CHAPTER XX.

Prof. Monier Williams, from whose work on Hindooism we quote the above, says:

This idea of redemption from sin through the sufferings and death of a Divine Incarnate Saviour, is simply the crowning-point of the idea entertained by primitive man that the gods demanded a sacrifice of some kind, to atone for some sin, or avert some calamity.

In primitive ages, when men lived mostly on vegetables, they offered only grain, water, salt, fruit, and flowers to the gods, to propitiate them and thereby obtain temporal blessings. But when they began to eat meat and spices, and drink wine, they offered the same; naturally supposing the deities would be pleased with whatever was useful or agreeable to themselves. They imagined that some gods were partial to animals, others to fruits, flowers, etc. To the celestial gods they offered white victims at sunrise, or at open day. To the infernal deities they sacrificed black animals in the night. Each god had some creature peculiarly devoted to his worship. They sacrificed a bull to Mars, a dove to Venus, and to Minerva, a heifer without blemish, which had never been put to the yoke. If a man was too poor to sacrifice a living animal, he offered an image of one made of bread.

In the course of time, it began to be imagined that the gods demanded something more sacred as offerings or atonements for sin. This led to the sacrifice of human beings, principally slaves and those taken in war, then, their own children, even their most beloved "first-born." It came to be an idea that every sin must have its prescribed amount of punishment, and that the gods would accept the life of one person as atonement for the sins of others. This idea prevailed even in Greece and Rome: but there it mainly took the form of heroic self-sacrifice for the public good. Cicero says: "The force of religion was so great among our ancestors, that some of their commanders have, with their faces veiled, and with the strongest expressions of sincerity, sacrificed themselves to the immortal gods to save their country."[182:2]

In Egypt, offerings of human sacrifices, for the atonement of sin, became so general that "if the eldest born of the family of Athamas entered the temple of the Laphystian Jupiter at Alos in Achaia, he was sacrificed, crowned with garlands like an animal victim."[182:3]

When the Egyptian priests offered up a sacrifice to the gods, they pronounced the following imprecations on the head of the victim:

This idea of atonement finally resulted in the belief that the incarnate Christ, the Anointed, the God among us, was to save mankind from a curse by God imposed. Man had sinned, and God could not and did not forgive without a propitiatory sacrifice. The curse of God must be removed from the sinful, and the sinless must bear the load of that curse. It was asserted that divine justice required BLOOD.[183:2]

The belief of redemption from sin by the sufferings of a Divine Incarnation, whether by death on the cross or otherwise, was general and popular among the heathen, centuries before the time of Jesus of Nazareth, and this dogma, no matter how sacred it may have become, or how consoling it may be, must fall along with the rest of the material of which the Christian church is built.

Julius Firmicius, referring to this popular belief among the Pagans, says: "The devil has his Christs."[183:3] This was the general off-hand manner in which the Christian Fathers disposed of such matters. Everything in the religion of the Pagans which corresponded to their religion was of the devil. Most Protestant divines have resorted to the type theory, of which we shall speak anon.

As we have done heretofore in our inquiries, we will first turn to India, where we shall find, in the words of M. l'Abbé Huc, that "the idea of redemption by a divine incarnation," who came into the world for the express purpose of redeeming mankind, was "general and popular."[183:4]

"A sense of original corruption," says Prof. Monier Williams, seems to be felt by all classes of Hindoos, as indicated by the following prayer used after the Gāyatrī by some Vaishnavas:

Moreover, the doctrine of bhakti (salvation by faith) existed among the Hindoos from the earliest times.[184:2]

Crishna, the virgin-born, "the Divine Vishnu himself,"[184:3] "he who is without beginning, middle or end,"[184:4] being moved "to relieve the earth of her load,"[184:5] came upon earth and redeemed man by his sufferings—to save him.

The accounts of the deaths of most all the virgin-born Saviours of whom we shall speak, are conflicting. It is stated in one place that such an one died in such a manner, and in another place we may find it stated altogether differently. Even the accounts of the death of Jesus, as we shall hereafter see, are conflicting; therefore, until the chapter on "Explanation" is read, these myths cannot really be thoroughly understood.

As the Rev. Geo. W. Cox remarks, in his Aryan Mythology, Crishna is described, in one of his aspects, as a self-sacrificing and unselfish hero, a being who is filled with divine wisdom and love, who offers up a sacrifice which he alone can make.[184:6]

The Vishnu Purana[184:7] speaks of Crishna being shot in the foot with an arrow, and states that this was the cause of his death. Other accounts, however, state that he was suspended on a tree, or in other words, crucified.

Mons. Guigniaut, in his "Religion de l'Antiquité" says:

Rev. J. P. Lundy alludes to this passage of Guigniaut's in his "Monumental Christianity," and translates the passage "un bois fatal" (see note below) "a cross." Although we do not think he is justified in doing this, as M. Guigniaut has distinctly stated that this "bois fatal" (which is applied to a gibbet, a cross, a scaffold, etc.) was "un arbre" (a tree), yet, he is justified in doing so on other accounts, for we find that Crishna is represented hanging on a cross, and we know that a cross was frequently called the "accursed tree." It was an ancient custom to use trees as gibbets for crucifixion, or, if artificial, to call the cross a tree.[185:1]

A writer in Deuteronomy[185:2] speaks of hanging criminals upon a tree, as though it was a general custom, and says:

And Paul undoubtedly refers to this text when he says:

It is evident, then, that to be hung on a cross was anciently called hanging on a tree, and to be hung on a tree was called crucifixion. We may therefore conclude from this, and from what we shall now see, that Crishna was said to have been crucified.

In the earlier copies of Moor's "Hindu Pantheon," is to be seen representations of Crishna (as Wittoba),[185:4] with marks of holes in both feet, and in others, of holes in the hands. In Figures 4 and 5 of Plate 11 (Moor's work), the figures have nail-holes in both feet. Figure 6 has a round hole in the side; to his collar or shirt hangs the emblem of a heart (which we often see in pictures of Christ Jesus) and on his head he has a Yoni-Linga (which we do not see in pictures of Christ Jesus.)

Our Figure No. 7 (next page), is a pre-Christian crucifix of Asiatic origin,[185:5] evidently intended to represent Crishna crucified. Figure No. 8 we can speak more positively of, it is surely Crishna crucified. It is unlike any Christian crucifix ever made, and, with that described above with the Yoni-Linga attached to the head, would probably not be claimed as such. Instead of the crown of thorns usually put on the head of the Christian Saviour, it has the turreted coronet of the Ephesian Diana, the ankles are tied together by a cord, and the dress about the loins is exactly the style with which Crishna is almost always represented.[185:6]

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

The Evangelist[186:3] relates that when Jesus was crucified two others (malefactors) were crucified with him, one of whom, through his favor, went to heaven. One of the malefactors reviled him, but the other said to Jesus: "Lord, remember me when thou comest into thy kingdom." And Jesus said unto him: "Verily I say unto thee, to-day shalt thou be with me in paradise." According to the Vishnu Purana, the hunter who shot the arrow at Crishna afterwards said unto him: "Have pity upon me, who am consumed by my crime, for thou art able to consume me!" Crishna replied: "Fear not thou in the least. Go, hunter, through my favor, to heaven, the abode of the gods." As soon as he had thus spoken, a celestial car appeared, and the hunter, ascending it, forthwith proceeded to heaven. Then the illustrious Crishna, having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable and universal spirit, which is one with Vasudeva (God),[186:4] abandoned his mortal body, and the condition of the threefold equalities.[186:5] One of the titles of Crishna is "Pardoner of sins," another is "Liberator from the Serpent of death."[187:1]

The monk Georgius, in his Tibetinum Alphabetum (p. 203), has given plates of a crucified god who was worshiped in Nepal. These crucifixes were to be seen at the corners of roads and on eminences. He calls it the god Indra. Figures No. 9 and No. 10 are taken from this work. They are also different from any Christian crucifix yet produced. Georgius says:

P. Andrada la Crozius, one of the first Europeans who went to Nepal and Thibet, in speaking of the god whom they worshiped there—Indra—tells us that they said he spilt his blood for the salvation of the human race, and that he was pierced through the body with nails. He further says that, although they do not say he suffered the penalty of the cross, yet they find, nevertheless, figures of it in their books.[188:1]

In regard to Beausobre's ideas that the religion of India is corrupted Christianity, obtained from the Manicheans, little need be said, as all scholars of the present day know that the religion of India is many centuries older than Mani or the Manicheans.[188:2]

In the promontory of India, in the South, at Tanjore, and in the North, at Oude or Ayoudia, was found the worship of the crucified god Bal-li. This god, who was believed to have been an incarnation of Vishnu, was represented with holes in his hands and side.[188:3]

The incarnate god Buddha, although said to have expired peacefully at the foot of a tree, is nevertheless described as a suffering Saviour, who, "when his mind was moved by pity (for the human race) gave his life like grass for the sake of others."[188:4]

A hymn, addressed to Buddha, says:

He was called the "Great Physician,"[188:6] the "Saviour of the World,"[188:7] the "Blessed One,"[188:8] the "God among Gods,"[188:9] the "Anointed," or the "Christ,"[188:10] the "Messiah,"[188:11] the "Only Begotten,"[188:12] etc. He is described by the author of the "Cambridge Key"[188:13] as sacrificing his life to wash away the offenses of mankind, and thereby to make them partakers of the kingdom of heaven. This induces him to say "Can a Christian doubt that this Buddha was the TYPE of the Saviour of the World."[189:1]

As a spirit in the fourth heaven, he resolves to give up "all that glory, in order to be born into the world," "to rescue all men from their misery and every future consequence of it." He vows "to deliver all men, who are left as it were without a Saviour."[189:2]

While in the realms of the blest, and when about to descend upon earth to be born as man, he said:

M. l'Abbé Huc says:

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

The Indians are no strangers to the doctrine of original sin. It is their invariable belief that man is a fallen being; admitted by them from time immemorial.[189:6] And what we have seen concerning their beliefs in Crishna and Buddha unmistakably shows a belief in a divine Saviour, who redeems man, and takes upon himself the sins of the world; so that "Baddha paid it all, all to him is due."[189:7]

The idea of redemption through the sufferings and death of a Divine Saviour, is to be found even in the ancient religions of China. One of their five sacred volumes, called the Y-King, says, in speaking of Tien, the "Holy One":

An ancient commentator says:

Tien, the Holy One, is always spoken of as one with God, existing with him from all eternity, "before anything was made."

Osiris and Horus, the Egyptian virgin-born gods, suffered death.[190:3] Mr. Bonwick, speaking of Osiris, says:

Alexander Murray says:

Sir J. G. Wilkinson says of him:

Horus was also called "The Saviour." "As Horus Sneb, he is the Redeemer. He is the Lord of Life and the Eternal One."[190:7] He is also called "The Only-Begotten."[190:8]

Attys, who was called the "Only Begotten Son"[190:9] and "Saviour," was worshiped by the Phrygians (who were regarded as one of the oldest races of Asia Minor). He was represented by them as a man tied to a tree, at the foot of which was a lamb,[191:1] and, without doubt, also as a man nailed to the tree, or stake, for we find Lactantius making this Apollo of Miletus (anciently, the greatest and most flourishing city of Ionia, in Asia Minor) say that:

In this god of the Phrygians, we again have the myth of the crucified Saviour of Paganism.

By referring to Mrs. Jameson's "History of Our Lord in Art,"[191:3] or to illustrations in chapter xl. this work, it will be seen that a common mode of representing a crucifixion was that of a man, tied with cords by the hands and feet, to an upright beam or stake. The lamb, spoken of above, which signifies considerable, we shall speak of in its proper place.

Tammuz, or Adonis, the Syrian and Jewish Adonai (in Hebrew "Our Lord"), was another virgin-born god, who suffered for mankind, and who had the title of Saviour. The accounts of his death are conflicting, just as it is with almost all of the so-called Saviours of mankind (including the Christian Saviour, as we shall hereafter see) one account, however, makes him a crucified Saviour.[191:4]

It is certain, however, that the ancients who honored him as their Lord and Saviour, celebrated, annually, a feast in commemoration of his death. An image, intended as a representation of their Lord, was laid on a bed or bier, and bewailed in mournful ditties—just as the Roman Catholics do at the present day in their "Good Friday" mass.

During this ceremony the priest murmured:

The Rev. Dr. Parkhurst, in his "Hebrew Lexicon," after referring to what we have just stated above, says:

Prometheus was a crucified Saviour. He was "an immortal god, a friend of the human race, who does not shrink even from sacrificing himself for their salvation."[192:1]

The tragedy of the crucifixion of Prometheus, written by Æschylus, was acted in Athens five hundred years before the Christian Era, and is by many considered to be the most ancient dramatic poem now in existence. The plot was derived from materials even at that time of an infinitely remote antiquity. Nothing was ever so exquisitely calculated to work upon the feelings of the spectators. No author ever displayed greater powers of poetry, with equal strength of judgment, in supporting through the piece the august character of the Divine Sufferer. The spectators themselves were unconsciously made a party to the interest of the scene: its hero was their friend, their benefactor, their creator, and their Saviour; his wrongs were incurred in their quarrel—his sorrows were endured for their salvation; "he was wounded for their transgressions, and bruised for their iniquities; the chastisement of their peace was upon him, and by his stripes they were healed;" "he was oppressed and afflicted, yet he opened not his mouth." The majesty of his silence, whilst the ministers of an offended god were nailing him by the hands and feet to Mount Caucasus,[192:2] could be only equaled by the modesty with which he relates, while hanging with arms extended in the form of a cross, his services to the human race, which had brought on him that horrible crucifixion.[192:3] "None, save myself," says he, "opposed his (Jove's) will,"

In the catastrophe of the plot, his especially professed friend, Oceanus, the Fisherman—as his name Petræus indicates,[193:1]—being unable to prevail on him to make his peace with Jupiter, by throwing the cause of human redemption out of his hands,[193:2] forsook him and fled. None remained to be witness of his dying agonies but the chorus of ever-amiable and ever-faithful which also bewailed and lamented him,[193:3] but were unable to subdue his inflexible philanthropy.[193:4]

In the words of Justin Martyr: "Suffering was common to all the sons of Jove." They were called the "Slain Ones," "Saviours," "Redeemers," &c.

Bacchus, the offspring of Jupiter and Semele,[193:5] was called the "Saviour."[193:6] He was called the "Only Begotten Son,"[193:7] the "Slain One,"[193:8] the "Sin Bearer,"[193:9] the "Redeemer,"[193:10] &c. Evil having spread itself over the earth, through the inquisitiveness of Pandora, the Lord of the gods is begged to come to the relief of mankind. Jupiter lends a willing ear to the entreaties, "and wishes that his son should be the redeemer of the misfortunes of the world; The Bacchus Saviour. He promises to the earth a Liberator . . The universe shall worship him, and shall praise in songs his blessings." In order to execute his purpose, Jupiter overshadows the beautiful young maiden—the virgin Semele—who becomes the mother of the Redeemer.[193:11]