of a man.<a name="FNanchor_537:6_2667" id="FNanchor_537:6_2667"></a><a href="#Footnote_537:6_2667" class="fnanchor">[537:6]</a> Now, 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 <i>not accidental</i> resemblances with the Hindoo Ganesa."</p> + +<p>The horse and the ass, although natives of America,<a name="FNanchor_537:7_2668" id="FNanchor_537:7_2668"></a><a href="#Footnote_537:7_2668" class="fnanchor">[537:7]</a> 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 <i>one</i>.</p> + +<p>Certain of the temples of <i>India</i> abound with sculptural representations +of the symbols of <i>Phallic Worship</i>. Turning now to the temples of +<i>Central America</i>, which in many respects exhibit a strict +correspondence with those in India, <i>we find precisely the same symbols, +separate and in combination</i>.<a name="FNanchor_537:8_2669" id="FNanchor_537:8_2669"></a><a href="#Footnote_537:8_2669" class="fnanchor">[537:8]</a></p> + +<p>We have seen that many of the religious conceptions of <i>America</i> are +identical with those of the <i>Old World</i>, and that they are <span class='pagenum'><a name="Page_538" id="Page_538">[Pg 538]</a></span>embodied 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 <span class="allcapsc">ALL</span> their leading +elements, and in many of their details, they are essentially the +same.<a name="FNanchor_538:1_2670" id="FNanchor_538:1_2670"></a><a href="#Footnote_538:1_2670" class="fnanchor">[538:1]</a></p> + +<p>The <i>architecture</i> 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.<a name="FNanchor_538:2_2671" id="FNanchor_538:2_2671"></a><a href="#Footnote_538:2_2671" class="fnanchor">[538:2]</a></p> + +<p>E. Spence Hardy, says:</p> + +<div class="blockquot"><p>"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 here and there, the style of the ornaments, and the +small doorway at the base, are so exactly similar to what I +had seen at Anurádhapura, <i>that when my eye first fell upon +the engravings of these remarkable ruins, I supposed that they +were presented in illustration of the dágobas of +Ceylon</i>."<a name="FNanchor_538:3_2672" id="FNanchor_538:3_2672"></a><a href="#Footnote_538:3_2672" class="fnanchor">[538:3]</a></p></div> + +<p>E. G. Squire, speaking of this, says:</p> + +<div class="blockquot"><p>"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 <i>Central America</i>."<a name="FNanchor_538:4_2673" id="FNanchor_538:4_2673"></a><a href="#Footnote_538:4_2673" class="fnanchor">[538:4]</a></p></div> + +<p>Structures of a <i>pyramidal</i> style, which are common in India, were also +discovered in Mexico. The pyramid tower of Cholula was one of +these.<a name="FNanchor_538:5_2674" id="FNanchor_538:5_2674"></a><a href="#Footnote_538:5_2674" class="fnanchor">[538:5]</a></p> + +<p>Sir R. Kir Porter writes as follows:</p> + +<div class="blockquot"><p>"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. <i>Whence did they take the model of these +edifices? Were they of the Mongolian race? Did they descend +from a common stock with the Chinese, the Hiong-nu, and the +Japanese?</i><ins class="corr" title="quotation mark missing in original">"</ins><a name="FNanchor_538:6_2675" id="FNanchor_538:6_2675"></a><a href="#Footnote_538:6_2675" class="fnanchor">[538:6]</a></p></div> + +<p>The similarity in <i>features</i> of the Asiatic and the American race is +very striking. Alexander de Humboldt, speaking of this, says:</p> + +<div class="blockquot"><p>"There are striking contrasts between the Mongol and American +races."<a name="FNanchor_538:7_2676" id="FNanchor_538:7_2676"></a><a href="#Footnote_538:7_2676" class="fnanchor">[538:7]</a> "Over a million and a half of square leagues, +from the Terra del Fuego 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. <i>We +think we perceive that they all descended from the same +stock</i>, notwithstanding the enormous diversity of language +which separates them from one another."<a name="FNanchor_538:8_2677" id="FNanchor_538:8_2677"></a><a href="#Footnote_538:8_2677" class="fnanchor">[538:8]</a></p> + +<p><span class='pagenum'><a name="Page_539" id="Page_539">[Pg 539]</a></span>"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."<a name="FNanchor_539:1_2678" id="FNanchor_539:1_2678"></a><a href="#Footnote_539:1_2678" class="fnanchor">[539:1]</a></p></div> + +<p>Dr. Morton says:</p> + +<div class="blockquot"><p>"In reflecting on the aboriginal races of America, we are 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—cluster, though varying within +prescribed limits. With trifling 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."<a name="FNanchor_539:2_2679" id="FNanchor_539:2_2679"></a><a href="#Footnote_539:2_2679" class="fnanchor">[539:2]</a></p></div> + +<p>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 Napo River, he says:</p> + +<div class="blockquot"><p>"The Zaparos in physiognomy somewhat resemble the Chinese, +having a middle stature, round face, small eyes set angularly, +and a broad, flat nose."<a name="FNanchor_539:3_2680" id="FNanchor_539:3_2680"></a><a href="#Footnote_539:3_2680" class="fnanchor">[539:3]</a></p></div> + +<p>Oscar Paschel says:</p> + +<div class="blockquot"><p>"The obliquely-set eyes and prominent cheek-bones of the +inhabitants of Veragua were noticed by Monitz Wagner, and +according to his description, out of four Bayano Indians from +Darien, three had thoroughly Mongolian features, including the +flatted nose."</p></div> + +<p>In 1866, an officer of the Sharpshooter, the first English man-of-war +which entered the Paraná 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, oblique and sometimes +narrow-slit Chinese eyes, and slight mustaches.</p> + +<p>Another traveler, J. J. Von Tschudi, declares in so many words that he +has seen Chinese whom at the first glance he mistook for Botocudos, and +that since then he has been convinced that the American race ought not +to be separated from the Mongolian. His predecessor, St. Hilaire, +noticed narrow, obliquely-set eyes and broad noses among the Malali of +Brazil. Reinhold Hensel says of the Coroados, that 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 be characteristic of +all the Guarani tribes in Brazil. Even in the extreme south, among the +<span class='pagenum'><a name="Page_540" id="Page_540">[Pg 540]</a></span>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 have 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.<a name="FNanchor_540:1_2681" id="FNanchor_540:1_2681"></a><a href="#Footnote_540:1_2681" class="fnanchor">[540:1]</a></p> + +<p>Charles G. Leland says:</p> + +<div class="blockquot"><p><ins class="corr" title="quotation mark missing in original">"</ins>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 <i>Skräling</i>, 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."<a name="FNanchor_540:2_2682" id="FNanchor_540:2_2682"></a><a href="#Footnote_540:2_2682" class="fnanchor">[540:2]</a> +<ins class="corr" title="quotation mark missing in original">"</ins>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."<a name="FNanchor_540:3_2683" id="FNanchor_540:3_2683"></a><a href="#Footnote_540:3_2683" class="fnanchor">[540:3]</a></p></div> + +<p>John D. Baldwin, in his "<i>Ancient America</i>," says:</p> + +<div class="blockquot"><p>"I find myself more and more inclined to believe that the wild +Indians of the North came originally from <i>Asia</i>, where the +race to which they belong seems still represented by the +<i>Koraks</i> and <i>Cookchees</i>, found in that part of Asia which +extends to Behring's Straits."<a name="FNanchor_540:4_2684" id="FNanchor_540:4_2684"></a><a href="#Footnote_540:4_2684" class="fnanchor">[540:4]</a></p></div> + +<p>Hon. Charles D. Poston, late commissioner of the United States of +America in Asia, in a work entitled, "<i>The Parsees</i>," speaking of an +incident which took place "beyond the Great Wall," says:</p> + +<div class="blockquot"><p>"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 he was an <i>Apache;</i> every action, motion and look +reminded me of my old enemies and neighbors in <i>Arizona</i>. They +are the true descendants of the nomadic Tartars of Asia and +preserve every instinct of the race. He shook hands friendlily +but timidly, keeping all the time in motion like an +Apache."<a name="FNanchor_540:5_2685" id="FNanchor_540:5_2685"></a><a href="#Footnote_540:5_2685" class="fnanchor">[540:5]</a></p></div> + +<p><span class='pagenum'><a name="Page_541" id="Page_541">[Pg 541]</a></span></p><p>That the continents of Asia and America were at one time joined +together by 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.<a name="FNanchor_541:1_2686" id="FNanchor_541:1_2686"></a><a href="#Footnote_541:1_2686" class="fnanchor">[541:1]</a> This is evidently the manner +in which America was peopled.<a name="FNanchor_541:2_2687" id="FNanchor_541:2_2687"></a><a href="#Footnote_541:2_2687" class="fnanchor">[541:2]</a></p> + +<p>During the <i>Champlain</i> 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.</p> + +<p>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.<a name="FNanchor_541:3_2688" id="FNanchor_541:3_2688"></a><a href="#Footnote_541:3_2688" class="fnanchor">[541:3]</a></p> + +<p>Chas. Darwin, during his voyage round the world in H. 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:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_541:4_2689" id="FNanchor_541:4_2689"></a><a href="#Footnote_541:4_2689" class="fnanchor">[541:4]</a></p></div> + +<p>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 recently-born child, came one <span class='pagenum'><a name="Page_542" id="Page_542">[Pg 542]</a></span>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!"<a name="FNanchor_542:1_2690" id="FNanchor_542:1_2690"></a><a href="#Footnote_542:1_2690" class="fnanchor">[542:1]</a></p> + +<p>This was during the winter season.</p> + +<p>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 off, 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."<a name="FNanchor_542:2_2691" id="FNanchor_542:2_2691"></a><a href="#Footnote_542:2_2691" class="fnanchor">[542:2]</a></p> + +<p>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.<a name="FNanchor_542:3_2692" id="FNanchor_542:3_2692"></a><a href="#Footnote_542:3_2692" class="fnanchor">[542:3]</a> 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.<a name="FNanchor_542:4_2693" id="FNanchor_542:4_2693"></a><a href="#Footnote_542:4_2693" class="fnanchor">[542:4]</a></p> + +<p>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:</p> + +<div class="blockquot"><p>"While the 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 their 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 to be. Let the +reader take a map of the Northern Pacific; let him ascertain +for himself the fact that from Kamtschatka, 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 <span class='pagenum'><a name="Page_543" id="Page_543">[Pg 543]</a></span>be out of sight of +land, and this in a part of the sea generally abounding in +fish, as is proved by the fishermen who inhabit many of these +islands, on which fresh water is always to be found."<a name="FNanchor_543:1_2694" id="FNanchor_543:1_2694"></a><a href="#Footnote_543:1_2694" class="fnanchor">[543:1]</a></p></div> + +<p>Colonel Barclay Kennon, formerly of the U. S. North Pacific surveying +expedition, says:</p> + +<div class="blockquot"><p>"From the result of the most accurate scientific observation, +it is evident that the voyage from China to America can be +made without being out of sight of land more than a few hours +at any one time. 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 trifle, not only by regular seafaring +men, but even by the rudest races in all parts of the world; +and I have no doubt that from the remotest ages, and on all +shores, fishermen in open boats, canoes, or even coracles, +guided simply by the stars and currents, have not hesitated to +go far out of sight of land. At the present day, natives of +many of the 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 +Asiatic-American voyage was not successfully performed by +people of advanced scientific culture, who had, it is +generally believed, the compass, and who from an early age +were proficient in astronomy."<a name="FNanchor_543:2_2695" id="FNanchor_543:2_2695"></a><a href="#Footnote_543:2_2695" class="fnanchor">[543:2]</a></p></div> + +<p>Prof. Max Müller, it would seem, entertains similar ideas to our own, +expressed as follows:</p> + +<div class="blockquot"><p>"In their (the American Indians') languages, as well as in +their religions, traces may possibly still be found, before it +is too late, <i>of pre-historic migrations of men from the +primitive Asiatic to the American Continent, either across the +stepping-stones of the Aleutic bridge in the North, or lower +South, by drifting with favorable winds from island to island, +till the hardy canoe was landed or wrecked on the American +coast, never to return again to the Asiatic home from which it +had started</i>."<a name="FNanchor_543:3_2696" id="FNanchor_543:3_2696"></a><a href="#Footnote_543:3_2696" class="fnanchor">[543:3]</a></p></div> + +<p>It is very evident then, that the religion and mythology of the Old and +New Worlds, have, in part, at least, a common origin. Lord Kingsborough +informs us that the Spanish historians of the 16th century were not +disposed to admit that America had ever been colonized from the West, +"chiefly on account of the state in which religion was found in the new +continent."<a name="FNanchor_543:4_2697" id="FNanchor_543:4_2697"></a><a href="#Footnote_543:4_2697" class="fnanchor">[543:4]</a></p> + +<p>And Mr. Tylor says:</p> + +<div class="blockquot"><p>"Among the mass of Central American traditions . . . there occur +certain passages in the story of an early emigration of the +Quiché race, which have much the appearance of vague and +broken stories derived in some way from high Northern +latitudes."<a name="FNanchor_543:5_2698" id="FNanchor_543:5_2698"></a><a href="#Footnote_543:5_2698" class="fnanchor">[543:5]</a></p></div> + +<p>Mr. McCulloh, in his "Researches," observes that:</p> + +<p><span class='pagenum'><a name="Page_544" id="Page_544">[Pg 544]</a></span></p><div class="blockquot"><p>"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."</p></div> + +<p>It is unquestionably from <i>India</i> that we have derived, partly through +the Persians and other nations, most of our metaphysical and theological +doctrines, as well as our nursery tales. 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.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_533:1_2621" id="Footnote_533:1_2621"></a><a href="#FNanchor_533:1_2621"><span class="label">[533:1]</span></a> Baring-Gould's Legends of the Patriarchs, p. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_533:2_2622" id="Footnote_533:2_2622"></a><a href="#FNanchor_533:2_2622"><span class="label">[533:2]</span></a> Squire's Serpent Symbol, p. 67.</p></div> + +<div class="footnote"><p><a name="Footnote_533:3_2623" id="Footnote_533:3_2623"></a><a href="#FNanchor_533:3_2623"><span class="label">[533:3]</span></a> Ibid. Here we see the parallel to the <i>Grecian</i> fable +of Epimetheus and Pandora.</p></div> + +<div class="footnote"><p><a name="Footnote_533:4_2624" id="Footnote_533:4_2624"></a><a href="#FNanchor_533:4_2624"><span class="label">[533:4]</span></a> Brinton: Myths of the New World, p. 203. Higgins: +Anacalypsis, vol. ii. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_533:5_2625" id="Footnote_533:5_2625"></a><a href="#FNanchor_533:5_2625"><span class="label">[533:5]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_533:6_2626" id="Footnote_533:6_2626"></a><a href="#FNanchor_533:6_2626"><span class="label">[533:6]</span></a> Brinton: Myths of the New World, p. 204.</p></div> + +<div class="footnote"><p><a name="Footnote_533:7_2627" id="Footnote_533:7_2627"></a><a href="#FNanchor_533:7_2627"><span class="label">[533:7]</span></a> See <a href="#CHAPTER_V">Chapter V</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_533:8_2628" id="Footnote_533:8_2628"></a><a href="#FNanchor_533:8_2628"><span class="label">[533:8]</span></a> See <a href="#CHAPTER_V">Ibid.</a> and Chambers's Encyclo., art. +"Transmigration."</p></div> + +<div class="footnote"><p><a name="Footnote_534:1_2629" id="Footnote_534:1_2629"></a><a href="#FNanchor_534:1_2629"><span class="label">[534:1]</span></a> See <a href="#CHAPTER_XI">Chapter XI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:2_2630" id="Footnote_534:2_2630"></a><a href="#FNanchor_534:2_2630"><span class="label">[534:2]</span></a> See <a href="#CHAPTER_X">Chapter X</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:3_2631" id="Footnote_534:3_2631"></a><a href="#FNanchor_534:3_2631"><span class="label">[534:3]</span></a> See <a href="#CHAPTER_XI">Chapter XI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:4_2632" id="Footnote_534:4_2632"></a><a href="#FNanchor_534:4_2632"><span class="label">[534:4]</span></a> <a href="#CHAPTER_XI">Ibid.</a></p></div> + +<div class="footnote"><p><a name="Footnote_534:5_2633" id="Footnote_534:5_2633"></a><a href="#FNanchor_534:5_2633"><span class="label">[534:5]</span></a> See Early Hist. Mankind, p. 252; Squire's Serpent +Symbol; and Prescott: Con. Peru.</p></div> + +<div class="footnote"><p><a name="Footnote_534:6_2634" id="Footnote_534:6_2634"></a><a href="#FNanchor_534:6_2634"><span class="label">[534:6]</span></a> See Ibid., and the Andes and the Amazon, p. 454.</p></div> + +<div class="footnote"><p><a name="Footnote_534:7_2635" id="Footnote_534:7_2635"></a><a href="#FNanchor_534:7_2635"><span class="label">[534:7]</span></a> See Early Hist. Mankind, p. 842.</p></div> + +<div class="footnote"><p><a name="Footnote_534:8_2636" id="Footnote_534:8_2636"></a><a href="#FNanchor_534:8_2636"><span class="label">[534:8]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_534:9_2637" id="Footnote_534:9_2637"></a><a href="#FNanchor_534:9_2637"><span class="label">[534:9]</span></a> See <a href="#CHAPTER_XII">Chapter XII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:10_2638" id="Footnote_534:10_2638"></a><a href="#FNanchor_534:10_2638"><span class="label">[534:10]</span></a> See <a href="#CHAPTER_XXV">Chapter XXV</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:11_2639" id="Footnote_534:11_2639"></a><a href="#FNanchor_534:11_2639"><span class="label">[534:11]</span></a> See <a href="#CHAPTER_XX">Chapter XX</a>.</p> + +<p>Mr. Prescott, speaking of the Pyramid of Cholula, in his Mexican +History, says: "On the summit stood a sumptuous temple, in which was the +image of the mystic deity (<i>Quetzalcoatle</i>), with <i>ebon</i> features, +unlike the fair complexion which he bore upon earth." And Kenneth R. 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."</p></div> + +<div class="footnote"><p><a name="Footnote_534:12_2640" id="Footnote_534:12_2640"></a><a href="#FNanchor_534:12_2640"><span class="label">[534:12]</span></a> See <a href="#CHAPTER_XXII">Chapter XXII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:13_2641" id="Footnote_534:13_2641"></a><a href="#FNanchor_534:13_2641"><span class="label">[534:13]</span></a> See <a href="#CHAPTER_XXIII">Chapter XXIII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_534:14_2642" id="Footnote_534:14_2642"></a><a href="#FNanchor_534:14_2642"><span class="label">[534:14]</span></a> See <a href="#CHAPTER_XXVI">Chapter XXVI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_535:1_2643" id="Footnote_535:1_2643"></a><a href="#FNanchor_535:1_2643"><span class="label">[535:1]</span></a> Squire: Serpent Symbol, p. 77.</p></div> + +<div class="footnote"><p><a name="Footnote_535:2_2644" id="Footnote_535:2_2644"></a><a href="#FNanchor_535:2_2644"><span class="label">[535:2]</span></a> Ibid. p. 109.</p></div> + +<div class="footnote"><p><a name="Footnote_535:3_2645" id="Footnote_535:3_2645"></a><a href="#FNanchor_535:3_2645"><span class="label">[535:3]</span></a> See <ins class="corr" title="original has Ferguson's">Fergusson's</ins> Tree and Serpent Worship, and Squire's +Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_535:4_2646" id="Footnote_535:4_2646"></a><a href="#FNanchor_535:4_2646"><span class="label">[535:4]</span></a> See Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_535:5_2647" id="Footnote_535:5_2647"></a><a href="#FNanchor_535:5_2647"><span class="label">[535:5]</span></a> See Tylor, Primitive Culture, vol. i. p. 361, and +Squire's Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_535:6_2648" id="Footnote_535:6_2648"></a><a href="#FNanchor_535:6_2648"><span class="label">[535:6]</span></a> Primitive Culture, vol. i. p. 280, and Squire's Serpent +Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_535:7_2649" id="Footnote_535:7_2649"></a><a href="#FNanchor_535:7_2649"><span class="label">[535:7]</span></a> Primitive Culture, vol. i. p. 294, and Squire's Serpent +Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_535:8_2650" id="Footnote_535:8_2650"></a><a href="#FNanchor_535:8_2650"><span class="label">[535:8]</span></a> Tylor: Primitive Culture, vol. i. pp. 295, 296.</p></div> + +<div class="footnote"><p><a name="Footnote_535:9_2651" id="Footnote_535:9_2651"></a><a href="#FNanchor_535:9_2651"><span class="label">[535:9]</span></a> Ibid. p. 300.</p></div> + +<div class="footnote"><p><a name="Footnote_535:10_2652" id="Footnote_535:10_2652"></a><a href="#FNanchor_535:10_2652"><span class="label">[535:10]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_535:11_2653" id="Footnote_535:11_2653"></a><a href="#FNanchor_535:11_2653"><span class="label">[535:11]</span></a> Ibid. p. 301.</p></div> + +<div class="footnote"><p><a name="Footnote_536:1_2654" id="Footnote_536:1_2654"></a><a href="#FNanchor_536:1_2654"><span class="label">[536:1]</span></a> Tylor; Primitive Culture, vol. i. p. 101.</p></div> + +<div class="footnote"><p><a name="Footnote_536:2_2655" id="Footnote_536:2_2655"></a><a href="#FNanchor_536:2_2655"><span class="label">[536:2]</span></a> Ibid. p. 291.</p></div> + +<div class="footnote"><p><a name="Footnote_536:3_2656" id="Footnote_536:3_2656"></a><a href="#FNanchor_536:3_2656"><span class="label">[536:3]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_536:4_2657" id="Footnote_536:4_2657"></a><a href="#FNanchor_536:4_2657"><span class="label">[536:4]</span></a> Ibid. p. 234.</p></div> + +<div class="footnote"><p><a name="Footnote_536:5_2658" id="Footnote_536:5_2658"></a><a href="#FNanchor_536:5_2658"><span class="label">[536:5]</span></a> Ibid. p. 240 and 243.</p></div> + +<div class="footnote"><p><a name="Footnote_536:6_2659" id="Footnote_536:6_2659"></a><a href="#FNanchor_536:6_2659"><span class="label">[536:6]</span></a> Early Hist. Mankind, pp. 357 and 361.</p></div> + +<div class="footnote"><p><a name="Footnote_536:7_2660" id="Footnote_536:7_2660"></a><a href="#FNanchor_536:7_2660"><span class="label">[536:7]</span></a> Ibid. p. 361. +</p><p> +The legend of the "Elixir of Life" of the Western World, was well-known +in <i>China</i>. (Buckley: Cities of the Ancient World, p. 167.)</p></div> + +<div class="footnote"><p><a name="Footnote_536:8_2661" id="Footnote_536:8_2661"></a><a href="#FNanchor_536:8_2661"><span class="label">[536:8]</span></a> Ibid. p. 118, and Squire's Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_537:1_2662" id="Footnote_537:1_2662"></a><a href="#FNanchor_537:1_2662"><span class="label">[537:1]</span></a> Fusang, p. 56.</p></div> + +<div class="footnote"><p><a name="Footnote_537:2_2663" id="Footnote_537:2_2663"></a><a href="#FNanchor_537:2_2663"><span class="label">[537:2]</span></a> Ibid. p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_537:3_2664" id="Footnote_537:3_2664"></a><a href="#FNanchor_537:3_2664"><span class="label">[537:3]</span></a> Mexican Antiquities, vol. vi. p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_537:4_2665" id="Footnote_537:4_2665"></a><a href="#FNanchor_537:4_2665"><span class="label">[537:4]</span></a> Ibid., and Squire's Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_537:5_2666" id="Footnote_537:5_2666"></a><a href="#FNanchor_537:5_2666"><span class="label">[537:5]</span></a> Mexican Antiq., vol. vi. p. 180.</p></div> + +<div class="footnote"><p><a name="Footnote_537:6_2667" id="Footnote_537:6_2667"></a><a href="#FNanchor_537:6_2667"><span class="label">[537:6]</span></a> Early Hist. Mankind, p. 311.</p></div> + +<div class="footnote"><p><a name="Footnote_537:7_2668" id="Footnote_537:7_2668"></a><a href="#FNanchor_537:7_2668"><span class="label">[537:7]</span></a> The traveler, James Orton, found fossil bones of an +extinct species of the horse, the mastodon, and other animals, near +Punin, 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_537:8_2669" id="Footnote_537:8_2669"></a><a href="#FNanchor_537:8_2669"><span class="label">[537:8]</span></a> Serpent Symbol, p. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_538:1_2670" id="Footnote_538:1_2670"></a><a href="#FNanchor_538:1_2670"><span class="label">[538:1]</span></a> Serpent Symbol, p. 193.</p></div> + +<div class="footnote"><p><a name="Footnote_538:2_2671" id="Footnote_538:2_2671"></a><a href="#FNanchor_538:2_2671"><span class="label">[538:2]</span></a> The Andes and the Amazon, p. 454.</p></div> + +<div class="footnote"><p><a name="Footnote_538:3_2672" id="Footnote_538:3_2672"></a><a href="#FNanchor_538:3_2672"><span class="label">[538:3]</span></a> Eastern Monachism, p. 222.</p></div> + +<div class="footnote"><p><a name="Footnote_538:4_2673" id="Footnote_538:4_2673"></a><a href="#FNanchor_538:4_2673"><span class="label">[538:4]</span></a> Serpent Symbol, p. 43.</p></div> + +<div class="footnote"><p><a name="Footnote_538:5_2674" id="Footnote_538:5_2674"></a><a href="#FNanchor_538:5_2674"><span class="label">[538:5]</span></a> See Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_538:6_2675" id="Footnote_538:6_2675"></a><a href="#FNanchor_538:6_2675"><span class="label">[538:6]</span></a> Travels in Persia, vol. ii. p. 284.</p></div> + +<div class="footnote"><p><a name="Footnote_538:7_2676" id="Footnote_538:7_2676"></a><a href="#FNanchor_538:7_2676"><span class="label">[538:7]</span></a> New Spain, vol. i. p. 136.</p></div> + +<div class="footnote"><p><a name="Footnote_538:8_2677" id="Footnote_538:8_2677"></a><a href="#FNanchor_538:8_2677"><span class="label">[538:8]</span></a> Ibid. p. 141.</p></div> + +<div class="footnote"><p><a name="Footnote_539:1_2678" id="Footnote_539:1_2678"></a><a href="#FNanchor_539:1_2678"><span class="label">[539:1]</span></a> New Spain, vol. i. p. 153.</p></div> + +<div class="footnote"><p><a name="Footnote_539:2_2679" id="Footnote_539:2_2679"></a><a href="#FNanchor_539:2_2679"><span class="label">[539:2]</span></a> Types of Mankind, p. 275.</p></div> + +<div class="footnote"><p><a name="Footnote_539:3_2680" id="Footnote_539:3_2680"></a><a href="#FNanchor_539:3_2680"><span class="label">[539:3]</span></a> The Andes and the Amazon, p. 170.</p></div> + +<div class="footnote"><p><a name="Footnote_540:1_2681" id="Footnote_540:1_2681"></a><a href="#FNanchor_540:1_2681"><span class="label">[540:1]</span></a> Paschel: Races of Man, pp. 402-404.</p></div> + +<div class="footnote"><p><a name="Footnote_540:2_2682" id="Footnote_540:2_2682"></a><a href="#FNanchor_540:2_2682"><span class="label">[540:2]</span></a> Fusang, p. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_540:3_2683" id="Footnote_540:3_2683"></a><a href="#FNanchor_540:3_2683"><span class="label">[540:3]</span></a> Ibid. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_540:4_2684" id="Footnote_540:4_2684"></a><a href="#FNanchor_540:4_2684"><span class="label">[540:4]</span></a> Quoted in Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_540:5_2685" id="Footnote_540:5_2685"></a><a href="#FNanchor_540:5_2685"><span class="label">[540:5]</span></a> Quoted In Ibid. p. 94.</p></div> + +<div class="footnote"><p><a name="Footnote_541:1_2686" id="Footnote_541:1_2686"></a><a href="#FNanchor_541:1_2686"><span class="label">[541:1]</span></a> Paschel: Races of Man, pp. 400, 401.</p></div> + +<div class="footnote"><p><a name="Footnote_541:2_2687" id="Footnote_541:2_2687"></a><a href="#FNanchor_541:2_2687"><span class="label">[541:2]</span></a> 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." On this continent, which was situated in +the now Indian Ocean, must we look for the <i>cradle of humanity</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_541:3_2688" id="Footnote_541:3_2688"></a><a href="#FNanchor_541:3_2688"><span class="label">[541:3]</span></a> Paschal: Races of Man, p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_541:4_2689" id="Footnote_541:4_2689"></a><a href="#FNanchor_541:4_2689"><span class="label">[541:4]</span></a> Darwin's Journal, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_542:1_2690" id="Footnote_542:1_2690"></a><a href="#FNanchor_542:1_2690"><span class="label">[542:1]</span></a> Darwin's Journal, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_542:2_2691" id="Footnote_542:2_2691"></a><a href="#FNanchor_542:2_2691"><span class="label">[542:2]</span></a> Ibid. pp. 220, 221.</p></div> + +<div class="footnote"><p><a name="Footnote_542:3_2692" id="Footnote_542:3_2692"></a><a href="#FNanchor_542:3_2692"><span class="label">[542:3]</span></a> This is seen from the fact that they did not know the +use of iron. Had they known the use of this metal, they would surely +have gone to work and dug into their mountains, which are abundantly +filled with ore, and made use of it.</p></div> + +<div class="footnote"><p><a name="Footnote_542:4_2693" id="Footnote_542:4_2693"></a><a href="#FNanchor_542:4_2693"><span class="label">[542:4]</span></a> The Aztecs were preceded by the Toltecs, Chichimecks, +and the Nahualtecs. (Humboldt's New Spain, p. 133, vol. i.)</p> + +<p>"The races of barbarians which successively followed each other from the +north to the south always murdered, hunted down, and subdued the +previous inhabitants, and formed in course of time a new 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."</p></div> + +<div class="footnote"><p><a name="Footnote_543:1_2694" id="Footnote_543:1_2694"></a><a href="#FNanchor_543:1_2694"><span class="label">[543:1]</span></a> Fusang, p. 56.</p></div> + +<div class="footnote"><p><a name="Footnote_543:2_2695" id="Footnote_543:2_2695"></a><a href="#FNanchor_543:2_2695"><span class="label">[543:2]</span></a> Quoted in Fusang, p. 71.</p></div> + +<div class="footnote"><p><a name="Footnote_543:3_2696" id="Footnote_543:3_2696"></a><a href="#FNanchor_543:3_2696"><span class="label">[543:3]</span></a> Science of Religion, p. 121.</p></div> + +<div class="footnote"><p><a name="Footnote_543:4_2697" id="Footnote_543:4_2697"></a><a href="#FNanchor_543:4_2697"><span class="label">[543:4]</span></a> Mexican Antiq., vol. vi. p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_543:5_2698" id="Footnote_543:5_2698"></a><a href="#FNanchor_543:5_2698"><span class="label">[543:5]</span></a> Early Hist. Mankind, p. 307.</p></div> + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_B" id="APPENDIX_B"></a>APPENDIX B.</h2> + +<p>Commencing at the farthest East we shall find the ancient religion of +<i>China</i> the same as that which was universal in all quarters of the +globe, viz., an adoration of the Sun, Moon, Stars and elements.<a name="FNanchor_544:1_2699" id="FNanchor_544:1_2699"></a><a href="#Footnote_544:1_2699" class="fnanchor">[544:1]</a> +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.<a name="FNanchor_544:2_2700" id="FNanchor_544:2_2700"></a><a href="#Footnote_544:2_2700" class="fnanchor">[544:2]</a> 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 <i>religion</i> +of China, <span class='pagenum'><a name="Page_545" id="Page_545">[Pg 545]</a></span>under the emperors who preceded the first dynasty, is an +enigma. The notices in the only authentic works, the <i>King</i>, are on this +point scanty, vague, and obscure. It is difficult to separate what is +spoken with reference to the science of <i>astronomy</i> from that which may +relate to <i>religion</i>, properly so called. The terms of reverence and +respect, with which the <i>heavenly bodies</i> are spoken of in the +<i>Shoo-King</i>, seem to warrant the inference that those terms have more +than a mere astronomical meaning, <i>and that the ancient religion</i> of +<i>China partook</i> of <i>star-worship, one of the oldest heresies in the +world</i>.<a name="FNanchor_545:1_2701" id="FNanchor_545:1_2701"></a><a href="#Footnote_545:1_2701" class="fnanchor">[545:1]</a></p> + +<p>In <i>India</i> 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.</p> + +<p>"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 were always +postulating something beyond what they could grasp. They went further +still. In the bright sky they perceived an <i>Illuminator</i>, in the +all-encircling firmament an <i>Embracer</i>, in the roar of the thunder or in +the voice of the storm they felt the presence of a <i>Shouter</i> and of +furious <i>Strikers</i>, and out of the rain they created an <i>Indra</i>, or +giver of rain."<a name="FNanchor_545:2_2702" id="FNanchor_545:2_2702"></a><a href="#Footnote_545:2_2702" class="fnanchor">[545:2]</a></p> + +<p>Prof. Monier Williams, speaking of "the hymns of the <i>Veda</i>," says:</p> + +<div class="blockquot"><p>"To what deities, it will be asked, were the prayers and hymns +of these collections addressed? The answer is: They worshiped +<i>those physical forces</i> before which <i>all nations</i>, 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."<a name="FNanchor_545:3_2703" id="FNanchor_545:3_2703"></a><a href="#Footnote_545:3_2703" class="fnanchor">[545:3]</a></p></div> + +<p>The following sublime description of <i>Night</i> is an extract from the +<i>Vedas</i>, made by Sir William Jones:</p> + +<div class="blockquot"><p>"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 +effulgence. Advancing with brightness, at length she recalls +her sister <i>Morning</i>; 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 Night! <span class='pagenum'><a name="Page_546" id="Page_546">[Pg 546]</a></span>avert from us the she-wolf +and the wolf; and, oh! 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. <i>Daughter of +Heaven</i>, I approach thee with praise, as the cow approaches +her milker; accept, O Night! not the hymn only, but the +oblation of thy suppliant, who prays that his foes may be +subdued."</p></div> + +<p>Some of the principal gods of the Hindoo Pantheon are, Dyaus (the Sky), +Indra (the Rain-giver), Sûrya (the Sun), the Maruts (Winds), Aditi, (the +Dawn), Parvati (the Earth),<a name="FNanchor_546:1_2704" id="FNanchor_546:1_2704"></a><a href="#Footnote_546:1_2704" class="fnanchor">[546:1]</a> and Siva, her consort. The worship of +the <span class="smcap">Sun</span> is expressed in a variety of ways, and by a multitude of +fanciful names. One of the principal of these is <i>Crishna</i>. The +following is a prayer addressed to him:</p> + +<div class="blockquot"><p>"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! 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."</p></div> + +<p>Crishna is made to say:</p> + +<div class="blockquot"><p>"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."<a name="FNanchor_546:2_2705" id="FNanchor_546:2_2705"></a><a href="#Footnote_546:2_2705" class="fnanchor">[546:2]</a></p></div> + +<p>In the <i>Maha-bharata</i>, Crishna, who having become the son of Aditi (the +Dawn), is called <i>Vishnu</i>, another name for the Sun.<a name="FNanchor_546:3_2706" id="FNanchor_546:3_2706"></a><a href="#Footnote_546:3_2706" class="fnanchor">[546:3]</a> The demon +<i>Putana</i> assaults the child Crishna, which identifies him with Hercules, +the Sun-god of the Greeks.<a name="FNanchor_546:4_2707" id="FNanchor_546:4_2707"></a><a href="#Footnote_546:4_2707" class="fnanchor">[546:4]</a> In his Solar character he must again +be the slayer of the Dragon or Black-snake <i>Kulnika</i>, the "Old Serpent" +with the thousand heads.<a name="FNanchor_546:5_2708" id="FNanchor_546:5_2708"></a><a href="#Footnote_546:5_2708" class="fnanchor">[546:5]</a> 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 <i>Stars</i>.<a name="FNanchor_546:6_2709" id="FNanchor_546:6_2709"></a><a href="#Footnote_546:6_2709" class="fnanchor">[546:6]</a></p> + +<p>Moore, in his Hindu Pantheon, observes:</p> + +<div class="blockquot"><p>"Although all the Hindu deities partake more or less remotely +of the nature and character of Surya, or the <span class="smcap">Sun</span>, 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 <i>in the character of +his most glorious Avatara of</i> <span class="smcap">Crishna</span>."</p></div> + +<p><span class='pagenum'><a name="Page_547" id="Page_547">[Pg 547]</a></span></p><p>The ancient religion of <span class="smcap">Egypt</span>, 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.<a name="FNanchor_547:1_2710" id="FNanchor_547:1_2710"></a><a href="#Footnote_547:1_2710" class="fnanchor">[547:1]</a> 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 +the 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 he would live, and what death he would die. Diodorus, who wrote in +the century preceding Christ Jesus, says:</p> + +<div class="blockquot"><p>"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></div> + +<p>P. Le Page Renouf, who is probably the best authority on the religion of +ancient Egypt which can be produced, says, in his Hibbert +Lectures:<a name="FNanchor_547:2_2711" id="FNanchor_547:2_2711"></a><a href="#Footnote_547:2_2711" class="fnanchor">[547:2]</a></p> + +<div class="blockquot"><p>"The Lectures on the Science of Language, delivered nearly +twenty years ago by Prof. Max Müller, have, I trust, made us +fully understand how, among the <i>Indo-European</i> races, the +names of the <i>Sun</i>, of <i>Sunrise</i> and <i>Sunset</i>, and of other +such phenomena, come to be talked of and considered as +<i>personages</i>, of whom wondrous legends have been told. +<i>Egyptian</i> mythology not merely admits, but imperatively +<i>demands, the same explanation</i>. And this becomes the more +evident when we consider the question how these mythical +personages came to be invested with the attributes of divinity +by men who, like the Egyptians, had so lively a sense of the +divine."</p></div> + +<p>Kenrick, in his "History of Egypt," says:</p> + +<p><span class='pagenum'><a name="Page_548" id="Page_548">[Pg 548]</a></span></p><div class="blockquot"><p>"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 <i>everywhere</i> 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."</p></div> + +<p>The gods and goddesses of the ancient <span class="smcap">Persians</span> were also +personifications of the Sun, Moon, Stars, the elements, &c.</p> + +<p><i>Ormuzd</i>, "The King of Light," was god of the <i>Firmament</i>, 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.</p> + +<p>"<i>Mithras the Mediator</i>" 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 "<i>Annual Salutation +of Mithras</i>," during which <i>forty days</i> 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 <i>white horses</i> 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 Orontes. 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, <span class='pagenum'><a name="Page_549" id="Page_549">[Pg 549]</a></span>by whom the 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.</p> + +<p>The <span class="smcap">Hebrews</span> worshiped the Sun, Moon, Stars, and "all the host of +heaven."<a name="FNanchor_549:1_2712" id="FNanchor_549:1_2712"></a><a href="#Footnote_549:1_2712" class="fnanchor">[549:1]</a> <i>El-Shaddai</i> was one of the names given to the god Sun. +Parkhurst, in his "Hebrew Lexicon," says, "<i>El</i> was the very name the +heathens gave to their god <i>Sol</i>, their Lord or Ruler of the hosts of +heaven." <i>El</i>, 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.<a name="FNanchor_549:2_2713" id="FNanchor_549:2_2713"></a><a href="#Footnote_549:2_2713" class="fnanchor">[549:2]</a></p> + +<p>The Sun was worshiped by the Hebrews under the names of Baal, Moloch, +Chemosh, &c.; the Moon was Ashtoreth, the "Queen of Heaven."<a name="FNanchor_549:3_2714" id="FNanchor_549:3_2714"></a><a href="#Footnote_549:3_2714" class="fnanchor">[549:3]</a></p> + +<p>The gods of the ancient <span class="smcap">Greeks</span> and <span class="smcap">Romans</span> were the same as the gods of +the Indian epic poems. We have, for example: Zeupiter (Jupiter), +corresponding to Dyaus-pitar (the Heaven-father), Juno, corresponding to +Parvati (the Mother Goddess), and Apollo, corresponding to Crishna (the +Sun, the Saviour).<a name="FNanchor_549:4_2715" id="FNanchor_549:4_2715"></a><a href="#Footnote_549:4_2715" class="fnanchor">[549:4]</a> Another name for the Sun among those people +was <i>Bacchus</i>. 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."<a name="FNanchor_549:5_2716" id="FNanchor_549:5_2716"></a><a href="#Footnote_549:5_2716" class="fnanchor">[549:5]</a></p> + +<p>Dr. Prichard, in his "Analysis of Egyptian Mythology,"<a name="FNanchor_549:6_2717" id="FNanchor_549:6_2717"></a><a href="#Footnote_549:6_2717" class="fnanchor">[549:6]</a> speaking +of the ancient Greeks and Romans, says:</p> + +<div class="blockquot"><p>"That the worship of the <i>powers of nature</i>, 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."</p></div> + +<p>M. De Coulanges, speaking of them, says:</p> + +<div class="blockquot"><p>"The <i>Sun</i>, which gives fecundity; the <i>Earth</i>, which +nourishes; the <i>Clouds</i>, by turns beneficent and +destructive,—<i>such were the different powers of which they +could make gods</i>. But from each one of these elements +thousands of gods were created; because the same physical +agent, <i>viewed under different aspects</i>, received from men +different names. The Sun, for example, was called in one place +<i>Hercules</i> (the glorious); in another, <i>Phœbus</i> (the +shining); and still again, <i>Apollo</i> (he who drives away night +or evil); one called him <i>Hyperion</i> (the elevated being); +another, <i>Alexicacos</i> (the beneficent); and in the course of +time groups of men, who had given these various names to the +brilliant luminary, <i>no longer saw that they had the same +god</i>."<a name="FNanchor_549:7_2718" id="FNanchor_549:7_2718"></a><a href="#Footnote_549:7_2718" class="fnanchor">[549:7]</a></p></div> + +<p><span class='pagenum'><a name="Page_550" id="Page_550">[Pg 550]</a></span></p><p>Richard Payne Knight says:</p> + +<div class="blockquot"><p>"The primitive religion of the <i>Greeks</i>, like that of all +other nations not enlightened by <i>Revelation</i>, appears to have +been <i>elementary</i>, and to have consisted in an indistinct +worship of the <span class="smcap">Sun</span>, the <span class="smcap">Moon</span>, the <span class="smcap">Stars</span>, the <span class="smcap">Earth</span>, and the +<span class="smcap">Waters</span>, 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."<a name="FNanchor_550:1_2719" id="FNanchor_550:1_2719"></a><a href="#Footnote_550:1_2719" class="fnanchor">[550:1]</a></p></div> + +<p>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 "<i>blaspheming atheists</i>," 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 "<i>Atheist</i>" is instantly raised.</p> + +<p>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 <span class="smcap">Teutonic</span> +nations were the same as we have seen elsewhere. They had Odin or +Woden—from whom we have our <i>Wednesday</i>—the Al-fader (the Sky), +Frigga, the Mother Goddess (the Earth), "Baldur the Good," and +Thor—from whom we have our Thursday (personifications of the Sun), +besides innumerable other <i>genii</i>, among them Freyja—from whom we have +our Friday—and as she was the "Goddess of Love," we eat <i>fish</i> on that +day.<a name="FNanchor_550:2_2720" id="FNanchor_550:2_2720"></a><a href="#Footnote_550:2_2720" class="fnanchor">[550:2]</a></p> + +<p>The gods of the ancient inhabitants of what are now called the "British +Islands" were identically the same. The <i>Sun</i>-god worshiped by the +Ancient Druids was called <i>Hu</i>, <i>Beli</i>, <i>Budd</i> and <i>Buddu-gre</i>.<a name="FNanchor_550:3_2721" id="FNanchor_550:3_2721"></a><a href="#Footnote_550:3_2721" class="fnanchor">[550:3]</a></p> + +<p>The same worship which we have found in the Old World, from the farthest +East to the remotest West, may also be traced in <span class="smcap">America</span>, 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.<a name="FNanchor_550:4_2722" id="FNanchor_550:4_2722"></a><a href="#Footnote_550:4_2722" class="fnanchor">[550:4]</a></p> + +<p><span class='pagenum'><a name="Page_551" id="Page_551">[Pg 551]</a></span></p><p>Father Acosta, speaking of the Mexicans, says:</p> + +<div class="blockquot"><p>"Next to Viracocha, or their Supreme God, that which most +commonly they have, and do adore, is the <i>Sun</i>; and after, +those things which are most remarkable in the celestial or +elementary nature, as the Moon, Stars, Sea, and Land.</p> + +<p>"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."<a name="FNanchor_551:1_2723" id="FNanchor_551:1_2723"></a><a href="#Footnote_551:1_2723" class="fnanchor">[551:1]</a></p></div> + +<p>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.</p> + +<p>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 case—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.</p> + +<p>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, +<i>they made images of them</i>, 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 the origin of image worship +everywhere.</p> + +<p>The <i>motive</i> of this worship was the same among all nations of +antiquity, <i>i. e.</i>, <i>fear</i>. 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 Abbé 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 be 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."</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_544:1_2699" id="Footnote_544:1_2699"></a><a href="#FNanchor_544:1_2699"><span class="label">[544:1]</span></a> "All Paganism is at bottom <i>a worship of nature</i> in +some form or other, and in all Pagan religions the deepest and most +awe-inspiring attribute of <i>nature</i> was its power of reproduction." +(Encyclo. Brit., art. "Christianity.")</p></div> + +<div class="footnote"><p><a name="Footnote_544:2_2700" id="Footnote_544:2_2700"></a><a href="#FNanchor_544:2_2700"><span class="label">[544:2]</span></a> In Montfaucon's L'Antiquité Expliquée (vol. i.), may be +seen a representation of the seven planets <i>personified</i>. It was by such +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.</p></div> + +<div class="footnote"><p><a name="Footnote_545:1_2701" id="Footnote_545:1_2701"></a><a href="#FNanchor_545:1_2701"><span class="label">[545:1]</span></a> Thornton: Hist. China, vol. i. pp. 14, 49 and 50.</p></div> + +<div class="footnote"><p><a name="Footnote_545:2_2702" id="Footnote_545:2_2702"></a><a href="#FNanchor_545:2_2702"><span class="label">[545:2]</span></a> Max Müller: The Science of Religion, p. 298.</p></div> + +<div class="footnote"><p><a name="Footnote_545:3_2703" id="Footnote_545:3_2703"></a><a href="#FNanchor_545:3_2703"><span class="label">[545:3]</span></a> Indian Wisdom, p. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_546:1_2704" id="Footnote_546:1_2704"></a><a href="#FNanchor_546:1_2704"><span class="label">[546:1]</span></a> The emblem of Parvati, the "Mother Goddess," was the +<span class="smcap">Yoni</span>, and that of her consort Siva, the <span class="smcap">Lingham</span>.</p></div> + +<div class="footnote"><p><a name="Footnote_546:2_2705" id="Footnote_546:2_2705"></a><a href="#FNanchor_546:2_2705"><span class="label">[546:2]</span></a> <ins class="corr" title="apostrophe missing in original">Williams'</ins> Hinduism, p. 213.</p></div> + +<div class="footnote"><p><a name="Footnote_546:3_2706" id="Footnote_546:3_2706"></a><a href="#FNanchor_546:3_2706"><span class="label">[546:3]</span></a> See Cox: Aryan Mytho., vol. ii. pp. 105 and 130.</p></div> + +<div class="footnote"><p><a name="Footnote_546:4_2707" id="Footnote_546:4_2707"></a><a href="#FNanchor_546:4_2707"><span class="label">[546:4]</span></a> Ibid. p. 135.</p></div> + +<div class="footnote"><p><a name="Footnote_546:5_2708" id="Footnote_546:5_2708"></a><a href="#FNanchor_546:5_2708"><span class="label">[546:5]</span></a> Ibid. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_546:6_2709" id="Footnote_546:6_2709"></a><a href="#FNanchor_546:6_2709"><span class="label">[546:6]</span></a> See Ibid. p. 88, and Moor's Hindu Pantheon, p. 63.</p></div> + +<div class="footnote"><p><a name="Footnote_547:1_2710" id="Footnote_547:1_2710"></a><a href="#FNanchor_547:1_2710"><span class="label">[547:1]</span></a> "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." (Kenrick's +Egypt, vol. i. p. 456.)</p></div> + +<div class="footnote"><p><a name="Footnote_547:2_2711" id="Footnote_547:2_2711"></a><a href="#FNanchor_547:2_2711"><span class="label">[547:2]</span></a> <ins class="corr" title="original has p.">P.</ins> 118.</p></div> + +<div class="footnote"><p><a name="Footnote_549:1_2712" id="Footnote_549:1_2712"></a><a href="#FNanchor_549:1_2712"><span class="label">[549:1]</span></a> See <a href="#CHAPTER_XI">Chapter XI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_549:2_2713" id="Footnote_549:2_2713"></a><a href="#FNanchor_549:2_2713"><span class="label">[549:2]</span></a> Müller: The Science of Relig., p. 190.</p></div> + +<div class="footnote"><p><a name="Footnote_549:3_2714" id="Footnote_549:3_2714"></a><a href="#FNanchor_549:3_2714"><span class="label">[549:3]</span></a> See <a href="#CHAPTER_XI">Chapter XI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_549:4_2715" id="Footnote_549:4_2715"></a><a href="#FNanchor_549:4_2715"><span class="label">[549:4]</span></a> See Indian Wisdom, p. 426.</p></div> + +<div class="footnote"><p><a name="Footnote_549:5_2716" id="Footnote_549:5_2716"></a><a href="#FNanchor_549:5_2716"><span class="label">[549:5]</span></a> Taylor's Mysteries, p. 163.</p></div> + +<div class="footnote"><p><a name="Footnote_549:6_2717" id="Footnote_549:6_2717"></a><a href="#FNanchor_549:6_2717"><span class="label">[549:6]</span></a> Page 239.</p></div> + +<div class="footnote"><p><a name="Footnote_549:7_2718" id="Footnote_549:7_2718"></a><a href="#FNanchor_549:7_2718"><span class="label">[549:7]</span></a> The Ancient City, p. 162.</p></div> + +<div class="footnote"><p><a name="Footnote_550:1_2719" id="Footnote_550:1_2719"></a><a href="#FNanchor_550:1_2719"><span class="label">[550:1]</span></a> Ancient Art and Mythology, p. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_550:2_2720" id="Footnote_550:2_2720"></a><a href="#FNanchor_550:2_2720"><span class="label">[550:2]</span></a> See Mallet's Northern Antiquities. Though spoken of in +Northern mythology as distinct, Frigga and Freyja are <i>originally</i> <span class="allcapsc">ONE</span>.</p></div> + +<div class="footnote"><p><a name="Footnote_550:3_2721" id="Footnote_550:3_2721"></a><a href="#FNanchor_550:3_2721"><span class="label">[550:3]</span></a> See Myths of the British Druids, p. 116.</p></div> + +<div class="footnote"><p><a name="Footnote_550:4_2722" id="Footnote_550:4_2722"></a><a href="#FNanchor_550:4_2722"><span class="label">[550:4]</span></a> See Squire's Serpent Symbol.</p></div> + +<div class="footnote"><p><a name="Footnote_551:1_2723" id="Footnote_551:1_2723"></a><a href="#FNanchor_551:1_2723"><span class="label">[551:1]</span></a> Acosta: vol. ii. pp. 303-305.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_552" id="Page_552">[Pg 552]</a></span></p> +<h2><a name="APPENDIX_C" id="APPENDIX_C"></a>APPENDIX C.</h2> + +<p>All the chief stories that we know so well are to be found in all times, +and in almost all countries. <i>Cinderella</i>, 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 <i>Beauty and the +Beast</i>; so does our familiar tale of <i>Jack, the Giant-Killer</i>; 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 we 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. +We see that there must have been <i>one origin</i> for all these stories, +that they must have been invented by <i>one people</i>, 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 <i>one people</i>; 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 <i>Aryan</i>.</p> + +<p>From researches made by Prof. Max Müller, <ins class="corr" title="original has The">the</ins> Rev. George W. Cox, and +others, in England and Germany, in the science of <i>Comparative +Mythology</i>, we begin to see something of these ancient forefathers of +ours; to understand what kind of people they were, and to find that <i>our +fairy stories</i> are really made out of <i>their religion</i>.</p> + +<p>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 +<span class='pagenum'><a name="Page_553" id="Page_553">[Pg 553]</a></span>women who drew water from the fountains on high and poured it down as +rain." Analogies which are but fancy to us, were realities to these men +of past ages. They could see 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 <i>Sun</i>, the first object which struck them with wonder, +was, to them, the child of Night; the Dawn came before he was born, and +died as he rose in the heavens. He strangled the serpents of the night; +he went forth like a bridegroom out of his chamber, and like a giant, to +run his course.<a name="FNanchor_553:1_2724" id="FNanchor_553:1_2724"></a><a href="#Footnote_553:1_2724" class="fnanchor">[553:1]</a> He had to do battle with clouds and +storms.<a name="FNanchor_553:2_2725" id="FNanchor_553:2_2725"></a><a href="#Footnote_553:2_2725" class="fnanchor">[553:2]</a> Sometimes his light grew dim under their gloomy veil, and +the children of men shuddered at the wrath of the hidden Sun.<a name="FNanchor_553:3_2726" id="FNanchor_553:3_2726"></a><a href="#Footnote_553:3_2726" class="fnanchor">[553:3]</a> +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 his pathway with blood.<a name="FNanchor_553:4_2727" id="FNanchor_553:4_2727"></a><a href="#Footnote_553:4_2727" class="fnanchor">[553:4]</a> Sometimes, beneath mountains of +clouds and vapors, he plunged into the leaden sea.<a name="FNanchor_553:5_2728" id="FNanchor_553:5_2728"></a><a href="#Footnote_553:5_2728" class="fnanchor">[553:5]</a> Sometimes he +looked benignly on the face of his mother or his bride who came to greet +him at his journey's end.<a name="FNanchor_553:6_2729" id="FNanchor_553:6_2729"></a><a href="#Footnote_553:6_2729" class="fnanchor">[553:6]</a> Sometimes he was the lord of heaven and +of light, irresistible in his divine strength; sometimes he toiled for +others, not for himself, in a hard, unwilling servitude.<a name="FNanchor_553:7_2730" id="FNanchor_553:7_2730"></a><a href="#Footnote_553:7_2730" class="fnanchor">[553:7]</a> His +light and heat might give light and destroy it.<a name="FNanchor_553:8_2731" id="FNanchor_553:8_2731"></a><a href="#Footnote_553:8_2731" class="fnanchor">[553:8]</a> His chariot might +scorch the regions over which it passed, his flaming fire might burn up +all who dared to look with prying eyes into his dazzling +treasure-house.<a name="FNanchor_553:9_2732" id="FNanchor_553:9_2732"></a><a href="#Footnote_553:9_2732" class="fnanchor">[553:9]</a> He might be the child destined to slay his +parents, or to be united at the last in an unspeakable peace, to the +bright Dawn who for a brief space had gladdened his path in the +morning.<a name="FNanchor_553:10_2733" id="FNanchor_553:10_2733"></a><a href="#Footnote_553:10_2733" class="fnanchor">[553:10]</a> 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.<a name="FNanchor_553:11_2734" id="FNanchor_553:11_2734"></a><a href="#Footnote_553:11_2734" class="fnanchor">[553:11]</a> He might be a warrior whose eye strikes terror <span class='pagenum'><a name="Page_554" id="Page_554">[Pg 554]</a></span>into his +enemies, or a wise chieftain skilled in deep and hidden +knowledge.<a name="FNanchor_554:1_2735" id="FNanchor_554:1_2735"></a><a href="#Footnote_554:1_2735" class="fnanchor">[554:1]</a> Sometimes he might appear as a glorious being doomed +to an early death, which no power could avert or delay.<a name="FNanchor_554:2_2736" id="FNanchor_554:2_2736"></a><a href="#Footnote_554:2_2736" class="fnanchor">[554:2]</a> Sometimes +grievous hardships and desperate conflicts might be followed by a long +season of serene repose.<a name="FNanchor_554:3_2737" id="FNanchor_554:3_2737"></a><a href="#Footnote_554:3_2737" class="fnanchor">[554:3]</a> Wherever he went, men might welcome him +in love, or shrink from him in fear and anguish.<a name="FNanchor_554:4_2738" id="FNanchor_554:4_2738"></a><a href="#Footnote_554:4_2738" class="fnanchor">[554:4]</a> He would have +many brides in many lands, and his offspring would assume aspects +beautiful, strange or horrible.<a name="FNanchor_554:5_2739" id="FNanchor_554:5_2739"></a><a href="#Footnote_554:5_2739" class="fnanchor">[554:5]</a> His course might be brilliant and +beneficent; or gloomy, sullen, and capricious.<a name="FNanchor_554:6_2740" id="FNanchor_554:6_2740"></a><a href="#Footnote_554:6_2740" class="fnanchor">[554:6]</a> 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.<a name="FNanchor_554:7_2741" id="FNanchor_554:7_2741"></a><a href="#Footnote_554:7_2741" class="fnanchor">[554:7]</a> 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.<a name="FNanchor_554:8_2742" id="FNanchor_554:8_2742"></a><a href="#Footnote_554:8_2742" class="fnanchor">[554:8]</a> 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 Müller, "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.<a name="FNanchor_554:9_2743" id="FNanchor_554:9_2743"></a><a href="#Footnote_554:9_2743" class="fnanchor">[554:9]</a></p> + +<p><span class='pagenum'><a name="Page_555" id="Page_555">[Pg 555]</a></span></p><p>"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.</p> + +<p>"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 dead—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.<a name="FNanchor_555:1_2744" id="FNanchor_555:1_2744"></a><a href="#Footnote_555:1_2744" class="fnanchor">[555:1]</a> The Ribhus, or Arbhus, again, were the sunbeams or the +lightning, who forged 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 the gods had feasted."<a name="FNanchor_555:2_2745" id="FNanchor_555:2_2745"></a><a href="#Footnote_555:2_2745" class="fnanchor">[555:2]</a></p> + +<p>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, <i>the Aryan race brought these legends with +it</i>; and out of these were shaped by degrees innumerable gods and demons +of the Hindoos, the devs and jinns of the Persians; the great gods, the +minor deities, and nymphs, and fauns, and 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. +<i>Almost all, indeed, that we have of a legendary kind comes to us from +our Aryan forefathers</i>—sometimes scarcely changed, sometimes so altered +that we have to puzzle out the links between the old and the new; but +all these myths and traditions, and old-world stories, when we come to +know the meaning of them, take us back to the time when the Aryan race +dwelt together in the high lands of central Asia, and they all mean the +same things—that is, the relation between the Sun and the earth, the +succession of night and day, of winter and summer, of storm and calm, of +cloud and tempest, and golden sunshine, and bright blue sky. And this is +the source from which we get our fairy stories, and tales of gods and +heroes; for underneath all of them there are the same fanciful meanings, +only changed and altered in the way of putting them by the lapse of ages +<span class='pagenum'><a name="Page_556" id="Page_556">[Pg 556]</a></span>of time, by the circumstances of different countries, and by the fancy +of those who kept the wonderful tales alive without knowing what they +meant.</p> + +<p>Thousands of years ago, the Aryan people began their march out of their +old country in mid-Asia. From the remains of their language, and the +likeness of their legends to those among other nations, we know that +ages and ages ago their country grew too small for them, so they were +obliged to move away from it. Some of them turned southward into India +and Persia, and some of them went westward into Europe—the time, +perhaps, when the land of Europe stretched from the borders of Asia to +the islands of Great Britain, and when there was no sea between them and +the main land. How they made their long and toilsome march we know not. +But, as Kingsley writes of such a movement of an ancient tribe, so we +may fancy these old Aryans marching westward—"the tall, bare-limbed +men, with stone axes on their shoulders and horn bows at their backs, +with herds of gray cattle, guarded by huge lap-eared mastiffs, with +shaggy white horses, heavy-horned sheep, and silky goats, moving always +westward through the boundless steppes, whither or why we know not, but +that the Al-Father had sent them forth. And behind us (he makes them +say) the rosy snow-peaks died into ghastly gray, lower and lower, as +every evening came; and before us the plains spread infinite, with +gleaming salt-lakes, and ever fresh tribes of gaudy flowers. Behind us, +dark lines of living beings streamed down the mountain slopes; around +us, dark lines crawled along the plains—all westward, westward ever. +Who could stand against us? We met the wild asses on the steppe, and +tamed them, and made them our slaves. We slew the bison herds, and swam +broad rivers on their skins. The python snake lay across our path; the +wolves and wild dogs snarled at us out of their coverts; we slew them +and went on. Strange giant tribes met us, and eagle visaged hordes, +fierce and foolish; we smote them, hip and thigh, and went on, westward +ever."<a name="FNanchor_556:1_2746" id="FNanchor_556:1_2746"></a><a href="#Footnote_556:1_2746" class="fnanchor">[556:1]</a> And so they went on, straight toward the West, or, as they +turned North and South, and thus overspread new lands, <i>they brought +with them their old ways of thought and forms of belief</i>, and the +stories in which these had taken form; <i>and on these were built up the +gods and heroes</i>, and all wonder-working creatures and things, and the +poetical fables and fancies which have come down to us, and which still +linger in our customs and our fairy tales; bright and sunny and +many-colored in the warm regions of the South, sterner and wilder and +rougher in the North, more homelike in the middle and western countries; +but always alike in their <span class='pagenum'><a name="Page_557" id="Page_557">[Pg 557]</a></span>main features, and always having the same +meaning when we come to dig it out, and these forms and their meaning +being the same in the lands of the West Aryans as in those still peopled +by the Aryans of the East.</p> + +<p>The story of <i>Cinderella</i> is one of the many fairy tales which help us +to find out their meaning, and take us straight back to the far-off land +where fairy legends began, and to the people who made them. This +well-known fairy tale has been found among the myths of our Aryan +ancestors, and from this we know that it is the story of the <i>Sun</i> and +the <i>Dawn</i>. Cinderella, gray and dark and dull, is all neglected when +she is away from the Sun, obscured by the envious clouds, her sisters, +and by her step-mother, the Night. So she is Aurora, the Dawn, and the +Fairy Prince is the Morning Sun, ever pursuing her, to claim her for his +bride. This is the legend as it is found in the ancient Hindoo books; +and this explains at once the <i>source</i> and the <i>meaning</i> of the fairy +tale.<a name="FNanchor_557:1_2747" id="FNanchor_557:1_2747"></a><a href="#Footnote_557:1_2747" class="fnanchor">[557:1]</a></p> + +<p>Another tale which helps us in our task is that of <i>Jack the +Giant-Killer</i>, who is really one of the very oldest and most widely +<ins class="corr" title="original has extraneous comma after known">known characters</ins> in wonder-land. Now, who is this wonderful little +fellow? He is none other than the hero who, in all countries and ages, +fights with monsters and overcomes them; like Indra, the ancient Hindoo +Sun-god, whose thunderbolts slew the demons of drought in the far East; +or Perseus, who, in Greek story, delivers the maiden from the +sea-monster; or Odysseus, who tricks the giant Polyphemus, and causes +him to throw himself into the sea; or Thor, whose hammer beats down the +frost giants of the North. "The gifts bestowed upon Jack are found in +Tartar stories, Hindoo tales, in German legends, and in the fables of +Scandinavia."</p> + +<p>Still another is that of <i>Little Red Riding-Hood</i>. The story of Little +Red Riding Hood, as we call her, or Little Red-Cap, as she is called in +the German tales, also comes from the same source, and (as we have seen +in <a href="#CHAPTER_IX">Chapter IX.</a>), refers to the <i>Sun</i> and <i>Night</i>.</p> + +<p>"One of the fancies in the most ancient Aryan or Hindoo stories was that +there was a great dragon that was trying to devour the Sun, to prevent +him from shining upon the earth, and 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-Hood, as it is told in our nursery +tales. Little Red Riding-Hood is the Evening <i>Sun</i>, which is always +described as red or golden; the old grandmother is the <i>Earth</i>, to whom +the rays of the Sun bring warmth and comfort. The wolf—which is a +well-known figure for <span class='pagenum'><a name="Page_558" id="Page_558">[Pg 558]</a></span>the <i>Clouds</i> and blackness of <i>Night</i> (in +Teutonic mythology)<a name="FNanchor_558:1_2748" id="FNanchor_558:1_2748"></a><a href="#Footnote_558:1_2748" class="fnanchor">[558:1]</a>—is the dragon in another form. First, he +devours the grandmother; that is, he wraps the earth in thick clouds, +which the Evening Sun is not strong enough to pierce through. Then, with +the darkness of Night, he swallows up the Evening 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 <i>Morning Sun</i>, comes in all his strength and +majesty, and chases away the night clouds and kills the wolf, and +revives old grandmother Earth and Little Red Riding Hood to life again."</p> + +<p>Nor is it in these stories alone that we can trace the ancient Hindoo +legends, and the Sun-myth. There is, as Mr. Bunce observes in his "Fairy +Tales, their Origin and Meaning," scarcely a tale of Greek or Roman +mythology, no legend of Teutonic or Celtic or Scandinavian growth, no +great romance of what we call the middle ages, no fairy story taken down +from the lips of ancient folk, and dressed for us in modern shape and +tongue, that we do not find, in some form or another, in these Eastern +poems, <i>which are composed of allegorical tales of gods and heroes</i>.</p> + +<p>When, in the Vedic hymns, Kephalos, Prokris, Hermes, Daphne, Zeus, +Ouranos, stand forth as simple names for the Sun, the Dew, the Wind, the +Dawn, the Heaven and the Sky, each recognized as such, yet each endowed +with the most perfect consciousness, we feel that the great riddle of +mythology is solved, and that we no longer lack the key which shall +disclose its most hidden treasures. When we hear the people saying, "Our +friend the Sun is dead. Will he rise? Will the Dawn come back again?" we +see the death of Hercules, and the weary waiting while Leto struggles +with the birth of Phoibos. When on the return of day we hear the cry—</p> + +<div class="blockquot"><p>"Rise! our life, our spirit has come back, the darkness is +gone, the light draws near!"</p></div> + +<p>—we are carried at once to the Homeric hymn, and we hear the joyous +shout of all the gods when Phoibos springs to life and light on +Delos.<a name="FNanchor_558:2_2749" id="FNanchor_558:2_2749"></a><a href="#Footnote_558:2_2749" class="fnanchor">[558:2]</a></p> + +<p>That the peasant folk-lore of modern Europe still displays <span class='pagenum'><a name="Page_559" id="Page_559">[Pg 559]</a></span>episodes of +nature-myth, may be seen in the following story of <i>Vassalissa, the +Beautiful</i>.</p> + +<p>Vassalissa's stepmother and two sisters, plotting against her life, send +her to get a light at the house of <i>Bàba Yagà</i>, the witch, and her +journey contains the following history of the <i>Day</i>, told, as Mr. Tylor +says, in truest mythic fashion:</p> + +<div class="blockquot"><p>"Vassalissa goes and wanders, wanders in the forest. She goes, +and she shudders. Suddenly before her bounds a rider, he +himself white, and clad in white, and the trappings white. +<i>And Day began to dawn.</i> She goes farther, when a second rider +bounds forth, himself red, clad in red, and on a red horse. +<i>The Sun began to rise.</i> She goes on all day, and towards +evening arrives at the witch's house. Suddenly there comes +again a rider, himself black, clad in all black, and on a +black horse; he bounded to the gates of the <i>Bàba Yagà</i>, and +disappeared <i>as if he had sunk through the earth</i>. <i>Night +fell.</i> After this, when Vassalissa asks the witch, 'Who was +the white rider?' she answered, 'That is my clear <i>Day</i>;' 'Who +was the red rider?' 'That is my red <i>Sun</i>;' 'Who was the black +rider?' 'That is my black <i>Night</i>. They are all my trusty +friends.'"<a name="FNanchor_559:1_2750" id="FNanchor_559:1_2750"></a><a href="#Footnote_559:1_2750" class="fnanchor">[559:1]</a></p></div> + +<p>We have another illustration of allegorical mythology in the Grecian +story of <ins class="corr" title="original has Hesphæstos">Hephæstos</ins> splitting open with his axe the head of Zeus, and +Athene springing from it, full armed; for we perceive behind this savage +imagery Zeus as the bright <i>Sky</i>, his forehead the <i>East</i>, Hephæstos as +the young, not yet risen <i>Sun</i>, and Athene as the <i>Dawn</i>, the daughter +of the Sky, stepping forth from the fountain-head of light,—with eyes +like an owl, pure as a virgin; the golden; lighting up the tops of the +mountains, and her own glorious Parthenon in her own favorite town of +Athens; whirling the shafts of light; the genial warmth of the morning; +the foremost champion in the battle between night and day; in full +armor, in her panoply of light, driving away the darkness of night, and +awakening men to a bright life, to bright thoughts, to bright +endeavors.<a name="FNanchor_559:2_2751" id="FNanchor_559:2_2751"></a><a href="#Footnote_559:2_2751" class="fnanchor">[559:2]</a></p> + +<p>Another story of the same sort is that of Kronos. Every one is familiar +with the story of Kronos, who devoured his own children. Now, Kronos is +a mere creation from the older and misunderstood epithet Kronides or +Kronion, the ancient of days. When these days or time had come to be +regarded as a person the myth would certainly follow that he devoured +his own children, as Time is the devourer of the Dawns.<a name="FNanchor_559:3_2752" id="FNanchor_559:3_2752"></a><a href="#Footnote_559:3_2752" class="fnanchor">[559:3]</a> Saturn, +who devours his own children, is the same power whom the Greeks called +Kronos (Time), which may truly be said to destroy whatever it has +brought into existence.</p> + +<p>The idea of a <i>Heaven</i>, the "Elysian fields," is also born of the sky.</p> + +<p>The "<i>Elysian plain</i>" is far away in the <i>West</i>, where the sun <span class='pagenum'><a name="Page_560" id="Page_560">[Pg 560]</a></span>goes +down beyond the bonds of the earth, when Eos gladdens the close of day +as she sheds her violet tints over the sky. The "Abodes of the Blessed" +are golden islands sailing in a sea of blue,—<i>the burnished clouds +floating in the pure ether</i>. Grief and sorrow cannot approach them; +plague and sickness cannot touch them. The blissful company gathered +together in that far <i>Western land</i> inherits a tearless eternity.</p> + +<p>Of the other details in the picture the greater number would be +suggested directly by these images drawn from the phenomena of sunset +and twilight. What spot or stain can be seen on the deep blue ocean in +which the "Islands of the Blessed" repose forever? What unseemly forms +can mar the beauty of that golden home, lighted by the radiance of a +<i>Sun</i> which can never set? Who then but the pure in heart, the truthful +and the generous, can be suffered to tread the violet fields? And how +shall they be tested save by judges who can weigh the thoughts and the +interests of the heart? Thus every soul, as it drew near that joyous +land, was brought before the august tribunal of Minos, Rhadamanthys, and +Aiakos; and they whose faith was in truth a quickening power, might draw +from the ordeals those golden lessons which Plato has put into the mouth +of Socrates, and some unknown persons into the mouths of Buddha and +Jesus. The belief of earlier ages pictured to itself the meetings in +that blissful land, the forgiveness of old wrongs, and the +reconciliation of deadly feuds,<a name="FNanchor_560:1_2753" id="FNanchor_560:1_2753"></a><a href="#Footnote_560:1_2753" class="fnanchor">[560:1]</a> just as the belief of the present +day pictures these things to itself.</p> + +<p>The story of a <i>War in Heaven</i>, which was known to all nations of +antiquity, is allegorical, and refers to the battle between light and +darkness, sunshine and storm cloud.<a name="FNanchor_560:2_2754" id="FNanchor_560:2_2754"></a><a href="#Footnote_560:2_2754" class="fnanchor">[560:2]</a></p> + +<p>As examples of the prevalence of the legend relating to the struggle +between the co-ordinate powers of good and evil, light and darkness, the +Sun and the clouds, we have that of Phoibos and Python, Indra and +Vritra, Sigurd and Fafuir, Achilleus and Paris, Oidipous and the Sphinx, +Ormuzd and Ahriman, and from the character of the struggle between Indra +and Vritra, and again <span class='pagenum'><a name="Page_561" id="Page_561">[Pg 561]</a></span>between Ormuzd and Ahriman, we infer that a myth, +purely <i>physical</i>, in the land of the Five Streams, assumed a moral and +spiritual meaning in Persia, and the fight between the co-ordinate +powers of good and evil, <i>gave birth to the dualism which from that time +to the present has exercised so mighty an influence through the East and +West</i>.</p> + +<p>The Apocalypse exhibits Satan with the physical attributes of Ahriman; +he is called the "dragon," the "old serpent," who fights against God and +his angels. The <i>Vedic myth</i>, transformed and exaggerated in the Iranian +books, <i>finds its way through this channel</i> into Christianity. The idea +thus introduced was that of the struggle between Satan and Michael, +which ended in the overthrow of the former, and the casting forth of all +his hosts out of heaven, but it coincides too nearly with a myth spread +in countries held by all the Aryan nations to avoid further +modification. Local tradition substituted St. George or St. Theodore for +Jupiter, Apollo, Hercules, or Perseus. It is under this disguise that +the Vedic myth has come down to our own times, and has still its +festivals and its monuments. Art has consecrated it in a thousand ways. +St. Michael, lance in hand, treading on the dragon, is an image as +familiar now as, <i>thirty centuries ago</i>, that of Indra treading under +foot the demon Vritra could possibly have been to the Hindoo.<a name="FNanchor_561:1_2755" id="FNanchor_561:1_2755"></a><a href="#Footnote_561:1_2755" class="fnanchor">[561:1]</a></p> + +<p>The very ancient doctrine of a <span class="smcap">Trinity</span>, three gods in one, can be +explained, rationally, by allegory only. We have seen that the Sun, in +early times, was believed to be the <i>Creator</i>, and became the first +object of adoration. After some time it would be observed that this +powerful and beneficent agent, the solar fire, was the most potent +<i>Destroyer</i>, and hence would arise the first idea of a Creator and +Destroyer united in the same person. But much time would not elapse +before it must have been observed, that the destruction caused by this +powerful being was destruction only in appearance, that destruction was +only reproduction in another form—<i>regeneration</i>; that if he appeared +sometimes to destroy, he constantly repaired the injury which he seemed +to occasion—and that, without his light and heat, everything would +dwindle away into a cold, inert, unprolific mass. Thus, at once, in the +same being, became concentrated, the creating, the preserving, and the +destroying powers—the latter of the three being at the same time both +the <i>Destroyer</i> and <i>Regenerator</i>. Hence, by a very natural and obvious +train of reasoning, arose the <i>Creator</i>, the <i>Preserver</i>, and the +<i>Destroyer</i>—in India <i>Brahmā</i>, <i>Vishnu</i>, and <i>Siva</i>; in Persia +<i>Oromasdes</i>, <i>Mithra</i>, and <i>Arimanius</i>; in Egypt <i>Osiris</i>, <i>Horus</i>, and +<i>Typhon</i>: in each case <span class="smcap">Three Persons and one God</span>. And thus undoubtedly +arose the <span class="smcap">Trimurti</span>, or the celebrated Trinity.</p> + +<p><span class='pagenum'><a name="Page_562" id="Page_562">[Pg 562]</a></span></p><p>Traces of a similar refinement may be found in the Greek mythology, in +the Orphic <i>Phanes</i>, <i>Ericapeus</i> and <i>Metis</i>, who were all identified +with the <i>Sun</i>, and yet embraced in the first person, <i>Phanes</i>, or +Protogones, the Creator and Generator.<a name="FNanchor_562:1_2756" id="FNanchor_562:1_2756"></a><a href="#Footnote_562:1_2756" class="fnanchor">[562:1]</a> The invocation to the Sun, +in the Mysteries, according to Macrobius, was as follows: "O all-ruling +<i>Sun</i>! <i>Spirit</i> of the world! <i>Power</i> of the world! <i>Light</i> of the +world!"<a name="FNanchor_562:2_2757" id="FNanchor_562:2_2757"></a><a href="#Footnote_562:2_2757" class="fnanchor">[562:2]</a></p> + +<p>We have seen in <a href="#CHAPTER_XXXV">Chap. XXXV</a>, that the <i>Peruvian</i> Triad was represented by +three statues, called, respectively, "Apuinti, Churiinti, and +Intihoaoque," which is, "Lord and Father <i>Sun</i>; Son <i>Sun</i>; and Air or +Spirit, Brother <i>Sun</i>."<a name="FNanchor_562:3_2758" id="FNanchor_562:3_2758"></a><a href="#Footnote_562:3_2758" class="fnanchor">[562:3]</a></p> + +<p>Mr. Faber, in his "Origin of Pagan Idolatry," says:</p> + +<div class="blockquot"><p>"The peculiar mode in which the Hindoos identify their <i>three +great gods</i> with the <i>solar orb</i>, is a curious specimen of the +physical refinements of ancient mythology. At night, in the +west, the Sun is <i>Vishnu</i>; he is <i>Brahmā</i> in the east and +in the morning; and from noon to evening he is <i>Siva</i>."<a name="FNanchor_562:4_2759" id="FNanchor_562:4_2759"></a><a href="#Footnote_562:4_2759" class="fnanchor">[562:4]</a></p></div> + +<p>Mr. Moor, in his "Hindu Pantheon," says:</p> + +<div class="blockquot"><p>"Most, if not all, of the gods of the Hindoo Pantheon will, on +close investigation, resolve themselves into the <i>three +powers</i> (Brahmā, Vishnu, and Siva), and those powers into +<i>one Deity</i>, Brahm, <i>typified by the Sun</i>."<a name="FNanchor_562:5_2760" id="FNanchor_562:5_2760"></a><a href="#Footnote_562:5_2760" class="fnanchor">[562:5]</a></p></div> + +<p>Mr. Squire, in his "Serpent Symbol," observes:</p> + +<div class="blockquot"><p>"It is highly probable that the triple divinity of the Hindoos +was originally no more than a personification of the <i>Sun</i>, +whom they called <i>Three-bodied</i>, in the triple capacity of +<i>producing</i> forms by his general <i>heat</i>, <i>preserving</i> them by +his <i>light</i>, or <i>destroying</i> them by the counteracting force +of his <i>igneous</i> matter. <i>Brahmá</i>, the <i>Creator</i>, was +indicated by the <i>heat of the Sun</i>; <i>Vishnu</i>, the <i>Preserver</i>, +by the <i>light of the Sun</i>, and <i>Siva</i>, the <i>Reproducer</i>, by +the <i>orb of the Sun</i>. In the morning the Sun was <i>Brahmā</i>, +at noon <i>Vishnu</i>, at evening <i>Siva</i>."<a name="FNanchor_562:6_2761" id="FNanchor_562:6_2761"></a><a href="#Footnote_562:6_2761" class="fnanchor">[562:6]</a></p></div> + +<p>"He is at once," says Mr. Cox, in speaking of the Sun, "the 'Comforter' +and 'Healer,' the 'Saviour' and 'Destroyer,' who can slay and make alive +at will, and from whose piercing glance no secret can be kept +hid."<a name="FNanchor_562:7_2762" id="FNanchor_562:7_2762"></a><a href="#Footnote_562:7_2762" class="fnanchor">[562:7]</a></p> + +<p>Sir William Jones was also of the opinion that the whole Triad of the +Hindoos were identical with the Sun, expressed under the mythical term +O. M.</p> + +<p>The idea of a <i>Tri-murti</i>, or triple personification, was developed +gradually, and as it grew, received numerous accretions. It was first +dimly shadowed forth and vaguely expressed in the <i>Rig-Veda</i>, where a +triad of principal gods, <i>Agni</i>, <i>Indra</i>, and <i>Surya</i> is recognized. And +these three gods are <i>One</i>, the <span class="smcap">Sun</span>.<a name="FNanchor_562:8_2763" id="FNanchor_562:8_2763"></a><a href="#Footnote_562:8_2763" class="fnanchor">[562:8]</a></p> + +<p><span class='pagenum'><a name="Page_563" id="Page_563">[Pg 563]</a></span></p><p>We see then that the religious myths of antiquity and the fireside +legends of ancient and modern times, have a common root in the mental +habits of primeval humanity, and that they are the earliest recorded +utterances of men concerning the visible phenomena of the world into +which they were born. At first, thoroughly understood, the <i>meaning</i> in +time became unknown. How stories originally told of the Sun, the Moon, +the Stars, &c., became believed in as facts, is plainly illustrated in +the following story told by Mrs. Jameson in her "History of Our Lord in +Art:" "I once tried to explain," says she, "to a good old woman, the +meaning of the word <i>parable</i>, and that the story of the <i>Prodigal Son</i> +was not a fact; she was scandalized—she was quite sure that Jesus would +never have told anything to his disciples that was not true. Thus she +settled the matter in her own mind, and I thought it best to leave it +there undisturbed."</p> + +<p>Prof. Max Müller, in speaking of "the comparison of the different forms +of Aryan religion and mythology in India, Persia, Greece, Italy and +Germany," clearly illustrates how such legends are transformed from +intelligible into unintelligible myths. He says:</p> + +<p>"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 heroes, and at last the myths which were true and +intelligible as told originally of the <i>Sun</i>, or the <i>Dawn</i>, or the +<i>Storms</i>, were turned into legends or fables too marvelous to be +believed of common mortals. This process can be 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 <i>patois</i> of the ancient mythology of +the Aryan race."<a name="FNanchor_563:1_2764" id="FNanchor_563:1_2764"></a><a href="#Footnote_563:1_2764" class="fnanchor">[563:1]</a></p> + +<p>In the words of this learned author, "we never lose, we always gain, +when we discover the most ancient intention of sacred traditions, +instead of being satisfied with their later aspect, and their modern +misinterpretations."</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_553:1_2724" id="Footnote_553:1_2724"></a><a href="#FNanchor_553:1_2724"><span class="label">[553:1]</span></a> This picture would give us the story of Hercules, who +strangled the serpent in his cradle, and who, in after years, in the +form of a giant, ran his course.</p></div> + +<div class="footnote"><p><a name="Footnote_553:2_2725" id="Footnote_553:2_2725"></a><a href="#FNanchor_553:2_2725"><span class="label">[553:2]</span></a> This would give us St. George killing the Dragon.</p></div> + +<div class="footnote"><p><a name="Footnote_553:3_2726" id="Footnote_553:3_2726"></a><a href="#FNanchor_553:3_2726"><span class="label">[553:3]</span></a> This would give us the story of the monster who +attempted to devour the Sun, and whom the "untutored savage" tried to +frighten away by making loud cries.</p></div> + +<div class="footnote"><p><a name="Footnote_553:4_2727" id="Footnote_553:4_2727"></a><a href="#FNanchor_553:4_2727"><span class="label">[553:4]</span></a> This would give us the story of Samson, whose strength +was renewed at the end of his career, and who slew the Philistines—who +had dimmed his brilliance—and bathed his path with blood.</p></div> + +<div class="footnote"><p><a name="Footnote_553:5_2728" id="Footnote_553:5_2728"></a><a href="#FNanchor_553:5_2728"><span class="label">[553:5]</span></a> This would give us the story of Oannes or Dagon, who, +beneath the clouds of the evening sky, plunged into the sea.</p></div> + +<div class="footnote"><p><a name="Footnote_553:6_2729" id="Footnote_553:6_2729"></a><a href="#FNanchor_553:6_2729"><span class="label">[553:6]</span></a> This would give us the story of Hercules and his bride +Iôle, or that of Christ Jesus and his mother Mary, who were at their +side at the end of their career.</p></div> + +<div class="footnote"><p><a name="Footnote_553:7_2730" id="Footnote_553:7_2730"></a><a href="#FNanchor_553:7_2730"><span class="label">[553:7]</span></a> This would give us the story of the labors of +Hercules.</p></div> + +<div class="footnote"><p><a name="Footnote_553:8_2731" id="Footnote_553:8_2731"></a><a href="#FNanchor_553:8_2731"><span class="label">[553:8]</span></a> This is the Sun as <i>Seva</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_553:9_2732" id="Footnote_553:9_2732"></a><a href="#FNanchor_553:9_2732"><span class="label">[553:9]</span></a> Here again we have the Sun as Siva the <i>Destroyer</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_553:10_2733" id="Footnote_553:10_2733"></a><a href="#FNanchor_553:10_2733"><span class="label">[553:10]</span></a> Here we have Apollo, Achilleus, Bellerophon and +Odysseus.</p></div> + +<div class="footnote"><p><a name="Footnote_553:11_2734" id="Footnote_553:11_2734"></a><a href="#FNanchor_553:11_2734"><span class="label">[553:11]</span></a> 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.)</p></div> + +<div class="footnote"><p><a name="Footnote_554:1_2735" id="Footnote_554:1_2735"></a><a href="#FNanchor_554:1_2735"><span class="label">[554:1]</span></a> This would give us the stories of <i>Thor</i>, the mighty +warrior, the terror of his enemies, and those of Cadmus, Romulus or +Odin, the wise chieftains, who founded nations, and taught their people +knowledge.</p></div> + +<div class="footnote"><p><a name="Footnote_554:2_2736" id="Footnote_554:2_2736"></a><a href="#FNanchor_554:2_2736"><span class="label">[554:2]</span></a> This would give us the story of Christ Jesus, and other +Angel-Messiahs; Saviours of men.</p></div> + +<div class="footnote"><p><a name="Footnote_554:3_2737" id="Footnote_554:3_2737"></a><a href="#FNanchor_554:3_2737"><span class="label">[554:3]</span></a> This would give us the stories of spellbound maidens, +who sleep for years.</p></div> + +<div class="footnote"><p><a name="Footnote_554:4_2738" id="Footnote_554:4_2738"></a><a href="#FNanchor_554:4_2738"><span class="label">[554:4]</span></a> This is Hercules and his counterparts.</p></div> + +<div class="footnote"><p><a name="Footnote_554:5_2739" id="Footnote_554:5_2739"></a><a href="#FNanchor_554:5_2739"><span class="label">[554:5]</span></a> This again is Hercules.</p></div> + +<div class="footnote"><p><a name="Footnote_554:6_2740" id="Footnote_554:6_2740"></a><a href="#FNanchor_554:6_2740"><span class="label">[554:6]</span></a> This would depend upon whether his light was obscured +by clouds, or not.</p></div> + +<div class="footnote"><p><a name="Footnote_554:7_2741" id="Footnote_554:7_2741"></a><a href="#FNanchor_554:7_2741"><span class="label">[554:7]</span></a> This again is Hercules.</p></div> + +<div class="footnote"><p><a name="Footnote_554:8_2742" id="Footnote_554:8_2742"></a><a href="#FNanchor_554:8_2742"><span class="label">[554:8]</span></a> This is Apollo, Siva and Ixion.</p></div> + +<div class="footnote"><p><a name="Footnote_554:9_2743" id="Footnote_554:9_2743"></a><a href="#FNanchor_554:9_2743"><span class="label">[554:9]</span></a> Rev. G. W. Cox.</p></div> + +<div class="footnote"><p><a name="Footnote_555:1_2744" id="Footnote_555:1_2744"></a><a href="#FNanchor_555:1_2744"><span class="label">[555:1]</span></a> Who has not heard it said that the howling or whining +of a dog forebodes death?</p></div> + +<div class="footnote"><p><a name="Footnote_555:2_2745" id="Footnote_555:2_2745"></a><a href="#FNanchor_555:2_2745"><span class="label">[555:2]</span></a> Bunce: Fairy Tales, Origin and Meaning.</p></div> + +<div class="footnote"><p><a name="Footnote_556:1_2746" id="Footnote_556:1_2746"></a><a href="#FNanchor_556:1_2746"><span class="label">[556:1]</span></a> Quoted by Bunce: Fairy Tales.</p></div> + +<div class="footnote"><p><a name="Footnote_557:1_2747" id="Footnote_557:1_2747"></a><a href="#FNanchor_557:1_2747"><span class="label">[557:1]</span></a> See Bunce: Fairy Tales, p. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_558:1_2748" id="Footnote_558:1_2748"></a><a href="#FNanchor_558:1_2748"><span class="label">[558:1]</span></a> "The <i>Sun</i>," said <i>Gaugler</i>, "speeds at such a rate as +if <i>she</i> feared that some one was pursuing her for her destruction." +"And well she may," replied <i>Har</i>, "for he that seeks her is not far +behind, and she has no way to escape but to run before him." "And who is +he," asked <i>Gaugler</i>, "that causes her this anxiety?" "It is the <i>Wolf</i> +Sköll," answered <i>Har</i>, "who pursues the Sun, and it is he that she +fears, for he shall one day overtake and devour her." (Scandinavian +<i>Prose Edda</i>. See Mallet's Northern Antiquities, p. 407). This Wolf is, +as we have said, a personification of <i>Night</i> and <i>Clouds</i>, we therefore +have the almost universal practice among savage nations of making noises +at the time of eclipses, to frighten away the monsters who would +otherwise devour the Sun.</p></div> + +<div class="footnote"><p><a name="Footnote_558:2_2749" id="Footnote_558:2_2749"></a><a href="#FNanchor_558:2_2749"><span class="label">[558:2]</span></a> Aryan Mythology, vol. i. p. 103.</p></div> + +<div class="footnote"><p><a name="Footnote_559:1_2750" id="Footnote_559:1_2750"></a><a href="#FNanchor_559:1_2750"><span class="label">[559:1]</span></a> Tylor: Primitive Culture, vol. i. p. 308.</p></div> + +<div class="footnote"><p><a name="Footnote_559:2_2751" id="Footnote_559:2_2751"></a><a href="#FNanchor_559:2_2751"><span class="label">[559:2]</span></a> Müller: The Science of Religion, p. 65.</p></div> + +<div class="footnote"><p><a name="Footnote_559:3_2752" id="Footnote_559:3_2752"></a><a href="#FNanchor_559:3_2752"><span class="label">[559:3]</span></a> Cox: Aryan Mythology, vol. ii. p. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_560:1_2753" id="Footnote_560:1_2753"></a><a href="#FNanchor_560:1_2753"><span class="label">[560:1]</span></a> As the hand of Hector is clasped in the hand of the +hero who slew him. There, as the story ran, the lovely Helen "pardoned +and purified," became the bride of the short-lived, yet long-suffering +Achilleus, even as Iole comforted the dying Hercules on earth, and Hebe +became his solace in Olympus. But what is the meeting of Helen and +Achilleus, of Iole and Hebe and Hercules, but the return of the violet +tints to greet the Sun in the <i>West</i>, which had greeted him in the East +in the morning? The idea was purely physical, yet it suggested the +thoughts of trial, atonement, and purification; and it is unnecessary to +say that the human mind, having advanced thus far, must make its way +still farther. (Cox: Aryan Mythology, vol. ii. p. 822.)</p></div> + +<div class="footnote"><p><a name="Footnote_560:2_2754" id="Footnote_560:2_2754"></a><a href="#FNanchor_560:2_2754"><span class="label">[560:2]</span></a> The black storm-cloud, with the flames of lightning +issuing from it, was the original of the dragon with tongues of fire. +Even as late as <span class="allcapsc">A. D.</span> 1600, a German writer would illustrate a +thunder-storm destroying a crop of corn by a picture of a dragon +devouring the produce of the field with his flaming tongue and iron +teeth. (Baring-Gould: Curious Myths, p. 342.)</p></div> + +<div class="footnote"><p><a name="Footnote_561:1_2755" id="Footnote_561:1_2755"></a><a href="#FNanchor_561:1_2755"><span class="label">[561:1]</span></a> M. Bréal, and G. W. Cox.</p></div> + +<div class="footnote"><p><a name="Footnote_562:1_2756" id="Footnote_562:1_2756"></a><a href="#FNanchor_562:1_2756"><span class="label">[562:1]</span></a> Squire: Serpent Symbol, p. 59.</p></div> + +<div class="footnote"><p><a name="Footnote_562:2_2757" id="Footnote_562:2_2757"></a><a href="#FNanchor_562:2_2757"><span class="label">[562:2]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_562:3_2758" id="Footnote_562:3_2758"></a><a href="#FNanchor_562:3_2758"><span class="label">[562:3]</span></a> Ibid. p. 181.</p></div> + +<div class="footnote"><p><a name="Footnote_562:4_2759" id="Footnote_562:4_2759"></a><a href="#FNanchor_562:4_2759"><span class="label">[562:4]</span></a> Book iv<ins class="corr" title="period missing in original">.</ins> ch. i. in Anac., vol. i. p. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_562:5_2760" id="Footnote_562:5_2760"></a><a href="#FNanchor_562:5_2760"><span class="label">[562:5]</span></a> <ins class="corr" title="original has p.">P.</ins> 6.</p></div> + +<div class="footnote"><p><a name="Footnote_562:6_2761" id="Footnote_562:6_2761"></a><a href="#FNanchor_562:6_2761"><span class="label">[562:6]</span></a> Squire: Serpent Symbol, p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_562:7_2762" id="Footnote_562:7_2762"></a><a href="#FNanchor_562:7_2762"><span class="label">[562:7]</span></a> Aryan Mytho., vol. ii. p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_562:8_2763" id="Footnote_562:8_2763"></a><a href="#FNanchor_562:8_2763"><span class="label">[562:8]</span></a> Williams' Hinduism, p. 88.</p></div> + +<div class="footnote"><p><a name="Footnote_563:1_2764" id="Footnote_563:1_2764"></a><a href="#FNanchor_563:1_2764"><span class="label">[563:1]</span></a> <ins class="corr" title="original has Mûller's">Müller's</ins> Chips, vol. ii. p. 260.</p></div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_564" id="Page_564">[Pg 564]</a></span></p> +<h2><a name="APPENDIX_D" id="APPENDIX_D"></a>APPENDIX D.</h2> + +<p>We maintain that not so much as one single passage purporting to be +written, <i>as history</i>, within the first hundred years of the Christian +era, can be produced to show the existence <i>at</i> 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 have not done so, +wrote about:</p> + +<table summary="authors who did not write about Jesus of Nazareth" cellpadding="2" cellspacing="2" border="0"> +<tr> + <td class="tdlscb">a. d.</td> + <td class="tdlb" colspan="3"> 40 Philo.<a name="FNanchor_564:1_2765" id="FNanchor_564:1_2765"></a><a href="#Footnote_564:1_2765" class="fnanchor">[564:1]</a></td> +</tr> +<tr> + <td> </td> + <td class="tdleft" colspan="3"> 40 Josephus.</td> +</tr> +<tr> + <td> </td> + <td class="tdleft" colspan="3" style="padding-right: .5em;"> 79 C. Plinius Second, the Elder.<a name="FNanchor_564:2_2766" id="FNanchor_564:2_2766"></a><a href="#Footnote_564:2_2766" class="fnanchor">[564:2]</a><br /> + 69 L. Ann. Seneca.<br /> + 79 Diogenes Laertius.</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt br bb"> <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft" valign="middle">Philosophers.</td> +</tr> +<tr> + <td> </td> + <td class="tdleft" colspan="3"> 79 Pausanias.<br /> + 79 Pompon Mela.</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt br bb"> <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft" valign="middle">Geographers.</td> +</tr> +<tr> + <td> </td> + <td class="tdleft" colspan="3"> 79 Q. Curtius Ruf.<br /> + 79 Luc. Flor.<br /> + 110 Cornel Tacitus.<br /> + 123 Appianus.<br /> + 140 Justinus.<br /> + 141 Ælianus.</td> + <td> + <table cellpadding="0" cellspacing="0" summary="bracket"> + <tr> + <td class="bt br bb"> <br /> + <br /> + <br /> + <br /> + <br /> + </td> + </tr> + </table> + </td> + <td class="tdleft" valign="middle">Historians.</td> +</tr> +</table> + +<p>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 we +shall state the following:</p> + +<p>Dr. Lardner, who wrote about <span class="allcapsc">A. D.</span> 1760, says:</p> + +<div class="blockquot"><p>1. It was never quoted by any of our Christian ancestors +before <i><ins class="corr" title="original has Esuebius">Eusebius</ins></i>.</p> + +<p>2. Josephus has nowhere else mentioned the name or word +<i>Christ</i>, in any of his works, except the testimony above +mentioned,<a name="FNanchor_564:3_2767" id="FNanchor_564:3_2767"></a><a href="#Footnote_564:3_2767" class="fnanchor">[564:3]</a> and the passage concerning James, the Lord's +brother.<a name="FNanchor_564:4_2768" id="FNanchor_564:4_2768"></a><a href="#Footnote_564:4_2768" class="fnanchor">[564:4]</a></p> + +<p>3. It interrupts the narrative.</p> + +<p>4. The language is quite Christian.</p> + +<p>5. It is <i>not</i> quoted by Chrysostom,<a name="FNanchor_564:5_2769" id="FNanchor_564:5_2769"></a><a href="#Footnote_564:5_2769" class="fnanchor">[564:5]</a> though he often +refers to Josephus, and could not have omitted quoting it, had +it been <i>then</i>, in the text.<span class='pagenum'><a name="Page_565" id="Page_565">[Pg 565]</a></span></p> + +<p>6. It is <i>not</i> quoted by Photius, though he has three articles +concerning Josephus.</p> + +<p>7. Under the article <i>Justus of Tiberius</i>, this author +(Photius) expressly states that this historian (Josephus), +being a Jew, <i>has not taken the least notice of Christ</i>.</p> + +<p>8. Neither Justin, in his dialogue with Typho the Jew, nor +Clemens Alexandrinus, who made so many extracts from ancient +authors, nor Origen against Celsus, <i>have even mentioned this +testimony</i>.</p> + +<p>9. But, on the contrary, Origen openly affirms (ch. xxxv., bk. +i., against Celsus), that Josephus, who had mentioned John the +Baptist, <i>did not acknowledge Christ</i>.<a name="FNanchor_565:1_2770" id="FNanchor_565:1_2770"></a><a href="#Footnote_565:1_2770" class="fnanchor">[565:1]</a></p></div> + +<p>In the "Bible for Learners," we read as follows:</p> + +<div class="blockquot"><p>"Flavius Josephus, the well-known historian of the Jewish +people, was born in <span class="allcapsc">A. D.</span> 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 times in which +Jesus and his Apostles came forward, yet he does not seem to +have ever mentioned Jesus himself. At any rate, the passage in +his '<i>Jewish Antiquities</i>' that refers to him is certainly +spurious, and was inserted by a later and a <i>Christian hand</i>. +The <i>Talmud</i> 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 from 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."<a name="FNanchor_565:2_2771" id="FNanchor_565:2_2771"></a><a href="#Footnote_565:2_2771" class="fnanchor">[565:2]</a></p></div> + +<p>Canon Farrar, who finds himself <i>compelled</i> to admit that this passage +in Josephus is an interpolation, consoles himself by saying:</p> + +<div class="blockquot"><p>"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 the subject of Christianity was +as deliberate as it was dishonest."<a name="FNanchor_565:3_2772" id="FNanchor_565:3_2772"></a><a href="#Footnote_565:3_2772" class="fnanchor">[565:3]</a></p></div> + +<p>The Rev. Dr. Giles, after commenting on this subject, concludes by +saying:</p> + +<div class="blockquot"><p>"<i>Eusebius</i> is the first who quotes the passage, and our +reliance on the judgment, <i>or even the honesty</i>, of this +writer <i>is not so great as to allow of our considering +everything found in his works as undoubtedly genuine</i>."<a name="FNanchor_565:4_2773" id="FNanchor_565:4_2773"></a><a href="#Footnote_565:4_2773" class="fnanchor">[565:4]</a></p></div> + +<p>Eusebius, then, is the first person who refers to these passages.<a name="FNanchor_565:5_2774" id="FNanchor_565:5_2774"></a><a href="#Footnote_565:5_2774" class="fnanchor">[565:5]</a> +Eusebius, "<i>whose honesty is not so great as to allow of our considering +everything found in his works as undoubtedly genuine</i>." Eusebius, who +says that <i>it is lawful to lie and cheat for the cause of +Christ</i>.<a name="FNanchor_565:6_2775" id="FNanchor_565:6_2775"></a><a href="#Footnote_565:6_2775" class="fnanchor">[565:6]</a> This Eusebius is the sheet-anchor of reliance for most +we know of the first three centuries of the Christian history. What then +must we think of the <i>history</i> of the first three centuries of the +Christian era?</p> + +<p><span class='pagenum'><a name="Page_566" id="Page_566">[Pg 566]</a></span></p><p>The celebrated passage in Tacitus which Christian divines—and even +some liberal writers—attempt to support, is to be found in his +<i>Annals</i>. In this work he is made to speak of <i>Christians</i>, who "had +their denomination from <i>Christus</i>, who, in the reign of Tiberius, was +put to death as a criminal by the procurator Pontius Pilate."</p> + +<p>In answer to this we have the following:</p> + +<p>1. 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, <i>is not quoted by any of the Christian +Fathers</i>.</p> + +<p>2. It is not quoted by Tertullian, though he had read and largely quotes +the works of Tacitus.</p> + +<p>3. 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 <i>violent improbability</i>.</p> + +<p>4. 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.</p> + +<p>5. It is not quoted by Clemens Alexandrinus, <i>who set himself 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</i>.</p> + +<p>6. It has been nowhere stumbled upon by the laborious and all-seeking +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.</p> + +<p>7. Tacitus has in no other part of his writings made the least allusion +to "<i>Christ</i>" or "<i>Christians</i>."</p> + +<p>8. The use of this passage as part of the evidences of the Christian +religion, is absolutely modern.</p> + +<p>9. There is no vestige nor trace of its existence anywhere in the world +before the 15th century.<a name="FNanchor_566:1_2776" id="FNanchor_566:1_2776"></a><a href="#Footnote_566:1_2776" class="fnanchor">[566:1]</a></p> + +<p><span class='pagenum'><a name="Page_567" id="Page_567">[Pg 567]</a></span></p><p>10. No reference whatever is made to this passage by any writer or +historian, monkish or otherwise, before that time,<a name="FNanchor_567:1_2777" id="FNanchor_567:1_2777"></a><a href="#Footnote_567:1_2777" class="fnanchor">[567:1]</a> 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.</p> + +<p>11. The interpolator of the passage makes Tacitus speak of "<i>Christ</i>," +not of Jesus <i>the</i> Christ, showing that—like the passage in +Josephus—it is, comparatively, a modern interpolation, for</p> + +<p>12. The word "<i>Christ</i>" is <i>not a name</i>, but a <span class="allcapsc">TITLE</span>;<a name="FNanchor_567:2_2778" id="FNanchor_567:2_2778"></a><a href="#Footnote_567:2_2778" class="fnanchor">[567:2]</a> it being +simply the Greek for the Hebrew word "<i>Messiah</i>." Therefore,</p> + +<p>13. When Tacitus is made 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 <i>name</i> by +which either could be distinguished. And therefore,</p> + +<p>14. It has no sense or meaning as he is said to have used it.</p> + +<p>15. Tacitus is also made to say that the <i>Christians</i> had their +denomination from <i>Christ</i>, which would apply to any other of the +so-called <i>Christs</i> who were put to death in Judea, as well as to Christ +Jesus. And</p> + +<p>16. "The disciples were <i>called</i> Christians first at Antioch" (Acts xi. +26), not because they were followers of a certain Jesus who claimed to +be the Christ, but because "Christian" or "Chrēstian," was a name +applied, at that time, to any good man.<a name="FNanchor_567:3_2779" id="FNanchor_567:3_2779"></a><a href="#Footnote_567:3_2779" class="fnanchor">[567:3]</a> And,</p> + +<p><span class='pagenum'><a name="Page_568" id="Page_568">[Pg 568]</a></span></p><p>17. The worshipers of the Sun-god, <i>Serapis</i>, were also called +"Christians," and his disciples "Bishops of Christ."<a name="FNanchor_568:1_2780" id="FNanchor_568:1_2780"></a><a href="#Footnote_568:1_2780" class="fnanchor">[568:1]</a></p> + +<p>So much, then, for the celebrated passage in Tacitus.</p> + +<hr style='width: 45%;' /> + +<p><span class="smcap">Note.</span>—Tacitus says—according to the passage attributed to him—that +"those who confessed [to be Christians] were first seized, and then on +their evidence <i>a huge multitude</i> (<i>Ingens Multitudo</i>) were convicted, +not so much on the charge of incendiarism as for <i>their hatred to +mankind</i>." Although M. Renan may say (<i>Hibbert Lectures</i>, p. 70) that +the authenticity of this passage "cannot be disputed," yet the absurdity +of "a huge multitude" of Christians being in Rome, in the days of Nero, +A. D. 64—about thirty years' after the time assigned for the +crucifixion of Jesus—has not 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 <ins class="corr" title="original Traslevere">Trastevere</ins>—the most abject portion of +the city, where 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 (<i>Nachap Zeit.</i>, ii. 229); Köstlin +(<i>Johann-Lehrbegr.</i>, 472); and Baur (<i>First Three Centuries</i>, i. 133); +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 during 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 fables +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. 64, +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 evident 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 +handful—entered the capitol of the Empire. (See Renan's <i>Hibbert +Lectures</i>, 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 <i>Annals</i> of +Tacitus may be seen from the fact that the <span class="allcapsc">MS.</span> was not known to the +world before the 15th century, and from information which is to be +derived from reading Daillé <i>On the Right Use of the Fathers</i>, who shows +that they were accustomed to doing such business, and that these +writings are, to a large extent, unreliable.</p> + + +<hr style="width: 90%;" /> +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_564:1_2765" id="Footnote_564:1_2765"></a><a href="#FNanchor_564:1_2765"><span class="label">[564:1]</span></a> The Rev. Dr. Giles says: "Great is our disappointment +at finding nothing in the works of Philo about the Christians, their +doctrines, or their sacred books. About the <i>books</i> indeed we need not +expect any notice of these works, but about the Christians and their +doctrines his silence is more remarkable, seeing that he was about sixty +years old at the time of the crucifixion, and living mostly in +Alexandria, so closely connected with Judea, and the Jews, could hardly +have failed to know something of the <i>wonderful events</i> that had taken +place in the city of Jerusalem." (Hebrew and Christian Records, vol. ii. +p. 61.)</p> + +<p>The Rev. Dr. assumes that these "wonderful events" really took place, +but, if they did not take place, of course Philo's silence on the +subject is accounted for.</p></div> + +<div class="footnote"><p><a name="Footnote_564:2_2766" id="Footnote_564:2_2766"></a><a href="#FNanchor_564:2_2766"><span class="label">[564:2]</span></a> Both these 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 subject, is not less than <i>improbable</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_564:3_2767" id="Footnote_564:3_2767"></a><a href="#FNanchor_564:3_2767"><span class="label">[564:3]</span></a> Antiquities, bk. xviii. ch. iii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_564:4_2768" id="Footnote_564:4_2768"></a><a href="#FNanchor_564:4_2768"><span class="label">[564:4]</span></a> Ibid. bk. xx. ch. ix. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_564:5_2769" id="Footnote_564:5_2769"></a><a href="#FNanchor_564:5_2769"><span class="label">[564:5]</span></a> John, Bishop of Constantinople, who died<ins class="corr" title="text missing in original—ellipsis added by transcriber">....</ins></p></div> + +<div class="footnote"><p><a name="Footnote_565:1_2770" id="Footnote_565:1_2770"></a><a href="#FNanchor_565:1_2770"><span class="label">[565:1]</span></a> Lardner: vol. vi. ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_565:2_2771" id="Footnote_565:2_2771"></a><a href="#FNanchor_565:2_2771"><span class="label">[565:2]</span></a> Bible for Learners, vol. iii. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_565:3_2772" id="Footnote_565:3_2772"></a><a href="#FNanchor_565:3_2772"><span class="label">[565:3]</span></a> Life of Christ, vol. I. p. 63.</p></div> + +<div class="footnote"><p><a name="Footnote_565:4_2773" id="Footnote_565:4_2773"></a><a href="#FNanchor_565:4_2773"><span class="label">[565:4]</span></a> Hebrew and Christ. Rec. vol. ii. p. 62.</p></div> + +<div class="footnote"><p><a name="Footnote_565:5_2774" id="Footnote_565:5_2774"></a><a href="#FNanchor_565:5_2774"><span class="label">[565:5]</span></a> In his Eccl. Hist. lib. 2. ch. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_565:6_2775" id="Footnote_565:6_2775"></a><a href="#FNanchor_565:6_2775"><span class="label">[565:6]</span></a> Ch. 31, bk. xii. of Eusebius <i>Præ paratio Evangelica</i> +is entitled: "How far it may be proper to use falsehood as a medium for +the benefit of those who require to be deceived;" and he closes his work +with these words: "I have repeated whatever may rebound to the glory, +and suppressed all that could tend to the disgrace of our religion."</p></div> + +<div class="footnote"><p><a name="Footnote_566:1_2776" id="Footnote_566:1_2776"></a><a href="#FNanchor_566:1_2776"><span class="label">[566:1]</span></a> The original MSS. containing the "Annals of Tacitus" +were "discovered" in the fifteenth century. Their existence cannot be +traced back further than that time. And as it was an age of imposture, +some persons are disposed to believe that not only portions of the +<i>Annals</i>, but the whole work, was forged at that time. Mr. J. W. Ross, +in an elaborate work published in London some years ago, contended that +the <i>Annals</i> were forged by Poggio Bracciolini, their professed +discoverer. At the time of Bracciolini the temptation was great to palm +off literary forgeries, especially of the chief writers of antiquity, on +<ins class="corr" title="original has acount">account</ins> of the Popes, in their efforts to revive learning, giving money +rewards and indulgences to those who should procure 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.</p></div> + +<div class="footnote"><p><a name="Footnote_567:1_2777" id="Footnote_567:1_2777"></a><a href="#FNanchor_567:1_2777"><span class="label">[567:1]</span></a> A portion of the passage—that relating to the manner +in which the Christians were put to death—is found in the <i>Historia +Sacra</i> of Sulpicius Severus, a Christian Father, who died <span class="allcapsc">A. D.</span> 420; but +it is evident that this writer did not take it from the <i>Annals</i>. On the +contrary, the passage was taken—as Mr. Ross shows—from the <i>Historia +Sacra</i>, and bears traces of having been so appropriated. (See Tacitus & +Bracciolini, the Annals forged in the XVth century, by J. W. Ross.)</p></div> + +<div class="footnote"><p><a name="Footnote_567:2_2778" id="Footnote_567:2_2778"></a><a href="#FNanchor_567:2_2778"><span class="label">[567:2]</span></a> "<i>Christ</i> is a name having no spiritual signification, +<i>and importing nothing more than an ordinary surname</i>." (Dr. Giles: +Hebrew and Christian Records, vol. ii. p. 64.)</p> + +<p>"The name of <i>Jesus</i> and <i>Christ</i> was both known and honored among the +ancients." (Eusebius: Eccl. Hist., lib. 1, ch. iv.)</p> + +<p>"The name <i>Jesus</i> is of Hebrew origin, and signifies <i>Deliverer</i>, and +<i>Savior</i>. It is the same as that translated in the Old Testament +<i>Joshua</i>. The word <i>Christ</i>, of Greek origin, is properly <i>not a name</i> +but <i>a title</i>, signifying <i>The Anointed</i>. The whole name is therefore, +<i>Jesus the Anointed</i> or <i>Jesus the Messiah</i>." (Abbott and Conant; Dic. +of Relig. Knowledge, art. "<i>Jesus Christ</i>.")</p> + +<p>In the oldest Gospel extant, that attributed to Matthew, we read that +Jesus said unto his disciples, "Whom say ye that I am?" whereupon Simon +Peter answers and says: "Thou art <span class="smcap">the Christ</span>, the Son of the living +God. . . . Then charged he his disciples that they should tell no man that +he was Jesus <span class="allcapsc">THE</span> Christ." (Matt. xvi. 15-20.)</p> + +<p>This clearly shows that "<i>the Christ</i>" was simply a <i>title</i> applied to +the man Jesus, therefore, if a <i>title</i>, it cannot be a <i>name</i>. All +passages in the New Testament which speak of <i>Christ</i> as a <i>name</i>, +betray their modern date.</p></div> + +<div class="footnote"><p><a name="Footnote_567:3_2779" id="Footnote_567:3_2779"></a><a href="#FNanchor_567:3_2779"><span class="label">[567:3]</span></a> "This name (Christian) occurs but three times in the +New 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,' +'disciples,' 'believers,' and 'saints.' The presumption is that the name +<i>Christian</i> was originated by the <i>Heathen</i>." (Abbott and Conant: Dic. +of Relig. Knowledge, art. "Christian.")</p> + +<p>"We are called Christians (<i>not</i>, we call ourselves Christians). So, +then, <i>we are the best of men</i> (Chrēstians), and it can never be just +to hate what is (Chrēst) <i>good and kind</i>;" [or, "therefore to hate +what is <i>Chrestian</i> is unjust."] (Justin Martyr: <i>Apol.</i> 1. c. iv.)</p> + +<p>"Some of the ancient writers of the Church have not scrupled expressly +to call the Athenian <i>Socrates</i>, and some others of the <i>best</i> of the +heathen moralists, by the name of <i>Christians</i>." (Clark: Evidences of +Revealed Relig., p. 284. Quoted in Ibid. p. 41.)</p> + +<p>"Those who lived according to the Logos, (<i>i. e.</i>, the <i>Platonists</i>), +were really <i>Christians</i>." (Clemens Alexandrinus, in <i>Ibid.</i>)</p> + +<p>"Undoubtedly we are called <i>Christians</i>, for this reason, <i>and none +other</i>, than because <i>we are anointed with the oil of God</i>." (Theophilus +of Antioch, in Ibid. p. 399.)</p> + +<p>"Christ is the Sovereign Reason of whom the whole human race +participates. <i>All those who have lived comformably to a right reason, +have been Christians</i>, notwithstanding that they have always been looked +upon as Atheists." (Justin Martyr: <i>Apol.</i> 1. c. xlvi.)</p> + +<p>Lucian makes a person called Triephon answer the question, whether the +affairs of the <i>Christians</i> were recorded in heaven. "All nations are +there recorded, since Chrēstus exists even among the Gentiles."</p></div> + +<div class="footnote"><p><a name="Footnote_568:1_2780" id="Footnote_568:1_2780"></a><a href="#FNanchor_568:1_2780"><span class="label">[568:1]</span></a> "Egypt, which you commended to me, my dearest +Servianus, I have found to be wholly fickle and inconsistent, and +continually wafted about by every breath of fame. The worshipers of +<span class="smcap">Serapis</span> (here) are called <i>Christians</i>, and those who are <i>devoted</i> to +the god Serapis (I find), call themselves <i>Bishops of Christ</i>." (The +Emperor <i>Adrian</i> to Servianus, written <span class="allcapsc">A. D.</span> 134. Quoted by Dr. Giles, +vol. ii. p. 86.)</p></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_569" id="Page_569">[Pg 569]</a></span></p> +<h2>INDEX.</h2> + + +<ul class="list"> +<li>A.</li> +<li> </li> + <li><i>Abraham</i>, story of, <a href="#Page_38">38</a>;</li> + <li class="listsubitem">Hindoo parallel, <a href="#Page_39">39</a>;</li> + <li class="listsubitem">other parallels, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>;</li> + <li class="listsubitem">the foundation of, <a href="#Page_103">103</a>;</li> + <li class="listsubitem">his birth announced by a star, <a href="#Page_144">144</a>;</li> + <li class="listsubitem">supposed to have had the same soul as Adam, David, and the Messiah, <a href="#Page_504">504</a>.</li> + + <li><i>Absolution</i> from sin by sacrifice of ancient origin, <a href="#Page_181">181</a>;</li> + <li class="listsubitem">by baptism, <a href="#Page_316">316</a>;</li> + <li class="listsubitem">refused to Constantine by Pagan priests, <a href="#Page_444">444</a>.</li> + + <li><i>Abury</i>, the temple at, <a href="#Page_180">180</a>.</li> + + <li><i>Achilleus</i>, a personification of the Sun, <a href="#Page_485">485</a>.</li> + + <li><i>Adam</i>, was reproduced in Noah, Elijah, and other Bible celebrities, <a href="#Page_44">44</a>;</li> + <li class="listsubitem">no trace of the story of the fall of, in the Hebrew Canon, after the Genesis account, <a href="#Page_99">99</a>.</li> + + <li><i>Aditi</i>, "Mother of the Gods," <a href="#Page_475">475</a>;</li> + <li class="listsubitem">a personification of the Dawn, <a href="#Page_475">475</a>;</li> + <li class="listsubitem">is identified with Devaki, <a href="#Page_475">475</a>.</li> + + <li><i>Adonis</i>, is born of a Virgin, <a href="#Page_191">191</a>;</li> + <li class="listsubitem">has title of "Saviour," <a href="#Page_191">191</a>, <a href="#Page_217">217</a>;</li> + <li class="listsubitem">is slain, <a href="#Page_191">191</a>;</li> + <li class="listsubitem">rises from the dead, <a href="#Page_218">218</a>;</li> + <li class="listsubitem">is creator of the world, <a href="#Page_249">249</a>;</li> + <li class="listsubitem">his temple at Bethlehem, <a href="#Page_220">220</a>;</li> + <li class="listsubitem">his birth on December <a href="#Page_25">25</a>th, <a href="#Page_364">364</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_484">484</a>;</li> + <li class="listsubitem">in Hebrew "My Lord," <a href="#Page_485">485</a>.</li> + + <li><i><ins class="corr" title="original has Æolis">Æolus</ins></i>, son of Jupiter, <a href="#Page_125">125</a>.</li> + + <li><i>Æon</i>, Christ Jesus an, <a href="#Page_427">427</a>;</li> + <li class="listsubitem">there have been several, <a href="#Page_427">427</a>;</li> + <li class="listsubitem">the Gnostics believed Christ Jesus to have been an, <a href="#Page_511">511</a>;</li> + <li class="listsubitem">the Essenes believed in the doctrine of an, <a href="#Page_515">515</a>.</li> + + <li><i>Æschylus'</i> Prometheus Bound, <a href="#Page_192">192</a>.</li> + + <li><i>Æsculapius</i>, a son of Jove, <a href="#Page_128">128</a>;</li> + <li class="listsubitem">worshiped as a God, <a href="#Page_128">128</a>;</li> + <li class="listsubitem">is called the "Saviour," <a href="#Page_194">194</a>;</li> + <li class="listsubitem">the "Logos," <a href="#Page_374">374</a>;</li> + <li class="listsubitem">Death and Resurrection of, <a href="#Page_217">217</a>.</li> + + <li><i>Agni</i>, represented with seven arms, <a href="#Page_32">32</a>;</li> + <li class="listsubitem">a Hindoo God, <a href="#Page_32">32</a>;</li> + <li class="listsubitem">the Cross a symbol of, <a href="#Page_340">340</a>.</li> + + <li><i>Agnus Dei</i>, the, succeeded the Bulla, <a href="#Page_405">405</a>;</li> + <li class="listsubitem">worn by children, <a href="#Page_405">405</a>.</li> + + <li><i>Agony</i>, the, on Good Friday, is the weeping for Tammuz, the fair Adonis, <a href="#Page_226">226</a>.</li> + + <li><i>Akiba</i>, Rabbi, believed Bar-Cochaba to be the Messiah, <a href="#Page_433">433</a>.</li> + + <li><i>Alcmena</i>, mother of Hercules, <a href="#Page_124">124</a>.</li> + + <li><i>Alexander</i>, divides the Pamphylian Sea, <a href="#Page_61">61</a>;</li> + <li class="listsubitem">believed to be a divine incarnation, <a href="#Page_127">127</a>;</li> + <li class="listsubitem">visits the temple of Jupiter Ammon, <a href="#Page_127">127</a>;</li> + <li class="listsubitem">and styles himself "Son of Jupiter Ammon," <a href="#Page_127">127</a>.</li> + + <li><i>Alexandria</i>, the library of, <a href="#Page_438">438</a>;</li> + <li class="listsubitem">the great intellectual centre, <a href="#Page_440">440</a>;</li> + <li class="listsubitem">and the cradle of Christianity, <a href="#Page_219">219</a>, <a href="#Page_442">442</a>.</li> + + <li><i>Allegorical</i>, the, interpretation of the Scriptures practiced by Rabbis, <a href="#Page_100">100</a>;</li> + <li class="listsubitem">the historical theory succeeded by, <a href="#Page_466">466</a>, <a href="#Page_552">552</a>, <a href="#Page_563">563</a>.</li> + + <li><i>Allegory</i>, the story of the "Fall of Man" an, <a href="#Page_100">100</a>.</li> + + <li><i>All-father</i>, the, of all nations, a personification of the Sky, <a href="#Page_478">478</a>.</li> + + <li><i>Alpha and Omega</i>, Jesus believed to be, <a href="#Page_250">250</a>;</li> + <li class="listsubitem">Crishna, <a href="#Page_250">250</a>;</li> + <li class="listsubitem">Buddha, <a href="#Page_250">250</a>;</li> + <li class="listsubitem">Lao-Kiun, <a href="#Page_250">250</a>;</li> + <li class="listsubitem">Ormuzd, <a href="#Page_251">251</a>;</li> + <li class="listsubitem">Zeus, <a href="#Page_251">251</a>;</li> + <li class="listsubitem">Bacchus, <a href="#Page_251">251</a>.</li> + + <li><i>Ambrose, St.</i>, affirms that the Apostles made a creed, <a href="#Page_385">385</a>.</li> + + <li><span class='pagenum'><a name="Page_570" id="Page_570">[Pg 570]</a></span><i>America</i>, populated from Asia, <a href="#Page_540">540</a>;</li> + <li class="listsubitem">was at one time joined to Asia, <a href="#Page_541">541</a>.</li> + + <li><i>American Trinity</i>, the, <a href="#Page_378">378</a>.</li> + + <li><i>Americans</i>, their connection with the old world, <a href="#Page_533">533</a>.</li> + + <li><i>Ammon</i>, Jupiter, his temple visited by Alexander, <a href="#Page_127">127</a>.</li> + + <li><i>Amphion</i>, son of Jove, <a href="#Page_124">124</a>.</li> + + <li><i>Amulets</i> and Charms, worn by the Christians, <a href="#Page_405">405</a>;</li> + <li class="listsubitem">are relics of Paganism, <a href="#Page_405">405</a>.</li> + + <li><i>Ananda</i>, and the Matangi Girl, <a href="#Page_294">294</a>.</li> + + <li><i>Andrew's, St.</i>, Cross, of Pagan origin, <a href="#Page_339">339</a>.</li> + + <li><i>Angel Messiah</i>, Buddha an, <a href="#Page_116">116</a>;</li> + <li class="listsubitem">Crishna an, <a href="#Page_196">196</a>;</li> + <li class="listsubitem">Christ an, <a href="#Page_196">196</a>;</li> + <li class="listsubitem">the Essenes applied the legend of, to Jesus, <a href="#Page_442">442</a>.</li> + + <li><i>Angels</i>, the fallen, <a href="#Page_386">386</a>;</li> + <li class="listsubitem">believed in by all nations of antiquity, <a href="#Page_386">386-388</a>.</li> + + <li><i>Animals</i>, none sacrificed in early times, <a href="#Page_182">182</a>.</li> + + <li><i>Antiquity</i>, the, of Pagan religions, compared with Christianity, <a href="#Page_451">451</a>.</li> + + <li><i>Apis</i>, or the Bull, worshiped by the children of Israel, <a href="#Page_107">107</a>;</li> + <li class="listsubitem">symbolized the productive power in Nature, <a href="#Footnote_476:5_2414">476, <i>note</i> 5</a>.</li> + + <li><i>Apollo</i>, a lawgiver, <a href="#Page_61">61</a>;</li> + <li class="listsubitem">son of Jove, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">has the title of "Saviour," <a href="#Page_194">194</a>;</li> + <li class="listsubitem">is put to death, <a href="#Page_191">191</a>;</li> + <li class="listsubitem">resurrection of, <a href="#Page_218">218</a>;</li> + <li class="listsubitem">a type of Christ, <a href="#Page_500">500</a>;</li> + <li class="listsubitem">is a personification of the Sun, <a href="#Page_500">500-506</a>.</li> + + <li><i>Apostles</i>, the, <a href="#Page_500">500</a>.</li> + + <li><i>Apostles' Creed</i>, the, not written by them, <a href="#Page_385">385</a>.</li> + + <li><i>Apotheosis</i>, the, of Pagans, <a href="#Page_126">126</a>.</li> + + <li><i>Apollonius</i>, considered divine, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">cured diseases, <a href="#Page_261">261</a>;</li> + <li class="listsubitem">raised a dead maiden to life, <a href="#Page_262">262</a>;</li> + <li class="listsubitem">his life written by Flavius Philostratus, <a href="#Page_264">264</a>.</li> + + <li><i>Arabia</i>, "wise men" came from, <a href="#Footnote_150:1_726">150, <i>note</i> 1</a>.</li> + + <li><i>Arabs</i>, the, anciently worshiped Saturn, <a href="#Page_393">393</a>;</li> + <li class="listsubitem">celebrated the birth of the Sun on December <a href="#Page_25">25</a>th, with offerings of gold, frankincense and myrrh, <a href="#Page_480">480</a>.</li> + + <li><i>Ararat</i>, Mount, Noah's ark landed on, <a href="#Page_21">21</a>.</li> + + <li><i>Arcas</i>, a son of Jove, <a href="#Page_125">125</a>.</li> + + <li><i>Architecture</i>, the, of India same as Mexico, <a href="#Page_538">538</a>.</li> + + <li><i>Aries</i>, the sign of a symbol of Christ, <a href="#Page_503">503</a>;</li> + <li class="listsubitem">personified and called the "Lamb of God," <a href="#Page_504">504</a>;</li> + <li class="listsubitem">the worship of, the worship of the Sun, <a href="#Page_504">504</a>.</li> + + <li><i>Arimanes</i>, the evil spirit, according to Persian legend, <a href="#Page_3">3</a>.</li> + + <li><i>Arion</i>, a Corinthian harper, <a href="#Page_78">78</a>.</li> + + <li><i>Arjoon or Arjuna</i>, the cousin and beloved disciple of Crishna, <a href="#Page_247">247</a>.</li> + + <li><i>Ark</i>, the, of Noah, <a href="#Page_20">20</a>;</li> + <li class="listsubitem">and others, <a href="#Page_22">22-27</a>.</li> + + <li><i>Armenian</i>, the, tradition of "Confusion of Tongues," <a href="#Page_35">35</a>.</li> + + <li><i>Aroclus</i>, son of Jove, <a href="#Page_125">125</a>.</li> + + <li><i>Artemon</i>, denied the divinity of Jesus, <a href="#Page_135">135</a>.</li> + + <li><i>Ascension</i>, of Jesus, <a href="#Page_215">215</a>;</li> + <li class="listsubitem">of Crishna, <a href="#Page_215">215</a>;</li> + <li class="listsubitem">of Rama, <a href="#Page_216">216</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_216">216</a>;</li> + <li class="listsubitem">of Lao-Kiun, <a href="#Page_216">216</a>;</li> + <li class="listsubitem">of Zoroaster<ins class="corr" title="comma and page number missing in original">, <a href="#Page_216">216</a></ins>;</li> + <li class="listsubitem">of Æsculapius, <a href="#Page_217">217</a>;</li> + <li class="listsubitem">of Osiris, <a href="#Page_222">222</a>;</li> + <li class="listsubitem">Atys, <a href="#Page_222">222</a>;</li> + <li class="listsubitem">Mithras, <a href="#Page_222">222</a>.</li> + + <li><i>Asceticism</i>, as practiced among the Christians, of great antiquity, <a href="#Page_400">400</a>.</li> + + <li><i>Ashera</i>, the, or upright emblem, stood in the Temple at Jerusalem, <a href="#Page_47">47</a>.</li> + + <li><i>Asia</i>, the continent of, at one time joined to America, <a href="#Page_541">541</a>;</li> + <li class="listsubitem">America inhabited from, <a href="#Page_454">454</a>, <a href="#Page_533">533</a>.</li> + + <li><i>Asia Minor</i>, the people persecuted in by orders of Constantius, <a href="#Page_448">448</a>.</li> + + <li><i>Asita</i>, the holy Rishi, visits Buddha at his birth, <a href="#Page_151">151</a>.</li> + + <li><i>Asoka</i>, the council of, <a href="#Page_303">303</a>.</li> + + <li><i>Assyrian Dove</i>, the, a symbol of the Holy Ghost, <a href="#Page_400">400</a>.</li> + + <li><i>Assyrians</i>, the, worshiped a sun-god called Sandon, <a href="#Page_74">74</a>;</li> + <li class="listsubitem">had an account of a war in Heaven, <a href="#Page_388">388</a>;</li> + <li class="listsubitem">kept the seventh day holy, <a href="#Page_393">393</a>.</li> + + <li><i>Astaroth</i>, the goddess, saved the life of a Grecian maiden, <a href="#Page_39">39</a>.</li> + + <li><i>Astarte</i>, or Mylitta, worshiped by the Hebrews, <a href="#Page_108">108</a>.</li> + + <li><i>Astrology</i>, practiced by the ancients, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>.</li> + + <li><i>Astronomers</i>, the ancient Egyptians great, <a href="#Page_547">547</a>.</li> + + <li><i>Astronomy</i>, understood by the ancient Chinese, <a href="#Page_544">544</a>.</li> + + <li><i>Athanasian Creed</i>, the, <a href="#Page_381">381</a>.</li> + + <li><i>Athens</i>, the Parthenon of, <a href="#Page_333">333</a>.</li> + + <li><i>Atlas</i>, a personification of the sun, <a href="#Page_83">83</a>.</li> + + <li><i>Atonement</i>, the doctrine <ins class="corr" title="comma missing in original">of,</ins> taught before the time of Christ Jesus, <a href="#Page_181">181</a>.</li> + + <li><span class='pagenum'><a name="Page_571" id="Page_571">[Pg 571]</a></span><i>Atys</i>, the Crucified, <a href="#Page_190">190</a>;</li> + <li class="listsubitem">is called the "Only-begotten Son," and "Saviour," <a href="#Page_190">190</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_223">223</a>.</li> + + <li><i>Augustine, St.</i>, saw men and women without heads, <a href="#Page_437">437</a>.</li> + + <li><i>Aurora placida</i>, made into St. Aura and St. Placida, <a href="#Page_399">399</a>.</li> + + <li><i>Avatar</i>, Jesus considered an, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">a star at birth of every, <a href="#Page_143">143</a>, <a href="#Page_479">479</a>;</li> + <li class="listsubitem">an "Angel-Messiah," a "Christ," <a href="#Page_196">196</a>;</li> + <li class="listsubitem">an, expected about every 600 years, <a href="#Page_426">426</a>.</li> + +<li> </li> +<li>B.</li> +<li> </li> + <li><i>Baal</i>, and Moloch, worshiped by the children of Israel, <a href="#Page_108">108</a>.</li> + + <li><i>Baal-peor</i>, the Priapos of the Jews, <a href="#Page_47">47</a>.</li> + + <li><i>Babel</i>, the tower of, <a href="#Page_33">33</a>;</li> + <li class="listsubitem">literally "the Gate of God," <a href="#Page_34">34</a>;</li> + <li class="listsubitem">built at Babylon, <a href="#Page_34">34</a>;</li> + <li class="listsubitem">a parallel to in other countries, <a href="#Page_35">35</a>;</li> + <li class="listsubitem">built for astronomical purposes, <a href="#Page_35">35</a>.</li> + + <li><i>Babylonian Captivity</i>, the, put an end to Israel's idolatry, <a href="#Page_108">108</a>.</li> + + <li><i>Bacab</i>, the Son, in the Mexican Trinity, <a href="#Page_378">378</a>.</li> + + <li><i>Bacchus</i>, performed miracles, <a href="#Page_50">50</a>;</li> + <li class="listsubitem">passed through the Red Sea dry-shod, <a href="#Page_51">51</a>;</li> + <li class="listsubitem">divided the waters of the rivers Orontes and Hydaspus, <a href="#Page_51">51</a>;</li> + <li class="listsubitem">drew water from a rock, <a href="#Page_51">51</a>;</li> + <li class="listsubitem">was a law-giver, <a href="#Page_52">52</a>;</li> + <li class="listsubitem">the son of Jupiter, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">was born in a cave, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">torn to pieces, <a href="#Page_193">193</a>, <a href="#Page_209">209</a>;</li> + <li class="listsubitem">was called the "Saviour," <a href="#Page_193">193</a>;</li> + <li class="listsubitem">"Only-begotten Son," <a href="#Page_193">193</a>;</li> + <li class="listsubitem">"Redeemer," <a href="#Page_193">193</a>;</li> + <li class="listsubitem">the sun darkened at his death, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">ascended into heaven, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_228">228</a>;</li> + <li class="listsubitem">a personification of the sun, <a href="#Page_492">492</a>.</li> + + <li><i>Baga</i>, the, of the cuneiform inscriptions a name of the Supreme Being, <a href="#Page_391">391</a>;</li> + <li class="listsubitem">is in English associated with an ugly fiend, <a href="#Page_391">391</a>.</li> + + <li><i>Balaam</i>, his ass speaks, <a href="#Page_91">91</a>;</li> + <li class="listsubitem">parallels to in Egypt, Chaldea and Greece, <a href="#Page_91">91</a>.</li> + + <li><i>Bala-rama</i>, the brother of Crishna, <a href="#Page_74">74</a>;</li> + <li class="listsubitem">the Indian Hercules, <a href="#Page_74">74</a>.</li> + + <li><i>Baldur</i>, called "The Good," <a href="#Page_129">129</a>;</li> + <li class="listsubitem">"The Beneficent Saviour," <a href="#Page_129">129</a>;</li> + <li class="listsubitem">Son of the Supreme God Odin, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">is put to death and rises again, <a href="#Page_224">224</a>;</li> + <li class="listsubitem">a personification of the sun, <a href="#Page_479">479</a>.</li> + + <li><i>Bambino</i>, the, at Rome is black, <a href="#Page_336">336</a>.</li> + + <li><i>Baptism</i>, a heathen rite adopted by the Christians, <a href="#Page_317">317</a>;</li> + <li class="listsubitem">practiced in Mongolia and Thibet, <a href="#Page_317">317</a>;</li> + <li class="listsubitem">by the Brahmins, <a href="#Page_317">317</a>;</li> + <li class="listsubitem">by the followers of Zoroaster, <a href="#Page_318">318</a>;</li> + <li class="listsubitem">administered in the Mithraic mysteries, <a href="#Page_319">319</a>;</li> + <li class="listsubitem">performed by the ancient Egyptians, <a href="#Page_319">319</a>.</li> + + <li><i>Baptismal fonts</i>, used by the Pagans, <a href="#Page_406">406</a>.</li> + + <li><a name="Bar-Cochba" id="Bar-Cochba"></a><i>Bar-Cochba</i>, the "Son of a Star," <a href="#Page_144">144</a>;</li> + <li class="listsubitem">believed to be the Messiah, <a href="#Page_432">432</a>.</li> + + <li><i>Beads</i> (see <a href="#Rosary">Rosary</a>).</li> + + <li><i>Beatitudes</i>, the, the prophet of, <a href="#Page_527">527</a>.</li> + + <li><i>Belief</i>, or faith, salvation by, existed in the earliest times, <a href="#Page_184">184</a>.</li> + + <li><i>Bellerophon</i>, a mighty Grecian hero, <a href="#Page_75">75</a>.</li> + + <li><i>Belus</i>, the tower of, <a href="#Page_34">34</a>.</li> + + <li><i>Benares</i>, the Hindoo Jerusalem, <a href="#Page_296">296</a>.</li> + + <li><i>Berosus</i>, on the flood, <a href="#Page_22">22</a>.</li> + + <li><i>Bible</i>, the Egyptian, the oldest in the world, <a href="#Page_24">24</a>.</li> + + <li><i>Birth</i>, the Miraculous, of Jesus, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">Crishna, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">Buddha, <a href="#Page_115">115</a>;</li> + <li class="listsubitem">Codom, <a href="#Page_118">118</a>;</li> + <li class="listsubitem">Fuh-he, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">Lao-Kiun, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">Yu, Hau-Ki, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">Confucius, <a href="#Page_121">121</a>;</li> + <li class="listsubitem">Horus, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">Zoroaster, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">and others, <a href="#Page_123">123-131</a>.</li> + + <li><i>Birth-day</i>, the, of the gods, on December <a href="#Page_25">25</a>th, <a href="#Page_364">364</a>.</li> + + <li><i>Birth-place</i>, the, of Christ Jesus, in a cave, <a href="#Page_154">154</a>;</li> + <li class="listsubitem">the, of other saviours, in a cave, <a href="#Page_155">155-158</a>.</li> + + <li><i>Black God</i>, the, crucified, <a href="#Page_201">201</a><ins class="corr" title="original has comma">.</ins></li> + + <li><i>Black Mother</i>, the, and child, <a href="#Page_336">336</a>.</li> + + <li><i>Bochia</i>, of the Persians, performed miracles, <a href="#Page_256">256</a>.</li> + + <li><i>Bochica</i>, a god of the Muyscas, <a href="#Page_130">130</a>.</li> + + <li><i>Bodhisatwa</i>, a name of Buddha, <a href="#Page_115">115</a>.</li> + + <li><i>Books, sacred</i>, among heathen nations, <a href="#Page_61">61</a>.</li> + + <li><i>Brahma</i>, the first person in Hindoo Trinity, <a href="#Page_369">369</a>.</li> + + <li><i>Brahmins</i>, the, perform the rite of baptism, <a href="#Page_317">317</a>.</li> + + <li><i>Bread and Wine</i>, a sacrifice with, celebrated by the Grand Lama of Thibet, <a href="#Page_306">306</a>;</li> + <li class="listsubitem">by the Essenes, <a href="#Page_306">306</a>;</li> + <li class="listsubitem">by Melchizedek, <a href="#Page_307">307</a>;</li> + <li class="listsubitem">by those who were initiated into the mysteries of Mithras, <a href="#Page_307">307</a>.</li> + + <li><i>Blind Man</i>, cured by Jesus, <a href="#Page_268">268</a>;</li> + <li class="listsubitem">by the Emperor Vespasian at Alexandria, <a href="#Page_268">268</a>.</li> + + <li><i>Brechin</i>, the fire tower of, <a href="#Page_199">199</a>;</li> + <li class="listsubitem">a crucifix cut upon, <a href="#Page_198">198</a>.</li> + + <li><span class='pagenum'><a name="Page_572" id="Page_572">[Pg 572]</a></span><i>Buddha</i>, born of the Virgin Maya, <a href="#Page_115">115</a>;</li> + <li class="listsubitem">his birth announced by a star, <a href="#Page_143">143</a>;</li> + <li class="listsubitem">demonstrations of delight at his birth, <a href="#Page_147">147</a>;</li> + <li class="listsubitem">is visited by Asita, <a href="#Page_151">151</a>;</li> + <li class="listsubitem">was of royal descent, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">a dangerous child, <a href="#Page_168">168</a>;</li> + <li class="listsubitem">tempted by the devil, <a href="#Page_176">176</a>;</li> + <li class="listsubitem">fasted, <a href="#Page_176">176</a>;</li> + <li class="listsubitem">died and rose again to life, <a href="#Page_216">216</a>;</li> + <li class="listsubitem">ascended into heaven, <a href="#Page_216">216</a>;</li> + <li class="listsubitem">compared with Jesus, <a href="#Page_289">289</a>.</li> + + <li><i>Buddhism</i>, the established religion of Burmah, Siam, Laos, Pega, Cambodia, Thibet, Japan, Tartary, Ceylon, and Loo-Choo, <a href="#Page_297">297</a>.</li> + + <li><i>Buddhist religion</i>, the, compared with Christianity, <a href="#Page_302">302</a>.</li> + + <li><i>Buddhists</i>, the monastic system among, <a href="#Page_401">401</a>.</li> + + <li><i>Bull</i>, the, an emblem of the sun, <a href="#Page_476">476</a>.</li> + + <li><i>Bulla</i>, the, worn by Roman children, <a href="#Page_405">405</a>;</li> + <li class="listsubitem">and now a lamb, the Agnus Dei, <a href="#Page_405">405</a>.</li> + +<li> </li> +<li>C.</li> +<li> </li> + <li><i>Cabala</i>, the, had its Trinity, <a href="#Page_376">376</a>.</li> + + <li><i>Cadiz</i>, the gates of, <a href="#Page_70">70</a>.</li> + + <li><i>Cæsar</i> (Augustus), was believed to be divine, <a href="#Page_126">126</a>.</li> + + <li><a name="Caesar" id="Caesar"></a><i>Cæsar</i> (Julius), was likened to the divine, <a href="#Page_126">126</a>.</li> + + <li><i>Calabrian Shepherds</i>, the, a few weeks before Winter solstice, came into Rome to play on the pipes, <a href="#Page_365">365</a>.</li> + + <li><i>Cam-Deo</i>, the God of Love, <a href="#Page_216">216</a>.</li> + + <li><i>Capricorn</i>, when the planets met in, the world was deluged with water, <a href="#Page_102">102</a>.</li> + + <li><i>Cardinals</i>, the, of Rome, wear the robes once worn by Roman senators, <a href="#Page_400">400</a>.</li> + + <li><i>Carmelites</i>, the, and Essenes the same, <a href="#Page_422">422</a>.</li> + + <li><i>Canon</i>, the, of the New Testament, when settled, <a href="#Page_463">463</a>.</li> + + <li><i>Carne-vale</i>, a farewell to animal food, <a href="#Page_227">227</a>.</li> + + <li><i>Carnutes</i>, the, of Gaul, <a href="#Page_198">198</a><ins class="corr" title="original has comma">;</ins></li> + <li class="listsubitem">the Lamb of, <a href="#Page_199">199</a>.</li> + + <li><i>Castles</i>, Lord, a ring found on his estate, <a href="#Page_199">199</a>.</li> + + <li><i>Catholic</i> rites and ceremonies are imitations of those of the Pagans, <a href="#Page_384">384</a>.</li> + + <li><i>Catholic theory</i>, the, of the fall of the angels, <a href="#Page_386">386</a>.</li> + + <li><i>Cave</i>, Jesus born in a, <a href="#Page_154">154</a>;</li> + <li class="listsubitem">Crishna born in a, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">Abraham born in a, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">Apollo born in a, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">Mithras born in a, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">Hermes born in a, <a href="#Page_156">156</a>.</li> + + <li><i>Caves</i>, all the oldest temples were in, <a href="#Page_286">286</a>.</li> + + <li><i>Celibacy</i>, among Pagan priests, <a href="#Page_400">400-404</a>.</li> + + <li><i>Celts</i>, the, Legend of the Deluge found among, <a href="#Page_27">27</a>.</li> + + <li><i>Cerinthus</i>, denied the divinity of Jesus, <a href="#Page_136">136</a>.</li> + + <li><i>Ceylon</i>, never believed to have been the Paradise, <a href="#Page_13">13</a>.</li> + + <li><i>Chaldean</i>, the, account of the Deluge, <a href="#Page_22">22</a>.</li> + + <li><i>Chaldeans</i>, the, Legend of the Deluge borrowed from, <a href="#Page_101">101</a>;</li> + <li class="listsubitem">worshiped the Sun, <a href="#Page_480">480</a>.</li> + + <li><i>Champlain period</i>, the, <a href="#Page_28">28</a>.</li> + + <li><i>Chandragupta</i>, a dangerous child, <a href="#Page_171">171</a>.</li> + + <li><i>Chastity</i>, among Mexican priests, <a href="#Page_404">404</a>.</li> + + <li><i>Charlemagne</i>, the Messiah of medieval Teutondom, <a href="#Page_239">239</a>.</li> + + <li><i>Cherokees</i>, the, had a priest and law-giver called Wasi, <a href="#Page_130">130</a>.</li> + + <li><i>Cherubim</i>, the, of Genesis, a dragon, <a href="#Page_14">14</a>.</li> + + <li><i>Child</i>, the dangerous, <a href="#Page_165">165</a>.</li> + + <li><i>Chiliasm</i>, the thousand years when Satan is bound, <a href="#Page_242">242</a>.</li> + + <li><i>Chimalman</i>, the Mexican virgin, <a href="#Page_334">334</a>.</li> + + <li><i>Chinese</i>, the, have their Age of Virtue, <a href="#Page_14">14</a>;</li> + <li class="listsubitem">have a legend of a deluge, <a href="#Page_25">25</a>;</li> + <li class="listsubitem">worship a Virgin-born God, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">worship a "Queen of Heaven," <a href="#Page_327">327</a>;</li> + <li class="listsubitem">worship a Trinity, <a href="#Page_371">371</a>;</li> + <li class="listsubitem">have "Festivals of gratitude to Tien," <a href="#Page_392">392</a>;</li> + <li class="listsubitem">have monasteries for priests, friars and nuns, <a href="#Page_401">401</a>;</li> + <li class="listsubitem">identified with the American race, <a href="#Page_539">539</a>.</li> + + <li><i>Cholula</i>, the tower of, <a href="#Page_36">36</a>.</li> + + <li><i>Chrēst</i>, the, <a href="#Page_568">568</a>.</li> + + <li><i>Christ</i> (Buddha), compared with Jesus, <a href="#Page_289">289</a>.</li> + + <li><i>Christ</i> (Crishna), compared with Jesus, <a href="#Page_278">278</a>.</li> + + <li><i>Christ</i> (Jesus), born of a Virgin, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">a star heralds his birth, <a href="#Page_140">140</a>;</li> + <li class="listsubitem">is visited by shepherds and wise men, <a href="#Page_150">150</a>;</li> + <li class="listsubitem">is born in a cave, <a href="#Page_154">154</a>;</li> + <li class="listsubitem">is of royal descent, <a href="#Page_160">160</a>;</li> + <li class="listsubitem">is tempted by the devil, <a href="#Page_175">175</a>;</li> + <li class="listsubitem">fasts for forty days, <a href="#Page_175">175</a>;</li> + <li class="listsubitem">is put to death, <a href="#Page_181">181</a>;</li> + <li class="listsubitem">no early representations of, on the cross, <a href="#Page_201">201</a>;</li> + <li class="listsubitem">descends into hell, <a href="#Page_211">211</a>;</li> + <li class="listsubitem">rises from the dead, <a href="#Page_215">215</a>;</li> + <li><span class='pagenum'><a name="Page_573" id="Page_573">[Pg 573]</a></span>ascends into heaven, <a href="#Page_215">215</a>;</li> + <li class="listsubitem">will come again, <a href="#Page_233">233</a>;</li> + <li class="listsubitem">will be judge of the dead, <a href="#Page_245">245</a>;</li> + <li class="listsubitem">as creator, <a href="#Page_246">246</a>;</li> + <li class="listsubitem">performs miracles, <a href="#Page_252">252</a>;</li> + <li class="listsubitem">compared with Crishna, <a href="#Page_278">278</a>;</li> + <li class="listsubitem">compared with Buddha, <a href="#Page_289">289</a>;</li> + <li class="listsubitem">his birth-day not known, <a href="#Page_359">359</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_498">498</a>;</li> + <li class="listsubitem">not identical with the historical Jesus, <a href="#Page_506">506</a><ins class="corr" title="period missing in original">.</ins></li> + + <li><i>Christian</i>, the name, originated by Heathens, <a href="#Footnote_567:3_2779">567, <i>note</i> 3</a>.</li> + + <li><i>Christianity</i>, identical with Paganism, <a href="#Page_384">384</a>;</li> + <li class="listsubitem">why it prospered, <a href="#Page_419">419</a>.</li> + + <li><i>Christians</i>, the disciples first called, at Antioch, <a href="#Page_567">567</a>;</li> + <li class="listsubitem">the worshipers of Serapis called, <a href="#Page_568">568</a>;</li> + <li class="listsubitem">heathen moralists called by the name of, <a href="#Page_568">568</a>.</li> + + <li><i>Christian Symbols</i>, of Pagan origin, <a href="#Page_339">339</a>.</li> + + <li><i>Christening</i>, a Pagan rite, <a href="#Page_320">320</a>.</li> + + <li><i>Circumcision</i>, the universal practice of, <a href="#Page_85">85</a>.</li> + + <li><i>Claudius</i>, Roman Emperor, <a href="#Page_126">126</a><ins class="corr" title="original has comma">;</ins></li> + <li class="listsubitem">considered divine, <a href="#Page_126">126</a>.</li> + + <li><i>Cobra</i>, the, or hooded snake, held sacred in India, <a href="#Page_199">199</a>.</li> + + <li><a name="Codom" id="Codom"></a><i>Codom</i>, the Siamese Virgin-born Saviour, <a href="#Page_118">118</a>.</li> + <li class="listsubitem">The legend of, contained in the Pali books, <a href="#Page_316">316</a> B. C., <a href="#Page_451">451</a>.</li> + + <li><i>Comets</i>, superstitions concerning, <a href="#Page_144">144</a>, <a href="#Page_210">210</a>.</li> + + <li><i>Coming</i>, the second, of Christ Jesus, <a href="#Page_233">233</a>;</li> + <li class="listsubitem">of Vishnu, <a href="#Page_236">236</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_237">237</a>;</li> + <li class="listsubitem">of Bacchus, <a href="#Page_238">238</a>;</li> + <li class="listsubitem">of Arthur, <a href="#Page_238">238</a>;</li> + <li class="listsubitem">of Charlemagne, <a href="#Page_239">239</a>;</li> + <li class="listsubitem">of Quetzalcoatle, <a href="#Page_239">239</a>.</li> + + <li><i>Commandments</i>, the ten, of Moses, and of Buddha, <a href="#Page_59">59</a>.</li> + + <li><i>Conception</i>, the immaculate, of Jesus, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">of Crishna, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_115">115</a>;</li> + <li class="listsubitem">of Codom, <a href="#Page_118">118</a>;</li> + <li class="listsubitem">of Salivahana, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">of Fuh-he, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">of <ins class="corr" title="hyphen missing in original">Fo-hi</ins>, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">of Xaca, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">of Lao-kiun, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">of Yu, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">of Hau-ki, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">of Confucius, <a href="#Page_121">121</a>;</li> + <li class="listsubitem">of Horus, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">of Raam-ses, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">of Zoroaster, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">of Hercules, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">of Bacchus, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">of Perseus, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">of Mercury, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">Apollo, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">of Quetzalcoatle, <a href="#Page_129">129</a>.</li> + + <li><i>Confession</i>, the, of sins, of Pagan origin, <a href="#Page_403">403</a>.</li> + + <li><i>Confirmation</i>, the, of children, of Pagan origin, <a href="#Page_319">319</a>.</li> + + <li><a name="Confucius" id="Confucius"></a><i>Confucius</i>, was of supernatural origin, <a href="#Page_121">121</a>;</li> + <li class="listsubitem">had seventy-two disciples, <a href="#Page_121">121</a>;</li> + <li class="listsubitem">author of the "Golden Rule," <a href="#Page_415">415</a>.</li> + + <li><i>Confusion of Tongues</i>, the "Scripture" account of, <a href="#Page_33">33</a>;</li> + <li class="listsubitem">the Armenian tradition, <a href="#Page_35">35</a>;</li> + <li class="listsubitem">the Hindoo legend of, <a href="#Page_35">35</a>;</li> + <li class="listsubitem">the Mexican legend of, <a href="#Page_36">36</a>.</li> + + <li><i>Constantine</i> (Saint), the first Roman emperor to check free thought, <a href="#Page_444">444</a>;</li> + <li class="listsubitem">accepts the Christian faith, <a href="#Page_444">444</a>;</li> + <li class="listsubitem">commits murders, <a href="#Page_444">444</a>;</li> + <li class="listsubitem">baptized on his death-bed, <a href="#Page_445">445</a>;</li> + <li class="listsubitem">the first Roman emperor who embraced the Christian faith, <a href="#Page_446">446</a>;</li> + <li class="listsubitem">his edicts against heretics, <a href="#Page_446">446</a>;</li> + <li class="listsubitem">his effigies engraved on Roman coins, <a href="#Page_446">446</a>;</li> + <li class="listsubitem">conferred dignities on the Christians, <a href="#Page_446">446</a>.</li> + + <li><i>Coronis</i>, the mother of Æsculapius, <a href="#Page_128">128</a>;</li> + <li class="listsubitem">impregnated by a god, <a href="#Page_128">128</a>.</li> + + <li><i>Creation</i>, the, Hebrew legend of, <a href="#Page_1">1</a>;</li> + <li class="listsubitem">two different and contradictory accounts of, <a href="#Page_5">5</a>;</li> + <li class="listsubitem">Bishop Colenso on, <a href="#Page_5">5</a>;</li> + <li class="listsubitem">Persian legend of, <a href="#Page_7">7</a>;</li> + <li class="listsubitem">Etruscan legend of, <a href="#Page_7">7</a>;</li> + <li class="listsubitem">Hebrew legend of, borrowed from Chaldeans, <a href="#Page_98">98</a>.</li> + + <li><i>Creator</i>, the, Jesus considered, <a href="#Page_247">247</a>;</li> + <li class="listsubitem">Crishna, according to the Hindoos, <a href="#Page_247">247</a>;</li> + <li class="listsubitem">Lauther, according to the Chinese, <a href="#Page_248">248</a>;</li> + <li class="listsubitem">Iao, according to the Chaldeans, <a href="#Page_248">248</a>;</li> + <li class="listsubitem">Ormuzd, according to the Persians, <a href="#Page_249">249</a>;</li> + <li class="listsubitem">Narduk, according to the Assyrians, <a href="#Page_249">249</a>;</li> + <li class="listsubitem">Adonis and Prometheus believed to be, <a href="#Page_249">249</a>.</li> + + <li><i>Creed</i>, the Apostles', <a href="#Page_385">385</a>;</li> + <li class="listsubitem">compared with the Pagan, <a href="#Page_385">385</a>;</li> + <li class="listsubitem">not known before the fourth century, <a href="#Page_385">385</a>;</li> + <li class="listsubitem">additions to since A. D. 600, <a href="#Page_385">385</a>.</li> + + <li><i>Crescent</i>, the, an emblem of the female generative principle, <a href="#Page_328">328</a>.</li> + + <li><i>Crèstos</i>, the, was the Logos, <a href="#Page_487">487</a>.</li> + + <li><i>Crishna</i>, born of the Virgin Devaki, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">the greatest of all the Avatars, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">is "Vishnu himself in human form," <a href="#Page_113">113</a>;</li> + <li class="listsubitem">his birth announced in the heavens by a star, <a href="#Page_278">278</a>;</li> + <li class="listsubitem">spoke to his mother shortly after birth, <a href="#Page_279">279</a>;</li> + <li class="listsubitem">adored by cowherds, <a href="#Page_279">279</a>;</li> + <li class="listsubitem">presented with gifts, <a href="#Page_279">279</a>;</li> + <li class="listsubitem">was of royal descent, <a href="#Page_280">280</a>;</li> + <li class="listsubitem">performed miracles, <a href="#Page_281">281</a>;</li> + <li class="listsubitem">was crucified, <a href="#Page_280">280</a>;</li> + <li class="listsubitem">descended into hell, <a href="#Page_282">282</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_282">282</a>;</li> + <li class="listsubitem">a personification of the sun, <a href="#Page_483">483</a>.</li> + + <li><i>Cross</i>, the, used as a religious symbol before the Christian era, <a href="#Page_338">338</a>;</li> + <li><span class='pagenum'><a name="Page_574" id="Page_574">[Pg 574]</a></span>adored in India, <a href="#Page_340">340</a>;</li> + <li class="listsubitem">adored by the Buddhists of Thibet, <a href="#Page_340">340</a>;</li> + <li class="listsubitem">found on Egyptian monuments, <a href="#Page_342">342</a>;</li> + <li class="listsubitem">found under the temple of Serapis, <a href="#Page_342">342</a>;</li> + <li class="listsubitem">universally adored before the Christian era, <a href="#Page_339">339-347</a>.</li> + + <li><i>Crucifixes</i>, the earliest Christian, described, <a href="#Page_203">203-205</a>.</li> + + <li><i>Crucifixion</i>, the, of Jesus, <a href="#Page_180">180</a>;</li> + <li class="listsubitem">of "Saviours" before the Christian era, <a href="#Page_181">181-193</a>;</li> + <li class="listsubitem">of all the gods, explained, <a href="#Page_484">484</a>, <a href="#Page_485">485</a>.</li> + + <li><i>Crux Ansata</i>, the, of Egypt, <a href="#Page_341">341</a>.</li> + + <li><i>Cuneiform Inscriptions</i>, the, of Babylonians, relate the legends of creation and fall of man, <a href="#Page_9">9</a>, <a href="#Page_98">98</a>.</li> + + <li><i>Cybele</i>, the goddess, called "Mother of God," <a href="#Page_333">333</a>.</li> + + <li><i>Cyril, St.</i>, caused the death of Hypatia, <a href="#Page_440">440</a>.</li> + + <li><i>Cyrus</i>, king of Persia, <a href="#Page_127">127</a>;</li> + <li class="listsubitem">considered divine, <a href="#Page_127">127</a>;</li> + <li class="listsubitem">called the "Christ," <a href="#Page_127">127</a>, <a href="#Page_196">196</a>;</li> + <li class="listsubitem">believed to be the Messiah, <a href="#Page_433">433</a>;</li> + <li class="listsubitem">sun myth added to the history of, <a href="#Page_506">506</a>.</li> + +<li> </li> +<li>D.</li> +<li> </li> + <li><i>Dag</i>, a, Hercules swallowed up by, <a href="#Page_78">78</a>.</li> + + <li><i>Dagon</i>, a fish-god of the Philistines, <a href="#Page_82">82</a>;</li> + <li class="listsubitem">identical with the Indian fish Avatar of Vishnu, <a href="#Page_82">82</a>.</li> + + <li><i>Danae</i>, a "Virgin Mother," <a href="#Page_124">124</a>.</li> + + <li><i>Dangerous</i> Child, the, myth of, <a href="#Page_165">165</a>.</li> + + <li><i>Daphne</i>, a personification of the morning, <a href="#Page_469">469</a>.</li> + + <li><i>Darkness</i>, at crucifixion of Jesus, <a href="#Page_206">206</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_206">206-210</a>;</li> + <li class="listsubitem">the, explained, <a href="#Page_494">494</a>.</li> + + <li><i>David</i>, killed Goliath, <a href="#Page_90">90</a>;</li> + <li class="listsubitem">compared with Thor, <a href="#Page_91">91</a>.</li> + + <li><i>Dawn</i>, the, personified, and called Aditi, the "Mother of the Gods," <a href="#Page_475">475</a>.</li> + + <li><i>Day</i>, the, swallowed up by night, <a href="#Page_79">79</a>.</li> + + <li><i>December</i> <a href="#Page_25">25</a>th, birth-day of the gods, <a href="#Page_359">359</a>.</li> + + <li><i>Delphi</i>, Apollo's tomb at, <a href="#Page_510">510</a>.</li> + + <li><i>Deluge</i>, the, Hebrew legend of, <a href="#Page_19">19</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_20">20-30</a>.</li> + + <li><i>Demi-gods</i>, the, of antiquity not real personages, <a href="#Page_467">467</a>.</li> + + <li><i>Demons</i>, cast out, by Jews and Gentiles, <a href="#Page_269">269</a>.</li> + + <li><i>Denis, St.</i>, is Dionysus, <a href="#Page_399">399</a>.</li> + + <li><i>Deo Soli</i>, pictures of the Virgin inscribed with the words, <a href="#Page_338">338</a>.</li> + + <li><i>Derceto</i>, the goddess, represented as a mermaid, <a href="#Page_83">83</a>.</li> + + <li><i>Deucalion</i>, the legend of, <a href="#Page_26">26</a>;</li> + <li class="listsubitem">derived from Chaldean sources, <a href="#Page_101">101</a>.</li> + + <li><i>Devaki</i>, a virgin mother, <a href="#Page_326">326</a>.</li> + + <li><i>Devil</i>, the, counterfeits the religion of Christ, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">formerly a name of the Supreme Being, <a href="#Page_391">391</a>.</li> + + <li><i>Diana</i>, called "Mother," yet famed for her virginity, <a href="#Page_333">333</a>.</li> + + <li><i>Dionysus</i>, a name of Bacchus, <a href="#Page_51">51</a>.</li> + + <li><i>Divine incarnation</i>, the idea of redemption by a, was general and popular among the Heathen, <a href="#Page_183">183</a>.</li> + + <li><i>Divine incarnations</i>, common before the time of Jesus, <a href="#Page_112">112</a>.</li> + + <li><i>Divine Love</i>, crucified, <a href="#Page_484">484</a>;</li> + <li class="listsubitem">the sun, <a href="#Page_487">487</a>.</li> + + <li><i>Divus</i>, the title of, given to Roman emperors, <a href="#Page_125">125</a>.</li> + + <li><i>Docetes</i>, Asiatic Christians who invented the phantastic system, <a href="#Page_136">136</a>.</li> + + <li><i>Dove</i>, the, a symbol of the Holy Ghost among all nations of antiquity, <a href="#Page_357">357</a>;</li> + <li class="listsubitem">the, crucified, <a href="#Page_485">485</a>.</li> + + <li><i>Dragon</i>, a, protected the garden of the Hesperides, <a href="#Page_11">11</a>;</li> + <li class="listsubitem">the cherub of Genesis, <a href="#Page_14">14</a>.</li> + + <li><i>Drama</i> of Life, the, <a href="#Page_29">29</a>.</li> + + <li><i>Druids</i>, the, of Gaul, worshiped the Virgo-Paritura as the Mother of God, <a href="#Page_333">333</a>.</li> + + <li><i>Durga</i>, a fish deity among the Hindoos, <a href="#Page_82">82</a>.</li> + + <li><i>Dyaus</i>, the Heavenly Father, <a href="#Page_478">478</a>;</li> + <li class="listsubitem">a personification of the sky, <a href="#Page_478">478</a>.</li> + +<li> </li> +<li>E.</li> +<li> </li> + <li><i>East</i>, turning to in worship, practiced by Christians, <a href="#Page_503">503</a>.</li> + + <li><i>Easter</i>, origin of, <a href="#Page_226">226</a>;</li> + <li class="listsubitem">observed in China, <a href="#Page_227">227</a>;</li> + <li class="listsubitem">controversies about, <a href="#Page_227">227</a>;</li> + <li class="listsubitem">dyed eggs on, of Pagan origin, <a href="#Page_228">228</a>;</li> + <li class="listsubitem">the primitive was celebrated on March <a href="#Page_25">25</a>th, <a href="#Page_335">335</a>.</li> + + <li><i>Eating</i>, the forbidden fruit, the story of, figurative, <a href="#Page_101">101</a>.</li> + + <li><i>Ebionites</i>, the first Christians called, <a href="#Page_134">134</a>.</li> + + <li><i>Ecclesiastics</i>, the Essenes called, <a href="#Page_424">424</a>.</li> + + <li><span class='pagenum'><a name="Page_575" id="Page_575">[Pg 575]</a></span><i>Eclectics</i>, the Essenes called, <a href="#Page_424">424</a>.</li> + + <li><i>Eclipse</i>, an, of the Sun, occurred at the death of Jesus, <a href="#Page_206">206</a>;</li> + <li class="listsubitem">of Romulus, <a href="#Page_207">207</a>;</li> + <li class="listsubitem">of Julius Cæsar<ins class="corr" title="comma missing in original">,</ins> <a href="#Page_207">207</a>;</li> + <li class="listsubitem">of Æsculapius, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">of Hercules, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">of Quirinius, <a href="#Page_208">208</a>.</li> + + <li><i>Edda</i>, the, of the Scandinavians speaks of the "Golden" Age, <a href="#Page_15">15</a>;</li> + <li class="listsubitem">describes the deluge, <a href="#Page_27">27</a>.</li> + + <li><i>Egypt</i>, legend of the Deluge not known in, <a href="#Page_23">23</a>;</li> + <li class="listsubitem">the Exodus from, <a href="#Page_48">48</a>;</li> + <li class="listsubitem">circumcision practiced in, <a href="#Page_85">85</a>;</li> + <li class="listsubitem">virgin-born gods worshiped in, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">kings of considered gods, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">Virgin Mother worshiped in, <a href="#Page_329">329</a>, <a href="#Page_330">330</a>;</li> + <li class="listsubitem">the cross adored in, <a href="#Page_341">341</a>.</li> + + <li><i>Egyptian faith</i>, hardly an idea in the Christian system which has not its analogy in the, <a href="#Page_414">414</a>.</li> + + <li><i>Egyptian kings</i> considered gods, <a href="#Page_123">123</a>.</li> + + <li><i>Egyptians</i>, the, had a legend of the "Tree of Life," <a href="#Page_12">12</a>;</li> + <li class="listsubitem">received their laws direct from God, <a href="#Page_60">60</a>;</li> + <li class="listsubitem">practiced circumcision at an early period, <a href="#Page_85">85</a>;</li> + <li class="listsubitem">were great astrologers, <a href="#Page_142">142</a>;</li> + <li class="listsubitem">were familiar with the war in heaven, <a href="#Page_387">387</a>.</li> + + <li><i>El</i>, the Phenician deity, <a href="#Page_484">484</a>;</li> + <li class="listsubitem">called the "Saviour," <a href="#Page_484">484</a>.</li> + + <li><i>Elephant</i>, the, a symbol of power and wisdom, <a href="#Page_117">117</a>;</li> + <li class="listsubitem">cut on the fire tower at Brechin, in Scotland, <a href="#Page_198">198</a>;</li> + <li class="listsubitem">in America, <a href="#Page_537">537</a>.</li> + + <li><i>Eleusinian</i>, the, Mysteries, <a href="#Page_310">310</a>.</li> + + <li><i>Eleusis</i>, the ceremonies at, <a href="#Page_310">310</a>.</li> + + <li><i>Elijah</i> ascends to heaven, <a href="#Page_90">90</a>;</li> + <li class="listsubitem">its parallel, <a href="#Page_90">90</a>.</li> + + <li><i>Elohistic</i>, the, narrative of the Creation and Deluge differs from the Jehovistic, <a href="#Page_93">93</a>.</li> + + <li><i>Elysium</i>, the, of the Greeks, <a href="#Page_11">11</a>;</li> + <li class="listsubitem">meaning of, <a href="#Page_101">101</a>.</li> + + <li><i>Emperors</i>, the, of Rome considered divine, <a href="#Page_126">126</a>.</li> + + <li><i>Eocene period</i>, the, <a href="#Page_29">29</a>.</li> + + <li><i>Eostre</i>, or <i>Oster</i>, the Saxon Goddess, <a href="#Page_226">226</a>, <a href="#Page_227">227</a>.</li> + + <li><i>Epimetheus</i>, the first man, brother of Prometheus, <a href="#Page_10">10</a>.</li> + + <li><i>Equinox</i>, at the Spring, most nations set apart a day to implore the blessings of their gods, <a href="#Page_492">492</a>.</li> + + <li><i>Esdras</i>, the apocryphal book of, <a href="#Page_95">95</a>.</li> + + <li><i>Essenes</i>, the, and the <ins class="corr" title="original has Therapeute">Therapeutæ</ins> the same, <a href="#Page_419">419</a>;</li> + <li class="listsubitem">the origin of not known, <a href="#Page_419">419</a>;</li> + <li class="listsubitem">compared with the primitive Christians, <a href="#Page_420">420</a>;</li> + <li class="listsubitem">their principal rites connected with the East, <a href="#Page_423">423</a>;</li> + <li class="listsubitem">the "Scriptures" of, <a href="#Page_443">443</a>.</li> + + <li><i>Etruscan</i>, baptism, <a href="#Page_320">320</a>;</li> + <li class="listsubitem">Goddess, <a href="#Page_330">330</a>.</li> + + <li><i>Etruscans</i>, the, had a legend of creation similar to Hebrew, <a href="#Page_75">75</a>;</li> + <li class="listsubitem">performed the rite of baptism, <a href="#Page_320">320</a>;</li> + <li class="listsubitem">worshiped a "Virgin Mother," <a href="#Page_330">330</a>.</li> + + <li><i>Eucharist</i>, the, or Lord's Supper, <a href="#Page_305">305</a>;</li> + <li class="listsubitem">instituted before the Christian era, <a href="#Page_305">305</a>;</li> + <li class="listsubitem">performed by various ancient nations, <a href="#Page_305">305-312</a>.</li> + + <li><i>Eudes</i>, the, of California, worshiped a mediating deity, <a href="#Page_131">131</a>.</li> + + <li><i>Eusebius</i>, speaks of the Ebionites, <a href="#Page_134">134</a>;</li> + <li class="listsubitem">of Easter, <a href="#Page_226">226</a>;</li> + <li class="listsubitem">of Simon Magus, <a href="#Page_265">265</a>;</li> + <li class="listsubitem">of Menander the "Wonder Worker," <a href="#Page_266">266</a>;</li> + <li class="listsubitem">of an "ancient custom" among the Christians, <a href="#Page_316">316</a>;</li> + <li class="listsubitem">the birth of Jesus, <a href="#Page_361">361</a>;</li> + <li class="listsubitem">calls the Essenes Christians, <a href="#Page_422">422</a>.</li> + + <li><i>Eve</i>, the first woman, <a href="#Page_3">3</a>.</li> + + <li><i>Evil</i>, origin of, <a href="#Page_4">4</a>.</li> + + <li><i>Exorcism</i>, practiced by the Jews before the time of Jesus, <a href="#Page_268">268</a>.</li> + + <li><i>Explanation</i>, the, of the Universal Mythos, <a href="#Page_466">466</a>.</li> + + <li><i>Ezra</i>, added to the Pentateuch, <a href="#Page_94">94</a>.</li> + +<li> </li> +<li>F.</li> +<li> </li> + <li><i>Faith</i>, salvation by, taught before the Christian era, <a href="#Page_184">184</a>.</li> + + <li><i>Fall of Man</i>, the, Hebrew account of, <a href="#Page_4">4</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_7">7-16</a>;</li> + <li class="listsubitem">hardly alluded to outside of Genesis, <a href="#Page_99">99</a>;</li> + <li class="listsubitem">allegorical meaning of, <a href="#Page_101">101</a>.</li> + + <li><i>Fall of the Angels</i>, the, <a href="#Page_386">386</a>.</li> + + <li><i>Fasting</i>, for forty days, a common occurrence, <a href="#Page_179">179</a>;</li> + <li class="listsubitem">at certain periods, practiced by the ancients, <a href="#Page_177">177</a>, <a href="#Page_392">392</a>.</li> + + <li><i>Father, Son and Holy Ghost</i>, the, of Pagan origin, <a href="#Page_369">369</a>.</li> + + <li><i>Females</i>, the, of the Orinoco tribes, fasted forty days before marriage<ins class="corr" title="original has semi-colon">,</ins> <a href="#Page_179">179</a>.</li> + + <li><i>Festivals</i>, held by the Hindoos, the Chinese, the Egyptians, and others, <a href="#Page_392">392</a>.</li> + + <li><i>Fifty</i>, Jesus said to have lived to the age of, <a href="#Page_515">515</a>.</li> + + <li><span class='pagenum'><a name="Page_576" id="Page_576">[Pg 576]</a></span><i>Fig-tree</i>, the, sacred, <a href="#Page_13">13</a>.</li> + + <li><i>Fijians</i>, the, practiced circumcision, <a href="#Page_86">86</a>.</li> + + <li><i>Fire</i>, worshiped by the Mexicans and Peruvians, <a href="#Page_532">532</a>.</li> + + <li><i>Fire Tower</i>, the, of Brechin, <a href="#Page_199">199</a>.</li> + + <li><i>Firmicius</i> (Julius), says the Devil has his Christs, <a href="#Page_183">183</a>.</li> + + <li><i>Fish</i>, the, a symbol of Christ Jesus, <a href="#Page_355">355</a>;</li> + <li class="listsubitem">meaning of, <a href="#Page_504">504</a>.</li> + + <li><i>Fleur de Lis</i>, or Lotus, a sacred plant, <a href="#Page_329">329</a>.</li> + + <li><i>Flood</i>, the, Hebrew legend of, <a href="#Page_19">19</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_22">22-27</a>.</li> + + <li><i>Flower</i>, Jesus called a, <a href="#Page_487">487</a>.</li> + + <li><i>Fo-hi</i>, of China, born of a Virgin, <a href="#Page_119">119</a>.</li> + + <li><i>Forty</i>, a sacred number, <a href="#Page_179">179</a>.</li> + + <li><i>Fraud</i>, practiced by the early Christians, <a href="#Page_434">434</a>.</li> + + <li><i>Frey</i>, the deity of the Sun, <a href="#Page_488">488</a>;</li> + <li class="listsubitem">killed at the time of the winter solstice, <a href="#Page_488">488</a>.</li> + + <li><a name="Freyga" id="Freyga"></a><i>Freyga</i>, the goddess, of the Scandinavians, transformed into the Virgin Mary, <a href="#Page_399">399</a>;</li> + <li class="listsubitem">a personification of the earth, <a href="#Page_479">479</a>.</li> + + <li><i>Friday</i>, fish day, why, <a href="#Page_354">354</a>.</li> + + <li><i>Frigga</i> (see <a href="#Freyga">Freyga</a>).</li> + + <li><i>Fuh-he</i>, Chinese sage, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">considered divine, <a href="#Page_119">119</a>.</li> + + <li><i>Future Life</i>, the doctrine of, taught by nearly all nations of antiquity, <a href="#Page_388">388</a>.</li> + +<li> </li> +<li>G.</li> +<li> </li> + <li><i>Gabriel</i>, the angel, salutes the Virgin Mary, <a href="#Page_111">111</a>.</li> + + <li><i>Galaxy</i>, the, souls dwell in, <a href="#Page_45">45</a>.</li> + + <li><i>Galilee</i>, Jesus a native of, <a href="#Page_520">520</a>;</li> + <li class="listsubitem">the insurgent district of the country, <a href="#Page_520">520</a>;</li> + <li class="listsubitem">the Messiahs all started out from, <a href="#Page_521">521</a>.</li> + + <li><i>Galli</i>, the, now sung in Christian churches, was once sung by the priests of Cybele, <a href="#Page_333">333</a>.</li> + + <li><i>Ganesa</i>, the Indian God of Wisdom, <a href="#Page_117">117</a>.</li> + + <li><i>Ganges</i>, the, a sacred river, <a href="#Page_318">318</a>.</li> + + <li><i>Garden</i>, the, of Eden, <a href="#Page_2">2</a>;</li> + <li class="listsubitem">of the Hesperides, <a href="#Page_11">11</a>;</li> + <li class="listsubitem">identical, <a href="#Page_11">11</a>;</li> + <li class="listsubitem">hardly alluded to outside of Genesis, <a href="#Page_99">99</a>.</li> + + <li><i>Gaul</i>, the worship of the Virgo-Paritura in, <a href="#Page_334">334</a>.</li> + + <li><i>Gautama</i>, a name of Buddha, <a href="#Page_297">297</a>.</li> + + <li><i>Geetas</i>, the, antiquity of, <a href="#Page_451">451</a>.</li> + + <li><i>Genealogy</i>, the, of Jesus, <a href="#Page_160">160</a>;</li> + <li class="listsubitem">of Crishna, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Rama, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Fo-hi, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Confucius, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Horus, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Hercules, <a href="#Page_163">163</a>;</li> + <li class="listsubitem">of Bacchus, <a href="#Page_164">164</a>.</li> + + <li><i>Genesis</i>, two contradictory accounts of the Creation in, <a href="#Page_2">2</a>.</li> + + <li><i>Gentiles</i>, the, religion of, adopted by Christians, <a href="#Page_384">384</a>;</li> + <li class="listsubitem">celebrate the birth of god Sol on December <a href="#Page_25">25</a>th, <a href="#Page_363">363</a>.</li> + + <li><i>Germans</i>, the ancient, worshiped a Virgin-goddess under the name of Hertha, <ins class="corr" title="original has hyphen"><a href="#Page_334">334</a>, <a href="#Page_477">477</a></ins>.</li> + + <li><i>Germany</i>, the practice of baptism found in, by Boniface, <a href="#Page_322">322</a>.</li> + + <li><i>Ghost</i>, the Holy, impregnates the Virgin Mary, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">and the Virgin Maya, <a href="#Page_117">117</a>;</li> + <li class="listsubitem">is one with the Father and the Son, <a href="#Page_368">368</a>;</li> + <li class="listsubitem">is symbolized by the Dove among Heathen and Christian nations, <a href="#Page_357">357</a>.</li> + + <li><i>Giants</i>, fossil remains of animals supposed to have been those of, <a href="#Page_19">19</a>;</li> + <li class="listsubitem">the Rakshasas of the Hindoos the origin of all, <a href="#Page_19">19</a>.</li> + + <li><i>Glacial period</i>, the, <a href="#Page_24">24</a>.</li> + + <li><i>Gnostic</i>, the, heresy, <a href="#Page_135">135</a>.</li> + + <li><i>Gnostics</i>, the, maintained that Jesus was a mere man, <a href="#Page_135">135</a>;</li> + <li class="listsubitem">the Essenes the same as, <a href="#Page_422">422</a>;</li> + <li class="listsubitem">their doctrine, <a href="#Page_511">511</a>.</li> + + <li><i>God</i>, a, believed in by nearly all nations of antiquity, <a href="#Page_384">384</a>.</li> + + <li><i>Godhead</i>, the, a belief in the Trinitarian nature of, before the Christian era, <a href="#Page_368">368</a>.</li> + + <li><i>God of Israel</i>, the, same as the Gentiles, <a href="#Page_87">87-88</a>.</li> + + <li><i>Gods</i>, the, created the heaven and earth, <a href="#Footnote_4:1_11">4, <i>note</i> 1</a>;</li> + <li class="listsubitem">descended from heaven and were made incarnate in men, <a href="#Page_112">112</a>.</li> + + <li><i>God's first-born</i>, applied to Heathen Virgin-born gods, <a href="#Page_195">195</a>.</li> + + <li><i>God the Father</i>, the, of all nations, a personification of the sky, <a href="#Page_478">478</a>.</li> + + <li><i>Golden Age</i>, the, of the past, believed in by all nations of antiquity, <a href="#Page_8">8-16</a>.</li> + + <li><i>Goliath</i>, killed by David, <a href="#Page_90">90</a>.</li> + + <li><i>Good Friday</i>, the, "Agonie" at Rome on, same as the weeping for Adonis, <a href="#Page_226">226</a>.</li> + + <li><i>Gospel</i>, the, of the Egyptians, <a href="#Page_443">443</a>.</li> + + <li><i>Gospels</i>, the, were not written by the persons whose names they bear, <a href="#Page_454">454</a>;</li> +<li><span class='pagenum'><a name="Page_577" id="Page_577">[Pg 577]</a></span>full of interpolations and errors, <a href="#Page_454">454</a>.</li> + + <li><i>Greece</i>, the gods and goddesses of, personifications of natural objects, <a href="#Page_467">467</a>.</li> + + <li><i>Greeks</i>, the ancient, boasted of their "Golden Age," <a href="#Page_10">10</a>;</li> + <li class="listsubitem">had a tradition of the "Islands of the Blessed," and the "Garden of the Hesperides," <a href="#Page_11">11</a>;</li> + <li class="listsubitem">had records of a Deluge, <a href="#Page_26">26</a>;</li> + <li class="listsubitem">considered that the births of great men were announced by celestial signs, <a href="#Page_207">207</a>;</li> + <li class="listsubitem">had the rite of baptism, <a href="#Page_320">320</a>;</li> + <li class="listsubitem">worshiped the virgin mother, and child, <a href="#Page_342">342</a>;</li> + <li class="listsubitem">adored the cross, <a href="#Page_344">344</a>;</li> + <li class="listsubitem">celebrated the birth of their gods on December <a href="#Page_25">25</a>th, <a href="#Page_364">364</a>;</li> + <li class="listsubitem">worshiped a trinity, <a href="#Page_374">374</a>.</li> + + <li>"<i>Grove</i>," the, of the Old Testament, is the "Ashera" of the Pagans, <a href="#Page_47">47</a>.</li> + + <li><i>Gruter</i> (inscriptions of), <a href="#Page_397">397</a>.</li> + + <li><i>Gymnosophists</i>, the, and the Essenes, the same, <a href="#Page_423">423</a>.</li> + +<li> </li> +<li>H.</li> +<li> </li> + <li><i>Hair</i>, long, attributes of the sun, <a href="#Page_71">71</a>;</li> + <li class="listsubitem">worn by all sun-gods, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>.</li> + + <li><i><ins class="corr" title="original has Han-Ki">Hâu-Ki</ins></i>, Chinese sage, of supernatural origin, <a href="#Page_120">120</a>.</li> + + <li><i>Heathen</i>, the, the religion of, same as Christian, <a href="#Page_384">384</a>.</li> + + <li><i>Heaven</i>, all nations believed in a, <a href="#Page_389">389</a>;</li> + <li class="listsubitem">is born of the sky, <a href="#Page_391">391</a>, <a href="#Page_559">559</a>.</li> + + <li><i>Heavenly host</i>, the, sang praises at the birth of Jesus, <a href="#Page_146">146</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_146">146-149</a>.</li> + + <li><i>Hebrew people</i>, the, history of, commences with the Exodus, <a href="#Page_52">52-55</a>.</li> + + <li><i>Hebrews</i>, the gospel of the, <a href="#Page_455">455</a>.</li> + + <li><i>Hell</i>, Christ Jesus descended into, <a href="#Page_211">211</a>;</li> + <li class="listsubitem">Crishna descended into, <a href="#Page_213">213</a>;</li> + <li class="listsubitem">Zoroaster descended into, <a href="#Page_213">213</a>;</li> + <li class="listsubitem">Osiris, Horus, Adonis, Bacchus, Hercules, Mercury, all descended into, <a href="#Page_213">213</a>;</li> + <li class="listsubitem">built by priests, <a href="#Page_391">391</a>.</li> + + <li><i>Hercules</i>, compared with Samson, <a href="#Page_66">66-72</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_73">73</a>, <a href="#Page_485">485</a>;</li> + <li class="listsubitem">all nations had their, <a href="#Page_76">76</a>;</li> + <li class="listsubitem">was the son of Jupiter, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">was exposed when an infant, <a href="#Page_170">170</a>;</li> + <li class="listsubitem">was called the "Saviour," <a href="#Page_193">193</a>;</li> + <li class="listsubitem">the "Only begotten," <a href="#Page_193">193</a>;</li> + <li class="listsubitem">is put to death, <a href="#Page_485">485</a>;</li> + <li class="listsubitem">is comforted by Iole, <a href="#Page_493">493</a>.</li> + + <li><i>Heretics</i>, the first, <a href="#Page_134">134</a>;</li> + <li class="listsubitem">denied the crucifixion of "the Christ," <a href="#Page_511">511</a>;</li> + <li class="listsubitem">denied that "the Christ" ever came in the flesh, <a href="#Page_512">512</a>.</li> + + <li><i>Heri</i>, means "Saviour," <a href="#Page_112">112</a>;</li> + <li class="listsubitem">Crishna so called, <a href="#Page_112">112</a>.</li> + + <li><i>Hermes</i>, or Mercury, the son of Jupiter and a mortal mother, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">is born in a cave, <a href="#Page_156">156</a>;</li> + <li class="listsubitem">was called the "Saviour," <a href="#Page_195">195</a>;</li> + <li class="listsubitem">the "Logos" and "Messenger of God," <a href="#Page_195">195</a>.</li> + + <li><i>Herod</i>, orders all the children in Bethlehem to be slain, <a href="#Page_166">166</a>;</li> + <li class="listsubitem">the Hindoo parallel to, <a href="#Page_166">166-167</a>;</li> + <li class="listsubitem">a personification of Night, <a href="#Page_481">481</a>.</li> + + <li><i>Herodotus</i>, speaks of Hercules, <a href="#Page_69">69</a>;</li> + <li class="listsubitem">speaks of circumcision, <a href="#Page_86">86</a>;</li> + <li class="listsubitem">relates a wonderful miracle, <a href="#Page_261">261</a>.</li> + + <li><i>Hesione</i>, rescued from the sea monster, <a href="#Page_78">78</a>.</li> + + <li><i>Hesperides</i>, the apples of, the tree of knowledge, <a href="#Page_11">11-12</a>.</li> + + <li><i>Hieroglyphics</i>, the Mexican, describe the crucifixion of Quetzalcoatle, <a href="#Page_199">199</a>.</li> + + <li><i>Hilkiah</i>, claimed to have found the "Book of the Law," <a href="#Page_94">94</a>.</li> + + <li><i>Himalayas</i>, the, the Hindoo ark rested on, <a href="#Page_27">27</a>.</li> + + <li><i>Hindoos</i>, the, had no legend of the creation similar to the Hebrew, <a href="#Page_13">13</a>;</li> + <li class="listsubitem">believe Mount Meru to have been the Paradise, <a href="#Page_13">13</a>;</li> + <li class="listsubitem">had a legend of the Deluge, <a href="#Page_24">24</a>;</li> + <li class="listsubitem">had a legend of the "Confusion of Tongues," <a href="#Page_35">35</a>;</li> + <li class="listsubitem">had their Samson or Strong Man, <a href="#Page_73">73</a>;</li> + <li class="listsubitem">worshiped a virgin-born god, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">adored a trinity, <a href="#Page_371">371</a>;</li> + <li class="listsubitem">have believed in a soul from time immemorial, <a href="#Page_388">388</a>.</li> + + <li><i>Historical</i> theory, the, succeeded by the allegorical, <a href="#Page_466">466</a>.</li> + + <li><i>Histories</i>, the, of the gods are fabulous, <a href="#Page_466">466</a>.</li> + + <li><i>Holy Ghost</i>, the, impregnates the Virgin Mary, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">and the Virgin Maya, <a href="#Page_117">117</a>;</li> + <li class="listsubitem">is one with the Father and the Son, <a href="#Page_368">368</a>;</li> + <li class="listsubitem">is symbolized by the dove among Heathen nations, <a href="#Page_357">357</a>.</li> + + <li><i>Holy One</i>, the, of the Chinese, <a href="#Page_190">190</a>.</li> + + <li><i>Holy Trinity</i>, the, of the Christians, the same as that of the Pagans, <a href="#Page_370">370</a>.</li> + + <li><span class='pagenum'><a name="Page_578" id="Page_578">[Pg 578]</a></span><i>Homa</i>, or Haoma, a god of the Hindoos, called the "Benefactor of the World," <a href="#Page_306">306</a>.</li> + + <li><i>Horus</i>, the Egyptian Saviour, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">born of the Virgin Isis, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">is put to death, <a href="#Page_190">190</a>;</li> + <li class="listsubitem">descended into hell, <a href="#Page_213">213</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_222">222</a>;</li> + <li class="listsubitem">performed miracles, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">raised the dead to life, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">is represented as an infant on the lap of his virgin mother, <a href="#Page_327">327</a>;</li> + <li class="listsubitem">is born on December <a href="#Page_25">25</a>th, <a href="#Page_363">363</a>;</li> + <li class="listsubitem">a personification of the sun, <a href="#Page_476">476</a>;</li> + <li class="listsubitem">crucified in the heavens, <a href="#Page_484">484</a>.</li> + + <li><i>Hydaspus</i>, the river, divided by Bacchus, <a href="#Page_51">51</a>.</li> + + <li><i>Hypatia</i>, put to death by a Christian mob, <a href="#Page_440">440</a>.</li> + +<li> </li> +<li>I.</li> +<li> </li> + <li><i>Iamos</i>, left to die among the bushes and violets, <a href="#Page_170">170</a>;</li> + <li class="listsubitem">received from Zeus the gift of prophecy, <a href="#Page_171">171</a>.</li> + + <li><i>Iao</i>, a name sacred in Egypt, <a href="#Page_49">49</a>;</li> + <li class="listsubitem">probably the same as Jehovah, <a href="#Page_49">49</a>;</li> + <li class="listsubitem">the crucified, <a href="#Page_484">484</a>.</li> + + <li><i>Ida</i>, the earth, <a href="#Page_481">481</a>.</li> + + <li><i>Idolatry</i>, practiced by the Hebrews, <a href="#Page_107">107</a>;</li> + <li class="listsubitem">adopted by the Christians, <a href="#Page_384">384</a>.</li> + + <li><i>Idols</i>, the worship of, among Christians, <a href="#Page_397">397</a>.</li> + + <li><i>I. H. S.</i>, formerly a monogram of the god Bacchus, and now the monogram of Christ Jesus, <a href="#Page_351">351</a>.</li> + + <li><i>Images</i>, the worship of, among Christians, <a href="#Page_397">397</a>.</li> + + <li><i>Immaculate Conception</i>, the, of Jesus, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">Crishna, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">Buddha, <a href="#Page_115">115</a>;</li> + <li class="listsubitem">Codom, <a href="#Page_118">118</a>;</li> + <li class="listsubitem">Fo-hi, <a href="#Page_119">119</a>;</li> + <li class="listsubitem">and others, <a href="#Page_119">119-130</a>.</li> + + <li><i>Immortality of the Soul</i>, the, believed in by all nations of antiquity, <a href="#Page_385">385</a>.</li> + + <li><i>Incas</i>, the, of Peru, married their own sisters, <a href="#Page_537">537</a>.</li> + + <li><i>India</i>, a virgin-born god worshiped in, <a href="#Page_113">113</a>;</li> + <li class="listsubitem">the story of Herod and the infants of Bethlehem from, <a href="#Page_166">166</a>;</li> + <li class="listsubitem">the crucified god in, <a href="#Page_186">186</a>;</li> + <li class="listsubitem">the Trinity in, <a href="#Page_370">370</a>;</li> + <li class="listsubitem">our religion and nursery tales from, <a href="#Page_544">544</a>.</li> + + <li><i>Indians</i>, the, no strangers to the doctrine of original sin, <a href="#Page_189">189</a>;</li> + <li class="listsubitem">they believe man to be a fallen being, <a href="#Page_189">189</a>.</li> + + <li><i>Indra</i>, worshiped as a crucified god in Nepaul, <a href="#Page_187">187</a>;</li> + <li class="listsubitem">his festival days in August, <a href="#Page_187">187</a>;</li> + <li class="listsubitem">is identical with Crishna, <a href="#Page_484">484</a>;</li> + <li class="listsubitem">a personification of the sun, <a href="#Page_484">484</a>.</li> + + <li><i>Infant Baptism</i>, practiced by the Persians, <a href="#Page_318">318</a>;</li> + <li class="listsubitem">by the Etruscans, <a href="#Page_320">320</a>;</li> + <li class="listsubitem">by the Greeks and Romans, <a href="#Page_321">321</a>;</li> + <li class="listsubitem">by the Scandinavians, <a href="#Page_321">321</a>;</li> + <li class="listsubitem">by the New Zealanders, <a href="#Page_322">322</a>;</li> + <li class="listsubitem">by the Mexicans, <a href="#Page_322">322</a>;</li> + <li class="listsubitem">by the Christians, <a href="#Page_323">323</a>;</li> + <li class="listsubitem">all identical, <a href="#Page_323">323</a>.</li> + + <li><i>Innocents</i>, the, slain at the time of birth of Jesus, <a href="#Page_165">165</a>;</li> + <li class="listsubitem">at the birth of Crishna, <a href="#Page_166">166</a>;</li> + <li class="listsubitem">at the birth of Abraham, <a href="#Page_169">169</a>.</li> + + <li><i>Inscriptions</i>, formerly in Pagan temples, and inscriptions in Christian churches compared, <a href="#Page_397">397</a>.</li> + + <li><i>Incense</i>, burned before idols or images in Pagan temples, <a href="#Page_406">406</a>.</li> + + <li><i>Iona</i>, or Yoni, an emblem of the female generative powers, <a href="#Page_199">199</a>.</li> + + <li><i>Iönah</i>, or <ins class="corr" title="original has Juna">Juno</ins>, suspended in space, <a href="#Page_486">486</a>.</li> + + <li><i>Irenæus</i>, the fourth gospel not known until the time of, <a href="#Page_458">458</a>;</li> + <li class="listsubitem">reasons given by, for there being four gospels, <a href="#Page_458">458</a>.</li> + + <li><i>Iroquois</i>, the, worshiped a god-man called Tarengawagan, <a href="#Page_131">131</a>.</li> + + <li><i>Isaac</i>, offered as a sacrifice by Abraham, <a href="#Page_38">38</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_39">39-41</a>.</li> + + <li><i>Isis</i>, mother of Horus, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">a virgin mother, <a href="#Page_327">327</a>;</li> + <li class="listsubitem">represented on Egyptian monuments with an infant in her arms, <a href="#Page_327">327</a>;</li> + <li class="listsubitem">she is styled "Our Lady," "Queen of Heaven," "Mother of God," &c., <a href="#Page_327">327</a>.</li> + + <li><i>Islands of the Blessed</i>, <a href="#Page_11">11</a>;</li> + <li class="listsubitem">meaning of, <a href="#Page_101">101</a>, <a href="#Page_559">559</a>, <a href="#Page_560">560</a>.</li> + + <li><i>Islands of the Sea</i>, Western countries called the, by the Hebrews, <a href="#Page_103">103</a>.</li> + + <li><i>Israel</i>, the religion of, same as the Heathen, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>.</li> + + <li><i>Italy</i>, effigies of a black crucified man, in, <a href="#Page_197">197</a>;</li> + <li class="listsubitem">the cross adored in, before Christian era, <a href="#Page_345">345</a>.</li> + + <li><i>Ixion</i>, bound on the wheel, is the crucified Sun, <a href="#Page_484">484</a>.</li> + + <li><i>Izdubar</i>, the Lion-killer of the Babylonians, <a href="#Page_74">74</a>;</li> + <li class="listsubitem">the foundation for the Samson and the Hercules myths, <a href="#Page_105">105</a>;</li> + <li class="listsubitem">the cuneiform inscriptions speak of, <a href="#Page_105">105</a>.</li> + +<li> </li> +<li><span class='pagenum'><a name="Page_579" id="Page_579">[Pg 579]</a></span>J.</li> +<li> </li> + <li><i>Jacob</i>, his vision of the ladder, <a href="#Page_42">42</a>;</li> + <li class="listsubitem">explained, <a href="#Page_42">42</a>, <a href="#Page_104">104</a>.</li> + + <li><i>Janus</i>, the keys of, transferred to Peter, <a href="#Page_399">399</a>.</li> + + <li><i>Japanese</i>, the American race descended from the same stock as the, <a href="#Page_538">538</a>.</li> + + <li><i>Jason</i>, a dangerous child, <a href="#Page_171">171</a>;</li> + <li class="listsubitem">brought up by Cheiron, <a href="#Page_171">171</a>;</li> + <li class="listsubitem">the same name as Jesus, <a href="#Page_196">196</a>.</li> + + <li><i>Jehovah</i>, the name, esteemed sacred among the Egyptians, <a href="#Page_48">48</a>;</li> + <li class="listsubitem">the same as Y-ha-ho, <a href="#Page_48">48</a>;</li> + <li class="listsubitem">well known to the Heathens, <a href="#Page_49">49</a>.</li> + + <li><i>Jehovistic writer</i>, the, of the Pentateuch, <a href="#Page_93">93</a>.</li> + + <li><i>Jemshid</i>, devoured by a great monster, <a href="#Page_18">18</a>.</li> + + <li><i>Jerusalem</i>, Jews taken at the Ebionite sack of, were sold to the Grecians, <a href="#Page_103">103</a>.</li> + + <li><i>Jesuits</i>, the, in China, appalled at finding, in that country, a counterpart to the Virgin of Judea, <a href="#Page_119">119</a>.</li> + + <li><i>Jesus</i>, not born of a Virgin according to the Ebionites or Nazarenes, <a href="#Page_134">134</a>;</li> + <li class="listsubitem">the day, month or year of his birth not known, <a href="#Page_359">359</a>;</li> + <li class="listsubitem">was an historical personage, <a href="#Page_506">506</a>;</li> + <li class="listsubitem">no clearly defined traces of, in history, <a href="#Page_517">517</a>;</li> + <li class="listsubitem">his person indistinct, <a href="#Page_517">517</a>;</li> + <li class="listsubitem">assumed the character of "Messiah," <a href="#Page_520">520</a>;</li> + <li class="listsubitem">a native of Galilee, <a href="#Page_520">520</a>;</li> + <li class="listsubitem">a zealot, <a href="#Page_522">522</a>;</li> + <li class="listsubitem">is put to death by the Romans, <a href="#Page_522">522</a>;</li> + <li class="listsubitem">not crucified by the Jews, <a href="#Page_524">524</a>;</li> + <li class="listsubitem">the martyrdom of, has been gratefully acknowledged, <a href="#Page_527">527</a>;</li> + <li class="listsubitem">nothing original in the teachings of, <a href="#Page_529">529</a>.</li> + + <li><i>Jews</i>, the, where their history begins, <a href="#Page_54">54</a>;</li> + <li class="listsubitem">driven out of Egypt, <a href="#Page_52">52</a>;</li> + <li class="listsubitem">worshiped Baal and Moloch, <a href="#Page_108">108</a>;</li> + <li class="listsubitem">their religion the same as other nations, <a href="#Page_108">108</a>;</li> + <li class="listsubitem">did not crucify Jesus, <a href="#Page_524">524</a>.</li> + + <li><i>John</i>, the same name as Jonah, <a href="#Page_83">83</a>;</li> + <li class="listsubitem">the gospel according to, <a href="#Page_457">457</a>;</li> + <li class="listsubitem">Irenæus the author of, <a href="#Page_458">458</a>.</li> + + <li><i>John the Baptist</i>, his birth-day is on the day of the <ins class="corr" title="original has Sumner">Summer</ins> Solstice, <a href="#Page_499">499</a>.</li> + + <li><i>Jonah</i>, swallowed by a big fish, <a href="#Page_77">77</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_78">78</a>, <a href="#Page_79">79</a>;</li> + <li class="listsubitem">the meaning of, <a href="#Page_79">79</a>;</li> + <li class="listsubitem">the Sun called, <a href="#Page_80">80</a>;</li> + <li class="listsubitem">identified with Dagon and Oannes, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>;</li> + <li class="listsubitem">the same as John, <a href="#Page_84">84</a>;</li> + <li class="listsubitem">the myth of, explained, <a href="#Page_105">105</a>.</li> + + <li><i>Jordan</i>, the river, considered sacred, <a href="#Page_318">318</a>.</li> + + <li><i>Josephus</i>, does not speak of Jesus, <a href="#Page_564">564</a>.</li> + + <li><i>Joshua</i>, arrests the course of the Sun, <a href="#Page_91">91</a>;</li> + <li class="listsubitem">parallel to, <a href="#Page_91">91</a>.</li> + + <li><i>Jove</i>, the Sons of, numerous, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">the Supreme God, <a href="#Page_125">125</a>.</li> + + <li><i>Judea</i>, the Virgin of, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">a counterpart to, found by the first Christian missionaries in China, <a href="#Page_119">119</a>.</li> + + <li><i>Judaism</i>, its doctrine and precepts, by I. M. Wise, referred to, <a href="#Page_527">527</a>.</li> + + <li><i>Judge of the Dead</i>, Jesus, <a href="#Page_244">244</a>;</li> + <li class="listsubitem">Sons of God, <a href="#Page_244">244</a>;</li> + <li class="listsubitem">Buddha, <a href="#Page_244">244</a>;</li> + <li class="listsubitem">Crishna, <a href="#Page_245">245</a>;</li> + <li class="listsubitem">Osiris, <a href="#Page_245">245</a>;</li> + <li class="listsubitem"><ins class="corr" title="original has Æeacus">Aeacus</ins>, <a href="#Page_245">245</a>;</li> + <li class="listsubitem">no examples of Jesus as, in early Christian art, <a href="#Page_246">246</a>.</li> + + <li><i>Julius Cæsar</i> (see <a href="#Caesar">Cæsar</a>).</li> + + <li><i>Juno</i>, the "Queen of Heaven," <a href="#Page_333">333</a>;</li> + <li class="listsubitem">was represented standing on the crescent moon, <a href="#Page_333">333</a>;</li> + <li class="listsubitem">considered the protectress of woman, <a href="#Page_333">333</a>;</li> + <li class="listsubitem">often represented with a dove on her head, <a href="#Page_357">357</a>;</li> + <li class="listsubitem">suspended in space, <a href="#Page_486">486</a>.</li> + + <li><i>Jupiter</i>, the Supreme God of the Pagans, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">a statue of, in St. Peter's, Rome, <a href="#Page_397">397</a>.</li> + + <li><i>Justin Martyr</i>, on the work of the Devil, <a href="#Page_124">124</a>, <a href="#Page_265">265</a>.</li> + +<li> </li> +<li>K.</li> +<li> </li> + <li><i>Kadmus</i>, king of Thebes, <a href="#Page_124">124</a>.</li> + + <li><i>Kaffirs</i>, the, practice circumcision, <a href="#Page_86">86</a>.</li> + + <li><i>Kama</i>, attempts the life of Crishna, <a href="#Page_166">166</a>;</li> + <li class="listsubitem">is a personification of Night, <a href="#Page_481">481</a>.</li> + + <li><i>Ke-lin</i>, the, appeared at the birth of Confucius, <a href="#Page_121">121</a>.</li> + + <li><i>Key</i>, the, which unlocks the door to the mystery, <a href="#Page_441">441</a>.</li> + + <li><i>Knichahan</i>, the Supreme God of the Mayas of Yucatan, <a href="#Page_130">130</a>.</li> + + <li><i>Kings</i>, the, of Egypt considered divine, <a href="#Page_122">122</a>.</li> + + <li><i>Kronos</i>, the myth of, explained, <a href="#Page_559">559</a>.</li> + + <li><i>Kung-foo-tsze</i> (see <a href="#Confucius">Confucius</a>).</li> + +<li> </li> +<li>L.</li> +<li> </li> + <li><i>Labarum</i>, the, of Constantine, inscribed with the monogram of Osiris, <a href="#Page_350">350</a>.</li> + + <li><span class='pagenum'><a name="Page_580" id="Page_580">[Pg 580]</a></span><i>Ladder</i>, the, of Jacob, <a href="#Page_42">42</a>;</li> + <li class="listsubitem">explained, <a href="#Page_42">42-47</a>.</li> + + <li><i>Lama</i>, the, of Thibet, considered divine, <a href="#Page_118">118</a>;</li> + <li class="listsubitem">the high priest of the Tartars, <a href="#Page_118">118</a>;</li> + <li class="listsubitem">the Pope of Buddhism, <a href="#Page_118">118</a>.</li> + + <li><i>Lamb</i>, the, of God, a personification of the Sun, <a href="#Page_492">492</a>.</li> + + <li><i>Lamb</i>, the oldest representation of Christ Jesus was the figure of a, <a href="#Page_202">202</a>, <a href="#Page_503">503</a>.</li> + + <li><i>Lamps</i>, feast of, <a href="#Page_392">392</a>.</li> + + <li><i>Lanthu</i>, born of a pure spotless Virgin, <a href="#Page_248">248</a>;</li> + <li class="listsubitem">the creator of the world, <a href="#Page_248">248</a>.</li> + + <li><a name="Lao-Kiun" id="Lao-Kiun"></a><i>Lao-Kiun</i>, born of a Virgin, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">believed in one God, <a href="#Page_120">120</a>;</li> + <li class="listsubitem">formed the Tao-tsze, or sect of reason, <a href="#Page_120">120</a>.</li> + + <li><i>Lao-tse</i> (see <a href="#Lao-Kiun">Lao-Kiun</a>).</li> + + <li><i>Latona</i>, the mother of Apollo, <a href="#Page_125">125</a>.</li> + + <li><i>Law-giver</i>, Moses a, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">Bacchus a, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">Zoroaster a, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">Minos a, <a href="#Page_60">60</a>;</li> + <li class="listsubitem">Thoth a, <a href="#Page_60">60</a>;</li> + <li class="listsubitem">Lycurgus a, <a href="#Page_61">61</a>;</li> + <li class="listsubitem">Apollo a, <a href="#Page_61">61</a>.</li> + + <li><i>Lazarus</i>, raised from the grave, <a href="#Page_273">273</a>.</li> + + <li><i>Leto</i>, a personification of darkness, <a href="#Page_477">477</a>.</li> + + <li><i>Libations</i>, common among all nations of antiquity, <a href="#Page_317">317</a>.</li> + + <li><i>Library</i>, the, of Alexandria, <a href="#Page_438">438</a>.</li> + + <li><i>Lights</i>, are kept burning before images in Pagan temples, <a href="#Page_406">406</a>.</li> + + <li><i>Lily</i>, the, or Lotus, sacred among all Eastern nations, <a href="#Page_529">529</a>;</li> + <li class="listsubitem">put into the hands of all "Virgin Mothers," <a href="#Page_329">329</a>.</li> + + <li><i>Linga</i>, the, and Yoni, adored by the Jews, <a href="#Page_47">47</a>;</li> + <li class="listsubitem">the symbol under which the sun was worshiped, <a href="#Page_47">47</a>, <a href="#Page_496">496</a>.</li> + + <li><i>Logos</i>, the, an Egyptian feature, <a href="#Page_373">373</a>;</li> + <li class="listsubitem">Apollo called, <a href="#Page_373">373</a>;</li> + <li class="listsubitem">Marduk of the Assyrians, called, <a href="#Page_374">374</a>;</li> + <li class="listsubitem">the, of Philo, <a href="#Page_374">374</a>;</li> + <li class="listsubitem">the, of John, <a href="#Page_374">374</a>;</li> + <li class="listsubitem">identical, <a href="#Page_374">374</a>.</li> + + <li><i>Loretto</i>, the Virgin of, <a href="#Page_338">338</a>;</li> + <li class="listsubitem">black as an Ethiopian, <a href="#Page_338">338</a>.</li> + + <li><i>Lotus</i>, the, or Lily, sacred among all Eastern nations, <a href="#Page_329">329</a>.</li> + + <li><i>Luke</i>, the Gospel "according" to, <a href="#Page_456">456</a>.</li> + + <li><i>Lycophron</i>, says that Hercules was three nights in the belly of a fish, <a href="#Page_78">78</a>.</li> + +<li> </li> +<li>M.</li> +<li> </li> + <li><i>Madonna</i>, the, and child, worshiped by all nations of Antiquity, <a href="#Page_326">326</a>.</li> + + <li><i>Magi</i>, the religion of, adopted by the Jews, <a href="#Page_109">109</a>.</li> + + <li><i>Magic</i>, Jesus learned, in Egypt, <a href="#Page_272">272</a>.</li> + + <li><i>Magician</i>, Jesus accused of being a, <a href="#Page_273">273</a>.</li> + + <li><i>Mahabharata</i>, the, quotations from, <a href="#Page_415">415-417</a>.</li> + + <li><a name="Mahomet" id="Mahomet"></a><i>Mahomet</i>, the miracles of, <a href="#Page_269">269</a>.</li> + + <li><i>Maia</i>, the mother of Mercury, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">the same name as Mary, <a href="#Page_332">332</a>.</li> + + <li><i>Man</i>, the Fall of, <a href="#Page_4">4</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_4">4-16</a>;</li> + <li class="listsubitem">the antiquity of, <a href="#Page_29">29</a>.</li> + + <li><i>Manco</i> Capac, a god of the Peruvians, <a href="#Page_130">130</a>.</li> + + <li><i>Manes</i>, believed himself to be the "Christ," <a href="#Page_429">429</a>;</li> + <li class="listsubitem">the word, has the meaning of "Comforter" or "Saviour," <a href="#Page_429">429</a>.</li> + + <li><i>Manetho</i>, an Egyptian priest, gives an account of the sojourn of the Israelites in Egypt, <a href="#Page_53">53</a>.</li> + + <li><i>Manicheans</i>, the, transferred pure souls to the Galaxy, <a href="#Page_45">45</a>;</li> + <li class="listsubitem">their doctrine of the divinity of Christ Jesus, <a href="#Page_511">511</a>.</li> + + <li><i>Manu</i>, quotations from, <a href="#Page_415">415</a>.</li> + + <li><i>March</i> 25th, the primitive Easter solemnized on, <a href="#Page_225">225</a>, <a href="#Page_495">495</a>;</li> + <li class="listsubitem">celebrated throughout the ancient world in honor of the "Mother of God," <a href="#Page_335">335</a>;</li> + <li class="listsubitem">appointed to the honor of the <ins class="corr" title="original has Christain">Christian</ins> Virgin, <a href="#Page_335">335</a>.</li> + + <li><i>Maria</i>, the name, same as Mary, <a href="#Page_332">332</a>.</li> + + <li><i>Mark</i>, the Gospel according to, <a href="#Page_456">456</a>.</li> + + <li><i>Matangi girl</i>, the, and Ananda, the disciple of Buddha, <a href="#Page_294">294</a>.</li> + + <li><i>Martianus Capella</i>, his ode to the Sun, <a href="#Page_507">507</a>.</li> + + <li><i>Martyr</i> (Justin), compares Christianity with Paganism, <a href="#Page_124">124</a>.</li> + + <li><i>Mary</i>, the mother of Jesus, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">same name as Maya, Maria, &c., <a href="#Page_332">332</a>;</li> + <li class="listsubitem">called the "Mother of God," <a href="#Page_398">398</a>.</li> + + <li><i>Masons' Marks</i>, conspicuous among Christian symbols, <a href="#Page_358">358</a>.</li> + + <li><i>Mass</i>, the, of Good Friday, of Pagan origin, <a href="#Page_226">226</a>.</li> + + <li><i>Mastodon</i>, the remains of, found in America, <a href="#Page_19">19</a>.</li> + + <li><i>Mathura</i>, the birth-place of Crishna, <a href="#Page_113">113</a>.</li> + + <li><i>Matthew</i>, the "Gospel according to," <a href="#Page_455">455</a>.</li> + + <li><span class='pagenum'><a name="Page_581" id="Page_581">[Pg 581]</a></span><i>May</i>, the month of, dedicated to the Heathen Virgin Mothers, <a href="#Page_335">335</a>;</li> + <li class="listsubitem">is now the month of Mary, <a href="#Page_335">335</a>.</li> + + <li><i>Maya</i>, the same name as Mary, <a href="#Page_332">332</a>.</li> + + <li><i>Mayus</i>, the, of Yucatan, worship a Virgin-born god, <a href="#Page_130">130</a>.</li> + + <li><i>May-pole</i>, the, of moderns, is the "Ashera" of the ancients, <a href="#Page_47">47</a>;</li> + <li class="listsubitem">an emblem of the male organ of generation, <a href="#Page_47">47</a>;</li> + <li class="listsubitem">the Linga of the Hindoos, <a href="#Page_47">47</a>.</li> + + <li><i>Mecca</i>, the Mohammedans' Jerusalem, <a href="#Page_296">296</a>.</li> + + <li><i>Mediator</i>, the title of, applied to Virgin-born gods before the time of Jesus, <a href="#Page_195">195</a>.</li> + + <li><i>Melchizedek</i>, the Kenite King of Righteousness, brought out <i>bread</i> and <i>wine</i> as a sign or symbol of worship, <a href="#Page_307">307</a>.</li> + + <li><i>Menander</i>, called the "Wonder Worker," performed miracles, <a href="#Page_266">266</a>;</li> + <li class="listsubitem">believed himself to be the Christ, <a href="#Page_429">429</a>.</li> + + <li><i>Mendicants</i>, among the Buddhists in China, <a href="#Page_400">400-403</a>.</li> + + <li><i>Menes</i>, the first king of Egypt, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">considered divine, <a href="#Page_122">122</a>.</li> + + <li><i>Menu</i>, Satyavrata the Seventh, <a href="#Page_25">25</a>.</li> + + <li><i>Mercury</i>, the Son of Jupiter and a mortal mother, <a href="#Page_125">125</a>;</li> + <li class="listsubitem">called "God's Messenger," <a href="#Page_195">195</a>.</li> + + <li><i>Meru</i> (Mount), the Hindoo Paradise, out of which went four rivers, <a href="#Page_13">13</a>.</li> + + <li><i>Messiahs</i>, many, before the time of Jesus, <a href="#Page_196">196</a><ins class="corr" title="original has semi-colon">,</ins> <a href="#Page_519">519</a>, <a href="#Page_521">521</a>, <a href="#Page_522">522</a>.</li> + + <li><i>Metempsychosis</i>, or transmigration of souls, <a href="#Page_42">42</a>;</li> + <li class="listsubitem">the doctrine taught by all the Heathen nations of antiquity, <a href="#Page_43">43</a>;</li> + <li class="listsubitem">by the Jews and Christians, <a href="#Page_43">43</a>.</li> + + <li><i>Mexicans</i>, the, had their semi-fish gods, <a href="#Page_83">83</a>;</li> + <li class="listsubitem">practiced circumcision, <a href="#Page_86">86</a>;</li> + <li class="listsubitem">compared with the inhabitants of the old world, <a href="#Page_533">533</a>.</li> + + <li><i>Mexico</i>, the architecture of, compared with that of the old world, <a href="#Page_538">538</a>.</li> + + <li><i>Michabou</i>, a god of the Algonquins, <a href="#Page_131">131</a>.</li> + + <li><i>Michael</i>, the angel, the story of, borrowed from Chaldean sources, <a href="#Page_109">109</a>;</li> + <li class="listsubitem">fought with his angels against the dragon, <a href="#Page_386">386</a>.</li> + + <li><i>Miletus</i>, the crucified god of, <a href="#Page_191">191</a>.</li> + + <li><i>Millennium</i>, doctrine of the, <a href="#Page_239">239</a>.</li> + + <li><i>Minos</i>, the Lawgiver of the Cretans, <a href="#Page_60">60</a>;</li> + <li class="listsubitem">receives the Laws from Zeus, <a href="#Page_60">60</a>.</li> + + <li><i>Minutius Felix</i>, on the crucified man, <a href="#Page_197">197</a>.</li> + + <li><i>Miracles</i>, the, of Jesus, <a href="#Page_252">252</a>;</li> + <li class="listsubitem">of Crishna, <a href="#Page_253">253</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_254">254</a>, <a href="#Page_255">255</a>;</li> + <li class="listsubitem">of Zoroaster, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">Bochia, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">Horus, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">Osiris, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">Serapis, <a href="#Page_257">257</a>;</li> + <li class="listsubitem">Marduk, <a href="#Page_257">257</a>;</li> + <li class="listsubitem">Bacchus, <a href="#Page_257">257</a>;</li> + <li class="listsubitem">Æsculapius, <a href="#Page_257">257</a>;</li> + <li class="listsubitem">Apollonius, <a href="#Page_261">261</a>;</li> + <li class="listsubitem">Simon Magus, <a href="#Page_264">264</a>;</li> + <li class="listsubitem">Menander, <a href="#Page_266">266</a>;</li> + <li class="listsubitem">Vespasian, <a href="#Page_268">268</a>.</li> + + <li><i>Miraculous Conception</i>, the, of, Jesus, <a href="#Page_111">111</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_112">112-131</a>.</li> + + <li><i>Mithras</i>, a "Mediator between God and Man," <a href="#Page_194">194</a>;</li> + <li class="listsubitem">called the "Saviour," and the "Logos," <a href="#Page_194">194</a>;</li> + <li class="listsubitem">is put to death, and rises again to life, <a href="#Page_223">223</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_507">507</a>.</li> + + <li><i>Mohammed</i> (see <a href="#Mahomet">Mahomet</a>).</li> + + <li><i>Molech</i>, the god, worshiped by the Heathen nations, and the children of Israel, <a href="#Page_108">108</a>.</li> + + <li><i>Monad</i>, a, in the Egyptian Trinity, <a href="#Page_373">373</a>.</li> + + <li><i>Monasteries</i>, among Heathen nations, <a href="#Page_400">400</a>.</li> + + <li><i>Monasticism</i>, a vast and powerful institution in Buddhist countries, <a href="#Page_403">403</a>.</li> + + <li><i>Monks</i>, were common among Heathen nations before the Christian era, <a href="#Page_400">400-404</a>.</li> + + <li><i>Montanus</i>, believed himself an Angel-Messiah, <a href="#Page_428">428</a>.</li> + + <li><i>Months</i>, the twelve, compared with the Apostles, <a href="#Page_500">500</a>.</li> + + <li><i>Moon</i>, the, was personified among ancient nations, and called the "Queen of Heaven," <a href="#Page_478">478</a>.</li> + + <li><i>Moral Sentiments</i>, the, of the New Testament, compared with those from Heathen Bibles, <a href="#Page_415">415</a>.</li> + + <li><i>Mosaic</i> history, the so-called, a myth, <a href="#Page_17">17</a>.</li> + + <li><i>Moses</i>, divides the Red Sea, <a href="#Page_50">50</a>;</li> + <li class="listsubitem">is thrown into the Nile, <a href="#Page_89">89</a>.</li> + + <li><i>Mother</i>, the, of God, worshiped among the ancients, <a href="#Page_326">326</a>.</li> + + <li><i>Mother Night</i>, the <a href="#Page_24">24</a>th of December called, <a href="#Page_365">365</a>.</li> + + <li><i>Mother of the Gods</i>, the, Aditi called, <a href="#Page_475">475</a>.</li> + + <li><i>Mount Meru</i>, the Hindoo paradise on, <a href="#Page_13">13</a>.</li> + + <li><i>Mummy</i>, a cross on the breast of an Egyptian, in the British Museum, <a href="#Page_341">341</a>.</li> + + <li><i>Muscovites</i>, the, worshiped a virgin and child, <a href="#Page_333">333</a>;</li> + <li class="listsubitem">worshiped a Trinity, <a href="#Page_378">378</a>.</li> + + <li><span class='pagenum'><a name="Page_582" id="Page_582">[Pg 582]</a></span><i>Mylitta</i>, the goddess, worshiped by the Hebrews, <a href="#Page_108">108</a>.</li> + + <li><i>Myrrha</i>, the mother of Bacchus, <a href="#Page_332">332</a>;</li> + <li class="listsubitem">same as Mary, <a href="#Page_332">332</a>.</li> + + <li><i>Myth</i>, a, the theology of Christendom built upon, <a href="#Page_17">17</a>.</li> + + <li><i>Mythology</i>, all religions founded upon, <a href="#Page_563">563</a>.</li> + + <li><i>Mythos</i>, the universal, <a href="#Page_505">505</a>.</li> + +<li> </li> +<li>N.</li> +<li> </li> + <li><i>Nganu</i>, the Africans of Lake, had a similar story to the "Confusion of Tongues," <a href="#Page_36">36</a>.</li> + + <li><i>Nakshatias</i>, the, of the Indian Zodiac, are regarded as deities, <a href="#Page_142">142</a>.</li> + + <li><i>Nanda</i>, the foster-father of Crishna, <a href="#Page_158">158</a>.</li> + + <li><i>Nared</i>, a great prophet and astrologer, <a href="#Page_143">143</a>;</li> + <li class="listsubitem">pointed out Crishna's stars, <a href="#Page_143">143</a>.</li> + + <li><i>Nazarenes</i>, the, saw in Jesus nothing more than a mere man, <a href="#Page_135">135</a>.</li> + + <li><i><ins class="corr" title="original has Nebuchadonazar">Nebuchadnezzar</ins></i>, repaired the tower of Babel, <a href="#Page_85">85</a>.</li> + + <li><i>Necromancer</i>, Jesus represented as a, <a href="#Page_273">273</a>.</li> + + <li><i>Nehush-tan</i>, the Sun worshiped under the name of, <a href="#Page_491">491</a>.</li> + + <li><i>Neith</i>, the mother of Osiris, <a href="#Page_364">364</a>;</li> + <li class="listsubitem">called the "Holy Virgin," <a href="#Page_364">364</a>;</li> + <li class="listsubitem">the "Mother of the Gods," and "Mother of the Sun," <a href="#Page_476">476</a>;</li> + <li class="listsubitem">a personification of the dawn, <a href="#Page_476">476</a>.</li> + + <li><i>Nepaul</i>, the crucified God found in, <a href="#Page_187">187</a>.</li> + + <li><i>Nicaragua</i>, the inhabitants of, called their principal God Thomathoyo, <a href="#Page_130">130</a>.</li> + + <li><i>Nice</i>, the Council of, <a href="#Page_381">381</a>;</li> + <li class="listsubitem">anathematized those who say that there was a time when the Son of God was not, <a href="#Page_381">381</a>.</li> + + <li><i>Nile</i>, the temples on the north bank of the river dedicated to the kings of Egypt, <a href="#Page_122">122</a>;</li> + <li class="listsubitem">a sacred river, <a href="#Page_318">318</a>.</li> + + <li><i>Nimrod</i>, built the tower of Babel, <a href="#Page_34">34</a>.</li> + + <li><i>Ninevah</i>, Jonah goes to, <a href="#Page_81">81</a>;</li> + <li class="listsubitem">cylinders discovered on the site of, contained the legend of the flood, <a href="#Page_101">101</a>.</li> + + <li><i>Niparaga</i>, the Supreme Creator of the Endes of California, <a href="#Page_131">131</a>.</li> + + <li><i>Nisan</i>, the angel, borrowed from the Chaldeans, <a href="#Page_109">109</a>.</li> + + <li><i>Noah</i>, the ark of, <a href="#Page_119">119</a>.</li> + + <li><i>Noel</i>, Christmas in French called, <a href="#Page_365">365</a>.</li> + + <li><i>Nut</i>, a personification of Heaven, <a href="#Page_477">477</a>.</li> + + <li><i><ins class="corr" title="original has Nuter">Nutar</ins> Nutra</i>, the, of the Egyptians, corresponds to the Hebrew El-Shaddai, <a href="#Page_49">49</a>.</li> + +<li> </li> +<li>O.</li> +<li> </li> + <li><i>Oannes</i>, Chaldean fish-god, <a href="#Page_82">82</a>;</li> + <li class="listsubitem">the same as Jonah, <a href="#Page_83">83</a>.</li> + + <li><i>Odin</i>, the Supreme God of the Scandinavians, <a href="#Page_479">479</a>;</li> + <li class="listsubitem">a personification of the Heavens, <a href="#Page_479">479</a>.</li> + + <li><i>Œdipus</i>, the history of, resembles that of Samson and Hercules, <a href="#Page_72">72</a>;</li> + <li class="listsubitem">tears out his eyes, <a href="#Page_72">72</a>;</li> + <li class="listsubitem">is a dangerous child, <a href="#Page_170">170</a>;</li> + <li class="listsubitem">cheered in his last hours by Antigone, <a href="#Page_493">493</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_493">493</a>.</li> + + <li><i>Offerings</i> (Votive) made to the Heathen deities, <a href="#Page_259">259</a>.</li> + + <li><i>Olympus</i>, the, of the Pagans, restored, <a href="#Page_398">398</a>.</li> + + <li><i>O. M.</i>, or <i>A. U. M.</i>, a sacred name among the Hindoos, <a href="#Page_372">372</a>;</li> + <li class="listsubitem">an emblem of the Trinity, <a href="#Page_352">352</a>.</li> + + <li><i>Omphale</i>, the amours of Hercules with, <a href="#Page_71">71</a>.</li> + + <li><i>One</i>, the myths of the crucified gods melt into, <a href="#Page_492">492</a>.</li> + + <li><i>One God</i>, worshiped by the ancestors of our race, <a href="#Page_384">384</a>.</li> + + <li><i>Only Begotten Son</i>, common before the Christian era, <a href="#Page_193">193</a>.</li> + + <li><i>Oort, Prof.</i>, on the sacred laws of ancient nations, <a href="#Page_61">61</a>.</li> + + <li><i>Ophites</i>, the, worshiped serpents as emblems of Christ, <a href="#Page_355">355</a>.</li> + + <li><i>Orders</i>, religious among all nations of antiquity, <a href="#Page_400">400-404</a>.</li> + + <li><i>Origen</i>, declared the story of creation and fall of man to be allegorical, <a href="#Page_100">100</a>.</li> + + <li><i>Original</i> Sin, the doctrine of, of great antiquity, <a href="#Page_184">184</a>;</li> + <li class="listsubitem">the Indians no strangers to, <a href="#Page_189">189</a>.</li> + + <li><i>Ormuzd</i>, the Supreme God of the Persians, <a href="#Page_7">7</a>;</li> + <li class="listsubitem">divided the work of creation into six parts, <a href="#Page_7">7</a>.</li> + + <li><i>Orontes</i>, the river, divided by Bacchus, <a href="#Page_81">81</a>.</li> + + <li><i>Osiris</i>, confined in a chest and thrown into the Nile, <a href="#Page_90">90</a>;</li> + <li><span class='pagenum'><a name="Page_583" id="Page_583">[Pg 583]</a></span>a Virgin-born God, <a href="#Page_190">190</a>;</li> + <li class="listsubitem">suffers death, <a href="#Page_190">190</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_222">222</a>;</li> + <li class="listsubitem">the judge of the dead, <a href="#Page_245">245</a>;</li> + <li class="listsubitem">performed miracles, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">the worship of, of great antiquity, <a href="#Page_452">452</a>;</li> + <li class="listsubitem">a personification of the Sun, <a href="#Page_484">484</a>.</li> + + <li><i>Oude</i>, the crucified God Bal-li worshiped at, <a href="#Page_188">188</a>.</li> + + <li><i>Ovid</i>, describes the doctrine of Metempsychosis, <a href="#Page_43">43</a>.</li> + +<li> </li> +<li>P.</li> +<li> </li> + <li><i>Pagan Religion</i>, the, adopted by the Christians, <a href="#Page_384">384</a>;</li> + <li class="listsubitem">was typical of Christianity, <a href="#Page_501">501</a>.</li> + + <li><i>Pan</i>, had a flute of seven pipes, <a href="#Page_81">81</a>.</li> + + <li><i>Pandora</i>, the first woman, in Grecian mythology, <a href="#Page_10">10</a>.</li> + + <li><i>Pantheon</i>, the, a niche always ready in, of the ancients, for a new divinity, <a href="#Page_123">123</a>.</li> + + <li><i>Paraclete</i>, Simon Magus claimed to be the, <a href="#Page_164">164</a>.</li> + + <li><i>Paradise</i>, all nations believed in a, <a href="#Page_389">389</a>, <a href="#Page_390">390</a>.</li> + + <li><i>Parsees</i>, the, direct descendants of the Persians, <a href="#Page_25">25</a>;</li> + <li class="listsubitem">say that man was once destroyed by a deluge, <a href="#Page_25">25</a>.</li> + + <li><i>Parnassus</i>, Mount, the ark of Deucalion rested on, <a href="#Page_26">26</a>.</li> + + <li><i>Parthenon</i>, the, at <ins class="corr" title="original has Atheas">Athens</ins>, sacred to Minerva, <a href="#Page_333">333</a>.</li> + + <li><i>Passover</i>, the, celebrated by the Jews on the same day that the Heathens celebrated the resurrections of their Gods, <a href="#Page_226">226</a>;</li> + <li class="listsubitem">the Jews used eggs in the feast of, <a href="#Page_228">228</a>.</li> + + <li><i>Patriarchs</i>, the, all stories of, unhistorical, <a href="#Page_54">54</a>.</li> + + <li><i>Paul, St.</i>, a minister of the Gospel which had been preached to every creature under heaven, <a href="#Page_514">514</a>.</li> + + <li><i>Pentateuch</i>, the, never ascribed to Moses in the inscriptions of Hebrew manuscripts, <a href="#Page_92">92</a>;</li> + <li class="listsubitem">ascribed to Moses after the Babylonian captivity, <a href="#Page_92">92</a>;</li> + <li class="listsubitem">origin of, <a href="#Page_93">93</a>, <a href="#Page_96">96</a>.</li> + + <li><i>Perictione</i>, a Virgin mother, <a href="#Page_127">127</a>.</li> + + <li><i>Perseus</i>, shut up in a chest, and cast into the sea, <a href="#Page_89">89</a>;</li> + <li class="listsubitem">the son of Jupiter by the Virgin Danae, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">a temple erected to him in Athens, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">a dangerous child, <a href="#Page_169">169</a>.</li> + + <li><i>Persia</i>, pre-Christian crosses found in, <a href="#Page_343">343</a>, <a href="#Page_344">344</a>.</li> + + <li><i>Persians</i>, the, denominate the first man Adama, <a href="#Page_7">7</a>;</li> + <li class="listsubitem">had a legend of creation corresponding with the Hebrew, <a href="#Page_8">8</a>;</li> + <li class="listsubitem">had a legend of the war in heaven, <a href="#Page_387">387</a>.</li> + + <li><i>Peru</i>, crosses found in, <a href="#Page_349">349</a>;</li> + <li class="listsubitem">worship of a Trinity found in, <a href="#Page_378">378</a>.</li> + + <li><i>Peruvians</i>, the, adored the cross, <a href="#Page_349">349</a>;</li> + <li class="listsubitem">worshiped a Trinity, <a href="#Page_378">378</a>.</li> + + <li><i>Peter, St.</i>, has the keys of Janus, <a href="#Page_399">399</a>.</li> + + <li><i>Phallic tree</i>, the, is introduced into the narrative in Genesis, <a href="#Page_47">47</a>.</li> + + <li><i>Phallic worship</i>, the story of Jacob setting up a pillar alludes to, <a href="#Page_46">46</a>;</li> + <li class="listsubitem">practiced by the nations of antiquity, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>.</li> + + <li><i>Phallic Emblems</i>, in Christian churches, <a href="#Page_358">358</a>.</li> + + <li><i>Phallus</i>, the, a "Hermes," set up on the road-side, was the symbol of, <a href="#Page_46">46</a>.</li> + + <li><i>Pamphylian Sea</i>, the, divided by Alexander, <a href="#Page_55">55</a>.</li> + + <li><i>Pharaoh</i>, his dreams, <a href="#Page_88">88</a>;</li> + <li class="listsubitem">parallel to, <a href="#Page_89">89</a>.</li> + + <li><i>Phenician deity</i>, the principal, was El, <a href="#Page_484">484</a>.</li> + + <li><i>Philo</i>, considered the fictions of Genesis allegories, <a href="#Page_100">100</a>;</li> + <li class="listsubitem">says nothing about Jesus, or the Christians, <a href="#Page_564">564</a>.</li> + + <li><i>Philosophers</i>, the, of ancient Greece, called Christians, <a href="#Page_409">409</a>.</li> + + <li><i>Philosophy</i>, the Christian religion called a, <a href="#Page_567">567</a>.</li> + + <li><i>Phœdrus</i>, the river, dried up by Isis, <a href="#Page_55">55</a>.</li> + + <li><i>Phœnicians</i>, the, offered the fairest of their children to the gods, <a href="#Page_41">41</a>.</li> + + <li><i>Phœnix</i>, the, lived 600 years, <a href="#Page_426">426</a>.</li> + + <li><i>Phrygians</i>, the, worshiped the god Atys, <a href="#Page_190">190</a>.</li> + + <li><a name="Pilate" id="Pilate"></a><i>Pilate</i>, pillaged the temple treasury, <a href="#Page_521">521</a>;</li> + <li class="listsubitem">crucified Jesus, <a href="#Page_526">526</a>.</li> + + <li><i>Pillars</i> of Hercules, the, <a href="#Page_79">79</a>.</li> + + <li><i>Pious Frauds</i>, <a href="#Page_231">231</a>.</li> + + <li><i>Pisces</i>, the sign of, applied to Christ Jesus, <a href="#Page_355">355-504</a>.</li> + + <li><i>Plato</i>, believed to have been the son of a pure virgin, <a href="#Page_127">127</a>.</li> + + <li><i>Platonists</i>, the, believed in a Trinity, <a href="#Page_375">375</a>.</li> + + <li><span class='pagenum'><a name="Page_584" id="Page_584">[Pg 584]</a></span><i>Pole, or Pillar</i>, a, worshiped by the ancients, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>.</li> + + <li><i>Polynesian Mythology</i>, in, a fish is emblematic of the earth, <a href="#Page_80">80</a>.</li> + + <li><i>Pontius Pilate</i> (see <a href="#Pilate">Pilate</a>).</li> + + <li><i>Poo-ta-la</i>, the name of a Buddhist monastery found in China, <a href="#Page_401">401</a>.</li> + + <li><i>Pope</i>, the, thrusts out his foot to be kissed as the Roman Emperors were in the habit of doing, <a href="#Page_400">400</a>.</li> + + <li><i>Portuguese</i>, the, call the mountain in Ceylon, <ins class="corr" title="has Peco">Pico</ins> d' Adama, <a href="#Page_13">13</a>.</li> + + <li><i>Porus</i>, the troops of, carried on their standards the figure of a man, <a href="#Page_198">198</a>.</li> + + <li><i>Prayers</i>, for the dead, made by Buddhist priests, <a href="#Page_401">401</a>.</li> + + <li><i>Priests</i>, the Buddhist, have fasting, prayers for the dead, holy water, rosaries of beads, the worship of relics, and a monastic habit resembling the Franciscans, <a href="#Page_401">401</a>.</li> + + <li><i>Priestesses</i>, among the ancients, similar to the modern nuns, <a href="#Page_403">403</a>, <a href="#Page_404">404</a>.</li> + + <li><i>Primeval male</i>, the, offered himself a sacrifice for the gods, <a href="#Page_181">181</a>.</li> + + <li><i>Prithivi</i>, the Earth worshiped under the name of, by the Hindoos, <a href="#Page_477">477</a>.</li> + + <li><i>Prometheus</i>, a deity who united the divine and human nature in one person, <a href="#Page_124">124</a>;</li> + <li class="listsubitem">a crucified Saviour, <a href="#Page_192">192</a>;</li> + <li class="listsubitem">an earthquake happened at the time of the death of, <a href="#Page_207">207</a>;</li> + <li class="listsubitem">the story of the crucifixion of, allegorical, <a href="#Page_484">484</a>;</li> + <li class="listsubitem">a title of the Sun, <a href="#Page_484">484</a>.</li> + + <li><i>Prophet</i>, the, of the Beatitudes, does but repeat the words of others, <a href="#Page_526">526</a>.</li> + + <li><i>Protogenia</i>, mother of <ins class="corr" title="original has Æthlius">Aethlius</ins>, <a href="#Page_125">125</a>.</li> + + <li><i>Ptolemy</i> (Soter), believed to have been of divine origin, <a href="#Page_127">127</a>.</li> + + <li><i>Puranas</i>, the, <a href="#Page_451">451</a>.</li> + + <li><i>Purgatory</i>, the doctrine of, of pre-Christian origin, <a href="#Page_389">389</a>.</li> + + <li><i>Purim</i>, the feast of, <a href="#Page_44">44</a>;</li> + <li class="listsubitem">the book of Esther written for the purpose of describing, <a href="#Page_44">44</a>.</li> + + <li><i>Pyrrha</i>, the wife of Deucalion, <a href="#Page_26">26</a>;</li> + <li class="listsubitem">was saved from the Deluge by entering an ark with her husband, <a href="#Page_26">26</a>.</li> + + <li><i>Pythagoras</i>, taught that souls dwelt in the Galaxy, <a href="#Page_45">45</a>;</li> + <li class="listsubitem">had divine honors paid to him, <a href="#Page_128">128</a>;</li> + <li class="listsubitem">his mother impregnated through a spectre, <a href="#Page_128">128</a>.</li> + +<li> </li> +<li>Q.</li> +<li> </li> + <li><i>Quetzalcoatle</i>, the Virgin-born Saviour, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">was tempted and fasted, <a href="#Page_178">178</a>;</li> + <li class="listsubitem">was crucified, <a href="#Page_199">199</a>;</li> + <li class="listsubitem">rose from the dead, <a href="#Page_225">225</a>;</li> + <li class="listsubitem">will come again, <a href="#Page_239">239</a>;</li> + <li class="listsubitem">is a personification of the Sun, <a href="#Page_489">489</a>.</li> + + <li><i>Queen of Heaven</i>, the, was worshiped by all nations of antiquity before the Christian era, <a href="#Page_326">326-336</a>.</li> + + <li><i>Quirinius</i>, a name of Romulus, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">educated among shepherds, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">torn to pieces at his death, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">ascended into heaven, <a href="#Page_208">208</a>;</li> + <li class="listsubitem">the Sun darkened at his death, <a href="#Page_208">208</a>.</li> + +<li> </li> +<li>R.</li> +<li> </li> + <li><i>Râ</i>, the Egyptian God, born from the side of his <ins class="corr" title="original has mothe.">mother</ins>, <a href="#Page_122">122</a>.</li> + + <li><i><ins class="corr" title="original has Raam-sees">Raam-ses</ins></i>, king of Egypt, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">means "Son of the Sun," <a href="#Page_123">123</a>.</li> + + <li><i>Rabbis</i>, the, taught the allegorical interpretation of Scripture, <a href="#Page_100">100</a>;</li> + <li class="listsubitem">performed miracles, <a href="#Page_267">267</a>;</li> + <li class="listsubitem">taught the mystery of the Trinity, <a href="#Page_376">376</a>.</li> + + <li><i>Rakshasas</i>, the, of our Aryan ancestors, the originals of all giants, ogres or demons, <a href="#Page_19">19</a>;</li> + <li class="listsubitem">are personifications of the dark clouds, <a href="#Page_19">19</a>;</li> + <li class="listsubitem">fought desperate battles with Indrea, and his spirits of light, <a href="#Page_387">387</a>.</li> + + <li><i>Ram</i> or <i>Lamb</i>, the, used as a symbol of Christ Jesus, <a href="#Page_202">202</a>;</li> + <li class="listsubitem">a symbol of the Sun, <a href="#Page_503">503</a>, <a href="#Page_504">504</a>.</li> + + <li><i>Rama</i>, an incarnation of Vishnu, <a href="#Page_143">143</a>;</li> + <li class="listsubitem">a star at his birth, <a href="#Page_143">143</a>;</li> + <li class="listsubitem">is hailed by aged saints, <a href="#Page_152">152</a>.</li> + + <li><i>Rayme</i>, a Mexican festival held in the month of, answering to our Christmas celebration, <a href="#Page_366">366</a>.</li> + + <li><i>Rays</i> of glory, surround the heads of all the Gods, <a href="#Page_505">505</a>.</li> + + <li><i>Real Presence</i>, the, in the Eucharist, borrowed from Paganism, <a href="#Page_305">305-312</a>.</li> + + <li><i>Red Riding-Hood</i>, the story of, explained, <a href="#Page_80">80</a>.</li> + + <li><i>Red Sea</i>, the, divided by Moses, <a href="#Page_50">50</a>;</li> + <li class="listsubitem">divided by Bacchus, <a href="#Page_51">51</a>.</li> + + <li><i>Religion</i>, the, of Paganism, compared with Christianity, <a href="#Page_384">384</a>.</li> + + <li><i>Religions</i>, the, of all nations, formerly a worship of the sun, moon, stars and elements, <a href="#Page_544">544</a>.</li> + + <li><span class='pagenum'><a name="Page_585" id="Page_585">[Pg 585]</a></span><i>Resurrection</i>, the, of Jesus, <a href="#Page_215">215</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_216">216</a>, <a href="#Page_226">226</a>.</li> + + <li><i>Rhea-Sylvia</i>, the Virgin mother of Romulus, <a href="#Page_126">126</a>.</li> + + <li><i>Rivers</i>, divided by the command of Bacchus, <a href="#Page_51">51</a>.</li> + + <li><i>Rivers</i> (sacred), <a href="#Page_318">318</a>.</li> + + <li><i>Romans</i>, the, deified their emperors, <a href="#Page_125">125</a>.</li> + + <li><i>Rome</i>, the Pantheon of, dedicated to "Jove and all the Gods," and reconsecrated to "the Mother of God and all the Saints," <a href="#Page_396">396</a>.</li> + + <li><i>Romulus</i>, son of the Virgin Rhea-Sylvia, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">called Quirinius, <a href="#Page_126">126</a>;</li> + <li class="listsubitem">a dangerous child, <a href="#Page_172">172</a>;</li> + <li class="listsubitem">put to death, <a href="#Page_308">308</a>;</li> + <li class="listsubitem">the sun darkened at time of his death, <a href="#Page_208">208</a>.</li> + + <li><a name="Rosary" id="Rosary"></a><i>Rosary</i>, the Buddhist priests count their prayers with a, <a href="#Page_401">401</a>;</li> + <li class="listsubitem">found on an ancient medal of the Phenicians, <a href="#Page_504">504</a>.</li> + + <li><i>Rose</i>, the, of Sharon, Jesus called, <a href="#Page_487">487</a>.</li> + + <li><i><ins class="corr" title="original has Rosi-crucians">Rosicrucians</ins></i>, the, jewel of, a crucified rose, <a href="#Page_487">487</a>.</li> + + <li><i>Ruffinus</i>, the "Apostles' creed" first known in the days of, <a href="#Page_385">385</a>.</li> + + <li><i>Russia</i>, adherents of the old religion of, persecuted, <a href="#Page_444">444</a>.</li> + +<li> </li> +<li>S.</li> +<li> </li> + <li><i>Sabbath</i>, the, kept holy by the ancients, <a href="#Page_392">392</a>, <a href="#Page_393">393</a>.</li> + + <li><i>Sacrament</i>, the, of the Lord's Supper instituted many centuries before the Christian era, <a href="#Page_305">305-312</a>.</li> + + <li><i>Sacred Books</i>, among heathen nations, <a href="#Page_61">61</a>.</li> + + <li><i>Sacred Heart</i>, the, a great mystery among the ancients, <a href="#Page_404">404</a>.</li> + + <li><i>Sacrifices</i>, or offerings to the Gods, at one time, almost universal, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>;</li> + <li class="listsubitem">human, for atonement, was general, <a href="#Page_182">182</a>.</li> + + <li><i>Saints</i>, the, of the Christians, are Pagan Gods worshiped under other names, <a href="#Page_398">398</a>, <a href="#Page_399">399</a>.</li> + + <li><i>Sais</i>, the "Feast of Lamps," held at, <a href="#Page_392">392</a>.</li> + + <li><i>Saktideva</i>, swallowed by a fish and came out unhurt, <a href="#Page_77">77</a>.</li> + + <li><i>Sakya-Muni</i>, a name of Buddha, <a href="#Page_300">300</a>.</li> + + <li><i>Salivahana</i>, the ancient inhabitants of Cape Comorin worshiped a Virgin-born Saviour called, <a href="#Page_118">118</a>, <a href="#Page_119">119</a>.</li> + + <li><i>Salvation</i>, from the death of another, of great antiquity, <a href="#Page_181">181</a>;</li> + <li class="listsubitem">by faith, existed among the Hindoos, <a href="#Page_184">184</a>.</li> + + <li><i>Sammael</i>, the proper name of Satan according to the Talmud, <a href="#Page_386">386</a>.</li> + + <li><i>Samothracian</i> mysteries, in the Heaven and Earth were worshiped, <a href="#Page_479">479</a>.</li> + + <li><i>Samson</i>, his exploits, <a href="#Page_62">62-66</a>;</li> + <li class="listsubitem">compared with Hercules, <a href="#Page_60">60-70</a>;</li> + <li class="listsubitem">a solar god, <a href="#Page_71">71-73</a>.</li> + + <li><i>Satan</i>, the proper name of, is Sammael, <a href="#Page_386">386</a>;</li> + <li class="listsubitem">a personification of storm-clouds and darkness, <a href="#Page_482">482</a>.</li> + + <li><i>Saturday</i>, or the seventh day, kept holy by the ancients, <a href="#Page_393">393</a>.</li> + + <li><i>Saturn</i>, worshiped by the ancients, <a href="#Page_393">393</a>.</li> + + <li><i>Saturnalia</i>, the, of the ancient Romans, <a href="#Page_365">365</a>.</li> + + <li><i>Satyavrata</i>, saved from the deluge in an ark, according to the Hindoo legend, <a href="#Page_24">24</a>,25.</li> + + <li><i>Scandinavians</i>, the, worshiped a "<ins class="corr" title="original has Benificent">Beneficent</ins> Saviour," called Baldur, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">the heaven of, described, <a href="#Page_390">390</a>;</li> + <li class="listsubitem">consecrated one day in the week to Odin, <a href="#Page_393">393</a>;</li> + <li class="listsubitem">worshiped Frey, the deity of the Sun, <a href="#Page_489">489</a>.</li> + + <li><i>Scriptures</i>, the, of the Essenes, the ground work of the gospels, <a href="#Page_443">443-460</a>.</li> + + <li><i>Seb</i>, a personification of the Earth, <a href="#Page_477">477</a>.</li> + + <li><i>Second Coming</i>, the, of Jesus, <a href="#Page_233">233</a>;</li> + <li class="listsubitem">of Vishnu, <a href="#Page_236">236</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_237">237</a>;</li> + <li class="listsubitem">of Bacchus, <a href="#Page_238">238</a>;</li> + <li class="listsubitem">of <ins class="corr" title="original has Kalewipeog">Kalewipoeg</ins>, <a href="#Page_238">238</a>;</li> + <li class="listsubitem">of Arthur, <a href="#Page_238">238</a>;</li> + <li class="listsubitem">of Quetzalcoatle, <a href="#Page_239">239</a>.</li> + + <li><i>Seed of the Woman</i>, the, bruised the head of the Serpent, according to the mythology of all nations, <a href="#Page_482">482</a>.</li> + + <li><i>Semele</i>, the mother of Bacchus, <a href="#Page_124">124</a></li> + + <li><i>Semi-ramis</i>, the Supreme Dove crucified, <a href="#Page_486">486</a>.</li> + + <li><i>Senators</i>, the Cardinals of Roman Christianity wear the robes once worn by Romans, <a href="#Page_400">400</a>.</li> + + <li><i>Serapis</i>, the god, worshiped in Alexandria in Egypt, <a href="#Page_342">342</a>;</li> + <li class="listsubitem">a cross found in the temple of, <a href="#Page_342">342</a>.</li> + + <li><i>Serpent</i>, the, seduced the first woman, <a href="#Page_3">3</a>;</li> + <li class="listsubitem">in Eden, an Aryan story, <a href="#Page_99">99</a>;</li> + <li class="listsubitem">an emblem of Christ Jesus, <a href="#Page_355">355</a>;</li> + <li class="listsubitem">Moses set up, as an object of worship, <a href="#Page_355">355</a>;</li> + <li><span class='pagenum'><a name="Page_586" id="Page_586">[Pg 586]</a></span>worshiped by the Christians, <a href="#Page_355">355</a>;</li> + <li class="listsubitem">symbolized the Sun, <a href="#Page_490">490</a>;</li> + <li class="listsubitem">called the Word, or Divine Wisdom, <a href="#Page_490">490</a>.</li> + + <li><i>Seven</i>, the number, sacred among all nations of antiquity, <a href="#Page_31">31</a>.</li> + + <li><i>Seventh-day</i>, the, kept sacred by the ancients, <a href="#Page_392">392</a>, <a href="#Page_393">393</a>.</li> + + <li><i>Seventy-two</i>, Confucius had, disciples, <a href="#Page_121">121</a>.</li> + + <li>"<i>Shams-on</i>," the Sun in Arabic, <a href="#Page_73">73</a>.</li> + + <li><i>Sharon</i>, the Rose of, Jesus called, <a href="#Page_486">486</a>.</li> + + <li><i>Shepherds</i>, the infant Jesus worshiped by, <a href="#Page_150">150</a>.</li> + + <li><i>Shoo-king</i>, the, a sacred book of the Chinese, <a href="#Page_25">25</a>;</li> + <li class="listsubitem">speaks of the deluge, <a href="#Page_25">25</a>.</li> + + <li><i>Siamese</i>, the, had a virgin-born god, <a href="#Page_118">118</a>.</li> + + <li><i>Simon Magus</i>, believed to be a god, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">his picture placed among the gods in Rome, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">professed to be the "Word of God<ins class="corr" title="original has semi-colon">,</ins>" the "Paraclete," or "Comforter," <a href="#Page_164">164</a>;</li> + <li class="listsubitem">performed great miracles, <a href="#Page_125">125</a>.</li> + + <li><i>Sin-Bearer</i>, the, Bacchus called, <a href="#Page_193">193</a>.</li> + + <li><i>Sin, Original</i>, the doctrine of, believed in by Heathen nations, <a href="#Page_181">181</a>, <a href="#Page_184">184</a>.</li> + + <li><i>Siva</i>, the third god in the Hindoo Trinity, <a href="#Page_369">369</a>;</li> + <li class="listsubitem">the Hindoos held a festival in honor of, <a href="#Page_392">392</a>.</li> + + <li><i>Skylla delivers</i> Nisos into the power of his enemies, <a href="#Page_72">72</a>;</li> + <li class="listsubitem">a Solar Myth, <a href="#Page_72">72</a>.</li> + + <li><i>Slaughter</i>, the, of the innocents at the time of Jesus, <a href="#Page_165">165</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_166">166-172</a>.</li> + + <li><i>Sochiquetzal</i>, mother of Quetzalcoatle, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">a Virgin Mother, <a href="#Page_129">129</a>;</li> + <li class="listsubitem">called the "Queen of Heaven," <a href="#Page_129">129</a>.</li> + + <li><i>Socrates</i>, visited at his birth by Wise Men, and presented with gifts, <a href="#Page_152">152</a>.</li> + + <li><i>Sol</i>, crucified in the heavens, <a href="#Page_484">484</a>.</li> + + <li><i>Soma</i>, a god of the Hindoos, <a href="#Page_306">306</a>;</li> + <li class="listsubitem">gave his body and blood to man, <a href="#Page_306">306</a>.</li> + + <li><i>Sommona Codom</i> (see <a href="#Codom">Codom</a>).</li> + + <li><i>Son of a Star</i> (see <a href="#Bar-Cochba">Bar-Cochba</a>).</li> + + <li><i>Son of God</i>, the Heathen worshiped a mediating deity who had the title of, <a href="#Page_111">111-129</a>.</li> + + <li><i>Son of the Sun</i>, the name Raam-ses means, <a href="#Page_123">123</a>.</li> + + <li>"<i>Sons of Heaven</i>," the virgin-born men of China called, <a href="#Page_122">122</a>.</li> + + <li><i>Song</i>, the, of the Heavenly Host, <a href="#Page_147">147</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_148">148-150</a>.</li> + + <li><i>Soul</i>, the, immortality of, believed in by nations of antiquity, <a href="#Page_385">385</a>.</li> + + <li><i>Sosiosh</i>, the virgin-born Messiah, <a href="#Page_146">146</a>;</li> + <li class="listsubitem">yet to come, <a href="#Page_146">146</a>.</li> + + <li><i>Space</i>, crucifixion in, <a href="#Page_488">488</a>.</li> + + <li><i>Spanish monks</i>, the first, who went to Mexico were surprised to find the crucifix there, <a href="#Page_199">199</a>.</li> + + <li><i>Spirit</i>, the Hebrew word for, of feminine gender, <a href="#Page_134">134</a>.</li> + + <li><i>Standards</i>, the, of the ancient Romans, wore crosses gilt and beautiful, <a href="#Page_345">345</a>.</li> + + <li><i>Star</i>, the, of Bethlehem, <a href="#Page_140">140</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_142">142-145</a>.</li> + + <li><i>Staurobates</i>, the King by whom Semiramis was overpowered, <a href="#Page_486">486</a>.</li> + + <li><i>Stone pillars</i>, set up by the Hebrews were emblems of the Phallus, <a href="#Page_46">46</a>.</li> + + <li>"<i>Strong Rama</i>," the, of the Hindoos, a counterpart of Samson, <a href="#Page_73">73</a>.</li> + + <li><i>Suddho-dana</i>, the dreams of, compared with Pharaoh's two dreams, <a href="#Page_88">88</a>.</li> + + <li><i>Sun</i>, the, nearly all the Pagan deities were personifications of, <a href="#Page_467">467</a>;</li> + <li class="listsubitem">Christ Jesus said to have been born on the birth-day of, <a href="#Page_473">473</a>;</li> + <li class="listsubitem">Christ Jesus a personification of, <a href="#Page_500">500</a>;</li> + <li class="listsubitem">universally worshiped, <a href="#Page_507">507</a>.</li> + + <li><i>Sun-day</i>, a pagan holiday adopted by the Christians, <a href="#Page_394">394-396</a>.</li> + + <li><i>Sun-gods</i>, Samson and Hercules are, <a href="#Page_71">71-73</a>.</li> + + <li><i>Sun-myth</i>, the, added to the histories of Jesus of Nazareth, Buddha, Cyrus, Alexandria and others, <a href="#Page_506">506</a>.</li> + + <li><i>Sweden</i>, the famous temple at Upsal in, dedicated to a triune deity, <a href="#Page_377">377</a>.</li> + + <li><i>Symbolical</i>, the history of the gods, <a href="#Page_466">466</a>.</li> + + <li><i>Synoptic Gospels</i>, the discrepancies between the fourth and the, numerous, <a href="#Page_457">457</a>.</li> + +<li> </li> +<li>T.</li> +<li> </li> + <li><i>Tacitus</i>, the allusion to Jesus in, a forgery, <ins class="corr" title="page number references missing in original"><a href="#Page_566">566-568</a></ins>.</li> + + <li><i>Tables of Stone</i>, the, of Moses, <a href="#Page_58">58</a>;</li> + <li class="listsubitem">of Bacchus, <a href="#Page_59">59</a>.</li> + + <li><i>Talmud</i>, the books containing Jewish tradition, <a href="#Page_95">95</a>;</li> + <li class="listsubitem">in the, Jesus is called the "hanged one," <a href="#Page_516">516</a>.</li> + + <li><i>Tammuz</i>, the Saviour, after being put to death, rose from the dead, <a href="#Page_217">217</a>;</li> + <li><span class='pagenum'><a name="Page_587" id="Page_587">[Pg 587]</a></span>worshiped in the temple of the Lord at Jerusalem, <a href="#Page_222">222</a>.</li> + + <li><i>Tanga-tanga</i>, the "Three in One, and One in Three," or the Trinity of the ancient Peruvians, <a href="#Page_378">378</a>.</li> + + <li><i>Tao</i>, the "one god" supreme, worshiped by Lao-Kiun, the Chinese sage, <a href="#Page_120">120</a>.</li> + + <li><i>Tao-tse</i>, the, or "Sect of Reason," formed by <ins class="corr" title="original has Lao-Kuin">Lao-Kiun</ins>, <a href="#Page_120">120</a>.</li> + + <li><i>Tau</i>, the cross, worshiped by the Egyptians, <a href="#Page_341">341</a>.</li> + + <li><i>Temples</i>, all the oldest were in caves, <a href="#Page_286">286</a>.</li> + + <li><i>Temptation</i>, the, of Jesus, <a href="#Page_175">175</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_176">176</a>;</li> + <li class="listsubitem">of Zoroaster, <a href="#Page_177">177</a>;</li> + <li class="listsubitem">of Quetzalcoatle, <a href="#Page_177">177</a>;</li> + <li class="listsubitem">meaning of, <a href="#Page_482">482</a>.</li> + + <li><i>Temples</i>, Pagan, changed into Christian churches, <a href="#Page_396">396</a>, <a href="#Page_397">397</a>.</li> + + <li><i>Ten Commandments</i>, the, of Moses, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">of Buddha, <a href="#Page_59">59</a>.</li> + + <li><i>Ten</i>, the, Zodiac gods of the Chaldeans, <a href="#Page_102">102</a>.</li> + + <li><i>Tenth</i>, the, Xisuthrus, King of the Chaldeans, <a href="#Page_23">23</a>;</li> + <li class="listsubitem">Noah, patriarch, <a href="#Page_23">23</a>.</li> + + <li><i>Tezcatlipoca</i>, the Supreme God of the Mexicans, <a href="#Page_60">60</a>.</li> + + <li><i>Testament</i>, the New, written many years later than generally supposed, <a href="#Page_454">454</a>.</li> + + <li><i>Therapeutæ</i>, the, and Essenes the same, <a href="#Page_423">423</a>.</li> + + <li><i>Thor</i>, a Scandinavian god, <a href="#Page_75">75</a>;</li> + <li class="listsubitem">considered the "Defender" and "Avenger," <a href="#Page_75">75</a>;</li> + <li class="listsubitem">the Hercules of the Northern nations, <a href="#Page_76">76</a>;</li> + <li class="listsubitem">the Sun personified, <a href="#Page_76">76</a>;</li> + <li class="listsubitem">compared with David, <a href="#Page_90">90</a>, <a href="#Page_91">91</a>;</li> + <li class="listsubitem">the son of Odin, <a href="#Page_129">129</a>.</li> + + <li><i>Thoth</i>, the deity itself, speaks and reveals to his elect among men the will of God, <a href="#Page_60">60</a>.</li> + + <li><i>Thibet</i>, the religion of, similar to Christianity, <a href="#Page_400">400</a>.</li> + + <li><i>Three</i>, a sacred number among all nations of antiquity, <a href="#Page_368">368-378</a>.</li> + + <li><i>Thursday</i>, sacred to the Scandinavian god, Thor, <a href="#Page_32">32</a>.</li> + + <li><i>Tibet</i>, the religion of, similar to Roman Christianity, <a href="#Page_400">400</a>.</li> + + <li><i>Tien</i>, the name of the Supreme Power among the Chinese, <a href="#Page_476">476</a>.</li> + + <li><i>Titans</i>, the, struggled against Jupiter, <a href="#Page_388">388</a>.</li> + + <li><i>Tombs</i>, the, of persons who never lived in the flesh were to be seen at different places, <a href="#Page_510">510</a>.</li> + + <li><i>Tower</i>, the, of Babel, <a href="#Page_33">33</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_35">35-37</a>;</li> + <li class="listsubitem">story of, borrowed from Chaldean sources, <a href="#Page_102">102</a>;</li> + <li class="listsubitem">nowhere alluded to outside of Genesis, <a href="#Page_103">103</a>.</li> + + <li><i>Transmigration of Souls</i>, the, represented on Egyptian sculptures, <a href="#Page_45">45</a>;</li> + <li class="listsubitem">taught by all nations of antiquity, <a href="#Page_42">42-45</a>.</li> + + <li><i>Transubstantiation</i>, the Heathen doctrine of, became a tenet of the Christian faith, <a href="#Page_313">313</a>, <a href="#Page_314">314</a>.</li> + + <li><i>Tree</i>, the, of Knowledge, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>;</li> + <li class="listsubitem">parallels to, <a href="#Page_3">3-16</a>;</li> + <li class="listsubitem">a Phallic tree, <a href="#Page_101">101</a>;</li> + <li class="listsubitem">Zoroaster hung upon the, <a href="#Page_195">195</a>.</li> + + <li><i>Trefoil</i>, the, a sacred plant among the Druids of Britain, <a href="#Page_353">353</a>.</li> + + <li><i>Trimurti</i>, the, of the Hindoos, <a href="#Page_369">369</a>;</li> + <li class="listsubitem">the same as the Christian Trinity, <a href="#Page_369">369</a>, <a href="#Page_370">370</a>.</li> + + <li><i>Trinity</i>, the, doctrine of, the most mysterious of the Christian church, <a href="#Page_368">368</a>;</li> + <li class="listsubitem">adored by the Brahmins of India, <a href="#Page_369">369</a>;</li> + <li class="listsubitem">the inhabitants of China and Japan, <a href="#Page_371">371</a>;</li> + <li class="listsubitem">the Egyptians, <a href="#Page_373">373</a>;</li> + <li class="listsubitem">and many other nations of antiquity, <a href="#Page_373">373-378</a>;</li> + <li class="listsubitem">can be explained by allegory only, <a href="#Page_561">561</a>.</li> + + <li><i>Twelve</i>, the number which applies to the twelve signs of the Zodiac, to be found in all religions of antiquity, <a href="#Page_498">498</a>.</li> + + <li><i>Twins</i>, the Mexican Eve the mother of, <a href="#Page_15">15</a>.</li> + + <li><i>Types</i> of Christ Jesus, Crishna, Buddha, Bacchus, Hercules, Adonis, Osiris, Horus, &c., all of them were, <a href="#Page_408">408</a>;</li> + <li class="listsubitem">all the sun-gods of Paganism were, <a href="#Page_500">500</a>.</li> + + <li><i>Typhon</i>, the destroying principle in the Egyptian Trinity, corresponding to the Siva of the Hindoos, <a href="#Page_561">561</a>.</li> + +<li> </li> +<li>U.</li> +<li> </li> + <li><i>Upright Emblem</i>, the, or the "Ashera," stood in the temple at Jerusalem, <a href="#Page_47">47</a>.</li> + + <li><i>Uriel</i>, the angel, borrowed from Chaldean sources, <a href="#Page_109">109</a>.</li> + + <li><i>Ushas</i>, the flame-red chariot of, compared to the fiery chariot of Elijah, <a href="#Page_90">90</a>.</li> + + <li><i>Utsthala</i>, the island of, <a href="#Page_78">78</a>.</li> + +<li> </li> +<li><span class='pagenum'><a name="Page_588" id="Page_588">[Pg 588]</a></span>V.</li> +<li> </li> + <li><i>Valentine, St.</i>, formerly the Scandinavian god Vila, <a href="#Page_399">399</a>.</li> + + <li><i>Valhalla</i>, the Scandinavian Paradise, <a href="#Page_390">390</a>.</li> + + <li><i>Vasudeva</i>, a name of Crishna, <a href="#Page_114">114</a>.</li> + + <li><i>Vedas</i>, the, antiquity of, <a href="#Page_450">450</a>.</li> + + <li><i>Vedic Poems</i>, the, show the origin and growth of Greek and Teutonic mythology, <a href="#Page_468">468</a>.</li> + + <li><i>Venus</i>, the Dove was sacred to the goddess, <a href="#Page_357">357</a>.</li> + + <li><i>Vernal equinox</i>, the, festivals held at the time of, by the nations of antiquity, <a href="#Page_392">392</a>.</li> + + <li><i>Vespasian</i>, the Miracles of, <a href="#Page_268">268</a>, <a href="#Page_269">269</a>.</li> + + <li><i>Vestal Virgins</i>, the, were bound by a solemn vow to preserve their chastity for a space of thirty years, <a href="#Page_403">403</a>.</li> + + <li><i>Vicar</i> of God on Earth, the Grand Lama of the Tartars considered to be the, <a href="#Page_118">118</a>.</li> + + <li><i>Vila</i>, the god, of the Scandinavians, changed to St. Valentine, <a href="#Page_399">399</a>.</li> + + <li><i>Virgin</i>, the worship of a, before the Christian era, <a href="#Page_326">326</a>.</li> + + <li><i>Virgo</i>, the, of the Zodiac personified as a Virgin Mother.</li> + + <li><i>Vishnu</i>, appeared as a fish, at the time of the Deluge, <a href="#Page_25">25</a>;</li> + <li class="listsubitem">the mediating or preserving God in the Hindoo Trinity, <a href="#Page_369">369</a>.</li> + + <li><i>Votan</i>, of Guatemala, <a href="#Page_130">130</a>.</li> + + <li><i>Votive</i> offerings, given by the Heathen to their gods, and now practiced by the Christians, <a href="#Page_258">258</a>, <a href="#Page_259">259</a>.</li> + + <li><i>Vows of Chastity</i>, taken by the males and females who entered Pagan monasteries, <a href="#Page_402">402</a>, <a href="#Page_403">403</a>.</li> + +<li> </li> +<li>W.</li> +<li> </li> + <li><i>War in Heaven</i>, the, believed in by the principal nations of antiquity, <a href="#Page_368">368</a>.</li> + + <li><i>Wasi</i>, the priest and law-giver of the Cherokees, <a href="#Page_130">130</a>.</li> + + <li><i>Water</i>, purification from sin by, a Pagan ceremony, <a href="#Page_317">317-323</a>.</li> + + <li><i>Wednesday</i>, Woden's or Odin's day, <a href="#Page_393">393</a>.</li> + + <li><i>Welsh</i>, the, as late as the seventeenth century, during eclipses, ran about beating kettles and pans, <a href="#Page_536">536</a>.</li> + + <li><i>West</i>, the sun-gods die in the, <a href="#Page_493">493</a>.</li> + + <li><i>Wisdom</i>, Ganesa the god of, <a href="#Page_117">117</a>.</li> + + <li><i>Wise Men</i>, worshiped the infant Jesus, <a href="#Page_150">150</a>;</li> + <li class="listsubitem">worshiped the infant Crishna, <a href="#Page_151">151</a>;</li> + <li class="listsubitem">worshiped the infant Buddha, <a href="#Page_151">151</a>;</li> + <li class="listsubitem">and others, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>.</li> + + <li><i>Wittoba</i>, the god, crucified, <a href="#Page_185">185</a>.</li> + + <li><i>Wodin</i>, or Odin, the supreme god of the Scandinavians, <a href="#Page_393">393</a>.</li> + + <li><i>Wolf</i>, the, an emblem of the Destroying power, <a href="#Page_80">80</a>.</li> + + <li><i>Word</i>, or Logos, the, of John's Gospel, of Pagan origin, <a href="#Page_374">374</a>.</li> + + <li><i>World</i>, the, destroy by a deluge, whenever all the planets met in the sign of Capricorn, <a href="#Page_103">103</a>.</li> + +<li> </li> +<li>X.</li> +<li> </li> + <li><i>Xaca</i>, born of a Virgin, <a href="#Page_119">119</a>.</li> + + <li><i>Xelhua</i>, one of the seven giants rescued from the flood, <a href="#Page_37">37</a>.</li> + + <li><i>Xerxes</i>, the god of, is the <i>devil</i> of to-day, <a href="#Page_391">391</a>;</li> + <li class="listsubitem">the Zend-avesta older than the inscriptions of, <a href="#Page_452">452</a>.</li> + + <li><i>Xisuthrus</i>, the deluge happened in the days of, <a href="#Page_22">22</a>;</li> + <li class="listsubitem">was the tenth King of the Chaldeans, <a href="#Page_23">23</a>;</li> + <li class="listsubitem">had three sons, <a href="#Page_23">23</a>;</li> + <li class="listsubitem">was translated to heaven, <a href="#Page_90">90</a>.</li> + + <li><i>X-P</i>, the, was formerly a monogram of the Egyptian Saviour Osiris, but now the monogram of Christ Jesus, <a href="#Page_350">350</a>.</li> + +<li> </li> +<li>Y.</li> +<li> </li> + <li><i>Yadu</i>, <ins class="corr" title="original has Vishna">Vishnu</ins> became incarnate in the House of, <a href="#Page_113">113</a>.</li> + + <li><i>Yao</i>, or Jao, a sacred name, <a href="#Page_49">49</a>.</li> + + <li><i>Yan</i>-hwuy, the favorite disciples of Confucius, <a href="#Page_121">121</a>.</li> + + <li><i>Yar</i>, the angel, borrowed from Chaldean sources, <a href="#Page_109">109</a>.</li> + + <li><i>Yen-she</i>, the mother of Confucius, <a href="#Page_121">121</a>.</li> + + <li><i>Y-ha-ho</i>, a name esteemed sacred among the Egyptians, <a href="#Page_48">48</a>;</li> + <li class="listsubitem">the same as Jehovah, <a href="#Page_48">48</a>.</li> + + <li><i>Yezua</i>, the name Jesus is pronounced in Hebrew, <a href="#Page_196">196</a>.</li> + + <li><i>Yoni</i>, the, attached to the head of the crucified Crishna, <a href="#Page_185">185</a>;</li> + <li class="listsubitem">symbolized nature, <a href="#Page_496">496</a>.</li> + + <li><i>Yôsêr</i>, the term (Creator) first brought into use by the prophets of the Captivity, <a href="#Page_99">99</a>.</li> + + <li><span class='pagenum'><a name="Page_589" id="Page_589">[Pg 589]</a></span><i>Yu</i>, a virgin-born Chinese sage, <a href="#Page_120">120</a>.</li> + + <li><i>Yucatan</i>, the Mayas of, worshiped a virgin-born god, <a href="#Page_130">130</a>;</li> + <li class="listsubitem">crosses found in, <a href="#Page_201">201</a>.</li> + + <li><i>Yule</i>, the old name for Christmas, <a href="#Page_365">365</a>.</li> + + <li><i>Yumna</i>, the river, divided by Crishna, <a href="#Page_57">57</a>.</li> + +<li> </li> +<li>Z.</li> +<li> </li> + <li><i>Zama</i>, the only-begotten Son of the Supreme God, according to the Mayas of Yucatan, <a href="#Page_130">130</a>.</li> + + <li><i><ins class="corr" title="original has Zarathrustra">Zarathustra</ins></i> (see <a href="#Zoroaster">Zoroaster</a>).</li> + + <li><i>Zend-Avesta</i>, the sacred writings of the Parsees, <a href="#Page_7">7</a>;</li> + <li class="listsubitem">signifies the "Living Word<ins class="corr" title="original has semi-colon">,</ins>" <a href="#Page_59">59</a>;</li> + <li class="listsubitem">older than the cuneiform inscriptions of Cyrus, <a href="#Page_452">452</a>.</li> + + <li><i>Zephyrinus</i>, the truth corrupted by, <a href="#Page_135">135</a>.</li> + + <li><i>Zeru-akerene</i>, the Supreme God of the Persians, <a href="#Page_245">245</a>.</li> + + <li><i><ins class="corr" title="original has Zeru-babel">Zerubabel</ins></i>, supposed to be the Messiah, <a href="#Page_432">432</a>.</li> + + <li><i><ins class="corr" title="original has Zeu-pater">Zeupater</ins></i>, the <ins class="corr" title="original has Dyans-pitar">Dyaus-pitar</ins> of Asia, became the, of the Greeks, <a href="#Page_477">477</a>.</li> + + <li><i>Zeus</i>, the Supreme God of the Greeks, <a href="#Page_477">477</a>;</li> + <li class="listsubitem">visited Danae in a golden shower, <a href="#Page_481">481</a>.</li> + + <li><i>Zome</i>, a supernatural being worshiped in Brazil, <a href="#Page_130">130</a>.</li> + + <li><a name="Zoroaster" id="Zoroaster"></a><i>Zoroaster</i>, the Law giver of the Persians, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">receives the "Book of the Law" from Ormuzd, <a href="#Page_59">59</a>;</li> + <li class="listsubitem">the Son of Ormuzd, <a href="#Page_123">123</a>;</li> + <li class="listsubitem">a dangerous child, <a href="#Page_169">169</a>;</li> + <li class="listsubitem">a "Divine Messenger," <a href="#Page_194">194</a>;</li> + <li class="listsubitem">the "First-born of the Eternal One," <a href="#Page_195">195</a>;</li> + <li class="listsubitem">performed miracles, <a href="#Page_256">256</a>;</li> + <li class="listsubitem">the religion of the Persians established by, <a href="#Page_451">451</a>.</li> +</ul> + + +<hr style="width: 65%;" /> +<div class="notebox"> +<h2><a name="TN" id="TN"></a>TRANSCRIBER'S NOTES</h2> + +<p>Pages vi, xxiv, 110, and 532 are blank in the original.</p> + +<p>The abbreviations <span class="allcapsc">B. C.</span> and <span class="allcapsc">A. D.</span> have been spaced throughout the text +for consistency.</p> + +<p>The anchors for footnotes [44:3] and [112:2] are missing in the original +and have been added by the Transcriber.</p> + +<p>Footnote [288:5] reads as follows: "Williams' Hinduism, pp. 119-110." +The page references are in error, but Transcriber has left the note as +printed.</p> + +<p>Some of the words in Footnote [560:2] are cut off in the page scan. +Unclear words have been extrapolated from context.</p> + +<p>Footnote [564:5] is printed "John, Bishop of Constantinople, who died". +Whatever text is intended to follow is missing from the original. +Transcriber has added an ellipsis to indicate missing text.</p> + +<p>In Chapter XXXIX., there are two consecutive sections numbered 6. They +have been left as in the original.</p> + +<div class="blockquot"><p>6. _He was born in a Cave._</p> + +<p>6. _He was ordered to be put to death._</p></div> + +<p>The following corrections have been made to the text:</p> + +<div class="blockquot"><p>Page xii, under Bell (J.): in 2 vols. London: J. Bell, +1790.[period missing in original]</p> + +<p>Page xii, under Blavatsky (H. P.): by H. P. +Blavatsky,[original has period] in 2 vols.</p> + +<p>Page xv, under Hardy (R. S.): A Manual of Buddhism in its +Modern Development.[period missing in original]</p> + +<p>Page xvi, under Higgins (Godfrey): London: Longman, +Rees,[comma missing in original] Orne, Brown & Longman.</p> + +<p>Page xviii, under Lillie (Arthur): London: Trübner[original +has Trubner] & Co.</p> + +<p>Pave xviii, under Mary (Apoc.): The Gospel of the Birth of +Mary, attributed to St. Matthew.[original has comma]</p> + +<p>Page xviii, under Maurice (Thomas): compared with those of +Persia, Egypt[original has Egyp-]</p> + +<p>Page xviii, under Montfaucon (B.): Second edit.[period missing +in original] Paris: 1722.</p> + +<p>Page xxii, under Taylor (Robert): Evidences, and Early History +of Christianity[original has Chiristianity]</p> + +<p>Page xxii, under Taylor (Robert): Boston:[original has +semi-colon] J. P. Mendum, 1876.</p> + +<p>Page xxiii: Beausobre's[original has Beausobres'] <i>Histoire +Critique de Manichée et du Manicheisme</i></p> + +<p>Page xxiii: Sir John Malcolm's[original has Malcom's] <i>History +of Persia</i></p> + +<p>Page 3: closed up the flesh instead thereof."[closing +quotation mark missing in original]</p> + +<p>Page 10: it was in a gentle slumber."[closing quotation mark +missing in original]</p> + +<p>Page 11: the power of the resurrection."[closing quotation +mark missing in original]</p> + +<p>Page 23: in his "Ancient Fragments," the[original has "The] +history</p> + +<p>Page 32: Agni, the[original has the the] Hindoo god</p> + +<p>Page 52: "[quotation mark missing in original]The whole +multitude of the people</p> + +<p>Page 66: Chambers's Encyclopædia[original has Encylopædia]</p> + +<p>Page 82: this founder of civilization[original has +cizilization] has a <i>Solar character</i></p> + +<p>Page 89: as Pharaoh's[original has Pharoah's] daughter did +with the child</p> + +<p>Page 107: "[original has single quote]The student of Pagan +religion</p> + +<p>Page 102: Xisuthrus[original has Xisthrus] (who is the +Chaldean hero)</p> + +<p>Page 109: (Joel,[original has period] iii. 6)</p> + +<p>Page 141: birth of great men[original has greatmen], such as +Abraham</p> + +<p>Page 146: mankind by persuading[original has pursuading] them +to eat</p> + +<p>Page 149: apocryphal Gospel called "[quotation mark missing in +original]<i>Protevangelion</i>"</p> + +<p>Page 176: applied himself to practice asceticism[original has +ascetcism]</p> + +<p>Page 181: folly it is to expect salvation[original has +savlation]</p> + +<p>Page 182: temple of the Laphystian[original has Laphystan] +Jupiter</p> + +<p>Page 245: who appear before him as the judge.[original has +extraneous quotation mark]</p> + +<p>Page 247: <i>all things were created by him</i>."[original has +single quote]</p> + +<p>Page 282: Jesus was pierced with a spear.[282:4][period and +footnote anchor missing in original]</p> + +<p>Page 283: 36. "[quotation mark missing in original]And after +six days</p> + +<p>Page 284: fix his heart and thoughts on God alone."[closing +quotation mark missing in original]</p> + +<p>Page 287: Aristotle[original has Aristote] a picker-up of +ethics</p> + +<p>Page 298: [original has extraneous quotation mark]Well +authenticated records establish</p> + +<p>Page 299: "[quotation mark missing in original]When the time +came</p> + +<p>Page 300: Gautama Buddha taught that all men are +brothers;[semi-colon missing in original]</p> + +<p>Page 301: before the practice of shaving the head[original has +dead]</p> + +<p>Page 302: "[quotation mark missing in original]<i>We know</i> that +the <i>Fo-pen-hing</i> was translated</p> + +<p>Page 302: "[quotation mark missing in original]These Gâthas +were evidently composed</p> + +<p>Page 302: "[quotation mark missing in original]It would be a +natural inference</p> + +<p>Page 303: around the idea of a <i>Chakravarti</i>[original has +Chakrawarti]</p> + +<p>Page 308: "[quotation mark missing in original]For you either +know, or can know</p> + +<p>Page 312: the flesh and bones of <i>Vitziliputzli</i>[original has +Vitzilipuzlti]</p> + +<p>Page 313: It suggests itself to our mind that[original has +that that] this style</p> + +<p>Page 321: he saw some one undergoing baptism by +aspersion.[original has extraneous colon]</p> + +<p>Page 322: blessing from the <i>Saviour</i> Quetzalcoatle[original +has Quetzacoatle]</p> + +<p>Page 330: worshiped a Virgin Mother and Son,[original has +period] who was represented</p> + +<p>Page 334: title of "Queen of Heaven."[closing quotation mark +missing in original]</p> + +<p>Page 340: It is placed by Müller[original has Muller]</p> + +<p>Page 342: it is the hieroglyph[original has hierogylph] of +goodness</p> + +<p>Page 343: also the symbol[original has symobl] of the +Babylonian god Bal</p> + +<p>Page 351: I. E. E. S.[period missing in original], was a +monogram of Bacchus</p> + +<p>Page 393: no work should be undertaken."[quotation mark +missing in original]</p> + +<p>Page 399: Thames River god officiates[original has officates] +at the baptism</p> + +<p>Page 405: Cardinal Baronius[original has Baronias]</p> + +<p>Page 405: emblems of either the Linga[original has Lingha] or +Yoni</p> + +<p>Page 407: "[quotation mark missing in original]To the +emperor,—a mere worldling</p> + +<p>Page 416: unruly evil, full of deadly poison."[quotation mark +missing in original]</p> + +<p>Page 443: Whose judgment stronger grows, acts always +right."[closing quotation mark missing in original]</p> + +<p>Page 447: crowds which usually[original has unsually] fill the +apartments</p> + +<p>Page 449: doubt was that <span class="smcap">Sopater</span> the philosopher[original has +philospher]</p> + +<p>Page 459: for there[original has their] being <i>four</i> Gospels</p> + +<p>Page 460: may be found to-day[original has to day] in our +canonical New Testament</p> + +<p>Page 464: concerning the genuineness[original has genuiness] +of writings</p> + +<p>Page 467: the light approaches.'[single quote missing in +original]"</p> + +<p>Page 479: birth of the god <i>Sol</i>, the beneficent[original has +benificent] Saviour</p> + +<p>Page 487: <i>crucified in the heavens for the salvation of +man</i>."[quotation mark missing in original]</p> + +<p>Page 507: Thus under a varied appellation[original has +appelation]</p> + +<p>Page 510: Did not Damus[original has Damis], the beloved +disciple of Apollonius</p> + +<p>Page 512: "[quotation mark missing in original]For many +deceivers are entered</p> + +<p>Page 535: [original has extraneous quotation mark]In the +mythology of Finns</p> + +<p>Page 538: the Hiong-nu, and the Japanese?"[quotation mark +missing in original]</p> + +<p>Page 540: "[quotation mark missing in original]The Tunguse, +Mongolians, and a great part</p> + +<p>Page 540: "[quotation mark missing in original]It is very +certain that thousands</p> + +<p>Page 552: Max Müller, the[original has The] Rev. George W. Cox</p> + +<p>Page 557: most widely known[original has extraneous comma] +characters</p> + +<p>Page 559: Hephæstos[original has Hesphæstos] as the young, not +yet risen <i>Sun</i></p> + +<p>Page 564: our Christian ancestors before <i>Eusebius</i>[original has +Esuebius]</p> + +<p>Page 569: Æolus[original has Æolis]</p> + +<p>Page 570, under Ascension: of Zoroaster, 216[comma and page number missing in original]</p> + +<p>Page 570, Atonement: the doctrine of,[comma missing in +original] taught before the time</p> + +<p>Page 571, under Black God: the, crucified, 201.[original has +comma]</p> + +<p>Page 572, under Carnutes: the, of Gaul, 198;[original has +comma] the Lamb of, 199.</p> + +<p>Page 572, under Christ (Jesus): not identical with the +historical Jesus, 506.[period missing in original]</p> + +<p>Page 573, under Claudius: Roman Emperor, 126;[original has +comma] considered divine, 126.</p> + +<p>Page 573, under Conception: of Fo-hi[hyphen missing in +original], 119</p> + +<p>Page 575, under Eclipse: of Julius Cæsar,[comma missing in +original] 207</p> + +<p>Page 575, under Essenes: and the Therapeutæ[original has +Therapeute]</p> + +<p>Page 575, under Females: fasted forty days before marriage, +179.[original has semi-colon]</p> + +<p>Page 576, under Germans: under the name of Hertha, +334,[original has hyphen] 477</p> + +<p>Page 577: Hâu-Ki[original has Han-Ki]</p> + +<p>Page 578, Iönah: Juno[original has Juna], suspended in +space</p> + +<p>Page 579, under John the Baptist: the day of the +Summer[original has Sumner] Solstice</p> + +<p>Page 579: under Judge of the Dead, Aeacus[original has Æeacus]</p> + +<p>Page 580, under March 25th: honor of the Christian[original +has Christain] Virgin</p> + +<p>Page 581, under Messiahs: time of Jesus, 196,[original has +semi-colon] 519</p> + +<p>Page 582: Nebuchadnezzar[original has Nebuchadonazar]</p> + +<p>Page 582: Nutar[original has Nuter] Nutra</p> + +<p>Page 583, under Parthenon, the, at Athens[original has Atheas]</p> + +<p>Page 584, under Portuguese: mountain in Ceylon, Pico[original +has Peco] d' Adama</p> + +<p>Page 584: under Protogenia, mother of Aethlius[original has +Æthlius]</p> + +<p>Page 584, under Râ: born from the side of his mother[original +has mothe.]</p> + +<p>Page 584: Raam-ses[original has Raam-sees]</p> + +<p>Page 585: Rosicrucians[original has Rosi-crucians]</p> + +<p>Page 585, under Scandinavians, Beneficent[original has +Benificent] Saviour</p> + +<p>Page 585, under Second Coming: of Kalewipoeg[original has +Kalewipeog]</p> + +<p>Page 586, under Simon Magus: professed to be the "Word of +God,[original has semi-colon]" the "Paraclete," or +"Comforter," 164</p> + +<p>Page 586, under Tacitus, the allusion to Jesus in, a forgery, +566-568.[page number references missing in original]</p> + +<p>Page 587, under Tao-tse: formed by Lao-Kiun[original has +Lao-Kuin]</p> + +<p>Page 588: under Yadu: Vishnu[original has Vishna] became +incarnate in the House of, 113</p> + +<p>Page 589: <i>Zarathustra</i>[original has Zarathrustra] (see +Zoroaster).</p> + +<p>Page 589, under Zend-Avesta, signifies the "Living +Word,[original has semi-colon]" 59</p> + +<p>Page 589: Zerubabel[original has Zeru-babel]</p> + +<p>Page 589, under Zeupater[original has Zeu-pater]: the Dyaus-pitar +[original has Dyans-pitar] of Asia</p> + +<p>Footnote [23:6] Bhat, Maha and Thamaz.[original has extraneous quotation +mark]</p> + +<p>Footnote [28:1] the Deluge of Noah and Xisuthrus[original has Xisuthus]</p> + +<p>Footnote [45:5] Indian Antiquities[original has Antiqities]</p> + +<p>Footnote [45:8] See Child's Prog.[period missing in original] Relig. +Ideas</p> + +<p>Footnote [46:4] vol.[original has extraneous comma] i. pp. 175, 276.</p> + +<p>Footnote [70:4] See Chambers's Encyclopædia, Art.[period missing +in original] "Hercules."</p> + +<p>Footnote [80:2] En Gallois <i>Jon</i>, le Seigneur[original has Seignenr], +Dieu, la cause prémière.</p> + +<p>Footnote [82:7] (Rev. S. Baring-Gould: Curious Myths, p. 367.)[closing +parenthesis missing in original]</p> + +<p>Footnote [92:5] vol. ii. ch. v. and vi.)[closing parenthesis missing in +original]</p> + +<p>Footnote [98:1] by the Rev. Dr. Giles, 2[original has extraneous +period] vols.</p> + +<p>Footnote [98:1] "The Bible for Learners" (vols. i. and ii.), by Prof. +Oort[original has Oot]</p> + +<p>Footnote [101:2] See Westropp[original has Westopp] & Wakes, +"Phallic Worship."</p> + +<p>Footnote [119:1] See Asiatic[original has Asiastic] Res., vol. x.</p> + +<p>Footnote [134:3] to which[original has Which] the reader is referred.</p> + +<p>Footnote [167:2] Anacalypsis, vol. i. 130, 13-,[dash represents a digit +missing in original—original also has period instead of comma]</p> + +<p>Footnote [177:2] Chambers's Encyclo.[original has Enclyclo.] art. +"Zoroaster."</p> + +<p>Footnote [183:2] redeeming love, <i>pays it all</i>."[original has single +quote]</p> + +<p>Footnote [192:3] See Æschylus' "Prometheus Chained.[original has +comma]"</p> + +<p>Footnote [195:2] Malcolm[original has Malcom]: Hist. Persia, vol. i.</p> + +<p>Footnote [199:3] Fergusson's Tree and Serpent Worship.)[closing +parenthesis missing in original]</p> + +<p>Footnote [229:1] receive the reward (<i>of heaven</i>)."[quotation mark +missing in original]</p> + +<p>Footnote [249:1] "[quotation mark missing in original]In the beginning +was the <span class="allcapsc">WORD</span></p> + +<p>Footnote [251:2] Prog. Relig. Ideas,[original has period] ii. p. 267.</p> + +<p>Footnote [271:2] Contra Celsus[original has Celus], bk. 1, ch. +lxviii.[period missing in original]</p> + +<p>Footnote [281:11] Matt. xxvi. 6-7[hyphen missing in original].</p> + +<p>Footnote [283:13] the second member of the Tri-mūrti[original has +Tri-mūtri]</p> + +<p>Footnote [284:17] Quoted from Williams' Hinduism,[comma missing in +original] pp. 217-219.</p> + +<p>Footnote [293:2] See Bunsen's[original has Bünsen's] Angel-Messiah</p> + +<p>Footnote [308:5] "[quotation mark missing in original]De Tinctione, de +oblatione panis</p> + +<p>Footnote [319:5] (Aug.[original has comma] Temp. Ser. ci.)</p> + +<p>Footnote [319:7] stipatum me religiosa cohorte,[original has period] +deducit ad proximas balucas</p> + +<p>Footnote [321:4]</p> + +<ul class="list"> + <li>De-là-vint[original has De-la-vint]</li> + <li>de l'Ilissus[original has l'ilissus] le candidat</li> + <li>et l'eau de la[original has lar] mer</li> + <li>le couronnoit[original has couronoit] de fleurs</li> + <li>le plongeoit[original has pongeoit] dans le fleuve[original has fleure]</li> +</ul> + +<p>Footnote [328:4] pp. 47, 48,[comma missing in original] and Higgins' +Anacalypsis</p> + +<p>Footnote [332:6] Fergusson's[original has Ferguson's] Tree and Serpent +Worship</p> + +<p>Footnote [332:9] Stuckley: Pal. Sac. No. 1,[comma missing in original] +p. 34</p> + +<p>Footnote [338:2] In Montfaucon[original has Montefaucon], vol. i. plate +xcv.</p> + +<p>Footnote [342:4] See Colenso's Pentateuch Examined,[comma missing in +original] vol.</p> + +<p>Footnote [349:9] See Basnage[original has Basuage] (lib. iii. c. +xxxiii.)</p> + +<p>Footnote [362:5] (Encyclopædia Brit., art. "Christmas.")[closing +parenthesis missing in original]</p> + +<p>Footnote [373:3] I. John, v. 7. John,[comma missing in original] i. 1.</p> + +<p>Footnote [376:4] Monumental Christianity, p. 65,[original has period] +and Ancient</p> + +<p>Footnote [392:2] See Prog.[period missing in original] Relig. Ideas, +vol. i. p. 216.</p> + +<p>Footnote [393:1] (Dunlap's Spirit Hist., pp. 35, 36.)[closing +parenthesis missing in original]</p> + +<p>Footnote [410:3] (Mosheim, vol. i. cent. 2, p. 202.)[closing parenthesis +missing in original]</p> + +<p>Footnote [419:1] (Smith's Bible Dictionary, art. +"<i>Alexandria</i>.")[closing parenthesis missing in original]</p> + +<p>Footnote [420:4] John, xii.[original has comma] 6; xiii. 29.</p> + +<p>Footnote [423:4] indolent fraternities' of India."[original has single +quote]</p> + +<p>Footnote [425:1] (Eusebius: Eccl. Hist., lib. 2, ch. xvii.)[closing +parenthesis missing in original]</p> + +<p>Footnote [435:2]</p> + +<ul class="list"> + <li>non-seulement[original has non-sulement] ne disent pas ce qu'ils pensent</li> + <li>mais disent[original has desent] tout le contraire</li> + <li>sachent bien[original has bein] que ce sont des fables</li> + <li>ont fait brûler[original has bruler] de saints personnages</li> + <li>que ce n'est[original has cen'est]</li> + <li>morceau de pain."[original has single quote]</li> +</ul> + +<p>Footnote [435:6] Giles' Hebrew and Christian Records,[comma missing in +original] vol. ii.</p> + +<p>Footnote [478:1] (Goldzhier, pp. 158[original has 158, 158]. Knight, pp. +99, 100.)</p> + +<p>Footnote [483:3] whole aggregate of existences."[quotation mark missing +in original]</p> + +<p>Footnote [486:3] three of[original has o] the mysteries</p> + +<p>Footnote [489:3] ([parenthesis missing in original]Quoted by Wake: +Phallism, &c., p. 43.)</p> + +<p>Footnote [505:3] over the shoulders of Bellerophon[original has +Bellerphon]</p> + +<p>Footnote [507:2] are the celebrated I. H. S.[original has I. S. H.]</p> + +<p>Footnote [517:1] thinks that Josephus'[apostrophe missing in original] +silence on the subject</p> + +<p>Footnote [529:3] in what sense does[original has dose] Christianity</p> + +<p>Footnote [535:3] See Fergusson's[original has Ferguson's] Tree and +Serpent Worship</p> + +<p>Footnote [546:2] Williams'[apostrophe missing in original] Hinduism</p> + +<p>Footnote [547:2] P.[original has p.] 118.</p> + +<p>Footnote [562:4] Book iv.[period missing in original] ch. i. in Anac.</p> + +<p>Footnote [562:5] P.[original has p.] 6.</p> + +<p>Footnote [563:1] Müller's[original has Mûller's] Chips, vol. +ii. p. 260.</p> + +<p>Footnote [566:1] writers of antiquity, on account[original has acount] +of</p> + +<p>Either a period has been added or a comma has been changed to +a period after the word "Ibid" in the following footnotes: +[36:9], [73:7], [74:8], [91:6], [91:10], [94:2], [94:3], +[94:6], [96:6], [99:1], [170:5], and [193:11].</p> + +<p>Either a period has been added or a comma has been changed to +a period after the word "vol" in the following footnotes: +[145:1], [215:6], [403:10], [435:6], [469:1], and [505:3].</p> + +<p>Either a period has been added or a comma has been changed to +a period after "p" or "pp" in the following footnotes: [12:1], +[145:1], and [478:1].</p></div> +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Bible Myths and their Parallels in +other Religions, by T. 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