Aryan Sun-Myths

Home , Aryan, Pectoral cross, Porus (mythology), The Legend of Hercules

ARYAN SU N- MYTHS

T H E

O R I G I N O F R EL I G I O N S

I WI T H AN I N T R OD U C T I ON BY

C H AR LES M OR R I S

AU T H OR OF A M N U L OF C L S S IC L LIT ER T U R E AN D T H E A A A A A , R ” AR Y AN AC E : IT s OR I GI N AN D IT S A C H I EVEM EN T S .

T R Y N O , .Y .

N I M S A N D KN I G H T

1 8 8 9

P R E F A C E.

T H E attention of the writer h avi ng been called to the fact that all Indo - Germanic nations h ave wor

n of th e shipped cruciﬁed Saviours , an investigatio sub f j c et was made . Overwhelming proo was obtained that the sun - myth s of the ancient Aryans were the origin of the religions in a ll of the countries which T h were peopled by the Aryans . e Saviours wor shipped in these lands are person iﬁcati o n s of the

S u n h f of . T , the c ie god the Aryans hat Pagan n m an ations worshipped a cruciﬁed , was admitted by

T h e the Fathers of the early Christian Church . holy

' M i n uciu s Oda wu s Father Felix, in his , written as

A . . 2 1 1 u late as D , indignantly resents the s pposition that the sign of the cros s should be considered as exclusively a Christian symbol ; and represents his advocate of the Chri stian argument as retorting on “ an inﬁd e l o pponent thus : As for th e adoration of I crosses , which you object to against us, must tell h you t at we n either ador e crosses n or desire th em .

Y ou i s a it , ye P gans , who worship wooden gods , who 6

o are the most likely pe ple to adore wooden crosses , as bei ng p arts of the same substance with your dei

an d ties . For what else are your ensigns, ﬂags,

an beau i ed st dards , but crosses gilt and t ﬁ ? Your victorious trophies not only represent a simple cross ,

man . T e but a cross with a upon it rtullian , a

of th e Christian Father second and third centuries , “ n s : T h e of writi g to the Pagan , says origin your f gods is derived rom ﬁgures moulded on a cross . All those rows of images o n your standards are the appendages of crosses those han gings on your

' ” stan dards a n d ban n ers are th e robes of crosses

E ti a n Beli . Arri a n hi s E ver 0 ( gyp ef, p , in y ]

Alexander h 0 0 of , states t at the tr ps Porus , in their

n on h war with Alexa der the Great, carried t eir

of . standards the ﬁgure a man Justin Martyr, in his u h T r h o Dialog e wit yp , says that there exist n ot C or - a people , ivilized semi civilized , who have n ot off ered up prayers in th e name of. a cruciﬁed

of t Saviour to the Father an d Creator all hings .

o Eusebius , the ecclesiastical hist rian , says that the names of Jesus and Christ were both known a nd

Eeel. H em . . . honored among the ancients ( , lib i chap We ﬁnd Saint Paul avowing that he was made

of s a minister the go pel , which had been preached to every creature under heaven (C ol. i . For

n f m s the of ce turies a ter the ti e as igned as birth Jesus , 7 .

T he he was not represented as a man on a cross . earliest representation of him was as a lamb ( H i story

o ou r Lor d i n A r t Vol. T f , his custom continued

n until th e p on tiﬁ cate of Agathon (A . D . duri g the reign of Constantine Pogon atu s . By the Sixth Synod o f Constantinople ( Canon it was ordained that instead of the ancient symbol which had been

the of m an the lamb, ﬁgure a nailed to a cross should be represented . All this was conﬁrmed by

’ ‘ u Pope Adrian I . (Dupuis s Or igi n of R eligi o s Be/i cy;

’ . 2 2 A n aea sis . . . p 5 also Higgins s iyp , Vol II p

T h e writer makes no claim to originality, except ing in the arrangement of this work . T he e n deavor h as been simply to condense what has been obt ained f rom other works .

T h e f e h original intention was to give a brie sk tc , with an appended list of works from which th e m ate rial was taken ; but on maki n g an addition to the d book it was eemed best to give references . T h e references for the o riginal sketch will be fou n d at f the end o the book .

T h e writer h as been favored in having an I n troduc

o n e f a h h tion by so amili r wit t e subject as Mr . Charles

of T ﬁ e A r n Morris, author ya R a ce.

S T F u I S S BO ON, ebr ary, 9.

T ABLE O F C O N T EN T S .

PAGE

IN T R ODU C T ION

LI S T OF BOOKS C ONS U LT ED

AR Y A N S U N -M Y T HS T H E O R I GIN R ELI GI ON S Appendix A Appendix B Appendix C Appendix D Appendix E Appendix F

Reference Note s Index

IN T R O DU C T IO N .

IT m ﬁ m see s , at rst glance , re ark able with wh at readiness the T eutonic an d C eltic tribes dropp ed their ancestral faiths and accepted

C n ow hristianity , thro u gh th e p ersu asions of a m h Bu t n ow . issionary, at th e bidding of a c ief a fuller stu d y of th e subje ct rend ers th e u nusu al m S e ase of this co nversion u ch less u rp risin g, by m akin g it ap p arent th at they rather added th e leadin g d o gm as of C hristianity to their O ld b faiths than rep l aced th e latter y the fo rm er . T hey cease d to w orship O din an d th e lesser w C V d eities , an d began to orship hrist , th e irgin , and th e saints ; but they invested the l atter with

m any of th e attrib utes of th e form er , retained m ost of their old religio us dogm as and cere m C m onies , and converted p ri itive hristianity b quite as m u ch as they w ere converte d y it.

T h e was conversio n , indeed , as m u ch a ch ange o f O f T h e O f na m es as beliefs . ho u gh t ethics C h ristianity sl owly leavened this swarm in g m ass

O f b n ew arb aris m , the theolo gy of th e faith 1 2 becam e S O closely interwove n with that of the old that it is not easy to this d ay to sep arate the m . T h e nineteenth - centu ry critical study of reli gi o u s beliefs and th e p rogress of th e science of co m p a rative m ytholo gy h ave gone far towards

O f clearing u p this m ystery the p ast , and are leading the way to a science O f co m p arative b k theology , as students rea throu gh th e artiﬁcial barrier of sacredness which h as b een r a ised

O f around th is or that syste m belief, and dare to qu estion where older stu dents dee m ed it their d uty to adore . It is b ein g m ore and m ore widely held th at n o belief can b e sacred , that all faith m ust rest eith er u p on evidence o r blind acceptance , and th at th ey wh o base their belief u p on a stu dy O f facts are far sup erior intel le ctu all y , and certainly e qu al m orally , to those F wh o accept dog m as u p on au th ority . aith has been covered with a veil which it was d eclared x i m pious to lift , and th e very word e alted into a

O f kind m agic form ula , which was dee m ed p ow e rfu l Bu t enou gh to m ove m ountains . what is

? u n faith , critically considered It is either an qu estioning acceptance of th e assertions O f a n w cient books and m o dern teachers , hich th e reasoning p owers O f the individu al are auto c rati cally forbidden to deal with ; o r it is a i bel ef reached throu gh d oubt and qu estion , 1 3

the p ersistent stu d y of facts and th e fullest

I n l e xercise O f the intellect . the atter case it is

the actu al belief of th e individu al ; in the form e r, f th e belie of so m eb o dy else , which h as bee n

O f instilled into th e receptive m ind th e discip le , and befo re w h ose sacred n ess every intrusive d oubt an d irrecon cil able fact m ust b ow th e

head in worship . f D k A I T his d ogm a is a relic O th e ar ges . t is b ased u p on th e gen eral ignorance which p re vailed in ancient co m m u nities and th eir restful dep ende nce u p on th e su p erio r learnin g of th eir It u O f w te ach ers . is tterly o u t accordance ith

O f m th e gen eral edu catio n odern p eop l es , and th e spirit of research whi ch is n ow every where

re active , an d which is far to o vigo ro u s to b e p e lle d by th e highest fence of theological interdict . T h e stu dy of th e m yth olo gical syste m s of ancient n atio ns h as reve al ed m an y cu riou s an d

k - I t u nlo o ed for facts and c orresp ondences . has e b een m ade ap p are nt , in th e ﬁrst p lace , th at th os m yth olo gies h ad th eir o ri gin in p ri m itive ideas

m O f ab o ut th e m ove ents th e h eavenly bodies ,

da m m th e variations of y an d night , su e r and w inter , and oth er natu ral p h en o m ena , which w m m O f ere in ti e , thro u gh th e odiﬁ catio n h u m an

O f ide as , tran sform ed into th e d oin gs a thron g I 4

T h e O f de iﬁ c b eings . worship p ers did not know

We wh o a wh ence cam e their gods . , can p p roach the subj ect without p rej u dice and big otry , and to wh o m m ythology has ceased to b e sacred , can easily trace th eir origin , and p oint O f f I t o ut nearly every step their u n old ment .

a h as beco m e evident , in the second pl ce , that a close afﬁnity exists b e tween the m yth ological ideas of di fferent and Ofte n widely sep arated

a x countries , the rese m bl nce e tending not only t to their broader fea ures , b ut in so m e cases to

O f T their m ino r details d og m a and b elief. his corresp ondence in b elief is u ndoubtedly du e to two causes ; pri m arily to th e fact th at the steps O f u nfold m ent O f th e h u m an intellect and the growth o f ideas h ave been closely si milar in all civilizin g p eoples ; and secondly to the inter

O f a n d O f cou rse tribes nations , and the outﬂow m ideas over th e earth , by the several ethods of

o f p eaceful interchan ge views , w arlike con quest and forcible conversion , and p rop agandis m by

ff r T a m issionary e o ts . h ese v rious inﬂuences h ave tended to bring into so m e degree of con form ity th e religious syste m s n ot only of ‘ E A A f u rop e , sia , and rica , bu t also those Of th e Old N ew W and the orld , between which so m e co m mu nication very p robably existed in ancient ti m es . 1 5

T h e p ri m ary religious ideas o f all p eoples

T h e u n w ere u nd ou btedly m u ch the sa m e . qu estioned su p re m acy O f th e su n a m on g th e k heavenly b odies , th e stri ing changes to which it was subj ected in th e variation fro m d ay to m f night , and fro su m m e r to winter ; its li e

b e n e ﬁ c e n c e n , givin g , and its see m i g stru ggle with th e de m ons of storm an d cold ; not only everywhere e xalte d this h eavenly b ody into th e p osition O f kin g O f the gods in every syste m of — n atu re w orship , b ut gave ris e to nu m ero us m m e m yths , w hich necessarily in so easu re co r resp onded , since they w ere everywh ere b ased o n It th e sam e p h en o m en a of natu re . is tru e that n ature - worship w as not th e sol e p ri m itive reli

io u s V g concep tion of m ankind . ario us oth er general ideas m ad e their way into and i n ﬂ u en ce d m syste m s of belief, pro m inent a ong thes e

O f w b ein g the custo m ancesto r w orship , hich widely , p erh ap s u niversally, p revailed in d e ve lo i n x i n p g n ations , and e erted a vigorous ﬂ u e n ce u M p o n u nfolding religions . yth ology, w m h o ever , o ccu p ies th e ost p ro m inent p ositio n

O f in th e growth religious b eliefs . A n cestral and other syste m s o f wo rship have inﬂ u enced religious p ractice and cere m ony to a m arked x e tent , b u t h ave h ad m u ch less to d o with th e growth of do gm a th an th e intricate details O f th e 1 6

history of the gods , to which th e nu m erous

o f p heno m ena natu re gave rise . O ver religious belief th e su n h as e x ercised a d o m inant in

ﬂ u e n c e , and still faintly y et distin guishably shines through the m ost op aquely Obscure O f m odern theological dog m as . T h e work to which I am gratiﬁ ed in being m ‘ re quested to app end these introductory re arks , is designed to p oint ou t in detail th e corre s p o n de n c es of religious do g m a to which I have

H ow m a f allu ded . well o r ill it do es so y b e le t for readers to decide ; but as a reade r h aving so m e p revious ac qu aintance with th e subj ect , I sh ou ld say th at it has done S O re m arkably well , and that it would not b e easy to m ak e a

o f stronger , fuller , and clearer p resentation th e

T h e facts in so li mited a sp ace . subj ect is on e

O f x worthy a m u ch m ore e tended treatm ent . T h e o nly bone of contention in th e work is its inclusion o f the d og m as O f C hristianity

A n d am on g m ytholo gical o utgrowths . yet very fe w o f these do gm as are th e direct fruit ’ O f V C hrist s teachings . ery m any of the m are

O f a i n the work later theologi ns , who were ﬂ u e n c e d both by their own religious educ a tion

a O f and the de m nds their congregations . Chris tia n it w y arose a m on g the J e s , a p eople wh ose religious syste m h ad n ever been strongly m yth I 7

m m th e ological , and had beco e u ch less s o in

Bu t n ew co urse of ti m e . th e d o ctrine was n ot b w It accepted y th e J e s . fo u nd its chief c on A th e verts a m ong p eop les of ry an origin , G k R T C ree s , th e o m ans , th e e utons , th e elts , — m m etc . , p eoples a m ong wh o ytholo gy h ad x m beco m e e traordinarily develop ed , an d wh o it was sim ply imp ossible to con vert in a m as s

n e T C to radically w id eas . hey accep ted hrist and his m oral teachings , wi th th e skilfully organ iz e d chu rch syste m O f th e p ri m itive C hristians ; but th eir Older m yth ological b elief w as n ot wo rn

k w o ff was as a cloa to b e th ro n at will , b u t rather a p lant w h os e ro ots had p enetrated to ﬁ b m a n every bre of their eings , and h ad b eco e m x m It inti ate p art of th e te tu re of th eir inds . stro ngly inﬂ u ence d th e m ost learn ed am on g them With th e u nlearned it continu ed th e m t p revalent syste of b elief, and insinu ated i self into th e dogm as of th e n ew ch u rch with a p owe r

I t m a t t i m p ossible to resist . y b e rep eated h a the C hristian theolo gy O f tod ay was n ot b o rn

C Its was with hrist and his ap ostles . growth w T . t O ld slo raditions aros e , p ar ly b ased o n ’ myths , p artly o n m isconceptio ns of C hrist s life w f ' and teachin gs , hich a fected eve n the writers

v O f C of th e several li es hrist , and m ore strongly thos e wh o were farthe r re m oved fro m C h rist . 1 8

Fro m th e very start legend ary dogm as of m yth olo gical origin see m to h ave arisen in th e new

ﬁ rm f o f chu rch , to h ave beco m e the belie s ff congre gations , and to have a ected the m inds O f theologians m u ch m ore than they th e mselves

A n d n e were aware of. as the w faith sp read me throu gh the wo rld , it beca m ore and m ore

O ld b e i mbued with thou ght , u ntil m ythology ca m e the wo of of that system of which m orality w as the w arp . C hristianity, p rop erly considered , is not a

m O f syste of b elief, but a syste m ethics . C hrist

H is f i n tau ght no creed . li e w as sp ent in the c u lc atio n T h e of lofty ideas of m orality . few d o gm as which h e did assert are full of evidence f H w O the inﬂ u ence of th e p recedin g ebre faith , and were doubtless the outco m e of his e arly

M IN S religious edu cation . any of utterances h ave been tortu red into creeds , but few of the m bear the interp retations that h ave been laid

m H e u p o n the . was a m oral teacher , p u re and

O f a si m ple , and as an inculcator m or l ideas h e

O f H i s stands at th e su m m it m ankind . teachings are the si m plest and loftiest , his life was the

- s ac r iﬁ c i n noblest and m ost self g, that literature

Bu t and history p resent to o ur gaz e . for th e

O f d o gm as C hristianity h e is n ot resp onsible .

T w a u w hey gre u p fter his d eath , thro gh th e slo

BO O KS

/ n t n Fr om i oni c/z tlze a cct tor li a r obta ined i f or ma io .

G [Zi i n F R A . S . Anacalyp si s . gg n ' i t /za r a M D . An A s s of h o o . C . P r c naly i Egyptian Myt l gy j , An An alysi s Of th e Hi s t ori cal Re cords Of Ancient Egypt

An A a s f n ly is O Religi ou s Belief Vi scou n t Am oer ly . An cient Ecclesias ti cal Hist ory of S oc rates S cholasti cus

m r . e , D . D c u th e h h o s onn Ken r i c/é M A . An ient Egypt nder P ara j , ' A c F h s an d o /zo a r T nz I n m a n M . D . n ient ait M dern , Ancient Faiths embodied in Ancient

m s T nom a s I n m a n M D Na e , . An cient Pagan and Modern Chri sti an S m o s m y b li T ﬁ onza s L em o n M D. , An cient S ymbol Worship

’ ' A u s of co or ntiq itie Mexi L a Ki n gsbor ozcgn.

' A u s o f the s F ' ntiq itie Jew la z zu s josepnm .

A s a c s ch s A si a ti c oci et i ti Re ear e S y . As syrian Di s coverie s ’ Bell s New Panthe on

Bible h / s T . IVzlli n Myt a zn Doa e . Bi ographie s of Words and the H ome of th e Aryas

u h u h s m B dd a and Early B dd i A r t/za r Lilli e. u h sm ’ . Z]. T i tcom b D . D. B dd i j , 2 2

Chi ps from a Ge rm an W orks h o p

a i n h a T a a a n d Chris ti nity C in , rt ry, T h ibet ’ C ory s Ancient Fragmen ts of the Ph oe

n i ci an a h a a n a o a , C rt gini , B byl ni n,

a an d o h Au ho s Egypti n, t er t r C u rio u s Myth s of the Middle Age s Darwini s m in Mor al s Eastern Mon a chi s m n T hou h dtﬂ ’J‘ Bon i Egyptian Belief a n d M oder g t j t n/ ce. Egyptian Mythol ogy and Egyptian Chri s ti anity En cycl opaedi a Brit anni ca ’ c as to a n s a c a u T nom a s H . ff nxle Eviden e M Pl e in N t re y,

F ]? S . , E L S .

Fa : T h O . Bzi n ce. iry T ales eir rigin and Meaning f T .

a n d. Fu san g C /za r les G . Lel '

n von Bu n sen . G od I Hi s t ory . C . K

a n a co s A . Gi les . Hebrew d Chri s ti n Re rd j. u sm M on i er VVzl/i a m s M A Hind i , Hi s t ory Of A n cient S ans crit Litera t u re Hi s t ory Of C lii n a

s o of T c us T a ci tu s . Hi t ry C orneli us a it C . Hi st ory of Herodot u s Hist ory Of Hindos tan

s o of o r a eron a n d Hi t ry u Lord in Ar t M r s . j m

His t ory of the C onﬂi ct between Religi on '

S c r D . D c . Dr a e . W and ien e j p , s o of th e Hi t ry C onqu es t O f Mexi co . His t ory Of th e De cline a n d Fall o f th e m a Ro n Empire Edwa r d Gi ooon . Hi s t ory Of the Do ctrine Of th e Deity Of Jesus C hri s t 2 3

I a A c o ndi , n ient and M dern ? I W a ca n T a c u s [Wa x M ittler . ndia, h t it e h

/zo s I ndi an Antiq u ities T i n a M zn r i ce .

/ I W s om ll/on i er IVzlli a m s M A. ndian i d ,

r a n s b G . a le. Kora n T . y S Le ct ure s on the Hi st ory of the Jewi sh h u h Dea n S ta n le C rc y . Le ct ures on the O rigin an d Growth Of Religi on Le ctu res on the Origin an dGI owthof

Religi on P . Le P age R en ozgf. Le ct ures on the Pentate u ch and Moab / D . . o en so D . S o IV. C l ite t ne j , Le ct u res o n the S cience of Lan guage

. a n ool . Life an d Religi on o f th e Hindoos j. C G g y . ’ M a n s Earliest Hi st ory R i c/la r d Owen . M an u al Of Buddhism M an u al Of Myth ol ogy

m a P . n n d . M onu ental Chri sti nity j. L y

. u n a . Mysteries Of Adoni S F . D l p

Mythol ogy am o n g the Hebrews Ig n a z Goldz i ner . Mythol ogy of An cient Gree ce and Italy

o i e LV. o Mythol gy of the Aryan Nati o n S r Georg C x .

s - n i ske Myth and Myth Makers jo/z F .

Myths a n d Rites of the Britis h Dru ids Edwi n j Da vi s .

- s O f th e M iddle A s S . Ba r i n Gou ld. Myth ge R ev. g s of th e i ton Myth New World Da n i el Br n . New Res earches in Ancient Hist ory Northern Antiq u itie s

Oriental Religi ons S a m n eljonn son .

s a r o Per i F r ede i ck S n oerl. h s o c T m Pre i t ri i es S i r jo/z n L n ooock .

m u u Edzoa i ' n Pri itive C lt re dB r n ett T ylor . Prolegomena of the His tory of R e ' li ion g Alber t R eville. 2 4

Religi ons O f I ndia Res earches int o th e Early His t ory of M ankind a h r ol- a T h a s o Of n C er p , ibet n ver i n th e S an skrit Lalita-vis ta r a Fou ca u x R ig-Ved a- S anh ita Rom an An tiqu ities

d the S on of th e M a n S . F . Du n la . S o , p T a les Of Ancient Gree ce ’ a s /za r s T ayl or s Fr gment C le T aylor . T h e An cient City T h e A - ss ah of u d s s Es ngel Me i B dhi t ,

s s h s s Er n est de Bu n sen . ene , and C ri tian T h e Aryan Race

T c D u s G. H i i n s he Celti r id gg ,

T he Ch aldean Acco unt of Genes i s George S m i tlz .

h h s . F Da vi s T e C ine e j . . T h e C hri s t O f Pau l

s T h e De scent O f M an C /za r le Da rwi n .

T h e Devi l : hi s O a ss a n d rigin , Gre tne , Decadence T he Di oge si s T h e Epistle of Polycarp to the Phi lippi an s

r D. T h e ss i sbu L L . s C . D . G n E ene g, T he First B ook of H erm as T h e Gnos tics a n d their Remains T he Gospel Of the I nfancy Of Jes u s Chri s t T he Great Cities ofthe Ancient World T he He a then Religi on T h e Legend of S am son T he Legends and T heories Of the B u ddhis ts '

s W. Fa r r a r . T h e Life of Chri t F . 2 5

' h Eu s bzu s T e Life of C onstantine e . T he f Of s us c am Da r/i d S tr a u ss Li e Je Criti ally Ex ined . dwi n r T he Light of As i a E A n old. ’ ‘ T h e f I s . L Abbe Ger b t Lily o rael e .

f N . Dr . T h om su s o 1 . M e Martyrd of Je azareth Wi re. T he Origin and Devel opm ent Of R e

ligi ou s Belief .

T h e O of All us i s Du u i s . rigin Religi o Worsh p C ba r le F . p

T h e oem s of lEsch lu s T r . b R . P otter M A . P y y , T he Principles of S oci ol ogy H er ber t S pen cer .

T he o l o P r oteva n eli on A o Pr tevange i n g p c.

T he c s of sca r s b Ra e Man O P e c el.

T h e o f s Religi n o the Ancient Greeks en e .

T h . . a e Religi ons of the World F D M u r i ce. T he Rosicru cians

T h . o e S acred Anthol ogy M D C n way . T he S cience of Religi on T h e S e cret of the Eas t

. u i r . T he S erpent S ymbol E G. S q e T he S tratiﬁcati on of Language T he S ym bolical Language of Ancient Art and Mythol ogy f T h sh u T r a n s . b ﬁ . H . Wilson e Vi n Purana y . T ‘ s . i r K P or ter . o s etc S R . ravel in Ge rgia, Per ia, T ree and S erpent Worship ja m es T ypes of Mankind h U pani s ads . -H s s of the S s o of S . F . Du n la Ve tige pirit i t ry Man p .

2 8

o r o r f was that they saw touched heard , a li e which

own ou like their in its consci sness , its joys , and its

ff T h e s of fe su erings . varying pha es that li were therefore described as truthfu lly as hu m an fe e lings or ff s su ering , and hence every phase became a pict

e o c o n ure , which r mained intelligible as l ng as the ditio n s e n r mai ed unchanged . In time , however, the

n condi tions were chan ged . M e n advanced i knowl

n o u of edge and civilization , and longer tho ght nature as possessing life and consciousness like own their .

In ancient times there lived , it is supposed on the h n of n of ighest elevatio Central Asia, a oble race m en e n ot , called the Aryan . Sp aking a language

or yet Sanskrit, Greek , German , but containing the d of n to ialects all , this clan which had adva ced a state of agricultu ral civilization had recognized of n of the bonds blood , and sa ctioned the bonds

a e . T t s th e marri g hat hey wor hipped Nature ,

o e h — a o Of sun , mo n , sky , art , c mparison ancient religion s and mythology in th e land s peopled by

s m s s . T f Of o Aryan , de on trate heir chie Object ad ra

t o S u n . T o f n Of i n was the this race , in the in a cy its

th e S u n n o t m m civilization , was a ere lu inary , but a

R a n d of Creator, uler, Preserver, Saviour the world . As there c o uld be no life or vegetation without

- light, the Sun , as a light bringer, becomes Creator,

if t n R of — and Crea or, the uler the world the v Father of all things . In dri ing away the dark

s e e fe t nes , and lik wis in r ilizing the earth , the Sun 29 becomes the preserver an d kind protector of all — of living things the Saviour mankind . A s the Sun s o me tim es scorches and withers vegetation an d dries Of r up the rivers , he was conceived as a Destroye also . As Creator, Preserver, and Destroyer the Sun

on e — T r i n i t was three persons in the y . It is v e ry hard for man at the present day to real ize the feelings with which the first dwellers on “ ” T h of earth looked upon the Sun ink man , says “ f M lle r f il o . Pro essor , at the dawn time Was be not the sunrise to him the first wonder, the first of ginning to him all reflection , all thought, all phi loso h ? p y Was it not to hi m the first revelation , the of of first begin ning all trust , all religion T h e Aryans looked up to the sky and gave it the

of f - to name Dyaus , rom a root word which means sbi n e o ut of f f of ; When , the orces and orms nature ,

f of b e they ashioned other gods, this name Dyaus

Dvau s — - or came Pitar, the Heaven Father, All T h Father . e earth they worshipped as the Mother of All .

T of or hey said that the Sun was the Son the Sky, - t a n d the Heaven Fa her , that the immaculate virgin ,

m n the Earth (so etimes it was the dawn or the ight) , of th e S u n e was the Mother . Henc we have the

n or o n e of n of i Virgi , Virgo , as the sig s the zod ac . As the Sun begins its apparent annual n orthward

n on th e n -ﬁ fth of t jour ey twe ty December, his day

a n d o e e was said to be his birthday , was bs rv d with

r n of great ejoici gs . On this day the sign the Virgin 30

r n n is isi g on the eastern horizo , the Sun having

e s reached the wint r sol ti ce . T he divisi o n of the ﬁrst decan of the Virgin rep resents a beautiful immaculate virgin with ﬂ owing

r of hair, sitting in a chair, with two ea s corn in her n f ha d , and suckling an in ant called Iesus (Jesus in f Latin) , by some nations , and Christ in Greek ( rom

n s the Greek Christos , an A ointed One , a Mes iah) .

T f e o th e th e o his in ant d n tes Sun , which at m ment of t e s s the winter sols ic , preci ely when the Per ian

o o e of th e n e w m agi drew the h r scop year, was placed

. S ee IX o n the bosom O f the Virgin ( APPEND A. ) T he zodiacal sign of Aries was anc iently known o t th e th e as the Lamb ; c nsequen ly, wh en Sun made

s Of th e n t tran it equinox u der his sign , it was called o f d the Lamb Go . T h e birth of the Sun was said to be heralded by a

— n - star the Morni g star, which rises immediately

f an d be ore the Virgin her Child . As the Sun

f o appears to start r m a dark abode , it was said that

was o r he born in a cave , dungeon , and the splen dor of the morning sky was s aid to be the halo around his cr adle . As the Sun scatters the dark th e of ness , it was said that he would be destroyer n m o h of s e ril the reigni g narc , Night . Warned thi p

v Of by oracles , Night tries to p re ent the birth the f f Sun , and , ailing in that, seeks to take his li e . For this reason it is said that th e S u n is le ft on th e bare

to s e m e hillside perish , as he e ingly r sts on the earth hi s H e at rising . meets with temptations on his 3 1

f o of course , is beset by oes , cl uds storm and dark n ess ; but, in the struggle which ensues , he is con

u eror n q , the gloomy army, broke and rent , is scat

e red T h e of f t . daughters his oes, the last light

i n vapors which ﬂoat in the heavens , try vain to

l s n s f c a p and retain him , but he dise gage himsel f u e rom their embraces ; and , as he rep lses them , th y

f . T t writhe , lose their orm and vanish empta ions to sloth an d luxury are Offered him in vain ; h e has

do h im f n work to , and nothing can stay rom doi g it . fo r He travels over many lands , and toils the beneﬁt of others ; he does hard service fo r a mean and cruel

n generation . He is consta tly in company with his w of T welve Apostles the t elve signs the zodiac .

As he h e approaches midsummer, appears in all

o O f hi s his splend r, he has reached the summit

f s career ; hence orth his power diminishe , and he f meets with an early and a violent death, rom which

n o there is escape . When the extreme southern

of hi s — limit course is reached , his enemies dark

n ess and cold , which have sought in vain to wound

— wi n T h e h of him the victory . brig t Sun summer

n is slai , cruciﬁed in the heavens , and pierced by the

o r of . spear (thorn , arrow) winter He who has per f m m the ormed such arvellous iracles , healing sick th e f and raising dead , cannot save himsel ; a stern f ate decrees that he must die an ignominious death . As the Sun wakens the earth to li fe after the long

of s sleep winter is passed , it was said that he rai ed

the . u th o dead He is cr ciﬁed , wi utstretched arms in 3 2

a e — s to the he v ns, Out tretched bless the world he f of — to is trying to save rom the terror darkness ,

or o the tree , cr ss . It was an ancient custom to use

for or if trees as gibbets cruciﬁxion , , artiﬁcial , to

tr ee o n e of s m call the cross a , the tree being the y of - o f f bols nature worship , which den ted the ructi y f T h e i n g power o the Sun . Sun cruciﬁed was the

I n Wi f f n o Sun nter, when his ructi yi g p wer is gone . Before the Sun dies he sees all his disciples

of u of or his retinue light, the twelve ho rs the day — the twelve month s Of the year disappear in the ' sanguinary ni elée Of the clouds Of evening ; but th e tender mothe r a n d th e fair maide n s h e h as loved the beautifu l lights which ﬂ u sh th e e aste rn sky as — the Sun sinks in the west re m ain with him till

T s of . the last . heir tear are the tears dew At his

s death there is darkne s over all the l and . He

I o or . I n descends nt Hell , Hades ancient times

or e of Hell , Hades , was a place n eith r reward nor o m of punishment, but was simply the h e the dead , f good an d bad alike , the word primarily signi ying

o o w e n thing more than the h llo grave , hol , pit, cav ern o r h e , other receptacle whic r ceives the de ad .

H s to fa r By the Aryans , ade was supposed be in the

to th e o of d west , which them was always regi n ark n e e th e e s of if ss and d ath , as a t was light an d l e . On th e twenty-seco nd o f Dece m ber th e Su n ente rs th e S o u o r th e s to ign Capric rn s , Goat , and appear re m ain i n the same place fo r th re e days and three

n t . T wa s igh s , and then begins to ascend his said 3 3

to be the resurrection of the Sun from Hades or the

u th e S u n grave . At the vern al e q inox , at Easter, has be e n b e l o w th e e qu ato r and suddenly rises m th e o s of above it . It rises triu phant over p wer

T h e of S u n darkness an d c old . resurrection the was generally cel ebrated on the twenty-ﬁfth of

th e u of m a March , when ret rn spring y be said to be

of of f the result the return the Sun , rom the lower

r f r- o a off regions to which it had departed . T here were numerous symbols which were held

as sacred to the Sun , the most common being the

l th e . T h e ﬁsh , the amb , cross , and the serpe nt Ser

an of w s pent was emblem the Sun , hen repre ented

w t f n . ith his tail in his mouth , hus ormi g a circle He

e m of e e e was an mble eternity, wh n r pres nted as casting Off h i s skin ; but when repre sented with his

of deadly sting, he was an emblem evil . When

represented as cruciﬁed on the tree (cross) , the Ser

pent denoted the Sun in winter, when it has lost its f f ructi ying power .

T h e n a n d e Arya s observed various rites c remonies , among them being Baptism an dthe sacram ent of the

. n e of T ra n su b sta n ti Eucharist I deed , the doctrin

o on e of Of ati n is the most ancient doctrines . Bap tism was held to be a regenerating rite ; and rivers , of f as sources ertility and puriﬁcation , were at an i early date nvested with a sacred character . Every great river was supposed to be permeated with the f divine essence , and its waters held to cleanse rom

m u oral g ilt and contamination . 34

T h e doctri n es of Original Sin and the Fallen Conditi on of Man were n o t unk n ow n to the primi

e n o to t tiv Arya , who , in rder propi iate his gods ,

n for or i s ff e s ato e sins , avert calam tie , O ered sacriﬁc

m en o n to them . When lived mostly vegetables ,

e ff n f u t th y o ered grai , salt , r i s , water, and ﬂowers ;

m a s but when they began to eat e t and pices , and

e ffe e —n drink wine , th y o red thes also , aturally sup po s ing that the gods would be pleased with whatever

f O r m en was use ul agreeable to . In the cou rse of time it began to be imagin ed that the gods demande d something more sacred as

f in T ff or o or s . th e O erings , at nemen ts , his le d to

of of sacriﬁce human beings, at ﬁrst slaves and

s of own tho e taken in war, and ﬁnally their children ,

r - even their mo st beloved and ﬁ st born . It came to be an idea that eve ry sin must h ave its prescribed of amount punishment , and that the gods would accept the life of One person in atonem e nt for the o m o f si n s of others . Fr this ar se a belie in the red e mption from sin by the sufferings Of a Divi n e

n o o n o r s . I carnati n , by death the cross , otherwi e Branche s of the Aryan race migrated to the east

O n e of ff s s s to . and the west the o hoot , at the we t, founded the Persian kingdom ; an other b u ilt Athen s

a th e e and Laced emon , an d became Gr ek nation ; a

on a nd on th e third went to Italy, reared the city R m r . seven hills , which grew into i pe ial ome A dis tan t col o ny of the same race excavated the silver mines of prehistoric Spain ; and the ﬁrst glimps e at

3 6

that is , the relation between the Sun and the e Of a n d of u arth , the succession day night, s mmer a n d of of winter, storm and calm , cloud and tempest , f o golden sunshi n e and bright blue sky . A few of the Aryan n ations have preserved in their ancient poetry some remnants o f the n atural awe with which the earlier dwellers o n the earth saw “ the brilliant sun slowly rise from ou t the dark n ess

Of n f b own m the ight, raising itsel y its ight higher

o n of and higher, till it stood triumphant the arch h eaven , and then descended an d sank down in its o Of ﬁery gl ry, into the dark abyss the heaving and ” of H hissing sea . One these nations is the indoo . In the hymns of the Veda the poet still wo n ders whether the Sun will rise again ; an d asks h ow he of wh n ot can climb the vault heaven , y he does

f n o on . all back , why there is dust his path

t s — n It is to he e Vedic hymns writte , it is said , from o n e thousand to ﬁftee n hundred years before — the Christia n e ra that we must go for the develop me n t wh ich changes the S u n from a mere l u minary

R a n d R of into a Creator, Preserver, uler, ewarder

—i n f or n the world act, into a Divine Supreme Bei g . T hese hymns contain the germ - story Of the Virgin f of born God and Saviour, the gre at bene actor man

n l ki d , who is ﬁna ly put to death , and rises again to life a n d immortality on the third day .

s o In the San krit Dicti nary , compiled more than

u f o of two tho sand years ago, we ﬁnd a ull acc unt the h f m incarnate deity Vis nu , who appeared in human or 3 7

ri h n a m o as C s . Vishnu , being ved to relieve the f o f m s o w earth o her load i ery and sin , came d n

o n o f th e on fr m heaven , and was bor virgin Devaki ,

- h f e m T th e twenty ﬁft O Dec ber . (See NO E H i s birth was an nou n ced i n the heavens by his

of De va ta s star , and a chorus celebrated , with song, “ o f T h e n Of the praise Devaki . spirits and ymphs heaven danced and sang ; and at midnight , when

r of low the Suppo t All was born , the clouds emitted , f ” n a n d o . pleasing sou ds , poured down rain ﬂowers T hough of royal descent (he was Of the Yadava

n of line , the Oldest and oblest India) he was born

o n in a cave , his mother being a journey with his f -f on his oster ather, their way to the city, to pay

r o r he yearly t ibute tax to t king . ’ At C ri sh n a s birth the cave was brilliantly illu

mi n ated f of f , and the aces his ather and mother of emitted rays glory . T h e divine child was recognized by cowherds , f h im who prostrated themselves be ore . He was

received with divine honors , and presented with

f of - f u f hi s gi ts sandal wood and per mes . Soon a ter

h N a re d birt he was visited by the holy prophet ,

of f f f n N a red who had heard the ame o the in a t . r C ri sh n a of examined the stars , and decla ed to be

celestial descent . ’ C ri sh n a s foster-father was warned by a heavenly

voice to ﬂy with the child to Gokul , across the

R th e n m iver Jumna , as reigni g onarch , Kansa ,

f R a was sought his li e . When the iver Jumn 3 8

fu on reached , the waters respect lly retired each to m fo r th e s o of side, ake way tran p rtation the

o child . On the m st an cient Hindoo temples are s e se o Of culptured r pre ntati ns the ﬂight at midnight, f r with the in ant saviour C ishn a .

e s C ri sh n a In ord r to de troy , Kansa ordered the m as s acre of all the mal e i n fan ts b orn in his realm

n on ri sh n a T h e during the ight which C was born . story of the slaughter e d infants i s the subj ect Of an m u - Of e i mense sc lpture in the cave temple El phanta .

T h e of of - m e a n d e o ﬂat ro this cavern te pl , ev ry ther

t i ts circumstance connected with it , proves h at origin f o must be re erred to a very rem te epoch , hundreds

f u r of ye ars be o re o era .

C r ish n a R was preceded by ama , who was born a short tim e before his birth and whose life was also sought by Kansa . It is said th at C ri sh n a astoni shed his teachers by m o his preco ci o u s wisdo . Vari us miracles are relate d Of as occurring in his childhood , some them being similar to tho se related of the childhood of Jesus

o T Christ in the Ap cryphal New estament . ’ O f C rish n a s One ﬁrst miracles , in his maturity ,

of H e s was the healing a leper. re tored the maimed ,

f n the dea , and the bli d ; he healed the sick and raised the d e ad ; he supported the weak against the

a n d o s n e fu . T h e strong, the ppre sed agai st the pow r l Hindo o sacred bo oks teem with account s of th e T h e miracles he perform ed . people crowded his od path and adored him as a g . 39

H ehad twelve favorite disciples who accompanied

s him o n his m issionary travel . At on e time a poor lame woman came with a ves

- sel filled with spices , sweet sce nted Oils , sandal ff f wood , sa ron , civet , and other per umes , and , ’ C ri sh n a s f making a S ign on orehead , poured the conte nts of the vessel upon his head . He was in constant strife with the Evil One in the early part of his ministry ; but he overcame the T Of empter, and is represented as bruising the head the serpent and standing upon him . “ He was the meekest and best-tempered of ” “ beings . He preached very nobly and sub limel r y. He was pure and chaste in eality ; and , as of l a lesson humi ity , he even condescended to wash ” e f Of th eet the Brahmans . C ri sh n a h ad f a beloved disciple , Arjuna, be ore tran sfi ure d whom he was g , and to whom he said “ ’ ’ e f Whate r thou dost per orm , whate er thou e atest, ’ ’ th whate e r thou givest to the poor, whate er ou ’ Off e re st in sacrifice , whate er thou doest as an act of o if h ly presence , do all as to me , O A rjuna . I am the great Sage , without beginning ; I am the ” R th e - uler an d All sustainer . “ Again he s a i d: T hen be n ot sorrowful ; from all

. T on thy sin s I will deliver thee hink thou me , f have aith in me , adore and worship me , and join

’ thyself in meditation to me thus sh alt th ou come to

s to e me , O Arjun a ; thus shalt thou ri e my supr me

o n or o ab de , where neither sun mo n hath need to 40 shine for k n ow that all the lustre they posses s is m “ ine . I am the cause of th e wh o le univers e ; throu gh m e it i s cre ated and di s solved ; on m e all

s k u thing within it hang an d suspend , li e pearls pon ” “ s . th e m far a tring I am light in the sun and oon , , fa r o bey nd th e darkness . I am th e brilliancy in ’ ﬂame , the radiance in all that s radiant, an d the f l‘i ” “ o . of o light ghts I am the sustainer the w rld , f r ” its riend and Lo d ; I am its way an d refuge . I

of th e e am the Goodness good ; I am B ginning, T th Of Middle , End , Eternal ime , e Birth , the Death ” All .

C ri sh n a was u ﬁ e cr ci ed , and is represent d with

e e o n s th e - arms ext nd d , hanging a cros , n ail prints

s f e s being visible in h and and e t, and with the pear

o n s e Of wound in his side . One acc u t p aks him as

n fo o havi g been shot in the ot with an arr w, by a “ wh o f : H e hunter, a terwards says to him av pity

s fo r upon me , who am con umed by my crime , thou ” “ C ri sh n a e : art able to consume me . repli s Fear GO not thou in the least . , hunter, through my

f o of . av r , to heaven , the abode the gods i h H h e C r s n a d e scended into ell . In three days rose from th e dead and ascended b o dily into heaven . “ ’ m ! C ri sh n a s All men saw him , and exclai ed , Lo soul as ce nds his n ative skies ! At his death there came calamities an d omens of e oo every kind . A black circle surround d the m n , the sun was darkened at n oon day ; th e sky rained ﬁre and ashes ; ﬂames b u rn e d d u sky and livid ; dem on s 4 1

committed depredations o n earth ; at su n rise and sunset th ousands of ﬁgures were seen skirm ishing

s s e o n . in the sky, and pirit wer Observed all sides C rish n a wa s the s e co nd pe rs o n in th e Hindoo “ T e s m u h rinity, the v ry upre e Brah ma ; tho g it b e a mystery h ow the Supreme should assume the form

of m an .

o n Vishnu is to come again earth , in the latter m r days , and will appear as an ar ed warrior, iding a winge d wh ite hors e . At his approach the sun and m th e oon will be darkened , earth will tremble , and

f f ﬁ rm am en t th e stars all rom the . He is to be

of . Judge the dead , at the last day

o Of C ri sh n a Devaki , the virgin m ther , was also

t R i Veda for called Adi i , which , in the g , is the name

T u Da wn . the . h s the legend is explained Devaki is Aditi ; Aditi i s the Dawn the Dawn is the Virgin

of Mother ; and the Saviour mankind , who is born f o S un . o s Aditi , is the Indra , w rshipped in ome

s of o d i s part India as a cruciﬁed g , represented in th e n s o n o f Vedic hym s as the Dahana , who is

o of th e Daph n e , a personiﬁcati n dawn .

s d As the Sun and all the olar eities rise in the east,

n o of t it is cause wonder hat Aditi , the Dawn , came e of th e to be called the Moth r the Bright Gods ,

Virgin Mother who gave Birth to the Sun , the

ot e f T e e R o a l . M h r with Power ul , rribl , with y Sons Statu e s of C rish n a are to be found in the very

s - m t u Olde t cave te ples hro ghout India , and it has

o t f o on Of been pr ved sa is act rily, the authority a 42

of Arri an s of C ri sh n a passage , that the wor hi p was

i n m e of practised the ti Alexander the Great, in a tem pl e which still rem ains o n e O f the most fa m ou s — t Of u o n th e n R . in India, hat Math ra , Jum a iver

C ri sh n a o fou u . C . was deiﬁed ab ut the rth cent ry B ,

th e o n e of a re but general utli his history began , we o t th e o f o m n e - u t ld , wi h time H er, in h ndred years

. C . or o h fo e s B , m re th an a undred years be r I aiah is s aid to have lived and p ro phesied . From th e date

O f th e o efo o u r e ra o o f sec nd century b re , the st ry C ri sh n a was th e su bj ect of dram atic repre s e ntati o ns s i m ilar to those conn e cted with the festivals held i n

o o o f h n r Bacchus . T h e myths which crystallized around th e name of

ris h n a fo th e e C are und in very earliest Vedic literatur ,

s o t e o . th e o os a s cia ed with oth r g ds Indeed, Hind

w -fou s o r n have had t enty r Avatar , Divine I carn a ” o . e a s s e d a s ti ns Ev ry time , Vishnu is repre nte sayi n g in the Bbaga va d Gi ta (th e S ong of tbc M ost “ ﬁ fz lz t i s g ) , h at religion in danger and that iniquity

f for e f of th e triumphs , I issue orth the d ence good and the s u ppression of the wicked fo r the e stabli sh ” e of s n f s m s f f m a e m nt ju tice I ma i e t y el ro age to g . T h e in c arnati o n of Vi s hnu i s n ot a transitory mani fe stati on of e e s n e the d ity, but the pr ence , at o c m s of th e u h y tic and real , S preme Being in a uman n u l who i s God i divid a , both truly and truly man ; and thi s intimate u n i o n Of the two natu res i s co n c e i ved of a s surviving the death of the individual in whom it was re alized.

of m level culture , were deeply i pressed by two groups

s th e : i s of biological problem . In ﬁrst place What it that makes th e diff ere nce between a livi n g an d a ? dead person What causes waking, sleep, trance ,

s e ? : di ease , d ath In the second place What are those human shapes which appear in dreams and “ visions ? Looking at the two grou ps of phe nom ” ena , the ancient savage philosophers , says Edward T “ Burnett ylor , practically made each help to

u for m n con acco nt the other, by co bini g both in a

ce ti on o - u p which we may call an appariti nal so l ,

- . T o th e a ghost soul savage , dreams possess a reality which a civilized m a n can scarcely ap pre

u n s ciate . D ri g leep the spirit seems to desert the body ; and as in dreams other localities and even

Of other worlds appear to be visited , a part the person seems to the savage to possess a separate T h e existence . savage believes the events in his of dreams to be as real as those his waking hours , and hence h e n aturally feels that he has a spirit h w ich can quit the body .

T h e s T : Hindoo believe in a riune God Brahma ,

s the Father ; Vi hnu , the Son ; and Siva, the De o str yer . (See NOT E

As man advanced in knowledge , and became

of f o aware the act that the Sun , alth ugh he appears to s n ot o s de troy , does in reality, but rec nstruct and

e s th e o of T regen rate the earth , third pers n the rinity

s to th e H wa s m o was aid be oly Spirit, and sy b lized

e T h e o of T by the dov . s e c nd person the rinity 45

— or came to be called the Word , wisdom , Logos , in the Greek . Brahmanism from the ve ry earliest times had its h m i m initiatory rites , w ich included baptis both by m s f was ra c er ion an d sprinkling . In ant bap tism p tis e d S of n , the ign the cross being used , an d a ame T h e being given to the child at that time . symbols

— se r held as sacred by the Brahmans the cross ,

m n f pent, dove , itre , crosier, tria gle , tripod , tre oil , k e h - n ow n y, ﬁsh , and sacred eart, are ve erated

h n n of s by C ristia s , while the teachi gs Brahmani m are very similar to the fam iliar teachings of th e New T T he f f estament . ollowing precepts are rom Mahab a n o h rata , an India epic p em , written many centuries before the Christian era

C o nquer a m an who never gives by gifts ; sub due a n untruthful man by truthfulness ; van quish an angry man by gentleness ; an d overcome the evil man by goodness .

T o or injure none by thought or word deed , to — give to others and be kin d to all this is the con

of H - stant duty the good . igh minded men delight i n o u o f d ing good , without a tho ght their own inter e st e fe a ; wh n they con r beneﬁt on others , they e n ot on f r ckon avors in return .

T wo m en f — will herea ter be exal ted above the heavens the man with boundless power, who yet 46

f a n d orbears to use it indiscreetly, he who is not

rich , and yet can give .

e n ot f Just h aven is so pleased with costly gi ts ,

ff i n of f o a s O ered hopes uture rec mpense , with the mere s t triﬂe set apart from ho n est gains and sancti ﬁ e d f by aith .

T o n u t curb the to g e , and modera e the speech , is

to Of s T he of held be the hardest all ta ks . words him who talks too volubly have neither substance n or variety .

f wh o Even to oes , visit us as guests , due hospi tality should be displayed the tree screens with its f leaves the man who ells it .

’ f i n ﬁ rm i ti e s o e r f Be ore creep thy ﬂesh , be ore de cay impairs thy strength an d m ars the beauty of thy — f limbs , be ore the Ender, whose charioteer is Sick

I r f ness , astes towards thee , breaks up thy ragile f f rame , and ends thy li e , lay up the only treasure ; do good deeds ; practi se sobriety and self-control ;

s n o r ama s that wealth which thieves cannot abstract, f tyrants seize , which ollows thee at death , which

n or never wastes away is corrupted .

T his is th e sum of all true righteous n ess : treat o e u s f DO no th rs as thou wo ld t thysel be treated . th i n g to thy n e ighb o r which h e reafter thou wouldst n ot e n do u n hav thy eighbor to thee . In ca si g pleas 47

n or ure or in giving pain , in doi g good injury to

o r f others , in granting re using a request, a man

of o on Obtains a proper rule acti n , by looking his f neighbor as himsel .

Amo n g the most ancient traditions of the Hin of f - e S bm a doos is that of the T ree Li e, call d , in

of i mm or Sanskrit, the juice which imparted

T h S . tality . is tree was guarded by pirits T hey had a legend Of Paradise which reads as follows

n er e tu In the sacred mou tain Meru , which is p p

i n of S u n ally clothed the golden rays the , and

f n o s i n ul whose lo ty summit reaches into heaven , f ma n ca n exi st I t i s u a r ded p a dr ea d u l dr a on . g y f g .

It is adorned with m any celestial plants and trees ,

ou r r i ver s h and is watered byf , whic thence separate f f and ﬂow to the our chie directions .

’ In th e Genesis account it is cherubim who of a n d h s u guarded the Garden Eden , t ey were p to n a re posed be a gels ; but we told , by a recent writer, that the cherub is not an angel but an ani

. T h e mal , and a mythological animal , at that Of cherub had the body a lion , sometimes the head of o r of of another animal a man , and the wings a

T h e bird . cherub that was placed at the Garden of

to of f Eden , keep the way li e was simply a dragon .

e n ow Origen beli ved aright, as it is almost uni versall of y admitted , that the stories the Garden 48

of the e s of Eden , Elysian Fi ld , the Garden the — e th e Of Blessed , which wer abode the blessed, f w u n ot where grie and sorro co ld approach them , where plague and sickness could n ot touch them — , f on a lle or T were ounded g y . hese ab odes of

e e far e e th e d light wer away in the w st, wh re Sun

o o f ~ e T goes down beyond the b unds the arth . hey

s e a of were the Golden Islands , sailing in a blue tbc bu r n i slzed clou ds oa ti n i n tbc u r i n ﬂ g p e e er . In a

tbc E si a n Fi elds a r e tbc clou ds a t e ven -tide word , ly , the picture being suggested by the i m ages drawn from th e Of n phenomena su set and twilight .

T h e of o Hindoo legend the Creati n is th at Siva , r as the Sup eme Being, desired to tempt Brahma

wh o f ( had taken human orm , and was called Sway a mbh u ra — S on of f- for the Sel existent) , and this reason he dropped from heaven a blossom of the

- ﬁ . S wa ambh u ra sacred g tree y , instigated by his

f S ataru a wi e p , endeavors to Obtain this blossom , thinki n g its possession will re n der him immortal and divine ; but when he has succeeded in doing to m so, he is cursed by Siva , and doomed isery and T h e ﬁ — degradation . sacred Indian g tree is endowed by both the Brahmans and the Buddhists with mys te riou s T of or signiﬁcance , as the ree Knowledge ,

Intelligence . T h e Hindoos have an account Of a Deluge simi lar to the account contained in Genesis , also an

of fu of T account the Babel Con sion ongues . T hey have a legend that corresponds to the 49

of Hebrew account Abraham and Isaac , and sev

u of n eral acco nts seas and rivers bei g divided , as for the R e d Sea was said to be divide d , Moses and the Israelite s to pass through .

n n T hey also had their Samso , whose ame was — R n R . Bala ama, the Stro g ama He was worshipped at Mutra conjointly with C ri sh n a ; and the two on e or of were considered as avatar, incarnation

n Vishnu , Vishnu bei g the Sun . T h e H Of S aktideva indoo story , who was swallowed

ou t by a huge ﬁsh and came unhurt, is similar to the of Hebrew account Jonah swallowed by the whale ,

a - which is undoubtedly sun myth , and represents

- the Sun being swallowed up by the e arth , as it — apparently is when it sets in the west, to be cast f of orth by the earth again in the morning . One the names given to the Sun was Jona , and the earth is sometimes represented in mythology as a huge T he ﬁsh . three days and three nights , mentioned in the account, represent the Sun at the winter sol for h stice , when it is apparently stationary t at length of S time in the ign Capricornus . T h e Hindoo sacred writings relate many accounts of their Holy Ones being taken up alive into heaven , w as the Hebre Elisha was taken , and impressions on are f rocks shown , as their ootprints which last touched the earth . of Arresting the course the Sun , as Joshua is said om to have done , was a c mon thing among the dis

ci les of . h p Buddha A oly Buddhist, by the name 50

of a n hi s M ta ga , prevented the Sun , at command ,

f s m o rom ri ing , and bisected the o n . An Indian fable relates that the Sun stood still to hear the of u f e th e e pious ejaculations Arj na, a t r d ath of

i h n C r s a .

T h e Hindoos also have a fable which corresponds ’ to the account Of Pharaoh s two dreams . T h e su n -myth s ﬁnally came to be interwoven with of i n of the histories eminent men , as the case the

e a f Sakya Princ Siddh rtha , a terwards called Buddha “ who f (the Enlightened One) , , the legend says , le t

i n w Paradise , and mercy came do n to earth , because he was ﬁlled with compassion for the si n s and mis

Of to eries mankind . He sought lead them in bet ff f ter paths , and took their su erings upon himsel , m m th e that he ight expiate their cri es , and mitigate ” s e puni hment they must otherwise in vitably endure . ’ Buddha s Incarn ation is said to have bee n a ccom

lish ed u th e of o p th ro gh agency the H ly Spirit . Before his birth a heavenly messenger appeared in a

m to h is o - : drea virgin m ther , Mah a Maya , and said o t s f Beh ld , hou halt bring orth a son bearing the O f of e mystic signs Buddha , a scion royal lin age , a of h son ighest kings . When he shall leave his kingdom and his country to e nter the state Of devo

for th e w tion , he shall become a sacriﬁce d ellers of

wh o o earth , a Buddha to all men shall give jy and ” o f Of T the gl rious ruits immortality . (See NO E T h e immortals of the T usita - heaven decide that Buddha shall be born when the Flower-star makes

f Buddha , be ore entering upon his mission , meets

R u drak a the Brahman , a mighty preacher, who,

ff s to h i s . of however, O er become disciple Some ’ R u drak a s fo o ll wers secede to Buddha , but leave h i m when they ﬁnd that he does n ot observe the f asts . of U ru vela Buddha retires to the solitude , and fas ts and prays in the desert till hunger forces him

. Af his f d a to leave his retreat ter ast, Bu dha t kes ra r a a bath in the river N e nja a . When he le ves the of water, puriﬁed , the devas Open the gates Heaven , an d of f cover him with a shower ragrant ﬂowers . ’ f s During Buddha s ast in the de ert, Mara , the Prince of of Darkness , approaches him with promises

h s ff wealt and earthly glory . Buddha reject his O ers, f T h e by quoting passages o the Vedas . tempter

n flees ; a gels desce nd and salute Buddha, Buddha has fre quent interviews with two buddhas of who had preceded him . It is in the shade the sacred fig-tree that the conversion and ordination of ’ T Buddha s first disciples take place . hese disciples

f Of R u drak a f were previously ollowers . Be ore of h e Buddha appoints a larger number apostles ,

f o n e of m f selects ﬁve avorite disciples , who is a ter of ward styled the Pillar the Faith ; another, the of n f of Bosom Friend Buddha . Amo g the ollowers

t Devadatta s to Buddh a here is a Judas , , who trie a n d f destroy his master, meets with a disgrace ul

death . Buddha all u des to an interview with several hi s a former Buddhas . Sceptics question st tement “ Only forty years ago you left your n ative town h ow can you claim to have seen all those saints of ” old? Buddha explains it by the pre -existence Of

his soul .

n Buddha walks on the R iver Ga ges . He heals

s of n the ick by a mere touch his ha d ; and , accord

Wassil ew M a a n a -S u tr a ing to j , the y relates the mira of cle the loaves and ﬁshes . Buddha repeatedly has a miraculous escape from the snares of his “ m of adversaries . But he , going through the idst ” n n o n them , we t his way . Once , when ridi g his Ka n tak a hi s horse , , path was strewn with ﬂowers

o thrown d wn by Devas . Buddha remains homeless

h is and poor, and instructs disciples to travel with

o ut n of . money, trusti g to the aid Providence At o n e time having no money to pay a boatman who f re uses to carry him without pay, Buddha ﬂoats through the air across the strea m . T o convert certain sceptical villagers he showed r them a man walking across a deep and rapid iver,

fe f without immersing his et . A disciple had his eet Off k hacked by an unjust ing, and Buddha cured him . At his appearance the sick were healed , the f dea cured, and the blind had their sight restored . f m T he Even his disciples per ormed iracles . brother Of one of them being in immi n ent danger “ ” of i n f shipwreck , a black storm , the act was made known to the disciple by spirits , and he at Once per formed the miracle Of transporting himself to the 54

of h h deck the s ip , w en immediately the black tem ’ of s pest ceased . Several Buddha s di ciples received T power to exorcise evil spirits . hey also had the f of f gi t speaking in oreign tongues . Some of the followers of Buddha being i mp ri s on e d a n or by unjust emperor, an angel , spirit, came

- i and Op ened the prison door, and l berated them . It is related Of o n e of his followers that his eye ff h e out o ended him , and that plucked it and cast it

away . ’ f One day Buddha s disciple , Ananda , a ter a long of low walk in the country, meets with a woman the ‘ o f Ké mdalas for caste the , near a well , and asks her

s some water. She tell him what she is , and that she “ n ot him . must come near He replies , My sister, I ask n ot for thy caste or thy family ; I ask only for a f ” f m draught o water. She a terwards beco es a dis ci l p e Of Buddha . It is said that towards the end o f his life Buddha

tran sﬁ u re d on was g Mount Pandava , in Ceylon .

n Of h im Sudde ly a ﬂame light descended upon , and of h h e of encircled the crown his ead wit a circl light . “ o a s His body became gl rious a bright, golden ” o o f image , and sh ne as the brightness the Sun “ m t and oon . His body was divided into hree r f of of pa ts , rom e ach which a ray light issued forth . of It is recorded , in the sacred canon the Buddh i sts th e r e u i r eda si n f , that multitude q g rom Buddha,

that they might believe . 5 5

Buddha delighted in representing himself as

n n of merely a link in a lo g chai teachers .

H e o taught his disciples to hide their g od deeds , f f — to o and con ess their sins be ore the world , l ve

H e o m e n truth and h ate the lie . als taught that all t are brothers , hat charity should be extended to all ,

Of o even to enemies , and that the motive all acti ns ’ n should be pity or love for one s eighbor . His dis ci le p s were told that they must renounce the world ,

m . give up all their riches , and e brace poverty “ -I n the Buddhist S oma deva is the fol lowing : T o give away ou r riches is considered the most difﬁcult virtue in the world ; he who gives away hi s r iches is like a man who gives away his life ; fo r our very life ou r r seems to cling to iches . But Buddha , when his

a ve lzis l e fo r mind was moved by pity, g if like grass , of the sake others . “ Buddha is reported to have said : I now desi re of For to turn the wheel the excellent law . this of purpose am I going to the city Benares , to give S light to those hrouded in darkness, and to Open the ” of gates immortality to man . When his career on earth was about coming to a “f close , he , oreseeing the things that would happen f ” “ in uture times , said to his disciple Ananda When ou n ot I am gone , y must think there is no Buddha s the discourses I have delivered , and the precept I

n or have e joined , must be my successors , represent ” ou atives , and be to y as Buddha . “ Again he said : T hough the heave n s were to fall 56

to earth , and the great world be swallowed up and pass away ; though Mou n t S u mera were to crack to o pieces, and the great cean be dried up , yet, An anda, ” of be assured the words Buddha are true . Of At the death Buddha, the earth trembled, the rocks were split and phantoms and spirits appeared . He descend e d to hell and preached to the spirits of the damned .

tn e n of When Buddha was buried, coveri gs the

e lid of c oﬂi n wa s body unrolled thems lves , the his

u s s e Opened by s pernatural p ower , and he a c nded

s o n o s bodily to the celestial regions . Mark the r ck of o n e a high m untain are show , which are beli ved to be the last imprint Of his footsteps in this world . th e of T of the He was called Lion the ribe Sakya ,

o f R King ighteousness , the Great Physician , the

G od n s o amo g God , the Only Begotten , the W rd , the

- T fe All wise , the Way , the ruth , the Li , the Inter

of cessor, the Prince Peace , the Good Shepherd , the

of o th e n Light the W rld , Anoi ted , the Christ , the

s h o f of Me sia , the Saviour the World , the Way

n the Life and Immortality . Indeed in Ceylo name

u s n of B u ddha has twelve tho and syno yms .

m e m for h im When the ti ca e to depart, he told

d s n o n e his i ciples to lo ge r r main together, but to

ou t m n o o go in co p a ies , and pr claim the d ctrines he to f o e h ad taught them , ound sch ols and mon asteri s ,

m fo m s O f - build te ples , and per r act charity, that t m to hey might Obtain erit, and gain access the of N i b an blessed abode g , which he told them he was about to enter . T h e ever-faithful women were to be found at the

f of h la st scene in the li e Buddha . At his deat ’ on e of his disciples found the ma ster s feet soil e d of and wet, and , asking the cause it, was told that a weeping woman had embraced Gau tama ’s f f h eet shortly be ore his deat , and that her tears had f o n f f allen his eet and le t the marks there . A fter hi s death Buddha was exalted to the rank of e d ity . He was made equal to Brahma ; Demons we re powerless against his word ; a n gels and arhats m i n i stered u nto him . B u ddha taught the efficacy of vicarious atonement ; a h e ll Of fire and ceaseless torment ; th e e xiste nce of a prodigious number of malevolent demons ; the virtue Of celibacy ; the merit of seclusion and a retired life ; the rejection of an cient rites an d cere mon ies ; the utility of self-sacrifi ce ; the vanity of earth ly joys ; the demerit Of wealth ; the deprecia tion Of industry and the pu rsuit of worldly adva n tages ; the m erit of mendicancy ; the merit Of aban n f of doni g wi e and children ; love enemies ; patience ,

f- submission , and sel denial ; submission to injustice and tyranny ; the sinfulness of scepticism ; auricular n f f o f . co ession sin , and the worship o saints ’ to - Buddha s mercy is compared a rain cloud ,

h s h w ich showers bles ings u pon t e just and unjust . Earthly joys are compare d to the grass which

- o . blooms to day, and t morrow is cast into the ﬁre 58

T rue believers are advised to gather treasures which nei ther thieve s can steal n or ﬁ re and water can spoil . Ignorant teachers are likened to the blind

h e T h e e n leading t blind . r pentant sin er is de

i n of son scribed a parable a prodigal , who wastes

fo o u his substance in reign c untries , but at last ret rns o e Of hi s f f to the h us ather, where , a ter serving as a

- th e son common day laborer, is pardoned , and ’ f ef becomes his ather s chi heir. T h e n e w re ligion spread extensively all over th e

of vast continent Hindostan ; and ﬁnally, about

’ f u f n three hundred years a ter B ddha s death , ou d an e nthu sia stic and powerful convert in the person of a

T u m a king called Asoka . his r ler was i bued with

s o n n mi si nary spirit, and u der his inﬂue ce some h eighty thousand mission aries went throug out India,

e o n and into China , Japan , C yl n , Persia , Babylo ia ,

— u Syria , Palestine , Egypt, to that very populo s m a n d m m . i portant e poriu , Alexandria Indeed , they seem to have gone into every cou ntry to which Of ships , caravans, and the ﬂow commerce gave th em access . ’ Buddha s representative o n earth is the Grand

- of T re Lama , the high priest the artars , who is

od T h e T s garded as th e vicegerent of G . artar

o m e have ecu enical councils , monast ries, nunneries , h e n f t t divisio O temples in o a nave and transept ,

s dalm ati cas - n pulpit , , bell ringing, ince se , the censor f s suspended rom ﬁve chains , chalice , chaplets , rosa

s s s c on ries , ch anted services , litan ie , a pe r ions with

the S on of God that he was Only Begotten , who had come do wn from Heaven to b e a mediator between

God f . T h e and man , to save men rom their sins twenty-ﬁfth of December was said to be the day on

God- which this man was born , and it was celebrated T h e t the with gre at rejoicings . legend was tha w ondrous infant was visited soon after his mirac u lou s birth , by wise men called magi , who brought f of f gi ts gold , rankincense , and myrrh . It was for customary the magi to ascend a high mountain ,

w on twe n t ~ﬁ fth of m at early da n the y Dece ber, and h f to t ere , with their aces turned the east , to wait

for Of anxiously the ﬁrst rays the Sun , which they n T h e s hailed with ince se and prayer . hepherds , also, were in the habit of prostrating th e m s elves an d pray

t od T ing to heir g , the Sun . (See NO E to Mithras was said be the Logos , also the o r Anointed , the Christ, and was called the Lamb of od h G . His worshippers addressed him in t eir

: La mb litany, constantly repeating the words 0 of

God tli a t tabet/z a wa tne si ns o tlze wor ld lza ve y f , mer c u on u s r a n t u s tit c . G ea e be y p y p . It was lieved Of by the inhabitants Persia , Asia Minor, and

Armenia that Mithras had been put to death , been f three days in Hell , and had risen again rom the of dead . In their mysteries was exhibited the body a young man , apparently dead , who was pres f ently restored to li e . His disciples watche d

on th e -f of his sepulchre till midnight, twenty ourth sud March, with wailings and in darkness, when 6 1

den l y the place would be brilliantly illuminated , and

: R e oi ce 0 sa cr ed I n iti a ted the priest would cry j , ,

ou r God i s r i sen . H i s dea tb bi s a i n s bi s s a er y , p , f ’ i n s b a ve wor bed ou r sa lva tion . M i th ras s g , symbol was a serpent . T h e M ith ri an s m had their ysterious meetings , of their chapels , and their ceremony initiation ,

T h e which included Baptism and the Eucharist . f of m Of orehead the initiate was arked , at the time

i f f n S O . baptism , with the gn the cross In a ts also

—for of S i n were baptized , the pur iﬁcation the soul ,

—a having been inherited , name being given to the

t T h e i e child at hat time . anc ent Persians b lieved

s in that they were tainted with original , owing to f of the all their ﬁrst parents , who were tempted by

f of r n the Evil One , in the orm a se pent . I deed ,

of of H eden their legends the Creation , the origi of R of f nal abode man and the iver Li e , are almost ide n tical with the account O f the Creation and Gar f o . T den Eden , contained in Genesis hey had a of legend a Deluge , and also a legend that is similar

of N to the Hebrew story Jon ah . (See APPE DI X D . ) T h e story of the War in Heaven was known to them ; and was simply a myth , which represe n ted the conﬂict between day and night, sunshine and storm . T he doctrine of the Millennium was familiar to —a w n them , time he , as they believed , the dead “ would be raised , and the sea return again the ” of remains the departed . At this time the dead 62

f were to be judged be ore an assembled world , and f th e the righteous separated rom wicked . T hese d octrines were contained in the Zend

u f m Avesta (the Living Word) , which , j dging ro its u f M ii lle r lang age , is said by Pro essor to be older the f of than cunei orm inscriptions Cyrus (BC . T h e f f Persians believe that Zoroaster, the ounder o of f their religion , received this Book the Law rom Of the Lord , in the midst thunders and lightnings,

n e n as he prayed o day o a high mountain . While the King Of Persia a n d the people were assembled

f o m o together, Zoroaster came down r m the untain o of unharmed , bringing with him the B ok the Law . T h e points of resemblance between this account of the Persians and the later account of the Hebrew — n T Of f Moses , bringi g the ables the Law rom

Mount Sinai , are very striking . I f s S h t we turn to the Egyptian , we all ﬁnd hat the Aryan sun - myths became the foundati on of their r Of for eligion also . One their names the Sun was T he f t Osiris . acts relating to the incarna ion , birth ,

f e of s h li e , and d ath Osiri are ve ry similar to t ose in

l of - the egends the Hindoo and Persian sun gods . It was said that he was born on the twenty-ﬁ fth of th e Of December, and that he was son Seb and Neith , o r N u t ose , wh common appellation was the Lady of the Sycamore At the birth of O s iris a v oice “ o i T h e R of was heard pr cla ming, uler all the ” - o . e h t earth is b rn Lik ot er sun gods, he met wi h temptations over which he triumphed, but was f n ﬁn ally conquered by his oes . At the a nual festi

i n e o e ffe r val , arly spring, which c mm morated his su

s h e e of ing an d tragical deat , ther was a speci s drama , in which the particu lars we re exhibite d with loud la

o s m — os mentati n . His i age covered, as were th e in

e — the t mp le , with black veils was carried in a pro T h e o n n cession . M ur ing So g , whose plaintive tones

n were oted by Herodotus , and has been compared

to th e R f i n Miserere sung in ome , was ollowed of th ree days by the language triumph . His tomb

u i s e rus a was ill minated , as the Holy Sepulchre at J

for of Of lem , and thousands years it was the object T pious pilgrimages . (See NO E h His worship was universal t roughout Egypt, where he was gra tefully regarded as the great

of f-s a criﬁ ce f for o exemplar sel , in giving his li e thers , — f of of as the Mani ester Good , as the Opener

T u —a n d f of e r th , as being ull goodn ss and truth . T h e of Egyptian Book the Dead, the Oldest Bible in

s h the world , repre ents hi m as seeing all t ings , ” “ n hearing all thi gs , and noting the good and evil ” deeds O f m e n O n the most ancient Egyptian

s Of monument he is represented as Judge the Dead ,

o n hi s of ff seated throne j udgment, bearing a sta , an d ca rrying the cr ux a n sa ta (the most common ’ f of on orm the cross) with the St . Andrew s cross

s T e his brea t . h se sculptures were contemporary

o f th e with the building pyramids , which were built

u e s f cent ri be ore Abraham is said to have been born . O s iris was represent e d with th e trefoil (the leaf of 64

- h f on his the Vila , or Bel tree , w ich is triple in orm) on e Of s o s Of th e head , t hat being the ancie nt ymb l tb r ee- i n - on e s — T o my tery the rinity . As sec nd per T s on of the rinity he was called the Word . In o n e Of the sacred books Of the Egyptians occu rs the “ following : I know the mystery of the Divin e

th e Of th e Of Word ; Word Lord All , which was the ” “ T h e maker of it . Word is the ﬁrst pers on after

e f — n hims l , uncreated , inﬁnite, ruli g over all things that were made by him . T h e m o n ogram of O siris is X a n d P in com bina

o n ow s th e m o o of ti n , and is u ed as n gram Jesus

r e Ch ist . His symbol is the s rpent , which was the

s Of u . earlie t symbol Jesus , cent ries later Among th e many hieroglyphic title s wh ich accom pany the ﬁgure of Osiris o n the walls of temples and tombs

Of f R R u are Lord Li e , esurrected One , Eternal ler,

f of G od u of o T . Mani ester , F ll G odness and ruth T here wa s great s plendor of ritual in the Egyp

o tian religion , including gorge us robes , mitres , tiaras,

t n o . wax apers, processio al services, and lustrati ns

T h e e priests wore white surplic s , and were shorn T s of an d beardless . here were also sprinkling holy

T of th e water . he rite Baptism was Observed , with — of s the sign the cro s , and also the Eucharist, sacred cake being eaten after it had been con se “ of crated by the priest, and made veritable flesh T he his flesh sun , moon , and five planets were f each of them assigned a day o the week , the ’ a s seventh day being Saturn s Day, and kept a holy 65

T h e of day . Immortality the Soul was believed in and was a very anci e nt doctrine ; for o n a m onu ment th ousands of years Old is the epitaph : M ay of a thy soul attain to the Creator all m nkind .

- th e Like the Buddhists , ancient Egyptians were familiar with the War in Heaven myth and the T ree f f o Li e myth . the of Neith , mother Osiris , was worshipped as

I m m acu the Holy Virgin , the Great Mother, yet an T late Virgin . here was a grand celebration held of in her honor, called the Feast Lamps , which has come down to the present time as Candlemas Day, o r h e Of t Puriﬁcation the Virgin Mary .

for S u n Horus , another Egyptian name the , was said to have been born of the immacul ate virgin

th e on -ﬁfth of Isis ( Moon), the twenty December. fﬁ of f On this day the e gy the in ant Horus , lying in a

e manger, was exhibited amid gr at rejoicings . Being

Of hi s f royal descent , li e was sought by T yphon or (darkness night) , and in con sequence he was

on of brought up secretly the isle Buto . Like other

- n sun gods , he was tempted , but was not va quished .

He is represented , in Egyptian art, as overcoming the Evil Serpent, and standing triumphantly upon

. h e f m him It was said that per ormed many iracles ,

of th e among them the raising dead . He was ﬁnally

n o slai , and descended int Hell . In three days he

f s rose rom the dead and a cended into Heaven . His death and resurre cti on were celebrated with great

. e R pomp He was call d the oyal Good Shepherd , 66

, Of f - o the o d Lord Li e , Only Beg tten , Saviour, An inte , o r e n the Christ ; and wh n represented as Horus S eb , R H e the edeemer . is generally represented as an

f n th e O f o s or s t n on in a t in arms his m ther I is , it i g her k n ee ; and in many of these representatio n s

th e both mother and child are black . As the Sun

e on ar his seemingly r sts the e th at rising, it was said that he was sitting in the lap of his mother ; an d as th e o r f th e of earth is black , dark , be ore rising the

Sun , the mother and child were represented as

S e e N I X . black . ( APPE D E ) T h e m ost ancient pictures and statues , in Italy and

t Of of to o her parts Europe , what are supposed be representation s of the Virgin Mary a n d th e infant T h e f od of Jesus , are black . in ant g in the arms his

t h a n d black mother, wi h w ite eyes , teeth , drapery, is

f T h e e himself per ectly black . images are adorn d with jewels, and in some cases the Virgin is crowned

n T he of with a triple crow . explanation these early representation s of the Virgin Mary and infa n t

- s Jesus , black , yet crowned and covered with jewel ,

— - is that they are of pre Christian origin ; they are —an d s Isis and Horus, perhap , in some cases , De

C ri sh n a . I II ts vaki and , baptized anew many par f of am o Italy are to be seen pictures the Holy F ily, of f e of l . great antiquity, the groundwork o t n go d T e th e on h se pictures represent mother, with a child T h e h er e an d b o . kne , a little y by her side Lamb

e u T is generally se n in the pict re . h ey are inscribed

Deo S ell are e n Of . , and r prese tations Isis and Horus

68 b een visited by other than the annual b en eﬁ cen t

f e o . e Kh oufou overﬂow the Nil Inde d , Pharaoh e ch ops was building his pyramid , according to

Egyptian chronicle , when the whole world was under

Of to the waters a universal Deluge , according

T h e t o n Hebrew chronicle . Egyp ians have no acc u t of of hi s th e the destruction Pharaoh and army, in

R e d or Of u Sea , the other circ mstances attending f the Exodus rom Egypt . We ﬁnd , in Egyptian his

on e of f tory, that at time the land Egypt was in ected h s th e of wit di ease ; and , through advice the sacred

Ph riti h an te s n f scribe p , the ki g caused the in ected

t ou Of T h e i n people o be driven t the country . fe cte d e - people wer the brick making slaves , known of l f as the Children Israe , who were in ected with

h e o of n leprosy . T most n ble them went u der Cad to th e mus and Danaus Greece , but greater number f ollowed Moses , a wise and valiant leader, to Pales ” tine .

- od fol Serapis was another Egyptian sun g , whose

b r i s ti a n s f br i st lowers were called C and Bishops o C .

In Grecian fable there are many saviours .

T h e - od s on of sun g Hercules , Zeus (the sky) and

e was on Alcm ne , born , like the other saviours , the

- ﬁfth Of — twenty December the triple night, as the

Greeks named the winter solstice . At his birth ,

God of f Zeus, the gods , spake rom Heaven and

: T b e Of of said his day shall a child born , the race wh o th e of n s of Perseus , shall be mightiest the so ” f i n f men . While an in ant his cradle , Hera, the li e 69

f e f n long o o Hercules , sent two serpents to stra gle f him b u t e m . T he o s o S , he kill d the p ition the pheres ,

-ﬁ fth of e o o n the twenty D cember, shows the z diacal

f e S ign o the Serp nt, aiming at , and almost touching, th e wh o h a s e u Virgin , the child I s s in her arms, in

IX . the constella tio n Virgo . (See APPEND F ) Hercules was said to have been swallowed by a

u o n e h ge ﬁsh (in account it is a dag), at Joppa , the place where the H e brew Jo n ah wa s said to have been swallowed by a whale . Hercules remained in the

ﬁ s h n three days and three ights (the winter solstice), n m ou th e t of a d. t ca e unhurt , with excep ion being Of T h e o of shorn his locks . Sun is sh rn his locks by

Of winte r. An abundance hai r and a long beard

Of n are mythological attributes the Sun , de oting its

' r S ee N OT E ays . ( Many of the exploits of Hercules are similar to those to ’ accredited the Hebrew Samson . Samson s death n of H e u wh o remi ds us rc les , died at the winter s fa r sol tice , in the west, where his two pillars are hi s set up to m ark wanderings . Samson al s o died at the two pillars ; but the y were not the Pillars of the World , but those which supported a great - f ban queting hall , and a east was being held in

of n ﬁ sh- o d T h e i n honor Dago , the g . Sun was the

of - od sign the Waterman , when Samson , the sun g ,

. on e Of the n Of the died Samson was ames Sun , the f s u n n str on . name signi ying the y, as well as the g Hercules rose from the fun e ral pile a n d ascended

i n Of into heaven a cloud , amid peals thunder . At 70

f - w his death , Iola (the air haired Da n) again stands

n to th e T by his side , cheeri g him last . hen once

f of e s e e o more the ace Hercul ﬂush d with a de p jy, “ : o Of th and he said Ah , I la , brightest maidens , y voice shall cheer me as I sink down in the sleep of t i n death . I saw and loved hee the bright mor n i n -time n ow i n tbc g ; and again thou hast come , even in f f g, air as the so t clouds which gather around ” n the dyi g S u n . T h e black mists were S preading over the S ky; but still Hercules sought to gaze o n the fair face of “ to f Iola , and com ort her in her sorrow . Weep ” “ i s not, Iola , he said ; my toil is done , and now of t e the time rest . I shall see he again , in the bright land which is n ever trodden by the feet Of

T od da r bness Night . hen , as the dying g expired , wa s on tbe f a ce of tbe ea r tb ; from the high

r Heaven came down the thick cloud , a id the din of the thunder crashed through the air.

se lf~ roduce d th e Hercules was said to be p , Gener

R Of of T . ator and uler all things , and the Father ime

a n d H ercu He was called the Saviour, the words les the Saviour were e n graved on ancient coins the and monuments . He was also called Only a Begotte n an d the U nive rsal Word . He was s id to

- d have bee n re abs o rbed into Go . T h e story of Hercu les was k n own in the island of

T o h hasos , by the Ph enician colony settled t ere , ﬁve centuries befo re the Greeks kn e w of it ; yet its antiquity among the Babylonians antedates that . 7 1

i s w the He identical ith Izdubar, Babylonian lion killer . T h e ancie n t Greeks h a d a tradi ti o n Of the

Of th e o n b or Islands Blessed , the Elysium , the

e s O f of d r the earth, abounding in every charm

fe n of e — li , and the Garde the Hesperid s , the Par

i n adise , which grew a tree bearing the golden apples of Immortality . It was guarded by three

or n th e - nymphs and a serpent , drago , ever watch fu l on o n e of of Lad . It was the labors Hercules to

f f n gather some O f these Apples o Li e . Whe he ar r a t n f n ived the Garde , he ou d it guarded by a

n n dragon . A cient medallions represe t a tree with

e w a serp nt t ined around it . He rcule s has gath

e n ered an appl , and ear him stand the three nymphs , called the Hesperides .

T h e - od son of sun g Dionysius (Bacchus) , Zeus and O f of the virgin Semele , daughter Cadmus , King

T h on th e -ﬁfth of ebes , was born twenty December . h e n e As was desti d to bring ruin upon C admus , he

of n a was , by the order that monarch , co ﬁned in chest and thrown into the Nile . Like Moses, he f was rescued and adopted . He per ormed many

n t of miracles , amo g them being the urni ng water

h a d rod h into wine . He a wit which he could per f orm miracles , and which he could change into a ser

- at e . the R ed pent pleasur He crossed Sea dry shod , of h i s at the head army . He divided the waters of the rivers Oron tes and H yda sp es by the touch of his

- rod, and passed through them dry shod . By the same 72 m igh tywan dhe drew water from the rock ; and wh er ﬂ owe d ever he went , the land with wine , milk ,

i s and honey . It said that while marching with his army i n India he e njoyed the light of the Sun

S to when the day was pent, and it was dark others . e Like Mos s, Bacchus was represented as horned .

H e - was called the Law giver, his laws being written

n t ta les o s tone T o wo b f . (See NO E

i s o n e o P a n theu s It related that on occasi n , King of T e hebes , sent his att ndants to seize Bacchus

Of n the Vagabond Leader a Factio , as he called him .

T h s e do fo i they were unabl to , as his llowers were T e too m . w nu erous h y succeeded , ho ever, in cap

on e of s wa s turing his disciple , wh o led away and

f o shut up ast in pris n ; but , while they were getting

u of o ready the instr ments execution , the pris n doors

Of own f came open their accord , and the chains ell f m e for ro his limbs , and wh n they looked him he

o fo was n owhere t be und .

h s the - Bacc u was called the Slain One , Sin Bearer, the - o S on o R e Only Beg tten , the Savi ur, and the

H s o d . is eemer death , re urrecti n , and ascension were c ommemorated in early spring by festivals similar

to t o the n in ch aracter h se held by Persians , Egyptia s ,

Ch aldeans , and others .

h e T e T e Gr eks had their Holy Mysteries . h ir or c o f e Eleusinian Mysteries , the Sa rament th ir ’ s of Lord s Supper, was the mo t august all their f ceremonies . It was celebrated every ﬁ th year, in f of honor o Ceres, the goddess corn , who, in alle 73

ori cal ba d i ven tbem ber esb to ea t g language , g ﬂ ; and od of n ba d Bacchus , the g wi e , who , in like sense ,

d t dr i n b T r gi ve n tbem bis bloo o . hese mysteries we e accompanied with rites which were considered to be f T e an expiation o sin . hroughout the whol cere mony the n ame Of their Go d was many times t e d e ate . p His brightness , or glory , was not only exhib i ted r to the eye , by the rays which su rounded his

n . . ame (or his monogram , I H but was made the h peculiar theme of their triumphant exultation . T e

f . o . S monogram Bacchus , I . H , is now used as the Of r f monogram Jesus Ch ist, and is wrong ully sup for es u H omi n u m S a lva tor [n posed to stand j , or

i n o H oc S g . T h e of stories Prometheus , Achilles , and Melea

- gros represent the short lived Sun . Ixion , bound

n o the wheel , was the god Sol crucified in the T h e heavens . crucified dove , worshipped by the n ancients , was one other than the crucified Sun as it is well known th at the ancients personified th e f Sun as emale as well as male . T he ancient Etruscans worshipped a Virgin

Mother and Son , the latter represented , in pict of T ures , in the arms his mother . his was the goddess Nutria . T h e goddess Cybele was another f Virgin Mother, and was called Queen O He aven f o T h O G d. e Ga lli and Mother , now used in the of churches Italy, were anciently used in the wor

s of . T Ga lli a mbus hip Cybele hey were called , an d h e r were sung by priests . Our Lady Day, or the 74

of of R Day the Blessed Virgin , the oman Church , was ﬁrst dedicated to Cybele .

T h e e - o r anci nt Scandin avians had a sun god ,

son of Al-f Saviour, Baldur the Good , the ader, Odin or Woden (Heaven) , and the virgin goddess Frigga . Of Baldur was slain by the sharp thorn winter, de

f imm or scended into Hell , and rose again to li e and

T he w i tality . goddess Frigga was orsh pped—, and the night of the greatest festival of all the year at the

— e - winter solstice was called Moth r night . T h e an d Scandinavians worshipped a triune God, on e consecrated day in the week to him , the day ’ ’ to or being called the present time Odin s , Woden s , T ou r . day, which is Wednesday hey observed the

T e of n of . rite Baptism hey had a l gend an Ede ,

r of o Golden Age , which lasted until the arrival ' f u of o o a . woman o t J tunheim , the region gi nts of f h T hey also had a legend a deluge , rom whic

a n d f of only on e man his amily escaped , by means a T bark . hey had a legend corresponding to the

Hebrew story of David and Goliath , in which their m H u n n i r hero T hor (the Sun) throws a ham er at g , T h e striking him in the forehead . hammer was a T od cross . hey also worshipped a g called Frey, wh o was fabled to have been killed at the winter f s olstice , by a boar (winter) ; there ore , a boar was f of annually Offered at the great east Yule , now OT called Christmas . (See N E ' T h e ancient Germans worshipped a virgin mother ’ T h e V a or and child . irgin s name was Ost ra,

” “ i i ments , in the Great Absolute . He was the or g n al of of fe ancestor the prime breath li , and gave ” f he orm to the heavens and t earth . He descended of e to earth and was born a virgin , black in compl x ' “ a n d de scribed a n d fu ion , as marvellous beauti l as ” of n j asper . When his mission be evolence was on th ﬁnished ear , he ascended bodily into the Para h as r dise above . Since then he been wo shipped as a od g , and splendid temples have been erected to

. of God him He taught the doctrine One , who is T t also a rini y . His disciples are called Heavenly T eachers . What is now known as the Easter

i n a celebration was Observed China, and called

of T S ee OT I O . Festival Gratitude to ien . ( N E ) T h e Chinese have , in their sacred books , a story “ ” of a Golden Age and a mysterious deliciou s

of garden , wherein grew a tree bearing apples ” immortality, guarded by a winged serpent , called a T h e f Dragon . garden was moistened by our rivers , which ﬂowed from a source called the Fo un tain of t of R Immor ality . One the rivers was called the iver of f the Lamb . In this bliss ul abode there was no or calamity , sickness , death . on e Of In the Chinese sacred volumes, called the - n Chi Ki g, it is written

u m an All was s bject to at ﬁrst, but a woman T he threw us into slavery . wise husband raised up of n a n a bulwark walls but the woma , by ambitious for desire knowledge , demolished them . Our misery 77

f f . did n ot come rom Heaven , but rom a woman POO ! She lost the human race . Ah , unhappy See

i leds ﬁ re an d thou k n d t the that consumes us , which is every day augmenting . Our misery has lasted

T h e . many ages . world is lost Vice overﬂows all things, like a mortal poison .

T he Chinese have a legend of the Sun standing of s of still , and a legend the Deluge . Account the O f ascent to Heaven holy men , without death , are T found in their mythology . hey believe that in the latter days there will be a millennium , and that a

f on divine man will establish himsel earth , and everywhere restore peace and happiness . From time immemorial the Chinese have worshipped a T h e virgin mother and child . mother is called

- or th e o i s n Shin moo , Holy M ther, and represe ted h f T e wit rays o glory surrounding her head . ap rs

n n f h er are kept co stantly burni g be ore images, which are elevated in alcoves behind the altars of their temples . of In the mythological systems America , a virgin

or born god , saviour, was not less clearly recognized o f than in those the Old World . Among the savage for tribes his origin and character were , Obviou s r f a d easons , much con used ; but among the more van ce d -deﬁ n ed n nations he occupied a well positio .

T h e - or u etz alcoatle Mexican sun god , saviour, Q ,

th e of T son born in land ulan in Anahuac, was the

Of T God of ezcatlipoca , the Supreme the ancient 78

S ochi u e tz al Mexicans , and the virgin q , who was

th e of worshipped as the Virgin Mother, Queen

T Xiu le ti cu l . t e Heaven ezcatlipoca was styled , an

f of Xi u let epithet signi ying the Lord Heaven . ( l signiﬁe s blue ; an d therefore was a name which th e

n Mexica s gave to Heaven . ) ’ u e tz alcoatle s Q birth was heralded by a star, and -s h the Morning tar was his symbol . He taug t metal th e Of lurgy, agriculture , and art government . He ' ’ was te m te d an d f f p by the Devil , a orty days ast s o was observed by his di ciples . He was put t death

EO u co for of f by p , and died the sins mankind , a ter on of w hi s having been placed a beam wood , ith arms outstretched . He was represented in some t instances as cruciﬁed in space , in the heavens , wi hin of th e of / a circle nineteen ﬁgures , number the me

n — a h re re to ic cycle , serpent (the serpent, w en p

i n sented connection with a cruciﬁxion , denoting

s a n d n evil , darkne s , winter) bei g in the picture . He wa s occa sionally represented as cruciﬁed be T the tween two other victims . his denoted three

or of qualities, personalities, the Sun , as Creator,

- T n R . Saviour, and econstructor, the ri ity In other i s on of f pictures he cruciﬁed a cross Greek orm , of on f with the impressions nails the eet and hands,

n and with the body stra gely covered with suns . In h of f t ese pictures many the ﬁgures have black aces, an d of u etz alco atle n the visage Q is stra gely distorted . “ of u e tz alcoatle At th e death Q , the Sun was dark ened , and withheld her light . He descended into 79

f . Hell , and rose rom the dead His death and resur rection were celebrated in early spring, when victims were nailed to a cross and shot with an arrow . T h e cross was said to be the T ree of Nutri — T of f e ment, or ree Li e , epithets appli d by the T he of R oman Catholics to the cross . rite Baptism

to f . was observed , and was believed cle anse rom sin

f a In ants were b ptized , that sin , which tainted the

f f of th e child be ore the oundation world , might be

an d w. T h e washed away, the child be born ane

n of sacrame t the Eucharist was observed , the bread

of - being made corn meal mixed with blood ; which , f a ter consecration by the priest, was given to the people as the ﬂesh of their Saviour . (See NOT E I t . ) T h e Mexican idea of the Sup reme God was sim ilar h T a to the Hebrew . Like Je ovah , ezcatlipoc “ ” dwelt in the midst of thick darkness . No man

hi s f for . ever saw ace , he appeared only as a shade of T When he descended upon the Mount ezcatepec, th e darkness overshadowed earth , while ﬁre and f water, in mingled streams , ﬂowed beneath his eet, f and rom the summi t. He was omnipresent and

of f n omniscient , a being absolute per ectio and per fe ct r T h e pu ity . Mexicans paid him great rever a n d ence adoration , and addressed , him , in their “ ” prayers , as Lord, whose servants we are . of n In the annals the Mexica s , the ﬁrst woman , whose n ame was tran slated by the old Spanish “ of ou r w re re writers the woman ﬂesh , is al ays p e sented as accompanied by a gr at male serpent, who 80

. n i s seems to be talking to her By the Mexica s , she

s extli s e s e s . called , which igniﬁ yes blind with a hes

S sh e o n th e By inning, l st Paradise, her crime bei g

of f plucking roses, called Fruta del arbal , the ruit of T the tree . hey declare that they are still unable

oo f to l k up to heaven on account of this all .

T h e a ° traditi on of ancient Mexicans had a deluge , from which a person corresponding to Noah was

on saved , with six others , in an ark , which landed n ou t to a mountai , a bird being sent ascertain when T the waters had subsided . hey also had a legend of of h to the the building a tower, whic would reach o on skies , their object being to see what was g ing in

to of f Heaven , and also have a place re uge in case of d T h e another eluge . gods beheld with wrath the to of this ediﬁce , p which was nearing the clouds , f h and they hurled ﬁre rom heaven upon it, w ich

of threw it down and killed many the workmen . T h e f work was then discontinued , as each amily interested in the b u ildi n g of the tower received a la n ti a e of own n ot g g its , and the builders could

n T h e e u derstand each other . anci nt Mexicans

of pointed to the ruins a tower at Cholula , as evi of h of dence the trut their story . T he disciples of Que tz alcoatle expected his second

f u advent . He told the inhabitants o Chol la that he T would return to govern them . his tradition was deeply cherished by them and when the Spaniards, with Cortez at their head , came to subdue the land, the Mexicans implicitly believed that Que tz alcoatle 8 1

n was returni g, bringing his temples (the ships) with him . T h e annunciation of the Virgin S ochiqu e tz al was

of o the subject a Mexican hier glyphic . In this she

n f o or is represe ted as receiving rom the ambassad r,

n e of T n a g l , a bunch ﬂowers . his brings to mi d the of lotus , the sacred plant the East , which is placed f in the hands o Pagan and Ch ristian madonnas . T h e resurrection of Qu e tz alcoatle i s represented in T hie roglyphics . he cross was a very sacred symbol with the Mexicans .

Heaven they located in the Sun , and the blessed

e were permitted to rev l amongst lovely clouds . “ T for of here was a hell the wicked , and a sort quiet ” for n o limbo those who were in way distinguished . Amongst their prayers or invocations were the formulas “ f ? Wilt thou blot us out, O Lord , orever Is this for f for punishment intended not our re ormation , but ” “ ou r ? : of destruction Again Impart to us , out th f h thy great mercy, y gi ts, w ich we are not worthy ” ou r own to receive through merits . “ ” “ n Keep peace with all . Bear i juries with ” n T humility ; God , who sees , will ave ge you . hese “ t A were among heir maxims . lso : Clothe the n f aked and eed the hungry, whatever privations it

for may cost thee ; , remember, their ﬂesh is like ” thine . A Spanish writer remarks that the Devil had positively taught the Mexicans the s ame things God which had imparted to Christendom . 6 82

T he —teoca llis o r Mexican temples , Houses of

— e m e God wer very nu erous , th re being several hundred s in e ach Of the principal citie s of the king do m T e . o o e o of here w re l ng pr c ssi ns priests , and

f t of s numerous es ivals unu ual sacredness , as well as appropriate monthly and daily celebrations of wor T h e e e ship . gr at citi s were divided into districts, each of which was placed under the charge of a sort of f parochial clergy, who regulated every act o relig i on s a n d within their precinct , who administered the

of f o a n d T h e f rites Con essi n Absolution . orm of

o n fol abs lution contained , amo g other things , the lowing

f n Oh , merci ul Lord , thou who k owest the secrets Of f s f all hearts , let thy orgivenes and avor descend ,

of e like the pure waters H aven , to wash away the

f m u T stains ro the so l . hou knowest that this poor m an n ot f own f f has sinned , rom his ree will , but rom

of the inﬂuence the sin under which he was born .

T h e of - o d Mayas , Yucatan , had a virgin born g , ue tz alc oatle if corresponding entirely with Q , he was n T h o t indeed the same under another name . e of od Muyscas , Colombia , had a similar g , who was

of o sove r the incarnation the Great Father, wh se

i n an d n h e m T h e e g ty pater al care e blematized . inhabitants of Nicaragua claimed that the s on of their principal god came down to earth and i n

T s n structed them . here was a corre po ding char

of . T h e S u n acter in the traditionary history Peru ,

T h e ancient Chaldees believed in a celestial vir d gin , to whom the erring sinner coul appeal . She was re pre sente d as a mother with a child in her T h e arms . ancient Assyrians and Babylonians wor ’ e - n T h e o shipped a godd s s m other and so . m ther s son T u or n ame was Mylitta , and the was amm z ,

n Ado is , the Saviour, who was worshipped as the T am m u z n on -fi fth Mediator . was bor the twenty of - ff December, and, like other sun gods, su ered and T he of con fli ct was slain . accounts his death are h e i n . . g One , however, states that was crucified He descended into Hell ; he rose from the dead on the third day, and ascended into Heaven . His wor

i n shippers celebrated annually, early spring, a feast in commemoration of his death and re su rrec tion , with the utmost display . An image , intended of on as the representation their Lord, was laid a bier and bewailed in mournful ditties ; precisely as R the oman Catholics , at the present day, lament the

of . n death Jesus , in their Good Friday mass Duri g “ the ceremony the priest murmured : T rust ye in for ou r your Lord , the pains which he endured sal ” T vation have procured . his image was carried T h e with great solemnity to a tomb . large wound in the side was shown , just as , centuries later, the wound was displayed which Christ received from the

- T spear thrust . (See NO E I After the attendants had for a long time bewailed of u st er son the death this j p , he was at length f — ex eri understood to be restored to li e, to have p 8 5

e n ce d a resurrection , signiﬁed by the readmission of T h e light . people then exclaimed Hail to the ” o f Dove ! the R estorer Light . T h e worshippers of T ammuz believed in the T t r of rini y , Obse ved the rite Baptism and the s acra T h e ment of the bread and wine . symbol of the

o cr ss was honore d by the ancient Babylonians, and f on o is ound their ldest monuments .

T h e r M e m ra or of Chaldeans had thei , Word

God to . , corresponding the Greek Logos In their of - oracles the doctrine the Only Begotten Son , I .

A . O . (as Creator) is plainly taught . T he Babylonians had a myth of the Creation

of and Fall Man , which is almost identical with the

n I n e account contai ed G nesis . As they had this account ﬁfteen hundred years or more before the of Hebrews heard it, the account in Genesis was f unquestionably taken rom the Babylonians . Cunei f n orm inscriptio s , discovered by Mr. George Smith , of the British Museum , show conclusively that the Babylonians had this myth two thousand years f Of be ore the time assigned as the birth Christ . T h e myth appears to be a combination of the phases of sun-worship which denoted the generating f S ee OT power o the Sun . ( N E

T h e of Babylonians had an account a deluge ,

e which was very similar to the H brew account . T his was also on the terra-cotta tablets discovered

. an d h by Mr Smith ; is supposed to be a solar myt ,

V . written , apparently, with a iew to make a story 86

S of r ﬁtting to the ign the zodiac , called Aqua ius . T h e n Chaldea s were skilled astronomers, and, it is l said , they asserted that whenever all the p anets S met in the ign Capricornus , the whole earth must u of be overwhelmed with a del ge water . T h e Babylonians had a legend f the Buildi n g

of T of h the ower Babel , whic antedates the

Ba mi a . g Hebrew account A tower in b , which was for u evidently built astronomical p rposes , appears to f for the T have been the oundation legend . his was also described on the terra-cotta tablets discovered h . T e w g by Mr . Smith to er was called the Stag s of the S e ve n _§p h eres ; and each on e of these stages was consecrated to the Sun, Moon , Saturn ,

. N ebuch ado Jupiter, M ars , Venus , and Mercury of nazar says it, in his cylinders

n of th e T h e building, amed the Stages Seven of Borsi a Spheres , which was the tower pp [Babel], fo com had been built by a rmer king . He had

- le e df two n ot . p t orty cubits , but did ﬁnish its head From the lapse of time it had become ruined

Merodach , my great Lord , inclined my heart to repair the buildi n g .

T here is n ot a word in these cylinders touching f of of n r the c o n usion tongues , or anythi g pe taining f thereto . It appears rom other sources that the i s -il th e Gate of God word Babel , which really Bab ( , ), f ba ba l w—as erron eously supposed to be rom the root to conf u se ; and hence arises the mystical ex 87 plan ation that Babel was a place where human f speech became con used .

T h e n ancie t Babylonians had a legend , some two

f u B C . o thousand years . , a mighty m an , Izd bar, who

- s e e e was a lio n S layer . From thi l gend the H br ws T he probably obtained their story of Samson .

- T h e legend is without doubt a sun myth . Assyr

s i - ian worsh pped a sun god named Sandon , who was

to - f believed be a lion killer, and was requently n ﬁgured as struggli g with the lion , or standing upon

o the slain li n . T he Chaldeans h ad an account Of one Zerb an

r i cb i n old n ( g ), which correspo ds in many respects of T h e to the account Abraham . Assyrians had an of n account a War in Heave , which was like that

of described in the Book Enoch and the Apocalypse . “ “ f It seems , says Mr . George Smith , rom the

i n th e f indications the inscriptions [ cunei orm], that

r 2 0 0 0 the e happened , in the interval between and

1 8 0 B he C . t 5 . , a general collection [by Babylonians] of the development of the various traditions of the

n o T of l Creatio , Flo d , ower Babe , and other similar e n T l ge ds . hese legends were , however, traditions f be ore they were committed to writing, and were ” i n f . common , some orm , to all the country T h e Hebrews undoubtedly became familiar with

e of these l gends the Babylonians , during their cap tivi t f y in Chaldea , and a terwards wrote them as

wn their o hi story .

f n It is a act, demo strated by history, that when 88

one nation of antiquity came into contact with ’ e m Wi anoth r, each adopted the other s yths thout

s T h e of o he itation . tendency myths to repr duce m ff of the selves , with di erences only names and

o f l cal coloring, becomes especially mani est as we th e nd a n i u it peruse lege ary historyp f t q y. of i It is said the anc ent Hebrews, that they adopted f of orms, terms , ideas , and myths other n ations , with whom they came in contact, and cast them all in a peculiar Jewish religious mould . “ T h e Opinion that th e Pagam relig iop s were cor ru tion s of Of T p the religion the Old estament , once su pported by men of high authority and gre at learn ” “ of f M ii lle r ing, is now, in the words Pro essor , as of completely surrendered , as the attempts explaining ” of Greek and Latin as the corruptions Hebrew .

T he e mi o Hebrew was a S tic race , and c nsequently f e had inherited none o the Aryan myths and leg nds . From the time of Moses till the time of the

of prophet Hezekiah , a period seven hundred years id ate rs or more , the Hebrews were oh , as their records S T he how . serpent was reverenced as the Healer of l s the Nation ; they worshipped a bul called Api , as did the Egyptians ; they worshipped the sun ,

of wo r moon , stars , and all the hosts heaven ; they on did shipped ﬁre , and kept it burning an altar, as _ the Persians and other n ations ; they worshipped

o ak - to stones , revered an tree , and bowed down images ; they worshipped a virgin mother and h child ; they worshipped Baal , Moloch , and C emosh 89

a ff (n mes given to the su n) , and o ered up human f ‘ sacriﬁces to them , a ter which , in some instances , T h e they ate the victim . Hebrews only began to aband o n their gross S yri an jdolatri e s after their T h Eastern captivity . en also they began to collate

s e h ad a c u i re d the lege nd th y __ q , and write what in they ter history . It was not until this time that —, o ms a t s U re the d g ak about Satan , the ng ﬂ Michael , i l , i p R LA n e Ya_r, N ga , the ebe g ls , the Battle in Heaven , /

of -' S Ou l R e the Immorta lity the , and the esurr ction of a n d the De ad, were introduced naturalized among the Jews . T h e theory that man was originally created a per f f e eet being, and is now only a allen and d praved

of f o remnant his original sel , must be aband ned , with the belief that the account of the creation in Ge n esis was not a revelation direct from God to the

Hebrews . of t With the abandonment his theory, the whole Orthodox scheme must be abandoned ; for u pon this h heo o of i T h e myt the t l gy Chr stendom is built .

s of of doctrine the Inspiration the Scriptures , the

of T Fall Man , his otal Depravity , the Incarnation , the n f the Ato ement, the Devil , Hell , in act, the entire

of — f ology the Christian church , all to pieces with

of the inaccuracy this story .

of According to Christian dogma , the Incarnation

on of Christ had become necessary, account Sin , which was introduced into the wo rld by the Fall of T If Man . hese two dogmas cannot be separated . of there was no Fall , there was no need an Atone R r ment, and no edeemer was equired .

h e e Jesus Christ saves men as h lps them , by his a n d teachings example , to live pure and u pright

lives . far can f As as we judge , Jesus himsel did not as

or of e sert that he was equal to , a part , the Supr me

h s God . Indeed , w enever occasion arose , he as erted

f f i n his in eriority to the Father. He made himsel

fe rior of th e in knowledge , when he declared, that of day and hour the Judgment, knew, / H n or S on —n o on e neither the angels in eaven the. , f except the Father . He made himsel inferior in on hi s power, when he said that seats right hand and on f of his le t, in the Kingdom Heaven , were a his f f V to give. He made himsel in erior in irtue , when he desi red a certain man n ot to address him as C M as ter for b d OL / , there was none good uLG o .

T h e of m h words his prayer at Gethse ane , all t ings ” s r n ot are pos ible unto thee , imply that all things we e h f n ot possible to imsel while its conclusion , what I ” will, but what thou wilt, indicates submission to a “ T he of God! God' superior . cry agony , My My why hast th o u fo rsaken me i would have been qui te if f unmeaning , the person orsaken and the person forsaking had been o n e an d the same .

s As was the ca e with Sakya Muni , and many

su n - n others , the myths were incorporated i to the r of histo y Jesus Christ . T here is m uch circumstantial evidence to S how

T they would have others do to them . hey lived in

or s communities monasteries , and had all thing in common , merely appointing a steward to m anage the common bag . T h ey advocated celibacy, but had no law prohibit if ing marriage ; though any among them wedded, they were obliged to enter another class of the T m brotherhood . heir nu bers we re continually be

f n ing augmented by additions rom outside . Whe

n u a person wished to e ter the comm nity, he was

u a n d if o taken pon trial ; , appr ved, he was obliged to take an oath that he would fear God and be just

s s towards all men . He old all that he posses ed , T and gave the proceeds to the brotherhood . hey

i n h f e resembled, their abits and customs , a rat rnity of — of monks a working, rather than a mendicant T order . hey were all upon the same level , the exercise Of authority one over another being pro

hibite d. T hey abhorred slavery, and called no man

on r on e . earth Master, yet they se ved another of When going upon missions mercy, they provided

n or neither silver gold , but depende d entirely upon h f the ospitality of other members o the brotherhood .

n When goi g upon perilous journeys , they took of f ff weapons de ence, but repudiated o ensive war . T r T on hey abjured swea ing . hey conversed such parts of philosophy only as concerned God and m an on , and conversed not at all secular subjects

f th e s of S u n o be ore ri ing the , but prayed dev utly, T with their faces turned tg i htu a t. hey did not s ‘ ‘ 93

lay up treasures on earth , and despised money, f m th a e , and pleasures , as ey thought these things had a tendency to enchainm to earthly enjoy — T c on sid~ a . ments , peculiarly Buddhist tenet hey of deﬁ li n ered the use Ointment as g, which was cer T tai n ly n ot a Hebraic doctrine . hey gave thanks before and after eating ; and before entering the refectory they bathed in pure water and put o n T h white garments . ey ate only enough to sustain f T li e . hey put the greatest stress upon being

meek and lowly in heart, and commended the poor t n f in spirit, hose who hu ger and thirst a ter right e ou sn ess f , the merci ul , the pure in heart, and the

peacemaker . T he Essenes combined the healing of the body with that of the soul ; an d the Greek name by

n T ae th e which they were know , herapeut (Essene is

for T ae bea ler or Assyrian word herapeut ) , signiﬁes , doctor f n , and design ated the sect as pro essi g to be

o f of h — end wed with the miraculous gi t ealing , more f especially with respect to diseases o the mind . T ff hey did not o er animal sacriﬁces , but strove to “ o present their b dies a living sacriﬁce , holy and d acceptable unto Go . It was their great aim to becom e so pure a n d holy as to be temples of the

o an d to h T h H ly Spirit, to be able prop esy . ey

for reverenced Moses and had respect the Sabbath .

T n u hey practised e ndura ce as a d ty, and bore all r T f to tures with equanimity . hey ully bel ieved in a f of uture state existence , in which the soul , liberated 94

f rom the body, mounts upwards to a Paradise where

s o an d there are no storm , no c ld , no intense heat, , where all are constantly refre shed by gentle ocean

breezes . Pliny tells us that the usages of the Essen es ff f of di ered rom those all other nations . It will be evident to those familiar with the Gos pels that the tenets of the Essenes and the teach

ings of Jesus are almost identical . Jesus diffe red

f e rom th m , however, in some respects , as any large ff f o re i ate d nature is apt to di er rom thers . He pg i

the e xt m s of . T e a zti cs g the Essenes hey wer sg , n of f T but he ate and dra k the good things li e . hey considered themselves deﬁ le d by contact with those less holy than themselves ; but he associated with

publicans and sinners . Every Jew was obliged to be a member of on e of

n the three sects amed above , and it is but natural to suppose that Jesus would have been more in sympathy with the Essenes than with the other two

f tre Jewish sects . It is a signiﬁcant act that he h quently rebuked the Sadducees and P arisees , but

never denounced the Essenes .

As we have seen , the Essenes were ascetics and h a of celibates , w ile the purely Mos ic Jews were

n f n me n eithe r . It is true that asti g is occasionally ti on e d i n T n of f o r the Old estament, as a sig grie of of abasement , but never as a means gaining

o f f — for salvati n in a uture li e , immortality was unknown to Moses and th e Jews ; while celibacy is eve rywhere spoken of in the Old T estament as_ a_ _ 95

mi r t ne a of r sfo u , and an abund nce wives is egarded

as a proof d _di vjn§M r . x T he Jews were encouraged in h aving a plurality of r r e com wives , but they were nowhe e directed or, T h e mended to live on charity . Priests and Levites were not ordered to go about the country expounding

Law. or teaching the Consequently, when asceti ci sm to , preaching, and celibacy began be advocated , ! of f between the time Antiochus and Jesus, the in er d f ence is that they were introduce rom without, and by those of the only religion which inculcated them as articles of faith and practice . It appears singular th at there should be no men of e w T tion the Essenes in the N estament, consider ing the fact that the other two Jewish sects were so

‘ f of T requently spoken . his can only be accounted ’ for on the gro und th at th e multitude of refere n ces i n the N ew T n n estame t to a class called the Brethre ,

f T h e n re er to the Essenes . Esse es were a brother o w h od, and kne each other as brethren , as the Free

f m th e s w , who claim descent ro E senes , do at the present day . We are told that the disciples were s T h ﬁr t called Christians at Antioch . hey must ave

a had a name previous to that , and we know they d dressed each other as brethre n . “ As De Quincey says : I f the Essenes were not the

h s early C ri tians in disguise , then was Christianity, a s a bn owled e of g , taught independently Christ , n ay , ” 1 in opp o sition to Christ . T his would explain the

1 H s o ca ca ss s . 1 1 6. os o : 1 8 . i t ri l and Criti l E ay , p B t n 53 96

very singular fact that Josephus has not mentioned

Christ or the early Christians . T he Essenes dis appeared from history S hortly after the ti me a s si gned of C h f i s t i s as the cruciﬁxion , and it supposed that

s o s s they h ave come down in hi t ry as Chri tian . Eu s ebi u s of aes e i s , Bishop C area , the cel brated eccles a ti

e m s . H e s cal historian , consid red the Christian say It is very likely that th e co m mentaries [Scriptures] which we re am o ng them [th e Essenes] we re the

o s o s of t s a n d G spel , and the w rk the apos le , certain o of i exp sitions the anc ent prophets , such as partly that Epistle unto the Hebrews and also the other ” 1 Epistles of Paul do contain . f Eusebius, in quoting rom Philo concerning the

to for e Essenes , seems take it granted that th y and the Christians were on e and the same and from the

manner i n which he writes , it would appear that it

was generally understood so . He says that Philo o ” called them w rshippers , and concludes by say

: f ing But whether he himsel gave them this name, or whether at the beginning they were so called when as yet the name of Christians was not every i t f where published , I think not need ul curiosity to ” 2 sift ou t.

E i h an iu s of p p , a Christian bishop and writer the f of ourth century, in speaking the Essenes , says T hey who believed on Christ were called Jessaei [or T Essenes]before they were called Christians . hey

1 s cc . . 2 ch . XVI I . o o : 1 6 . Hi t . E l , lib , L nd n 37 2 I bid . 97 derived th e ir constitution from the signiﬁcation of ‘ ’ n the ame Jesus , which in Hebrew signiﬁes the same ” 1 T h era eu tes i s . as p , that , a saviour or physician Godfrey Higgins says

T h e s o f E senes were called physicians the soul , or T h erap eutm bei ng resident both in Ju dze a an d

or Egypt, they probably spoke had their sacred

o . T e e b oks in Chaldee hey wer Pythagor ans , as is

o t f pr ved by all heir orms , ceremonies, and doctrines , h f and they called t emselves sons of Jesse . I the

n or C on e n obitae Pythagorea s , , as they were called amblicus by J , were Buddhists , the Essenes were

Buddhists . T he Essenes called Koi n obi i lived in

on of P aremb ole o r mon Egypt, the lake Maria , in

st r s T a e i e . hese are the very places in which we f f G mnoso bi sts S ama nea ns or ormerly ound the y p or , to n Buddhist priests , have lived , which Gym osophists are placed also by Ptolemy in northeastern India .

T s h heir [the Essene ] parishes , churc es , bishops, f priests , deacons , estivals are all identically the same

. T h a d f [as the Christians] hey apostolic ounders , the man ners which disti nguished the immediate apos

of n th e tles Christ, scriptures divinely i spired , same allegorical mode of interpreti n g them which h as S or ince obtained among Christians, and the same

of f T der per orming public worship . hey had mis si on ary stations or colonies of their community R h established in ome, Corint , Galatia, Ephesus ,

1 Do s . 26. N ew o : 1 88 . ane , Bible Myth , p 4 Y rk 3 T e Philippi , Colosse, and hessalonica, precis ly such

i n s m m a n e s and the a e circu st ces , as wer tho e to wh o m Saint Paul addres s e d his le tters in those

a r places . All the ﬁne moral doctrines which e

u m e attrib ted to the Sa aritan Nazarit , and I doubt

to to f not justly attributed him, are be ound among 1 the doctrines Of the ascetics .

f h In re erence to this subject, Art ur Lillie says

n a ] It is asserted by calm thi kers like De n Manse , that within two gen e rati o n s of the time of Alexander e of the Gr at, the missionaries Buddha made their appearance at Alexandria . T his theory is co nﬁrmed

o e n th e in the east by the Asoka m num ts, in west by Philo . He expressly maintains the identity in creed of th e higher Judaism and that of the Gym n oso hists of fr r P India who—abstained om the sac i ﬁ ce of i n . living animals, a word , the Buddhists It would follow from this that the priestly religions of

a n d Babylonia, Palestine , Egypt , Greece were under mined by certain kindre d mystical s ocieties organ ’ i z ed by Buddha s missionaries u nder th e various n of T h e ra eu tes s N eo - ames p , Es enes , Pythagoreans , N eo- T m Zoroastrians , etc . hus Buddhis prepared 2 f r the way o Christianity .

of We ﬁnd Saint Paul , the ﬁrst Apostle the Gen w of tiles , avo ing that he was made a minister the

1 A . : 1 82 . c s s vol. . . vol. I i . . o o na alyp i , i p 747 , p 43 L nd n 7 2 u u sm . . o o : 1 88 1 . B ddha and Early B ddhi , p vi L nd n

I OO

h ad - a Messiah been applied to Gautama Buddh , who predicted that anoth e r Avatar would come upon earth in six hundred years after his death . T his tim e had nearly expired ; so Jesus of Nazareth was proclaimed

as the expected Messiah by these Buddhist Jews , and the sun -myths were interwoven with his real

n history . Jesus unquestionably possessed a ature as divine as it is possible for a human being to pos

or he o n ot n sess , w uld otherwise have bee received as the Angel -Mes s i ah by a sect so pure and holy as

n were the Esse es . 0 h is T r ho Justin Martyr, in dialogue with yp , says

- n or that there exist ot a people, civilized semi civi

liz ed wh o n ot ff n , have o ered up p rayers in the ame f of a cruciﬁed Saviour to the Father and Creator o 1 all things . Eusebius says that the names of Jesus an d Christ 2 were both known and honored by the ancients . R T T he R e v. obert aylor, in writing upon this

: subject, says

f What short of an absolute surrender o all pre tence to an existence distinctive and separate from

- - - - -f o b e Paganism is that never to b e org tten , never to - e -to-b e c a overlooked , and I am sur never answered ’ s pitula tio n of their [th e Christian s ] Melito, Bi hop

of h i n Sardis , in w ich an apology delivered to the

o 1 0 he emper r, Marcus Antoninus , in the year 7 , com

1 h . . l. . . c H s . cc i t E , lib i iv 2 I bid . I O I

plains of certain annoyances and vexations which for Christians were at that time subjected to , and which he claims redress from the justice and piety

of : on s t o n of that emperor ﬁrst, the core hat n e his ancestors had ever persecuted the profe ssors of the

f o Christian aith ; Nero and D mitian only, who had been equally h o stile to their subjects of all persu a

o h si ns , aving been disposed to bring the Christian

h tbei r doctrine into atred , and even decrees had been reversed , and their rash enterprises rebuked,

o n h by the godly ance s tors of Ant ni us imsel f.

the And secondly, good bishop claims the patronage of for h e the emperor the Christian religion , which

ou r biloso b o n of bi b a n ti u i calls p p y, account its g q ty, as having been imported from countries lying beyon d

of R e of the limits the oman empir , in the reign his a f omi ncestor Augustus , who ound its importation l fo o nous of good rtune t his government .

“ Sai n t Augustine says : T hat in our times is the R I S T IA R I GI f w CH N EL ON , which to know and ollo is

h n to the most sure and certain healt , called accordi g

h o f of t at name, but not acc rding to the thing itsel , which it is the name ; for the thing itself which is n ow called the CHRI S T I AN R ELI GI ON really was

n known to the ancie ts, nor was wanting at any time from the beginning of the human race until the time f when Christ came in the ﬂesh , rom whence the true religion , which had previously existed, began to be

1 D s s . 2 . o s o : 1 8 2 . iege i , p 49 B t n 7 1 02 called C br i sti a n ; a n d thi s in ou r days is the Chris

o a s tian religi n , not having been wanting in former a n t times, but as h vi g in later imes received this ” 1 name .

th e o f Eusebius, great champion Christianity, admits that “ that which is called the Christian

o —if n h r r r n e , religi n is eit e new no —st a g but it be lawful to testi fy the truth was known to the ” 2 ancients . Am mon i u s e o o f Saccus (a Gre k phil s pher , ounder of th e Ne oplato nic s cho ol) taught that Christianity

s u s ff and Pagani m , when rightly nder tood , di er in no

s o n o an d es ential p i ts , but had a comm n origin , are 3 really o n e a n d the same religion .

s o Celsu , the Epicurean philosopher, wr te that “ the Christian religion contains nothing bu t what Christians hold i n common with heathen ; nothi n g ” 4 n ew.

J u stin e xplains this in the followi n g manner

’ It having reached the Devil s ears th at the prophets had fo retold that Christ would come he [the Devil]set the heathen p oets to bring forward a great

n wh o s u be of o is the ma y ho ld called sons J ve [that , sons of G o d] the Devil laying his scheme in this to

‘ get men t o imagine that the true h is tony of Christ

1 ’ O u T a o s B a A u s vol. . 1 2 uo per g tini , i p . . Q ted in yl r iege

i . s s . 2 , p 4 2 H s i . 2 h . . . cc . l b c i t E l , , v 3 T a o D s s . 2 . yl r , iege i , p 3 9 4 ’ m . . . us A o . 2 . S ee a s a s J tin, p l Bell y tr n , p 49

1 04

ou r f for Eusebius, who is chie guide the early his

of th e o f n o tory Church , c n esses that he was by means i scrupulous to record the whole truth concerning the early Chris tians in the various works which he h as 1 f . w of hi m le t behind him Ed ard Gibbon , speaking , says :

T h e of h Eu se gravest the ecclesiastical istorians, bius e f on f e hims l , indirectly c ess s that he h as related

o what might redound to the gl ry , and that he has

u u to th e of s ppressed all that co ld tend disgrace,

n religion . Such an acknowledgment will aturally excite a suspicion that a writer who h as so openly violated o n e of the fundamental laws of history has not paid a very strict regard to the observance o f the other ; and th e suspicion will derive addi

“ tion al f th e of credit rom character Eusebius , which was less tinctured with credulity, and more practised i n of h of of the arts courts , than t at almost any his 2 s contemporarie .

Isaac de Casaubon , the great ecclesiastical scholar, says

It mightily aff e cts m e to see how many there were i n th e m s of th e earliest ti e Church , who considered it as a capital expl o it to l e nd to heave n ly truth the

of e own t n e w help th ir i nventions , in order hat the doctrine might be more readily received by the wise

1 u s H . . us l h . . . s cc c . 2 1 E ebi , i t E , viii p 2 o om vol. Ii . . 80 . h a h a : 1 8 6. Gibb n, R e, pp 79, P il delp i 7 1 0 5

. T ffi among the Gentiles hese O cious lies , they were 1 to for o . wont say, were devised a go d end

C aeciliu s of M inu ciu s , in the Octavius Felix, says

All these fragments of crack-brained Opiniatry a n d silly solaces played off in the sweetness of song by f ou too deceit ul [Pagan]poets, by y credulous crea i s f tures [that , the Christians] have been sh ame ully f re ormed and made over to your own god .

n Faustus, writing to Saint Augusti e , says

You have substitute d your agapae for the sacri ﬁ ces of t h e for Pagans their idols your martyrs,

whom you serve with the very same honors . Y ou appease the shades of the dead with wine and feasts ; ou f of t y celebrate the solemn estivals the Gen iles ,

n their cale ds , and their solstices and as to their

ou manners , those y have retained without any altera h n . h f o t e tio Nothing distinguis es you r m Pagans, except that you h o ld your assembli e s apart from 2 th em .

T h e . T urreti n i n learned Christian advocate , M , describing the state of Chri s tianity in the fourth cen “ t m tury, says hat it was not so much the e pire th at f t f a was brought over to the ai h , as the aith th t was

1 ’ u o i n T o s D s s . . Q ted ayl r iege i , p 44 2 u o D a S c c o . 8 . Q ted by r per in ien e and Religi n , p 4 New or Y k : 1 876. 1 06 brought over to the empire not the Pagans who were

h s n converted to C ri tianity, but Christia ity that was ” 1 e to conv rted Paganism . Edward Gibbon says in regard to this m atter

It must be confessed that the ministers of the Catholic Church i m itated th e profane model which they were i m patient to destroy . T h e most resp ecta ble bishops had p e rs u aded th emselves that the ig n o ran t rustics w ould m o re ch e erfully renounce th e supers titions of Pagani s m if they found some r e

m o m n of se blance , some c pe sation , in the bosom h Chri stianity . T e religion O f C o n stantine ach ieved in less than a cent u ry th e ﬁnal con quest of the R oman empire ; but the victors them s elves we re inse n sibly ? subdued by the arts of their vanqui shed rivals

T n e of h s A. o . ertullian , the C ri tian Fathers ( D o n e m o f the origin ally a Pagan , and at ti e Presbyter

u f s i n f n Christian Ch rch in A rica , rea ons the ollowi g manner o n th e evidences of Christianity

I ﬁnd n o other means to prove myself to be im

f o pudent with success , and h appily a o l , than by my

m of — fo r s conte pt shame , as , in tance , I maintain th e of God am n ot th at Son was born . Why I s of ? a hamed maintaining such a thing Why , but because it is itself a shameful thing . I maintain

of God . h that the Son died Well , that is w olly

1 T a o D s s . 0 . yl r , iege i , p 5 2 on om vol. . . 1 6 . Gibb , R e, iii p 3

1 0 8

th e of - h In regard to charge sun wors ip , Mr . Bon “ wick Observes : T here were many circum sta n ces

h o t at gave col r to the accusation , since in the second century they had left the simple teaching of J e sus for a host of assimilations with surrounding Paga n

m . f n T e r myths and sy bols Still, the de e ce made by

on e of of tullian , the Fathers the Church , was, to ’ of . say the least it, rather obscure Others, wrote he, ‘ o d I f believe the sun to be our g . this be so, we must not be ranked with the Persian s ; though we wor

n ot o n of n ship the sun painted a p iece line , because

i n e i n ou r o wn . s truth we hav him hemisphere La tly, this suspici o n ari s es from hence because it i s well ’ 1 known that we pray toward the quarter of the e ast .

T h e s to th e e Ess ne always turned east to pray .

T m et o S th e S hey nce a week , and pent night in ing

. n s of . T ing hymns, etc , u til the ri ing the sun hey

to f e o n e . then retired their cells , a t r saluting another Pliny says the Christians of Bithyn ia met before it was

n God. f light , and sa g hymns to Christ, as to a A ter their service they saluted one another . It is just

- what the Persian Magi , who were sun worshippers , were in the habit of doing . T here are n ot many circumstances more striking than that of Christ being originally worshipped under of the form of a lamb . T h e wo rship the constella tio n Aries was the worship of th e su n in his passage ? through that S ign T his constellatio n was called by

1 8 . f . 282 . o on : 1 8 Egyptian Belie , p L nd 7 2 s . 0 . Bible Myth , p 5 3 1 09

m or the R am . the ancients the La b, It was also called “ f m the Saviour, and was said to save mankind ro

o h their sins . It was always h nored wit the appella “ ” Domi n u s or o o of . ti n , L rd It was called by the “ ancients the Lamb of God which taketh away the ” T he sins o f the world . devotees addressed it in

o 0 their litany, c nstantly repeating the words . Lamb of of God , that taketh away the sins the world, have mercy up o n u s gran t us thy peace . of th e On an ancient medal Ph oenicians, brought by Dr . Clark fro m Citium (and described in his ” “ T . . of ravels , vol ii . ch this Lamb God is described with the cross an d rosary .

- od h Yearly the sun g , as the zodiacal orse (Aries) , was supposed by the Vedic Aryans to die to save all

of n T h e ﬂesh . Hence the practice sacriﬁci g horses . guardian spirits of the Prince Sakya Buddha sing the following hymn

O c h n hou as h o s n e , w e t w t the w ite h r e,

I n for s uff n s of m an pity the eri g ,

T ou s ﬂ c oss h a to th e o of m o s h did t y a r e ven regi n the evil de n , h T o serve the appines s of mankind . s cu o s ou Per e ti n with t end, s m s o s Reviling and any pri n , D a h m u e t and rder, T s s o u s uff h o c he e ha t th ered wit l ve and patien e, 1 Forgiving thine exe cu ti oners .

Although Buddha is said to have expired peacefully f of at the oot a tree, he is nevertheless described as

1 u u sm . . B ddha and Early B ddhi , p 93 1 1 0

ff u wh o hi s m a su ering Savio r, , when ind was moved

e fe for of with pity, gav his li like grass the sake 1 others . T h e oldest representati on of J esus Christ is a 2 u of to ﬁg re a lamb , which sometimes a vase was

d of . adde , into which the blood the lamb ﬂowed A

of f simple cross, which was the symbol eternal li e

o am ng the ancients , was sometimes placed alongside

m e m of the lamb . In the course o f ti the la b was put o n s e u t the cros , as the anci nt Israelites had p the o r e re Paschal lam b cent u ries before . Jesus was als p “ ” the o sented in early art as Go d Shepherd , that i s o t on his s h ou lders u s t , as a y ung man wi h a lamb , j

th e n e as Paga Apollo, M rcury, and others were represented centuries before .

s has- f on Early Chri tian art, such as the relie s sar cO h a i e o n e f p g , gav but solitary incident rom the story ’ of s of Our Lord s Pa sion , and that utterly divested

m f r all circu stances o s uff ering. Our Lord is epre

o n fu f f h sented as y u g and beauti l , ree rom bonds , wit ? n o accursed tree on his shoulders T he cruciﬁxion is n ot one of the subjects of early Christianity . T h e death of ou r Lord was rep t e

f . sented by various types, but never in its actual orm

. T h e earliest instances of the cruciﬁxion are found

e of u o in illustrat d manuscripts vario s c untries, and

o of in ivory and enamelled images . S me these are

1 l M il l r . . e S c c of o . 2 2 o o : 1 8 Max , ien e Religi n , p 4 L nd n 73 2 am s o O u r o Ar t vol. . . 1 . o o : 1 86 . J e n, L rd in , ii p 37 L nd n 4 3 I . . . . vol 1 . bid , ii p 3 7

1 1 2 on an inﬁdel Opponent thus : As for the adoration of cro sses which yo u [Pagans]object to again s t u s

s m ou [Chri tians], I ust tell y that we neither adore

n or h ou wh o crosses desire t em ; y it is, ye Pagans ,

s worship wooden god , who are the most likely people

o as of s m to adore wooden cr sses , being p arts the a e

e For substance as your d ities . what else are your

ﬂ s n ensigns , ags , and ta dards , but crosses , gilt and be au tiﬁ e d? Your victorious trophi e s n ot o nly rept e ” 1 a s m an u sent cro s , but a cross with a pon it .

T s t of a n d ertullian , a Chri ian Father the second t i n the hird centuries , writing to Pagans , says

T h e origin o f your gods is derived fro m ﬁgures h moulded o n a cross . All t ose rows of images o n you r standards are the appendages of crosses th ose hangings on your standards and banners are the ? robes of crosses

It would appear that the cruciﬁxion was n ot com m ou ly believe d in amon g early Christians . It is contradicted three times in the Acts of th e Apostles . “ ” Whom ye slew an d hanged on a tree (Acts v .

says Peter of Je s u s. He states again (x . 3 9) “ ” Whom th ey slew and hanged o n a tree ; and re “ o w f o peats (xiii . T hey took h im d n r m the tree

T n ru ciﬁx a n dlaid him in a s e p u lchre . here is o c

n . ion , as commo ly understood , in these statements

1 8 1 T a lo D s s . 1 . y r , iege i , pp 9 , 99 2 o w c a f . 2 1 . B n i k , Egypti n Belie , p 7 1 1 3

of N e w T e Outside the stament, there is no evi

e or n denc whatever in book , inscription , mo ument, that Je sus was ei ther scourged or cruciﬁed under

o n u . u T o P ti s Pilate Joseph s, acitus , Plinius , Phil , nor

of on s f f any their c temporarie , have re erred to the act

of or f . this cruciﬁxion, exp ress any belie thereon In

T n o t f to the Jewish almud, Jesus is re erred as the “ ” 1 o n e h o n e . cruciﬁed , but as the anged Elsewhere it is narrated that he was stoned to death ?

r n . Saint I e ee u s (A D. on e of the m ost cele b ra te d o of , m st respected , and most quoted the

the of Christian Fathers , tells us on authority his f h h master, Polycarp, who had it rom Saint Jo n im f f sel , and rom others , that Jesus was n ot cruciﬁed at t h the ime stated in the Gospels , but that e lived to a f l be ne rly ﬁ ty years o d. T h e following is a portion of the passage

f of n As the chie part thirty years belo gs to youth , an d every on e will con fess hi m to be such till the fortieth year ; but from the fortieth he declines into

, ou r s h old age which Lord [Jesu ] aving attained , he o , th e taught us the G spel and all elders who , in Asia

e o th e s assembl d with J hn , di ciples of the Lord tes tify ; h lf h a d h and as Joh n imse taug t them . And he [John remai ned wi th them till the ti m e of T raj an . And some of them saw not only John but

1 s T he om of su s f , o h . 1 Wi e Martyrd Je Nazaret , p 00 . 2 I . . 1 06. bid , p 1 1 4

f other Apostles, and heard the same thing rom them , 1 and bear the same testimony to this revelation .

. 6 m e to to In John viii 5 , Jesus is ad say the Jews Your father Abrah am rej oiced to se e m y day ; and ” T h he saw it and was glad . hen said t e Jews unto “ : T n o t t him hou art yet ﬁf y years old, and h ast thou seen Abraham If Jesus was then only thirty

n or thereabouts , the Jews would aturally h ave said , “ r t e o T hou art not ye t f o y y ars f age . T here was a tradition a m o ng the early Christian s

h e n that Annas was high priest w Jesus was cruciﬁed . w T f m . o his is evident ro the Acts (iv N , Annas ,

- ? or n ot r th e 8 A . Annias, was high p iest until year 4 D

T fo if e h e here re, J sus was cruciﬁed at that time , f of must have been about ﬁ ty years age . It is true

- there was another Ann as , high priest at Jerusalem a o of a but that was when Gratus was procur t r Jud ea , some twelve or ﬁfteen years before P o ntius Pilate held the same ofﬁ ce ?

According to Dio Cassius , Plutarch , Strabo , and

of n th e others , there existed in the time Herod amo g R oman - Syrian heathen a widespread and deep sym “ ” wa pathy for a cruciﬁed King of the Jews . T his s

of . the youngest son Aristobulus , the heroic Maccabee

. An In the year 43 B c . we ﬁnd this young man ti on u s n g in Palesti e claiming the crown , his cause

1 A u o ca s s vol. I i . . 1 2 1 . Q ted in na lyp i , p 2 os h u s An u s . . ch . . . 2 . J ep , tiq itie . bk xx v p 3 I . . ch . . . bid , bk xvii . . ii p 3

1 1 6

u n to b cr ciﬁxio , considered it have een in some mysti c

s i r i tu way, perhaps what might have been called p a li ter R b u t n o t , as it is regarded in the evelation , iff n withstanding the d ere t Opinions they h eld , they

the literal all denied that Christ did really die , in the

o f . acceptation the term , on the cross . Mr King, in e of th e i : sp a king Gnostic Christ ans, says

T heir chief doctrines had been held for centu ries

e f of a T b ore in many the cities in Asi Minor. here, as it is probable, they ﬁrst came into existence , M stce of o s y , upon the establishment direct interc ur e

ae . T h e with India , under the Seleucid and Ptolemies

of E s M e ab z ae at college s enes and g y Ephesus, the

of T the of Ophites hrace , Cretans Crete , are all merely

of n an d branches one antique and common religio , 1 th at ori gin ally Asiatic .

Several of the texts of the Gospe l histories were quoted with great plausibility by th e Gnostics in h f e support of their d oc trines . T e story o J sus passing through the midst of the Jews when they were about to cast him headl on g from the brow of a

hill . 2 h to (Luke iv 9, and when t ey were going

. . 1 stone him (John iii 5 9 ; x 3 , were not easily refuted . T are t i n ot here hose who consider Jesus Chr st, as e as S i s a p rson , but a piritual pr nciple, per oniﬁed by as the n s u n the Essenes , ancie ts personiﬁed the , a n d gave to it an experience similar to their own .

1 os i cs . I . King, Gn t , p 1 1 7

1 o According t Josephus and Philo, the Essene doc trines were kept secret with th e gr e ate st possible

h o f e a care . T e members the brotherhood wer d ’ m i tte d into the ass e m bly only after a thre e years

a n d novitiate, they were then not only sworn to

or secrecy, but were sworn also not to commit any p f i n e tion o their doctrine to writing, except all gory “ ” h i t for e and symbolism , as t ey received ; th y were instructed only by means of allegories and sym

a s bolio representations . It was their custom to semble and listen to interpretations of the Hebrew r sacred writings from the elders among them . In e gard to this practice Philo says

And these explan ations of the Sacred Scriptures are delivere d by mystic expres sions in all egories for the whole of the LAW appears to th e se men to t e m m se ble a living ani al , and its express command

the Y ments seem to be BOD , and the invisible meaning under an d lying beneath th e plain wo rds re sembles

the SOUL, in which the rational soul begins most ex c ellen tl to f y to contemplate what belongs itsel , as in

n a mirror, beholdi g in these very words the exceed

of f n ing beauty the sentiments, and un oldi g and ex plaining the symbols and bri n ging th e secret meaning

of e of to the light all who are abl , by the light a

1 h A S ee os u s u s . I I . 8 . v s o s . J ep , ntiq itie , bk al War , bk x iii ’ 1 . on h F B o t e u ous s l. . o ohn s ed. vo Phil Virt being al ree ( , iii

. 2 et s a m pp 5 3 al o Fr g ents (vol. and Ess ay on the m f v l C onte plative Li e ( o . 1 1 8

S n n s w light intimatio , to perceive what is u een by hat is visible .

In another place the Essenes are said “ to take up the Sacred Scripture s and p hilosophiz e conc e rning

m t th e o of n o the , investiga ing alleg ries their ati nal

s o ex philosophy, ince they lo k up on their literal pressions as symb ols of some secret mea n ing o f

to n nature , intended be co veyed by those ﬁgurative

s expres ions . T hey are said al so to have writings of ancient

wh o h th e fo o f o n e or men , , aving been unders sect o f t of an ther, have le t behind hem many memorials th e m of n allegoric syste writing an d explan atio , f of and they imitate the general ashion their sect, so that they do n ot occu py thems elves solely in con tem la ti on p , but they likewise compose psalms and hymns to God in every kind of metre and melody 1 imaginable .

Vi si on s C omma nds a n d S imilitu des of H er In—the , , ma s o n e of th e Ap o cryph al New T estament books s o that was discarded by the Athana ian C uncil , but — which was previously accepted by Chri stians we

ﬁnd th e Law of Go d sp oken of as th e S o n of God. In the eighth S i mili tu de a mystical shepherd i s i n trodu c ed as expo u nding a Vision in these words

T his great tree which covers the pl ains and moun

of i s LAW O F G OD tains , and all the earth , the , pub

1 — h coc h s th e S . . Hitc k , C ri t pirit , pp 34 37

I ZO races were to c all brother was not to be too closely

of n associated with the particular lineaments any o e .

h o n Saint John , the beloved disciple , could e the of h f of f breast Jesus wit all the reedom ellowship , but n ot even he h as left a word to indicate what

of was f th e s manner man the Divine Master a ter ﬂe h . We are therefore l e ft to imagine the expression most beﬁtting the character of him who took upon himself o u r an d of likeness, and looked at the woes sins f 1 mankind through the eyes o our mortality .

T h e R ev. . f of s Mr Geikie says , in his Li e Chri t

’ No hint is given in the New T estament of Christ s of appearance and the early Church , in the absence

f f on n . all guiding acts, had to all back imagi ation In the ﬁrst years the Christian Church fancied its ’ Lord s visage and form marred more than those of other men ; and that he must have h ad no attrae 1 0 tions of personal beauty . Justin Martyr (A . D . 5 1 60 ) speaks of him as without beauty or attractive

n of m . of ess , and ean appearance Clement Alex dria (A . D . 2 0 0) describes him as of an uninviting

. T A . . appe arance , and almost repulsive ertullian ( D — 2 0 0 2 1 0) says he had not even ordinary human

far . A . . 2 0 beauty, less heavenly Origen ( D 3 ) went so far as to say that h e was s mall in body and de f m low o n or ed , as well as b rn , and that his o ly beauty h ” 2 was in i s s ou l and life .

1 s o of O u r o i n Art vol. . . 1 . Hi t ry L rd , i p 3 2 f of h s v ol. . . 1 1 . Geikie, Li e C ri t, i p 5 I Z I

One of the favorite ways of depicting him ﬁnally came to be under the ﬁgure of a beautiful and ador

of f e of able youth , about ﬁ teen or eighte n years age ,

of n beardless , with a sweet expression countena ce,

un da n t ba i r owin over b s sb and long a nd a b ﬂ g i oulder s . His brow is s ometimes encircl e d by a diadem or of o bandeau, like a young priest the Pagan g ds that

f th e f . O n u is , in act, avorite ﬁgure sc lptured sar cO h a i f o p g , in resco paintings and m saics , Christ is h f t us represented as a grace ul youth, just as Apollo was ﬁgured by the Pagans , and as angels are 1 n represented by Christia s . f the of T he ollowing letter, addressed to senate

R ome , is said to have been written by Publius Len R of udwa th e of tulus, oman Procurator J in reign

T iberius C wsar .

T here has appeared in these days a m an of ex

raordi n ar S S I S T t y virtue , named JE U CHR , who is yet

n r ac livi g among us, and by the people , gene ally, ce ted of e p as a proph t, but by some he is called the

S ON OF GOD. He raises the dead and cures all man f of . o ner diseases A man tall and comely stature ,

n b e with a very reverend counte ance, such as the holders can not but love and fear ; his hair of th e f color of a chestnut ull ripe, and plain down to his “ ears ; but from th ence downward more orient of

n of color, wavi g about his shoulders . In the midst

or of f his head goeth a seam , partition his hair, a ter

1 . . u o um s . 2 1 . J P L ndy, M n ental Chri tianity, p 3 1 2 2 the manner of the N az a r i tes ; his forehead very plain

s f S and mooth , his ace without pot or wrinkle , beauti ful f with a comely red, his nose and mouth so ormed that nothing can be found fault with his beard

e h a of som w at thick , greeable to the hair his head , n ot of f of any great length , but orked in the midst

ffe o . an ino nsive lo k his eyes blue, clear, and quick In reproving he is severe in admonishi n g courteous f m h and riendly ; pleasant in speech , but ixed wit gravity . It cannot be remembered that any have

seen him laugh , but many have observed him to of e an d weep . In proportion body w ll shaped, a man for S ingular beauty exceeding the rest of 1 mankind .

Wi a It ll be observed that the reddish , waving, bun - n of dant hair resembles the sun gods , early all them of wav being represented with an abundance long, r ed or w of ing yello hair, denoting the rays the

sun . T h e Imperial R ussian Collection bo asts of a head

of Christ which i s s aid to be very ancient. It is a f “ ﬁne intaglio on emerald . Mr . King says o it : It

of S er a i s f an d is really a head p , seen in ront crowned

e for with Persia boughs , asily mistaken thorns , though the bushel on th e head leaves no doubt as to the real ” 2 personage . “ “ . th T here can be no doubt, says Mr King, at

1 of sh o . xxxvn i . T h e Vernon Gallery Briti Art, N 2 ’ s n os cs . 1 . King G ti , p 3 7

1 2 4

“ f ” 1 . T being, the Li e to come hey certainly adored th e f cross with pro ound veneration . T his sacred symbol is to be found o n many of their ancient of h monuments, some w ich may be see n at the

British Museum . In th e Londo n U niversity a cross upon a Calvary is to be seen upon the bre ast of

f - one o the Egyptian mummies . Ma n y of the Egyp t h T tian images hold a cross in heir and . here is on e of now extant the Egyptian Saviour, Horus ,

holding a cross in his hand , and he is represented ’ a s f on n on an in ant his mother s k ee , with a cross ? the back of the seat they occupy T h e of t the commonest all the Egyp ian crosses ,

cr ux a n sa ta . , was adopted by the Christians When the Saviour Osiris is repre sented holdi n g out the

u a n sa ta h a cr x to a mortal , it signifies t t the person to whom he presents it has put off mortality and ? entered o n the life to come T h e Greek cross a n d the cross of Saint Anthony f are also found on Egyptian monuments . A figure o ’ 1 a Shari from Sir Gardner Wilkins on s book (fig . 4) o f d h as a n ecklace r und his throat, rom which epends i s a pectoral cross . Another Egyptian cross which appare ntly intend e d for a Latin cross ri sing ou t of

h th e m ediaaval m of cor i n cr uce a eart, like e blem , ? cr ux i n cor de of , is the hieroglyph goodness

1 ’ 1 h . 2 . s . cc . 1 . c Hi t E l , 9 2 . 8 . . h A c Ar t o o y R P . Knig t , n ient and Myth l g , p 5 3 u ou s h s . 8 . C ri Myt , p 3 5 4 ’ m a s a . S . vol. . . . We s tro H M p , in Gentle n Mag zine, N xv

p . 80 . 2 5

’ T h e ancient Egyptia n s were in th e habit of putting

o n of a cross their sacred cakes , just as Christians

' the preséﬁ f day o n Good Friday . T h e plan of the chamber of some Egyptian s epulchres h as the form

T h e n of a cross . cross was wor by Egyptian women as an ornament as it is worn to day by Christians . T h e ensigns and standards carried by th e Persians during their wars with Alexander the Great 1 3 3 5) were made in the form of a cross . R hi s Sir obert Ker Porter, in very valuable work 2 T r a vels in Geor i a P er si a A r men i a a nd entitled g , , ,

A nci ent Ba b lon i a of y , gives a representation a bas

f of h f n relie very ancient antiquity, w ich he ou d at

- R ou stam or of . Nashi , the Mountain Sepulchre—s It represents a combat between two horsemen Ba h - of old aram Gour, one the Persian kings, and a

- T artar prince . Babaram Gour is in the act of him charging his opponent with a spear, and behind , ff f scarcely visible , appears an almost e aced orm

h - w ich must have been his standard bearer, as the T ensign is very plainly to be seen . his ensign is a cross . T here is a n other represe n tation of the same

- f th e subject to be seen in a bas relie , which shows

- - standard bearer and his cross ensign very plai n ly . T his bas -relief b e longs to a period when the Arsa cedi an n a kings gover ed Persia , which was within

f of n century a ter the time Alexander, and conseque tly ? more th an two centuries B . c

1 2 o c f 2 1 . Vol. . . B nwi k , Egyptian Belie , p . 7 i p 545, pl . xxi . 3 2 P . 5 9, pl . xvi . 1 2 6

Sir R obert also found at this place sculptures cut

o f o f in the s lid rock which are in the orm crosses . T o e of hs hese bel ng to the arly race Persian monarc , whose dyn asty term inated under the sword of Alex ? an der the Gre at At the foot of Mount Nakshi

fo - f R aj ab he also und bas relie s , among which were

- two ﬁgures carrying a cross standard . It is coeval

e f s -R ou stam with the sculptur s ound at Na hi , and ’ therefo re belongs to a period before Alexander s

invasion . T h e ancient Babyl o nians ho n ored the cross as a

religious symbol . It is found on their oldest m onu h f m . o o t e o ents Anu , a deity who st d at head

n h ad for S Babylo ian mythology, a cross his ign or

o symbol. It is al s the symbol of the Babyl onian ? god Bal A cross hangs on the breast of T iglath Pileser f m N im rood n ow , in the colossal tablet ro , in

th e British Mu seum . A n other king from the ruins of Nineveh wears a Maltese cros s on his bosom ; and an other from the h all of Nisroch carries an emblem atic necklace to which a Maltese cross is ? attach e d T h e cr ux a n sa ta was als o a sacred sym

b ol am ong the Babyl onians . It occurs repeatedly on

their cylinders , bricks , and gems . T h e cross has been honored in India from time

o l of immem ria , and was a symbol mysterious sig

n iﬁ can ce in Brahminical iconography . It was the

1 I . Pl . XV I 2 n f . 2 1 8 . Egyptia Belie , p 3 m N o o a n d i ts a c s . 0 0 . B n i , ineveh Pal e , pp 3 3 , 333 , 4 4

1 2 8

hi s Bible tbs . . n . 1 86 . Mr Doa e , in M y (p , ﬁg gives a r epresentation of a pre - Christian cruciﬁx of to Asiatic origin , which is evidently intended rep

n o C rish n a resent the Hi d o cruciﬁed Saviour, , the ” “ Pardoner of Sins and Liberator from the Serpent ” 1 of . n . i s Death Plate umber viii , same page , with

r n of wn ou t doubt C ish a cruciﬁed . Instead the cro of thorns usually p u t on the head of the Christia n Saviour it has the turreted coron e t of the Ephesian

Diana . ’ In the earlier copies of Moor s H i n du Ba ntbeon are to be seen representatio n s of C ri sh n a (as Wit

of h i n f o toba) with marks oles both eet, and in thers

u of holes in the hands . Figure vi . h as a ro nd hole T o n f a in the side . the collar ha gs the emblem o

h eart . T h e T ibeti n u m Al ba betu m monk Georgius , in his p o or (p . has given plates of a cruciﬁed g d w

shipped at Nepal . T hese cruciﬁxes were to be seen

at th e corners of roads and on eminences . He calls

it the god I n dra . No s ooner is I n dra born than he speaks to his

o - h e h as mother . Like Ap llo and all other sun gods,

olden locbs of i n g , and , like them , he is possessed an

e . of a scrutabl wisdom He is also born virgin , the ? on e Dawn . C ri sh n a and Indra are

1 o ss of ous I s vol. . . 2 . Lon Child, Pr gre Religi dea , i p 7

don : 1 87 1 . 2 C ox ho o vol. 1 . . 88 0 vol. 11 . . 1 1 . , Aryan Myt l gy, pp , 3 4 ; p 3

London : 1 870 . 1 29

T h e s un -gods were generally said to speak to their mothers as soon as they were born . T his myth was b l . f of A ocr a woven into the li e Buddha, and the p yp lVew T esta men t makes the same statement in regard to Christ ? C roz ius on e of P . Andrada la , the ﬁrst Europeans

T i n of who went to Nepal and hibet, speaking the

od g whom they worshipped there , Indra, tells us that they said he S pilt his blood for the salvation of the human race , and that he was pierced through the

h . f body wit nails He urther says that, although they h e ffe th e of do not say su red penalty the cross , yet

of t ? they ﬁnd , nevertheless, ﬁgures it in heir books ’ s G u i n iaut R eli i on de l A n ti u ité Mon ieur g , in his g q , tells u S that the death of C r ish n a is very differently

. n o n related One traditio makes him perish a tree , ? to which he was nailed by the stroke of an arrow

. : C rish n a h Dr Inman says , w ose history so ’ ou r closely resembles Lord s , was also like him in ” n 4 his bei g cru ciﬁ e d.

of i n T a n On the promontory India , the South at

e i n e or A ou di a was jor , and the North at Oud y , fou rid the worship of the cr uciﬁed god Ballaji or Wi ttob a . T wa s e n his god , who b lieved to have bee

of n an incarnation Vish u , was represented with holes

a n d 5 in his hands side .

1 S ee os of I n f the G pel the ancy of Chris t . 2 ’ u o s s A c s s vol. . . 1 1 8 . Q ted in Higgin na alyp i , ii p 3 I . . vol 1. . 1 . bid , p 44 4 A F h . . . c a s vo l 1 1 . o o : 1 8 2 . n ient it , i p 4 L nd n 7 5 A s c s s vol. . . 1 Higgin , na alyp i , i p 47 . 9 1 30

T h e cross has been an object of profound venera f m he m tion among the Buddhists ro t earliest ti es .

One i s the sacred s wa sti ca . It is seen o n Buddhist

d on e of th e i n zo iacs , and is the symbols in Asoka ? s cri tion s the of n p It is sectarian mark the Jai s , and the di stinctive badge o f the sect of Xaca Japon i eu s . T h e V ai sh n aves of India h ave also the same sacred ? S to t ign According Arthur Lillie , the only Chris ian 3 cros s in the Cataco m bs is thi s Buddhist swastica . T h e cross is ad ored by the followers of the Lam a

of T . T h e of hibet Buddhists , and indeed all the

of h fo on sects India, marked t eir llowers the head

n u with the S ign of the cros s . T his ceremony was doubtedly practiced by almost all h e athen nations . T h e resemblance between the ancie n t religion of T hibet and that of the Christians has been noticed

s an d s by many European traveller mi sionaries , among

m o e Grebillon e whom may be enti ned P re , P re Grue ’ ’ D O rville . l Abbé ber , Horace de la Paon , , and M

Huc .

Mr . Doan e gives Us a representation of the Cruci

1‘ ﬁ ed o — of D ve worshipp ed by the ancients , the sun n th e n oonday cruciﬁed in heave s , who, in the words “ of Pi n dar (5 2 2 B . i s seen writhing on his wi n ged ” 5 s wheel in the highe t heaven .

1 os cs . 2 . King, Gn ti , p 3 2 u Ea a u s m . 2 2 . B ddh and rly B ddhi , pp 7, 9, 3 I . 2 2 bid , p . 7 . 1 s . 8 . Bible Myth , p 4 5 5 T he a O s of a r a s ate s s Ext nt de Pind , tr n l d by Erne t Myer ,

M . A . . . o on : 1 8 . , p 59 L nd 74

1 3 2

T his brings to mind the doctrine o f certain Chris wh o tian heretics (so called) , maintained that Jesus

Christ was crucified in the heavens . T he crucified Iao Divine Love personified) is

n T o the cruciﬁed Ado is , or ammuz (the Jewish Ad nai) , a oar of the Sun , who was put to de th by the wild b

of . T he Aries , one the twelve signs in the zodiac cruciﬁxion of Divine Love is often found among

a or n the Greeks . Her Juno, accordi g to the Iliad , f b e was bound with etters and suspended in space , tween heaven and earth . Ixion , Prometheus , and ? Apollo of Miletus were all crucified T he story of the crucifixion of Prometheus was al le oric al for of sun g Prometheus was only a title the , s f f be expre sing providence or oresight, where ore his ing crucified in the extremities of th e earth s ignified originally no more than th e re striction of the power ? of the sun duri ng th e winter months o or - A great number f the solar heroes, sun gods , are forced to endure being bound, which indicates

- 3 the tied u p power of the su n in winter . Achilleu s and M ele agros represent alike the short h o n e of for lived sun , w ose course is toil others , end f a of f ing in an early death , a ter series wonder ul e of victories , alt rnating with periods darkness and

’ 1 S ee S mith s Di cti onary of Greek and Roman Bi ography

h o o u . . and Myt l gy, nder art Hera 2 h c Art o o . 88 . o Knig t, An ient and Myth l gy, p New Y rk

1 876. 3 G oloz ih er H h o o . 06 . o o : 1 8 . , ebrew Myt l gy, p 4 L nd n 77 1 33

? gloom In the tales of the T rojan war it is re of Achille u s S kai a n or lated that he expires at the ,

of . western gates evening He is slain by Paris , who or here appears as the Pani , dark power, who blots out the sun from the h eaven . C ru ciﬁ e d R We have the ose , which is illustrated f R in the jewel o the osicrucians . T his jewel is f of ormed a transparent red stone , with a red cross o n on e o n side , and a red rose the other ; thus it is a

“ - . T h e R or R cruciﬁed rose ossi , osi crucians , ide a ” n concerni g this emblematic red cross , says Har

lYi stor o tbc R osi cr uci a ns grave Jennings, in his y f , probably came from the fable of Adonis bei n g ” 2 o changed into a red r se by Venus . T h e emblem of the T emplars is a red rose on a cross . When it can be done , it is surrounded with h a glory and placed o n a calvary . T is is the N a u

N atsir R of I su re n of T or rutz , , or ose , amul , Sharon , or R the Water ose , the Lily Padma , Pena , Lotus , ? cruciﬁed in the heavens for the salvation of m an

T he S n R principal ilver coin amo g the omans, called th e o n on e t of denarius , had side a personiﬁca ion

R h o n the ome as a warrior with a elmet, and reverse T h a chariot drawn by four horses . e driver had a

- T cross standard in one hand . hi s is a representation of of a denarius the earliest kind , which was ﬁrst

1 . . C ox T s of c c . xxxn . o o G W , ale An ient Gree e, p L nd n

1 870 . 2 T he os c u c s 260 . o o : 1 8 . R i r ian , p. L nd n 79 3 I bid . 1 34

2 6 ? T h e coined 9 B . c cross was u sed on the roll of R d f f T h the oman sol iery as the S ign o li e . e labarum of X Constantine was the and P in combination , which was the mon ogram o f the Egyptian Savi our ? s of o f of O iris, Jupiter Amm n, and a terwards Christ ? T h e monogram of Mercury was a cross T h e m on ogram of the Egyptian T aut was formed by ? three crosses T h e monogram of Saturn was a ’ cross a n d a ram s hor n it was also a monogram of ? Jupiter T h e m on ogram of Venus was a cros s and ? T h e a circle Ph oenician Astarte, the Babylonian

e Bal , Freya , Holder, and Aphrodit , all had the same 7 m onogram . An oval seal of white chalcedon y e n graved in the ' ’ ’ M emoi r es de l A ca demi e r oya le des I nscr ipti on s et

s r s a s Belle Lett e (vol . has subject a standing

two s e a re d ﬁgure between tars , b neath which handle

s o th e h e of n crosse . Ab ut ad the deity is the tria gle ,

of T T s or symbol the rinity . his eal is supposed to be Phoenician . T h e Ph oenicians also regarded the — h e s S n . T h e t cros as a sacred ig goddess Astarte ,

— el moon , the presiding divinity over the watery e on of ment, is represented the coins Byblos holding

1 ’ D a u . am s c c o a art . s Ch ber En y l p edia, en ri ’ 2 D u Bo i ck s c s . 1 2 o o : nw Celti r id , p 7 (L nd n and

a f . 2 1 8 . Egypti n Belie , p 3 4 1 . I . . 1 1 . I bid . p . 0 1 bid p 0 5 5 1 2 . I . 1 2 . I bid . p . 7 bid p . 7 7 ’ Bon wi ck s f . 2 1 8 a so C ox a M Egyptian Belie , p ; l , Ary n y

h olo vol. . . 1 1 . t gy, ii p 5

1 36

e i n th e accompanies the d ity, same manner as the h e s h th e andl d cross is a sociated wit Persepolitan , o h a n d t s u Babyl nis , Egyp ian god , it is s pposed that it “ th e s of f had same igniﬁcation Li e Eternal . It is also thought that it symbolized regeneration through water . On Babylonish cylinders it is generally em

o the or ployed in conjuncti n with hawk eagle, either

or T h e seated on it ﬂying above it . is agle is Nis roch , whose eyes are always ﬂowing with tears for the death of T ammuz . In Greek ico n o raphy Zeus — g the heaven is accompanied by th e eagle to

th e On symbolize cloud . several Ph oenician or u n certain coi n s of Asia Minor the eagle and the cross go together . T herefore it is thought that the cross may symbolize life restored by rain ? An inscription in T hessaly i s accompanied by a

s of calvary cross , and Greek crosse equal arms adorn the tomb of Midas . Cro s se s of diff erent shapes are

o n s T c mmon o n ancie t cinerary urn in Italy . hese fo rm s occur u n der a be d of volcanic tufa on the

o of . Albion M unt, and are remote antiquity

n f R n fo But lo g be ore the omans , lo g be re the

u n t th e l of Etr sca s , here lived in p ains Northern Italy

to was o a people whom the cross a religi us symbol ,

S h r the ign beneath which t ey laid thei dead to rest,

—a o of o o n n pe ple wh m hist ry tells nothi g, k owing n ot t n of o heir ame , but wh m antiquarian research

1 ’ Ba n - o ul s u ou s h s of the A s S ee ri g G d C ri Myt Middle ge ,

. 1 2 . p . 363 London : 87 I 37

h e of has learned this, t at they liv d in ignorance the h e w e arts of civilization , t at th y d elt in villag s built on

a n d platforms over lakes , that they trusted in the e h cross to guard , and may be to r vive , t eir loved ones whom th ey committed to the dust?

of a T h e ancient cemeteries Villanova, near Bologn ,

e a th e of and Golas c , on plateau Somma, at the ex i f S w trem ty o Lake Maggiore, ho conclusively that above a thousa n d years before Christ the cross was ? already a religious emblem of frequent employment f T he most a n cient coins o the Gauls were circular ,

with a cross in the middle , like little wheels, as it f rf h . T were , wit our large pe orations hat these r ouelles were n ot designed to represent wheels is ap

n f f pare t rom there being only our spokes , placed at

. f h right angles Moreover, when the coins o t e Greek type took their place th e cross was continued as th e 3 ornamentation of the coin . T h e e of of m T r verse the coins the Vole ectosages,

h o of w inhabited the greater portion Languedoc, was

n impressed with crosses , their a gles ﬁlled with pel

of lets , so like those on the silver coins the Edwards t for of the hat, were it not the quality metal , one would take these Gaulish c oins to be th e produ ction

of T he Leu ci the Middle Ages . , who inhabited the

n T . cou try round the modern oul , had similar coins

1 ou s h s . 6 . C uri Myt , p 3 4 2 De M ortillet S o le s a sm . , Le igne de la Cr ix avant Chri ti ni e

Paris : 1 866. 3 u ous s . 8 . C ri Myth , p 34 1 3 8

at —le- R o Near Paris , Choisy y, was discovered a Gaul ish coin representing a head, in barbarous imitati o n of o n that a Greek medal, and the reverse occupied

u m f n by a serpent coiled round the circ erence, e clos

. a h ing two birds Between these birds is cross , wit at of pellets the end each limb , and a pellet in each ? a ngle A similar coin has been found in numbers n e ar Ar then a h f y, in Loiret, as well as ot ers o analogous type . Other Gaulish coins bear the cross on both obverse and reverse . About two hundred pieces of this description were found in 1 83 5 in th e village of

C remi at- - n e sur Yen , ear Quimper, in a brown arthen rn of u , with ashes and charcoal , in a rude kistvaen

— o on stone blocks , pr ving that the cross was used the coins in Armoric a at the time when incin e ration was practised ? ’ Just as the Saint George s cross appears o n the

u o n é o r Ga lish coins , so does the cr ss crampo n e , ’ T m on . hor s ham er, appear the Scandinavian moneys

n F e n In ploughing a ﬁeld ear Bornholm , in y , in

1 8 o f s o 3 5 , a discovery was made everal gold c ins and ornamen ts belonging to a n cient Dani s h civili

n T fo -f z atio . hey were impressed with a ur ooted o horned beast, girthed and mounted by a monstr us f to human head, intended in barbaric ashion rep

f of resent the rider . I n ront the head was the sign ’ of of T hor s h ammer . Some these specimens ex hibite d likewise the n ame of T hor in R un es .

1 2 . d. . 0 . u ou s h s . I C ri Myt , p 3 49 bi , p 35

1 40

as a magical sign i n connection with storms of wind T h e e and rain . German p asantry use the S ign of th e d - cross to ispel a thunder storm , the cross being ’ T s T o used because it resembles hor hammer, h r T being the hunderer . For the same reason bell s “ ” f th e f f or of were o ten marked with yl ot, cross T hor, especially where the Norse settled , as in ’ Lincolnshire and Yorkshire . T hor s cross is on the ’ of m bells Appleby, Scothern , Waddingha , Bishop s t of Nor on , and Barkwith , also those Hathersage in

s h Derby hire , Mexboroug in Yorkshire, and many

more . T he f f of yl ot is the sacred swastica the Buddhists , h of T h e and t e symbol Buddha . early Aryan na

a r a n i wo tions called the cross . Its t arms were n amed p r a matb a and swastica . T hey were merely

two of r pieces wood with handles, and by ubbing

together they kindled the sacred ﬁre agn z. Fro m pram ath a comes the Grecian myth of Prome

s wh o of a f a theu , stole the ﬁre he ven rom Zeus in hollow staff and kindled the divine spark of life in

man formed of clay . Hence in worshipping the

n cross , the Aryans were but worshippi g the element ﬁre ? On the reverse of a coin found at U gai n is a cross of of equal arms , with a circle at the extremity each ,

and the fylfot i n each circle . T h e same peculiar ﬁgure occurs on coi n s of Syra

1 h oss A c o n . 1 1 . . so T e W. B Wil n, Cr n ient and M der , p

N e w Y ork : 1 888 . 1 4 1

f cuse, Corinth , and Chalcedon , and is requently em

on ployed o n Etruscan cinerary urns . It appears

of f of a of ffi the dress a ossor, as a sort b dge his o ce, ? o n o n e of the paintings in the R oman Catacombs ? T h e cross was fo un d among the r u ins of Pompei i In the depths of the forests of Central America

a f n is ruined city, Palenque , ounded , accordi g to r f tradition , by Votan , in the ninth centu y be ore the

Christian era . T h e principal building in Pale n que T he f f is the palace . eastern acade h as ourteen doors

- on f . Opening a terrace, with bas relie s between them A noble tower rises above the courtyard in the centre . In this building are several small temples

or . of chapels, with altars standing At the back one of a of on h these altars is slab gypsum , w ich are sculptured two ﬁgu res standing one on each side of

a cross , to which one is extending his hands with an ff of or a T h e o ering a baby monkey . cross is sur

f - rounded with rich eather work and ornamental chains . T h e style of sculpture and the accompanyi n g hieroglyphic inscriptions leave n o room for doubting it to be a heathen representation . Above the cross of a is a bird peculiar ch racter, perched like the eagle of Nisroch on a cross upon a Babylonish cylinder .

‘ T h e same cross is represented o n old pre -Mexican

M S S . os , as in the Dresden Codex , and that in the p of Fe é rvar th e of session Herr j y, at end which is a of h colossal cross , in the midst w ich is represented

1 u ou s s . C ri Myth , p . 3 54 2 uc m vol. . . 1 1 . Pentate h Exa ined, vi p 5 1 42

e an d s s a ble ding deity, ﬁgure tanding round a T au ? i s th e e d cross , upon which perched sacr bird A very ﬁne and highly poli shed cross which was taken from the Incas was placed in the R oman ? Catholic cath e dral at Cusco

T h e cross was used in the north of Mexico . It occurs amongst the M ixtecas and in Que re da ro . Siguenza mentions an Indian cross which wa s found in the cave of Mixteca Baj a . Among the ruins o n the island of Zaputero in Lak e Nicaragua were also fo und old crosses reverenced by the Indians . White marble crosses were found on the island of h of x . U on . t e Oo aca St lloa, its discovery In State , the Spaniards found that woode n crosses were erected

i n A u atolco as sacred symbols , so also g , and among

T h n f r the Zap atecas . e cross was ve erated as a as

on on e on h . Florida side , and Cibola the ot er In South America the same S ign was considered sym b olic al and sacred . It was revered in Paraguay . Am ong th e Muyscas at Cumana the cross was te garded with devotion and was believed to be e n dowed with power to drive away evil S pirits ; consequently new-born children were placed under 3 the S ign . T h e cross was the central object in the great temple C ogam es.

1 mm Kultur eschi chte v . 1 2 1 . Kle , g , 4 , 43 2 s ca s s vol. . . 2 . Higgin , Ana lyp i , ii p 3 3 S ee s of u h o s M iiller sc c Am li t a t ritie in , Ge hi hte der eri kan i sh e n rreli i on en s . 1 2 1 8 . U g (Ba il , pp 37 , 4 , 49 , 499

1 48

” co c i fo t i n ot o ds n e ve and bring r h ; her w r , that she shall t to God S u n the of i give bir h the , like Virgin Sa s . From s the c u s thi idea are derived pi t re , whi ch are delineated in

s of of c Abulm z h the phere the Magi , whi h a ar as given u s sc o of c o a de ripti n , and whi h Kirker , Seld n , the fam ou s

' Pi . c, o co t t e S toffler R ger Ba n , Alber the Grea , Bla n , , and m o s a great any ther have spoken . We are extracting here the s s f “ ” om Abu lmaz ar . s ee s s Abu lm az ar pa age r We , ay , “ i n s c or s ten s f the fir t de an , in the fir t degree o the S ign o f cco to s f the Virgin , a rding the tradition o the ancient

s s s s of m s of [ s Per ian , Chaldean , Egyptian , Her e and E cu la iu s ou m c s l u p , a y ng aiden , alled in the Per ian ang age S eclen idos Darz am a m n s de , a na e whe tran lated int o of Aderen edes a s s c s u Arabian by that , igniﬁe a ha te , p re , mm cu of s om u and i a late virgin , a hand e ﬁg re , agreeable

cou c o m o s m . o s i n ntenan e , l ng hair , and de t ien She h ld her hand two ears of corn ; s he s its on a throne ; sh e

ou s s su c s c s om c su s n ri he and kle a babe , whi h e all Je , and ” T h s n s the Greeks call Chris t . e Per ia phere pu blis hed c as s u of hi s o s on u s s by S aliger a eq el n te Manili , give abou t the s am e des criptio n of the celes tial Virgin ; bu t m n m f c ic sh e u there i s n o entio ade o the hild wh h s ckle s .

' It c s o s of m an c can o oo s pla e al ng ide her a , whi h nly be B te , c fos -f of s on of i s s or of alled the ter ather the the Virg n I i ,

H or us . T h e S u n i s o n or o s it bu t neither b rn d e die ; , in the relation which the days engendered by it have with the s i s s o o ss o of i n night , there in thi w rld a pr gre ive gradati n c s c s c h as o s om rea e and de rea e , whi h riginated e very ingeni ou s fictions am ongs t th e ancient theol ogians . T hey m t s t o t s o c c s have ass i ilated hi genera i n , hi peri di al in rea e s of to t of m an who f and de crea e the day , hat , , a ter having o o n u and c d m oo t s been b rn, gr w p , rea he anh d , degenera e I 49 an ddecreases until he has finally arrivedat th e term of the h career allotted to him by Nature to travel over. T e God of s o s c o s fo Day , per nified in the a red alleg rie , had there re to su bm it to the whole des ti ny of m an he had his cradle

hi s tom . was c th e t s o s c at and b He a hild at win er l ti e , th e m om ent when the days begin to grow . U nder thi s fo m t os his m c t t m s r hey exp ed i age in the an ien e ple , in “ o rder to re ceive th e h om age of his wors hippers ; be ” c u s s s c o ius s o s a e , ay Ma r b , the day being then the h rte t , ” s this god s eem s to be yet a feeble child . T hi i s the child of m s s os m was ou t ou t f om the y terie , he wh e i age br gh r th e rece s s es of their sanctuari es by the Egyptians every year on a certain day . T his is the child of whi ch the goddess of Sai s claimed to m o t f m ou s s c t o e t s be the ther, in hat a in rip i n , wh re he e w ords cou ld be read : T h e fru it which I have brought ” f i s th e S u n . T s i s the f c o he orth hi eeble hild, b rn in t m s of st t of c s of i s id t the darke nigh , whi h thi Virgin Sa was i ou t th e t s o st c cco to del vered ab win er l i e , a rding

Plu tarch . I n c t s o th e C br on i cle o an an ien Chri tian w rk , called f “ Alexa n dr i a occu s the fo o : c h ow , r ll wing Wat h Egypt h as co s u c th e c of n tr ted hild birth a virgin , and the birth of son who was os c to o on of her , exp ed in a rib the ad rati ” ’ i cb t Bo w s E i a n B i e . o . n el her pe ple (See gyp f , p T h e S u n being th e o nly redeem er of the evils whi ch t o u c s su m i n s c o c o s win er pr d e , and pre ed the a erd tal ﬁ ti n to o s o s c mu s m m o s be b rn at the l ti e , t re ain yet three nth m o f o i o s io s ff c re in the in eri r reg n , in the reg n a e ted by evil ss su c to u fo and darkne , and there be bje t their r ler be re it m s f m ou s ss of u o ake the a pa age the vernal eq in x , whi ch ssu s its u m o c s f a re tri ph ver night, and whi h renew the ac e of t . T m u s fo m him u the ear h hey t, there re , ake live d ring 1 50

t t tim e e osed to i n ﬁ rm iti es of m o f all ha xp all the rtal li e ,

u has su m s of his u m ntil he re ed the right divinity in tri ph .

Or i i n o A l li i o l R e n s . 2 2 ( See g f g , pp 3 , I n the nati onal library there is a n Arabian manu script co th e s s co o ntaining twelve ign , delineated and l red , in c i s ou c o s of whi h a y ng hild al ng ide the Virgin , being s ou s m s as our s repre ented in ab t the a e tyle Virgin , and

like an Egyptian Is is and her s on . “ I n s of s s m c the ﬁr t decade the Virgin ri e a aid, alled ‘ ’ c Aderen edesa is u m m cu in Arabi that , p re , i a late virgin , c fu so c m cou c m o s gra e l in per n , har ing in ntenan e , de t in t oos o two car s of habit , wi h l ened hair , h lding in her hand s u o m o o u s bo wheat , itting p n an e br idered thr ne , n r ing a y, h i . f m c c H ebr a and rightly eeding in the pla e alled ea . A

b o I sa m s su s c o s c s s y y, na ed Ie by ertain nati n , whi h igniﬁe ” ss om so c s i n . i c I a , wh they al all Chri t Greek ( K r her ,

G dip u s E gypti cu s . ) T h e celes tial Virgi n was repre se n ted in the Indian z odiac of Sir William J o nes with ears of corn in o n e hand ’ and the l otu s in the other . In Kircher s z odiac of Herm es b In o s s f sh e h as corn in b oth an ds . ther plani phere o the sts sh e s s of co on e Egyptian prie carrie ear rn in hand , I n m n and the infant H oru s in the o ther . Ro a Cath oli c cou ntries s h e is generally repres ented with th e child in on e ’ th e o us or o . I n M on tfau con s hand and l t , lily, in the ther s he i s s a s f m l u s work ( vol. ii . ) repre ented a e a e n r ing a c s of co IA O . hild , with ear rn in her hand and the legend

s i s . T h e She i s s eated on clou ds . A tar at her head reading of the Greek letters from right to left S h ow this to ” ci . Bi ble M tbs . be very an ent ( y , pp 474,

C ox s u S A r a n M tbs vol. i . . t Mr . tell ( y y , , p tha c o m s c with s carcely an ex epti n , all the na e by whi h the f the o o s was o o to Virgin goddes s o Akr p li kn wn, p int the

1 52

i s e . H i s t i s o fu hi s ven like the wind ligh p wer l , and m o s him th e s s the s ther , the Dawn , give be t hare , ﬁr t

worship am ong m en .

In the R ig-Veda he i s sp oken of as str etching ou t hi s ” ms the s to ss the o to scu ar in heaven ble w rld , and re e i m f ” t fro the terror o darkness . All of th e S u n -gods forsake their hom es and Virgi n m ot s th ou ff cou s o her , and wander r gh di erent ntrie d ing

m ou s s . F at of t c arvell thing inally, the end heir areer , the m o f om om o fo i s ther , r wh they were parted l ng be re, by s to c m i s their ide heer the in the r las t hours . Al o the m s u fu ts w c us tender aiden are there , the bea ti l ligh hi h ﬂ h h k as h su n s T h t e Eas tern s y t e inks in the We st. e S u n i s frequ ently sp oken of as having been born of the d u sky

m o th e d or u s . ther , early dawn being ark d ky T h e c o s s S ochi u e tz al — o Mexi an Virgin g dde , q the H ld — i ng u p of Ros es is repre s ented by Lord Kingsborough as re ceiving a bu nch of ﬂowers from th e embassador in h th e picture of t e annu nciati on . T his brings to mind a curiou s tradition of th e Mah ometans respe cting the birth s a s h s th of Christ . T hey y that he wa t e la t of e prophet s wh o was s God to for om ent by prepare the way Mah et , and that he was b orn of the Virgin by the s m elling of a

os . Anti uities o M exico vol. . . 1 r e ( q f , vi , pp 75 , APPENDIX B .

T H E LEGENDARY LI FE OF BUDDHA AN D IT S RELAT ION T O T H E I IA Z IA ND N OD C .

T HAT the Bu ddhi s t zodiac plays a very prominent part in

th e legendary life of Bu ddha i s very evident . B uddha was

o on s m s of th e sun . T h e b rn Chri t a day , the new birth z odiacal S ign for De cember is an elephant i ssu ing from a i n m Makara or Leviathan . Leviathan s o e of the sy bols of T h e M rttan da f the ﬁrst pers on of the triad . elephant ( a o the R i - i s th e s m o of hi s s on s o God-m an g Veda) y b l , the lar ; therefore Bu ddha com es to earth in the form of an ele

. to s s the con phant We are ld that in pring, when appear s t o Visakha - Bodhi satwa u ellati n (April May) , the , nder c of ou t of six f c s the appearan e a y ng white elephan de en e , the co o of coc us s s with a head l r hineal , with t k hining like o f c his o s m s t g ld , per e t in rgan and li b , en ered the right S o his m o i - a she m s of ide f ther Mal a M ya ; and , by ean a

m was co sc ou s of f c . T h e on c drea , n i the a t night whi h the ’ Bodhisatwa his m o s s on s m t entered ther ide , that a e nigh a u o u s s f om s h ge white l t , pringing r the water and parting the earth for s ixty-eight m illi ons of yogan as [a yogana i s s m s os u o th e m of th e o of even ile ], r e p int iddle w rld

m . T s o us o u of m e n Bodhisatwa Brah a hi l t , nly the g ide [ ] and Brahma are able to receive . All that there is of life and creative essence in th e three thousand great thou sand worlds [the earth] i s assembled i n th e dewdrops of

this mighty lotus . i s4

’ Very early i n Buddha s career the Rishi or Brahmin s co s o uar u s m s him A iti ( the n tellati n Aq i , the Water an) pay s mm u on his se o s to a vi it—, and i ediately p pre ntati n , begin s c u s i s old s c s weep weep be a e he and tri ken in year , and co ns equ ently will n ot live to s ee all the m arvels the f infant i s to per orm . Nanda and U pan an da (the con stel — latio n Pis ces th e two crossed ﬁ sh or s erpents of Bu d dhi sm s s c two s s s m , the ign Swa ti a) , the heavenly erpent , y o s of f m o of u s m f s m b l the ather and ther the niver e , ani e t the s elves als o at an early period . It i s to be observed that ’ a of sk at m om of u s M ya , the Virgin the y, the ent B ddha m c m 2 was u s s o birth , idnight , De e ber 5 , j t ri ing ab ve the

o o of so o u o . h riz n , it being the beginning the new lar rev l ti n T h e celes tial m other dies in s even days in all the Indian cs o s u to s m c u s su n epi , and g e p heaven , i ply be a e the had i u us o s s u s . entered Aq ari , and Virg ri ing p in the heaven T wo thou s and years before Chri s t the su n pas sed the equ i ’ n ox u T u u s bu t m of u s nder a r , at the ti e B ddha birth it s passed it u nder Aries . Hence the s olar hor e with the two s erpents u pon hi s head (the Bu ddhis t Aries) is ’ As his m u B uddha s s ym b ol . Makara with Aries in o th ’ was th e celes tial s ign in Pales tine at th e date of Christ s

s i s h is s m o so . birth , Arie y b l al T his explains the attempt made to kill the S un -godby a wi cked king ( Bim basﬁra in the Chine s e vers ion) . When su n i s s u s s f of the in Arie , the B ddhi t ha t death (Sagit tariu s) is j u s t ris ing ab ove the h orizo n at m idnight . s m s o s of hi s c s Whil t in the earlier an i n areer , the even c Ri shis ( U rsa Maj or) are near the zodiacal m onarch . Hen e

s s at ou f s th e s u t the Ri hi the pl ghing e tival , di p e with the

s s etc . Ri hi ,

- o c s m has When the S u n king appr a he the pair ( Ge ini) , he or m O n the m m i t to prepare f arriage . eridian at dnigh

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T he fancy of the myth-m onger is tremendously exercised

S o . u th e i c m by the ign Virg S jata , with r e and ilk of im

m o t is o . a u of r ality , plainly Virg M ya , the Q een Heaven ,

com s so o so of th e T n s e al d wn , in an epi de ibeta ver ion , to

comfort her s on . T h e tree repres ents the m ans ion Virgo m i n s o e Bu ddhist z odiacs . T h e baptism of th e Prince s i n om all c s m bring tree , water , w an , the intri ate y b olism of su c t m a n o m st the bje t ; and that here y be i ake , all the o s ou o heavenly g d are br ght in , in an ther epi sode to

m st Abhish eka or fo m . T h e u 13 ad ini er the , r al rite B ll in

sc su n i s o . c so the a endant , when the in Virg Hen e , al ,

co s it e c s m . f his sm the w w h th ir ele tial ilk A ter bapti , the su n c s th e s m o s o u i rea he Mani , the triad y b l ; B ddha s ” ss as O ss T I I T Y ! T he s addre ed , Ble ed R N erpent M u n chali n da twines rou nd him and form s a canopy over

T h s him . hi s head . e tree over hadows He shines like the S u n . co o is s om t m t s t S rpi repre ented by w anly e p er , by ear hly

t t s s of sou . as o c appe i e , the di ea e the l And the z dia al m s of n o r his o u s s king ad it rival nea thr ne , he vanq i he and ‘

s Pa i zi n u s s o c l a or . co nvert p y (Sagittari ) , al a led M ra Death T u s of m the hen the Chakravartin t rn the Chakra Dhar a, T he h as hi s piritu al zodiac . white elephant s new birth i n co his o cco to u s s Capri rn , wh le birth a rding the B ddhi t , m a n d com mences th e spiritu al life . He arche s al ong the

of c u s s m s o m u c . H is way whi h B ddhi t ake h path , in

f c i s of . I n old o c th e oo a t , the path heaven the z dia bl dy F m s acriﬁc e a n d du ali sm were accentuated . ro ab ove h u u s s o 2 0 00 B. C . th e su n ss t e o pa ed eq in x nder Arie , and so o s ram or m st the lar h r e in India , and the la b in the We ,

f r o o c . At th e u um u o died o the w rld n e a year a t nal eq in x , s s O u s o s the O iri , the rphe , the White H r e , entered the wintry half-year imaged by the ancients as the realms of I S7

n h As amedha h Pluto . H e ce t e great w ( orse sacriﬁce ) of

th e s . At the s i u n o st the sun Aryan pr ng eq i x (Ea er) ,

e n o s os i . But as having b e wept ver by virgin , r e aga n u ism was o st s th e an im al s c the B ddh a pr te again t a riﬁce , s tory of the spiritual awakeni ng of an ascetic was substi ’ tuted. t s s os s I t i of . ten ert s t o All hi di p e , h nk , M S he ry u n -m that B uddha never lived . A new s yth had to be m for u n ot u for sun -m ade B ddha, and a B ddha a yth . Bu d E u b sm 1 1 0- 1 ( dba a nd ar ly B dd i , pp . APPENDIX C .

A AS A M BUDDH REFOR ER .

FI VE hu ndred an d s ixty years before Chri s t a religi ous fo m re r er appeared in Bengal B u ddha . T h e foll owing are s om e of the resu lts du e to the sojourn of this m an up on earth

1 . T h e m ost form idable pries tly tyranny that the o s c u m fo hi s t c w rld had ever een r bled away be re a ta k, and th e fo o s m ou t f r u ll wer were para n in India o a tho sand years . h 2 . T e ins titu ti o n of caste was as sailed and over

turned . “ m 3 . P olyga y was for th e ﬁrs t time pronou nced im s m m oral and lavery conde ned . “ . o m f om co s c 4 W an , r being n idered a hattel and a ’ s of u was fo r s t m co s m s bea t b rden , , the ﬁr ti e , n idered an

u o to o S u f . eq al, and all wed devel p her pirit al li e

. oo s th e f of s 5 All bl d hed , whether with kni e the prie t

or s o of co u o was fo . the w rd the nq er r, rigidly rbidden “ f m u 6 . ls o or the s o s s o of A , ﬁr t ti e in the religi hi t ry m of s u f of ankind , the awakening the pirit al li e the indi

vidu al was su b s titu ted for religion by the b ody corporate . I t i s certain that Bu ddin was the ﬁrs t to proclaim that du ty was to be s ou ght in the eternal principle s of m orality and u s c n ot m s c c s oc fo m s j ti e , and in ani al a riﬁ e and l al r alitie ,

invented by the fancy of pries ts . “ f us sm was for 7 . T he principle o religio propagandi s m o u c i ts two s u m s the ﬁr t ti e intr d ed , with great in tr ent , ddbo a n d Ea r l the m i s si onary and the preacher . (Bu y

Bu ddbi s m . v . . , pp , vi )

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O mu th e God of t of the oo c r zd , Ligh and g d prin iple , inform s Zoroaster that he had given to m an a place of “ If I delight and abu ndance . had n ot given him this

c of t n o o ou so. s pla e deligh , ther being w ld have done T hi c was c Eiré n c at th e was m pla e alled , whi h beginning ore u t fu all the o c m o c bea i l than w rld , whi h y p wer had alled

into exis tence . Nothing could equal th e beau ty of this fu as h delight l place whi ch I had granted . I w the ﬁrst w o ct ft s Petiare c i s ma or the a ed , and a erward [whi h Ahri n , c : t s Pe ti are m fu of t bad prin iple] hi Ahri an , ll dea h and ’ co u t o m d th e t ‘ the rr p i n , a e in the river , grea Adder , m o of t c co th e t th e t ther win er , whi h ngealed wa er , ear h , ” and th e tree s . It i s evident that the qu e stion here i s o nly of the phys i cal and peri odi cal evil whi ch the earth experience s u t t of S u n c i s sou c of ann ally by the re rea the , whi h the r e i h life and of light for all that l ve on t e face of the gl obe . T he cosm o o co s th fo o o cal g ny ntain , ere re , nly an alleg ri c u of the om of u of the u c pi t re phen ena Nat re , and inﬂ en e of the cele s tial sign s ; be caus e the s erpent or the great c u s s o o i s Adder, whi h her winter int the W rld, , like the al c on e of co s o s c o n ou B an e , the n tellati n pla ed the b n daries c s t om o of two c s whi h epara e the d ini n the prin iple , or o o s s s c on the u o , in ther w rd , in the pre ent in tan e , eq in x of au tu m n . i T hi s i s the celes tial Serpent or the S tar Serpent . It s in the heavens that Ahrim an i s made to creep al ong u nder

fo m of s t. T h e Bou n desb o r s s of the r a erpen , the Gene i “ s s o s th e fo o u : m the Per ian , h ld ll wing lang age Ahri an , c of of ss f om hom the prin iple Evil and Darkne , he r w all s o i s oc o the evil in thi w rld pr eeding, penetrated int Heaven u fo m of s ccom s or nder the r a erpent , a panied by Dew , bad ” os o u s ss i s to s o . o Genii , wh e nly b ine de tr y And in an ther 1 6 1

“ place we read : And when the bad Geni i desolated th e o m s f o b e w rld , and when the Star Serpent ade it el a r ad or o o s os tween Heaven and Earth, , in ther w rd , when it r e ” n o i o etc . o the h r z n , N ow at what epoch of the annu al revolu ti o n ri ses th e c s u to S u n on o o ele tial Serpent , nited the , the h riz n with that lum inary ? When the S u n has arrived at the con s o of c o c co s t o of tellati n the Balan e , ver whi h the n tella i n i s o o s s the Serpent extended , in ther w rd , at the eventh S cou f om m or S u c ign , nting r the La b , at the ign nder whi h , as s o com m c we have een ab ve , the Magi had ﬁxed the en e m of n of c th e i n trodu c ent the reig the evil prin iple , and ti on of Evil into th e U nivers e . “ T h e cosm o o of s s s . u u s i n g ny the Jew , ay Mr D p i , I n trodu ces the Serpent with a m an and a wom an . it the Serpent i s m ade to s peak ; bu t o n e feels that this i s pe cu liar to O us o s to c c the riental geni , and bel ng the hara ter h f u f h i ~ o f the allegory . T e o ndati o n o t e theology s ab s o i i n m lu tely the sam e . I t s qu ite tru e there s o enti o n made s ou t t t o u c by the Jew ab the Serpen having in r d ed winter, whi ch de stroyed all the bles s ings of Natu re ; bu t it is said m an f th e c s s of co ms f there that elt ne e ity vering hi el , and t was com to the ou o o hat he pelled till gr nd , an perati n whi ch i s perform ed in and whi c h corresp o nds to au tum n . I t i s n ot sa id that it was at th e s eventh th ousand or u nder the s eventh S ign when the change happened in the s itu a tio n of m an ; bu t the actio n of the good principle i s there to S ix m s i s on th e s i ts s divided in ti e , and it eventh that re t or c ss o of i ts i s c as as f the e ati n energy pla ed , well the all of m an s s o of f u s t o u c o of in the ea n r it , and the in r d ti n the fo m of c was th e Evil by the Serpent , the r whi h taken by

c or o to m s bad prin iple , the Devil , in rder te pt the ﬁr t h c f h m ortals . T hey ﬁx t e l o ality o t e scene i n the same 1 62

o n ri es h are om is u the n me of Eir n c u t w ich c pr ed nder a e , or tow r s s ou s Iran , and a d the rce of the great ri vers Eu h ra tes T s Ph ison or of s : o s of p , igri , , the Araxe nly in tead Eiren the co s ts u t as two Hebrew pyi have p Eden , the letters r and d i n that language have a remarkable re sem ” blance . T his cosm ogonical idea has been express ed by th e Magi i n another form . T hey s upp os e that from tim e withou t or f om t m o has c end r e ernity , a li ited peri d been reated , s which inces antly renews its elf. T hey divide this peri od o t ous sm s c c s int welve th and all part , whi h they all year in allegori cal s tyle . Six thou sand of thes e fractions belong to c of Goo o six to t t of the prin iple d , and the ther ha Evil ; t m a n o m s m c on e of and tha there y be i take , they ake ea h s m s m s o s or c on e ous co the e ille i al divi i n , ea h th and , rre spon d to on e of the s igns through which the S u n makes the trans it du ring each on e of the twelve m onths . T he s n e ous sa co s o s to m ﬁr t o th and , they y, rre p nd the La b,

s c to u to T s etc . the e ond the B ll , the third the win , U s s s ix s s or u s s of s nder the e fir t ign , nder the ign the fir t s ix m o s of th e u oc c nth eq in tial year , they pla e the reign th e ben efi ce n t c o of n c of and a ti n the pri iple Light , and u nder the o ther s ix s igns they place the action of the prin

ci le of . I t is s S co s o to p Evil at the eventh ign , rre p nding c or s of s s of u u m of the Balan e , at the ﬁr t the ign a t n , the s s o of ﬁ ui ts of c com ea n and winter , that they pla e the T s m en cem en t of the reign of Darknes s and of Evil . hi s s u of the S un to s of m reign la t till the ret rn the ign the La b, whi ch correspo nds to the m o nth of March and to Eas ter . T his is the fou ndati on of their the ol ogi cal system ab ou t the f s fo c s of two c s dis tribu ti on o the oppo ing r e the prin iple , to c o of c m a n is su c u c s o the a ti n whi h bje t , d ring ea h lar revoluti on ; this i s the tree of Good and Evil near which

1 64

It i s t ecu n ded the mm hen , when f by i ortal and spiri tual i n telli en t c o of f ( g ) a ti n the ﬁre Ether , and by the heat o S u n of u oc m t t com the the eq in tial La b , tha Ear h be es a m delightful abode for an . Bu t of c the c when the Star day , rea hing Balan e and the s or s s of u u m ss s to Cele tial Serpent , the ign a t n , pa e in the ot m s cons s our o s its her he i phere , then it ign regi n , by

to s s of to m uous s retreat, the hard hip winter, the i pet wind , and to all the devas tatio ns whi ch the des tru ctive Geni us m of D ar knes s co m its in the world . T here i s n o m ore o for m an c u of S u n to S of h pe , ex ept the ret rn the the ign

or to m s of s s . T s Spring the La b , being the ﬁr t the ign hi i s the Redeem er whi ch he expe cts . T h e oc o s m s s as as s Hebrew d t r the elve , well the Chri

oc o s oo s c u to tian d t r , agree that the b k whi h we attrib ted os s o c s fre M e were written in the alleg ri al tyle , that they qu ently repres ent qu ite a different m eaning than the literal s s ou c ou to f ls en e w ld indi ate , and that it w ld lead a e and ab surd noti ons of the Deity if we S hou ld hold on to the rind whi ch covers sacred s c ien ce . It is principally the ﬁrs t and s e co nd chapters of Genes is that they have c o to co o c s s a kn wledged ntain a hidden and alleg ri al en e , o f whi ch they s ay we m u s t carefully abs tain from giving

o to u . mo s s s the interpretati n the v lgar Mai nide , the wi e t of th e s s s Rabbie , ay

We m u st n ot u nders tand or take in a literal sens e i s oo on c o n or fo m of what written in the b k the reati n , r it the s am e ideas which are participated by the generality of m ankind ; o therwis e ou r ancient s ages would n ot have s o m u ch re com m ended to u s to hide the real meaning of n ot to f o c c co s u it , and li t the alleg ri al veil whi h ver the tr th n en t i n i ts it s s co ntained therei . Wh aken l eral en e , that 1 65

work gives the most absurd and most extravagant ideas s s ou its t u m i of the Deity . Who oever h ld divine r e ean ng T s i s ought to take great care i n n ot divulging i t. hi a m m t to u s our s s c co c axi repea ed by all age , prin ipally n ern

i ng the u nders tanding of the w ork of the s ix days . It i s os s s om o it t ou m s f or p ible that eb dy, e her hr gh hi el by m s of t o f om o s m a su cc to ean the ligh btained r ther , y eed i ts m him s or if s s divine eaning ; then let be ilent , he peak of o o as m as I do it, let it be d ne nly in veiled a anner , leaving th e remainder to be guessed by thos e wh o can hear m e .

Maim onide s adds that th e enigmatical talent was n ot cu to os s or to s octo s bu t t pe liar M e the Jewi h d r , that hey mm s m n held it in co o n with all the wi e e of antiqu ity . o s s m o o of Phil , a Jewi h writer , held the a e pini n the character of the sacred books of the Hebrews ( see his “ ” t s o n th e Alle or i es . It i s c o reati e g ) a kn wledged by all , “ s s Ori en es t i s u u ay g , that everything here wrapped p nder ” of m . u u s hi s C i t the veil enig a and parable A g tine, in y o God c o s m o saw c f , a kn wledge that any pe ple in the in i t of th e t as as s den Eve and Serpen , well in the terre

s o a n o c c o . Or i i n trial Paradi e , nly alleg ri al ﬁ ti n (See g o All R eli i ous Beli 2 1 2 26 f g ef . pp 9. . APPENDIX E .

T H E G OF T H E T AV S OF IS IS OR T H E M LE END R EL , OON .

T H E ancient Egyptians ass ociated the M oo n in the u n i s m s o of o S u n i s ver al ad ini trati n the W rld with the , and it the form er which plays the part of Is is in the sacred fable known as the his t ory o f O s iris and Is is . We are inform ed Di odoru s of c s s of by , Si ily, that the ﬁr t inhabitant Egypt , while adm iring the s pe c tacle of the heavens and the won derfu l o of th e o ou to c n rder w rld , th ght per eive in heave two c c u s s or two s prin ipal and eternal a e , grand divinitie on e of m c O s s or S u n the and the they alled iri , the , and

o s s or oo . T s i s co m or us ther I i , the M n hi nﬁr ed by P phyri ,

C h aerem on o u o s . T h e of Os s , and by ther a th r legend iri s s h as com o to u s mu fo m and I i e d wn in a tilated r , and the foll owing is what Plu tarch su ppos es it to have been : f hi s u f om hi s s Os s was A ter ret rn r travel in Egypt , iri

T o his o to u t . invited by yph n , br ther and rival , a banq e was u t to his o o He p death by the latter, and b dy thr wn ” o . T h e S u n s s u c occu n int the Nile , ay Pl tar h , pied the s of co o oo was fu the ign the S rpi n , and the M n ll ; the latter was therefore in the s ign opp os ite to the S corpi on ; o o s u c i ts fo m to in ther w rd , in the B ll , whi h lent r the

u oc S u n or to Os s c u s re eq in tial vernal , iri , be a e at that mo te period the Bu ll was the s ign which correspo nded to ” a s s as fo m of the equ inox of spring . As soo n s I i w in r ed

of O s s sh e t s c of hi s o . the death iri , wen in ear h b dy She i s inform ed by childre n that the coﬂi n containing the body

1 68

o . s s too o s t on e m terr r I i k the lde with her , and e barked on o of s s c ou s c f b ard a ve el , taking with her the pre i o ﬁn ; bu t o s m o s om s o s t ward rning, a ewhat tr ng wind having ri en

on ae us m s o su . s s the river Ph dr , it ade her t p ddenly I i s s su os s f o s h e o s th e retire a ide , and pp ing her el al ne , pen cof s s s on os of u s sh e ﬁn , and pre ing her lip th e her h band ,

s s s s him s . T h e ou c ki e and bedew with her tear y ng prin e , h om sh e ou o o c w had br ght al ng with her , appr a hed her s t f om as t o s as oss ealthily r behind with lit le n i e p ible , and

s m o m s . T h e o s s c pied her ve ent g dde per eived it, and tu ou su sh e s him su c rning ar nd ddenly , give h a terrible

oo s of o . m s l k that he die terr r She e bark again , and u s to s on O u s o u s who was ret rn Egypt, near her r ( H r ) , ou u u tos sh e os s co s i n r e br ght p at B , and dep it the rp e a

c . T o o u i a t dis tired pla e yph n , having g ne h nt ng night , co s cofﬁ co co s ver the n , and having re gnized the rp e , he cu s o fou c s c o s ou t it int rteen pie e , whi h he thr w ar nd in all h s c o s . T e o ss s o to co c dire ti n g dde having een it , g e lle t u s n e the se s cattered pieces . She b rie each o in the place

s h e fou . o of s of th e where had nd it H wever , all the part f O s s o on e c sh e cou n ot was body o iri , the nly whi h ld ﬁnd

s h su that of generation . I n place of it e b stitu tes the

u s c was i ts m c was o s c t phall , whi h i age , and whi h c n e ra ed

to the m ys teries . om m f s Osi s f om the f l S e ti e a terward , ri returned r in erna o s to scu of his s on O u s c him regi n the re e r , and pla ed in a

f him . m ou t him s om sa on co nditi o n to de end He n ed , e y

o s o s on o f. T o was u s s s a h r e , ther a w l yph n vanq i hed ; I i u s f n u let him e scape . O r elt indignant o that acco nt and t ook from his mother her diadem ; bu t Mercu riu s gave ’ her in its place a helmet in the shape of a bull s head . D upu is gives comparative pi ctures of th e legend and the s tate of the heavens from the tim e whe n the sun has 1 69

u our m s and ft to the oo t fu the q itted he i phere , le M n , hen ll , of o s u i m s s s reign the l ng night , nt l the ti e when it repa e

to ou r c m s . i i n o All li e (See Or g f pp . 99- 1 0 7) APPENDIX F .

AN X A AT I OF T H E AC I OR F T H E A E PL N ON HER LE D , O S C RED M ON T H E T W LV M T S AN D ON T H E POE E E ON H S U N , W I ORS H PPED UNDER T H E NAM E OF HERC ULES .

T H E following compariso n of the legend of Hercules with the co ns tellati o ns which pre s ide over the twelve

s i s f m u u s . i i o All R li o m o o Or n e i n s . nth r D p i (See g f g , pp 87- 93 m a the o o s ou t cu s Whatever y have been pini n ab Her le , was su n ot c c o for his he rely a petty Gre ian prin e , ren wned

om c u s . I t i s th e m u m c r anti advent re ighty l inary , whi h m s fru ctiﬁ es u s c ani ate and the niver e , the divinity whi h h as been h onored everywhere by the ere ction of temples

s co s c d ous s o t o s . and altar , and n e rate in religi ng by all na i n

' F or oe o i T s U t to r n Mer in Ethi p a , and hebe in pper Egyp , the Britis h Isles and to the s nows of S cythia ; from ancient T aprobane and Palibothra i n the Indies to Cadiz and the s hores of th e Atlanti c O cean ; from the forests of Germany t u s s of L bi a — ss s of o the b rning and y , wherever the ble ing

n c t the o s of cu s the S u were experien ed , here w r hip Her le i s fou s s t su o ous s of nd e tabli hed , here are ng the gl ri deed c u s fo oc thi s invincible G od. Many ent rie be re the ep h which i s ass igned to th e son of Alcmena or to the sup s o of T i r n thia as the t m m him p o ed her y , i e when they ade i o c c s u n ot o o t l ve , Egypt, Ph eni ia , whi h rely did b rr w heir o s f om c ct m s to S u n u g d r Gree e , had ere ed te ple the nder n m of cu s had i his o s to the the a e Her le , and carr ed w r hip

1 72

It is t if cul s is the S un as i s s o evident hat Her e , h wn by o -c u o s f of the ab ve ited a th ritie , the able the twelve lab ors i s a s olar fable whi ch ca n have reference o nly to the twelve

m o s to t s s of c u n nth and the welve ign , whi h the S travels

over on e in each m onth . T his inference s hall be com e a dem ons trati on by th e com paris on whi ch we S hall make of c of o s c on e of th e m o s or ea h the lab r with ea h nth , with the s igns and cons tellatio ns which m ark th e divis ion of m s u c of m ti e in the heaven d ring ea h the onth s . Am ongs t the different epochs at which form erly the year t of th e summ s o s was on e of m os began, tha er l tice the t I t was n u f h remarkable . o the ret rn o t e S u n to this point that the Greeks ﬁxed the celebrati on of their Olympic f s s s s m of c was t u t to ea t , the e tabli h ent whi h at rib ed Her cules ; this was the origin of the m os t ancient era of the f Greeks . We shall there ore ﬁx the departure of the S u n

cu s i ts u ou . T h e s of the Her le there , in ann al r te ign o om c of s c fu s s i t i ts attri Li n , d i il that tar whi h rni he with u s fo m occu o his s b te , having r erly pied that p int, ﬁr t lab or S hall be his V i ctory over the Li on ; and it i s indeed n c has c the o e whi h been pla ed at the head of all the o thers . Bu t fo s com m o for m o be re we hall pare nth nth , the s s of tw o s t t of s s c erie the elve lab r with ha the tar , whi h m m u ou of S u n i s deter ine and ark the ann al r te the , it well to o s t t c s o to u t b erve ha the an ient , in rder reg late heir s c u al s m o n ot o th e s s of a red and r ral c endar , e pl yed nly ign o c bu t m o f u also m s s the z dia , re req ently re arkable tar , c ou ts of th e o c ou s co s pla ed ide z dia , and the vari n tella o s c i s s tt c c ti n , whi h , by the r ri ing and e ing, indi ate the pla e h f f s fou of the S u n in each s ign . T e proo o thi will be nd F a stes of O o u m c in the vid , in C l ella , and hieﬂy in the an cient calendars whi ch we have published as a sequ el to ou r larger work . I 73

A D . C LEN AR POEM . T IT LE OF T H E FI RS T C ANT O OR I S T T R H . T H E I S T A F MON OF F R L BOR .

Passage of th e S u n u nder th e Vi ctory o f Hercules over th e s n of th e c s a o ca m a o . ig ele ti l Li n, lled Ne e n Li n th e o of m a th e Li n Ne e , ﬁxed by settin g i n th e m orning of th e

n en i cu lu s or th e c o s a l g , n tell ti on o f th e celesti al Hercules .

S C T . S C A E OND MON H E OND L BOR . T h e S u n enters th e sign of Hercules stays th e Lerne an th e m ar b th e o a a h a s o f h c w Virgin, ked y t t l Hydr , the e d w i h gre s of c s a ra a a h s h e i s c am etting the ele ti l Hyd , g in, w il t r ped in ca d th e a a th e hi s a o a crawﬁ sh or C an lle Lerne n Hydr , l b r by

h h r s s a r h ead of w i c i e ag in in ce .

h th e an r th e m orning wit C ce .

T I T . T I A H RD MON H H RD L BOR .

Passage of th e S un at th e A Centau r gives h ospitality com m encem ent of Au t umn to to Her cules ; his ﬁgh t with the th e s of th e a a c au s for a cas of ign B l n e, ﬁxed Cent r k wine ; by th e r ising of th e celesti al vi ctory of Hercules over th em ;

au th e sam os h os h e s a s a b oa Cent r, e wh e l y terri le wild B r

li s T h s h c pi ta ty Hercule enjoyed . i w i h devastated th e ﬁelds of m constellati on i s represented i n Ery an thia . th e He avens with a leather bot

a n d a tle , ﬁlled with wine , thyrsu s adorned with vine

a s an d ra s ma of le ve g pe , i ge ’ T h n th e season s produ ct . e r ises i n th e evening th e celes

a a ca o h s th e ti l Be r, lled by t er Boar an d th e animal of Ery m a h nt i a . 1 74

U T T U T A . FO R H MON H . FO R H L BOR

T h e S u n en ters th e sign of T ri umph of H ercules over a th e S c o o th e se t n w h o n h o n s an rpi n, ﬁxed by Hi d it g lde r d

o f ass o a co s a o f of ass h c cu s ting C i pe , n tell ti n eet br , w i h Her le

h c was fo m s oo on th e s ash o h w i h r erly repre ented t k e re, w ere it

was r os n . by a Hind . ep i g

I T N T . I T A F F H MO H F F H L BOR .

T h e S un rs th e S o f cu s s ch as n ar ente ign Her le give e, e th e S a ar u s co s cra to S t m h ali a to th e s of th e gitt i , n e ted y p , Bird th e o ss D a a wh os tem S m h a an a h ch ar e g dde i n , e ty p li L ke, w i

was a t S t m h ali a h ch r s N o ple y p , in w i epre ented in . 3 in the th e S m h a a b s to m of n h ty p li n ird were edals Peri t us. T h s assa i s be seen . i p ge ﬁxed b th e r s of h s y i ing t ree bird , th e u u e th e S a an d th e V lt r , w n,

a — c th e a ow E gle, pier ed by rr o c f Her ules .

S IXT A . S I XT H MONT H . H L BOR

Passage o f the S un to th e Hercu les cleans th e stables

S of th e oa or th e a of Au as th e son of th e S un ign G t C pri gi , , cor th e son of u a c or a cco to o h s th e son n , Nept ne , , rding t er ,

co to som an d ra so o f u . m a s th e rding e, g nd n Nept ne He ke

to th e S u n acco to o h s . r us run h ou h . , rding t er rive Pene t r g it T his p assage i s m arked by th e setting of th e r iver of th e Aqu a r us h ch ﬂ ows u th e sta i , w i nder ble of th e a cor a n d th e C pri n, so u rc e o f wh i ch is i n th e h a n ds o f Aristeus son of th e r , iver

e us Pen .

1 76

n of A drom a or o f th e m a n c rdle an d r ti g n ed , g iﬁ ent gi , libe celesti al Woman an d of h er ates a Maiden exposed to a r h a o f th e Wh a h a or a S ea -m o s Gi dle ; by t t le ; W le n ter, like

th e r s n of usa an d th e on e to h ch An rom a by i i g Med , w i d ed , th e s of th e u n th e au h of ass o was by etting Q ee d g ter C i pe,

ass o . C i pe exposed.

T O T T . ENT H M N H . T EN H LABOR

T h e S un a s th e ram of r cu s af r his o a le ve He le , te v y ge

hr us an d s th e S n of w h th e Ar o au s or to P ix enter ig it g n t , in der

i s m a th e u . T h s ra s co u th e R am r ur s to B ll i t n it rked nq er , et n b s o f O on wh o s r a to m a th e co u s y the etting ri , He pe i ke nq e t was i n l ove with th e Atlantides of th e Oxe n o f Geryon ; h e r a s b h a of oo s a so s a ran ca n c o Plei de ; y t t B te , l kill ty ni l Pri e th e r o f th e O n o f I ca wh o s cu d th e A a s drive xe per e te tl ntide , rus ; by that of th e r iver Eri an darr ives i n Italy at th e h ouse dan us ; by th e rising of th e of Faun us at th e rising of th e d h a of th e A a s an a s . tl ntide , by t t Plei de

oa f of Fau u s. G t, the wi e n

V T T . V T A ELE EN H MON H ELE EN H L BOR .

T h e S un enters th e S ign of Hercu les conqu ers a t errible th e T w s h c a s i s i n Do a of h ch was a in , w i h tr n it g, the t il w i di cated b th e s of th e S an d th e h a of wh ch y etting erpent, e d i

Do oc o th e cosm ca was s w h s r s h e g Pr y n, by i l bri tling it e pent ; r s n o f th e a Do fol f a s a so u s or th e i i g Gre t g, de e t l Cygn , ow th e s ch o u t of n c S wa at th e m i n l ed by tret ing Pri e n , ti e th e Hydra a n dby th e rising i n whi ch th e Dog-star scorches th e evening of th e celestial th e Earth with i ts ﬁre .

S wan .

T T W T A . T WELFT H MON H . ELF H L BOR

T h e S un enters th e S ign of Hercules travels in Hesperi a th e a c wh ch c s o ds i n o r to a h o d A C n er, i orre p n rde g t er G l en p

th e as m o h ca s ua a D a on with l t nt , indi ted ple g rded by r g , 1 77

b th e s of th e S am h ch our s h s i s ar y etting tre w i , in p ere , ne

o f th e a m a an d of the th e o accor n to o h s W ter n p le ; di g t er , Centaur ; by th e ri sing of th e to carry off sheep with a Golden

h h r an d hi s S at F c . i s a to S ep e d heep , lee e He prep ring

m h n th e co s a m a a sac ﬁc an d u s on a the ti e w e n tell ke ri e , p t ti on of th e Hercu les I ngeni en robe dyed i n th e bl ood of a lu s i s descending towards th e Cent aur wh om h e h ad sl ain at o ccidental regions called H es th e passage of a river . By peria ; followed by th e Pol ar this robe h e i s con su med with

D a o th e ua a of th e h e s an d s h u s hi s r g n, g rdi n ﬁre ; die , end t A s ro th e ar m o a ca o to r e pple g wing in g rt l reer, in rder of th e s s h ch sum hi s ou a an d den He peride ; w i e y th in He ven,

a o h e u s u hi s f to e o h mm or a . dr g n p t nder eet, njy t ere i t lity as m a th e s an d rked in phere , which falls near him towards th e s etting.

1 80

- c u t s vol. i . . 1 2 1 2 vol. . . ri e, Indian Antiq i ie , , pp 5 7 ; iv , p

2 1 86 . . o o T od s o of R a a ou tan e 8 1 . 3 7 ; L nd n, 7 , Hi t ry jp , p 5 T h o s o e t u c m vol. . . 1 . C len , Penta e h Exa ined , iv , p 53 ’ m s c c o ae ar t . u m . m C om Cha ber En y l p dia , Cher bi S ith, i s c o of . ru m . prehen ve Di ti nary the Bible , art Che bi s om s o of th e s u s of os s Prie tley , C pari n In tit te M e with the — oos O t c t o s . o Hind and her An ien Nati n , pp 3 5 49 ; N rth

u mberla n d 1 . Fer uss on T r o s , 799 g , ee and Serpent W r hip ,

. 1 o o 1 868 . c sm c t R e p 3 ; L nd n , Wake , Phalli i in An ien

i - l i n . h o s 6 . ou s of t e g , pp 4 , 47 Baring G ld , Legend

c s o ts . 1 8 o 1 8 2 . M au Patriar h and Pr phe , p 4 ; New Y rk , 7

c s o of u s vol. i . . 0 8 vol. . . 2 2 ri e , Hi t ry Hind tan , , p 4 ; ii , pp 7

et s e . o ss of i ou s s vol. i . . q Child , Pr gre Rel gi Idea , , p 3 ;

M ahabh zi rata .

- - T 3 . For ccou s of u s ee a rol NO E a — nt B ddha , n Cher . 6 1 6 6 82 8 1 1 1 1 8 2 1 2 pan, pp , 3 , 9 , , 97, 3 , 7 , 4 , 59 , 3 5 5 ,

Wass el ew . o u s . . . 8 2 1 0 2 1 0 3 74 ; j , p 95 ; L t , pp xiv , xv , , , 4, — . h n l . 8 1 0 v . . 1 0 6 u s T e A e ss 3 ; , p B n en , g Me iah , pp 45 4 ;

o o 1 880 . M iiller o u c o to c c L nd n , , An Intr d ti n the S ien e

of io . 2 8 2 . s o c s m Relig n , pp , 44 Hardy, Ea tern M nar hi , T 8 . he s . 6 62 2 0 o o 1 60 pp , , 3 ; L nd n , Hardy , Legend and T he ories of the B u ddhis ts compared with His tory and

c c . 0 0 2 1 o o 1 866 . l R o S ien e, pp 4 , 5 , 5 , 34 ; L nd n , Bea , — m c s o of u . 2 2 6 o o 1 8 . anti Hi t ry B ddha, pp 44 5 ; L nd n , 75

- - s s u sm . 6 1 2 20 o o Rhy David , B ddhi , pp 3 , 53 , 9 4 ; L nd n , — 1 88 1 . u u sm . 68 1 Lillie , B ddha and Early B ddhi , pp 79 ;

o o Lefm an n . 2 1 1 1 2 . u st L nd n , , pp , 5 , 4 B ddhi Birth

l . 1 . K en v l. i . o s vo . i . 6 1 a O o St rie , , pp 9 , 74, 3 M ra , pp , , m m . 88 1 1 . . 1 6 2 8 1 . pp , 94, 4 Seydel , pp 3 , Dha apada, ’ T s . Bu rn u f v vol. Vii . . . H uc s r o , pp 3 3 , 3 34 avel , Di ya ‘

Avadei n a . O s c of s . 1 1 wald , Se ret the Ea t , pp 3 5 , 3 7 ;

- ha v l. . os o 1 88 . Fou cau x . 0 . u N a at o B t n , 3 , p 3 4 S tta p , iii , 1 8 1

. 1 1 . S t . . . s c s s vol. ? p Hilaire , p 44 Higgin , Ana alyp i ,

. Bulﬁ n ch A e of F . 2 s 1 1 . o to 8 0 . .p 59 , g able , p 43 ; B n , 7

o s . 2 0 2 1 . s c s c s D ane , Bible Myth , pp , 3 7 A iati Re ear he ,

vol. . . 2 8 2 86. os cs m s iii , pp 5 , King, Gn ti and their Re ain ,

. 1 6 o o 1 88 . M ahé va a . 1 6. a p 7 ; L nd n , 4 gg , p G tha, pp .

1 1 6 . vol. . . 2 . Fum c t F s 53 , 43 , 5 Plath , ii , p an , An ien aith

o . 82 ci se . o 1 8 6. M ii ller and M dern , pp q New Y rk, 7 , A f s s o o c t c t t u o o 1 860 . Hi t ry An ien San ri Li erat re ; L nd n ,

Fer us son T o s . 6 1 1 Lon g , ree and Serpent W r hip , pp 5 , 3 ;

don 1 868 . u s T h e ss . o o , B n en, Angel Me iah , p 3 3 ; L nd n ,

1 880 .

T 4 . For ou ts of s ee u o NO E acc n Mithra , L ndy, M nu

. 6 m ta s 1 o 1 8 6 . u u s en l Chri tianity, p 7 ; New Y rk , 7 D p i , i T h e O of ous f . 2 6 2 s . rigin All Relig Belie , pp 4 , 47 ; tran

f om F c O s 1 8 2 . s r the ren h , New rlean , 7 Higgin , Ana

cal sis vol. i . . 2 1 8 vol. . . 8 6 . yp , , p ; ii , pp 5 , 59 , 5 , 99 Renan ,

ctu s . . o c f . Hibbert Le re , p 3 3 B nwi k , Egyptian Belie , p

2 0 . os ics t m s . 1 . 4 King, Gn t and heir Re ain , pp 47 , 5

i s c u s . 1 6 o o 1 82 . i H igg n , Celti Dr id , p 3 ; L nd n , 7 Ch ld ,

o ss of iou s s vol. i . . 2 2 2 . T h e Pr gre Relig Idea , , pp 3 , 7 , 79

s s . 2 8 . o so T h e t u c Angel Me iah , p 7 C len , Penta e h Ex

a mi n ed vol. . . 1 o o 1 86 . o i , iv , p 53 ; L nd n , 3 D ane , B ble

s 6. u c F T s . 1 8 o 1 8 8 . Myth , 37 B n e , airy ale , p ; New Y rk , 7

f i . 1 u st s o o o o 1 861 . D nlap , My erie Ad n , p 39 ; L nd n , Bar

- i n ou s of the c s o ts . 1 g G ld , Legend Patriar h and Pr phe , pp 7 ,

1 8 o 1 8 2 . M ii ller sto of c ; New Y rk , 7 , A Hi ry An ient San

sc t t tu . 0 ci se . s ti c s c s vol. v. ri Li era re , pp 4 5 q A ia Re ear he , ,

i m i u sm . 2 1 6 2 1 . 2 0 . s R awli n p . 7 Will a , H nd i , pp 4, 7 , 4

s on o o us . 1 1 . Westro ci t m o Wor , Her d t , p 7 pp , An en Sy b l

s . 2 . M ii ller s f om m o s o hip , pp 5 , 47 , Chip r a Ger an W rk h p,

. 2 0 1 8 6. i vol. . 2 o o ii , pp 77 , 9 ; L nd n , 7 Knight , Anc ent

t o o . 1 6 osto 1 8 6. Art and My h l gy , p 5 ; B n , 7 8 2

T 5 . For ccou s of Os s o u s s s ei th NO E a nt iri , H r , I i , N , and S a ra i s s ee fo o u o s : c A n al p , the ll wing a th ritie Pri hard, An y

- s is of o o . 1 0 . o c E Egyptian My—th l gy , pp 5 5 9 B nwi k , gyp t f . 1 0 1 86 2 61 2 8 6 0 1 2 . ou f ian Belie , pp 4 , , 7 , 39 , 4 4 , 4 Ren , — o of c . 8 . c c Religi n An ient Egypt, pp 3 93 Kenri k , An ient

u o s vol. i . . 2 8 2 Egypt nder the Phara h , , pp 3 , 4 4 ; New

o 1 8 2 . s c s s vol. i . . 1 8 0 Y rk , 5 Higgin , Ana alyp i , , pp 3 , 3 4 ;

l. . . 1 0 2 . u c d vo t u s vol. i . ii , pp 99 , Ma ri e , In ian An iq itie , ,

. 1 2 vol. . . 1 2 1 . so ctu s p 7 ; ii , pp 4, 9 Rawlin n , Hibbert Le re ,

. 1 0 . T h e s o of o o u s oo . . 1 0 1 1 p 5 Hi t ry Her d t , b k ii , pp 7 , 7

- o 1 8 1 . ou s o f c s New Y rk , 7 Baring G ld , Legend the Patriar h

o s . 1 . S e th en es T h e o of and Pr phet , p 9 p , Religi n the

c s . 2 1 s . f om th e F c o o An ient Greek , p 4 ; tran r ren h ; L nd n,

1 88 . os cs m s . 1 o 7 King, Gn ti and their Re ain , p 7 , n te, f c . 1 0 . s o o o on p 9 Draper , Hi t ry the C nﬂi t between Religi

c c . 8 o 1 8 6 . o c and S ien e , pp 47 , 4 ; New Y rk, 7 C ry , An ient

F m s . 80 8 1 o o 1 8 6. T h e s o of rag ent , pp , ; L nd n , 7 Hi t ry

o u s T c us oo v . ch . . o o 1 8 1 . C rneli a it , b k , iii ; L nd n , 3 Knight,

c o o . 8 o 1 8 . An ient Art and Myth l gy , p 9 ; New Y rk , 74

Goldz ih er o o m o s . 2 2 1 2 , Myth l gy a ng the Hebrew , pp , 7 ,

20 2 2 2 6 o o 1 8 . so T he R e 3 , 3 , 39 , 44 ; L nd n , 77 Rawlin n ,

li i n s of c o . 1 et se . o o . g o the An ient W rld, pp 7 q L nd n

F uss o T o s . . m erg n , ree and Serpent W r hip , p 5 In an,

F s m o i n c m s vol. i . . Ancient aith e b died An ient Na e , , p

1 vol. . . 2 8 6 6 8 1 o o 1 8 2 . 59 ; ii , pp 4, 79, 7 7, 3 ; L nd n , 7

u s T h e t m o . 8 o Sq ire , Serpen Sy b l , pp 3 9 , 7 ; New Y rk ,

l. i . . 0 1 1 8 1 . O o for s vo os o 5 rt , Bible Learner , , p 3 ; B t n ,

1 8 8 . M ii ller O o of o . 1 0 7 , rigin and Gr wth Religi n , p 3 ;

o 1 8 . C ox T h e o o of n o s Lond n , 73 , Myth l gy the Arya Nati n ,

8 0 . u T he vol. ii . . 1 1 1 2 1 o o 1 u s , pp 5 , 5 , 57 ; L nd n , 7 D p i ,

of o s . 2 6 2 6 . Origin All Religi n , pp 73 , 5 , 3 , 397 Child ,

s s of ou s s . 2 2 . ouf T he Progre Religi Idea , pp 57 , 59 Ren ,

o of c t . o 1 88 . St ry An ien Egypt , pp 34, 3 5 ; New Y rk , 7

1 84

f c c . o o o 2 1 o 1 8 . Myth l gy An ient Gree e , p 5 ; New Y rk , 43 i m s — os cs . 8 0 . c King, Gn ti and the r Re ain , pp 4 7 Pri hard ,

sis of n o o . 0 An Analy Egyptia Myth l gy , pp 49, 5 , 75 , 95 ,

1 1 1 1 . i s s i co s 3 , 9 G le , Hebrew and Chri t an Re rd , p . 86 et se . o o 1 8 . ocr t s cc s s t c s q ; L nd n , 53 S a e , E le ia i al Hi tory ,

oo v . ch . . o o 1 6 0 . s c s s b k , xxii , L nd n , 3 Higgin , Ana alyp i , — l. . vo i . 2 2 . T o s s . 2 1 2 2 . Du , pp 3 7 43 ayl r , Diege i , pp 4, 3 — u s O of ous f . 2 2 . u p i , rigin All Religi Belie , pp 3 7 57 L ndy , m o u s t . . u s s of M n ental Chri tiani y , p 399 D nlap , My terie — o . 6. C ox T h e o o of n Ad ni , pp 94 9 , Myth l gy the Arya

t o s vol. i . . 8 1 0 vol. . . 8 . Na i n , , pp 4 , 7 ; ii , pp 47 , 4 Child, m An o ss of ous s vol. i . . 2 1 . Pr gre Religi Idea , , p 4 In an ,

c F s o . 0 o 1 8 6. F ient aith and M dern , p 3 4 ; New Y rk , 7 aber ,

O of n o vol. i . . F usso T e rigin Paga Id latry, , p 443 ; erg n , re

t o s . 1 0 1 1 . and Serpen W r hip , pp , 3 , 3

T 7 . For ccou s of cc us see u u s O NO E a nt Ba h , D p i , ri in — g of ou s f . 80 1 2 2 . s All Religi Belie , pp 75 , 57 , 3 5 Higgin ,

n c s s vol. i . . 2 2 1 0 2 2 2 8 vol. . 1 A a alyp i , , pp , 3 5 , 3 , 3 ; pp 9, f 1 0 2 . c s s o o o . Pri hard , An Analy i Egyptian Myth l gy , pp 3 ,

2 1 6 0 . T o s s . 1 2 1 8 1 1 2 1 2 2 1 . , 3 , 7 ayl r , Diege i , pp , 7 , 9 , , 3

m s of O u s . os cs t m s Hy n rphe King, Gn ti and heir Re ain , ’

l. . . . . O o for s vo 6 . s p 49 rt , Bible Learner , iii , p 7 Bell

o vol. i . . 1 1 8 . cc u s . o f u co Panthe n , , p , art Ba h M nt a n, ’ l An ti u ité ué vol. i . . 2 1 1 s 1 2 2 . F q Expliq e, , p ; Pari , 7 aber ,

O of o t vol. i . . . m c rigin Pagan Id la ry , , p 443 In an , An ient Bulﬁ n ch F s o . 0 o o 1 8 6. aith and M dern , p 3 4 ; L nd n , 7 , 8 0 C x T s of A e of F . 2 20 os o 1 . o g able, p ; B t n , 7 , ale

1 8 6. s c c . . o o An ient Gree e , p xxxii ; L nd n, 7 Higgin , Cel

tic u s . 1 2 Lo o 1 82 . o c Dr id , p 7 ; nd n , 7 B nwi k , Egyptian

f . 2 1 2 o o 1 8 8 . u o u m s Belie , p ; L nd n , 7 L ndy, M n ental Chri f s o of tian i t . 1 2 . u s s o y, p 5 D nlap , Ve tige the Spirit Hi t ry d . 2 1 o 1 8 8 . T o us ni n an Man , p 7 ; New Y rk , 5 ayl r , Ele i a 1 8 5

f h st i s . so T he o s o t e Bacchic My er e Rawlin n , Religi n

Ancient World .

8 F r ccou ts of th e c o s NOT E . o a n S andinavian g d and

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