Although at the present time it is quite impossible for scholars to veil the fact that the god-idea was originally worshipped as female, still, most modern writers who deal with this subject seem unable to understand the state of human society which must have existed when the instincts, qualities, and characters peculiar to the female constitution were worshipped as divine. So corrupt has human nature become through over-stimulation and indulgence of the lower propensities, that it seems impossible for those who have thus far dealt with this subject to perceive in the earlier conceptions of a Deity any higher idea than that conveyed to their minds at the present time by the sexual attributes and physical functions of females—namely, their capacity to bring forth, coupled with the power to gratify the animal instincts of males, functions which women share with the lower orders of life.

The fact that by an ancient race woman was regarded as the head or crown of creation, that she was the first emanation from the Deity, or, more properly speaking, that she represented Perceptive Wisdom, seems at the present time not to be comprehended, or at least not acknowledged. The more recently developed idea, that she was designed as an appendage to man, and created specially for his use and pleasure,—a conception which is the direct result of the supremacy of the lower instincts over the higher faculties,—has for ages been taught as a religious doctrine which to doubt involves the rankest heresy.

The androgynous Venus of the earlier ages, a deity which although female was figured with a beard to denote that within her were embraced the masculine powers, embodied a conception of universal womanhood and the Deity widely different from that entertained in the later ages of Greece, at a time when Venus the courtesan represented all the powers and capacities of woman considered worthy of deification.

To such an extent, in later ages, have all our ideas of the Infinite become masculinized that in extant history little except occasional hints is to be found of the fact that during numberless ages of human existence the Supreme Creator was worshipped as female.

One has only to study the Greek character to anticipate the manner in which any subject pertaining to women would be treated by that arrogant and conceited race; and, as until recently most of our information concerning the past has come through Greek sources, the distorted and one-sided view taken of human events, and the contempt with which the feminine half of society has been regarded, are in no wise surprising. We must bear in mind the fact, however, that the Greeks were but the degenerate descendants of the highly civilized peoples whom they were pleased to term "barbarians," and that they knew less of the origin and character of the gods which they worshipped, and which they had borrowed from other countries, than is known of them at the present time.

About 600 years B.C., we may believe that mankind had sunk to the lowest depth of human degradation, since which time humanity has been slowly retracting its course; not, however, with any degree of continuity or regularity, nor without lapses, during which for hundreds of years the current seemed to roll backward. Indeed when we review the history of the intervening ages, and note the extent to which passion, prejudice, and superstition have been in the ascendancy over reason and judgment, we may truly say: "The fathers have eaten sour grapes and the children's teeth have been set on edge."



CHAPTER XII. AN ATTEMPT TO PURIFY THE SENSUALIZED FAITHS.

It has been said of the Persians that in their zeal to purify the sensualized faiths which everywhere prevailed they manifested a decided "repugnance to the worship of images, beasts, or symbols, while they sought to establish the worship of the only true creative force, or God—Holy Fire."

From the facts to be gleaned concerning this people during the seventh and eighth centuries B.C., it is quite probable that they still had a faint knowledge of a former age of intellectual and moral greatness, and that it was their object, at that time, to return to the purer principles which characterized it. That their efforts were subsequently copied by surrounding nations is shown in the facts connected with their history.

Soon leading Syrians and Jews began to learn from their Eastern neighbor that the worship of images could scarcely be acceptable to a god which they were beginning to invest with a certain degree of spirituality. There is little doubt, at the present time, that the attempt to spiritualize the religion of the Jews was due to the influence of the Persians. However, the length of time required to effect any appreciable improvement in an established form of worship is shown by the fact that, two hundred years later, little change for the better was observed in the temples, in which licentiousness had become a recognized religious rite. Even at the present time, it is reported that in many places of worship in the East there still reside "holy women—god's women," who, like those in Babylon, described by various writers, are devoted to the "god of fire."

In a comparison made between the religion of Persia and the doctrines said to have been taught by Moses, Inman remarks:

"The religion of Persia as reformed by Zoroaster so closely resembles the Mosaic, that it would be almost impossible to decide which has the precedence of the other, unless we knew how ancient was the teaching of Zoroaster, and how very recent was that said to be from Moses. Be this as it may, we find the ancient Persians resemble the Jews in sacrificing upon high places, in paying divine honor to fire, in keeping up a sacred flame, in certain ceremonial cleansings, in possessing an hereditary priesthood who alone were allowed to offer sacrifices, and in making their summum bonum the possession of a numerous offspring."(108)

108) Ancient Faiths, vol. ii., p. 64.

It is quite plain that by both these nations the wisdom of an earlier race was nearly forgotten. Seven hundred years B.C. the Persians had doubtless already adopted the worship of "One God" who was the Regenerator or Destroyer, a Deity which, as we have seen, originally comprehended the powers of Nature—namely the sun's heat and the cold of winter. That at this time, however, they had lost the higher truths involved in the conception of this Deity, is evident. They had become worshippers of fire, or of that subtle igneous fluid residing in fire which they believed to be creative force. Although the Persiaus like all the other nations of the globe had lost or forgotten the higher truths enunciated by an older race, there is no evidence going to show that they ever became gross phallic worshippers like the Jews; that they were not such is shown in the fact that down to the time of Alexander the women of Persia still held a high and honorable position, and that the female attributes had not become wholly subject to male power.

Had we no other evidence of the comparatively exalted character of the religion of the Persians than the history of the lives of such men as Darius, Cyrus, Artaxerxes, and others, we should conclude, notwithstanding the similarity in the ceremonials of these two religions, that some influence had been at work to preserve them from the cruelty and licentiousness which prevailed among the Jews. It is related of Cyrus that he used to wish that he might live long enough to repay all the kindness which he had received. It is also stated that on account of the justice and equity shown in his character, a great number of persons were desirous of committing to his care and wisdom "the disposal of their property, their cities, and their own persons."

In striking contrast to the mild and humane character of Cyrus stands that of the licentious and revengeful David, a "man after God's own heart."

"As for the heads of those that compass me about, let the mischief of their own lips cover them."

"Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again."(109)

"Happy shall he be that taketh and dasheth thy little ones against the stones."(110)

109) Psalms cxl.

110) Ibid., cxxxvii.

No one I think can read the Avestas without being impressed by the prominence there given to the subjects of temperance and virtue. In their efforts to purify religion, and in the attempts to return to their more ancient faith, the disciples of Zoroaster, as early as eight hundred years before Christ, had adopted a highly spiritualized conception of the Deity. They had taught in various portions of Asia Minor the doctrine of one God, a dual entity by means of which all things were created. They taught also the doctrine of a resurrection and that of the immortality of the soul. It was at this time that they originated, or at least propounded, the doctrine of hell and the devil, a belief exactly suited to the then weakened mental condition of mankind, and from which humanity has not yet gained sufficient intellectual and moral strength to free itself. This Persian devil, which had become identified with winter or with the absence of the sun's rays, was now Aryhman, or the "powers of darkness," and was doubtless the source whence sprang the personal devil elaborated at a later age by Laotse in China.

As the Jews had no writings prior to the time of Ezra or Jeremiah, it is now believed that many of the doctrines incorporated in their sacred books were borrowed from Persian, Indian, and Egyptian sources. Resurrection from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of Christ an established article of Egyptian and Persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again," was the beginning of a new life and an admission to the heavenly state.

In the Khordah Avesta we have the following concerning the doctrine of the resurrection and that of future rewards and punishments.

"I am wholly without doubt in the existence of the good Mazdaycinian faith, in the coming of the resurrection and the later body, in the stepping over the bridge Chinvat, in an invariable recompense of good deeds and their reward, and of bad deeds and their punishment."

The Zoroastrians, who led the way in the great intellectual and religious awakening which took place during the intervening years from 700 B.C. to 400 B.C., sought to purify all things by fire and water, the two principles which had come to be regarded as the original elements, from which, or by which, all things are produced.

Prior to this time, in Persia, and long afterwards by various other nations, baptism, a rite performed at puberty, was connected only with the sexual obligations of the person receiving it, but in the age which we are considering it became especially a cleansing or regenerating process, and was the means by which the pious devotee became initiated into the mysteries of holy living, or by which she or he was "born again."

As in their religious procedure every act was performed in connection with symbols, so in the matter of baptism they were not satisfied with the inner consciousness of regeneration, but must go through with certain processes which typified the new life upon which they had entered. According to Wilford, the outward symbolization of the "new birth" in the East is manifested in the following manner:

"For the purpose of regeneration it is directed to make an image of pure gold of the female power of nature, either in the shape of a woman or of a cow. In this statue, the person to be regenerated is inclosed, and dragged out through the natural channel. As a statue of pure gold and of proper dimensions would be too expensive, it is sufficient to make an image of the sacred Yoni, through which the person to be regenerated is to pass."

Thus at the time Nicodemus is said to have queried concerning the mysteries of the new birth, it is observed that the outward forms of regeneration had long been in use among the pagans. In passing themselves through these apertures, the applicant for regeneration was supposed to represent the condition of one "issuing from the womb to a new scope of life."

According to the testimony of various writers upon this subject, there are still extant, not alone in oriental countries, but in Ireland and Scotland as well, numerous excavations or apertures in the rocks which by an early race were used for the same purpose. Through the misconception, bigotry, and ignorance of the Roman Catholic missionaries in Ireland, these openings were designated as the "Devil's Yonies." Although these emblems typified the original conception of one of their most sacred beliefs, namely, the "new birth," still they were "heathen abominations" with which the devotees of the new (?) faith must not become defiled.

The people who executed these imperishable designs, and who have left in the British Isles innumerable evidences of their religious beliefs, are supposed by some writers to belong to a colony which, having been expelled from Persia on account of their peculiar religious beliefs, settled in the "White Island," the "Island of the Blessed." This subject will, however, be referred to later in this work.

When we closely examine the facts connected with the evolution of religion, there can be little doubt that the Persians laid the foundation for that great moral and intellectual awakening which a century or two later is represented by Confucious, Gotama Buddha, and Pythagoras. From the Persians, doubtless Jew and Gentile alike received the little leaven of spirituality which in later ages crept into their gross conception of a Deity.

By the Persians, the Hindoos, and other nations of the East, it was believed that the end of each cycle of six hundred years, at which time a new sun or savior was to come, would mark a new era of religious development. At the close of each of these cycles it was devoutly expected that the "golden age" of the past would be restored, and that mankind would again be freed from the ills which had overtaken them. As many of these cycles had passed, numerous deliverers, saviors, or solar incarnations had appeared in India, Gotama Buddha having been the ninth. In the East, about six or seven hundred years before the birth of Christ, not only one savior or prophet but three or four of them appeared.

Concerning the leader of the reform in Persia there seem to be many conflicting accounts. The learned Faber concludes that there were two Zarathustras or Zoroasters, the former being identical with Menu, the law giver and triplicated deity of India, and who by various writers is recognized as the Noah of the Hebrews. According to Pliny, the former lived thousands of years before Christ. Several writers concur in placing him five thousand years before the siege of Troy. According to Sir Wm. Jones, the latter Zoroaster lived in the time of Darius Hystaspes. It is now claimed that in the Dabistan, one of the sacred books of Persia, thirteen Zoroasters appear. The name of the last great leader, together with a few of his doctrines, and various scattered fragments in the Gathas, are all that remain on record of a man whose personality stands connected with the earliest attempt to reform a degraded and sensualized religion.

That this prophet was without honor in his own country is shown by the following lamentation:

"To what country shall I go? Where shall I take refuge? What country gives shelter to the master, Zarathustra, and his companion? None of the servants pay reverence to me, nor do the wicked rulers of the country. How shall I worship thee further, living Wise One? What help did Zarathustra receive when he proclaimed the truths? What did he obtain through the good mind? ... Why has the truthful one so few adherents, while all the mighty, who are unbelievers, follow the liar in great numbers?"(111)

111) Quoted by Viscount Amberley from Haug's Translations.

Although the prophet Zarathustra and his companion were first rejected, the fact seems plain that the monotheistic doctrines which they set forth were subsequently accepted as the groundwork of the religion of Persia.

In the opening verses of the 5th Gatha appears the following:

"It is reported that Zarathustra Spitama possessed the best good, for Ahura Mazda granted him all that may be obtained by means of a sincere worship, forever, all that promotes the good life, and he gives the same to all who keep the words and perform the actions enjoined by the good religion....

"Pourutschista, the Hetchataspadin, the most holy one, the most distinguished of the daughters of Zarathustra, formed this doctrine, as a reflection of the good mind, the true and wise one."

The fact will doubtless be observed that Pourutschista was not merely a disciple of Zarathustra, but that she FORMED the doctrine which was accepted as a "reflection of the good mind."

In the 5th Gatha it is stated that among those who "know the right paths, the law which Ahura gave to the Profitable," is Pourutschista the "Holy worthy of adoration among the daughters of Zarathustra.... wise female worker of Wisdom."(112)

112) Spiegel's Translation.

Ormuzd, or Ahura Mazda, which was the essence of heat or light, was the principle adored by the followers of the reformed religion in Persia. Throughout the Avesta the most desirable possession, and that which is most praised, is purity of life.

"We praise the pure man. "The best purity praise we. "The best wish praise we of the best purity. The best place of purity praise we, the shining, endued with all brightness."(113)

"This Earth, together with the women, we praise Which bears us, which are the women, Ahura Mazda Whose wishes arise from purity, these we praise— Fullness, readiness, questioning, wisdom."(114)

113) Vespered xxvi. Spiegel's Translation.

114) Yacna xxxviii.

Praise is offered to the "everlasting female companion, the instructing."

The following is a part of the marriage ceremony of the Persians as it is found in the Khorda-Avesta:

"Do you both accept the contract for life with honorable mind? In the name and friendship of Ormuzd be ever shining, be very enlarged. Be increasing. Be victorious. Learn purity. Be worthy of good praise. May the mind think good thoughts, the words speak good, the works do good. May all wicked thoughts hasten away, all wicked words be diminished, all wicked works be burnt up.... Win for thyself property by right-dealing. Speak truth with the rulers and be obedient. Be modest with friends, clever, and well wishing. Be not cruel, be not covetous.... Combat adversaries with right. Before an assembly speak only pure words. In no wise displease thy mother. Keep thine own body pure in justice."

Confucius, the great Chinese teacher and philosopher, who lived probably in the sixth century B.C., may be said to have been a humanitarian or moralist instead of a mystic. Although he believed in a great first principle, or cause, which he termed Heaven, we are given to understand that in his philosophizing little mention was made of it.

The system known as Confucianism was not originated by Confucius.

In referring to this subject Legge remarks:

"He said of himself (Analects, vii., I), that he was a transmitter and not a maker, one who believed in and loved the ancients; and hence it is said in the thirtieth chapter of the doctrine of the Mean, ascribed to his grandson, that he handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wu, taking them as his models."(115)

115) Legge, Preface to vol. iii. of Shu King.

The ancient books which Confucius interpreted or rewrote laid no claim to being sacred in the sense of being inspired; but, on the contrary, were works of wisdom put forth by historians, poets, and others "as they were moved in their own minds." The most ancient of these doctrines was the Shu, a work which since the period of the Han dynasty, 202 years B.C., has been called the Shu King.

A number of documents contained in this work date back to the twenty-fourth century B.C., and as they are regarded as historical are considered to be of greater importance than are any others of their ancient writings.

Second in antiquity and importance is the Shih or the Book of Poetry. This work contains the religious views of its writers, also an account of the manners, customs, and events of the times to which they belong. For 5000 years, in China, Tien or Ti has expressed the moving or creating force in the universe. In later ages it is observed that this name has been attached to royalty. Hwang Ti is the present title of the Emperor of China.

From some of the texts found in the Shu King, it would seem that the Chinese had in the remote past caught sight of the scientific fact that virtue is its own reward. "Heaven graciously distinguishes the virtuous.... Heaven punishes the guilty."(116)

116) Max Muller, Sacred Books of the East, book iv.

The principal object of Confucius seems to have been to inculcate those doctrines of his ancestors which, taking root, would in time bring about a return to those principles of former virtue, a faint knowledge of which seems still to have survived in China. The following precepts are found among his teachings:

"Knowledge, magnanimity, and energy are the virtues universally binding. Gravity, generosity of soul, sincerity, earnestness, and kindness constitute perfect virtue. Sincerity is the very way to Heaven. My doctrine is that of an all-pervading unity. The superior man is catholic and not partisan. The mean is partisan and not catholic. The superior man is affable but not adulatory, the mean is adulatory but not affable."

When asked for a word which should serve as a rule of practice for all our life he replied: "Is not Reciprocity such a word? What you do not want done to yourself, do not do to others." On one occasion the question was asked him: "What do you say concerning the principle that injury shall be recompensed with kindness?" To which he replied: "Recompense injury with justice, and recompense kindness with kindness."(117)

117) Lun Yu, xiv., 26.

It is recorded by his disciples that there are four things from which the master was entirely free. "He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism." Contrary to the rule of most reformers or leaders of opinion, he always regarded himself as a learner as well as teacher. It is related of Confucius that he at one time desired a governmental position, thinking that through its occupancy he might the better disseminate the ancient doctrines of rectitude and virtue. Offers of individual advantage could not swerve him from his well-grounded principles of honor. On one occasion one of the rulers of the country proposed to confer upon him a city and its revenues, but Confucius replied: "A superior man will only receive reward for services which he has rendered. I have given advice to the duke-king, but he has not obeyed it, and now he would endow me with this place! very far is he from understanding me."(118)

118) Quoted by Amberley, Analysis of Religious Belief, vol. i., p. 197.

The fact seems evident that Confucius had not sufficient strength of character to attempt a change in the social conditions of his time. He had not that grandeur of soul which enabled him to strike the key-note of reform. Monarchical institutions and social distinctions he did not rebuke. The brotherhood of man and the levelling processes in human society were probably never thought of by him; certainly they were never attempted.

By certain writers Confucius has been accused of insincerity in a few minor matters; still, the wisdom contained in his religious doctrines, the philosophical value of his teachings relative to the regulation of human conduct, and, above all, his purity of purpose, justly entitles his name to be enrolled among the great reformers of the world.

The lasting influence which this man exerted upon the minds of his countrymen, and the appreciation in which his name and works are still held, are shown by the fact that his descendants constitute the only order of hereditary nobility in China.

"He lived five hundred years before Christ; and yet to this day, through all the changes and chances of time and of dynasties, the descendants of Confucius remain the only hereditary noblemen and national pensioners in the empire. Even the imperial blood becomes diluted, degraded, and absorbed into the body politic after the seventh generation; but the descendants of Confucius remain separate, through all the mutations of time and of government."(119)

119) Thomas Magee, in the Forum, vol. x., p. 204.

Laotse, the founder of the smallest of the three sects in China, namely, Confucianism, Buddhism, and Taoism, was an old man when Confucius was in his prime. The word Taou signifies reason, but the doctrines believed by the Taoists prove their system to be the most irrational of all the religions of the East. In an article on The Taouist Religion, Warren Benton says:

"The tendency in rationalism is toward the utter destruction of a belief in the existence of unseen spirits of evil. Enlightened reason dethrones devils; but Laotse created devils innumerable, and the chief concern of the Taouist sect has always been to manipulate these emissaries of evil. Modern rationalists deny the existence of devils, and relegate them to the category of myths and to personified ideas. Not so the rationalist of the Orient. He finds his greatest pleasure in contemplating the very atmosphere he breathes as filled with spirits constantly seeking his injury; and to outwit his satanic majesty is the chief end of life."(120)

120) Pop. Science, Jan. 1890.

At a time when a personal devil was gradually assuming shape, it would have been singular, indeed, if there had not arisen one who, by his peculiar temperament and natural disposition, was exactly suited to the task of elaborating this doctrine in all its grim seriousness. That such an one did arise in the person of Laotse is evident from what is known regarding his history and teachings.

The growth of religious faith had long tended in this direction. Typhon, "the wind that blasts," "Darkness," and the "cold of winter," constituted the foundation of a belief in a personal Devil; and, when the time was ripe for the appearance of his satanic majesty, it required only a hypochondriac—a disordered mental organization—to formulate and project this gloomy and unwholesome doctrine.

There is little known of the life and character of Laotse except that he labored assiduously through a long life-time for the establishment of certain principles or tenets which he believed to be essential to the well-being of humanity. In the twentieth chapter of his work are found to be some hints of his personality and of the gloomy cast of his character. He complains that while other men are joyous and gay, he alone is despondent. He is "calm like a child that does not yet smile." He is "like a stupid fellow, so confused does he feel. Ordinary men are enlightened; he is obscure and troubled in mind. Like the sea, he is forgotten and driven about like one who has no certain resting place. All other men are of use; he alone is clownish like a peasant. He alone is unlike other men, but he honors the nursing mother."

Of all the various teachers which arose during the fifth, sixth, and seventh centuries B.C., none of them were able to rise to the position of moral grandeur occupied by Gotama Buddha. The efforts put forth by this great teacher seem to have been humane rather than religious. In his time, especially in India, society had become encysted beneath a crust of seemingly impenetrable conservatism, while religion, or priestcraft, riveted the chains by which the masses of the people were enslaved.

The mission of Buddha was to burst asunder the bonds of the oppressed and to abolish all distinctions of caste. This was to be accomplished through the awakening of the divine life in each individual. The leading processes by which the lines of caste were weakened were in direct opposition to the established order of society. It was a blow at the old Brahminical social and religious code which had grown up under the reign of priest-craft.

Notwithstanding the sex prejudice which had come to prevail in India, it was directly stated by Buddha that any man or woman who became his disciple, who renounced the world and by abstinence from the lower indulgences of sense proclaimed her or his adherence to the higher principles of life, "at once lost either the privilege of a high caste or the degradation of a low one." Earthly distinctions were of no consequence. Rank depended not on the outward circumstance of birth, but on the ability of the individual to resist evil, or, upon his capacity to receive the higher truths enunciated by the new sun or savior—Buddha.

In one of the canonical books he is represented as saying:

"Since the doctrine which I teach is completely pure, it makes no distinction between noble and common, between rich and poor. It is, for example, like water, which washes both noblemen and common people, both rich and poor, both good and bad, and purifies all without distinction. It may, to take another illustration, be compared to fire, which consumes mountains, rocks, and all great and small objects between heaven and earth. Again, my doctrine is like heaven, inasmuch as there is room within it without exception, for whomsoever it may be; for men and women, for boys and girls, for rich and poor."(121)

121) Viscount Amberley, Analysis of Religious Belief, vol. i., p. 216.

There is little doubt that the religion of Buddha was an attempt to return to the almost forgotten principles of a past age of spiritual and moral greatness. According to this ancient wisdom, man is an immortal soul struggling for perfection. The growth of the real man is a natural unfolding of the divine principle within, such process of evolution being accomplished through the power of the will. As every individual must work out his own salvation, this will-force must ever be directed toward the complete mastery of the body, or the lower self. In other words, the development of the higher life depends upon the power of the individual to overcome or conquer evil. The effect of every thought, word, and deed is woven into the soul, and no one can evade the consequences of his own acts. All sin is the result of selfishness, so that only when one renounces self and begins to live for others does the soul-life begin. No one who has arrived at a state of soul-consciousness will lead a selfish or impure life. On the contrary, every impulse of the devout Buddhist goes out toward humanity and God, of whom he is a conscious part.

Gotama Buddha was not a "savior" in the sense of bloody sacrifice for the sins of the people. On the contrary, he was an example to mankind—a man who through moral purification and a life of self-abnegation had prepared himself for this holy office. Mythologically, or astrologically, he was the new sun born at the close of the cycle. He was the great Light which revealed the way to eternal repose—Nirvana. The mythical Buddha was the prototype of the mythical Christ. His mother was Mai or Mary, Queen of Heaven, or the Vernal Spring. He was a new incarnation of the Sun—the Savior of the world. In process of time his many miracles were offered as proof of his divine character. Although he taught the existence of a great and universal Power, he made no attempt to explain the unknowable. The Infinite is to be contemplated only through its manifestations. Nirvana is not annihilation, as has been erroneously taught by Christian missionaries. As explained by Buddhists themselves, it comprehends a state of absolute rest from human strife and wretchedness. It is the absorption or relapsing into the great First Principle, whence all life is derived—a state so pure that the human is lost in the divine.

"Lamp of the law! I take my refuge in thy name and Thee! I take my refuge in thy Law of Good! I take my refuge in thy Order! Om! The dew is on the Lotus!—rise, Great Sun! And lift my leaf and mix me with the wave. Om Mani Padme Hum, the Sunrise comes! The Dewdrop slips into the shining Sea!"(122)

122) Arnold, Light of Asia.

From the Buddhist colleges at Nolanda went forth teachers who, inspired with enthusiasm in the cause of human justice and individual liberty, endeavored to abolish the abominations which had grown up under Brahminical rule. The masses of the people, however, were too deeply sunken in infamy, wretchedness, and ignorance to accept, or even understand, the pure doctrines of the great teacher, and, as might have been anticipated, priest-craft soon assumed its wonted arrogance, and eventually the whole paraphernalia of antiquated dogmas were tacked upon the new system.

Through the various efforts put forth for the elevation of mankind during the six or seven hundred years which preceded the advent of Christianity, sufficient strength had been given to the moral impetus of humanity to create in many portions of the world a strong desire for a return to purer principles, and to make the appearance of a spiritual teacher like Christ possible. The effects, however, of ages of moral and intellectual degradation, in which the lowest faculties have been stimulated to the highest degree, are not wiped out in a few centuries of struggle by the few among the people who desire reform. As true reform means growth, those who have reached a higher stage of development can only point the way to others—they are powerless to effect changes for which the masses are unprepared.

Although through a partial revival of the ideas entertained by an ancient people the attempt was made by Zoroaster, Confucius, Gotama Buddha, Pythagoras, the Stoics, and other schools of philosophy, to elevate the masses of the people, and, although the unadulterated teachings of the man called Christ were doubtless an outgrowth of this movement, yet the human mind had not, even as late as the appearance of this last-named reformer, sufficiently recovered from its thraldom to enable the masses to grasp those higher truths which had been entertained by an earlier civilized people.

While there are doubtless many points of similarity between the religious system elaborated by Gotama Buddha and that enunciated by Christ, there is little likeness between the teachings of the former and those set forth by the Romish Church, or by Paul. Seven hundred years B.C., the Persians had grasped the idea that virtue is its own reward, and that every soul is responsible for its own growth. The fundamental doctrine of the Christian Church to-day is that of a vicarious atonement—a belief which takes away man's responsibility for his own misdeeds.



CHAPTER XIII. CHRISTIANITY A CONTINUATION OF PAGANISM.

By comparing the sacred writings of the Persians with the history of the events connected with the conception and birth of the mythical Christ as recorded in the New Testament, the fact is observed that the latter appears to be closely connected with the central figure of Persian mythology. It has been found that the visit of the Magi, who, following a star, were guided to the spot where the young child lay, was the fulfilment of a Persian prophecy, which is to be found in the life of Zarathustra as recorded in the Zendavesta, while the subsequent history of the same personage is seen to be almost identical with that of the Hindoo Sun-god Chrishna.

According to the sacred books of the Persians, three sons of the great Zarathustra were to appear at three successive periods of time. These sons were to be incarnations of the sun, and the result of immaculate conceptions.

"The first is named Oschederbami. He will appear in the last millennium of the world. He will stop the sun for ten days and ten nights, and the second part of the human race will embrace the law, of which he will bring the 22d portion.

"The second posthumous son of Zoroaster is Oschedermah. He will appear four hundred years after Oschederbami. He will stop the sun twenty days and twenty nights, and he will bring the 23d part of the law, and the third part of the world will be converted.

"The third is named Sosiosch. He will be born at the end of the ages. He will bring the 24th part of the law; he will stay the sun thirty days and thirty nights, and the whole earth will embrace the law of Zoroaster. After him will be the resurrection."(123) This last named son was to be born of a pure and spotless virgin, whereupon a star would appear blazing even at noonday with undiminished lustre.

123) Quoted by Waite, History of the Christian Religion, p. 168.

"You, my sons," exclaimed the seer, "will perceive its rising before any other nation. As soon, therefore, as you shall behold the star, follow it, withersoever it shall lead you; and adore that mysterious child, offering your gifts to him, with profound humility. He is the Almighty Word, which created the heavens."(124)

124) Ibid., 169.

Waite notices the conclusion of Faber that this prediction was long before the birth of Christ, and states that one of the reasons for such a conclusion was, that in the old Irish history a similar prophecy appears—a prophecy which was delivered by a "Druid of Bokhara." The identity of this Irish prophecy with the one in the East ascribed to Zarathustra or Zoroaster, is so singular that Faber thinks it can be accounted for only on the hypothesis "of an ancient emigration from Persia to Ireland by the northwest passage, which carried the legend with it."

By those who have investigated the origin of the early gospels, it is stated that the story of the Magi and the star appeared in the Gospel of the Infancy early in the second century, and was subsequently incorporated into the preparatory chapters of Luke and Matthew. According to Waite, there was a sect of Christians called Prodiceans whose leader, Prodicus, about A.D. 120, boasted that they had the sacred books of Zoroaster. From an extant fragment of the Chronography of Africanus is the following:

"Christ first of all became known from Persia. For nothing escapes the learned jurists of that country, who investigated all things with the utmost care. The facts, therefore, which are inscribed upon the golden plates, and laid up in the royal temples, I shall record; for it is from the temples there, and the priests connected with them, that the name of Christ has been heard of. Now, there is a temple there to Juno, surpassing the royal palace, which temple Cyrus, that prince instructed in all piety, built, and in which he dedicated, in honor of the gods, golden and silver statues, and adorned them with precious stones. ... Now about that time (as the records on the plates testify), the king having entered the temple, with the view of getting an interpretation of certain dreams, was addressed by the priest Prupupius thus: 'I congratulate thee, master: Juno has conceived.' 'And the king, smiling, said to him: 'Has she who is dead conceived?' And he said: 'Yes, she who was dead has come to life again, and begets life.' And the king said: 'What is this? explain it to me.' And he replied: 'In truth, master, the time for these things is at hand. For during the whole night the images, both of gods and goddesses, continued beating the ground, saying to each other, Come, let us congratulate Juno. And they say to me, Prophet, come forward, congratulate Juno, for she has been embraced. And I said, How can she be embraced who no longer exists? To which they reply, She has come to life again, and is no longer called Juno, but Urama. For the mighty Sol has embraced her.' "(125)

125) Hyppolytus, vol. ii., p. 196.

There is a tradition which asserts that during the early part of the second century, St. Thomas went as a missionary to Parthia; that after he had visited the various countries of the Parthian Empire, tarrying for a time at Balkh, the capital of Bactria, and the ancient residence of the Magi, he went to India. Soon after the visit of Thomas to Persia and India, there appeared in Palestine and the adjacent countries a gospel of Thomas, in which were set forth various stories closely resembling the legends found in the Hindoo sacred writings. After comparing various passages of the Bhagavat Purana with those of the Infancy, and after furnishing conclusive evidence that the latter must have been copied from the former, Waite says:

"The conclusion must be, that while for some of the salient points of the Gospels of the Infancy, the authors were indebted to Zoroaster, and the legends of Persia, the outline of the story was largely filled up from the history of Crishna, as sent back to Palestine, by the Apostle Thomas, from the land of the Brahmins."

Concerning the story of Herod and his order to slay all the male infants, there has been discovered in a cavern at Elephanta, in India, a sculptured representation of a huge and ferocious figure, bearing a drawn sword and surrounded by slaughtered children, while mothers appear weeping for their slain. This figure is said to be of great antiquity.

Mary, the Mother of Jesus, like Mai, the Mother of Gatama Buddha, was regarded by certain sects in the earlier ages of Christianity as an Immortal Virgin whose birth had been announced by an angel.(126) She was in fact the ancient Virgin of the Sphere—the Mother of the Gods—the Queen of Heaven.

126) See Gospels of Mary and the Protovangelion.

As soon as Christ was born he conversed with Mary, as did also Crishna with his mother, informing her of his divine mission.

Crishna was cradled among shepherds, so was Christ. Cansa, fearing the loss of his kingdom, sought to destroy the life of the divine infant in the same manner as did Herod in the case of Christ. Both children are carried away by night, after which an order is issued by the ruler of the country that all the young children throughout the kingdom be slaughtered.

When Joseph and Mary arrived in Egypt, they visited the temple of Serapis, where "all the magistrates and priests of the idols were assembled." Upon the image being interrogated concerning the "consternation and dread which had fallen upon all our country," it answered them as follows: "The unknown god has come hither, who is truly God; nor is there anyone besides him, who is worthy of divine worship; for he is truly the son of God." And at the same instant this idol fell down, and at his fall all the inhabitants of Egypt, besides others, ran together.(127) A similar story is related of Crishna. This Indian god, the same as Christ, cured a leper. A woman, after having poured a box of precious ointment on the head of Crishna, was healed; so also a woman anointed the head of Jesus. Crishna when but a lad displayed remarkable mental powers and the most profound wisdom before the tutor who was sent to instruct him. Christ astonished the school-master Zaccheus with his great learning.(128)

127) Gospel of the Infancy, ch. iv.

128) Gospel of the Infancy, ch. xx.

Crishna had a terrible encounter with the serpent Calinaga; the infant Christ had also a dreadful adventure with a serpent. Now this Calinaga which Crishna encountered was a serpent goddess who was worshipped by the sect in India which was opposed to the adoration of the male principle. The early Christians, however, being ignorant of the allegorical meaning of the legend, transferred it to Christ literally.

The mother of Crishna looked in his mouth and beheld all the nations of the earth. The same story is reported of Christ and his mother. Finally Christ, like Crishna, was crucified, and like him was buried. He descended into hell and on the third day arose and ascended into heaven.(129)

129) It will doubtless be urged that I am quoting from the Apocryphal Gospels—that the genuine books of the New Testament are silent concerning many of these Eastern legends. We must bear in mind, however, that during the earlier ages of Christianity, these finally rejected gospels were, equally with the canonical books, considered as the word of God. The Infancy is thought to be one of the earliest gospels. Justin Martyr was acquainted with it, A.D. 150 to 160. It is referred to by Irenaeus, A.D. 190.

In the poetical myths of the ancients the sun is yearly overpowered by cold or by the destructive agencies in Nature. Astronomically, or astrologically, it wanders in darkness and desolation during the winter months; in fact dies, and descends into hell in order that he may rise at the Easter season to gladden and make all things new again. Mythologically, this new sun becomes incarnate; enters again his mother's womb, and is born into the world in the form of a man whose mission is to renew human life. Hence we have an explanation of the Eastern Buddhas and Crishnas, all of which were born of virgins at the winter solstice.

The new sun which at the close of each cycle was believed by the more ancient people of the globe to "issue forth from the womb of Nature to renew the world," now that the truths underlying Nature-worship were lost, became a redeemer or mediator between earth and heaven, or between spirit and matter. It is stated that at the time of the appearance of Christ not alone the Jews, but the Persians, the Romans, the ancient Irish, and in fact all the nations of the globe, were anxiously awaiting the event of another incarnation of the solar Deity; and that maidens of all classes and conditions were in a state of eager expectation, the more pious, or at least the more ambitious among them, being in almost constant attendance at the temples and sacred shrines, whither they went to pay homage to the male emblem of generation, thereby hoping to be honored as a Mai or Mary.

On the wall of the temple at Luxor are a series of sculptures,

"in which the miraculous annunciation, conception, birth, and adoration of Amunoph III., the son of the Virgin Queen Mautmes, is represented in a manner similar to what is described in St. Luke's Gospel (ch. 1 and 2) of Jesus Christ, the son of the Virgin Mary, and which is found also in the Gospel of St. Matthew (ch. 1) as an addition not met with in the earliest manuscripts,"(130) which fact has caused Sharpe, from whom the above is quoted, to suggest that both accounts may have been of Egyptian origin.

130) Barlow, Symbolism, p. 127.

The titles "lamb," "anointed," etc., which were applied to Christ, all appear attached to former in-carnations of the sun, the first named standing for the sun in Aries. The effigies of a crucified savior found in Ireland and Scotland in connection with the figure of a lamb, a bull, or an elephant, the latter of which is not a native of those countries, shows that they do not represent Christ, but a crucified sun-god worshipped by the inhabitants of the British Islands ages before the birth of the great Judean philosopher and teacher.

It is plain that Crishna of India and the Persian Mithra furnished the copy for the Jesus of the Romish Church, all of whom mean one and the same thing—the second person in the Solar Trinity. By the Jews, who attempted to ignore the female principle, this God is called the "Lord of Hosts" and "God of Sabaoth," which astronomically means God of the stars and constellations, and astrologically the creator or producer of the multitudes. Of this God, ieue, I H S, the author of Anacalypsis says that he was the son of the celestial virgin, which she carries in her arms; the Horus, Lux, of the Egyptians, the Lux of St. John.

"It is from this infant that Jesus took his origin; or at least it is from the ceremonies and worship of this infant that this religion came to be corrupted into what we have of it. This infant is the seed of the woman who, according to Genesis, was to bruise the head of the serpent, which, in return, was to bruise his foot or heel, or the foot or heel of her seed as the figure of the Hindoo Crishna proves. From the traditionary stories of this god Iao, which was figured annually to be born at the winter solstice, and to be put to death and raised to life on the third day at the vernal equinox, the Roman searchers after the evangelion or gospel made out their Jesus. The total destruction of everything at Jerusalem and in Judea—buildings, records, everything—prevented them from coming to any absolute certainty respecting this person who, they were told by tradition, had come to preach the gospel of peace, to be their savior, in fulfilment of the prophecy which their sect of Israelites found in their writings, and who had been put to death by the Jews. From all these circumstances he came to have applied to him the monogram of I H S.... and to him at last all the legendary stories related of the god Iao were attributed."(131)

131) Godfrey Higgins, Anacalypsis, book vi., ch. iv., p. 455.

According to Faber, Jesus was not originally called Jesus Christ, but Jescua Hammassiah—Jescua meaning Joshua, and Jesus, Savior. Ham is the Om of India, and Messiah, the anointed. Commenting on this Higgins remarks: "It will then be, The Savior Om the Anointed, precisely as Isaiah had literally foretold; or reading in the Hebrew made, The Anointed Om the Savior. This was the name of Jesus of Bethlehem."

We have observed the fact that at the time of the birth of Christ the entire world was expecting a Savior—a new incarnation of the sun. The end of a cycle had come and the entire earth was to undergo a process of renovation.

In a poem by Virgil, who was a Druid, the birth of a wonderful child is celebrated, and the prophecy of a heathen Sibyl is seen to be identical with that of Isaiah.

"The last period sung by the Sibylline prophetess is now arrived; and the grand series of ages. That Series which recurs again and again in the course of our mundane revolution begins afresh. Now the Virgin Astrea returns from heaven; and the primeval reign of Saturn recommences; now a new race descends from the celestial realms of holiness. Do thou, Lucina, smile propitious on the birth of a boy who will bring to a close the present age of iron and introduce throughout the whole world, a new age of gold. Then shall the herds no longer dread the fury of the lion, nor shall the poison of the serpent any longer be formidable. Every venomous animal and every deleterious plant shell perish together. The fields shall be yellow with corn, the grape shall hang its ruddy clusters from the bramble, and honey shall distil spontaneously from the rugged oak. The universal globe shall enjoy the blessings of peace, secure under the mild sway of its new and divine sovereign."

There is no lack of evidence to prove that for several centuries great numbers of Christians regarded Christ as a solar incarnation similar to those which from time to time were born in the valleys of the Nile and the Ganges. By the fathers in the church Jesus Christ was named the New Sun, and in the early days of Christianity the Egyptians struck a coin representing O. B. or the holy Basilisk, with rays of light darting from his head, on the reverse side of which was figured "Jesus Christ as the New Solar Deity."

The similarity if not the actual identity of the religion of Christ and that of the pagans in the second century is shown by various writers. The Emperor Hadrian writing to his friend Servianus says:

"Those who worship Serapis are also Christians; even those who style themselves the Bishops of Christ are devoted to Serapis.. .. There is but one God for them all; him do the Christians, him do the Jews, him do all the Gentiles also worship."

It has been said that the head of Serapis supplied the first idea of the portrait of Christ. Before the figure of Serapis, in his temple, used to stand Isis, the Celestial Virgin, with the inscription "Immaculate is our Lady Isis." In her hand she bore a sheaf of grain.

As Serapis, or Pan, finally became Christ, so Isis, or the Queen of Heaven, became his mother, and to the latter were transferred all the titles, ceremonies, festivals, and seasons which from the earliest time had belonged to the great Goddess of Nature. Subsequently, probably about the close of the second century, Christianity began slowly to emerge from the worship of Mithras and Serapis, "changing the names but not the substance."

Upon the coinage of Constantine appears Soli Invicto Comita—"To the invincible sun my companion or guardian," and when the Greek and Roman Christians finally separated themselves from the great body of pagan worshippers they apologized for celebrating the birthday of their Savior on the 25th of December, saying that "they could better perform their rites when the heathen were busy with theirs." We are assured that the early Christians no less than the Maji acknowledged Mithras as the first emanation from Ormuzd, or the God of Light. He was the Savior which in an earlier age had represented returning life—that which follows the cold of winter. It was doubtless while they worshipped the Persian Mithras that many of the so-called Christians gathered their first ideas concerning the immortality of the soul and of future rewards and punishments.

The analogy existing between the festivals, seasons, mythoses, etc., of the various incarnations of the sun which were worshipped by the early historic nations and those belonging to Christianity is too striking to be the result of chance.

Buddha originally represented the sun in Taurus. Crishna was the sun in Aries. The laborings and sufferings of Hercules, a god who was an incarnation of the latter, portrays the history of the passage of the sun through the signs of the Zodiac.

All the principal events of Christ's life correspond to certain solar phases; or, in other words, all ecclesiastical calendars are arranged with reference to the festivals which commemorate the important events of his life from his conception and birth to his ascension and reception in heaven. Each and every one of the solar deities has been born at midnight, on the 25th of December, at the time when the sun has reached its lowest position and begins to ascend. Macrobius, a learned Roman writer, observes that the early historic nations "believed that the sun comes forth as a babe from its cradle at the winter solstice." Neith is made to say, "The sun is the fruit of my womb."

The 15th of August, assumption day, the time when Mary, the mother of Jesus, ascends to heaven is the day when the Zodiacal constellation Virgo, "the Greek Astrea, leaves the European horizon," and the "8th of September, when Virgo emerges from the sun's rays, is held sacred as the Nativity of the Queen of Heaven."

Of the mid-winter festival, Bede says: "The Pagans of these isles began their year on the eighth of the Kalends of January, which is now our Christmas Day. The night before that (24th Dec. eve) was called by them the Medre-Nak, or Night of Mothers, because of the ceremonies which were performed on that night."(132)

132) Rivers of Life, vol. i., p. 430.

Among Christians as among Pagans the Christmas season was in honor of "returning light," the vernal equinox of "growing light" and St. John's day of "perfected light."

In England, among pagan Saxons, the midwinter festival lasted twelve days, during which time light, fire, the sun, huge stones and other similar manifestations of the Deity were adored. Christian and pagan alike worshipped these objects. They called Christmas "the birthday of the god who is light." The Savior, or the New Sun, was the true light which lighteth every man who cometh into the world. According to the testimony of various writers, the festival held by Christians on Christmas eve used to resemble the Feast of Lights, celebrated in Egypt in honor of Neith. The tokens distributed among friends were cakes made of paste in the form of babies. These cakes were called yuledows. Dow means to "grow bigger," or, "to increase."

The Kalends of January at Rome were sacred to Janus and Juno to whom sacrifices were offered. The Etruscans also worshipped Janus who was the god (or goddess) of the year. Although this Deity does not appear among the twelve gods it is said to be the parent of them all. It was represented as having two faces. Upon one were the letters representing 365, and upon the other were the keys of life and death. According to Bryant this Deity was called Junonius, from the goddess Juno, whose name resolves itself into Juneh, a dove. In the Hebrew this name is identical with Yoni or Yuni—the female principle. On the coins of this god (which was subsequently regarded as male) is usually figured a boat, although a dove with an olive branch is sometimes observed.(133)

133) See Faber, Pagan Idolatry.

Juno is thought to be the same as Jana, which came from Jah of the Hebrews. Diana was Diva Jana or "Dea Jana who is the same as Astarte or Ashtaroth of the Sidonians."

Regarding the transference of the mid-winter festival of the pagans to the Christian calendar, Forlong says:

"The early Christians undoubtedly selected this Roman Saturnalia as an important period in the life of Christ, at first calling it the time of his conception, and later of his birth, this last best suiting the views and feelings of their Solo-Christian flocks. The Jews called the day of the Winter Solstice The Fast of Tebet. The previous time was one of darkness, and on the 28th began their Feast of Lights."(134)

134) Rivers of Life, vol. i., p. 430.

In France the ancient name for Christmas is Noel, a term which until recently has baffled all antiquarian research. It is now thought that it is formed from Nuadh and Vile which together mean All Heal.

Although every possible effort has been put forward to give to this date (the 25th of December) the appearance of authenticity as the birth of Christ, still, so far as I am able to find, no one accredited with any degree of trustworthiness has ever been rash enough to attempt its ratification as a matter of history.

Tylor calls attention to the fact that in the religious symbolism of the material and spiritual sun Augustine and Gregory of Nyssa discourse on the "growing light and dwindling darkness that follow the nativity," and cites the instance of Leo the Great who, in a sermon, rebukes the "pestiferous persuasion, that this solemn day is to be honored not for the birth of Christ, but for the rising of the New Sun."

On the authority of this same prelate it is found that in the fifth century, the faithful, before entering the Basilica of St. Peter, were wont to turn and salute the shining orb of day.

The Roman winter solstice which was connected with the worship of Mithra, and which was named the "Birthday of the Unconquered Om," was adopted by the western churches some time during the fourth century. From the west it passed to the eastern churches, where it finally became "the solemn anniversary of the birth of Christ."

In Ireland the ceremonies attending the mid-winter festival were formerly regarded as exceedingly important. A short time before the approach of the winter solstice, voices were heard throughout the island proclaiming: "The New Year is at hand! Gather the Mistletoe!" The mistletoe wreaths which formed the principal decorations of Venus' temple were at first proscribed by the Christian preachers, but, in process of time they not only found their way into the sanctuary, but were given a place over the altars, their final signification being "good will to men."(135)

135) Rivers of Life, vol. i., p. 81.

Although the tokens of friendship which were distributed by the pagans at the season of the mid-winter festival differed somewhat from those which at the present time are exchanged among Christians at the same season of the year, still, there can be no doubt that the Christmas tree, loaded with gifts, is a remnant of that worship under which the sun was recognized as the source whence all blessings flow. Down to a late date, fire was a conspicuous element at the festival of the winter solstice. As the yule-log blazed upon the hearth, our ancestors set up huge stones and danced round them, thus worshipping the god of fertility.

On the 20th and 21st of March the sun illumines exactly half the earth. At this time the Day has conquered the Night. Light has dethroned Darkness, a complete victory has been gained over Typhon and the new god comes forth "with healing in his wings." On Lady's day, the 25th of March, the Virgin conceives. In Phoenicia numerous fetes were instituted to rejoice with Astarte in her conception. During the months preceding the birth of the young sun-god the Queen of Heaven receives marked homage.

In a former portion of this work we have observed that the festival which celebrated the return of spring was instituted by the inventors of the Neros thousands of years prior to the beginning of the Christian era, to celebrate the vernal equinox and to commemorate a return of Nature's bounties; but, after male reproductive power began to be regarded as the creator, when passion came to be considered as the moving force in the universe, and when the operations of Nature began to be typified by a dead man on a cross who was to rise again, Easter was celebrated in commemoration of a risen savior or sun-god.

The following is an account given in Ramsay's Travels of Cyrus, concerning the vernal equinox festivals in the East. When Cyrus entered the temples he found the public clad in mourning. In a cavern lay the image of a young man (the dying savior) on a bed of flowers and odoriferous herbs Nine days were spent in fasting, prayers, and lamentations, after which the public sorrow ceased and was changed into gladness. Songs of joy succeeded weeping (for Tamuz), the whole assembly singing hymns: "Adonis is returned to life, Urania weeps no more, he has ascended to heaven, he will soon return to earth and banish hence all crimes and miseries forever." This scene, it will be remembered, was presented 500 years prior to the birth of Christ. In Rome, throughout the months preceding the winter solstice, Hilaria or Ceres, was especially honored. Apollo and Diana rose on the 7th of the Julian April and on the 10th their religious festivals began.

On Easter morn, during the earlier ages of the church, the observances of Christians were exactly the same as were those of the so called pagans, all together hurried out long before the break of day that they might behold the sun ascend, or "dance" as they called it, for on this morning he was to "make the earth laugh and sing." Pagan and Christian alike greeted each other with the salutation "The Lord is risen," and the reply was "The Lord is risen indeed." On Easter morning the peasants of Saxony and Brandenburg still climb to the hilltops "to see the sun give his three joyful leaps."

In Buckland's Land and Water it is stated that on the first of May all the choristers of Magdalene College, Oxford, still meet on the summit of their tower, 150 feet high, and sing a Latin hymn as the sun rises, during which time ten bells are rung "to welcome the gracious Apollo." Formerly, high mass was celebrated here and early mass for Sol was held in the College chapel, but, as at the time of the Reformation this service was forbidden, "it has since been performed on the top of the tower." After the hymn is sung "boys blow loud blasts to Sol through bright new tin horns."

Perhaps none of the ideas which enter into present religious rites and ceremonies proclaims its eastern origin more forcibly than do those connected with the veneration of fire. The testimony of all writers upon this subject agrees that in Europe, down to a late date in the Christian era, fire was still adored, and in some mysterious manner was connected with the Creator.

Upon the subject of the continuation of sun and fire worship to modern times, it is stated that the ancient bonfires with which the North German hills used to be ablaze mile after mile are not altogether given up by local custom. In Ireland as late as the year 1829, the ancient Canaanitish and Jewish rite of passing children through fire as a cleansing or regenerating process was still in operation. It is related that at stated seasons great fires were lighted in public places, on which occasions, fathers, taking their children in their arms, would leap and run through the flames. At the same time, two large fires were kindled a short distance from each other through which the cattle were driven. It was believed that by means of this ceremony, fecundity is imparted both to man and beast. May, the month in which all Nature revives, and in which life starts anew, is the time selected for the lighting of those sacred fires. May is the month of the fires of Baal. According to Maurice in his work on the Antiquities of India, the festival and the May-pole of Great Britain are the remnants of a religious ceremony once common in Egypt, India, and Phoenicia, which nations all worshipping the same Deity, celebrated the entrance of the sun into the sign of Taurus at the vernal equinox, but which in consequence of the precession of the equinoxes is removed far in the year from its original situation. This festival is thought to be coeval with a time when the equinox actually took place at that time. It was formerly in honor of the goddess Bhavania, who, under various names, was once worshipped in every country of the globe. "She is identical with the Dea Syria of Chaldea, and the Venus Urania of Persia."

At the present time there is direct and indisputable evidence that sacred fires once flamed over the whole of Britain. A few days prior to Bealtine season, every flame was ordered extinguished, to be relighted on the first of May by holy fire drawn directly from the sun. Of fire-worship Toland observes:

"On May-day the Druids made prodigious fires on these cairns, which being every one in sight of some other could not but afford a glorious show over a whole nation. These fires were in honor of Beal, or Bealan, Latinized by the Roman writers into Belanus, by which name the Gauls and their colonies understood the sun, and therefore, to this hour, the first of May is, by the aboriginal Irish, called la Bealtine, or the day of Belan's fires. May-day is likewise called la Bealtine by the Highlanders of Scotland, who are no contemptible part of the Celtic offspring. So it is with the Isle of Man: and in Armorica a priest is called Belee, or the servant of Bel, and the priesthood Belegieth."(136)

136) Quoted by Godfrey Higgins, Celtic Druids, ch. v., p. 181.

Down to a comparatively recent time, in the British Isles, the youth of both sexes used to arise long before daybreak on May-day, and in large companies set out for the woods, there to gather flowers, boughs, and branches, which, on returning at night, were used to decorate their homes. This festival is said to be the most ancient of any known, and during the earlier and purer ages of human faith was celebrated in honor of returning spring. In later ages, however, after passion had become the only recognized god, May-day was celebrated with "all manner of obscenity and lewdness."

Although the uneducated masses among the Gauls worshipped Apollo, Mercury, and Mars without understanding their true significance, the Druids, who are thought to be Pythagorians, invoked one great power, the animating force which pervades the universe, the essence of which they believed resides in fire.

It is related that although after the introduction of Romish Christianity, May fires still continued to be lighted on Bealtine day, the more impressive ceremonies took place on the 23d of June, on the eve of the nativity of St. John. The early preachers, wishing to defer to the prejudices and usages of the people, "yet not so as to interfere with the celebration of Easter at the vernal equinox, retained the Bealtine ceremonial, only transferring it to the saint's day." Of these fire festivals and their adoption by the Christian church Tylor says:

"The solar Christmas festival has its pendant at mid-summer. The summer solstice was the great season of fire festivals throughout Europe on the heights, of dancing round and leaping through the fires, of sending blazing fire-wheels to roll down from the hills into the valleys, in sign of the sun's descending course. These ancient rites attached themselves in Christendom to St. John's Eve.

"It seems as though the same train of symbolism which had adapted the mid-winter festival to the Nativity, may have suggested the dedication of the mid-summer festival to John the Baptist, in clear allusion to his words 'He must increase but I must decrease.' "(137)

137) Tylor, Primitive Culture, vol. ii., p. 271.

In a description recently given of the "moral, religious, and social disease" which broke out A.D. 1374, in the lower Rhine region, and which was denominated as the "greatest, perhaps, of all manifestations of possession," Andrew D. White says: "The immediate origin of these manifestations seems to have been the wild revels of St. John's Day."(138)

138) Pop. Science, vol. xxxv., p. 3.

Upon this subject Toland observes that he has seen the people of Ireland running and leaping through the St. John's fire proud of passing through it unsinged. Although ignorant of the origin of this ceremony, they nevertheless regarded it as some kind of a lustration by means of which they were to be specially blessed.

To every domestic hearth was carried the seed of Bealtine, or St. John's fire, which during the year was not permitted to go out.(139)

139) Although the preservation of holy fire upon every hearth was clearly a religious observance, still, as in those days there were no matches, the material benefit to be derived from this precaution doubtless had a significance apart from that connected with worship.

According to the testimony of Tylor, the festival of John the Baptist was celebrated in Germany down to a late date. This writer quoting from a low German book of the year 1859, refers to the "nod fire" which was sawed out of wood to light the St. John's bonfire "through which the people leapt and ran and drove their cattle."

With regard to the worship of Fire and Light it is related that in Jerusalem, at the present time, the Easter service is performed by the bishop of the church emerging from a tomb with lighted tapers "from which all crave lights."

On the authority of Peter Martyr, Bishop of Alexandria in the third century, we are informed that the place in Egypt where Christ was banished, which is called Maturea, a lamp is kept constantly burning in remembrance of this event. Although the story of this banishment is doubtless borrowed from the life of the Hindoo god Crishna, the fact is evident that those who appropriated it, and used it in furbishing the mythical history of Christ, had no scruples against fire worship—a religion which we have been taught to regard as belonging exclusively to the pagans.

In the ecclesiastical processions of the Church of Rome is frequently to be observed the figure of a dragon, in the mouth of which "holy and everlasting fire" is observed to be burning. A boy follows the procession with a lighted taper, so that in case the fire is extinguished it may be relighted. In referring to this subject the Rev. J. B. Deane says:

"The whole ceremony may be considered as a lively representation of an ophite procession as it advanced through the sinuous paralleiths of Karnak. So that no wonder the illiterate races were deceived into thinking that there was no harm in calling themselves Christians, for all their dear old faiths are here—fire, arks, poles, and fire in an ark."

Almost innumerable instances are given by various writers upon this subject, showing that the sun worship of the ancients has been continued to the present time by the so called followers of Christ, in the shrines of the East, with no change even of names to distinguish it from that of the Christian faith. By those who have spent much time in investigating the Holy Land, it is related that nearly all the spots in and about Jerusalem, sacred to Greek and Romish Christians as connected with the life and death of their risen Lord, are equally sacred to the pagans as commemorating the life and death of their Savior—the New Sun. Even Gethsemane is marked by characteristics which prove that it is no less interesting to pagans, or, more properly speaking, to the pagan followers of Christ, than it is to those of the Greek and Romish churches. Here is a holy tree, and not far distant is a cave of Mithras. There is also to be seen a trinity of stones "those of Janus (Chemosh), Petros and Ion, all solar terms and connected with the sitting or sinking down to rest of the Kuros."

Messrs. Maundrell and Sandys, who in 1697 visited all the holy places in and around Jerusalem, state that the entire city, but especially the sites of Moriah, Zion, and suburbs were hotbeds of fire and phallic worship as usually developed still in the East.

The topography of ancient Delphi, on the site of which was built the village of Kastri, and at which place excavations are now being made under the direction of the American School of Archaeology, has ever been a place of peculiar interest to the mystic. Here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. The holy Mt. Parnassus, the fountain of Kastali, the deep cave said to be Pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. Here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or, "touched by holy fire." Of this sacred place Forlong writes:

"Christianity has never neglected this so-called Pagan shrine, nor yet misunderstood it, if we may judge by the saint she has located here, for Mr. Hobhouse found in the rocky chasm dipped in the dews of Castaly, but safe in a rocky niche, a Christian shrine; and close by a hut called the church of St. John; yea verily of Ione, she who had once reigned here supreme; whilst on a green plot a few yards below the basin, in a little grove of olive trees, stood the monastery of Panhagia or Holy Virgin, so that here we still have and beside her sacred form in the cleft, men who have consecrated their manhood to the old Mother and Queen of Heaven, just as if she of Syria had never been heard of.

"Doubtless they knew little of what civilized Europe calls Christianity, for I have spent many days conversing with such men, and seen little difference between them and those similarly placed in the far East—fervid Christians though Greeks and Syrians are."

Perhaps nothing shows the extent to which the religion of the pagans has been retained by Christianity more than does the worship of the serpent. It has been said that this reptile enters into every mythology extant. Ferguson is authority for the statement that "he is to be found in the wilderness of Sinai, the groves of Epidaurus, and in Samothracian huts." He constitutes a prominent factor in the religious worship of India, Assyria, Palestine, and Egypt, and, notwithstanding the fact that he is not a native of Ireland, in an earlier age representations of him appear in profusion among the symbols of that country. It has been said that there is scarcely an Egyptian sculpture known in which this reptile does not figure. The serpent whenever it appears as a religious emblem always typifies desire—creative energy—which, proceeding from the sun, is manifested in man and in animals. Whether it be a veritable snake in a box, a serpent connected with the figure of a woman, or as a carved representation on monuments or stones, or as chains or wreaths on columns, bas-reliefs or friezes, the signification is the same.

The sacred character of this reptile among the Gnostics is shown by the accounts given of their religious rites and ceremonies. By many of these sects this holy creature was kept in a box, ark, or chest, and when the eucharistic service was to be performed, he was enticed forth from his resting-place by a bit of bread. So soon as his holiness had wound himself about the offering, the sacrifice was complete and the service was concluded by "singing a hymn to Almighty God, and praying for acceptance in and through the serpent."

In later ages when the attempt was made to abolish serpent worship from the Christian church, it was declared by the leaders in the movement that Ophiolatry had been imported from Persia—that it had been brought in by ignorant devotees who were too weak to renounce their former faith.(140)

140) Forlong, Rivers of Life.

The extent to which the symbols representing Serpent, Sun, Tree, and Plant worship are still retained as part and parcel of the symbolism of Christianity is shown by the following report regarding the adoption of a seal by the Presbyterian Church which appeared in the daily press only a few years ago.

"After the assembly opened, the committee for the selection of a seal made a report recommending: That the general assembly hereby adopts as its official seal the device of a serpent suspended upon a cross, uplifted within a wilderness, in form as represented upon the official seal of the trustees of the general assembly, and displayed upon a circular field of the same proportions. In addition thereto the figure of a rising sun appearing above the margin of the wilderness, whose out-shooting beams shall occupy the centre of the field. Further, the decoration of a demi-wreath of two palm branches (in the form of the wreath upon the seal of the Westminster assembly of divines), placed around the margin of the upper hemisphere of the field; and on the lower hemisphere of the field a demi-wreath composed of a branch of oak united with an olive branch. Further, that the words of the motto, 'Christus Exaltus Salvatar,' shall be displayed in a semi-circle upon the upper part of the field, on either side of the standard of the cross, and, encompassing the whole in a bordure, the following words, in full or in proper abbreviation thereof, 'The Seal of the General Assembly of the Presbyterian Church in the United States of America.'"

The origin of the rite of Baptism as performed at the present time in Christian churches, may be traced directly to the worship of the sun, within which were supposed to reside the reproductive powers of Nature. All nations have had ceremonies corresponding to our baptism and confirmation rites, such baptism being either by fire or water. When we remember that for ages fertility, or the power to reproduce, constituted the idea of the Deity, we are not surprised to find that the original signification of the rite of baptism had, and still has, in some of the oriental countries, special reference to the child's sexual obligations.

In India, the religious rites performed upon the individual occur at birth or soon after; at betrothal, which takes place in childhood; at puberty; at marriage, and at death. The fact will be noticed that all sexual (spiritual) obligations and seasons fall within the domain of priestly supervision and surveillance. The child at baptism is dedicated to Vesta, or Hestia, the Queen of Hearths and Homes, a divinity who is supposed to assist him in securing the special evidence of divine favor, namely, fruitfulness of body.

Among Hindoos and Jews, excessive reproduction was the Lord's mark of favor. In India there has been a special hell provided for childless women, and with Jewesses no curse was equal to barrenness.

Baptism, or the ceremony connected with the naming of children in Christian countries, is seen to be identical with that performed in Mexico among the Aztecs. After the lips and bosom of the infant had been sprinkled with water, the Lord was implored to "permit the holy drops to wash away the sin that was given to it before the foundation of the world, so that the child might be born anew."

Among the petitions which are offered to the Deity is the following: "Impart to us, out of thy great mercy, thy gifts which we are not worthy to receive through our own merit." In their moral code appear these maxims: "Keep peace with all; bear injuries with humility; God who sees, will avenge you." "He who looks too curiously on a woman, commits adultery with his eyes."(141)

141) Quoted by Prescott from Sahagun. Conquest of Mexico, book i., chap 3.



CHAPTER XIV. CHRISTIANITY A CONTINUATION OF PAGANISM—(Continued).

From the facts recorded in the foregoing pages, we have seen that true Christianity was but a continuation of that great movement which was begun in Persia seven or eight centuries before, and whose gathering strength had been emphasized by the humane doctrines set forth in the various schools of Greek philosophy.

In the first century of the Christian era may be observed among various sects, notably the Gnostics, a desire to popularize the teachings of an ancient race, and to accentuate those principles which had been taught by Buddha, Pythagoras, the Stoic philosophers, the Roman jurisconsults and others. In other words the object of the new religion was to stimulate the altruistic characters which had been developed during the evolutionary processes, and to strengthen and encourage the almost forgotten principles of justice and personal liberty upon which early society was founded, but which through ages of sensuality and selfishness had been denied expression.

When we remember the tenacity with which the human mind clings to established beliefs and forms, it is not perhaps singular that in a comparatively short time these principles were lost sight of, and that the entire system of corrupt paganism, with Christ as the New Solar Deity, was reinstated; neither is it remarkable, when we reflect upon the length of time required to bring about any appreciable change in human thought and action, that the principles which this Great Teacher enunciated are at the present time only just beginning to be understood.

To one who carefully studies the history of Christianity by the light of recently developed truths, the fact will doubtless be discovered that the fundamental difference existing between Catholic and Protestant sects is grounded in the old feud arising out of the relative importance of the sex-principles. From the days of Zoroaster to the final establishment of Christianity by Paul, the tendency—although slight—had been toward the elevation of woman, and consequently toward a greater acknowledgment of the female element in the god-idea. Considerable impetus was given to the cause of woman's advancement through the doctrines of the various schools of philosophy in Greece, and subsequently by the efforts put forth by the Roman lawyers to establish their equality with men before the law; hence, during the first hundred years of the Christian era the "new religion" seems to have contained much of the spirit of the ancient philosophy.

By several of the early Christian sects, the second person in the trinity was female, as was also the Holy Ghost.

In a "fragment of a gospel preserved by St. Jerome, and believed to have been from the original Aramaean Gospel of St. Matthew, with additions, the Holy Ghost (ruach), which in Hebrew is feminine, is called by the infant Savior, 'My Mother, the Holy Ghost.' "(142)

142) Barlow, Essays on Symbolism, p. 135.

The mission of Christ was that of a Regenerator of mankind, an office which had been symbolized by the powers of the sun. He was to restore that which was lost. He attempted to teach to the masses of the people the long neglected principles of purity and peace. He did not condemn woman. He was baptized by John (Ion or Yon) in water, the original symbol for the female element, and while in the water; the Holy Ghost in form of a dove (female) descended upon him. To those who have given attention to the symbolism of the pagan worship these facts are not without signification.

Because of the peculiar tendency of Christ's teachings women soon became active factors in their promulgation. If there were no other evidence to show that they publicly taught the new doctrines, the injunction of St. Paul, "I suffer not a woman to teach," would seem to imply that they were not silent.

The doctrines of the Gnostics were particularly favorable to women. Marcellina, who belonged to this order, was the founder of a sect called Marcelliens. Of her works Waite observes: "It would scarcely be expected that the heretical writings of a woman would be preserved amid such wholesale slaughter of the obnoxious works of the opposite sex. The writings of Marcellina have perished."(143) Not only did women teach publicly, and write, but according to Bunsen they claimed the privilege of baptizing their own sex. The reason for this is evident. Before baptism it was customary for the newly-made converts to strip and be anointed with oil. After the establishment of Paul's doctrines, however, "the bishops and presbyters did not care to be relieved from the pleasant duty of baptizing the female converts."(144)

143) History of the Christian Religion, p. 405.

144) Ibid., p. 23.

Although the utmost care has been exercised to conceal the fact that women equally with men, performed the offices connected with the early church, yet by those who have paid attention to the true history of this movement, there can be no doubt about the matter. Notwithstanding the early tendencies of the "new religion" toward the recognition of women, and toward the restoration of the female principle in the Deity, the policy to be pursued by the church was soon apparent, for Paul, the real founder of the system calling itself Christian, and a man imbued with Asiatic prejudices concerning women, arrogantly declared that "man is the head of woman as Christ is the head of the Church." Women were commanded to be under obedience. Neither was the man created for the woman, but the woman for the man; thus was re-established and emphasized the absurd doctrine of the Lingaites, that the male is an independent entity, that he is spirit and superior to the female which is matter. After this indication of the policy to be pursued under the new regime, it would scarcely be expected that theefforts put forth by the various sects among the Gnostics toreinstate the female element either on the earth or in heavenwould be successful, and as might be anticipated from the factsalready adduced, as early as the year 325, at the council of Nice, a male trinity was formally established, and soon thereafter, the Collylidians, a sect which rigorously persisted in the adoration of the female principle, were condemned. At the council of Laodicea, A.D. 365, the 11th canon forbade the ordination of women for the ministry and the 44th canon prohibited them from entering the altar.

The devotees of female worship, although for a time silenced, were evidently not convinced, and to force their understanding into conformity with the newly established order, the Nestorians, in the year 430 A. D., reopened the old dispute, and formally denied to Mary the title of Mother of God. Their efforts, however, were of little avail, for in the year 451, at the council of Ephesus, the third general council, the decision of the Nestorians was reversed and the Virgin Mother reinstated. Upon this subject Barlow remarks: "Well might those who made this symbolical doctrine what it now is, at length desire to do tardy justice to the female element, by promoting the mother to the place once occupied by the Egyptian Neith, and crowning her Queen of Heaven."(145) The fact will doubtless be observed, however, that by the Romish Church the idea of the god-mother differs widely from the Queen of Heaven—the original God of the ancients. Mary the Mother of Jesus is not a Creator, but simply a mediator between her Son and His earthly devotees—a doctrine only a trifle less masculine in texture than that of an Almighty Father and his victimized son. The worship of Mary was adopted by the so-called Christians in response to a craving in the human heart for a recognition of those characters developed in mankind which may be said to contain the germ of the divine. The masculine god of the Jews was feared not loved, and his son had already been invested with his attributes. He was all powerful, hence a mediator, a mother, was necessary to intercede in behalf of fallen man, and this, too, notwithstanding the fact that woman had become the "cause of evil in the world."

145) Essays on Symbolism, p. 134.

The Great Goddess of the ancients, Perceptive Wisdom, the Deity of giving, she who represented the purely altruistic characters developed in mankind, and whose worship involved a scientific knowledge of the processes of Nature, when engrafted upon the so-called Christian system, although indicating an important step toward the recognition of the genuine creative principles, was not understood. Although her effigies were brought from the East and made to do duty as representations of Mary, the Mother of Christ, a knowledge of her true significance lay hurled beneath ages of sensuality and selfishness.

By those who have made it their business to investigate this subject, it is observed that there is scarcely an old church in Italy in which there is not to be found a remnant of a black virgin and child. In very many instances these black virgins have been replaced by white ones, the older figures having been retired to some secluded niche in the church where they are held especially sacred by the ignorant devotees who know absolutely nothing of their original significance. We are assured that many of these images have been painted over, ostensibly in imitation of bronze, but the whites of the eyes, the teeth, and colored lips reveal the fact that they are really not intended to represent bronze, but figures of a black virgin goddess and child whose worship has been imported into Europe from the East. I had been told that one of the oldest of these images extant was to be found in Augsburg; a thorough search, however, in all the churches and cathedrals of that city failed to reveal it, but in the museum at Munich such a figure is to be seen. It is in a state of decay, one arm of the mother and a portion of the child's figure being worn away. Upon this subject Godfrey Higgins remarks:

"If the author had wished to invent a circumstance to corroborate the assertion that the Romish Christ of Europe is the Crishna of India, how could he have desired anything more striking than the fact of the black virgin and child being so common in the Romish countries of Europe? A black virgin and child among the white Germans, Swiss, French, and Italians!!!"(146)

146) Anacalypsis, book iv., ch. i., p. 175.

We have observed that during an earlier age in the history of religious worship, as the female was supposed to comprehend both the female and male elements in creation, a belief in the possible creative power of the female independently of the male was everywhere entertained, and that after the schismatic faction arose which endeavored to exalt the male, the production of a son by a woman unaided by man, was among the Yonigas to be the sign which would forever settle the question of the superior importance of the female functions in the processes of reproduction, and consequently, also, her claim to the greater importance in the deity.

The sacred books of India show that from a former belief in one or the other of the two creative principles throughout Nature as God, the people had come to accept both female and male as necessary elements in reproduction, the latter being the more important. In course of time this change seems to have been universal and to have extended to all the countries of the globe.

As the male could not create independently of the female, or, as spirit was dependent on matter for its manifestations, there arose a necessity for a Savior to redeem man from the evil effects arising from his relations with woman who was regarded as matter, and who in course of time became the cause of evil.

Concerning the doctrines which prevailed in the earlier ages of Christianity relative to the ancient dual principle in creation, and regarding the offices which were performed by the two elements, male and female, in the deity, we have the following from Justinus, who is said to have been contemporary with Peter and Paul:

"When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below; for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above and beholding a light superior to that which He himself had created, exclaimed: 'Open me the gates, that entering in I may acknowledge the Lord.'"