[167:4] Asiatic Researches, vol. i. p. 259.

[167:5] Farrar's Life of Christ, p. 58.

[167:6] See Introduction to Gospel of Infancy, Apoc.

[167:7] See vol. x. Asiatic Researches.

[168:1] Beal: Hist. Buddha, pp. 103, 104.

[168:2] Amberly's Analysis, p. 229.

[168:3] The Shih-king. Decade ii, ode 1.

[168:4] Bonwick: Egyptian Belief, pp. 158 and 186.

[169:1] Herodotus, bk. 1, ch. 110.

[169:2] Calmet's Fragments, art. "Abraham."

[169:3] See Dupuis: Origin of Religious Belief, p. 240.

[169:4] See Prog. Relig. Ideas, vol. i. "Religions of Persia."

[170:1] In the Apocryphal Gospel of the Birth of Mary and

"Protevangelion."

[170:2] See Bell's Pantheon, vol. i. p. 9. Cox: Aryan Mythology, vol.

ii. p. 58, and Bulfinch: The Age of Fable, p. 161.

[170:3] Bell's Pantheon, vol. i. p. 27. Cox: Aryan Mytho. vol. ii. p.

34.

[170:4] Cox: Aryan Mytho. vol. ii. p. 44.

[170:5] Ibid. p. 69, and Tales of Ancient Greece, p. xlii.

[170:6] Cox: Aryan Mythology, vol. ii. p. 14.

[170:7] Ibid. p. 75.

[170:8] Ibid. p. 78.

[171:1] Cox: Aryan Mytho. ii. p. 81.

[171:2] Ibid. p. 84.

[171:3] Ibid. p. 150.

[171:4] Bell's Pantheon, vol. i. p. 188. Cox: Aryan Mytho. vol. ii. p.

296.

[171:5] Herodotus: bk. v. ch. 92.

[172:1] See Farrar's Life of Christ, p. 60.

[172:2] Bonwick: Egyptian Belief, p. 168.

[172:3] There are no very early examples in Christian art of the flight

of the Holy Family into Egypt. (See Monumental Christianity, p. 289.)

[173:1] Bible for Learners, vol. iii. pp. 71-74.

[174:1] See Monumental Christianity, p. 238.

CHAPTER XIX.

THE TEMPTATION, AND FAST OF FORTY DAYS.

We are informed by the _Matthew_ narrator that, after being baptized by

John in the river Jordan, Jesus was led by the spirit into the

wilderness "_to be tempted of the devil_."

"And when he had fasted _forty days and forty nights_, he was

afterward an hungered. And when the _tempter_ came to him he

said: 'If thou be the Son of God, command that these stones be

made bread.' . . . Then the devil taketh him up into the holy

city, _and setteth him on a pinnacle of the temple_, and saith

unto him: 'If thou be the Son of God, cast thyself down.'

. . . Again, the devil taketh him up into an exceeding high

mountain, _and showeth him all the kingdoms of the world_, and

the glory of them, and saith unto him:' _All these things will

I give thee_ if thou wilt fall down and worship me.' Then

saith Jesus unto him, 'Get thee hence, Satan: for it is

written, Thou shalt worship the Lord thy God, and him only

shalt thou serve.' Then the devil leaveth him, and, behold,

angels came and ministered unto him."[175:1]

This is really a very peculiar story; it is therefore not to be wondered

at that many of the early Christian Fathers rejected it as being

fabulous,[175:2] but this, according to orthodox teaching, cannot be

done; because, in all consistent reason, "_we must accept the whole of

the inspired autographs or reject the whole_,"[175:3] and, because, "the

very foundations of our faith, the very basis of our hopes, the very

nearest and dearest of our consolations, are taken from us, when _one

line_ of that sacred volume, on which we base everything, is declared to

be untruthful and untrustworthy."[175:4]

The reason why we have this story in the New Testament is because the

writer wished to show that Christ Jesus was proof against all

temptations, that _he_ too, as well as _Buddha_ and others, could resist

the powers of the prince of evil. This Angel-Messiah was tempted by the

devil, and he fasted for forty-seven days and nights, without taking an

atom of food.[175:5]

The story of Buddha's temptation, presented below, is taken from the

"_Siamese Life of Buddha_," by Moncure D. Conway, and published in his

"_Sacred Anthology_," from which we take it.[176:1] It is also to be

found in the _Fo-pen-hing_,[176:2] and other works on Buddha and

Buddhism. Buddha went through a more lengthy and severe trial than did

Jesus, having been tempted in many different ways. The portion which

most resembles that recorded by the Matthew narrator is the following:

"The Grand Being (Buddha) applied himself to practice

asceticism of the extremest nature. _He ceased to eat_ (that

is, _he fasted_) and held his breath. . . . _Then it was that

the royal Mara_ (the Prince of Evil) _sought occasion to tempt

him._ Pretending compassion, he said: 'Beware, O Grand Being,

your state is pitiable to look on; you are attenuated beyond

measure, . . . you are practicing this mortification in vain;

I can see that you will not live through it. . . . Lord, that

art capable of such vast endurance, go not forth to adopt a

religious life, but return to thy kingdom, and in _seven_ days

thou shalt become _the Emperor of the World_, riding over the

four great continents.'"

To this the Grand Being, Buddha, replied:

"'Take heed, O Mara; I also know that in seven days I might

gain universal empire, but I desire not such possessions. I

know that the pursuit of religion is better than the empire of

the world. You, thinking only of evil lusts, would force me to

leave all beings without guidance into your power. _Avaunt!

Get thou away from me!_'

"The Lord (then) rode onwards, intent on his purpose. The

skies rained flowers, and delicious odors pervaded the

air."[176:3]

Now, mark the similarity between these two legends.

Was Jesus about "beginning to preach" when he was tempted by the evil

spirit? So was Buddha about to go forth "to adopt a religious life,"

when he was tempted by the evil spirit.

Did Jesus fast, and was he "afterwards an hungered"? So did Buddha

"cease to eat," and was "attenuated beyond measure."

Did the evil spirit take Jesus and show him "all the kingdoms of the

world," which he promised to give him, provided he did not lead the life

he contemplated, but follow him?

So did the evil spirit say to Buddha: "Go not forth to adopt a religious

life, and in seven days thou shalt become an emperor of the world."

Did not Jesus resist these temptations, and say unto the evil one, "Get

thee behind me, Satan"?

So did Buddha resist the temptations, and said unto the evil one, "Get

thee away from me."

After the evil spirit left Jesus did not "angels come and minister unto

him"?

So with Buddha. After the evil one had left him "the skies rained

flowers, and delicious odors pervaded the air."

These parallels are too striking to be accidental.

_Zoroaster_, the founder of the religion of the Persians, was tempted by

the devil, who made him magnificent promises, in order to induce him to

become his servant and to be dependent on him, but the temptations were

in vain.[177:1] "His temptation by the devil, forms the subject of many

traditional reports and legends."[177:2]

_Quetzalcoatle_, the virgin-born Mexican Saviour, was also tempted by

the devil, and the forty days' fast was found among them.[177:3]

Fasting and self-denial were observances practiced by all nations of

antiquity. The _Hindoos_ have days set apart for fasting on many

different occasions throughout the year, one of which is when the

birth-day of their Lord and Saviour Crishna is celebrated. On this

occasion, the day is spent in fasting and worship. They abstain entirely

from food and drink for more than thirty hours, at the end of which

Crishna's image is worshiped, and the story of his miraculous birth is

read to his hungry worshipers.[177:4]

Among the ancient _Egyptians_, there were times when the priests

submitted to abstinence of the most severe description, being forbidden

to eat even bread, and at other times they only ate it mingled with

hyssop. "The priests in Heliopolis," says Plutarch, "have many fasts,

during which they meditate on divine things."[177:5]

Among the _Sabians_, fasting was insisted on as an essential act of

religion. During the month _Tammuz_, they were in the habit of fasting

from sunrise to sunset, without allowing a morsel of food or drop of

liquid to pass their lips.[177:6]

The Jews also had their fasts, and on special occasions they gave

themselves up to prolonged fasts and mortifications.

Fasting and self-denial were observances required of the Greeks who

desired initiation into the _Mysteries_. Abstinence from food, chastity

and hard couches prepared the neophyte, who broke his fast on the third

and fourth day only, on consecrated food.[177:7]

The same practice was found among the ancient _Mexicans_ and

_Peruvians_. Acosta, speaking of them, says:

"These priests and religious men used great fastings, of five

and ten days together, before any of their great feasts, and

they were unto them as our four ember weeks. . . .

"They drank no wine, and slept little, for the greatest part

of their exercises (of penance) were at night, committing

great cruelties and martyring themselves for the devil, and

all to be reputed great fasters and penitents."[178:1]

In regard to the number of days which Jesus is said to have fasted being

specified as _forty_, this is simply owing to the fact that the number

_forty_ as well as _seven_ was a sacred one among most nations of

antiquity, particularly among the Jews, and because _others_ had fasted

that number of days. For instance; it is related[178:2] that _Moses_

went up into a mountain, "and he was there with the Lord _forty days and

forty nights, and he did neither eat bread, nor drink water_," which is

to say that he _fasted_.

In Deuteronomy[178:3] Moses _is made to say_--for he did not write it,

"When I was gone up into the mount to receive the tables of stone, . . .

then I abode in the mount _forty days and forty nights_, I neither did

eat bread nor drink water."

_Elijah_ also had a long fast, which, _of course_, was continued for a

period of _forty days and forty nights_.[178:4]

_St. Joachim_, father of the "ever-blessed Virgin Mary," had a long

fast, which was also continued for a period of _forty days and forty

nights_. The story is to be found in the apocryphal gospel

_Protevangelion_.[178:5]

The ancient _Persians_ had a religious festival which they annually

celebrated, and which they called the "Salutation of Mithras." During

this festival, _forty days_ were set apart for thanksgiving and

sacrifice.[178:6]

The _forty days' fast_ was found in the New World.

Godfrey Higgins tells us that:

"The ancient _Mexicans_ had a _forty days' fast_, in memory of

one of their sacred persons (Quetzalcoatle) who was tempted

(and fasted) _forty days_ on a mountain."[178:7]

Lord Kingsborough says:

"The temptation of Quetzalcoatle, and _the fast of forty days,

. . . are very curious and mysterious_."[178:8]

The ancient Mexicans were also in the habit of making their prisoners

of war fast for a term of _forty days_ before they were put to

death.[179:1]

Mr. Bonwick says:

"The Spaniards were surprised to see the _Mexicans_ keep the

vernal _forty days' fast_. The Tammuz month of Syria was in

the spring. The _forty days_ were kept for Proserpine. Thus

does history repeat itself."[179:2]

The Spanish monks accounted for what Lord Kingsborough calls "very

curious and mysterious" circumstances, by the agency of the devil, and

burned all the books containing them, whenever it was in their power.

The forty days' fast was also found among some of the Indian tribes in

the New World. Dr. Daniel Brinton tells us that "the females of the

_Orinoco_ tribes _fasted forty days_ before marriage,"[179:3] and Prof.

Max Müller informs us that it was customary for some of the females of

the South American tribes of Indians "to fast before and after the birth

of a child," and that, among the _Carib-Coudave_ tribe, in the West

Indies, "when a child is born the mother goes presently to work, but the

father begins to complain, and takes to his hammock, and there he is

visited as though he were sick. _He then fasts for forty days._"[179:4]

The females belonging to the tribes of the Upper Mississippi, were held

unclean for _forty days_ after childbirth.[179:5] The prince of the

Tezcuca tribes _fasted forty days_ when he wished an heir to his throne,

and the Mandanas supposed it required _forty days and forty nights_ to

wash clean the earth at the deluge.[179:6]

The number _forty_ is to be found in a great many instances in the Old

Testament; for instance, at the end of _forty days_ Noah sent out a

raven from the ark.[179:7] Isaac and Esau were each _forty years_ old

when they married.[179:8] _Forty days_ were fulfilled for the embalming

of Jacob.[179:9] The spies were _forty days_ in search of the land of

Canaan.[179:10] The Israelites wandered _forty years_ in the

wilderness.[179:11] The land "had rest" _forty years_ on three

occasions.[179:12] The land was delivered into the hand of the

Philistines _forty years_.[179:13] Eli judged Israel _forty

years_.[179:14] King David reigned _forty years_.[179:15]

King Solomon reigned _forty years_.[180:1] Goliath presented himself

_forty days_.[180:2] The rain was upon the earth _forty days_ at the

time of the deluge.[180:3] And, as we saw above, Moses was on the mount

_forty days_ and _forty nights_ on each occasion.[180:4] Can anything be

more mythological than this?

The number forty was used by the ancients in constructing temples. There

were _forty_ pillars around the temple of Chilminar, in Persia; the

temple at Baalbec had _forty_ pillars; on the frontiers of China, in

Tartary, there is to be seen the "Temple of the _forty_ pillars."

_Forty_ is one of the most common numbers in the Druidical temples, and

in the plan of the temple of Ezekiel, the four oblong buildings in the

middle of the courts have each _forty_ pillars.[180:5] Most temples of

antiquity were imitative--were microcosms of the Celestial Templum--and

on this account they were surrounded with pillars recording

_astronomical_ subjects, and intended both to do honor to these

subjects, and to keep them in perpetual remembrance. In the Abury

temples were to be seen the cycles of 650-608-600-60-40-30-19-12,

etc.[180:6]

FOOTNOTES:

[175:1] Matthew, iv. 1-11.

[175:2] See Lardner's Works, vol. viii. p. 491.

[175:3] Words of the Rev. E. Garbett, M. A., in a sermon preached before

the University of Oxford, England.

[175:4] The Bishop of Manchester (England), in the "Manchester Examiner

and Times."

[175:5] See Lillie's Buddhism, p. 100.

[176:1] Pp. 44 and 172, 173.

[176:2] Translated by Prof. Samuel Beal.

[176:3] See also Bunsen's Angel-Messiah, pp. 38, 39. Beal: Hist. Buddha,

pp. xxviii., xxix., and 190, and Hardy: Buddhist Legends, p. xvii.

[177:1] Dupuis: Origin of Religious Belief, p. 240.

[177:2] Chambers's Encyclo. art. "Zoroaster."

[177:3] See Kingsborough: Mexican Antiquities, vol. vi. p. 200.

[177:4] Life and Relig. of the Hindoos, p. 134.

[177:5] Baring-Gould: Orig. Relig. Belief, vol. i. p. 341.

[177:6] Ibid.

[177:7] Ibid. p. 340.

[178:1] Acosta: Hist. Indies, vol. ii. p. 339.

[178:2] Exodus, xxiv. 28.

[178:3] Deut. ix. 18.

[178:4] 1 Kings, xix. 8.

[178:5] Chapter i.

[178:6] See Prog. Relig. Ideas, vol. i. p. 272.

[178:7] Anacalypsis, vol. ii. p. 19.

[178:8] Mexican Antiquities, vol. vi. pp. 197-200.

[179:1] See Kingsborough's Mexican Antiquities, vol. vi. p. 223.

[179:2] Bonwick's Egyptian Belief, p. 370.

[179:3] Brinton: Myths of the New World, p. 94.

[179:4] Max Müller's Chips, vol. ii. p. 279.

[179:5] Brinton: Myths of the New World, p. 94.

[179:6] Ibid. According to Genesis, vii. 12, "the rain was upon the

earth forty days and forty nights" at the time of the flood.

[179:7] Genesis, viii. 6.

[179:8] Gen. xxv. 20-xxvi. 34.

[179:9] Gen. i. 3.

[179:10] Numbers, xiii. 25.

[179:11] Numbers, xiii. 13.

[179:12] Jud. iii. 11; v. 31; viii. 28.

[179:13] Jud. xiii. 1.

[179:14] I. Samuel, iv. 18.

[179:15] I. Kings, ii. 11.

[180:1] I. Kings, xi. 42.

[180:2] I. Samuel, xvii. 16.

[180:3] Gen. vii. 12.

[180:4] Exodus, xxiv. 18-xxxiv. 28.

[180:5] See Higgins' Anacalypsis, vol. i. p. 798; vol. ii. p. 402.

[180:6] See Ibid. vol. ii. p. 708.

CHAPTER XX.

THE CRUCIFIXION OF CHRIST JESUS.

The punishment of an individual by crucifixion, for claiming to be "King

of the Jews," "Son of God," or "The Christ;" which are the causes

assigned by the Evangelists for the Crucifixion of Jesus, would need but

a passing glance in our inquiry, were it not for the fact that there is

much attached to it of a _dogmatic_ and _heathenish_ nature, which

demands considerably more than a "passing glance." The doctrine of

atonement for sin had been preached long before the doctrine was deduced

from the Christian Scriptures, long before these Scriptures are

pretended to have been written. Before the period assigned for the birth

of Christ Jesus, the poet _Ovid_ had assailed the demoralizing delusion

with the most powerful shafts of philosophic scorn: "_When thou thyself

art guilty,_" says he, "_why should a victim die for thee? What folly it

is to expect salvation from the death of another._"

The idea of expiation by the sacrifice of a _god_ was to be found among

the Hindoos even in _Vedic_ times. _The sacrificer was mystically

identified with the victim_, which was regarded as the ransom for sin,

and the instrument of its annulment. The _Rig-Veda_ represents the gods

as sacrificing _Purusha_, the primeval male, supposed to be coeval with

the Creator. This idea is even more remarkably developed in the

_Tandya-brahmanas_, thus:

"The lord of creatures (_praja-pati_) _offered himself a

sacrifice for the gods_."

And again, in the _Satapatha-brahmana_:

"He who, knowing this, sacrifices the _Purusha-medha_, or

sacrifice of the primeval male, becomes everything."[181:1]

Prof. Monier Williams, from whose work on _Hindooism_ we quote the

above, says:

"Surely, in these mystical allusions to the sacrifice of a

representative man, we may perceive traces of the original

institution of sacrifice as a _divinely-appointed ordinance

typical of the one great sacrifice of the Son of God for the

sins of the world_."[182:1]

This idea of redemption from sin through the sufferings and death of a

Divine Incarnate Saviour, is simply the crowning-point of the idea

entertained by primitive man that the gods _demanded_ a sacrifice of

some kind, to atone for some sin, or avert some calamity.

In primitive ages, when men lived mostly on vegetables, they offered

only grain, water, salt, fruit, and flowers to the gods, to propitiate

them and thereby obtain temporal blessings. But when they began to eat

meat and spices, and drink wine, they offered the same; naturally

supposing the deities would be pleased with whatever was useful or

agreeable to themselves. They imagined that some gods were partial to

animals, others to fruits, flowers, etc. To the celestial gods they

offered _white_ victims at sunrise, or at open day. To the infernal

deities they sacrificed _black_ animals in the night. Each god had some

creature peculiarly devoted to his worship. They sacrificed a _bull_ to

Mars, a _dove_ to Venus, and to Minerva, a _heifer_ without blemish,

which had never been put to the yoke. If a man was too poor to sacrifice

a living animal, he offered an image of one made of bread.

In the course of time, it began to be imagined that the gods demanded

something more sacred as offerings or atonements for sin. This led to

the sacrifice of _human beings_, principally slaves and those taken in

war, then, their own children, even their most beloved "first-born." It

came to be an idea that every sin must have its prescribed amount of

punishment, _and that the gods would accept the life of one person as

atonement for the sins of others_. This idea prevailed even in Greece

and Rome: but there it mainly took the form of heroic self-sacrifice for

the public good. Cicero says: "The force of religion was so great among

our ancestors, that some of their commanders have, with their faces

veiled, and with the strongest expressions of sincerity, _sacrificed

themselves to the immortal gods to save their country_."[182:2]

In Egypt, offerings of human sacrifices, for the atonement of sin,

became so general that "if the eldest born of the family of Athamas

entered the temple of the Laphystan Jupiter at Alos in Achaia, he was

sacrificed, crowned with garlands like an animal victim."[182:3]

When the Egyptian priests offered up a sacrifice to the gods, they

pronounced the following imprecations on the head of the victim:

"If any evil is about to befall either those who now

sacrifice, or Egypt in general, _may it be averted on this

head_."[183:1]

This idea of atonement finally resulted in the belief that the incarnate

_Christ_, the _Anointed_, the _God among us_, was to _save_ mankind from

a curse by God imposed. Man had sinned, and God could not and did not

forgive without a propitiatory _sacrifice_. The curse of God must be

removed from the _sinful_, and the _sinless_ must bear the load of that

curse. It was asserted that _divine justice_ required BLOOD.[183:2]

The belief of redemption from sin by the sufferings of a _Divine

Incarnation_, whether by death on the cross or otherwise, was general

and popular among the heathen, centuries before the time of Jesus of

Nazareth, and this dogma, no matter how sacred it may have become, or

how _consoling_ it may be, must fall along with the rest of the material

of which the Christian church is built.

Julius Firmicius, referring to this popular belief among the _Pagans_,

says: "The _devil_ has _his Christs_."[183:3] This was the general

off-hand manner in which the Christian Fathers disposed of such matters.

Everything in the religion of the Pagans which corresponded to their

religion was of the devil. Most Protestant divines have resorted to the

_type_ theory, of which we shall speak anon.

As we have done heretofore in our inquiries, we will first turn to

_India_, where we shall find, in the words of M. l'Abbé Huc, that "_the

idea of redemption by a divine incarnation_," who came into the world

for the express purpose of redeeming mankind, was "general and

popular."[183:4]

"A sense of _original corruption_," says Prof. Monier Williams, seems

to be felt by all classes of Hindoos, as indicated by the following

prayer used after the _Gayatri_ by some Vaishnavas:

"'I am sinful, I commit sin, my nature is sinful, _I am

conceived in sin_. Save me, O thou lotus-eyed Heri (Saviour),

the remover of sin.'"[184:1]

Moreover, the doctrine of _bhakti_ (_salvation by faith_) existed among

the Hindoos from the earliest times.[184:2]

Crishna, the virgin-born, "the Divine Vishnu himself,"[184:3] "he who is

without beginning, middle or end,"[184:4] being moved "to relieve the

earth of her load,"[184:5] came upon earth and redeemed man by his

_sufferings_--to _save_ him.

The accounts of the deaths of most all the virgin-born Saviours of whom

we shall speak, are conflicting. It is stated in one place that such an

one died in such a manner, and in another place we may find it stated

altogether differently. Even the accounts of the death of Jesus, as we

shall hereafter see, are conflicting; therefore, until the chapter on

"_Explanation_" is read, these myths cannot really be thoroughly

understood.

As the Rev. Geo. W. Cox remarks, in his _Aryan Mythology_, Crishna is

described, in one of his aspects, as a self-sacrificing and unselfish

hero, a being who is filled with divine wisdom and love, who offers up a

sacrifice which he alone can make.[184:6]

The _Vishnu Purana_[184:7] speaks of _Crishna_ being shot in the _foot_

with an arrow, and states that _this_ was the cause of his death. Other

accounts, however, state that he was suspended on a tree, or in other

words, _crucified_.

Mons. Guigniaut, in his "_Religion de l'Antiquité_" says:

"The death of Crishna is very differently related. One

remarkable and convincing tradition makes him perish on a

_tree_, to which he was _nailed_ by the stroke of an

arrow."[184:8]

Rev. J. P. Lundy alludes to this passage of Guigniaut's in his

"Monumental Christianity," and translates the passage "un bois fatal"

(see note below) "_a cross_." Although we do not think he is justified

in doing this, as M. Guigniaut has distinctly stated that this "bois

fatal" (which is applied to a gibbet, a cross, a scaffold, etc.) was "un

arbre" (a _tree_), yet, he is justified in doing so on other accounts,

for we find that _Crishna_ is represented _hanging on a cross_, and we

know that a _cross_ was frequently called the "accursed _tree_." It was

an ancient custom to use trees as gibbets for crucifixion, or, if

artificial, to call the cross a tree.[185:1]

A writer in _Deuteronomy_[185:2] speaks of hanging criminals upon a

_tree_, as though it was a general custom, and says:

"He that is hanged (on a tree) is accursed of God."

And _Paul_ undoubtedly refers to this text when he says:

"Christ hath redeemed us from the _curse_ of the law, being

made a curse for us; for it is written, 'Cursed is every one

that hangeth on a tree.'"[185:3]

It is evident, then, that to be hung on a cross was anciently called

hanging on a _tree_, and to be hung on a tree was called crucifixion. We

may therefore conclude from this, and from what we shall now see, that

Crishna was said to have been _crucified_.

In the earlier copies of Moor's "_Hindu Pantheon_," is to be seen

representations of Crishna (as _Wittoba_),[185:4] with marks of holes in

both feet, and in others, of holes in the hands. In Figures 4 and 5 of

Plate 11 (Moor's work), the figures have _nail-holes in both feet_.

Figure 6 has a _round hole in the side_; to his collar or shirt hangs

the emblem of a _heart_ (which we often see in pictures of Christ Jesus)

and on his head he has a _Yoni-Linga_ (which we _do not_ see in pictures

of Christ Jesus.)

Our Figure No. 7 (next page), is a pre-Christian crucifix of _Asiatic_

origin,[185:5] evidently intended to represent Crishna crucified. Figure

No. 8 we can speak more positively of, it is surely Crishna crucified.

It is unlike any Christian crucifix ever made, and, with that described

above with the _Yoni-Linga_ attached to the head, would probably not be

claimed as such. Instead of the _crown of thorns_ usually put on the

head of the Christian Saviour, it has the turreted coronet of the

Ephesian Diana, the ankles are tied together by a cord, _and the dress

about the loins is exactly the style with which Crishna is almost always

represented_.[185:6]

Rev. J. P. Lundy, speaking of the Christian crucifix, says:

"I object to the crucifix because it is an _image_, and

liable to gross abuse, _just as the old Hindoo crucifix was an

idol_."[186:1]

[Illustration: Fig. No. 7]

[Illustration: Fig. No. 8]

And Dr. Inman says:

"Crishna, whose history so closely resembles our Lord's, was

also like him in his being crucified."[186:2]

The Evangelist[186:3] relates that when Jesus was crucified two others

(malefactors) were crucified with him, one of whom, through his favor,

went to heaven. One of the malefactors reviled him, but the other said

to Jesus: "Lord, remember me when thou comest into thy kingdom." And

Jesus said unto him: "Verily I say unto thee, to-day shalt thou be with

me in paradise." According to the _Vishnu Purana_, the hunter who shot

the arrow at Crishna afterwards said unto him: "Have pity upon me, who

am consumed by my crime, for thou art able to consume me!" Crishna

replied: "Fear not thou in the least. _Go, hunter, through my favor, to

heaven, the abode of the gods._" As soon as he had thus spoken, a

celestial car appeared, and the hunter, ascending it, forthwith

proceeded to heaven. Then the illustrious Crishna, having united himself

with his own pure, spiritual, inexhaustible, inconceivable, unborn,

undecaying, imperishable and universal spirit, which is one with

_Vasudeva_ (God),[186:4] abandoned his mortal body, and the condition of

the threefold equalities.[186:5] One of the titles of Crishna is

"_Pardoner of sins_," another is "_Liberator from the Serpent of

death_."[187:1]

[Illustration: Fig. No. 9]

[Illustration: Fig. No. 10]

The monk Georgius, in his _Tibetinum Alphabetum_ (p. 203), has given

plates of _a crucified god_ who was worshiped in _Nepal_. These

crucifixes were to be seen at the corners of roads and on eminences. He

calls it the god _Indra_. Figures No. 9 and No. 10 are taken from this

work. They are also different from any Christian crucifix yet produced.

Georgius says:

"If the matter stands as Beausobre thinks, then the

inhabitants of India, and the Buddhists, whose religion is the

same as that of the inhabitants of Thibet, have received these

new portents of fanatics nowhere else than from the

Manicheans. For those nations, especially in the city of

Nepal, in the month of August, being about to celebrate the

festival days of the god _Indra_, erect crosses, wreathed with

_Abrotono_, to his memory, everywhere. You have the

description of these in letter B, the picture following after;

for A is the representation of _Indra_ himself _crucified_,

bearing on his forehead, hands and feet the signs

_Telech_."[187:2]

P. Andrada la Crozius, one of the first Europeans who went to Nepal and

Thibet, in speaking of the god whom they worshiped there--_Indra_--tells

us that they said _he spilt his blood for the salvation of the human

race_, and that he was pierced through the body with nails. He further

says that, although they do not say he suffered the penalty of the

cross, yet they find, nevertheless, figures of it in their books.[188:1]

In regard to Beausobre's ideas that the religion of India is corrupted

Christianity, obtained from the Manicheans, little need be said, as all

scholars of the present day know that the religion of India is many

centuries older than Mani or the Manicheans.[188:2]

In the promontory of India, in the South, at Tanjore, and in the North,

at Oude or Ayoudia, was found the worship of the _crucified god Bal-li_.

This god, who was believed to have been an incarnation of Vishnu, was

represented with holes in his hands and side.[188:3]

The incarnate god Buddha, although said to have expired peacefully at

the foot of a tree, is nevertheless described as a suffering Saviour,

who, "when his mind was moved by pity (for the human race) _gave his

life like grass for the sake of others_."[188:4]

A hymn, addressed to Buddha, says:

"Persecutions without end,

Revilings and many prisons,

_Death and murder_,

These hast thou suffered with love and patience

(To secure the happiness of mankind),

Forgiving thine executioners."[188:5]

He was called the "Great Physician,"[188:6] the "Saviour of the

World,"[188:7] the "Blessed One,"[188:8] the "God among Gods,"[188:9]

the "Anointed," or the "Christ,"[188:10] the "Messiah,"[188:11] the

"Only Begotten,"[188:12] etc. He is described by the author of the

"Cambridge Key"[188:13] as sacrificing his life to wash away the

offenses of mankind, and thereby to make them partakers of the kingdom

of heaven. This induces him to say "Can a Christian doubt that this

Buddha was the TYPE of the Saviour of the World."[189:1]

As a spirit in the fourth heaven, he resolves to give up "all that

glory, in order to be born into the world," "to rescue all men from

their misery and every future consequence of it." He vows "to deliver

all men, who are left as it were without a _Saviour_."[189:2]

While in the realms of the blest, and when about to descend upon earth

to be born as man, he said:

"I am now about to assume a body; not for the sake of gaining

wealth, or enjoying the pleasures of sense, but I am about to

descend and be born, among men, _simply to give peace and rest

to all flesh; to remove all sorrow and grief from the

world_."[189:3]

M. l'Abbé Huc says:

"In the eyes of the Buddhists, this personage (Buddha) is

sometimes a man and sometimes a god, or rather both one and

the other--a divine incarnation, a man-god--who came into the

world to enlighten men, to _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!_'"[189:4]

According to Prof. Max Müller, Buddha is reported as saying:

"_Let all the sins that were committed in this world fall on

me, that the world may be delivered._"[189:5]

The _Indians_ are no strangers to the doctrine of _original sin_. It is

their invariable belief that _man is a fallen being_; admitted by them

from time immemorial.[189:6] And what we have seen concerning their

beliefs in _Crishna_ and _Buddha_ unmistakably shows a belief in a

_divine Saviour_, who _redeems man_, and takes upon himself the sins of

the world; so that "_Baddha_ paid it all, all to him is due."[189:7]

The idea of redemption through the sufferings and death of a _Divine

Saviour_, is to be found even in the ancient religions of China. One of

their five sacred volumes, called the _Y-King_, says, in speaking of

_Tien, the "Holy One"_:

"The _Holy One_ will unite in himself all the virtues of

heaven and earth. By his justice the world will be

re-established in the ways of righteousness. He will labor and

suffer much. He must pass the great torrent, whose waves shall

enter into his soul; _but he alone can offer up to the Lord a

sacrifice worthy of him_."[190:1]

An ancient commentator says:

"The common people sacrifice their lives to gain bread; the

philosophers to gain reputation; the nobility to perpetuate

their families. The _Holy One_ (_Tien_) does not seek himself,

but the good of others. _He dies to save the world._"[190:2]

_Tien_, the Holy One, is always spoken of as one with God, existing with

him from all eternity, "before anything was made."

_Osiris_ and _Horus_, the Egyptian virgin-born gods, suffered

death.[190:3] Mr. Bonwick, speaking of _Osiris_, says:

"He is one of the _Saviours_ or deliverers of humanity, to be

found in almost all lands." "In his efforts to do good, he

encounters evil; in struggling with that he is overcome; he is

killed."[190:4]

Alexander Murray says:

"_The Egyptian Saviour Osiris_ was gratefully regarded as the

great exemplar of self-sacrifice, in _giving his life for

others_."[190:5]

Sir J. G. Wilkinson says of him:

"The sufferings and death of _Osiris_ were the great Mystery

of the Egyptian religion, and some traces of it are

perceptible among other peoples of antiquity. His being the

_Divine Goodness_, and the abstract idea of 'good,' his

manifestation upon earth (like a Hindoo god), his death and

resurrection, and his office as judge of the dead in a future

state, _look like the early revelation of a future

manifestation of the deity converted into a mythological

fable_."[190:6]

_Horus_ was also called "The Saviour." "As Horus Sneb, he is the

_Redeemer_. He is the Lord of Life and the Eternal One."[190:7] He is

also called "The Only-Begotten."[190:8]

_Attys_, who was called the "_Only Begotten Son_"[190:9] and

"_Saviour_," was worshiped by the Phrygians (who were regarded as one of

the oldest races of Asia Minor). He was represented by them as _a man

tied to a tree_, at the foot of which was a _lamb_,[191:1] and, without

doubt, also _as a man nailed to the tree, or stake_, for we find

Lactantius making this Apollo of Miletus (anciently, the greatest and

most flourishing city of Ionia, in Asia Minor) say that:

"He was a mortal according to the flesh; wise in miraculous

works; but, being arrested by an armed force by command of the

Chaldean judges, _he suffered a death made bitter with nails

and stakes_."[191:2]

In this god of the Phrygians, we again have the myth of the _crucified

Saviour of Paganism_.

By referring to Mrs. Jameson's "History of Our Lord in Art,"[191:3] or

to illustrations in chapter xl. this work, it will be seen that a common

mode of representing a crucifixion was that of a man, tied with cords by

the hands and feet, to an upright beam or stake. The _lamb_, spoken of

above, which signifies considerable, we shall speak of in its proper

place.

_Tammuz_, or _Adonis_, the Syrian and Jewish _Adonai_ (in Hebrew "Our

Lord"), was another _virgin-born_ god, who suffered for mankind, and who

had the title of _Saviour_. The accounts of his death are conflicting,

just as it is with almost all of the so-called Saviours of mankind

(_including the Christian Saviour_, as we shall hereafter see) one

account, however, makes him a _crucified Saviour_.[191:4]

It is certain, however, that the ancients who honored him as their Lord

and Saviour, celebrated, annually, a feast in commemoration of his

death. An image, intended as a representation of their Lord, was laid on

a bed or bier, and bewailed in mournful ditties--just as the Roman

Catholics do at the present day in their "Good Friday" mass.

During this ceremony the priest murmured:

"_Trust ye in your Lord, for the pains which he endured, our

salvation have procured._"[191:5]

The Rev. Dr. Parkhurst, in his "Hebrew Lexicon," after referring to what

we have just stated above, says:

"I find myself _obliged_ to refer _Tammuz_ to that class of

idols which were originally designed to represent the promised

Saviour, the Desire of all Nations. His other name, _Adonis_,

is almost the very Hebrew _Adoni_ or _Lord_, a well-known

title of Christ."[191:6]

_Prometheus_ was a crucified Saviour. He was "an immortal god, a friend

of the human race, _who does not shrink even from sacrificing himself

for their salvation_."[192:1]

The tragedy of the crucifixion of Prometheus, written by Æschylus, was

acted in Athens five hundred years before the Christian Era, and is by

many considered to be the most ancient dramatic poem now in existence.

The plot was derived from materials even at that time of an infinitely

remote antiquity. Nothing was ever so exquisitely calculated to work

upon the feelings of the spectators. No author ever displayed greater

powers of poetry, with equal strength of judgment, in supporting through

the piece the august character of the _Divine Sufferer_. The spectators

themselves were unconsciously made a party to the interest of the scene:

its hero was their friend, their benefactor, their creator, and their

_Saviour_; his wrongs were incurred in their quarrel--_his sorrows were

endured for their salvation_; "he was wounded for their transgressions,

and bruised for their iniquities; the chastisement of their peace was

upon him, and by his stripes they were healed;" "he was oppressed and

afflicted, yet he opened not his mouth." The majesty of his silence,

whilst the ministers of an offended god were _nailing him by the hands

and feet to Mount Caucasus_,[192:2] could be only equaled by the modesty

with which he relates, _while hanging with arms extended in the form of

a cross_, his services to the human race, which had brought on him that

horrible crucifixion.[192:3] "None, save myself," says he, "opposed his

(Jove's) will,"

"I dared;

And boldly pleading saved them from destruction,

Saved them from sinking to the realms of night.

For this offense I bend beneath these pains,

Dreadful to suffer, piteous to behold:

For mercy to mankind I am not deem'd

Worthy of mercy; but with ruthless hate

In this uncouth appointment am fix'd here

A spectacle dishonorable to Jove."[192:4]

In the catastrophe of the plot, his especially professed friend,

Oceanus, _the Fisherman_--as his name _Petræus_ indicates,[193:1]--being

unable to prevail on him to make his peace with Jupiter, by throwing the

cause of human redemption out of his hands,[193:2] forsook him and fled.

None remained to be witness of his dying agonies but the chorus of

ever-amiable and ever-faithful which also bewailed and lamented

him,[193:3] but were unable to subdue his inflexible philanthropy.[193:4]

In the words of Justin Martyr: "Suffering was common to all the sons of

Jove." They were called the "Slain Ones," "Saviours," "Redeemers," &c.

_Bacchus_, the offspring of Jupiter and Semele,[193:5] was called the

"_Saviour_."[193:6] He was called the "_Only Begotten Son_,"[193:7] the

"Slain One,"[193:8] the "Sin Bearer,"[193:9] the "Redeemer,"[193:10] &c.

Evil having spread itself over the earth, through the inquisitiveness of

Pandora, the Lord of the gods is begged to come to the relief of

mankind. Jupiter lends a willing ear to the entreaties, "and wishes that

his _son_ should be the _redeemer_ of the misfortunes of the world; _The

Bacchus Saviour_. He promises to the earth a _Liberator_ . . The

universe shall worship him, and shall praise in songs his blessings." In

order to execute his purpose, Jupiter overshadows the beautiful young

maiden--the virgin Semele--who becomes the mother of the

_Redeemer_.[193:11]

"It is I (says the lord Bacchus to mankind), who guides you;

it is I who protects you, and who saves you; I who am Alpha

and Omega."[193:12]

_Hercules_, the son of Zeus, was called "The Saviour."[193:13] The words

"Hercules the Saviour" were engraven on ancient coins and

monuments.[193:14] He was also called "The Only Begotten," and the

"Universal Word." He was re-absorbed into God. He was said by Ovid to be

the "Self-produced," the Generator and Ruler of all things, and the

Father of time.[193:15]

_Æsculapius_ was distinguished by the epithet "The Saviour."[194:1] The

temple erected to his memory in the city of Athens was called: "_The

Temple of the Saviour_."[194:2]

_Apollo_ was distinguished by the epithet "_The Saviour_."[194:3] In a

hymn to _Apollo_ he is called: "The willing _Saviour_ of distressed

mankind."[194:4]

_Serapis_ was called "The Saviour."[194:5] He was considered by Hadrian,

the Roman emperor (117-138 A. D.), and the Gentiles, to be the peculiar

god of the Christians.[194:6] A _cross_ was found under the ruins of his

temple in Alexandria in Egypt.[194:7] Fig. No. 11 is a representation of

this Egyptian Saviour, taken from Murray's "Manual of Mythology." It

certainly resembles the pictures of "the peculiar God of the

Christians." It is very evident that the pictures of Christ Jesus, as we

know them to-day, are simply the pictures of some of the Pagan gods, who

were, for certain reasons which we shall speak of in a subsequent

chapter, always represented with _long yellow or red hair, and a florid

complexion_. If such a person as Jesus of Nazareth ever lived in the

flesh, he was undoubtedly a _Jew_, and would therefore have _Jewish

features_; this his pictures do not betray.[194:8]

[Illustration: Fig. No. 11]

_Mithras_, who was "Mediator between God and man,"[194:9] was called

"The Saviour." He was the peculiar god of the Persians, who believed

that he had, by his sufferings, worked their salvation, and on this

account he was called their _Saviour_.[194:10] He was also called "_The

Logos_."[194:11]

The Persians believed that they were tainted with _original sin_, owing

to the fall of their first parents who were tempted by the evil one in

the form of a serpent.[194:12]

They considered their law-giver _Zoroaster_ to be also a _Divine

Messenger_, sent to redeem men from their evil ways, and they always

worshiped his memory. To this day his followers mention him with the

greatest reverence, calling him "_The Immortal Zoroaster_," "_The

Blessed Zoroaster_," "The First-Born of the Eternal One," &c.[195:1]

"In the life of Zoroaster the common mythos is apparent. He was born in

innocence, of an immaculate conception, of a ray of the Divine Reason.

As soon as he was born, the glory arising from his body enlightened the

room, and he laughed at his mother. He was called a _Splendid Light from

the Tree of Knowledge_, and, in fine, he or his soul was _suspensus a

lingo_, hung upon a tree, and this was the Tree of Knowledge."[195:2]

How much this resembles "the mystery which hath been hid from ages and

from generations, but now is made manifest to his saints."[195:3]

_Hermes_ was called "_The Saviour_." On the altar of Pepi (B. C. 3500)

are to be found prayers to Hermes--"_He who is the good

Saviour._"[195:4] He was also called "_The Logos._" The church fathers,

Hippolytus, Justin Martyr, and Plutarch (_de Iside et Osir_) assert that

the _Logos_ is _Hermes_.[195:5] The term "_Logos_" is Greek, and

signifies literally "_Word_."[195:6] He was also "_The Messenger of

God_."[195:7]

Dr. Inman says:

"There are few words which strike more strongly upon the

senses of an inquirer into the nature of ancient faiths, than

_Salvation_ and _Saviour_. Both were used long before the

birth of Christ, and they are still common among those who

never heard of Jesus, or of that which is known among us as

the Gospels."[195:8]

He also tells us that there is a very remarkable figure copied in Payne

Knight's work, in which we see on a man's shoulders a _cock's_ head,

whilst on the pediment are placed the words: "_The Saviour of the

World._"[195:9]

Besides the titles of "God's First-Born," "Only Begotten," the

"Mediator," the "Shepherd," the "Advocate," the "Paraclete or

Comforter," the "Son of God," the "Logos," &c.,[195:10] being applied to

heathen virgin-born gods, before the time assigned for the birth of

Jesus of Nazareth, we have also that of _Christ_ and _Jesus_.

_Cyrus_, King of Persia, was called the "Christ," or the "Anointed of

God."[196:1] As Dr. Giles says, "_Christ_" is "a name having no

spiritual signification, and importing nothing more than an _ordinary

surname_."[196:2] The worshipers of _Serapis_ were called

"_Christians_," and those devoted to Serapis were called "Bishops of

Christ."[196:3] _Eusebius_, the ecclesiastical historian, says, that the

names of "Jesus" and "Christ," were both known and honored among the

ancients.[196:4]

_Mithras_ was called the "Anointed" or the "Christ;"[196:5] and _Horus_,

_Mano_, _Mithras_, _Bel-Minor_, _Iao_, _Adoni_, &c., were each of them

"God of Light," "Light of the World," the "Anointed," or the

"Christ."[196:6]

It is said that Peter called his Master _the Christ_, whereupon "he

straightway charged them (the disciples), and commanded them to tell no

man _that thing_."[196:7]

The title of "_Christ_" or "The Anointed," was held by the kings of

Israel. "Touch not my Christ and do my prophets no harm," says the

Psalmist.[196:8]

The term "Christ" was applied to religious teachers, leaders of

factions, necromancers or wonder-workers, &c. This is seen by the

passage in _Matthew_, where the writer says:

"There shall arise false Christs and false prophets, and shall

show great signs and wonders, insomuch that, if it were

possible, they shall deceive the very elect."[196:9]

The virgin-born Crishna and Buddha were incarnations of Vishnu, called

Avatars. An Avatar is an _Angel-Messiah_, a _God-man_, a CHRIST; for the

word _Christ_ is from the Greek _Christos_, an _Anointed One_, a

_Messiah_.

The name _Jesus_, which is pronounced in Hebrew _Yezua_, and is

sometimes Grecized into _Jason_, was very common. After the Captivity it

occurs quite frequently, and is interchanged with the name _Joshua_.

Indeed Joshua, the successor of Moses, is called Jesus in the New

Testament more than once,[196:10] though the meaning of the two names is

not really quite the same. We know of a Jesus, son of Sirach, a writer

of proverbs, whose collection is preserved among the apocryphal books

of the Old Testament. The notorious _Barabbas_[197:1] or _son of Abbas_,

was himself called Jesus. Among Paul's opponents we find a magician

called Elymas, _the Son of Jesus_. Among the early Christians a certain

Jesus, also called Justus, appears. Flavius Josephus mentions more than

_ten_ distinct persons--priests, robbers, peasants, and others--who bore

the name of Jesus, all of whom lived during the last century of the

Jewish state.[197:2]

To return now to our theme--_crucified gods before the time of Jesus of

Nazareth_.

The holy Father _Minucius Felix_, in his _Octavius_, written as late as

A. D. 211, indignantly _resents the supposition that the sign of the

cross should be considered exclusively as a Christian symbol_, and

represents his advocate of the Christian argument as retorting on an

infidel opponent. His words are:

"As for the adoration of _crosses_ which you (_Pagans_) object

against us (_Christians_), I must tell you, _that we neither

adore crosses nor desire them; you it is, ye Pagans_ . . . who

are the most likely people to adore wooden crosses . . . for

what else are your ensigns, flags, and standards, _but crosses

gilt and beautiful_. Your victorious trophies not only

represent a simple cross, _but a cross with a man upon

it_."[197:3]

The existence, in the writings of Minucius Felix, of this passage, is

probably owing to an oversight of the destroyers of all evidences

against the Christian religion that could be had. The practice of the

Romans, here alluded to, of carrying _a cross with a man on it_, or, in

other words, a _crucifix_, has evidently been concealed from us by the

careful destruction of such of their works as alluded to it. The priests

had everything their own way for centuries, and to destroy what was

evidence against their claims was a very simple matter.

It is very evident that this celebrated Christian Father alludes to some

Gentile mystery, of which the prudence of his successors has deprived

us. When we compare this with the fact that for centuries after the time

assigned for the birth of Christ Jesus, he was not represented as a man

on a cross, and that the Christians did not have such a thing as a

_crucifix_, we are inclined to think that the effigies of a black or

_dark-skinned crucified man_, which were to be seen in many places in

Italy even during the last century, may have had something to do with

it.[197:4]

While speaking of "_a cross with a man on it_" as being carried by the

Pagan Romans as a _standard_, we might mention the fact, related by

Arrian the historian,[198:1] that the troops of Porus, in their war with

Alexander the Great, carried on their standards _the figure of a

man_.[198:2] Here is evidently the _crucifix standard_ again.

"This must have been (says Mr. Higgins) a Staurobates or

Salivahana, and looks very like the figure of a man carried on

their standards by the Romans. This was similar to the dove

carried on the standards of the Assyrians. This must have been

the crucifix of Nepaul."[198:3]

Tertullian, a Christian Father of the second and third centuries,

writing to the Pagans, says:

"The origin of _your_ gods is derived from _figures moulded on

a cross_. All those rows of _images on your standards_ are the

appendages of crosses; those hangings on your standards and

banners are the robes of crosses."[198:4]

We have it then, on the authority of a Christian Father, as late as A.

D. 211, that the Christians "_neither adored crosses nor desired them_,"

but that the _Pagans_ "adored crosses," and not that alone, but "_a

cross with a man upon it_." This we shall presently find to be the case.

Jesus, in those days, nor for centuries after, was _not_ represented as

a _man on a cross_. He was represented as a _lamb_, and the adoration of

the crucifix, by the Christians, was a later addition to their religion.

But this we shall treat of in its place.

We may now ask the question, who was this _crucified man_ whom the

Pagans "_adored_" before and after the time of Jesus of Nazareth? Who

did the crucifix represent? It was, undoubtedly, "the Saviour crucified

for the salvation of mankind," long before the Christian Era, _whose

effigies were to be seen in many places all over Italy_. These Pagan

crucifixes were either destroyed, corrupted, or adopted; the latter was

the case with many ancient paintings of the _Bambino_,[198:5] on which

may be seen the words _Deo Soli_. Now, these two words can never apply

to Christ Jesus. He was _not Deus Solus_, in any sense, according to the

idiom of the Latin language, and the Romish faith. Whether we construe

the words to "the only God," or "God alone," they are equally heretical.

No priest, in any age of the Church, would have thought of putting them

there, _but finding them there_, they tolerated them.

In the "_Celtic Druids_," Mr. Higgins describes a _crucifix_, a _lamb_,

and an _elephant_, which was cut upon the "fire tower"--so-called--at

Brechin, a town of Forfarshire, in Scotland. Although they appeared to

be of very ancient date, he supposed, at that time, that they were

modern, and belonged to Christianity, but some years afterwards, he

wrote as follows:

"I now doubt (the modern date of the tower), for we have, over

and over again, seen the crucified man before Christ. We have

also found 'The Lamb that taketh away the sins of the world,'

among the Carnutes of Gaul, before the time of Christ; and

when I contemplate these, and the _Elephant_ or

_Ganesa_,[199:1] and the _Ring_[199:2] and its Cobra,[199:3]

_Linga_,[199:4] _Iona_,[199:5] and Nandies, found not far from

the tower, on the estate of Lord Castles, with the Colidei,

the island of Iona, and Ii, . . . I am induced to doubt my

former conclusions. The Elephant, the Ganesa of India, is a

very stubborn fellow to be found here. The Ring, too, when

joined with other matters, I cannot get over. _All these

superstitions must have come from India._"[199:6]

On one of the Irish "round towers" is to be seen _a crucifix of

unmistakable Asiatic origin_.[199:7]

If we turn to the New World, we shall find strange though it may appear,

that the ancient _Mexicans_ and _Peruvians_ worshiped a _crucified

Saviour_. This was the virgin-born _Quetzalcoatle_ whose crucifixion is

represented in the paintings of the "_Codex Borgianus_," and the "_Codex

Vaticanus_."

These paintings illustrate the religious opinions of the ancient

Mexicans, and were copied from the hieroglyphics found in Mexico. The

Spaniards destroyed nearly all the books, ancient monuments and

paintings which they could find; had it not been for this, much more

regarding the religion of the ancient Mexicans would have been handed

down to us. Many chapters were also taken--by the Spanish

authorities--from the writings of the first historians who wrote on

ancient Mexico. _All manuscripts had to be inspected previous to being

published._ Anything found among these heathens resembling the religion

of the Christians, was destroyed when possible.[199:8]

The first Spanish monks who went to Mexico were surprised to find the

_crucifix_ among the heathen inhabitants, and upon inquiring what it

meant, were told that it was a representation of _Bacob_

(Quetzalcoatle), the Son of God, who was put to death by _Eopuco_. They

said that he was placed on a beam of wood, _with his arms stretched

out_, and that he died there.[200:1]

Lord Kingsborough, from whose very learned and elaborate work we have

taken the above, says:

"Being questioned as to the manner in which they became

acquainted with these things, they replied that the lords

instructed their sons in them, and that thus this doctrine

descended from one to another."[200:2]

Sometimes Quetzalcoatle or Bacob is represented as _tied_ to the

cross--just as we have seen that _Attys_ was represented by the

Phrygians--and at other times he is represented "in the attitude of a

person crucified, with impressions of nail-holes in his hands and feet,

but not actually upon a cross"--just as we have found the Hindoo

_Crishna_, and as he is represented in Fig. No. 8. Beneath _this_

representation of Quetzalcoatle crucified, is an image of Death, which

an angry serpent seems threatening to devour.[200:3]

On the 73d page of the Borgian MS., he is represented _crucified on a

cross of the Greek form_. In this print there are also _impressions of

nails_ to be seen on the _feet and hands_, and his body is strangely

covered with _suns_.[200:4]

In vol. ii. plate 75, the god is crucified in a circle of nineteen

figures, and a _serpent_ is depriving him of the organs of generation.

Lord Kingsborough, commenting on these paintings, says:

"It is remarkable that in these Mexican paintings the faces of

many of the figures are _black_, and that the visage of

Quetzalcoatle is frequently painted in a very deformed

manner."[200:5]

His lordship further tells us that (according to the belief of the

ancient Mexicans), "the death of Quetzalcoatle upon the cross" was "_an

atonement for the sins of mankind_."[200:6]

Dr. Daniel Brinton, in his "_Myths of the New World_," tells us that the

_Aztecs_ had a feast which they celebrated "_in the early spring_," when

"_victims were nailed to a cross and shot with an arrow_."[200:7]

Alexander Von Humboldt, in his "_American Researches_," also speaks of

this feast, when the Mexicans crucified a man, and pierced him with an

arrow.[200:8]

The author of _Monumental Christianity_, speaking of this, says:

"Here is the old story of the _Prometheus crucified_ on the

Caucasus, _and of all other Pagan crucifixions of the young

incarnate divinities of India, Persia, Asia Minor and

Egypt_."[201:1]

This we believe; _but how did this myth get there_? He does not say, but

we shall attempt to show, in a future chapter, how _this_ and _other_

myths of Eastern origin became known in the New World.[201:2]

It must not be forgotten, in connection with what we have seen

concerning the Mexican crucified god being sometimes represented as

_black_, and the feast when the _crucified man_ was shot with an arrow,

that effigies of a _black crucified man were found in Italy_; that

Crishna, the crucified, is very often represented _black_; and that

_Crishna_ was shot with an arrow.

Crosses were also found in _Yucatan_, as well as Mexico, _with a man

upon them_.[201:3] Cogolludo, in his "History of Yucatan," speaking of a

crucifix found there, says:

"Don Eugenio de Alcantara (one of the true teachers of the

Gospel), told me, not only once, that I might safely write

that the Indians of Cozumel possessed this holy cross in the

time of their paganism; and that some years had elapsed since

it was brought to Medira; for having heard from many persons

what was reported of it, he had made particular inquiries of

some very old Indians who resided there, who assured him that

it was the fact."

He then speaks of the difficulty in accounting for this crucifix being

found among the Indians of Cozumel, and ends by saying:

"But if it be considered that these Indians believed that the

Son of God, whom they called Bacob, _had died upon a cross,

with his arms stretched out upon it_, it cannot appear so

difficult a matter to comprehend that they should have formed

his image according to the religious creed which they

possessed."[201:4]

We shall find, in another chapter, that these virgin-born "_Saviours_"

and "Slain Ones;" Crishna, Osiris, Horus, Attys, Adonis, Bacchus,

&c.--whether torn in pieces, killed by a boar, or crucified--_will all

melt into_ ONE.

We now come to a very important fact not generally known, namely: _There

are no early representations of Christ Jesus suffering on the cross._

Rev. J. P. Lundy, speaking of this, says:

"Why should a fact so well known to the heathen as the

crucifixion be concealed? _And yet its actual realistic

representation never once occurs in the monuments of

Christianity, for more than six or seven centuries._"[202:1]

Mrs. Jameson, in her "History of Our Lord in Art," says:

"The crucifixion is _not_ one of the subjects of early

Christianity. The death of our Lord was represented by various

_types_, but _never in its actual form_.

"The _earliest_ instances of the _crucifixion_ are found in

illustrated manuscripts of various countries, and in those

_ivory and enameled forms_ which are described in the

Introduction. Some of these are ascertained, by historical or

by internal evidence, to have been executed in the _ninth

century_, there is one also, of an extraordinary rude and

fantastic character, in a MS. in the ancient library of St.

Galle, which is ascertained to be of the _eighth century_. _At

all events, there seems no just grounds at present for

assigning an earlier date._"[202:2]

"Early Christian art, such as it appears in the bas-reliefs on

sarcophagi, gave but one solitary incident from the story of

Our Lord's Passion, _and that utterly divested of all

circumstances of suffering_. Our Lord is represented as young

and beautiful, free from bonds, with no '_accursed tree_' on

his shoulders."[202:3]

The oldest representation of Christ Jesus was a figure of a

_lamb_,[202:4] to which sometimes a vase was added, into which his blood

flowed, and at other times couched at the foot of a cross. _This custom

subsisted up to the year 680, and until the pontificate of Agathon,

during the reign of Constantine Pogonat._ By the sixth synod of

Constantinople (canon 82) it was ordained that instead of the ancient

symbol, which had been the LAMB, _the figure of a man fastened to a

cross_ (such as the _Pagans_ had adored), should be represented. All

this was confirmed by Pope Adrian I.[202:5]

A simple cross, which was the symbol of eternal life, or of salvation,

among the ancients, was sometimes, as we have seen, placed alongside of

the _Lamb_. In the course of time, the _Lamb_ was put on the cross, as

the ancient _Israelites_ had put the paschal lamb centuries

before,[202:6] and then, as we have seen, they put a _man_ upon it.

Christ Jesus is also represented in early art as the "Good Shepherd,"

that is, as a young man with a lamb on his shoulders.[202:7]

This is just the manner in which the Pagan Apollo, Mercury and others

were represented centuries before.[203:1]

Mrs. Jameson says:

"_Mercury_ attired as a _shepherd_, with a _ram_ on his

shoulders, borne in the same manner as in many of the

Christian representations, was no unfrequent object (in

ancient art) and in some instances led to a difficulty in

distinguishing between the two,"[203:2] that is, between

_Mercury_ and _Christ Jesus_.

M. Renan says:

"The Good Shepherd of the catacombs in Rome is a copy from the

_Aristeus_, or from the _Apollo Nomius_, which figured in the

same posture on the _Pagan_ sarcophagi; and still carries the

flute of _Pan_, in the midst of the four half-naked

seasons."[203:3]

The Egyptian Saviour _Horus_ was called the "Shepherd of the

People."[203:4]

The Hindoo Saviour _Crishna_ was called the "Royal Good

Shepherd."[203:5]

We have seen, then, on the authority of a Christian writer who has made

the subject a special study, that, "there seems no just grounds at

present for assigning an earlier date," for the "earliest instances of

the crucifixion" of Christ Jesus, represented in art, than the _eighth_

or _ninth_ century. Now, a few words in regard to _what these crucifixes

looked like_. If the reader imagines that the crucifixes which are

familiar to us at the present day are similar to those early ones, we

would inform him that such is not the case. The earliest artists of the

crucifixion represent the Christian Saviour as _young and beardless_,

always without the crown of thorns, alive, and erect, apparently elate;

no signs of bodily suffering are there.[203:6]

On page 151, plate 181, of Jameson's "History of Our Lord in Art" (vol.

ii.), he is represented standing on a foot-rest on the cross, alive, and

eyes open. Again, on page 330, plate 253, he is represented standing

"with body upright and arms extended straight, with _no nails_, _no

wounds_, _no crown of thorns_--frequently clothed, and with a regal

crown--a God, young and beautiful, hanging, as it were, without

compulsion or pain."

On page 167, plate 188, are to be seen "the thieves _bound_ to their

_cross (which is simply an upright beam, without cross-bars)_, with the

figure of the Lord _standing_ between them." He is not bound nor nailed

to a cross; no cross is there. He is simply standing erect in the form

of a cross. This is a representation of what is styled, "_Early

crucifixion with thieves_." On page 173, plate 190, we have a

representation of the crucifixion, in which Jesus and the thieves are

represented crucified on the Egyptian _tau_ (see Fig. No. 12). The

thieves are _tied_, but the man-god is _nailed_ to the cross. A similar

representation may be seen on page 189, plate 198.

On page 155, plate 183, there is a representation of what is called

"Virgin and St. John at foot of _cross_," but this _cross_ is simply _an

upright beam_ (as Fig. No. 13). There are no cross-bars attached. On

page 167, plate 188, the thieves are _tied_ to an upright beam (as Fig.

13), and Jesus stands between them, _with arms extended in the form of a

cross_, as the Hindoo Crishna is to be seen in Fig. No. 8. On page 157,

plate 185, Jesus is represented crucified on the Egyptian cross (as No.

12).

Some ancient crucifixes represent the Christian Saviour crucified on a

cross similar in form to the Roman figure which stands for the number

_ten_ (see Fig. No. 14). Thus we see that there was no uniformity in

representing the "cross of Christ," among the early Christians; even the

cross which Constantine put on his "Labarum," or sacred banner, was

nothing more than the monogram of the Pagan god Osiris (Fig. No.

15),[204:1] as we shall see in a subsequent chapter.

[Illustration: No. 12, No. 13, No. 14, No. 15]

The dogma of the _vicarious atonement_ has met with no success whatever

among the Jews. The reason for this is very evident. The idea of

vicarious atonement, in any form, is contrary to Jewish ethics, but it

is in full accord with the _Gentile_. The _law_ ordains that[205:1]

"every man shall be put to death for _his own_ sin," and not for the sin

or crime committed by any other person. No ransom should protect the

murderer against the arm of justice.[205:2] The principle of equal

rights and equal responsibilities is fundamental in the law. If the law

of _God_--for as such it is received--denounces the vicarious atonement,

viz., _to slaughter an innocent person to atone for the crimes of

others_, then God must abhor it. What is more, Jesus is said to have

sanctioned this law, for is he not made to say: "Think not that I am

come to destroy the law, or the prophets: I am not come to destroy, but

to fulfill. For verily I say unto you, Till heaven and earth pass, one

jot or one tittle shall in no wise pass from the law."[205:3]

"Salvation is and can be nothing else than learning the laws of life and

keeping them. There is, in the modern world, neither place nor need for

any of the theological 'schemes of salvation' or theological 'Saviours.'

No wrath of either God or devil stands in man's way; and therefore no

'sacrifice' is needed to get them out of the way. Jesus saves only as he

helps men know and keep God's laws. Thousands of other men, in their

degree, are Saviours in precisely the same way. As there has been no

'fall of man,' all the hundreds of theological devices for obviating its

supposed effects are only imaginary cures for imaginary ills. What man

does need is to be taught the necessary laws of life, and have brought

to bear upon him adequate motives for obeying them. To know and keep

God's laws is being reconciled to him. This is health; and out of

health--that is, the perfect condition of the whole man, called holiness

or wholeness--comes happiness, in this world and in all worlds."

FOOTNOTES:

[181:1] Monier Williams: Hinduism, pp. 36-40.

[182:1] Monier Williams: Hinduism, p. 36.

[182:2] See Prog. Relig. Ideas, vol. i. p. 303.

[182:3] Kenrick's Egypt, vol. i. p. 443.

[183:1] Herodotus: bk. ii. ch. 39.

[183:2] In the trial of Dr. Thomas (at Chicago) for "_doctrinal

heresy_," one of the charges made against him (Sept. 8, 1881) was that

he had said "the BLOOD of the Lamb had nothing to do with salvation."

And in a sermon preached in Boston, Sept. 2, 1881, at the Columbus

Avenue Presbyterian Church, by the Rev. Andrew A. Bonar. D. D., the

preacher said: "No sinner dares to meet the holy God until his sin has

been forgiven, or until he has received _remission_. The penalty of sin

is death, _and this penalty is not remitted by anything the sinner can

do for himself_, but only through the BLOOD of Jesus. If you have

accepted Jesus as your Saviour, you can take the blood of Jesus, and

with boldness present it to the Father _as payment in full of the

penalties of all your sins_. Sinful man has no right to the benefits and

the beauties and glories of nature. _These were all lost to him through

Adam's sin_, but to the blood of Christ's sacrifice he has a right; it

was shed for him. It is Christ's death that does the blessed work of

salvation for us. It was _not_ his life nor his Incarnation. His

Incarnation could not pay a farthing of our debt, but his _blood_ shed

in redeeming love, _pays it all_." (See Boston Advertiser, Sept. 3,

1881.)

[183:3] _Habet ergo Diabolus Christos suos._

[183:4] Huc's Travels, vol. i. pp. 326 and 327.

[184:1] Hinduism, p. 214.

[184:2] Ibid. p. 115.

[184:3] Vishnu Purana, p. 440.

[184:4] Ibid.

[184:5] Ibid.

[184:6] Aryan Mythology, vol. ii. p. 132.

[184:7] Pages 274 and 612.

[184:8] "On reconte fort diversement la mort de Crishna. Une tradition

remarquable et avérée le fait périr sur un bois fatal (un arbre), ou il

fut cloué d'un coup de flèche." (Quoted by Higgins: Anacalypsis, vol. i.

p. 144.)

[185:1] See Higgins: Anacalypsis, vol. i. p. 499, and Mrs. Jameson's

"History of Our Lord in Art," ii. 317, where the cross is called the

"accursed tree."

[185:2] Chap. xxi. 22, 23: "If a man have committed a sin worthy of

death, and he be to be put to death, and thou hang him on a tree: his

body shall not remain all night upon the tree, but thou shalt in any

wise bury him that day; (for he that is hanged is accursed of God;) that

thy land be not defiled, which the Lord thy God giveth thee for an

inheritance."

[185:3] Galatians, iii. 13.

[185:4] See Higgins: Anacalypsis, vol. i. p. 146, and Inman's Ancient

Faiths, vol. i. p. 402.

"The crucified god Wittoba is also called Balü. He is worshiped in a

marked manner at Pander-poor or Bunder-poor, near Poonah." (Higgins:

Anacalypsis, vol. i. p. 750, _note_ 1.)

"A form of Vishnu (Crishna), called _Viththal_ or _Vithoba_, is the

popular god at Pandharpur in Maha-ráshtrá, the favorite of the

celebrated Marathi poet Tukarama." (Prof. Monier Williams: Indian

Wisdom, p. xlviii.)

[185:5] See Lundy: Monumental Christianity, p. 160.

[185:6] This can be seen by referring to Calmet, Sonnerat, or Higgins,

vol. ii., which contain plates representing Crishna.

[186:1] Monumental Christianity, p. 128.

[186:2] Ancient Faiths, vol. i. p. 411.

[186:3] Luke, xxiii. 39-43.

[186:4] Vasudeva means God. See Vishnu Purana, p. 274.

[186:5] Vishnu Purana, p. 612.

[187:1] See Prog. Relig. Ideas, vol. i. p. 72.

[187:2] "Si ita se res habet, ut existimat Beausobrius, _Indi_, et

_Budistæ_ quorum religio, eadem est ac Tibetana, nonnisi a Manichæis

nova hæc deliriorum portenta acceperunt. Hænamque gentes præsertim in

urbe Nepal, Luna XII. _Badr_ seu _Bhadon Augusti_ mensis, dies festos

auspicaturæ Dei _Indræ_, erigunt ad illius memoriam ubique locorum

_cruces_ amictas _Abrotono_. Earum figuram descriptam habes ad lit. B,

Tabula pone sequenti. Nam A effigies est ipsius _Indræ crucifixi_ signa

Telech in fronte manibus pedibusque gerentis." (Alph Tibet, p. 203.

Quoted in Higgins' Anacalypsis, vol. i. p. 130.)

[188:1] "Ils conviennent qu'il a répandu son sang pour le salut du genre

humain, ayant été percé de clous par tout son corps. Quoiqu'ils ne

disent pas qu'il a souffert le supplice de la croix, ou en trouve

pourtant la figure dans leurs livres." (Quoted in Higgins' Anacalypsis,

vol. ii. p. 118.)

[188:2] "Although the nations of Europe have changed their religions

during the past eighteen centuries, the Hindoo has not done so, except

very partially. . . . The religious creeds, rites, customs, and habits

of thought of the Hindoos generally, have altered little since the days

of Manu, 500 years B. C." (Prof. Monier Williams: Indian Wisdom, p. iv.)

[188:3] See Higgins: Anacalypsis, vol. i. pp. 147, 572, 667 and 750;

vol. ii. p. 122, and note 4, p. 185, this chapter.

[188:4] See Max Müller's Science of Religion, p. 224.

[188:5] Quoted in Lillie's Buddhism, p. 93.

[188:6] See Bunsen's Angel-Messiah, p. 20.

[188:7] See Bunsen's Angel-Messiah, pp. 20, 25, 85. Prog. Relig. Ideas,

vol. i. p. 247. Huc's Travels, vol. i. pp. 326, 327, and almost any work

on Buddhism.

[188:8] See Bunsen's Angel-Messiah, p. 20.

[188:9] Ibid. Johnson's Oriental Religions, p. 604. See also Asiatic

Researches, vol. iii., or chapter xii. of this work.

[188:10] See Bunsen's Angel-Messiah, p. 18.

[188:11] Ibid.

[188:12] Ibid.

[188:13] Vol. i. p. 118.

[189:1] Quoted in Anacalypsis, vol. ii. p. 118.

[189:2] Bunsen's Angel-Messiah, p. 20.

[189:3] Beal: Hist. Buddha, p. 33.

[189:4] Huc's Travels, vol. i. pp. 326, 337.

[189:5] Müller: Hist. Sanscrit Literature, p. 80.

[189:6] See Maurice: Indian Antiquities, vol. v. p. 95, and Williams:

Hinduism, p. 214.

[189:7] "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." (Prog. Relig. Ideas,

vol. ii. p. 86.)

"The object of his mission on earth was to instruct those who were

straying from the right path, _expiate the sins of mortals by his own

sufferings_, and produce for them a happy entrance into another

existence by obedience to his precepts and prayers in his name. They

always speak of him as one with God from all eternity. His most common

title is '_The Saviour of the World_.'" (Ibid. vol. i. p. 247.)

[190:1] Quoted in Prog. Relig. Ideas, vol. i. p. 211.

[190:2] Ibid.

[190:3] See Renouf: Religions of Ancient Egypt, p. 178.

[190:4] Bonwick: Egyptian Belief, p. 155.

[190:5] Murray: Manual of Mythology, p. 848.

[190:6] In Rawlinson's Herodotus, vol. ii. p. 171. Quoted in Knight's

Art and Mythology, p. 71.

[190:7] Bonwick: Egyptian Belief, p. 185.

[190:8] See Mysteries of Adoni, p. 88.

[190:9] See Knight: Ancient Art and Mythology, p. xxii. note.

[191:1] Dupuis: Origin of Religious Belief, p. 255.

[191:2] Vol. ii.

[191:3] Lactant. Inst., div. iv. chap. xiii. In Anacalypsis, vol. i. p.

544.

[191:4] See chapter xxxix. this work.

[191:5] See Higgins: Anacalypsis, vol. ii. p. 114, and Taylor's

Diegesis, p. 163.

[191:6] See the chapter on "The Resurrection of Jesus."

[192:1] Chambers's Encyclo., art. "Prometheus."

[192:2] "_Prometheus_ has been a favorite subject with the poets. He is

represented as the friend of mankind, who interposed in their behalf

when Jove was incensed against them." (Bulfinch: The Age of Fable, p.

32.)

"In the mythos relating to Prometheus, he always appears as the friend

of the human race, suffering in its behalf the most fearful tortures."

(John Fiske: Myths and Myth-makers, pp. 64, 65.) "Prometheus was

_nailed_ to the rocks on Mount Caucasus, _with arms extended_."

(Alexander Murray: Manual of Mythology, p. 82.) "Prometheus is said to

have been _nailed up with arms extended_, near the Caspian Straits, on

Mount Caucasus. The history of Prometheus on the Cathedral at Bordeaux

(France) here receives its explanation." (Higgins: Anacalypsis, vol. ii.

p. 113.)

[192:3] See Æschylus' "Prometheus Chained." Translated by the Rev. R.

Potter: Harper & Bros., N. Y.

[192:4] Ibid. p. 82.

[193:1] Petræus was an interchangeable synonym of the name Oceanus.

[193:2] "Then Peter took him, and began to rebuke him, saying: Be it far

from thee, Lord; this shall not be unto thee." (Matt. xvi. 22.)

[193:3] "And there followed him a great company of people, and of women,

which also bewailed and lamented him." (Luke, xxiii. 27.)

[193:4] See Taylor's Diegesis, pp. 193, 194, or Potter's Æschylus.

[193:5] "They say that the god (Bacchus), the offspring of Zeus and

Demeter, was torn to pieces." (Diodorus Siculus, in Knight, p. 156,

_note_.)

[193:6] See Knight: Anct. Art and Mythology, p. 98, _note_. Dupuis:

Origin of Religious Belief, 258. Higgins: Anacalypsis, vol. ii. p. 102.

[193:7] Knight: Ancient Art and Mythology, p. xxii. _note_.

[193:8] Ibid.

[193:9] Bonwick: Egyptian Belief, p. 169.

[193:10] Dupuis: Origin of Religious Belief, p. 135.

[193:11] Ibid.

[193:12] Beausobre quotes the inscription on a monument of Bacchus,

thus: "C'est moi, dit il, qui vous conduis, C'est moi, qui vous

conserve, ou qui vous sauve; Je sui Alpha et Omega, &c." (See chap.

xxxix this work.)

[193:13] See Higgins: Anacalypsis, vol. i. p. 322. Dupuis: Origin of

Religious Belief, p. 195. Bonwick: Egyptian Belief, p. 152. Dunlap:

Mysteries of Adoni, p. 94.

[193:14] See Celtic Druids, Taylor's Diegesis, p. 153, and Montfaucon,

vol. i.

[193:15] See Mysteries of Adoni, p. 91, and Higgins: Anac., vol. i. p.

322.

[194:1] See Taylor's Diegesis, p. 153.

[194:2] See the chapter on "Miracles of Jesus."

[194:3] See Dupuis: Origin of Religious Belief, p. 254.

[194:4] See Monumental Christianity, p. 186.

[194:5] See Higgins: Anacalypsis, vol. ii. p. 15.

[194:6] See Giles: Hebrew and Christian Records, vol. ii. p. 86.

[194:7] See Anacalypsis, vol. ii. p. 15, and _our_ chapter on Christian

Symbols.

[194:8] This subject will be referred to again in chapter xxxix.

[194:9] See Dunlap's Spirit Hist., pp. 237, 241, 242, and Mysteries of

Adoni, p. 123, _note_.

[194:10] See Higgins: Anacalypsis, vol. ii. p. 99.

[194:11] See Dunlap's Son of the Man, p. 20.

"According to the most ancient tradition of the East-Iranians recorded

in the _Zend-Avesta_, the God of Light (Ormuzd) communicated his

mysteries to some men through his _Word_." (Bunsen's Angel-Messiah, p.

75.)

[194:12] Wake: Phallism, &c., p. 47.

[195:1] Prog. Relig. Ideas, vol. i. pp. 258, 259.

[195:2] Malcolm: Hist. Persia, vol. i. Ap. p. 494; Nimrod, vol. ii. p.

31. Anacalypsis, vol. i. p. 649.

[195:3] Col. i. 26.

[195:4] See Bonwick: Egyptian Belief, p. 102.

[195:5] See Dunlap's Son of the Man, p. 89, _marginal note_.

[195:6] "In the beginning was the _Word_, and the _Word_ was with God,

and the _Word_ was God." (John, i. 1.)

[195:7] See Bell's Pantheon, vol. ii. 69 and 71.

[195:8] Inman: Ancient Faiths, vol. ii. p. 652.

[195:9] Ibid. vol. i. p. 537.

[195:10] See Bunsen's Angel-Messiah, p. 119. Knight's Ancient Art and

Mythology, pp. xxii. and 98. Dunlap's Son of the Man, p. 71, and Spirit

History, pp. 183, 205, 206, 249. Bible for Learners, vol. ii. p. 25.

Isis Unveiled, vol. ii. pp. 195, 237, 516, besides the authorities

already cited.

[196:1] See Bunsen's Bible Chronology, p. 5. Keys of St. Peter, 135.

Volney's Ruins, p. 168.

[196:2] Giles: Hebrew and Christian Records, p. 64, vol. ii.

[196:3] Ibid. p. 86, and Taylor's Diegesis, pp. 202, 206, 407. Dupuis:

p. 267.

[196:4] Eusebius: Eccl. Hist., lib. 1, ch. iv.

[196:5] See Dunlap's Son of the Man, p. 78.

[196:6] See Ibid. p. 39.

[196:7] Luke, iv. 21.

[196:8] Psalm, cv. 15. The term "an _Anointed One_," which we use in

English, is _Christos_ in Greek, and _Messiah_ in Hebrew. (See Bible for

Learners, and Religion of Israel, p. 147.)

[196:9] Matthew, xxiv. 24.

[196:10] Acts, vii. 45; Hebrews, iv. 8; compare Nehemiah, viii. 17.

[197:1] He who, it is said, was liberated at the time of the crucifixion

of Jesus of Nazareth.

[197:2] See Bible for Learners, vol. iii. p. 60.

[197:3] Octavius, c. xxix.

[197:4] See Anacalypsis, vol. ii. p. 116.

[198:1] In his _History of the Campaigns of Alexander_.

[198:2] See Anacalypsis, vol. ii. p. 118.

[198:3] Ibid.

[198:4] Apol. c. 16; Ad Nationes, c. xii.

[198:5] See the chapter on "The Worship of the Virgin."

[199:1] _Ganesa_ is the _Indian_ God of Wisdom. (See Asiatic Researches,

vol. i.)

[199:2] The _Ring_ and circle was an emblem of god, or eternity, among

the _Hindoos_. (See Lundy: Monumental Christianity, p. 87.)

[199:3] The Cobra, or hooded snake, is a native of the _East Indies_,

where it is held as sacred. (See Knight: Anct. Art and Mytho., p. 16,

and Fergusson's Tree and Serpent Worship.)

[199:4] _Linga_ denotes, in the sectarian worship of the _Hindoos_, the

_Phallus_, an emblem of the male or generative power of nature.

[199:5] _Iona_, or _Yoni_, is the counterpart of Linga, _i. e._, an

emblem of the female generative power. We have seen that these were

attached to the effigies of the _Hindoo_ crucified Saviour, Crishna.

[199:6] Anacalypsis, vol. ii. p. 130.

[199:7] See Lundy: Monumental Christianity, pp. 253, 254, 255.

[199:8] See Kingsborough: Mexican Antiquities, vol. vi. pp. 165 and 179.

[200:1] See Kingsborough: Mexican Antiquities, vol. vi. p. 166.

[200:2] Ibid. p. 162.

[200:3] Ibid. p. 161.

[200:4] Ibid. p. 167.

[200:5] Ibid. p. 167.

[200:6] Ibid. p. 166.

[200:7] Brinton: Myths of the New World, p. 95.

[200:8] See, also, Monumental Christianity, p. 393.

"Once a year the ancient Mexicans made an image of one of their gods,

which was pierced by an arrow, shot by a priest of Quetzalcoatle."

(Dunlap's Spirit Hist., 207.)

[201:1] Monumental Christianity, p. 393.

[201:2] See Appendix A.

[201:3] See Monumental Christianity, p. 390, and Mexican Antiquities,

vol. vi. p. 169.

[201:4] Quoted by Lord Kingsborough: Mexican Antiquities, vol. vi. p.

172.

[202:1] Monumental Christianity, p. 246.

[202:2] History of Our Lord in Art, vol. ii. p. 137.

[202:3] Ibid. p. 317.

[202:4] See Illustrations in Ibid. vol. i.

[202:5] See Dupuis: Origin of Religious Belief, p. 252. Higgins:

Anacalypsis, vol. ii. 111, and Monumental Christianity, p. 246, _et

seq._

[202:6] The paschal lamb was roasted on a _cross_, by ancient Israel,

and is still so done by the Samaritans at Nablous. (See Lundy's

Monumental Christianity, pp. 19 and 247.)

"The _lamb_ slain (at the feast of the passover) was roasted whole, with

two spits thrust through it--one lengthwise, and one

transversely--crossing each other near the fore legs; so that the animal

was, in a manner, _crucified_. Not a bone of it might be broken--a

circumstance strongly representing the sufferings of our Lord Jesus,

_the passover slain for us_." (Barnes's Notes, vol. i. p. 292.)

[202:7] See King: The Gnostics and their Remains, p. 138. Also,

Monumental Christianity, and Jameson's History of Our Lord in Art, for

illustrations.

[203:1] See King's Gnostics, p. 178. Knight: Ancient Art and Mythology,

p. xxii., and Jameson's History of Our Lord in Art, ii. 340.

[203:2] Jameson: Hist. of Our Lord in Art, p. 340, vol. ii.

[203:3] Quoted in Knight: Ancient Art and Mythology, p. xxii. _note_.

[203:4] Dunlap: Spirit Hist., p. 185.

[203:5] See chapter xvii. and vol. ii. Hist. Hindostan.

[203:6] See Jameson's Hist. of Our Lord in Art, vol. ii. p. 142.

[204:1] "It would be difficult to prove that the cross of Constantine

was of the simple construction as now understood. . . . As regards the

_Labarum_, the coins of the time, in which it is especially set forth,

prove that the so-called cross upon it was nothing else than the same

ever-recurring monogram of Christ" (that is, the XP). (History of Our

Lord in Art, vol. ii. p. 310. See also, Smith's Bible Dictionary, art.

"Labarum.")

[205:1] Deut. xxiv. 16.

[205:2] Num. xxv. 31-34.

[205:3] Matt. v. 17, 18.

CHAPTER XXI.

THE DARKNESS AT THE CRUCIFIXION.

The _Luke_ narrator informs us that at the time of the death of Christ

Jesus, the sun was darkened, and there was darkness over the earth from

the sixth until the ninth hour; also the veil of the temple was rent in

the midst.[206:1]

The _Matthew_ narrator, in addition to this, tells us that:

"The earth did quake, and the rocks were rent, and the graves

were opened, _and many bodies of the saints which slept arose,

and came out of their graves_ . . . and went into the holy

city and appeared unto many."[206:2]

"_His star_" having shone at the time of his birth, and his having been

born in a miraculous manner, it was necessary that at the death of

Christ Jesus, something miraculous should happen. Something of an

unusual nature had happened at the time of the death of other

supernatural beings, therefore something must happen at _his_ death;

_the myth would not have been complete without it_. In the words of

Viscount Amberly: "The darkness from the sixth to the ninth hour, the

rending of the temple veil, the earthquake, the rending of the rocks,

_are altogether like the prodigies attending the decease of other great

men_."[206:3]

The Rev. Dr. Geikie, one of the most orthodox writers, says:[206:4]

"It is impossible to explain the _origin_ of this darkness.

The passover moon was then at the full, so that it could not

have been an _eclipse_. The early Fathers, relying on a notice

of _an_ eclipse that _seemed_ to coincide in time, though it

really _did not_, fancied that the darkness was caused by it,

but incorrectly."

Perhaps "the _origin_ of this darkness" may be explained from what we

shall now see.

At the time of the death of the Hindoo Saviour _Crishna_, there came

calamities and bad omens of every kind. A black circle surrounded the

moon, _and the sun was darkened at noon-day_; the sky rained fire and

ashes; flames burned dusky and livid; demons committed depredations on

earth; at sunrise and sunset, thousands of figures were seen skirmishing

in the air; spirits were to be seen on all sides.[207:1]

When the conflict began between _Buddha_, the Saviour of the World, and

the Prince of Evil, _a thousand appalling meteors fell; clouds and

darkness prevailed_. Even this earth, with the oceans and mountains it

contains, though it is unconscious, _quaked like a conscious

being_--like a fond bride when forcibly torn from her bridegroom--like

the festoons of a vine shaken under the blast of a whirlwind. The ocean

rose under the vibration of this earthquake; rivers flowed back toward

their sources; peaks of lofty mountains, where countless trees had grown

for ages, rolled crumbling to the earth; a fierce storm howled all

around; the roar of the concussion became terrific; _the very sun

enveloped itself in awful darkness, and a host of headless spirits

filled the air_.[207:2]

When _Prometheus_ was crucified on Mount Caucasus, _the whole frame of

nature became convulsed_. The earth did quake, thunder roared, lightning

flashed, the wild winds rent the vexed air, the boisterous billows rose,

and the dissolution of the universe seemed to be threatened.[207:3]

The ancient Greeks and Romans, says Canon Farrar,[207:4] had always

considered that the _births_ and _deaths_ of great men were announced by

_celestial signs_. We therefore find that at the death of _Romulus_, the

founder of Rome, the sun was darkened, _and there was darkness over the

face of the earth for the space of six hours_.[207:5]

When _Julius Cæsar_, who was the son of a god, was murdered, there was a

darkness over the earth, _the sun being eclipsed for the space of six

hours_.[207:6]

This is spoken of by _Virgil_, where he says:

"He (the Sun) covered his luminous head with a sooty darkness,

And the impious ages feared eternal night."[207:7]

It is also referred to by Tibullus, Ovid, and Lucian (poets), Pliny,

Appian, Dion Cassius, and Julius Obsequenes (historians.)[207:8]

When _Æsculapius_ the Saviour was put to death, _the sun shone dimly

from the heavens_; the birds were silent in the darkened groves; the

trees bowed down their heads in sorrow; and the hearts of all the sons

of men fainted within them, because the healer of their pains and

sickness lived no more upon the earth.[208:1]

When _Hercules_ was dying, he said to the faithful female (Iole) who

followed him to the last spot on earth on which he trod, "Weep not, my

toil is done, and now is the time for rest. I shall see thee again in

the bright land which is never trodden by the feet of night." Then, as

the dying god expired, _darkness was on the face of the earth_; from the

high heaven came down the thick cloud, _and the din of its thunder

crashed through the air_. In this manner, Zeus, the god of gods, carried

his son home, and the halls of Olympus were opened to welcome the bright

hero who rested from his mighty toil. There he now sits, clothed in a

white robe, with a crown upon his head.[208:2]

When _OEdipus_ was about to leave this world of pain and sorrow, he

bade Antigone farewell, and said, "Weep not, my child, I am going to my

home, and I rejoice to lay down the burden of my woe." Then there were

_signs_ in the heaven above and on the earth beneath, that the end was

nigh at hand, _for the earth did quake, and the thunder roared_ and

echoed again and again through the sky.[208:3]

"The Romans had a god called _Quirinius_. His soul emanated from the

sun, and was restored to it. He was begotten by the god of armies upon a

_virgin_ of the royal blood, and exposed by order of the jealous tyrant

Amulius, and was preserved and educated among _shepherds_. He was torn

to pieces at his death, when he ascended into heaven; _upon which the

sun was eclipsed or darkened_."[208:4]

When _Alexander the Great_ died, similar prodigies are said to have

happened; again, when foul murders were committed, it is said that the

sun seemed to hide its face. This is illustrated in the story of

_Atreus_, King of Mycenae, who foully murdered the children of his

brother Thyestes. At that time, the sun, unable to endure a sight so

horrible, "_turned his course backward and withdrew his light._"[208:5]

At the time of the death of the virgin-born _Quetzalcoatle_, the

Mexican crucified Saviour, _the sun was darkened_, and withheld its

light.[209:1]

Lord Kingsborough, speaking of this event, considers it very strange

that the Mexicans should have preserved an account of it among their

records, when "the great eclipse which sacred history records" is _not_

recorded in profane history.

Gibbon, the historian, speaking of this phenomenon, says:

"Under the reign of Tiberius, the whole earth,[209:2] or at

least a celebrated province of the Roman empire,[209:3] was

involved in a perpetual darkness of three hours. Even this

miraculous event, which ought to have excited the wonder, the

curiosity, and the devotion of mankind, passed without notice

in an age of science and history. It happened during the

life-time of Seneca[209:4] and the elder Pliny,[209:5] who

must have experienced the immediate effects, or received the

earliest intelligence, of the prodigy. Each of these

philosophers, in a laborious work, has recorded all the great

phenomena of nature, earthquakes, meteors, comets and

eclipses, which his indefatigable curiosity could

collect.[209:6] But the one and the other have omitted to

mention the greatest phenomenon to which the mortal eye has

been witness since the creation of the globe."[209:7]

This account of the darkness at the time of the death of Jesus of

Nazareth, is one of the prodigies related in the New Testament which no

Christian commentator has been able to make appear reasonable. The

favorite theory is that it was a _natural_ eclipse of the sun, which

_happened_ to take place at that particular time, but, if this was the

case, there was nothing _supernatural_ in the event, and it had nothing

whatever to do with the death of Jesus. Again, it would be necessary to

prove from other sources that such an event happened at that time, but

this cannot be done. The argument from the duration of the

darkness--_three hours_--is also of great force against such an

occurrence having happened, _for an eclipse seldom lasts in great

intensity more than six minutes_.

Even if it could be proved that an eclipse really happened at the time

assigned for the crucifixion of Jesus, how about the earthquake, when

the rocks were rent and the graves opened? and how about the "saints

which slept" rising _bodily_ and walking in the streets of the Holy City

and _appearing to many_? Surely, the faith that would remove

mountains,[209:8] is required here.

Shakespeare has embalmed some traditions of the kind exactly analogous

to the present case:

"In the most high and palmy state of Rome,

A little ere the mightiest Julius fell,

The graves stood tenantless, and the sheeted dead

Did squeak and gibber in the Roman streets."[210:1]

Belief in the influence of the _stars_ over life and death, _and in

special portents at the death of great men_, survived, indeed, to recent

times. Chaucer abounds in allusions to it, and still later Shakespeare

tells us:

"When beggars die there are no comets seen;

The heavens themselves blaze forth the death of princes."

It would seem that this superstition survives even to the present day,

for it is well known that the dark and yellow atmosphere which settled

over so much of the country, on the day of the removal of President

Garfield from Washington to Long Branch, was sincerely held by hundreds

of persons to be a death-warning sent from heaven, and there were

numerous predictions that dissolution would take place before the train

arrived at its destination.

As Mr. Greg remarks, there can, we think, remain little doubt in

unprepossessed minds, that the whole legend in question was one of those

intended to magnify Christ Jesus, which were current in great numbers at

the time the Matthew narrator wrote, and which he, with the usual want

of discrimination and somewhat omnivorous tendency, which distinguished

him as a compiler, admitted into his Gospel.

FOOTNOTES:

[206:1] Luke, xxiii. 44, 45.

[206:2] Matthew, xxvii. 51-53.

[206:3] Amberly: Analysis of Religious Belief, p. 268.

[206:4] Life of Christ, vol. ii. p. 643.

[207:1] See Prog. Relig. Ideas, vol. i. p. 71.

[207:2] Rhys David's Buddhism, pp. 36, 37.

[207:3] See Potter's Æschylus, "Prometheus Chained," last stanza.

[207:4] Farrar's Life of Christ, p. 52.

[207:5] See Higgins: Anacalypsis, vol. i. pp. 616, 617.

[207:6] See Ibid. and Gibbon's Rome, vol. i. pp. 159 and 590, also

Josephus: Jewish Antiquities, book xiv. ch. xii. and _note_.

[207:7]

"Cum caput obscura nitidum ferrugine texit

Impiaquæ æternam timuerunt sæcula noctem."

[207:8] See Gibbon's Rome, vol. i. pp. 159 and 590.

[208:1] Tales of Ancient Greece, p. 46.

[208:2] Ibid. pp. 61, 62.

[208:3] Ibid. p. 270.

[208:4] Anacalypsis, vol. i. p. 822.

[208:5] See Bell's Pantheon, vol. i. p. 106.

[209:1] See Kingsborough's Mexican Antiquities, vol. vi. p. 5.

[209:2] The Fathers of the Church seem to cover the whole earth with

darkness, in which they are followed by most of the moderns. (Gibbon.

Luke, xxiii. 44, says "_over all the earth_.")

[209:3] Origen (a Father of the third century) and a few modern critics,

are desirous of confining it to the land of Judea. (Gibbon.)

[209:4] Seneca, a celebrated philosopher and historian, born in Spain a

few years B. C., but educated in Rome, and became a "Roman."

[209:5] Pliny the elder, a celebrated Roman philosopher and historian,

born about 23 A. D.

[209:6] Seneca: Quaest. Natur. l. i. 15, vi. l. vii. 17. Pliny: Hist.

Natur. l. ii.

[209:7] Gibbon's Rome, i. 589, 590.

[209:8] Matt. xvi. 20.

[210:1] Hamlet, act 1, s. 1.

CHAPTER XXII.

"HE DESCENDED INTO HELL."

The doctrine of Christ Jesus' descent into hell is emphatically part of

the Christian belief, although not alluded to by Christian divines

excepting when unavoidable.

In the first place, it is taught in the _Creed_ of the Christians,

wherein it says:

"_He descended into hell, and on the third day he rose again

from the dead._"

The doctrine was also taught by the Fathers of the Church. St.

Chrysostom (born 347 A. D.) asks:

"Who but an infidel would deny that Christ was in

hell?"[211:1]

And St. Clement of Alexandria, who flourished at the beginning of the

third century, is equally clear and emphatic as to Jesus' descent into

hell. He says:

"The Lord preached the gospel to those in Hades, as well as to

all in earth, in order that all might believe and be saved,

wherever they were. If, then, the Lord descended to Hades for

no other end but to preach the gospel, _as He did descend_, it

was either to preach the gospel to all, or to the Hebrews

only. If accordingly to all, then all who believe shall be

saved, although they may be of the Gentiles, on making their

profession there."[211:2]

Origen, who flourished during the latter part of the second, and

beginning of the third centuries, also emphatically declares that Christ

Jesus descended into hell.[211:3]

Ancient Christian works of art represent his descent into hell.[211:4]

The apocryphal gospels teach the doctrine of Christ Jesus' descent into

hell, the object of which was to preach to those in bondage there, and

to liberate the _saints_ who had died before his advent on earth.

On account of the sin committed by Adam in the Garden of Eden, all

mankind were doomed, all had gone to hell--excepting those who had been

translated to heaven--even those persons who were "after God's own

heart," and who had belonged to his "chosen people." The coming of

Christ Jesus into the world, however, made a change in the affairs of

man. The _saints_ were then liberated from their prison, and all those

who believe in the efficacy of his name, shall escape hereafter the

tortures of hell. This is the doctrine to be found in the apocryphal

gospels, and was taught by the Fathers of the Church.[212:1]

In the "_Gospel of Nicodemus_" (apoc.) is to be found the whole story of

Christ Jesus' descent into hell, and of his liberating the saints.

Satan, and the Prince of Hell, having heard that Jesus of Nazareth was

about to descend to their domain, began to talk the matter over, as to

what they should do, &c. While thus engaged, on a sudden, there was a

voice as of thunder and the rushing of winds, saying: "Lift up your

gates, O ye Princes, and be ye lifted up, O ye everlasting gates, and

the King of Glory shall come in."

When the Prince of Hell heard this, he said to his impious officers:

"Shut the brass gates . . . and make them fast with iron bars, and fight

courageously."

The _saints_ having heard what had been said on both sides, immediately

spoke with a loud voice, saying: "Open thy gates, that the King of Glory

may come in." The divine prophets, _David_ and _Isaiah_, were

particularly conspicuous in this protest against the intentions of the

Prince of Hell.

Again the voice of Jesus was heard saying: "Lift up your gates, O

Prince; and be ye lifted up, ye gates of hell, and the King of Glory

will enter in." The Prince of Hell then cried out: "Who is the King of

Glory?" upon which the prophet _David_ commenced to reply to him, but

while he was speaking, the mighty Lord Jesus appeared in the form of a

man, and broke asunder the fetters which before could not be broken, and

crying aloud, said: "Come to me, all ye saints, who were created in my

image, who were condemned by the tree of the forbidden fruit . . . live

now by the word of my cross."

Then presently all the saints were joined together, hand in hand, and

the Lord Jesus laid hold on Adam's hand, and ascended from hell, and all

the saints of God followed him.[212:2]

When the saints arrived in paradise, two "very ancient men" met them,

and were asked by the saints: "Who are ye, who have not been with us in

hell, and have had your bodies placed in paradise?" One of these "very

ancient men" answered and said: "I am _Enoch_, who was translated by the

word of God, and this man who is with me is Elijah the Tishbite, who was

translated in a fiery chariot."[213:1]

The doctrine of the descent into hell may be found alluded to in the

_canonical_ books; thus, for instance, in I. Peter:

"It is better, if the will of God be so, that ye suffer for

well doing, than for evil doing. For Christ also hath suffered

for sins, the just for the unjust, that he might bring us to

God, being put to death in the flesh, but quickened by the

spirit: _by which also he went and preached unto the spirits

in prison_."[213:2]

Again, in "Acts," where the writer is speaking of David as a _prophet_,

he says:

"He, seeing this before, spake of the resurrection of Christ,

_that his soul was not left in hell_, neither his flesh did

see corruption."[213:3]

The reason why Christ Jesus has been made to descend into hell, is

because _it is a part of the universal mythos_, even the _three days'_

duration. The _Saviours_ of mankind had all done so, _he_ must therefore

do likewise.

_Crishna_, the Hindoo Saviour, _descended into hell_, for the purpose of

raising the dead (the doomed),[213:4] before he returned to his heavenly

seat.

_Zoroaster_, of the Persians, _descended into hell_.[213:5]

_Osiris_, the Egyptian Saviour, _descended into hell_.[213:6]

_Horus_, the virgin-born Saviour, _descended into hell_.[213:7]

_Adonis_, the virgin-born Saviour, _descended into hell_.[213:8]

_Bacchus_, the virgin-born Saviour, _descended into hell_.[213:9]

_Hercules_, the virgin-born Saviour, _descended into hell_.[213:10]

_Mercury_, the _Word_ and Messenger of God, _descended into

hell_.[213:11]

_Baldur_, the Scandinavian god, after being killed, _descended into

hell_.[214:1]

_Quetzalcoatle_, the Mexican crucified Saviour, _descended into

hell_.[214:2]

All these gods, and many others that might be mentioned, _remained in

hell for the space of three days and three nights_. "They descended into

hell, and on the third day rose again."[214:3]

FOOTNOTES:

[211:1] Quoted by Bonwick: Egyptian Belief, p. 46.

[211:2] Strom, vi. c. 6.

[211:3] Contra Celsus, bk. ii. c. 43.

[211:4] See Jameson's Hist. of Our Lord in Art, vol. ii. pp. 354, 355.

[212:1] See Jameson's Hist. of Our Lord in Art, vol. ii. pp. 250, 251.

[212:2] Nicodemus: Apoc. ch. xvi. and xix.

[213:1] Nicodemus: Apoc. ch. xx.

[213:2] I. Peter, iii. 17-19.

[213:3] Acts, ii. 31.

[213:4] See Asiatic Researches, vol. i. p. 237. Bonwick's Egyptian

Belief, p. 168, and Maurice: Indian Antiquities, vol. ii. p. 85.

[213:5] See Monumental Christianity, p. 286.

[213:6] See Dupuis: Origin of Religious Belief, p. 256, Bonwick's

Egyptian Belief, and Dunlap's Mysteries of Adoni, pp. 125, 152.

[213:7] See Chap. XXXIX.

[213:8] See Bell's Pantheon, vol. i. p. 12.

[213:9] See Higgins: Anacalypsis, vol. i. p. 322. Dupuis: Origin of

Religious Belief, p. 257, and Dunlap's Mysteries of Adoni, p. 33.

[213:10] See Taylor's Mysteries, p. 40, and Mysteries of Adoni, pp.

94-96.

[213:11] See Bell's Pantheon, vol. ii. p. 72. Our Christian writers

discover considerable apprehension, and a jealous caution in their

language, when the resemblance between _Paganism_ and _Christianity_

might be apt to strike the mind too cogently. In quoting Horace's

account of Mercury's descent into hell, and his causing a cessation of

the sufferings there, Mr. Spence, in "Bell's Pantheon," says: "As this,

perhaps, may be a mythical part of his character, _we had better let it

alone_."

[214:1] See Bonwick: Egyptian Belief, p. 169, and Mallet, p. 448.

[214:2] See Mexican Antiquities, vol. vi. p. 166.

[214:3] See the chapter on _Explanation_.

CHAPTER XXIII.

THE RESURRECTION AND ASCENSION OF CHRIST JESUS.

The story of the resurrection of Christ Jesus is related by the four

Gospel narrators, and is to the effect that, after being crucified, his

body was wrapped in a linen cloth, laid in a tomb, and a "great stone"

rolled to the door. The sepulchre was then made sure by "sealing the

stone" and "setting a watch."

On the first day of the week some of Jesus' followers came to see the

sepulchre, when they found that, in spite of the "sealing" and the

"watch," the angel of the Lord had descended from heaven, had rolled

back the stone from the door, and that "_Jesus had risen from the

dead_."[215:1]

The story of his _ascension_ is told by the _Mark_[215:2] narrator, who

says "he was received up into heaven, and sat on the right hand of God;"

by _Luke_,[215:3] who says "he was carried up into heaven;" and by the

writer of the _Acts_,[215:4] who says "he was taken up (to heaven) and a

cloud received him out of sight."

We will find, in stripping Christianity of its robes of Paganism, that

these miraculous events must be put on the same level with those we have

already examined.

_Crishna_, the crucified Hindoo Saviour, _rose from the dead_,[215:5]

and _ascended bodily into heaven_.[215:6] At that time a great light

enveloped the earth and illuminated the whole expanse of heaven.

Attended by celestial spirits, and luminous as on that night when he was

born in the house of Vasudeva, _Crishna_ pursued, by his own light, the

journey between earth and heaven, to the bright paradise from whence he

had descended. All men saw him, and exclaimed, "_Lo, Crishna's soul

ascends its native skies!_"[215:7]

Samuel Johnson, in his "Oriental Religions," tells us that _Râma_--an

incarnation of Vishnu--after his manifestations on earth, "_at last

ascended to heaven_," "resuming his divine essence."

"By the blessings of Râma's name, and through previous faith in him, all

sins are remitted, and every one who shall at death pronounce his name

with sincere worship shall be forgiven."[216:1]

The mythological account of _Buddha_, the son of the Virgin Maya, who,

as the God of Love, is named _Cam-deo_, _Cam_, and _Cama_, is of the

same character as that of other virgin-born gods. When he died there

were tears and lamentations. Heaven and earth are said equally to have

lamented the loss of "_Divine Love_," insomuch that _Maha-deo_ (the

supreme god) was moved to pity, and exclaimed, "_Rise, holy love!_" on

which _Cama_ was restored and the lamentations changed into the most

enthusiastic joy. The heavens are said to have echoed back the exulting

sound; then the deity, supposed to be lost (_dead_), was restored,

"_hell's great dread and heaven's eternal admiration_."[216:2]

The coverings of the body unrolled themselves, and the lid of his coffin

was opened by supernatural powers.[216:3]

_Buddha_ also ascended bodily to the celestial regions when his mission

on earth was fulfilled, and marks on the rocks of a high mountain are

shown, and believed to be the last impression of his footsteps on this

earth. By prayers in his name his followers expect to receive the

rewards of paradise, and finally to become one with him, as he became

one with the Source of Life.[216:4]

_Lao-Kiun_, the virgin-born, he who had existed from all eternity, when

his mission of benevolence was completed on earth, _ascended bodily into

the paradise above_. Since this time he has been worshiped as a _god_,

and splendid temples erected to his memory.[216:5]

_Zoroaster_, the founder of the religion of the ancient Persians, who

was considered "a divine messenger sent to redeem men from their evil

ways," _ascended to heaven_ at the end of his earthly career. To this

day his followers mention him with the greatest reverence, calling him

"The Immortal Zoroaster," "The Blessed Zoroaster," "The Living Star,"

&c.[216:6]

_Æsculapius_, the Son of God, the Saviour, after being put to death,

_rose from the dead_. His history is portrayed in the following lines of

_Ovid's_, which are prophecies foretelling his life and actions:

"Once, as the sacred infant she surveyed,

The god was kindled in the raving maid;

And thus she uttered her prophetic tale:

Hail, great Physician of the world! all hail!

Hail, mighty infant, who in years to come

Shalt heal the nations, and defraud the tomb!

Swift be thy growth, thy triumphs unconfined,

Make kingdoms thicker, and increase mankind.

Thy daring art shall animate the dead,

And draw the thunder on thy guilty head;

_Then shalt thou die, but from the dark abode

Shalt rise victorious, and be twice a god_."[217:1]

The Saviour _Adonis_ or _Tammuz_, after being put to death, _rose from

the dead_. The following is an account given of the rites of Tammuz or

of Adonis by Julius Firmicius (who lived during the reign of

Constantine):

"On a certain night (while the ceremony of the Adonia, or

religious rites in honor of Adonis, lasted), an image was laid

upon a bed (or bier) and bewailed in doleful ditties. After

they had satiated themselves with fictitious lamentations,

light was brought in: then the mouths of all the mourners were

anointed by the priests (_with oil_), upon which he, with a

gentle murmur, whispered:

'Trust, ye Saints, your God restored.

Trust ye, _in your risen Lord_;

For the pains which he endured

Our salvation have procured.'

"Literally, 'Trust, ye _communicants_: the God having been

saved, there shall be to us out of pain, _Salvation_.'"[217:2]

Upon which their sorrow was turned into joy.

Godwyn renders it:

"_Trust ye in God, for out of pains,

Salvation is come unto us._"[217:3]

Dr. Prichard, in his "_Egyptian Mythology_," tells us that the Syrians

celebrated, _in the early spring_, this ceremony in honor of _the

resurrection of Adonis_. After lamentations, his restoration was

commemorated with joy and festivity.[217:4]

Mons. Dupuis says:

"The obsequies of _Adonis_ were celebrated at _Alexandria_ (in

Egypt) with the utmost display. His image was carried with

great solemnity to a tomb, which served the purpose of

rendering him the last honors. Before singing his return to

life, there were mournful rites celebrated in honor of his

suffering and his death. The large wound he had received was

shown, just as the wound was shown which was made to Christ by

the thrust of the spear. _The feast of his resurrection was

fixed at the 25th of March._"[218:1]

In Calmet's "Fragments," the resurrection of _Adonis_ is referred to as

follows:

"In these _mysteries_, after the attendants had for a long

time bewailed the death of this _just person_, he was at

length understood to be _restored to life_, to have

experienced a _resurrection_; signified by the re-admission of

light. On this the priest addressed the company, saying,

'Comfort yourselves, all ye who have been partakers of the

mysteries of the deity, thus preserved: for we shall now enjoy

some respite from our labors:' to which were added these

words: 'I have scaped a sad calamity, and my lot is greatly

mended.' The people answered by the invocation: 'Hail to the

Dove! the Restorer of Light!'"[218:2]

Alexander Murray tells us that the ancient Greeks also celebrated this

festival in honor of the resurrection of Adonis, in the course of which

a figure of him was produced, and the ceremony of burial, with weeping

and songs of wailing, gone through. After these a joyful shout was

raised: "_Adonis lives and is risen again._"[218:3]

Plutarch, in his life of Alcibiades and of Nicias, tells us that it was

at the time of the celebration of the death of _Adonis_ that the

Athenian fleet set sail for its unlucky expedition to Sicily; that

nothing but images of dead Adonises were to be met with in the streets,

and that they were carried to the sepulchre in the midst of an immense

train of women, crying and beating their breasts, and imitating in every

particular the lugubrious pomp of interments. Sinister omens were drawn

from it, which were only too much realized by subsequent events.[218:4]

It was in an oration or address delivered to the Emperors Constans and

Constantius that Julius Firmicius wrote concerning the rites celebrated

by the heathens in commemoration of the resurrection of Adonis. In his

tide of eloquence he breaks away into indignant objurgation of the

priest who officiated in those _heathen mysteries_, which, he admitted,

resembled the _Christian sacrament_ in honor of the death and

resurrection of Christ Jesus, so closely that there was really no

difference between them, except that no sufficient proof had been given

to the world of the resurrection of Adonis, _and no divine oracle had

borne witness to his resurrection_, nor had he shown himself alive

after his death to those who were concerned to have assurance of the

fact that they might believe.

The _divine oracle_, be it observed, which Julius Firmicius says had

borne testimony to Christ Jesus' resurrection, _was none other than the

answer of the god Apollo, whom the Pagans worshiped at Delphos_, which

this writer derived from Porphyry's books "_On the Philosophy of

Oracles_."[219:1]

Eusebius, the celebrated ecclesiastical historian, has also condescended

to quote this claimed testimony from _a Pagan oracle_, as furnishing one

of the most convincing proofs that could be adduced in favor of the

resurrection of Christ Jesus.

"But thou at least (says he to the Pagans), _listen to thine

own gods, to thy oracular deities themselves_, who have borne

witness, and ascribed to our Saviour (Jesus Christ) not

imposture, but piety and wisdom, and ascent into heaven."

This was vastly obliging and liberal of the god Apollo, but, it happens

awkwardly enough, that the whole work (consisting of several books)

ascribed to Porphyry, in which this and other admissions equally

honorable to the evidences of the Christian religion are made, was _not_

written by Porphyry, but is altogether the pious fraud of Christian

hands, who have kindly fathered the great philosopher with admissions,

which, as he would certainly never have made himself, they have very

charitably made for him.[219:2]

The festival in honor of the resurrection of Adonis was observed in

Alexandria in Egypt--_the cradle of Christianity_--in the time of St.

Cyril, Bishop of Alexandria (A. D. 412), and at Antioch--the ancient

capital of the Greek Kings of Syria--even as late as the time of the

Emperor Julian (A. D. 361-363), whose arrival there, during the

solemnity of the festival, was taken as an ill omen.[219:3]

It is most curious that the arrival of the Emperor Julian at

Antioch--where the followers of Christ Jesus, it is said, were first

called Christians--at that time, should be considered an _ill omen_. Why

should it have been so? He was not a Christian, but a known apostate

from the Christian religion, and a zealous patron of _Paganism_. The

evidence is very conclusive; _the celebration in honor of the

resurrection of Adonis had become to be known as a Christian festival,

which has not been abolished even unto this day_. The ceremonies held in

Roman Catholic countries on Good Friday and on Easter Sunday, are

nothing more than the festival of the death and resurrection of Adonis,

as we shall presently see.

Even as late as the year A. D. 386, the resurrection of Adonis was

celebrated in _Judea_. St. Jerome says:

"Over Bethlehem (in the year 386 after Christ) the grove of

Tammuz, that is, of Adonis, was casting its shadow! And in the

_grotto_ where formerly the infant Anointed (_i. e._, _Christ

Jesus_) cried, the lover of Venus was being mourned."[220:1]

In the idolatrous worship practiced by the _children of Israel_ was that

of the worship of _Adonis_.

Under the designation of _Tammuz_, this god was worshiped, and had his

altar even in the Temple of the Lord which was at Jerusalem. Several of

the Psalms of David were parts of the liturgical service employed in his

worship; the 110th, in particular, is an account of a friendly alliance

between the two gods, Jehovah and Adonis, in which Jehovah adorns Adonis

for his priest, as sitting at his right hand, and promises to fight for

him against his enemies. This god was worshiped at Byblis in Phoenicia

with precisely the same ceremonies: the same articles of faith as to his

mystical incarnation, his precious death and burial, and his glorious

resurrection and ascension, and even in the very same words of religious

adoration and homage which are now, with the slightest degree of

variation that could well be conceived, addressed to the Christ of the

Gospel.

The prophet Ezekiel, when an exile, painted once more the scene he had

so often witnessed of the Israelitish women in the Temple court

bewailing the death of Tammuz.[220:2]

Dr. Parkhurst says, in his "Hebrew Lexicon":

"I find myself _obliged_ to refer Tammuz, as well as the Greek

and Roman Hercules, to that class of idols _which were

originally designed to represent the promised Saviour_ (Christ

Jesus), the desire of all nations. His other name, Adonis, is

almost the very Hebrew word 'Our Lord,' a well-known title of

Christ."[220:3]

So it seems that the ingenious and most learned orthodox Dr. Parkhurst

was _obliged_ to consider Adonis a type of "the promised Saviour (Christ

Jesus), the desire of all nations." This is a very favorite way for

Christian divines to express themselves, when pushed thereto, by the

striking resemblance between the Pagan, virgin-born, crucified, and

resurrected gods and Christ Jesus.

If the reader is satisfied that all these things are types or symbols of

what the "_real Saviour_" was to do and suffer, he is welcome to such

food. The doctrine of Dr. Parkhurst and others comes with but an ill

grace, however, from Roman Catholic priests, _who have never ceased to

suppress information when possible_, and when it was impossible for them

to do so, they claimed these things to be the work of the devil, in

imitation of their predecessors, the Christian Fathers.

Julius Firmicius has said: "The devil has his Christs," and does not

deny that _Adonis_ was one. Tertullian and St. Justin explain all the

conformity which exists between _Christianity_ and _Paganism_, by

asserting "that a long time before there were Christians in existence,

the devil had taken pleasure to have their future mysteries and

ceremonies copied by his worshipers."[221:1]

_Osiris_, the Egyptian Saviour, after being put to death, _rose from the

dead_,[221:2] and bore the title of "_The Resurrected One_."[221:3]