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Mr president, ladies and gentlemen, it was on 8 may that germany was at last obliged to capitulate. Some of the saviors or demigods of Egypt, India, Greece, Persia, Mexico and Etruria are represented as performing the same drama with the serpent or devil.
Bryant bruised the head of the serpent after it had bitten his heel. Faber relates that, "on the spheres Hercules is represented in the act of contending with the serpent, the head of which is placed under his foot; and this serpent guarded the tree with golden fruit in the midst of the garden Hesperides"—Eden. Origin of Idolatry, vol. In Genesis the serpent is the subject of two legends. But here it will be observed that they are both couched in one.
Again, it is related by more than one oriental writer that Chrishna of India is represented on some very ancient sculptures and stone monuments with his heel on the head of a serpent. Maurice, in his Indian Antiquities, vol. Ideas, vol. In the Mexican Antiquities, vol. See Burritt's Geography of the Heavens. In the ancient Etrurian story, instead of "the seed of the woman" the virgin , it is the woman herself who is represented as standing with one foot on the head of a serpent, which has the twig of an apple tree in its mouth to which an apple is suspended the forbidden fruit , while its tail is twisted around a celestial globe, thus reminding us of St.
John's dragon hauling down one-third of the stars with his tail. See Rev. In the ancient celestial diagram of the Etrurian, the head of the virgin is surmounted with a crown of stars—doubtless the same legend from which St. John borrowed his metaphor of a "a woman with a crown of twelve stars on her head. Also the tradition of Achilles of Greece being invulnerable in the heel, as related by Homer.
The last clause of the first text quoted reads " It shall bruise thy head"—a very curious prophetic reference to the savior of the world, if the text refers to him, to represent him as being of the neuter gender, for the neuter pronoun it always refers to a thing without sex. In the further exposition of the serpent tradition, we are now brought to notice, and will trace to its origin, the story of the original transgression and fall of man—two cardinal doctrines of the Christian religion.
Like every other tenet of the Christian faith, we find these doctrines taught in heathen systems much older than Christianity, and whose antiquity antedates even the birth of Moses. We will first notice the Persian tradition. Pitrat, "Meshia and Meshiane, the first man and first woman, were pure, and submitted to Ormuzd, their maker. But Ahriman the evil one saw them, and envied them their happiness.
He approached them under the form of a serpent, presented fruits to them, and persuaded them that he was the maker of man, of animals, of plants, and of the beautiful universe in which they dwelt. They believed it. Since that time Ahriman was their master. Their natures became corrupt, and this corruption infested their whole posterity. The Indian or Hindoo story is furnished us by the Rev.
Father Bouchat, in a letter to the bishops of Avranches, and runs thus: "Our Hindoos say the Gods tried by all means to obtain immortality. After many inquiries and trials, they conceived the idea that they would find it in the tree of life, which is the Chorcan paradise. In fact they succeeded, and by eating once in a while of the fruits of that tree, they kept the precious treasure they so much valued.
A famous snake, named Cheiden, saw that the tree of life had been found by the Gods of the second order. As probably he had been intrusted with guarding that tree, he became so angry because his vigilance had been deceived, that he immediately poured out an enormous quantity of poison, which spread over the whole earth. John, "And the serpent cast out of his mouth water as a flood after the woman that he might cause her to be carried away of the flood!
The idea of a snake or serpent inundating the earth from its mouth, as taught in both stories is so novel, and so far removed from the sphere of natural causes and possible events, that we are compelled to the conclusion that one is borrowed from the other, or both from a common original. And as facts cited in other chapters prove beyond dispute that the Hindoo system, containing this story, extends in antiquity far beyond the time of Moses, the question is thus settled as to which system borrowed the story from the other.
Before closing the chapter, we wish to call the attention of the reader to the important fact that three out of four of the cardinal doctrines of the Christian faith are taught in the two heathen mythological stories of creation just presented, viz. These doctrines, then, it must be admitted, are of heathen origin, and not, as Christians claim, "important truths revealed from heaven. THE ancients very naturally concluded that an offspring of God a son of God should have a purer, higher and holier maternal origin than is incident to the lot of mortals, and this was to constitute one of the evidences of his emanation from the Deity—that is, of his supernatural or divine origin.
He, as a matter of course, must not only have a different origin, but one in the highest degree superior and supernatural. He must not only be able to claim the highest paternal origin, but the highest maternal also. And on the part of the mother, a sexual connection with the great Potentate of heaven would evince for her offspring the very acme of superiority with respect to his origin, moral perfection and authority.
That the Savior was born of a woman could not possibly be made a matter of concealment. But his paternal parentage was not so obvious and apparent to general observation, being cognizant alone to the mother. This circumstance furnished the most propititious opportunity to concoct the story that "The Most High" had condescended and descended to become both a father and a grandfather to a human being, or a being apparently human at least. We say grandfather, because, if God as the Christian bible itself frequently asserts, both directly and by implication is father of the whole human family, then he was father to the maternal parent; so that her son, though deriving existence from him, would be his grandson as well as his son.
Hence the corollary, Jesus Christ was a grandson of God as well as a son of God , and Jehovah both his father and grandfather. Again, to make the origin and character of the God and Savior stand higher for purity, and partake in the highest degree of the miraculous, the impression must go abroad that he was born of a woman while she was yet a maiden —i. Hence, nearly all the saviors were reputedly born of virgins.
And the process of birth, too, was out of the line of natural causes, in order to invest the character of the savior with the ne plus ultra of the miraculous. And hence it is related of Jesus Christ in an Apocryphal Gospel , of Chrishna of India, and other saviors, that they were born through the mother's side.
It is true our present canonical gospels are silent as to the manner of Christ's birth; but one of the Apocryphal gospels, which gives the matter in fuller detail, and whose authority in the earlier ages of the Christian church was not disputed, declares that the manner of his birth was as related above. And, besides, some of the early Christian fathers fully indorsed the story. The same is related in the pagan bibles of heathen Gods. The motives which originated the reports of the immaculate conception of the Saviors, it may be further remarked, were of a two-fold character:—.
To make it appear that there was a Deific power and agency concerned in their conception. And we may observe here that it is not the Saviors alone who are reported to have been ushered into tangible existence without a human father, but it is declared of beings known and acknowledged to be men, as Plato, Pythagoras, Alexander, Augustus and a number of others. Of Plato an author remarks, "He was born of Paretonia, and begotten of Apollo, and not Ariston, his father.
Higgins says that "the Supreme First Cause was generally believe to overshadow, or in some other mysterious manner to impregnate, the mother of the God, or personage" vol. We are told that Pythais, the mother of Pythagoras, five hundred and fifty years B. In Malcolm's "History of Persia" vol. This case may certainly be set down as the ne plus ultra of etiquette with respect to sexual commerce or purity of conception.
The sweet odor of an expanded flower, we are here taught, is adequate to the conception and production of a God. Here we have "the immaculate conception" in the superlative degree, and while much more beautiful and grand it cannot be more senseless or unreasonable than the conception by a ghost.
It proves at least that the doctrine of the immaculate conception is of very ancient date. And this fastidious maiden lady and immaculate virgin, Juno, not only conceived the God Mars by the touch of a flower, but she also so the story reads conceived Vulcan by being overshadowed by the wind—exactly a parallel case with that of the virgin Mary, as we find that ghost, in the original, means wind.
Of the ancient Mexicans, it is said "they had the immaculate conception, the crucifixion, and the resurrection after three days. And in an ancient work called "Codex Vaticanus," the immaculate conception is spoken of as a part of the history of Quexalcote, the Mexican Savior. She conceived a son without connection with a man"—a very obvious case of immaculate conception. Alvarez Semedo, in his "History of China," page 89, speaks of a sect in that country who worshiped a Savior known as Xaca, who was reputedly conceived of his mother, Maia, by a white elephant, which she saw in her sleep, and "for greater purity, she brought him forth from one of her sides.
In the case of Christ, it will be recollected, the star did not appear till after his birth. But here the star is the author and agent of the conception. According to Ranking's "History of the Moguls," page , Tamerlane's mother of Bermuda professedly conceived by having had sexual intercourse with "the God of Day.
Both Julis and Osiris of Egypt are spoken of by some authors as having been honored with a divine immaculate conception—the former being the son of the beautiful virgin Cronis Celestine, and "begotten by the Father of all Gods. Both Budha and Chrishna, of India, are reported as having been immaculately conceived. The mother of Apollonius of Cappadocia, who was cotemporary with Jesus Christ according to his history by Philostratus —and his Apollonius' disciple Damis testifies to the same effect gave birth to this God and rival Savior of Jesus Christ, by having been previously "overshadowed" by the supreme God Proteus.
For the corporeal existence and earthly career of Augustus Caesar, the world has ostensibly to acknowledge itself indebted to the "overshadowing" influence and generating power of Jove, by whose divine influence he was immaculously conceived in the temple of Apollo, according to the statement of Nimrod, his biographer. The virgin mother Shing-Mon of China furnishes another case of immaculate conception. Possessing a sensibility too lofty and too refined to descend to the ordinary routine of the world, she gave birth to the God Yu from previous conception by a water lily.
This case, with respect to the degree of procreative delicacy and refinement evinced, may be classed with that of Juno of Greece. Here it may be noted as a curious circumstance, that several of the virgin mothers of Gods and great men are specifically represented as going ten months between conception and delivery.
This tradition probably grew out of the established belief in the ten sacred cycles which constitute the great prospective and portentous millennial epoch, as described in Chapter XXX. Arion, mentioned above, is represented as being both miraculously and immaculously conceived by the Gods in the citadel of Byrsa.
In view of the foregoing facts, drawn from accredited histories, the reader will readily concede that the tradition of the miraculous conceptions of Gods sons of God , Saviors and Messiahs was very prevalent in the world at a very ancient period of time, and long before the mother of Jesus was "overshadowed by the Most High.
Higgins, "the belief in the immaculate conception extended to every nation in the world. For proof of this, we need only cite the Christian writer Mr. Bailey, who remarks, "What I have said of St. Augustine is applicable also to Origen and Lactanius, who have endeavored to persuade us of the immaculate virginity of the mother of Jesus Christ by the example of similar events stored by the heathen. With respect to the degree of credence to be attached to the story of the immaculate conception of the mother of Jesus, it need only be observed that there was no other person concerned in the transaction but herself who could possess positive, absolute knowledge of the parentage.
And she, let it be noted, settles the matter forever, by virtually affirming that Joseph was his father in the declaration addressed to Jesus when she found him in the temple, " I and thy father have sought thee sorrowing. No one will dispute that the father here spoken of was Joseph, which amounts to a positive declaration by the mother, that Joseph was Jesus' father.
The following considerations exhibit some of the numerous absurdities involved in the story of the miraculous birth of Jesus Christ. The evangelical narratives show that Christ himself did not claim to have a miraculous birth. He did not once allude to such an event; while if, as Christians claim, it is the principal evidence of his deityship, he certainly would have done so.
His paternal genealogy, as made out by Matthew and Luke, completely disproves the story of his miraculous conception by a virgin. For they both trace his lineage through Joseph, which they could not do only on the assumption that Joseph was his father. This, of course, disproves his sireship by the Holy Ghost, ergo, the miraculous conception. It is the lineage and parentage of Joseph, and not Mary, that is given in tracing back his ancestry to the royal household—a fact which completely overthrows the story of his miraculous birth.
And the fact that his own disciple Philip declared him to be the son of Joseph , and that several texts show that it was the current impression, is still further confirmation of the conclusion. We find the story of the immaculate conception resting entirely upon the slender foundation comprised in the legends of an angel and a dream.
We are told that Mary got it by an angel, and Joseph by a dream. And through these sources we have the whole groundwork and foundation of the story of the divinity of Jesus Christ. It should be noticed that we have neither Joseph's nor Mary's report of these things, but only Matthew and Luke's version of the affair. And we are not informed that either of them ever saw or conversed with Joseph or Mary on the subject. It is probable they got it from Dame Rumor, with her thousand tongues.
If Christ were a miraculously born God, is it possible his mother would have reproved him for misconduct when she found him in the temple, as she must have known his character? If Mary was miraculously conceived, why was the important secret kept so long from Joseph? Why did she keep the "wool drawn over his eyes" till an angel had to be sent from heaven to let him into the secret? Why did not God inform Joseph by "inspiration" instead of employing the roundabout way of sending an angel to do it?
We are told that "Mary was found with child of the Holy Ghost. As the whole affair seems to have been based on dreams, and was carried on through dreams, and has no better foundation than dreams, why should we consider it entitled to any better credit than similar stories found in works on heathen mythology? Should not the astounding and incredible report of the birth of a God be based on a better foundation than that of dreams and angels and the legends of oriental mythology, to entitle it to the belief of an intelligent and scientific age?
Or can any man of science entertain for a moment the superlative solecism of an Infinite God by any special act "overshadowing" a finite human female, especially as modern science teaches us that God is both male and female, and as much one as the other? As history teaches us the ancient orientalists believed that sexual commerce is sinful and contaminating to the child thus begotten and born, and hence had their incarnate Gods sent into the world through human virgins, can any unbiased mind resist the conviction that this is the source of the origin of the story of Christ's immaculate conception?
And finally, if it were necessary for Christ to come into the world in such a way as to avoid the impure channel of human conception and parturition, why did he not descend directly from heaven in person? Why could he not "descend on the clouds" by his first advent, as the bible says he will do when he makes his second advent? Would not this course have furnished a hundred fold more convincing proof and demonstration of his divine power and divine attributes than the ridiculous story and inscrutable mystery of the divine conception, which is not susceptible of either investigation or proof?
THE report in authentic history of a case of a virtuous woman giving birth to a child with the usual form, and possessing the usual characteristics of a human being, and who should testify she had no male partner in the conception, might in an age of miracles and ignorance of natural law, be believed with implicit credulity. But in an age of intelligence, when the keys of science have unlocked the sacred shrines and hallowed vaults of sacerdotal mysteries, and modern researches of history have laid bare the fact that most ancient religious countries abound in reports of this character, a profound and general skepticism must be the result, and a total rejection of their truth by all men of science and historic intelligence.
Many are the cases noted in history of young maidens claiming a paternity for their male offspring by a God. In Greece it became so common that the reigning king issued an edict, decreeing the death of all young women who should offer such an insult to deity as to lay to him the charge of begetting their children. The virgin Alcmene furnishes a case of a young woman claiming God as the father of her offspring, when she brought forth the divine Redeemer Alcides, years B.
And Ceres, the virgin mother of Osiris, claimed that he was begotten by the "father of all Gods. Kenrick tells us the likeness of this virgin mother, with the divine child in her arms, may now be seen represented in sculpture on some of the ancient, ruined temples of that ruined empire. And Mr.
Higgins makes the broad declaration that "the worship of this virgin mother, with her God-begotten child, prevailed everywhere. Riquord as saying, this son of God "was exhibited in effigy, lying in a manger, in the same manner the infant Jesus was afterward laid in the cave at Bethlehem. Higgins further testifies that the worship of this virgin God-mother that is, the God and the mother is of very ancient date and universal prevalence in all the eastern countries, as is proved by sculptured figures bearing the marks of great age.
In corroboration of this statement we might cite many cases, if our space would permit, from the religious records of India, Egypt, Persia, Greece, Rome, Mexico, Thibet, etc. Maia, mother of Sakia and Yasoda of Chrishna; Celestine, mother of the crucified Zulis; Chimalman, mother of Quex-alcote; Semele, mother of the Egyptian Bacchus, and Minerva, mother of the Grecian Bacchus; Prudence, mother of Hercules; Alcmene, mother of Alcides; Shing-Mon, mother-of Yu, and Mayence, mother of Hesus, were all as confidently believed to be pure, holy and chaste virgins, while giving birth to these Gods, sons of God, Saviors and sin-atoning Mediators, as was Mary, mother of Jesus, and long before her time.
Higgins remarks that the mother was still held to be a virgin, even after she had given birth to other children besides the deity-begotten bantling, which furnishes another striking parallel to the history of Mary, as she was still called a virgin after she had given birth to Jesus and his brothers James and John. And it is an incident worth noticing here, that, in the case of Mayence, virgin-mother of the God-sired Hesus of the Druids, the ancient traditions of the country, more than two thousand years old, represent her body as being enveloped in light, and a crown of twelve stars upon her head, corresponding exactly to the apocalyptic figure described by the mystagogue, St.
John, in the twelfth chapter of his Revelation. She is also represented with her foot on the head of a serpent, according to Davie's "Universal Etymology. Gonzales informs us he found on an ancient temple in India the Latin inscription Patiuro virginis , "the virgin about to bring forth. According to Chinese history there were two beings—Tien and Chang-Ti—worshiped in that country as Gods more than twenty-five hundred years ago, born of virgins "who knew no man.
If history and tradition, then, are to be credited, God had many "well beloved sons," born of pious and holy virgins, besides Jesus Christ. And some of them are represented as being his "only begotten," and others his "first begotten," sons. And all these cases appear to be equally as well authenticated as the story of Jesus Christ. All stand upon a level, the same kind and the same amount of evidence being offered in each case. Here we will note it as a curious circumstance, that several of the above-named Saviors are represented as being black, Jesus Christ included with this number.
There is as much evidence that the Christian Savior was a black man, or at least a dark man, as there is of his being the son of the Virgin Mary, or that he once lived and moved upon the earth. And that evidence is the testimony of his disciples, who had nearly as good an opportunity of knowing what his complexion was as the evangelists, who omit to say anything about it.
In the pictures and portraits of Christ by the early Christians, he is uniformly represented as being black. And to make this the more certain, the red tinge is given to the lips; and the only text in the Christian bible quoted by orthodox Christians, as describing his complexion, represents it as being black.
Solomon's declaration, "I am black, but comely, O ye daughters of Jerusalem" Sol. According to the bible itself, then, Jesus Christ was a black man. Let us suppose that, at some future time, he makes his second advent to the earth, as some Christians anticipate he will do, and that he comes in the character of a sable Messiah, how would he be received by our negro-hating Christians, of sensitive olfactory nerves?
Would they worship a negro God? Let us imagine he enters one of our fashionable churches, with his "rough and ready" linsey-woolsey, seamless garment on, made of wild sea-grass, thus presenting a very forbidding appearance, and what would be the result? Would the sexton show him to a seat? Would he not rather point to the door, and exclaim, "Get out of here; no place here for niggers? And the tradition of divine Saviors being born of undefiled and undeflowered virgins has an astronomical chapter we must not omit to notice.
The virgin, with her God-begotten child, was pictured imaginarily in the heavens from time immemorial. They are represented on the Hindoo zodiac, at least three thousand years old, and on the ancient Egyptian planispheres. And if you will examine "Burritt's Geography of the Heavens," you will find the infant God-son the sun is represented as being born into a new year on the 25th of December the very date assigned for Christ's birth , and may be seen rising over the eastern horizon, out of Mary, Maria, or Mare the Latin for sea , with the infant God in her arms, being heralded and preceded by a bright star, which rises immediately preceding the virgin and her child, thus suggesting the text, "We have seen his star in the east, and have come to worship him.
Such facts led the learned Alphonso to exclaim, "The adventures of Jesus Christ are all depicted among the stars. And such facts fasten the conviction on our mind that the stories of Gods cohabiting with young maids or virgins, and begetting other Gods, is of astrological origin—the story of Jesus Christ included.
A critical research shows that astronomy and religion were interblended, interwoven, and confounded together at a very early period of time, so indissolubly, that it now becomes impossible to separate them. PROFUSION of evidence is furnished at every step along the devious pathway of sacred history, tending to show that all the systems of worship which have existed in the past have had a dip in "the halo of the heavenly orbs," and hence shine with a light derived from that source.
We find the stars acting directly a conspicuous part at the births of several of the Saviors, besides figuring in some cases by marking important events in their subsequent history. Higgins remarks that "Among the ancients there seems to have been a very general idea that the arrival of Gods and great personages who were expected to come, would be announced by a star.
A star figured either before or at the birth of each, according to their respective histories. And it is a historical fact that should be noted here that the practice of calculating nativities by the stars was in vogue in the era and country of Christ's birth, and had been for a long period previously in various countries. Now mark, here, it was not the star , nor a star , but " his star ;" thus disclosing its unmistakable astrological features. Faber in his "Origin of Idolatry," vol.
In the history of the Hindoo Savior Chrishna, we are told that "as soon as Nared, who, having heard of his fame, had examined the stars, he declared him to be from God;" i. Quite suggestive of the star "apprising the wise men" of Christ's descent from above. The Chinese God Yu was not only heralded by a star, but conceived and brought to mortal birth by a star. In Numbers xxiv. This is a text often quoted by Christian writers as having a prophetic reference to the Christian Messiah.
But the same text declares further, "It shall destroy the children of Seth," a prediction which no rational interpretation can make apply to Jesus Christ. And then we find this star of Jacob or Judah the same represented on astronomical maps as a prominent star in the constellation Virgo the Virgin , fancifully termed by the Hebrew Ephraim. It was known in the Syrian, Arabian and Persian systems of astronomy as Messaeil suggestive of Messiah , and was considered the ruling genius of the constellation.
The "star of Jacob," then, was simply a figure borrowed from the ancient pagan systems of astronomy, in which they fancifully represent a virgin rising with an infant Messiah Messaeil in her arms. Messaeil is, when analyzed, Messaeh-el Messiah-God , and is found in the constellation Virgo, which commences rising at midnight, on the 25th of December, with this "star in the east" in her arms—the star which piloted "the wise men.
Albert the Great, in his "Book on the Universe," tells us, "The sign of the celestial virgin rises above the horizon, at the moment we find fixed for the birth of our Lord Jesus Christ. Hales, in his "Chronology," calls Christ "the star of our salvation, the true Apollo, the sun of righteousness"—all of which are astronomical terms. And here we may recur to the fact that some of the early inhabitants of the earth regarded a star as a thing of life, because it appeared to move, and acted as though controlled by a living spirit.
And this fetchic idea we observe lurking amongst the borrowed orientalisms of the Jewish Old Testament. The representation of the morning stars joining in a chorus and singing together see Job xxxviii. And then we find a much stronger and more conclusive case in the New Testament, where Matthew represents a star as breaking loose from its orbit, and traveling some millions of miles, in order to stand over the young child Jesus, as he lay amongst the oxen and asses in a stable.
See Matt. Wonderfully accommodating star indeed! How did its inhabitants feel while thus traveling with the velocity of lightning? This achievement would not only require life, but an active intelligence, on the part of the star, as it is represented as being an act of the planet itself. Higgins, "once believed that the planetary bodies or their inhabitants controlled the affairs of men, and even their births.
The good or ill luck of a person was attributed to the good or evil stars which it was believed ruled at the hour of his birth. We find a counterpart to the story of Matthew's traveling star in Virgil's writings, who declares 60 B. The Apocryphal book of Seth relates that a star descended from heaven and lighted on a mountain, in the midst of which a divine child was seen bearing a cross.
Christ betrays the same ignorance of astronomy, when he speaks of "the stars falling from heaven to the earth. For if there could be any falling in the case, the falling would be in the other direction, and the earth would fall to the stars, as larger bodies always attract smaller ones. As shown above, the stupendous orbs of night were represented by Jew, Pagan and Christian as breaking away from their orbits, and running hither and thither, like a fly on a ceiling, or a ball from a sky-rocket, being regarded as mere jack-a-lanterns, that could appear anywhere at any time creative fancy might dictate or require; while science teaches that the stars are stupendous orbs, some of them a thousand times larger than the planet on which we live, and that they could not depart one rod from their accustomed orbits without breaking up the whole planetary system, and destroying the universe.
And then observe the absurdity in Matthew's story, which teaches that the wise men followed the star in the east, when they, coming from the east, were, as a matter of course, traveling westward, which would place the star to their backs. That must be a sui generis pilot or guide which follows after, instead of going before. Omitting further citations from history, we will only observe further that the ancient Hindoos, Egyptians, Chaldeans, Syrians, Mexicans, etc.
IN an age when Gods and men were on the most familiar terms, and when the character of one furnished a transcript for the other, and when each consented to act a reciprocal part towards elevating, honoring and glorifying the other, the birth of a God or Messiah was, as a matter of course, regarded as an event of sufficient importance to attract the attention of the great ones of the earth, and even the denizens of heaven also.
And hence we find it related in the history of several of the God-begotten Saviors of antiquity, that as soon as they were born into the world they were visited by "wise men from a distance" or Magi, as they were called by the Persians and Brahmins. And in some cases they were likewise waited upon and adored by the neighboring shepherds; and even celestial spirits are reported in some instances as leaving their star-gilt homes to wing their way to the humble mansion, the rude tenement, containing a new-born God, that they might honor and adore "the Savior of men, the Savior of the world.
The sacred biographies of both Confucius and Christ furnish examples of the angel host forsaking their golden pavilions in the skies to pay their devoirs to a Deity-begotten bantling, sent down by the "Father of Mercies," to save a guilt-laden world. And in both cases the Magi are reported as assembling to present their offerings to the infant God. In the case of Confucius born B.
Now let us observe how strikingly similar to this ancient legend, in each of the several characteristics, is the Christian story. Matthew ii. The Persian story is more specific, as it gives the number of Magi who visited the young Savior of that country as five. Luke ii. Now, when we bear in mind that one method of praising God, with the orientals, was by music, as we will at once observe that this is only another mode of proclaiming, as in the case of Confucius, that "celestial music was heard in the skies.
And "angels attended the scene" of Confucius' birth. So, likewise, Luke ii. How complete the parallel! But to the line of history. Other Saviors at birth, we are told, were visited by both angels and shepherds, also "wise men," at least great men. Chrishna, the eighth avatar of India B.
The well-known modern traveler, Mr. Ditson, who visited India but a few years since, uses the emphatic declaration, "In fact, as soon as Chrishna was born he was saluted by a chorus of devatas, or angels. And in the next chapter the angel is reported as joining with "the heavenly host" in praising God.
A similar report is found in the Hindoo bible the Ramayana , appertaining to the mother of the eighth Savior, of whom it is declared "Brahma and Siva, with a host of attending spirits, came to her and sang, 'In thy delivery, O favored among women, all nations shall have cause to exult. The ninth avatar of India Sakia furnishes to some extent a similar parallel. According to the account of an exploration made in India, and published in the New York Correspondent of , "There is on a silver plate in a cave in India an inscription stating that about the time of the advent of Budha Sakia B.
Learning which, he flew through the air to the place, and when he beheld the new-born Savior he declared him to be the great avatar Savior or prophet , and that he was destined to establish a new religion"—the New Covenant Religion.
We next draw on the history of Greece. It is authentically related of Pythagoras B. Progress of Religious Ideas, vol. In the Anacalypsis we are told that "Magi came from the East to offer gifts at Socrates' birth, bringing gold, frankincense and myrrh," the same kind of offering as that presented to the two divine infants Chrishna and Christ, according to their respective "inspired" biographers.
And the legend of Mithra, of Persia, might also be included in our category of comparison, if we had space for it. All the four Saviors last named if Socrates may be called such are reported as having been honored and enriched with aromatic offerings at their respective births. And we have the statement from Mr. Higgins, that the same assortment of spices with the gold constituted the materials offered as gifts to the sun, in Persia more than three thousand years ago; and likewise in Arabia near the same era.
And it may be stated here, that an ancient historic account of Zoroaster of Persia 6, B. And it is, perhaps, well to note in this place, that "Magi" is the term used in the Apocryphal Gospels, to designate the "wise men" who visited Christ at birth; and that Magi, Magic and Magician are but variations of the same word, at least derivations from the same root, all suggesting a wisdom correlated to the Gods. Osiris, an incarnate deity of Egypt, we may cite as another case of an infantile God receiving signal honors and eclat at birth, as he was visited while yet in the cradle by a host of admiring adorers.
At this stage of our historical exposition, we will suggest it as rather a singular circumstance that the divine Father, in his infinite wisdom, should have chosen to reveal the intelligence of the birth of his son Jesus Christ to a set of nomadic heathen idolaters hundreds of miles distant though known as "wise men" because of their skill in astrology before he made it known to his own "chosen people" the Jews , who had ever regarded themselves as the recipients of his special favors.
And perhaps it is still more singular that these pagan pedestrians should have been denominated "wise men," while men of God's own election, according to the Christian bible, were often stigmatized and denounced as "fools," a ". But it so happens that "human reason" finds many Incongruities in "Divine Revelations.
DIVESTED of all explanation, the announcement of the fact that the time of the birth of many of the incarnated Gods and Saviors of antiquity was fixed at the same period, and this period the twenty-fifth of December, celebrated all over Christendom as the birthday of Jesus Christ, would sound marvelously strange, especially when it is noticed that this period formerly dated the birth of a new year—the birth of King Sol. And when we find that the ancient pagans were in the habit of celebrating this venerated twenty-fifth of December as the birthday of their Gods in the same manner Christians now celebrate it as the birthday of Christ, we are driven to admit that something more than mere fortuitous accident must be adduced to account for the coincidence.
According to Dr. Lightfoot, the temple of Jerusalem was employed in celebrating the birthday of a pagan God Adonis on the very night Christians assign for the birth of Christ. And Robert Taylor informs us that nearly all the nations of the East were once in the habit of rising at midnight to celebrate the birthday of their Gods, on the twenty-fifth of December.
And to this statement Mr. Higgins adds that, "At the first moment after midnight of the twenty-fourth of December, the ancient nations celebrated the accouchement of the queen of heaven and celestial virgin, and the birth of the God Sol, the Infant Savior, and the God of Day. Chrishna is represented to have been born at midnight on the twenty-fifth of the month Savarana, which answers to our December, and millions of his disciples celebrated his birthday by decorating their houses with garlands and gilt paper, and the bestowment of presents to friends.
The Rev. Barret tells us, "It was once common for the women in Rome to perambulate the streets on the twenty-fifth of December, singing in a loud voice, 'Unto us a child is born this day. The twenty-fifth of December, then, it will be observed, was marked as the birthday of the incarnated Gods, Saviors, and Sons of God, of many of the religious systems of antiquity, long prior to the birth of Christ And why his birth was fixed at that date is not hard to account for. According to the celebrated Christian writer Mr.
Goodrich, the Christian world had no chronology and recorded no dates for several centuries after the commencement of the Christian era. See History of all Nations, p. No event of their history was marked by dates for nearly four hundred years. Hence, the time of Christ's birth is altogether a matter of conjecture, as is also every other event noticed in the Christian bible. This is proved by the fact that the ablest Christian writers and chronologists differ to the extent of thirty-five hundred years in fixing the time of every event in the bible.
Kennedy presents us with three hundred different chronological systems, by different Christian writers, all founded on the bible, and proving that the date of its various events are inextricably involved in a labyrinth of doubt, darkness and uncertainty. Relative to the time of Christ's birth, the "Encyclopedia Britannica" says: "Christians count one hundred and thirty-three contrary opinions of different authors concerning the year the Messiah appeared on earth—many of them celebrated writers.
Mark the declaration—one hundred and thirty-three different opinions as to the year Christ was born in; one hundred and thirty-three different years fixed on by different Christian chronologists as the time of the birth of the most extraordinary and most noted being, as Christians would have us believe, that ever appeared on earth.
Think of an omnipotent God descending from heaven, performing astounding miracles, and presenting other proofs of being a God, and yet not one of the three hundred writers of that era take any notice of him, or make any note of his birth or any event of his life. This circumstance is of itself sufficient to banish and dissipate all faith in his divinity.
It is evident, from the facts just presented, that all systems of Christian chronology are founded on mere conjecture, and hence should be rejected as worthless. What event of Christ's life, then, can be accepted as certain, when no record was made of it till the time was forgotten, and none for at least half a century after the dawn of the Christian era, according to Dr. Lardner, when nearly all who witnessed it must have been dead? We think the most reasonable conclusion in the case is, that Christ, instead of performing those Munchausen prodigies attributed to him—such as casting out devils, raising the dead, controlling the elements of nature, etc.
Hence, the time of his birth was not recorded, and was forgotten. Consequently, the twenty-fifth of December was selected as his birthday, because it was the birthday of other Gods, and because it was regarded by the heathen, from time immemorial, as the birthday of Sol, the glorious luminary of heaven, it being the period he is born again into a new year, and "commences again his journey and his life;" and because, also, this epoch was, as Sharon Turner informs us, in his "History of the Anglo-Saxons," the commencement of a new year up to the tenth century.
These events signalized the twenty-fifth of December, and made it a period of sufficient importance to lead the early Christians to suppose it must have been the birthday of their Messiah. Mosheim, however, confesses that the day or the year in which it happened "has not been fixed with certainty, notwithstanding the profound researches of the learned. What day of the month, what year, or what century it took place in, is still unknown.
This circumstance is, as before suggested, sufficient of itself to utterly prostrate all faith in the divine claims for Jesus Christ. What would be thought of a witness who should testify in court to the truth of an occurrence of which he did not know the year, or even the century, in which it took place, or who could come no nearer than one hundred and thirty-three years in fixing or guessing at the time. Would the court accept such testimony?
THE various deific titles applied to Jesus Christ in the New Testament are regarded by some Christian writers as presumptive evidence of his divinity. But the argument proves too much for the case; as we find the proof in history that many other beings, whom Christians regard as men, were honored and addressed by the same titles, such as God, Lord, Savior, Redeemer, Mediator, Messiah, etc. The Hindoo Chrishna, more than two thousand years ago, was prayerfully worshiped as "God the Most High.
Be propitious O most High God," etc. Here he is addressed both as Lord and God. He is also styled "God of Gods. Basil says, "Every uncommonly good man was called 'the Son of God. It requires, therefore, a wide stretch of faith to believe that Jesus Christ was in any peculiar sense "the Son of God," because so denominated, or "the only begotten Son of God," when so many others are reported in history bearing that title. The title Savior is found in the legends of every religious country.
So also God, Redeemer, and Mediator. And both he and Quexalcote were hailed as "the Messiah. Was Jesus Christ the "Lamb of God? So was Chrishna styled "the Holy Lamb. And was Christ "the True Light? Several nations had also their Christs, though in many cases the word is differently spelled. Chrest, the Greek mode of spelling Christ, may be found on several of the ancient tombstones of that country.
The Christian writer Elsley, in his "Annotations of the Gospels" vol. Lucian, in his "Philopatris," admits the ancient Gentiles had the name of Christ, which shows it was a heathen title. The Chaldeans had their Chris, the Hindoos their Chrishna, the Greeks their Chrest, and the Christians their Christ, all, doubtless, derived from the same original root. As for Jesus, it was a common name among the Jews long before the advent of Christ. Josephus refers to seven or eight persons by that name, as "Jesus, brother of Onias," "Jesus, son of Phabet," etc.
Joshua in the Greek form, Jesus, was in still more common use. With what consistency, then, can Christ be called " the Savior ," if there is but one Savior , and that is the Father? And other divine titles besides those above named—in fact, all those applied to Christ—are found used also in reference to the older pagan gods, and hence prove nothing.
Several causes contributed to originate a belief in the offices imaginarily assigned to divine God-descended Mediators, Redeemers, and Intercessors. In the first place, the Great Supreme God was believed to be too far off and too aristocratic to be on familiar terms with his subjects, or at all times accessible to their prayers. Hence, was gotten up a "Mediator," or middle God, to stand midway between the Great Supreme and the people, and transmit messages one from the other, and thus serve as agent for both parties.
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