Jonah is his celebrated abode in the sea in the belly of a
whale. This trait is eminently _Solar_. . . . As on occasion
of the storm the storm-dragon or the storm-serpent _swallows
the Sun_, so when he sets, 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 _spit out on the shore_ by the sea-monster."[80:1]
The _Sun_ was called Jona, as appears from Gruter's inscriptions, and
other sources.[80:2]
In the _Vedas_--the four sacred books of the Hindoos--when _Day_ and
_Night_, _Sun_ and _Darkness_, are opposed to each other, the one is
designated _Red_, the other _Black_.[80:3]
The _Red Sun_ being swallowed up by the _Dark Earth_ at _Night_--as it
apparently is when it sets in the west--to be cast forth again at _Day_,
is also illustrated in like manner. Jonah, Hercules and others personify
the _Sun_, and a huge _Fish_ represents the _Earth_.[80:4] _The Earth
represented as a huge Fish is one of the most prominent ideas of the
Polynesian mythology._[80:5]
At other times, instead of a _Fish_, we have a great raving _Wolf_, who
comes to devour its victim and extinguish the _Sun_-light.[80:6] The
Wolf is particularly distinguished in ancient _Scandinavian_ mythology,
being employed as an emblem of the _Destroying Power_, which attempts to
destroy the _Sun_.[80:7] This is illustrated in the story of Little
_Red_ Riding-Hood (the Sun)[80:8] who is devoured by the great _Black
Wolf_ (Night) and afterwards _comes out unhurt_.[80:9]
The story of Little Red Riding-Hood _is mutilated in the English
version_. The original story was that the little maid, in her _shining
Red Cloak_, was swallowed by the great _Black Wolf_, and that _she came
out safe and sound_ when the hunters cut open the sleeping beast.[80:10]
In regard to these heroes remaining _three days and three nights_ in
the bowels of the Fish, _they represent the Sun at the Winter Solstice_.
From December 22d to the 25th--that is, _for three days and three
nights_--the _Sun_ remains in the _Lowest Regions_, in the bowels of the
Earth, in the belly of the Fish; it is then cast forth and renews its
career.
Thus, we see that the story of Jonah being swallowed by a big fish,
meant originally the Sun swallowed up by Night, and that it is identical
with the well-known nursery-tale. How 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:
"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 Sun, or the Dawn, or the Storms, were turned
into legends or fables too marvellous 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 _patois_ of the ancient sacred mythology of the Aryan
race."[81:1]
How striking are these words; how plainly they illustrate the process by
which the story, that was true and intelligible as told originally of
the _Day_ being swallowed up by _Night_, or the _Sun_ being swallowed up
by the _Earth_, was transformed into a legend or fable, too marvellous
to be believed by common mortals. How the "_divine myth_" became an
"_heroic legend_," and how the heroic legend faded away into a "_nursery
tale_."
In regard to Jonah's going to the city of Ninevah, and preaching unto
the inhabitants, we believe that the old "Myth of Civilization," so
called,[82:1] is partly interwoven here, and that, in this respect, he
is nothing more than the Indian _Fish Avatar of Vishnou_, or the
Chaldean _Oannes_. At his first Avatar, _Vishnou_ is alleged to have
appeared to humanity in form like a fish,[82:2] or half-man and
half-fish, just as Oannes and Dagon were represented among the Chaldeans
and other nations. In the temple of _Rama_, in India, there is a
representation of _Vishnou_ which answers perfectly to that of
_Dagon_.[82:3] Mr. Maurice, in his "Hist. Hindostan," has proved the
identity of the Syrian _Dagon_ and the Indian Fish Avatar, and concludes
by saying:
"From the foregoing and a variety of parallel circumstances, I
am inclined to think that the Chaldean _Oannes_, the Phenician
and Philistian _Dagon_, and the _Pisces_ of the Syrian and
Egyptian Zodiac, were the same deity with the Indian
_Vishnu_."[82:4]
In the old mythological remains of the Chaldeans, compiled by Berosus,
Abydenus, and Polyhistor, there is an account of one _Oannes_, a
fish-god, who rendered great service to mankind.[82:5] This being is
said to have _come out of_ the Erythraean Sea.[82:6] This is evidently
_the Sun rising out of the sea_, as it apparently does, in the
East.[82:7]
Prof. Goldzhier, speaking of Oannes, says:
"That this founder of civilization has a _Solar character_,
like similar heroes in all other nations, is shown . . . in
the words of Berosus, who says: '_During the day-time_ Oannes
held intercourse with man, _but when the Sun set_, Oannes
fell into the sea, where he used to pass the night.' Here,
evidently, only the _Sun_ can be meant, who, in the evening,
dips into the sea, and comes forth again in the morning, and
passes the day on the dry land in the company of men."[82:8]
_Dagon_ was sometimes represented as _a man emerging from a fish's
mouth_, and sometimes as half-man and half-fish.[82:9] It was believed
that he came _in a ship_, and taught the people. Ancient history abounds
with such mythological personages.[82:10] There was also a _Durga_, a
fish deity, among the _Hindoos_, represented as _a full grown man
emerging from a fish's mouth_[82:9] The Philistines worshiped Dagon,
and in Babylonian Mythology _Odakon_ is applied to a fish-like being,
who _rose from the waters of the Red Sea_ as one of the benefactors of
men.[83:1]
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 _Joppa_ as a
mermaid. She is simply a personification of the _Moon_, who follows the
course of the _Sun_. At times she manifests herself to the eyes of men,
at others she seeks concealment in the Western flood.[83:2]
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.[83:3]
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.[83:4]
The ancient Mexicans and Peruvians had likewise semi-fish gods.[83:5]
[Illustration: Fig. No. 5]
Jonah then, is like these other personages, in so far as they are all
_personifications of the Sun_; they all _come out of the sea_; they are
all represented as _a man emerging from a fish's mouth_; and they are
all _benefactors of mankind_. We believe, therefore, that it is one and
the same myth, whether Oannes, Joannes, or Jonas,[83:6] 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.
[Illustration: Fig. No. 6]
Fig. No. 5 is a representation of _Dagon_, 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[84:1] is a
representation of the Indian Avatar of Vishnou, _coming forth from the
fish_.[84:2] 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 _triple_
ornament, both of which had evidently the same meaning, _i. e._, _an
emblem of the trinity_.[84:3] The Indian Avatar being represented with
four arms, evidently means that he is god of the whole world, his _four_
arms extending to the _four corners of the world_. The _circle_, which
is seen in one hand, is an emblem of eternal reward. The _shell_, with
its eight convolutions, is intended to show the place in the number of
the cycles which he occupied. The _book_ and _sword_ are to show that he
ruled both in the right of the book and of the sword.[84:4]
FOOTNOTES:
[78:1] Tylor: Early Hist. Mankind, pp. 344, 345.
[78:2] "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.)
[78:3] Bouchet: Hist. d'Animal, in Anac., vol. i. p. 240.
[78:4] Anacalypsis, vol. i. p. 638. See also Tylor: Primitive Culture,
vol. i. p. 306, and Chambers's Encyclo., art. "Jonah."
[79:1] Tales of Ancient Greece, p. 296.
[79:2] See Hebrew Mythology, p. 203.
[79:3] See Tylor's Early Hist. Mankind, and Primitive Culture, vol. i.
[79:4] Chambers's Encyclo., art. Jonah.
[79:5] See Fiske: Myths and Myth Makers, p. 77, and _note_; and Tylor:
Primitive Culture, i. 302.
[80:1] Goldzhier: Hebrew Mythology, pp. 102, 103.
[80:2] This is seen from the following, taken from Pictet: "_Du Culte
des Carabi_," p. 104, and quoted by Higgins: _Anac._, vol. i. p. 650:
"Vallancy dit que _Ionn_ étoit le même que Baal. En Gallois _Jon_, le
Seigneur, Dieu, la cause prémière. En Basque _Jawna_, _Jon_, _Jona_,
&c., Dieu, et Seigneur, Maître. Les Scandinaves appeloient le _Soleil_
John. . . . Une des inscriptions de Gruter montre ques les Troyens
adoroient _le même_ astre sous le nom de _Jona_. En Persan le _Soleil_
est appelè _Jawnah_." Thus we see that the _Sun_ was called _Jonah_, by
different nations of antiquity.
[80:3] See Goldzhier: Hebrew Mythology, p. 148.
[80:4] See Tylor: Early History of Mankind, p. 845, and Goldzhier:
Hebrew Mythology, pp. 102, 103.
[80:5] See Tylor: Early History of Mankind, p. 345.
[80:6] Fiske: Myths and Myth Makers, p. 77.
[80:7] See Knight: Ancient Art and Mythology, pp. 88, 89, and Mallet's
Northern Antiquities.
[80:8] In ancient _Scandinavian_ mythology, the _Sun_ is personified in
the form of a beautiful _maiden_. (See Mallet's Northern Antiquities, p.
458.)
[80:9] See Fiske: Myths and Myth Makers, p. 77. Bunce: Fairy Tales, 161.
[80:10] Tylor: Primitive Culture, vol. i. p. 307.
"The story of Little Red Riding-Hood, as we call her, or Little Red-Cap,
came from the same (_i. e._, the ancient Aryan) source, and refers to
the _Sun_ and the _Night_."
"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.)
[81:1] Müller's Chips, vol. ii. p. 260.
[82:1] See Goldzhier's Hebrew Mythology, p. 198, et seq.
[82:2] See Maurice: Indian Antiquities, vol. ii. p. 277.
[82:3] See Isis Unveiled, vol. ii. p. 259. Also, Fig. No. 5, next page.
[82:4] Hist. Hindostan, vol. i. pp. 418-419.
[82:5] 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.
[82:6] See Higgins: Anacalypsis, vol. i. p. 646. Smith: Chaldean Account
of Genesis, p. 39, and Cory's Ancient Fragments, p. 57.
[82:7] Civilizing gods, who diffuse intelligence and instruct
barbarians, are also _Solar Deities_. Among these _Oannes_ takes his
place, as the _Sun-god_, giving knowledge and civilization. (Rev. S.
Baring-Gould: Curious Myths, p. 367.)
[82:8] Goldzhier: Hebrew Mythology, pp. 214, 215.
[82:9] See Inman's Ancient Faiths, vol. i. p. 111.
[82:10] See Chamber's Encyclo., art "Dagon."
[83:1] See Smith's Dictionary of the Bible, and Chambers's Encyclo.,
art. "Dagon" in both.
[83:2] See Baring-Gould's Curious Myths.
[83:3] See Cox: Aryan Mythology, vol. ii. p. 26.
[83:4] Ibid. p. 38.
[83:5] Curious Myths, p. 372.
[83:6] Since writing the above we find that Mr. Bryant, in his
"_Analysis of Ancient Mythology_" (vol. ii. p. 291), speaking of the
mystical nature of the name _John_, which is the same as _Jonah_, says:
"The prophet who was sent upon an embassy to the Ninevites, is styled
_Ionas_: a title probably bestowed upon him as a messenger of the Deity.
The great Patriarch who preached righteousness to the Antediluvians, is
styled _Oan_ and _Oannes_, which is _the same as Jonah_."
[84:1] From Maurice: Hist. Hindostan, vol. i. p. 495.
[84:2] Higgins: Anacalypsis, vol. i. p. 634. See also, Calmet's
Fragments, 2d Hundred, p. 78.
[84:3] See the chapter on "The Trinity," in part second.
[84:4] See Higgins: Anacalypsis, vol. i. p. 640.
CHAPTER X.
CIRCUMCISION.
In the words of the Rev. Dr. Giles:
"The rite of circumcision must not be passed over in any work
that concerns the religion and literature of that (the Jewish)
people."[85:1]
The first mention of Circumcision, in the Bible, occurs in
Genesis,[85:2] where God is said to have commanded the Israelites to
perform this rite, and thereby establish a covenant between him and his
chosen people:
"This is my _covenant_ (said the Lord), which ye shall keep,
between me and you and thy seed after thee; every male child
among you shall be circumcised."
"We _need not doubt_," says the Rev. Dr. Giles, "that a _Divine command_
was given to Abraham that all his posterity should practice the rite of
circumcision."[85:3]
Such may be the case. If we believe that the Lord of the Universe
communes with man, we _need not doubt_ 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.[85:4] Whatever may
have been its origin, it is certain that it was practiced by many of the
ancient Eastern nations, who never came in contact with the Hebrews, in
early times, and, therefore, could not have learned it from them.
The _Egyptians_ practiced circumcision at a very early period,[85:5] at
least as early as the _fourth_ dynasty--pyramid one--and therefore, long
before the time assigned for Joseph's entry into Egypt, from whom some
writers have claimed the Egyptians learned it.[86:1]
In the decorative pictures of Egyptian tombs, one frequently meets with
persons on whom the denudation of the prepuce is manifested.[86:2]
On a stone found at Thebes, there is a representation of the
circumcision of Ramses II. A mother is seen holding her boy's arms back,
while the operator kneels in front.[86:3] All Egyptian priests were
obliged to be circumcised,[86:4] and Pythagoras had to submit to it
before being admitted to the Egyptian sacerdotal mysteries.[86:5]
Herodotus, the Greek historian, says:
"As this practice can be traced both in Egypt and Ethiopia, to
the remotest antiquity, it is not possible to say which first
introduced it. The Phenicians and Syrians of Palestine
acknowledge that they borrowed it from Egypt."[86:6]
It has been recognized among the _Kaffirs_ and other tribes of
_Africa_.[86:7] It was practiced among the _Fijians_ and _Samoans of
Polynesia_, and some races of _Australia_.[86:8] The _Suzees_ and the
_Mandingoes_ circumcise their women.[86:9] The _Assyrians_, _Colchins_,
_Phenicians_, and others, practiced it.[86:10] It has been from time
immemorial a custom among the _Abyssinians_, though, at the present
time, Christians.[86:11]
The antiquity of the custom may be assured from the fact of the _New
Hollanders_, (never known to civilized nations until a few years ago)
having practiced it.[86:12]
The _Troglodytes_ on the shore of the Red Sea, the _Idumeans_,
_Ammonites_, _Moabites_ and _Ishmaelites_, had the practice of
circumcision.[86:11]
The _ancient Mexicans_ also practiced this rite.[86:13] It was also
found among the _Amazon_ tribes of _South America_.[87:1] These
Indians, as well as some African tribes, were in the habit of
circumcising their women. Among the _Campas_, the women circumcised
themselves, and a man would not marry a woman who was not
circumcised.[87:2] They performed this singular rite upon arriving at
the age of puberty.[87:3]
Jesus of Nazareth was circumcised,[87:4] 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.[87:5] But
the Christians are not followers of the religion of Jesus.[87:6] They
are followers of the religion of the _Pagans_. This, we believe, we
shall be able to show in Part Second of this work.
FOOTNOTES:
[85:1] Giles: Hebrew and Christian Records, vol. i. p. 249.
[85:2] Genesis, xvii. 10.
[85:3] Giles: Hebrew and Christian Records, vol. i. p. 251.
[85:4] 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 _origin_ of this custom has not yet, so far as I am
aware, been satisfactorily explained. The idea that, under certain
climatic conditions, circumcision is necessary for 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.)
[85:5] "Other men leave their private parts as they are formed by
nature, except those who have learned otherwise from them; but the
Egyptians are _circumcised_. . . . They are circumcised for the sake of
cleanliness, thinking it better to be clean than handsome." (Herodotus,
Book ii. ch. 36.)
[86:1] 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."
[86:2] Bonwick: Egyptian Belief, pp. 414, 415.
[86:3] Ibid. p. 415.
[86:4] Ibid. and Knight: Ancient Art and Mythology, p. 89.
[86:5] Bonwick's Egyptian Belief, p. 415.
[86:6] Herodotus: Book ii. ch. 36.
[86:7] See Bonwick's Egyptian Belief, p. 114. Amberly: Analysis
Religious Belief, p. 67, and Higgins: Anacalypsis, vol. ii. p. 309.
[86:8] Bonwick's Egyptian Belief, p. 414, and Amberly's Analysis, pp.
63, 73.
[86:9] Amberly: Analysis of Relig. Belief, p. 73.
[86:10] 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.
[86:11] Bonwick: Egyptian Belief, p. 414.
[86:12] Kendrick's Egypt, quoted by Dunlap; Mysteries of Adoni, p. 146.
[86:13] Amberly's Analysis, p. 63, Higgins: Anacalypsis, vol. ii. p.
309, and Acosta, ii. 369.
[87:1] Orton: The Andes and the Amazon, p. 322.
[87:2] This was done by cutting off the _clytoris_.
[87:3] Orton: The Andes and the Amazon, p. 322. Gibbon's Rome, vol. iv.
p. 563, and Bible for Learners, vol. i. p. 319.
"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.)
[87:4] Luke, ii. 21.
[87:5] Matthew, v. 18.
[87:6] In using the words "the religion of Jesus," we mean simply _the
religion of Israel_. We believe that Jesus of Nazareth was a _Jew_, in
every sense of the word, and that he did not establish a new religion,
or preach a new doctrine, in any way, shape, or form. "The preacher from
the Mount, the prophet of the Beatitudes, does but repeat with
persuasive lips what the law-givers of his race proclaimed in mighty
tones of command." (See chap. xi.)
CHAPTER XI.
CONCLUSION OF PART FIRST.
There are many other legends recorded in the Old Testament which might
be treated at length, but, as we have considered the principal and most
important, and as we have so much to examine in Part Second, which
treats of the New Testament, we shall take but a passing glance at a few
others.
In Genesis xli. is to be found the story of
PHARAOH'S TWO DREAMS,
which is to the effect that Pharaoh dreamed that he stood by a river,
and saw come up out of it _seven_ fat kine, and _seven_ lean kine, which
devoured the fat ones. He then dreamed that he saw _seven_ good ears of
corn, on one stalk, spring up out of the ground. This was followed by
_seven_ poor ears, which sprang up after them, and devoured the good
ears.
Pharaoh, upon awaking from his sleep, and recalling the dreams which he
dreamed, was greatly troubled, "and he sent and called for all the
magicians of Egypt, and all the wise men thereof, and Pharaoh told them
his dreams, but there was none that could interpret them unto Pharaoh."
Finally, his chief butler tells him of one Joseph, who was skilled in
interpreting dreams, and Pharaoh orders him to be brought before his
presence. He then repeats his dreams to Joseph, who immediately
interprets them to the great satisfaction of the king.
A very similar story is related in the Buddhist _Fo-pen-hing_--one of
their sacred books, which has been translated by Prof. Samuel
Beal--which, in substance, is as follows:
Suddhôdana Raja dreamed _seven_ 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 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
_seven_ distinct dreams, which I will now recite (he recites the
dreams). I pray you, honorable Sirs! let not these dreams escape your
memories, but in the morning, when I am seated in my palace, and
surrounded by my attendants, let them be brought to my mind (that they
may be interpreted.)"
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."
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, _and we
cannot interpret their meaning_."
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?"
Finally a "holy one," called _T'so-Ping_, being present in the inner
palace, and perceiving the sorrow and distress of the king, assumed the
appearance of a Brahman, and under this form 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."
The king ordered him to be brought before his presence, and then related
to him his dreams. Upon hearing them, _T'so-Ping_ immediately
interpreted them, to the great satisfaction of the king.[89:1]
In the second chapter of Exodus we read of
MOSES THROWN INTO THE NILE,
which is done _by command of the king_.
There are many counterparts to this in ancient mythology; among them may
be mentioned that of the infant Perseus, who was, _by command of the
king_ (Acrisius of Argos), shut up in a chest, and cast into the sea. He
was found by one Dictys, who took great care of the child, and--as
Pharaoh's daughter did with the child Moses--educated him.[89:2]
The infant Bacchus was confined in a chest, _by order of Cadmus, King
of Thebes_, and thrown into the Nile.[90:1] He, like Moses, had two
mothers, one by nature, the other by adoption.[90:2] He was also, like
Moses, represented _horned_.[90:3]
Osiris was also confined in a chest, and thrown into the river
Nile.[90:4]
When Osiris was shut into the coffer, and cast into the river, he
floated to Phenicia, and was there received under the name of Adonis.
Isis (his mother, or wife) wandered in quest of him, came to Byblos, and
seated herself by a fountain in silence and tears. She was then taken by
the servants of the royal palace, and made to attend on the young prince
of the land. In like manner, Demeter, after Aidoneus had ravished her
daughter, went in pursuit, reached Eleusis, seated herself by a well,
conversed with the daughters of the queen, and became _nurse to her
son_.[90:5] 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.[90:6] This is simply
another version of the same myth.
In the second chapter of the second book of Kings, we read of
ELIJAH ASCENDING TO HEAVEN.
There are many counterparts to this, in heathen mythology.
Hindoo sacred 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.[90:7]
According to Babylonian mythology, _Xisuthrus_ was translated to
heaven.[90:8]
The story of Elijah ascending to heaven in a chariot of fire may also be
compared to the fiery, flame-red chariot of _Ushas_.[90:9] This idea of
some Holy One ascending to heaven without dying was found in the ancient
mythology of the _Chinese_.[90:10]
The story of
DAVID KILLING GOLIATH,
by throwing a stone and hitting him in the forehead,[90:11] may be
compared to the story of _Thor_, the Scandinavian hero, throwing a
hammer at Hrungnir, and striking him in the forehead.[91:1]
We read in Numbers[91:2] that
BALAAM'S ASS SPOKE
to his master, and reproved him.
In ancient fables or stories in which animals play prominent parts, each
creature is endowed with the power of speech. This idea was common in
the whole of Western Asia and Egypt. It is found in various Egyptian and
Chaldean stories.[91:3] Homer has recorded that the _horse_ of Achilles
spoke to him.[91:4]
We have also a very wonderful story in that of
JOSHUA'S COMMAND TO THE SUN.
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. _And the sun stood still_, and
the moon stayed, until the people had avenged themselves upon their
enemies. . . . And there was no day like that before it or after it."
There are many stories similar to this, to be found among other nations
of antiquity. We have, as an example, that which is related of Bacchus
in the Orphic hymns, wherein it says that this god-man arrested the
course of the sun and the moon.[91:5]
An Indian legend relates that the sun stood still to hear the pious
ejaculations of Arjouan after the death of Crishna.[91:6]
A holy Buddhist by the name of Mâtanga prevented the sun, at his
command, from rising, and bisected the moon.[91:7] Arresting the course
of the sun was a common thing among the disciples of Buddha.[91:8]
The _Chinese_ also, had a legend of the sun standing still,[91:9] and a
legend was found among the _Ancient Mexicans_ to the effect that one of
their holy persons commanded the sun to stand still, which command was
obeyed.[91:10]
We shall now endeavor to answer the question which must naturally arise
in the minds of all who see, for the first time, the similarity in the
legends of the Hebrews and those of other nations, namely: have the
Hebrews copied from other nations, or, have other nations copied from
the Hebrews? To answer this question we shall; _first_, give a brief
account or history of the Pentateuch and other books of the Old
Testament from which we have taken legends, and show about what time
they were written; and, _second_, show that other nations were possessed
of these legends long before that time, _and that the Jews copied from
them_.
The Pentateuch is ascribed, in our _modern_ translations, to _Moses_,
and he is generally supposed to be the author. This is altogether
erroneous, as Moses had _nothing whatever_ to do with these five books.
Bishop Colenso, speaking of this, says:
"The books of the Pentateuch _are never ascribed to Moses in
the inscriptions of Hebrew manuscripts, or in printed copies
of the Hebrew Bible_. Nor are they styled the '_Books of
Moses_' in the Septuagint[92:1] or Vulgate,[92:2] _but only in
our modern translations_, 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."[92:3]
The author of "The Religion of Israel," referring to this subject, says:
"The Jews who lived _after_ the Babylonish Captivity, and the
Christians following their examples, ascribed these books (the
Pentateuch) to Moses; and for many centuries the _notion_ was
cherished that he had really written them. _But strict and
impartial investigation has shown that this opinion must be
given up_; and that _nothing_ in the whole Law really comes
from Moses himself except the Ten Commandments. _And even
these were not delivered by him in the same form as we find
them now._ If we still call these books by his name, it is
only because the Israelites always thought of him as their
first and greatest law-giver, _and the actual authors grouped
all their narratives and laws around his figure, and
associated them with his name_."[92:4]
As we cannot go into an extended account, and show _how this is known_,
we will simply say that it is principally by _internal_ evidence that
these facts are ascertained.[92:5]
Now that we have seen that Moses did not write the books of the
Pentateuch, our next endeavor will be to ascertain _when_ they were
written, and _by whom_.
We can say that they were not written by any _one_ person, nor were they
written _at the same time_.
We can trace _three_ principal redactions of the Pentateuch, that is to
say, the material was _worked over_, and _re-edited_, with
_modifications_ and _additions_, by _different people_, at _three
distinct epochs_.[93:1]
The two principal writers are generally known as the _Jehovistic_ and
the _Elohistic_. We have--in speaking of the "Eden Myth" and the legend
of the "Deluge"--already alluded to this fact, and have illustrated how
these writers' narratives conflict with each other.
The _Jehovistic_ 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 _short_ account, of the "_Creation_," and then he carries
the story on regularly until the Israelites enter Canaan. It is to him
that we are indebted for the _charming_ pictures of the patriarchs. _He
took these from other writings, or from the popular legends._[93:2]
About 725 B. C. the Israelites were conquered by Salmanassar, King of
Assyria, and many of them were carried away captives. _Their place was
supplied by Assyrian colonists from Babylon, Persia, and other
places._[93:3] This fact is of the greatest importance, and should not
be forgotten, as we find that the _first_ of the three writers of the
Pentateuch, spoken of above, _wrote about this time_, and the Israelites
heard, _from the colonists from Babylon, Persia, and other places--for
the first time--many of the legends which this writer wove into the
fabulous history which he wrote, especially the accounts of the Creation
and the Deluge_.
The Pentateuch remained in this, its _first_ form, until the year 620 B.
C. Then a certain _priest_ of marked prophetic sympathies wrote a book
of law which has come down to us in Deuteronomy, iv. 44, to xxvi., and
xxviii. Here we find the demands which the _Mosaic_ party at _that day_
were making thrown into the form of laws. It was by King Josiah that
this book was first introduced and proclaimed as authoritative.[93:4] It
was soon afterwards _wove into_ the work of the _first_ Pentateuchian
writer, and at the same time "_a few new passages_" were added, some of
which related to Joshua, the successor of Moses.[94:1]
At this period in Israel's history, Jehovah had become almost forgotten,
and "other gods" had taken his place.[94:2] 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 B.
C., Josiah, now in the eighteenth year of his reign, began a thorough
reformation which completely answered to the ideas of the Mosaic
party.[94:3]
It was during this time that the _second_ Pentateuchian writer wrote,
and _he_ makes _Moses_ speak as the law-giver. This writer was probably
Hilkiah, _who claimed to have found a book, written by Moses, in the
temple,[94:4] although it had only just been drawn up_.[94:5]
The principal objections which _were_ brought against the claims of
Hilkiah, _but which are not needed in the present age of inquiry_, was
that Shaphan and Josiah read it off, not as if it were an _old_ book,
_but as though it had been recently written_, when any person who is
acquainted, in the slightest degree, with language, must know that a man
could not read off, at once, _a book written eight hundred years
before_. The phraseology would necessarily be so altered by time as to
render it comparatively unintelligible.
We must now turn to the _third_ Pentateuchian writer, _whose writings
were published 444 B. C._
At that time Ezra (or Ezdras) _added_ to the work of his two
_predecessors_ a series of _laws_ and _narratives_ which had been drawn
up _by some of the priests in Babylon_.[94:6] This "series of laws and
narratives," which was written by "some of the (Israelitish) priests in
Babylon," was called "_The Book of Origins_" (probably containing the
Babylonian account of the "_Origin of Things_," or the "_Creation_").
Ezra brought the book from _Babylon_ to Jerusalem. He made some
modifications in it and constituted it a code of law for Israel,
_dove-tailing it into those parts of the Pentateuch which existed
before_. A few _alterations_ and _additions_ were subsequently made,
but these are of minor importance, and we may fairly say _that Ezra put
the Pentateuch into the form in which we have it_ (about 444 B. C.).
These priestly passages are partly occupied with historical matter,
comprising a very free account of things from the creation of the world
to the arrival of Israel in Canaan. Everything is here presented from
the _priestly_ point of view; some events, elsewhere recorded, are
_touched up in the priestly spirit, and others are entirely
invented_.[95:1]
It was the belief of the Jews, asserted by the _Pirke Aboth_ (Sayings of
the Fathers), one of the oldest books of the _Talmud_,[95:2] 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.[95:3] This we _know_ could not have been
the case. The fact that Ezra wrote--adding to, and taking from the
already existing books of the Pentateuch--was probably the foundation
for this tradition. The account of it is to be found in the Apocryphal
book of Esdras, a book deemed authentic by the Greek Church.
Dr. Knappert, speaking of this, says:
"For many centuries, both the Christians and the Jews supposed
that Ezra had brought together the sacred writings of his
people, united them in one whole, and introduced them as a
book given by the Spirit of God--a Holy Scripture.
"The only authority for this supposition was a very modern and
altogether untrustworthy _tradition_. The historical and
critical studies of our times have been emancipated from the
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.
"_Before the Babylonish captivity, Israel had no sacred
writings._ 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.
"_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_ (though not quite, as we shall
show) _as we still have it. These books got the name of the
'Law of Moses,' or simply the 'Law.'_ Ezra introduced them
into Israel (B. C. 444), and gave them binding authority, _and
from that time forward they were considered divine_."[95:4]
From the time of Ezra until the year 287 B. C., when the Pentateuch was
translated into Greek by order of Ptolemy Philadelphus, King of Egypt,
these books evidently underwent some changes. This the writer quoted
above admits, in saying:
"Later still (viz., after the time of Ezra), _a few more
changes and additions were made_, and so the Pentateuch grew
into its present form."[96:1]
In answer to those who claim that the Pentateuch was written by _one_
person, Bishop Colenso says:
"It is certainly inconceivable that if the _Pentateuch_ be the
production of _one and the same hand throughout_, it should
contain _such a number of glaring inconsistencies_. . . . No
single author could have been guilty of such 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 _different
authors_ in _different ages_, this fact should betray itself
_by the existence of contradictions in the narrative_."[96:2]
Having ascertained the origin of the Pentateuch, or first five books of
the Old Testament, it will be unnecessary to refer to the others _here_,
as we have nothing to do with _them_ in our investigations. Suffice it
to say then, that: "In the earlier period after Ezra, _none of the other
books_ which already existed, enjoyed the same authority as the
Pentateuch."[96:3]
It is probable[96:4] that Nehemiah made a collection of historical and
prophetic books, songs, _and letters from Persian kings_, not to form a
second collection, but for the purpose of saving them from being lost.
The scribes of Jerusalem, followers of Ezra, who were known as "the men
of the Great Synagogue," _were the collectors of the second and third
divisions of the Old Testament_. They collected together the historical
and prophetic books, songs, &c., which were then in existence, _and
after altering many of them_, they were added to the collection of
_sacred_ books. It must not be supposed that any fixed plan was pursued
in this work, _or that the idea was entertained from the first, that
these books would one day stand on the same level with the
Pentateuch_.[96:5]
In the course of time, however, many of the Jews began to consider
_some_ of these books as _sacred_. The Alexandrian Jews adopted books
into the canon which those of Jerusalem did not, _and this difference of
opinion lasted for a long time, even till the second century after
Christ. It was not until this time that all the books of the Old
Testament acquired divine authority._[96:6] It is not known, however,
_just when_ the canon of the Old Testament was closed. _The time and
manner in which it was done is altogether obscure._[97:1] Jewish
tradition indicates that the full canonicity of several books was not
free from doubt till the time of the famous Rabbi Akiba,[97:2] who
flourished about the beginning of the second century after Christ.[97:3]
After giving a history of the books of the Old Testament, the author of
"The Religion of Israel," whom we have followed in this investigation,
says:
"The great majority of the writers of the Old Testament had no
other source of information about the past history of Israel
than simple _tradition_. Indeed, it could not have been
otherwise, for in primitive times no one used to record
anything in writing, and the only way of preserving a
knowledge of the past was to hand it down by word of mouth.
The father told the son what his elders had told him, and the
son handed it on to the next generation.
"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,
_but they did not shrink from modifying their representation
of the past in any way that they thought would be good and
useful_. 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 _reality_; 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, _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._ 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."[97:4]
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."
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 day, we
subjoin, in a note below, a list of works to which they are
referred.[98:1]
We shall now, after giving a brief history of the Pentateuch, refer to
the legends of which we have been treating, and endeavor to show from
whence the Hebrews borrowed them. The first of these is "_The Creation
and Fall of Man_."
Egypt, the country out of which the Israelites came, had no story of the
Creation and Fall of Man, _such as we have found among the Hebrews_;
they therefore could not have learned it from _them_. The _Chaldeans_,
however, as we saw in our first chapter, had this legend, and it is from
them that the Hebrews borrowed it.
The account which we have given of the Chaldean story of the Creation
and Fall of Man, was taken, as we stated, from the writings of Berosus,
the Chaldean historian, who lived in the time of Alexander the Great
(356-325 B. C.), and as the Jews were acquainted with the story some
centuries earlier than this, his works did not prove that these
traditions were in Babylonia before the Jewish captivity, and could not
afford testimony in favor of the statement that the Jews borrowed this
legend from the Babylonians _at that time_. It was left for Mr. George
Smith, of the British Museum, to establish, without a doubt, the fact
that this legend was known to the Babylonians at least _two thousand
years before the time assigned for the birth of Jesus_. The cuneiform
inscriptions discovered by him, while on an expedition to Assyria,
organized by the London "Daily Telegraph," was the means of doing this,
and although by far the greatest number of these tablets belong to the
age of Assurbanipal, who reigned over Assyria B. C. 670, it is
"acknowledged on all hands that these tablets are not the originals,
_but are only copies from earlier texts_." "The Assyrians acknowledge
themselves that this literature was borrowed from Babylonian sources,
and of course it is to Babylonia we have to look to ascertain the
approximate dates of the original documents."[98:2] Mr. Smith then
shows, from "fragments of the Cuneiform account of the Creation and
Fall" which have been discovered, that, "_in the period from B. C. 2000
to 1500, the Babylonians believed in a story similar to that in
Genesis_." It is probable, however, says Mr. Smith, that this legend
existed as _traditions_ in the country _long before it was committed to
writing_, and some of these traditions exhibited great difference in
details, _showing that they had passed through many changes_.[99:1]
Professor James Fergusson, in his celebrated work on "Tree and Serpent
Worship," says:
"The two chapters which refer to this (_i. e._, the Garden,
the Tree, and the Serpent), as indeed the whole of the first
eight of Genesis, are now generally admitted by scholars to 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."[99:2]
John Fiske says:
"The story of the Serpent in Eden is an Aryan story in every
particular. The notion of Satan as the author of evil appears
only in the later books, _composed after the Jews had come
into close contact with Persian ideas_."[99:3]
Prof. John W. Draper says:
"In the old legends of dualism, the evil spirit was said to
have _sent a serpent to ruin Paradise_. These legends became
known to the Jews _during their Babylonian captivity_."[99:4]
Professor Goldziher also shows, in his "Mythology Among the
Hebrews,"[99:5] that the story of the creation was borrowed by the
Hebrews from the Babylonians. He also informs us that the notion of the
_bôrê_ and _yôsêr_, "Creator" (the term used in the cosmogony in
Genesis) as an integral part of the idea of God, _are first brought into
use by the prophets of the captivity_. "Thus also the story of the
_Garden of Eden_, as a supplement to the history of the Creation, _was
written down at Babylon_."
Strange as it may appear, after the _Genesis_ account, we may pass
through the whole Pentateuch, and other books of the Old Testament,
clear to the end, and will find that the story of the "_Garden of Eden_"
and "_Fall of Man_," is hardly alluded to, if at all. Lengkerke says:
"One single _certain_ trace of the employment of the story of Adam's
fall is entirely wanting in the Hebrew Canon (after the Genesis
account). Adam, Eve, the Serpent, the woman's seduction of her husband,
&c., are all images, _to which the remaining words of the Israelites
never again recur_."[100:1]
This circumstance can only be explained by the fact that the first
chapters of Genesis were not written until _after_ the other portions
had been written.
It is worthy of notice, that this story of the Fall of Man, upon which
the whole orthodox scheme of a divine Saviour or Redeemer is based, was
_not_ considered by the learned Israelites as _fact_. They simply looked
upon it as a story which satisfied the ignorant, but which should be
considered as _allegory_ by the learned.[100:2]
Rabbi Maimonides (Moses Ben Maimon), one of the most celebrated of the
Rabbis, says on this subject:--
"We must not understand, or take in a literal sense, what is
written in _the book_ on the _Creation_, nor form of it the
same ideas which are participated by the generality of
mankind; _otherwise our ancient sages would not have so much
recommended to us, to hide the real meaning of it, and not to
lift the allegorical veil, which covers the truth contained
therein_. When taken in its _literal sense_, the work gives
the most absurd and most extravagant ideas of the Deity.
'Whosoever should divine its true meaning ought to take great
care in not divulging it.' This is a maxim repeated to us by
all our sages, principally concerning the understanding of the
work of the six days."[100:3]
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 "_The Allegories_," and he
traces back to the _allegorical_ sense the "Tree of Life," the "Rivers
of Paradise," and the other fictions of the Genesis.[100:4]
Many of the early Christian Fathers declared that, in the story of the
Creation and Fall of Man, there was but an _allegorical fiction_. Among
these may be mentioned St. Augustine, who speaks of it in his "City of
God," and also Origen, who says:
"What man of sense will agree with the statement that the
first, second, and third days, in which the _evening_ is named
and the _morning_, were without sun, moon and stars? What man
is found such an idiot as to suppose that God planted trees in
Paradise like an husbandman? _I believe that every man must
hold these things for images under which a hidden sense is
concealed._"[100:5]
Origen believed aright, as it is now almost universally admitted, that
the stories of the "Garden of Eden," the "Elysian Fields," the "Garden
of the Blessed," &c., which were the abode of the blessed, where grief
and sorrow could not approach them, where plague and sickness could not
touch them, were founded on _allegory_. These abodes of delight were far
away in the _West_, where the sun goes down beyond the bounds of the
earth. They were the "Golden Islands" sailing in a sea of blue--_the
burnished clouds floating in the pure ether_. In a word, _the "Elysian
Fields" are the clouds at eventide_. The picture was suggested by the
images drawn from the phenomena of sunset and twilight.[101:1]
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.[101:2]
In regard to the story of "_The Deluge_," we have already seen[101:3]
that "Egyptian records tell nothing of a cataclysmal deluge," and that,
"the land was _never_ 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.
We have also seen, in the chapter that treated of this legend, that it
corresponded in all the principal features with the _Chaldean_ account.
We shall now show that it was taken from this.
Mr. Smith discovered, on the site of Ninevah, during the years 1873-4,
cylinders belonging to the early Babylonian monarchy, (from 2500 to 1500
B. C.) which contained the legend of the flood,[101:4] and which we gave
in Chapter II. _This was the foundation for the Hebrew legend, and they
learned it at the time of the Captivity._[101:5] The myth of Deucalion,
the Grecian hero, was also taken from the same source. The Greeks
learned it from the Chaldeans.
We read in Chambers's Encyclopædia, that:
"It was at one time extensively believed, even by intelligent
scholars, that the myth of Deucalion was a corrupted
tradition of the _Noachian_ deluge, but this _untenable_
opinion is now all but universally abandoned."[102:1]
This idea was abandoned after it was found that the Deucalion myth was
older than the Hebrew.
What was said in regard to the Eden story not being mentioned in other
portions of the Old Testament save in Genesis, also applies to this
story of the Deluge. _Nowhere_ in the other books of the Old Testament
is found any reference to this story, except in Isaiah, where "the
waters of Noah" are mentioned, and in Ezekiel, where simply the _name_
of Noah is mentioned.
We stated in Chapter II. that some persons saw in this story an
_astronomical_ myth. Although not generally admitted, yet there are very
strong reasons for believing this to be the case.
According to the _Chaldean_ account--which is the oldest one
known--there were _seven_ persons saved in the ark.[102:2] There were
also _seven_ persons saved, according to some of the _Hindoo_
accounts.[102:3] That this referred to the sun, moon, and five planets
looks very probable. We have also seen that Noah was the _tenth_
patriarch, and Xisuthrus (who is the Chaldean hero) was the _tenth_
king.[102:4] Now, according to the Babylonian table, their _Zodiac_
contained _ten_ gods called the "_Ten Zodiac_ gods."[102:5] They also
believed that whenever all the _planets_ met in the sign of Capricorn,
_the whole earth was overwhelmed with a deluge of water_.[102:6] The
_Hindoos_ and other nations had a similar belief.[102:7]
It is well known that the Chaldeans were great astronomers. When
Alexander the Great conquered the city of Babylon, the Chaldean priests
boasted to the Greek philosophers, who followed his army, that they had
continued their astronomical calculations through a period of more than
forty thousand years.[102:8] 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.
In regard to the story of "_The Tower of Babel_" little need be said.
This, as well as the story of the Creation and Fall of Man, and the
Deluge, was borrowed from the Babylonians.[102:9]
"It seems," says George Smith, "from the indications in the (cuneiform)
inscriptions, that there happened in the interval between 2000 and 1850
B. C. a general _collection_ of the development of the various
traditions of the Creation, Flood, Tower of Babel, and other similar
legends." "These legends were, however, traditions before they were
committed to writing, _and were common in some form to all the
country_."[103:1]
The Tower of Babel, or the confusion of tongues, is nowhere alluded to
in the Old Testament outside of Genesis, where the story is related.
The next story in order is "_The Trial of Abraham's Faith_."
In this connection we have shown similar legends taken from _Grecian_
mythology, which legends may have given _the idea_ to the writer of the
Hebrew story.
It may appear strange that the _Hebrews_ should have been acquainted
with _Grecian_ mythology, yet we know this was the case. The fact is
accounted for in the following manner:
Many of the Jews taken captive at the Edomite sack of Jerusalem were
sold to the _Grecians_,[103:2] who took them to their country. While
there, they became acquainted with Grecian legends, and when they
returned from "the Islands of the Sea"--as they called the Western
countries--_they brought them to Jerusalem_.[103:3]
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 _Targum_[103:4] knows nothing about
the legend, showing that the story was not in the Pentateuch at the time
this Targum was written.
We have also seen that a story written by Sanchoniathon (about B. C.
1300) of one Saturn, whom the Phenicians called _Israel_, bore a
resemblance to the Hebrew legend of Abraham. Now, Count de Volney
tells us that "a similar tradition prevailed among the _Chaldeans_,"
and that they had the history of one _Zerban_--which means
"rich-in-gold"[103:5]--that corresponded in many respects with the
history of Abraham.[103:6] It may, then, have been from the Chaldean
story that the Hebrew fable writer got his idea.
The next legend which we examined was that of "_Jacob's Vision of the
Ladder_." 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.
The next story was "_The Exodus from Egypt, and Passage through the Red
Sea_," in which we showed, from Egyptian history, that the Israelites
were _turned out_ of the country on account of their uncleanness, and
that the wonderful exploits recorded of Moses were simply copies of
legends related of the sun-god Bacchus. These legends came from "the
Islands of the Sea," and came in very handy for the Hebrew fable
writers; they saved them the trouble of _inventing_.
We now come to the story relating to "_The Receiving of the Ten
Commandments_" by Moses from the Lord, on the top of a mountain, 'mid
thunders and lightnings.
All that is likely to be historical in this account, is that Moses
assembled, not, indeed, the whole of the people, but the heads of the
tribes, and gave them the code which he had prepared.[104:1] The
_marvellous_ portion of the story was evidently copied from that related
of the law-giver Zoroaster, by the _Persians_, and the idea that there
were _two_ tables of stone with the Law written thereon was evidently
taken from the story of Bacchus, the Law-giver, who had _his_ laws
written on _two tables of stone_.[104:2]
The next legend treated was that of "_Samson and his Exploits_."
Those who, _like the learned of the last century_, maintain that the
Pagans copied from the Hebrews, may say that Samson was the model of all
their similar stories, but now that our ideas concerning antiquity are
enlarged, and when we know that Hercules is well known to have been the
God _Sol_, whose _allegorical history_ was spread among many nations
long before the Hebrews were ever heard of, we are authorized to believe
and to say that some Jewish _mythologist_--for what else are their
so-called historians--composed the anecdote of Samson, by partly
disfiguring the popular traditions of the Greeks, Phenicians and
Chaldeans, and claiming that hero for his own nation.[104:3]
The Babylonian story of Izdubar, the lion-killer, who wandered to _the
regions of the blessed_ (the Grecian Elysium), who crossed _a great
waste of land_ (the desert of _Lybia_, according to the Grecian mythos),
and arrived at a region _where splendid trees were laden with jewels_
(the Grecian Garden of the 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 _Phenician_ colony settled there, _five
centuries before he was known in Greece_,[105:1] yet _its antiquity
among the Babylonians antedates that_.
The age of the legends of Izdubar among the Babylonians cannot be placed
with certainty, yet, the cuneiform inscriptions relating to this hero,
which have been found, may be placed at about 2000 years B. C.[105:2]
"As these stories were _traditions_," says Mr. Smith, the discoverer of
the cylinders, "before they were committed to writing, their antiquity
as tradition is probably much greater than that."[105:3]
With these legends before them, the Jewish priests in Babylon had no
difficulty in arranging the story of Samson, and adding it to their
already fabulous history.
As the Rev. Dr. Isaac M. Wise remarks, in speaking of the ancient
Hebrews: "They adopted forms, terms, ideas and myths of all nations with
whom they came in contact, and, like the Greeks, in their way, _cast
them all in a peculiar Jewish religious mold_."
We have seen, in the chapter which treats of this legend, that it is
recorded in the book of Judges. _This book was not written till after
the first set of Israelites had been carried into captivity, and perhaps
still later._[105:4]
After this we have "_Jonah swallowed by a Big Fish_," which is the last
legend treated.
We saw that it was a _solar myth_, known to many nations of antiquity.
The writer of the book--whoever he may have been--_lived in the fifth
century before Christ_--after the Jews had become acquainted and had
mixed with other nations. The writer of this wholly fictitious story,
taking the prophet Jonah--who was evidently an historical personage--for
his hero, was perhaps intending to show the loving-kindness of
Jehovah.[105:5]
We have now examined all the _principal_ Old Testament legends, and,
after what has been seen, we think that no _impartial_ person can still
consider them _historical facts_. That so great a number of educated
persons still do so seems astonishing, in our way of thinking. They have
repudiated Greek and Roman mythology with disdain; why then admit with
respect the mythology of the Jews? Ought the miracles of Jehovah to
impress us more than those of Jupiter? We think not; they should all be
looked upon as _relics of the past_.
That Christian writers are beginning to be aroused to the idea that
another tack should be taken, differing from the old, is very evident.
This is clearly seen by the words of Prof. Richard A. Armstrong, the
translator of Dr. Knappert's "Religion of Israel" into English. In the
_Preface_ of this work, he says:
"It appears to me to be profoundly important that the youthful
English mind should be faithfully and accurately informed of
the results of 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.'"
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:
"The opinion that the _Pagan_ religions were mere corruptions
of the religion of the Old Testament, once supported by men of
high authority and great learning, _is now as completely
surrendered as the attempts of explaining Greek and Latin as
the corruptions of Hebrew_."[106:1]
Again he says:
"As soon as the ancient language and religion of India became
known in Europe it was asserted that Sanskrit, _like all other
languages_, was to 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,
_without being struck by a host of similarities, not only in
the languages, but also in the ancient traditions of the
Hindoos_, the Greeks, and the Romans; and if at that time the
Greeks and Romans were still _supposed_ to have borrowed their
language and their religion from Jewish quarters, _the same
conclusion could hardly be avoided with regard to the language
and the religion of the Brahmans of India_. . . .
"The student of Pagan religion as well as Christian
missionaries were bent on discovering more striking and more
startling coincidences, _in order to use them in confirmation
of their favorite theory that some rays of a primeval
revelation, or some reflection of the Jewish religion, had
reached the uttermost ends of the world_."[107:1]
The result of all this is summed up by Prof. Müller as follows:
"_It was the fate of all (these) pioneers, not only to be left
behind in the assault which they had planned, but to find that
many of their approaches were made in a false direction, and
had to be abandoned._"[107:2]
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
_monotheists_, that they worshiped One God only--_Jehovah_.[107:3] This
is altogether erroneous; they were not different from their
neighbors--the Heathen, so-called--in regard to their religion.
In the first place, we know that they revered and worshiped a _Bull_,
called _Apis_,[107:4] just as the ancient Egyptians did. They worshiped
the _sun_,[108:1] the _moon_,[108:2] the _stars_ and all the host of
heaven.[108:3]
They worshiped _fire_, and kept it burning on an altar, just as the
Persians and other nations.[108:4] They worshiped _stones_,[108:5]
revered an _oak tree_,[108:6] and "bowed down" to _images_.[108:7] They
worshiped a "Queen of Heaven" called the goddess _Astarte_ or _Mylitta_,
and "burned incense" to her.[108:8] They worshiped _Baal_,[108:9]
Moloch,[108:10] and _Chemosh_,[108:11] _and offered up human sacrifices
to them_,[108:12] after which in some instances, _they ate the
victim_.[108:13]
It was during the Captivity that idolatry ceased among the
Israelites.[108:14] The Babylonian Captivity is clearly referred to in
the book of Deuteronomy, as the close of Israel's idolatry.[108:15]
There is reason to believe that the real genius of the people was first
called into full exercise, and put on its career of development at this
time; that Babylon was a _forcing nursery_, not a prison cell; _creating
instead of stifling a nation_. The astonishing outburst of intellectual
and moral energy that accompanied the return from the Babylonish
Captivity, attests the spiritual activity of that "mysterious and
momentous" time. As Prof. Goldziher says: "The intellect of _Babylon_
and _Assyria_ exerted a more than passing influence on that of the
_Hebrews_, not merely touching it, but _entering deep into it_, and
_leaving its own impression upon it_."[108:16]
This impression we have already partly seen in the legends which they
borrowed, and it may also be seen in the religious ideas which they
imbibed.
The Assyrian colonies which came and occupied the land of the tribes of
Israel filled the kingdom of Samaria with the dogma of the _Magi_, which
very soon penetrated into the kingdom of Judah. Afterward, Jerusalem
being subjugated, the defenseless country was entered by persons of
different nationalities, who introduced their opinions, and in this way,
the religion of Israel was doubly mutilated. Besides, the priests and
great men, who were transported to Babylon, were educated in the
sciences of the Chaldeans, and imbibed, during a residence of fifty
years, nearly the whole of their theology. It was not until this time
that the dogmas of the hostile genius (Satan), the angels Michael,
Uriel, Yar, Nisan, &c., the rebel angels, the battle in heaven, the
immortality of the soul, and the resurrection, were introduced and
naturalized among the Jews.[109:1]
* * * * *
NOTE.--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 _Edomites_ about 800 B. C.,
who sold some of the captive Jews to the Greeks (Joel, 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 _second time_ 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 _Islands of the sea_;" i. e., GREECE.
FOOTNOTES:
[89:1] See Beal: Hist. Buddha, p. 111, _et seq._
[89:2] Bell's Pantheon, under "Perseus;" Knight: Ancient Art and Mytho.,
p. 178, and Bulfinch: Age of Fables, p. 161.
[90:1] Bell's Pantheon, vol. i. p. 118. Taylor's Diegesis, p. 190.
Higgins: Anacalypsis, vol. ii. p. 19.
[90:2] Ibid.
[90:3] 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.
[90:4] Bell's Pantheon, art. "Osiris;" and Bulfinch: Age of Fable, p.
391
[90:5] Baring-Gould: Orig. Relig. Belief, i. 159.
[90:6] Exodus, ii.
[90:7] See Child: Prog. Relig. Ideas, vol. i. p. 6, and most any work on
Buddhism.
[90:8] See Smith: Chaldean Account of Genesis.
[90:9] See Goldziher: Hebrew Mythology, p. 128, _note_.
[90:10] See Prog. Relig. Ideas, vol. i. pp. 213, 214.
[90:11] I. Samuel, xvii.
[91:1] See Goldzhier: Hebrew Mythology, p. 430, and Bulfinch: Age of
Fable, 440.
[91:2] Chapter xxii.
[91:3] See Smith's Chaldean Account of Genesis, p. 188, _et seq._
[91:4] See Prog. Relig. Ideas, vol. i. p. 323.
[91:5] See Higgins: Anacalypsis, vol. ii. p. 19.
[91:6] Ibid. i. 191, and ii. 241; Franklin: Bud. & Jeynes, 174.
[91:7] Hardy: Buddhist Legends, pp. 50, 53, and 140.
[91:8] See Ibid.
[91:9] Higgins: Anacalypsis, vol. ii. p. 191.
[91:10] Ibid. p. 39.
[92:1] "Septuagint."--The Old _Greek_ version of the Old Testament.
[92:2] "Vulgate."--The _Latin_ version of the Old Testament.
[92:3] The Pentateuch Examined, vol. ii. pp. 186, 187.
[92:4] The Religion of Israel, p. 9.
[92:5] 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: _Gilgal_, mentioned in Deut. xi.
30, was not given as the name of that place till _after_ the entrance
into Canaan. _Dan_, mentioned in Genesis xiv. 14, was not so called till
long _after_ the time of Moses. In Gen. xxxvi. 31, the beginning of the
reign of the kings over Israel is spoken of _historically_, an event
which did not occur before the time of Samuel. (See, for further
information, Bishop Colenso's Pentateuch Examined, vol. ii. ch. v. and
vi.)
[93:1] The Religion of Israel, p. 9.
[93:2] Ibid. p. 10.
[93:3] Chambers's Encyclo., art. "Jews."
[93:4] The Religion of Israel, pp. 10, 11.
[94:1] The Religion of Israel, p. 11.
[94:2] See Ibid. pp. 120, 122.
[94:3] See Ibid. p. 122.
[94:4] The account of the _finding_ of this book by Hilkiah is to be
found in II. Chronicles, ch. xxxiv.
[94:5] See Religion of Israel, pp. 124, 125.
[94:6] Ibid. p. 11.
[95:1] The Religion of Israel, pp. 186, 187.
[95:2] "_Talmud._"--The books containing the Jewish traditions.
[95:3] See Chambers's Encyclo., art. "Bible."
[95:4] The Religion of Israel, pp. 240, 241.
[96:1] The Religion of Israel, p. 11.
[96:2] The Pentateuch Examined, vol. ii. p. 178.
[96:3] The Religion of Israel, p. 241.
[96:4] On the strength of II. Maccabees, ii. 12.
[96:5] The Religion of Israel, p. 242.
[96:6] Ibid. p. 243.
[97:1] Chambers's Encyclo., art. "Bible."
[97:2] Ibid.
[97:3] Chambers's Encyclo., art. "Akiba."
[97:4] The Religion of Israel, pp. 19, 23.
[98:1] "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, 2 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. Oort and others.
"The Old Testament in the Jewish Church," by Prof. Robertson Smith, and
Kuenen's "Religion of Israel."
[98:2] Smith: Chaldean Account of Genesis, pp. 22, 29.
[99:1] Ibid. pp. 29, 100. Also, Assyrian Discoveries, p. 397.
[99:2] Tree and Serpent Worship, pp. 6, 7.
[99:3] Myths and Myth-Makers, p. 112.
[99:4] Draper: Religion and Science, p. 62.
[99:5] Goldziher: Hebrew Mythology, p. 328, _et seq._
[100:1] Quoted by Bishop Colenso: The Pentateuch Examined, iv. 283.
[100:2] "Much of the Old Testament which Christian divines, in their
ignorance of Jewish lore, have insisted on receiving and interpreting
_literally_, the informed Rabbis never dreamed of regarding as anything
but _allegorical_. The '_literalists_' they called fools. The account of
the _Creation_ was one of the portions which the unlearned were
specially forbidden to meddle with." (Greg: The Creed of Christendom, p.
80.)
[100:3] Quoted by Dupuis: Origin of Religious Belief, p. 226.
[100:4] See Ibid. p. 227.
[100:5] Quoted by Dunlap: Mysteries of Adoni, p. 176. See also, Bunsen:
Keys of St. Peter, p. 406.
[101:1] See Appendix, c.
[101:2] See Westropp & Wakes, "Phallic Worship."
[101:3] In chap. ii.
[101:4] See Assyrian Discoveries, pp. 167, 168, and Chaldean Account of
Genesis.
[101:5] "Upon the carrying away of the Jews to Babylon, they were
brought into contact with a flood of Iranian as well as Chaldean myths,
_and adopted them without hesitation_." (S. Baring-Gould; Curious Myths,
p. 316.)
[102:1] Chambers's Encyclo., art. "Deucalion."
[102:2] See chapter ii.
[102:3] Prog. Relig. Ideas, vol. i. p. 185, and Maurice: Indian
Antiquities, vol. ii. p. 277.
[102:4] Chapter ii.
[102:5] See Dunlap's Son of the Man, p. 153, _note_.
[102:6] See Prog. Relig. Ideas, vol. i. p. 254.
[102:7] See Ibid. p. 367.
[102:8] See Ibid. p. 252.
[102:9] Goldzhier: Hebrew Mythology, pp. 130-135, and Smith's Chaldean
Account of Genesis.
[103:1] Chaldean Account of Genesis, pp. 27, 28.
[103:2] See Note, p. 109.
[103:3] See Inman: Ancient Faiths, vol. ii. p. 685.
[103:4] "_Targum._"--The general term for the Aramaic versions of the
Old Testament.
[103:5] In Genesis xxiii. 2, Abraham is called rich in gold and in
silver.
[103:6] See Volney's Researches in Ancient History, pp. 144-147.
[104:1] The Religion of Israel, p. 49.
[104:2] Bell's Pantheon, vol. i. p. 122. Higgins: vol. ii. p. 19.
[104:3] 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 _their_ countryman; stated where he
was born, and showed his tomb. The Egyptians affirmed that he was born
in _their_ country (see Tacitus, Annals, b. ii. ch. lix.), and so did
many other nations.
[105:1] See Knight: Ancient Art and Mythology, pp. 92, 93.
[105:2] Chaldean Account of Genesis, pp. 168 and 174; and Assyrian
Discoveries, p. 167.
[105:3] Chaldean Account of Genesis, p. 168.
[105:4] See The Religion of Israel, p. 12; and Chadwick's Bible of
To-Day, p. 55.
[105:5] See The Religion of Israel, p. 41, and Chadwick's Bible of
To-Day, p. 24.
[106:1] The Science of Religion, p. 48.
[107:1] They even claimed that one of the "lost tribes of Israel" had
found their way to America, and had taught the natives _Hebrew_.
[107:2] The Science of Religion, pp. 285, 292.
[107:3] "It is an _assumption_ 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 _One_ 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 _alleged
possession of the true faith_ by one only people, while all surrounding
tribes were lost in Polytheism, or something worse, has been adduced by
divines in general as a proof of the truth of the sacred history, and of
the divine origin of the Mosaic dispensation." (Greg: The Creed of
Christendom, p. 145.)
Even such authorities as Paley and Milman have written in this strain.
(See quotations from Paley's "_Evidences of Christianity_," and Dean
Milman's "_History of the Jews_," made by Mr. Greg in his "_Creed of
Christendom_," p. 145.)
[107:4] See the Bible for Learners, vol. i. p. 321, vol. ii. p. 102; and
Dunlap: Mysteries of Adoni, p. 108.
[108:1] 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.
[108:2] 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.
[108:3] 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.
[108:4] Bunsen: Keys of St. Peter, pp. 101, 102.
[108:5] The Bible for Learners, vol. i. pp. 175-178, 317, 322, 448.
[108:6] Ibid. 115.
[108:7] 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.
[108:8] 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.
[108:9] 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. _Bal_,
_Bel_ or _Belus_ was an idol of the Chaldeans and Phenicians or
Canaanites. The word _Bal_, in the Punic language, signifies Lord or
Master. The name _Bal_ is often joined with some other, as _Bal_-berith,
_Bal_-peor, _Bal_-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 _ate_ of the victims they offered."
(Bell's Pantheon, vol. i. pp. 113, 114.)
[108:10] 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. _Moloch_ was a god of the Ammonites, also worshiped
among the Israelites. Solomon built a temple to him, on the Mount of
Olives, _and human sacrifices were offered to him_. (Bell's Pantheon,
vol. ii. pp. 84, 85.)
[108:11] The Bible for Learners, vol. i. p. 153; vol. ii. pp. 71, 83,
125. Smith's Bible Dictionary art. "Chemosh."
[108:12] 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.
[108:13] See note 9 above.
[108:14] See Bunsen: Keys of St. Peter, 291.
[108:15] Ibid. p. 27.
[108:16] Goldziher: Hebrew Mythology, p. 319
[109:1] The _Talmud_ 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."
PART II.
THE NEW TESTAMENT.
CHAPTER XII.
THE MIRACULOUS BIRTH OF CHRIST JESUS.
According to the dogma of the deity of Jesus, he who is said to have
lived on earth some eighteen centuries ago, as _Jesus of Nazareth_, is
second of the three persons in the Trinity, the SON, God as absolutely
as the Father and the Holy Spirit, except as eternally deriving his
existence from the Father. What, however, especially characterizes the
Son, and distinguishes him from the two other persons united with him in
the unity of the Deity, is this, that the Son, at a given moment of
time, became incarnate, and that, without losing anything of his divine
nature, he thus became possessed of a complete human nature; so that he
is at the same time, without injury to the unity of his person, "_truly
man and truly God_."
The story of the miraculous birth of Jesus is told by the _Matthew_
narrator as follows:[111:1]
"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."[111:2]
A Deliverer was hoped for, expected, prophesied, in the time of Jewish
misery[112:1] (and _Cyrus_ was perhaps the first referred to); but as no
one appeared who did what the Messiah, according to prophecy, should do,
they went on degrading each successive 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
_intended_ (though not the one _expected_), 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.
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 _ancient Heathens_, meets us in a
thousand different forms."
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.
In our inquiries on this subject we shall turn first to _Asia_, where,
as the learned Thomas Maurice remarks in his _Indian Antiquities_, "in
every age, and in almost every region of the Asiatic world, there seems
uniformly to have flourished an immemorial tradition that one god had,
from all eternity, _begotten another god_."[112:2]
In India, there have been several _Avatars_, or incarnations of
Vishnu,[112:3] the most important of which is _Heri Crishna_,[112:4] or
_Crishna the Saviour_.
In the _Maha-bharata_, an Indian epic poem, written about the sixth
century B. C., Crishna is associated or identified with Vishnu the
Preserving god or Saviour.[113:1]
Sir William Jones, first President of the Royal Asiatic Society,
instituted in Bengal, says of him:
"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 _Avatars_
(incarnations) who had only an _ansa_, or a portion, of his
(_Vishnu's_) divinity, _while Crishna was the person of Vishnu
himself in human form_."[113:2]
The Rev. D. O. Allen, Missionary of the American Board, for twenty-five
years in India, speaking of Crishna, says:
"He was greater than, and distinct from, all the _Avatars_
which had only a portion of the divinity in them, while he was
the very person of Vishnu himself in human form."[113:3]
Thomas Maurice, in speaking of _Mathura_, says:
"It is particularly celebrated for having been the birth-place
of _Crishna_, who is esteemed in India, not so much an
incarnation of the divine Vishnu, _as the deity himself in
human form_."[113:4]
Again, in his "_History of Hindostan_," he says:
"It appears to me that the Hindoos, idolizing some eminent
character of antiquity, distinguished, in the early annals of
their nation, by heroic fortitude and exalted piety, have
applied to that character those ancient traditional accounts
of an _incarnate God_, or, as they not improperly term it, an
_Avatar_, which had been delivered down to them from their
ancestors, the virtuous 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 _seven_ preceding Avatars, the deity brought only an
_ansa_, or portion of his divinity; but, in the _eighth_, he
descended in all the plentitude of the Godhead, _and was
Vishnu himself in a human form_."[113:5]
Crishna was born of a chaste virgin,[113:6] called _Devaki_, who, on
account of her purity, was selected to become the "_mother of God_."
According to the "BHAGAVAT POORAUN," _Vishnu_ said:
"I will become incarnate at Mathura in the house of _Yadu_,
and will issue 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."[114:1]
Then a chorus of angels exclaimed:
"In the delivery of this favored woman, all nature shall have
cause to exult."[114:2]
In the sacred book of the Hindoos, called "_Vishnu Purana_," we read as
follows:
"Eulogized by the gods, Devaki bore in her womb the lotus-eyed
deity, the protector of the world. . . .
"No person could bear to gaze upon Devaki, from the light that
invested her, and those who contemplated her radiance felt
their minds disturbed. The gods, invisible to mortals,
celebrated her praises continually from the time that _Vishnu_
was contained in her person."[114:3]
Again we read:
"The divine _Vishnu himself_, the root of the vast universal
tree, inscrutable by the understandings of all gods, demons,
sages, and men, past, present, or to come, adored by Brahma
and all the deities, he who is without beginning, middle, or
end, being moved to relieve the earth of her load, descended
into the womb of Devaki, and was born as her son, Vasudeva,"
_i. e._, _Crishna_.[114:4]
Again:
"Crishna is the very _Supreme Brahma_, though it be a
_mystery_[114:5] how the Supreme _should assume the form of a
man_."[114:6]
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 "_Bhágavat Geeta_," wherein it says:
"I (the Supreme One said), I am made evident by my own power,
and as often as there is a decline of virtue, and an
insurrection of vice and injustice in the world, I make myself
evident, _and thus I appear from age to age_, for the
preservation of the just, the destruction of the wicked, and
the establishment of virtue."[114:7]
Crishna is recorded in the "_Bhágavat Geeta_" as saying to his beloved
disciple Arjouna:
"He, O Arjoun, who, from conviction, acknowledgeth my _divine
birth_ (upon quitting his mortal form), entereth into
me."[115:1]
Again, he says:
"The foolish, being _unacquainted with my supreme and divine
nature, as Lord of all things_, despise me in this _human
form_, trusting to the evil, diabolic, and deceitful principle
within them. They are of vain hope, of vain endeavors, of vain
wisdom, and void of reason; whilst men of great minds,
trusting to their divine natures, _discover that I am before
all things and incorruptible_, and serve me with their hearts
undiverted by other gods."[115:2]
The next in importance among the _God-begotten_ and _Virgin-born_
Saviours of India, is _Buddha_[115:3] 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.[115:4]
According to the _Fo-pen-hing_,[115:5] when Buddha was about to descend
from heaven, to be born into the world, the angels in heaven, calling to
the inhabitants of the earth, said:
"Ye mortals! 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!"[115:6]
The womb that bears a Buddha is like a casket in which a relic is
placed; no other being can be conceived in the same receptacle; the
usual secretions are not formed; and from the time of conception,
Maha-maya was free from passion, and lived in the strictest
continence.[115:7]
The resemblance between this legend and the doctrine of the _perpetual
virginity_ of Mary the mother of Jesus, cannot but be remarked. The
opinion that she had ever borne other children was called heresy by
Epiphanius and Jerome, long before she had been exalted to the station
of supremacy she now occupies.[115:8]
M. l'Abbé Huc, a French Missionary, in speaking of Buddha, says:
"In the eyes of the Buddhists, this personage is sometimes a
man and sometimes a god, or rather both one and the other, _a
divine incarnation_, _a man-god_; who came into the world to
enlighten men, to redeem them, and to indicate to them the way
of safety.
"This idea of redemption by a _divine incarnation_ is so
general and popular among the Buddhists, that during our
travels in Upper Asia, we everywhere found it expressed in a
neat formula. If we addressed to a Mongol or a Thibetan the
question, 'Who is Buddha?' he would immediately reply: '_The
Saviour of Men._'"[116:1]
He further says:
"The miraculous birth of Buddha, his life and instructions,
contain a great number of the moral and dogmatic truths
professed in Christianity."[116:2]
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."[116:3] He is called also "The Holy One," "The Author of
Happiness," "The Lord," "The Possessor of All," "He who is Omnipotent
and Everlastingly to be Contemplated," "The Supreme Being, the Eternal
One," "The Divinity worthy to be Adored by the most praiseworthy of
Mankind."[116:4] He is addressed by Amora--one of his followers--thus:
"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."[116:5]
The incarnation of Gautama Buddha is recorded to have been brought about
by the descent of the divine power called The "_Holy Ghost_" upon the
Virgin _Maya_.[116:6] This Holy Ghost, or Spirit, descended in the form
of a _white elephant_. The _Tikas_ explain this as indicating power and
wisdom.[117:1]
The incarnation of the angel destined to become Buddha took place in a
spiritual manner. The Elephant is the symbol of power and wisdom; and
Buddha was considered the organ of divine power and wisdom, as he is
called in the Tikas. For these reasons Buddha is described by Buddhistic
legends as having descended from heaven in the form of an Elephant to
the place where the Virgin Maya was. But according to Chinese Buddhistic
writings, it was the Holy Ghost, or _Shing-Shin_, who descended on the
Virgin Maya.[117:2]
The _Fo-pen-hing_ says:
"If a mother, in her dream, behold
A white elephant enter her right side,
That mother, when she bears a son,
Shall bear one chief of all the world (Buddha);
Able to profit all flesh;
Equally poised between preference and dislike;
Able to save and deliver the world and men
From the deep sea of misery and grief."[117:3]
In Prof. Fergusson's "_Tree and Serpent Worship_" may be seen (Plate
xxxiii.) a representation of Maya, the mother of Buddha, asleep, and
dreaming that a white elephant appeared to her, and entered her womb.
This dream being interpreted by the Brahmans learned in the _Rig Veda_,
was considered as announcing the incarnation of him who was to be in
future the deliverer of mankind from pain and sorrow. It is, in fact,
the form which the Annunciation took in Buddhist legends.[117:4]
"----Awaked,
Bliss beyond mortal mother's filled her breast,
And over half the earth a lovely light
Forewent the morn. The strong hills shook; the waves
Sank lulled; all flowers that blow by day came forth
As 'twere high noon; down to the farthest hells
Passed the Queen's joy, as when warm sunshine thrills
Wood-glooms to gold, and into all the deeps
A tender whisper pierced. 'Oh ye,' it said,
'The dead that are to live, the live who die,
Uprise, and hear, and hope! Buddha is come!'
Whereat in Limbos numberless much peace
Spread, and the world's heart throbbed, and a wind blew
With unknown freshness over land and seas.
And when the morning dawned, and this was told,
The grey dream-readers said, 'The dream is good!
The Crab is in conjunction with the Sun;
The Queen shall bear a boy, a holy child
Of wondrous wisdom, profiting all flesh,
Who shall deliver men from ignorance,
Or rule the world, if he will deign to rule.'
In this wise was the holy Buddha born."
In Fig. 4, Plate xci., the same subject is also illustrated. Prof.
Fergusson, referring to it, says:
"Fig. 4 is another 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."[118:1]
When Buddha _avatar_ descended from the regions of the souls, and
entered the body of the Virgin Maya, her womb suddenly assumed the
appearance of clear, transparent crystal, in which Buddha appeared,
beautiful as a flower, kneeling and reclining on his hands.[118:2]
Buddha's representative on earth is the _Dalai Lama_, or _Grand Lama_,
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.[118:3]
The _Siamese_ had a Virgin-born God and Saviour whom they called
_Codom_. 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 _impregnated by the sunbeams_. She
thereupon retired to the borders of a lake, between Siam and Cambodia,
where she was delivered of a "_heavenly boy_," which she placed within
the folds of a _lotus_, that opened to receive him. When the boy grew
up, he became a prodigy of wisdom, performed miracles, &c.[118:4]
The first Europeans who visited Cape Comorin, the most southerly
extremity of the peninsula of Hindostan, were surprised to find the
inhabitants worshiping a Lord and Saviour whom they called _Salivahana_.
They related that his father's name was Taishaca, but that he was _a
divine child horn of a Virgin_, in fact, an incarnation of the Supreme
_Vishnu_.[119:1]
The belief in a virgin-born god-man is found in the religions of China.
As Sir John Francis Davis remarks,[119:2] "China has her mythology in
common with all other nations, and under this head we must range the
persons styled _Fo-hi_ (or Fuh-he), _Shin-noong_, _Hoang-ty_ and their
immediate successors, who, like the demi gods and heroes of Grecian
fable, rescued mankind by their ability or enterprise from the most
primitive barbarism, and have since been invested with _superhuman_
attributes. The most extravagant prodigies are related of these persons,
and the most incongruous qualities attributed to them."
Dean Milman, in his "History of Christianity" (Vol. i. p. 97), refers to
the tradition, found among the Chinese, that _Fo-hi_ was born of a
virgin; and remarks that, the first Jesuit missionaries who went to
China were appalled at finding, in the mythology of that country, a
counterpart of the story of the virgin of Judea.
Fo-hi is said to have been born 3463 years B. C., 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.[119:3]
The Chinese traditions concerning the birth of Fo-hi are, some of them,
highly poetical. That which has received the widest acceptance is as
follows:
"Three nymphs came down from heaven to wash themselves in a
river; but scarce had they got there before the herb _lotus_
appeared on one of their garments, with its coral fruit upon
it. They could not imagine whence it proceeded, and one was
tempted to taste it, whereby she became pregnant and was
delivered of a boy, who afterwards became a great man, a
founder of religion, a conqueror, and legislator."[119:4]
The sect of _Xaca_, which is evidently a corruption of Buddhism, claim
that their master was also of supernatural origin. Alvarez Semedo,
speaking of them, says:
"The third religious sect among the Chinese is from India,
from the parts of Hindostan, which sect they call _Xaca_, from
the founder of it, concerning whom they fable--that he was
conceived by his mother Maya, from a white elephant, which
she saw in her sleep, and for more purity she brought him from
one of her sides."[120:1]
_Lao-kiun_, sometimes celled _Lao-tsze_, who is said to have been born
in the third year of the emperor _Ting-wang_, of the Chow dynasty (604
B. C.), 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
_and was born of a virgin_, black in complexion, described "marvelous
and beautiful as jasper." Splendid temples were erected to him, and he
was worshiped as a _god_. His disciples were called "Heavenly Teachers."
They inculcated great tenderness toward animals, and considered strict
celibacy necessary for the attainment of perfect holiness. Lao-kiun
believed in _One God_ whom he called _Tao_, and the sect which he formed
is called _Tao-tse_, or "Sect of Reason." Sir Thomas Thornton, speaking
of him, says:
"The mythological history of this 'prince of the doctrine of
the _Taou_,' which is current amongst his followers,
_represents him as a divine emanation incarnate in a human
form_. They term him the 'most high and venerable prince of
the portals of gold of the palace of the _genii_,' and say
that he condescended to a contact with humanity when he became
incorporated with the 'miraculous and excellent Virgin of
jasper.' Like Buddha, he came out of his mother's side, and
was born under a tree.
"The legends of the _Taou-tse_ declare their founder to have
existed antecedent to the birth of the elements, in the Great
Absolute; that he is the 'pure essence of the tëen;' that he
is the 'original ancestor of the prime breath of life;' and
that he gave form to the heavens and the earth."[120:2]
M. Le Compte says:
"Those who have made this (the religion of Taou-tsze) their
professed business, are called _Tien-se_, that is, 'Heavenly
Doctors;' they have houses (Monasteries) given them to live
together in society; they erect, in divers parts, temples to
their master, and king and people honor him with _divine_
worship."
_Yu_ was another _virgin-born_ Chinese sage, who is said to have lived
upon earth many ages ago. Confucius--as though he had been questioned
about him--says: "I see no defect in the character of Yu. He was sober
in eating and drinking, and eminently pious toward spirits and
ancestors."[120:3]
_Hâu-ki_, the Chinese hero, was of supernatural origin.
The following is the history of his birth, according to the "Shih-King:"
"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,[121:1] in the large place where she rested. She became
pregnant; she dwelt retired; she gave birth to and nourished a
son, who was _Hâu-ki_. 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?"[121:2]
Even the sober Confucius (born B. C. 501) was of supernatural origin.
The most important event in Chinese literary and ethical history is the
birth of _Kung-foo-tsze_ (Confucius), both in its effects on the moral
organization of this great empire, and the study of Chinese philosophy
in Europe.
Kung-foo-tsze (meaning "the sage Kung" or "the wise excellence") was of
_royal descent_; and his family the most ancient in the empire, as his
genealogy was traceable directly up to Hwang-te, the reputed organizer
of the state, the first emperor of the semi-historical period (beginning
2696 B. C.).
At his birth a prodigious quadruped, called the Ke-lin, appeared and
prophesied that the new-born infant "would be a king without throne or
territory." Two dragons hovered about the couch of _Yen-she_ (his
mother), and five celestial sages, or angels, entered at the moment of
the birth of the wondrous child; heavenly strains were heard in the air,
and harmonious chords followed each other, fast and full. Thus was
Confucius ushered into the world.
His disciples, who were to expound his precepts, were seventy-two in
number, _twelve_ of whom were his ordinary companions, the depositories
of his thoughts, and the witnesses of all his actions. To them he
minutely explained his doctrines, and charged them with their
propagation after his death. YAN-HWUY 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.[121:3]
Even as late as the seventeenth century of our era, do we find the myth
of the virgin-born God in China.[121:4]
All these god-begotten and virgin-born men were called _Tien-tse_, _i.
e._, "Sons of Heaven."
If from China we should turn to Egypt we would find that, for ages
before the time of Jesus of Nazareth, the mediating deity, born of a
virgin, and without a worldly father, was a portion of the Egyptian
belief.[122:1]
_Horus_, who had the epithet of "_Saviour_," 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."[122:2] He is "the second emanation of _Amon_, the son whom he
begot."[122:3] Egyptian monuments represent the infant Saviour in the
arms of his virgin mother, or sitting on her knee.[122:4] An inscription
on a monument, translated by Champollion, reads thus:
"O thou avenger, God, son of a God; O thou avenger, Horus,
manifested by Osiris, engendered of the goddess Isis."[122:5]
The Egyptian god _Ra_ was born from the side of his mother, _but was not
engendered_.[122:6]
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."[122:7]
P. Le Page Renouf, in his Hibbert Lectures on the Religion of Ancient
Egypt, says:
"I must not quit this part of my subject without a reference
to the belief that the ruling sovereign of Egypt was the
living image and vicegerent of the Sun-god (_Ra_). _He was
invested with the attributes of divinity_, and that in the
earliest times of which we possess monumental
evidence."[122:8]
_Menes_, who is said to have been the first king of Egypt, was believed
to be a god.[122:9]
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.[122:10]
On the wall of one of these Theban temples is to be seen a picture
representing the god Thoth--the messenger of God--telling the _maiden_,
Queen Mautmes, that she is to give birth to a _divine son_, who is to be
King _Amunothph_ III.[123:1]
An inscription found in Egypt makes the god _Ra_ say to his son Ramses
III.:
"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."[123:2]
_Raam-ses_, or _Ra-mé-ses_, means "Son of the Sun," and _Ramses Hek An_,
a name of Ramses III., means "engendered by Ra (the Sun), Prince of An
(Heliopolis)."[123:3]
"_Thotmes_ III., on the tablet of Karnak, presents offerings to his
predecessors; so does _Ramses_ on the tablet of Abydos. Even during his
life-time the Egyptian king was denominated '_Beneficent God_.'"[123:4]
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:
"I am Nabu-kuder-usur . . . the first-born son of Nebu-pal-usur,
King of Babylon. The god _Bel_ himself created me, the god
_Marduk_ engendered me, and deposited himself the germ of my
life in the womb of my mother."[123:5]
In the life of _Zoroaster_, the law-giver of the _Persians_, 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.[123:6] Plato informs us
that Zoroaster was said to be "the son of Oromasdes, which was the name
the Persians gave to the Supreme God"[123:7]--therefore he was the _Son
of God_.
From the East we will turn to the West, and shall find that many of the
ancient heroes of Grecian and Roman mythology were regarded as of divine
origin, were represented as men, possessed of god-like form, strength
and courage; were believed to have lived on earth in the remote, dim
ages of the nation's history; to have been occupied in their life-time
with thrilling adventures and extraordinary services in the cause of
human civilization, and to have been after death in some 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 for every new divinity who could produce
respectable credentials.
The Christian Father Justin Martyr, says:
"It having reached the Devil's ears that the prophets had
foretold the coming of Christ (_the Son of God_), he set the
_Heathen Poets_ to bring forward a great many who should be
called _the sons of Jove_. The Devil laying his scheme in
this, to get men to imagine that the _true_ history of Christ
was of the same character as the _prodigious fables_ related
of the sons of Jove."
Among these "sons of Jove" may be mentioned the following: _Hercules_
was the son of Jupiter by a mortal mother, Alcmene, Queen of
Thebes.[124:1] 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."[124:2]
_Bacchus_ was the son of Jupiter and a mortal mother, Semele, daughter
of Kadmus, King of Thebes.[124:3] As Montfaucon says, "It is the son of
Jupiter and Semele which the poets celebrate, and which the monuments
represent."[124:4]
Bacchus is made to say:
"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: _and having
taken a mortal form_ instead of a god's, I have arrived at the
fountains of Dirce and the water of Ismenus."[124:5]
_Amphion_ was the son of Jupiter and a mortal mother, Antiope, daughter
of Nicetus, King of Boeotia.[124:6]
_Prometheus_, 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.[124:7]
_Perseus_ was the son of Jupiter by the virgin Danae, daughter of
Acrisius, King of Argos.[124:8] Divine honors were paid him, and a
temple was erected to him in Athens.[124:9]
Justin Martyr (A. D. 140), in his Apology to the Emperor Adrian, says:
"By declaring the Logos, the first-begotten of God, our
Master, Jesus Christ, to be born of a virgin, without any
human mixture, we (Christians) _say no more in this than what
you_ (Pagans) _say of those whom you style the Sons of Jove_.
For you need not be told what a parcel of sons the writers
most in vogue among you assign to Jove. . . .
"As to the Son of God, called Jesus, should we allow him to be
nothing more than man, yet the title of 'the Son of God' is
very justifiable, upon the account of his wisdom, considering
that you (Pagans) have your Mercury in worship under the title
of the Word, a messenger of God. . . .
"As to his (Jesus Christ's) being born of a virgin, _you have
your Perseus to balance that_."[125:1]
_Mercury_ 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.[125:2]
_Æolus_, king of the Lipari Islands, near Sicily, was the son of Jupiter
and a mortal mother, Acasta.[125:3]
_Apollo_ was the son of Jupiter and a mortal mother, Latona.[125:4] 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.[125:5] Then there was joy among the undying gods in Olympus, and
the Earth laughed beneath the smile of Heaven.[125:6]
_Aethlius_, who is said to have been one of the institutors of the
Orphic games, was the son of Jupiter by a mortal mother,
Protogenia.[125:7]
_Arcas_ was the son of Jupiter and a mortal mother.[125:8]
_Aroclus_ was the son of Jupiter and a mortal mother.[125:9]
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."[125:10]
This Jupiter, who begat so many sons, was the supreme god of the Pagans.
In the words of _Orpheus_:
"Jupiter is omnipotent; the first and the last, the head and
the midst; Jupiter, the giver of all things, the foundation of
the earth, and the starry heavens."[125:11]
The ancient Romans were in the habit of deifying their living and
departed emperors, and gave to them the title of DIVUS, or the Divine
One. It was required throughout the whole empire that divine honors
should be paid to the emperors.[125:12] They had a ceremony called
_Apotheosis_, or deification. After this ceremony, temples, altars, and
images, with attributes of divinity, were erected to the new deity. It
is related by Eusebius, Tertullian, and Chrysostom, that Tiberius
proposed to the Roman Senate the Apotheosis or deification of Jesus
Christ.[126:1] Ælius Lampridius, in his Life of Alexander Severus (who
reigned A. D. 222-235), says:
"This emperor had two private chapels, one more honorable than
the other; and in the former were placed the deified emperors,
and also some _eminent good men_, among them Abraham, Christ,
and Orpheus."[126:2]
_Romulus_, 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.[126:3] 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.[126:4]
_Julius Cæsar_ was supposed to have had a god for a father.[126:5]
_Augustus Cæsar_ was also believed to have been of celestial origin, and
had all the honors paid to him as to a divine person.[126:6] His
divinity is expressed by Virgil, in the following lines:
"----Turn, turn thine eyes, see here thy race divine,
Behold thy own imperial Roman Sine:
Cæsar, with all the Julian name survey;
See where the glorious ranks ascend to-day!--
This--this is he--_the chief so long foretold_,
To bless the land where Saturn ruled of old,
And give the Learnean realms a second eye of gold!
The promised prince, _Augustus the divine_,
Of Cæsar's race, and Jove's immortal line."[126:7]
"The honors due to the gods," says Tacitus, "were no longer sacred:
_Augustus_ claimed equal worship. Temples were built, and statues were
erected, to him; a mortal man was adored, and priests and pontiffs were
appointed to pay him impious homage."[126:8]
Divine honors were declared to the memory of Claudius, after his death,
and he was added to the number of the gods. The titles "Our Lord," "Our
Master," and "Our God," were given to the Emperors of Rome, even while
living.[126:9]
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.[127:1]
_Alexander the Great_, King of Macedonia (born 356 B. C.), whom genius
and uncommon success had raised above ordinary men, was believed to have
been a god upon earth.[127:2] He was believed to have been the son of
Jupiter by a mortal mother, Olympias.
Alexander at one time visited the temple of Jupiter Ammon, which was
situated in an oasis in the Libyan desert, and the _Oracle_ there
declared him to be a son of the god. He afterwards issued his orders,
letters, decrees, &c., styling himself "_Alexander, son of Jupiter
Ammon_."[127:3]
The words of the oracle which declared him to be divine were as follows,
says Socrates:
"Let altars burn and incense pour, please Jove Minerva eke;
The potent Prince though nature frail, his favor you must seek,
For Jove from heaven to earth him sent, lo! Alexander king,
As God he comes the earth to rule, and just laws for to bring."[127:4]
_Ptolemy_, who was one of Alexander's generals in his Eastern campaigns,
and into whose hands Egypt fell at the death of Alexander, was also
believed to have been of divine origin. At the siege of Rhodes, Ptolemy
had been of such signal service to its citizens that in gratitude they
paid _divine honors_ to him, and saluted him with the title of _Soter_,
_i. e._, Saviour. By that designation, "_Ptolemy Soter_," he is
distinguished from the succeeding kings of the Macedonian dynasty in
Egypt.[127:5]
_Cyrus_, King of Persia, was believed to have been of _divine origin_;
he was called the "_Christ_," or the "_Anointed_ of God," and God's
messenger.[127:6]
_Plato_, born at Athens 429 B. C., was believed to have been the son of
God by a _pure virgin_, called Perictione.[127:7]
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.[127:8]
Prof. Draper, speaking of Plato, says:
"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, _and that the god had declared to Aris, to whom she
was betrothed, the parentage of the child_."[128:1]
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.
The mother of _Apollonius_ (B. C. 41) was informed by a god, who
appeared to her, _that he himself should be born of her_.[128:2] In the
course of time she gave birth to Apollonius, who became a great
religious teacher, and performer of miracles.[128:3]
_Pythagoras_, born about 570 B. C., had divine honors paid him. His
mother is said to have become impregnated through a _spectre_, 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.[128:4]
_Æsculapius_, the great performer of miracles,[128:5] 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.
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,
_perceived his head encircled with fiery rays, which made him believe
the child was divine_. The voice of fame soon published the birth of a
miraculous infant, upon which the people flocked from all quarters _to
behold this heaven-born child_.[128:6]
Being honored as a god in Phenicia and Egypt, his worship passed into
Greece and Rome.[128:7]
_Simon the Samaritan_, surnamed "_Magus_" or the "Magician," who was
contemporary with Jesus, was believed to be a _god_. In Rome, where he
performed wonderful miracles, he was honored as a god, and his picture
placed among the gods.[129:1]
Justin Martyr, quoted by Eusebius, tells us that Simon Magus attained
great honor among the Romans. That he was believed to be a _god_, and
that he was worshiped as such. Between two bridges upon the River
Tibris, was to be seen this inscription: "Simoni Deo Sancto," _i. e._
"To Simon the Holy God."[129:2]
It was customary with all the heroes of the northern nations (Danes,
Swedes, Norwegians and Icelanders), to speak of themselves as sprung
from their supreme deity, _Odin_. The historians of those times, that is
to say, the poets, never failed to bestow the same honor on all those
whose praises they sang; and thus they multiplied the descendants of
Odin as much as they found convenient. The 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.[129:3]
In the mythological systems of _America_, a virgin-born god was not less
clearly recognized than in those of the Old World. Among the savage
tribes his origin and character were, for obvious reasons, much
confused; but among the more advanced nations he occupied a well-defined
position. Among the nations of Anahuac, he bore the name of
_Quetzalcoatle_, and was regarded with the highest veneration.
For ages before the landing of Columbus on its shores, the inhabitants
of ancient Mexico worshiped a "Saviour"--as they called
him--(_Quetzalcoatle_) who was _born of a pure virgin_.[129:4] _A
messenger from heaven announced to his mother that she should bear a son
without connection with man._[129:5] Lord Kingsborough tells us that the
annunciation of the _virgin Sochiquetzal_, mother of Quetzalcoatle,--who
was styled the "_Queen of Heaven_"[129:6]--was the subject of a Mexican
hieroglyph.[129:7]
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 ambassador announced that it
was the will of God that she should conceive a son."[130:1] She
therefore, according to the prediction, "conceived a son, _without
connection with man_, who was called Quetzalcoatle."[130:2]
Dr. Daniel Brinton, in his "Myths of the New World," says:
"The Central figure of Toltec mythology is _Quetzalcoatle_.
Not an author on ancient Mexico, but has something to say
about the glorious days when he ruled over the land. No one
denies him to have been a god. _He was born of a virgin_ in
the land of _Tula_ or _Tlopallan_."[130:3]
The Mayas of _Yucatan_ had a virgin-born god, corresponding entirely
with Quetzalcoatle, if he was not the same under a different name, a
conjecture very well sustained by the evident relationship between the
Mexican and Mayan mythologies. He was named _Zama_, and was the
only-begotten son of their supreme god, Kinchahan.[130:4]