Bible Myths and their Parallels in other Religions Part 50

_Attys_, who was called the "_Only Begotten Son_"[190:9] and "_Saviour_," was wors.h.i.+ped 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 flouris.h.i.+ng 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 G.o.d 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 ill.u.s.trations 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_ G.o.d, who suffered for mankind, and who had the t.i.tle 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" ma.s.s.

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 cla.s.s 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 t.i.tle of Christ."[191:6]

_Prometheus_ was a crucified Saviour. He was "an immortal G.o.d, 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 aeschylus, 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 chastis.e.m.e.nt 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 G.o.d 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, Ocea.n.u.s, _the Fisherman_--as his name _Petraeus_ 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 G.o.ds 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 wors.h.i.+p 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 G.o.d. He was said by Ovid to be the "Self-produced," the Generator and Ruler of all things, and the Father of time.[193:15]

_aesculapius_ 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 G.o.d 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 G.o.d 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 G.o.ds, 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]

[Ill.u.s.tration: Fig. No. 11]

_Mithras_, who was "Mediator between G.o.d and man,"[194:9] was called "The Saviour." He was the peculiar G.o.d 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 wors.h.i.+ped 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_) a.s.sert that the _Logos_ is _Hermes_.[195:5] The term "_Logos_" is Greek, and signifies literally "_Word_."[195:6] He was also "_The Messenger of G.o.d_."[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 _c.o.c.k's_ head, whilst on the pediment are placed the words: "_The Saviour of the World._"[195:9]

Besides the t.i.tles of "G.o.d's First-Born," "Only Begotten," the "Mediator," the "Shepherd," the "Advocate," the "Paraclete or Comforter," the "Son of G.o.d," the "Logos," &c.,[195:10] being applied to heathen virgin-born G.o.ds, before the time a.s.signed 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 G.o.d."[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 wors.h.i.+pers 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 "G.o.d 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 t.i.tle 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 pa.s.sage 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 _G.o.d-man_, a CHRIST; for the word _Christ_ is from the Greek _Christos_, an _Anointed One_, a _Messiah_.

The name _Jesus_, which is p.r.o.nounced 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 G.o.ds 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 pa.s.sage, 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 a.s.signed 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 a.s.syrians. This must have been the crucifix of Nepaul."[198:3]