Part 2
While it is claimed for all the world's saviors that they were borne by virgins and begotten by God, genealogies of royal descent are traced for them through the husbands of their mothers in a most illogical manner. As may be seen in the New Testament, the pedigree of Jesus is most elaborately set forth in both Matthew and Luke, who claim that through Joseph (whose parentage is denied) the Christ was a direct descendant of King David, though, strange to relate, the connecting generations are different in one inspired gospel from what they are in the other. Krishna, in the male line, was of royal descent, being of the house of Yadava, the oldest and noblest of India; and Buddha was descended from Maha Sammata, the first monarch of the world.
Therefore, it is not surprising to find a royal pedigree for the god Christ, especially when the religious position occupied by the king in rude societies is considered. The Kaffres acknowledge no other gods than their monarch, and to him they address those prayers which other nations are wont to prefer to the supreme deity. Every schoolboy knows of the apotheosis of the Roman emperors, and the monarchs of Mexico and Peru were regarded as divinities. Every king of Egypt was added to the list of gods and declared to be the son of Ra, and even, in some cases, was made the third person of a trinity. Each denied that he owed his birth to the father from whom he inherited the crown, and claimed to have been miraculously begotten. Special temples were erected for the worship of the kings, which was conducted by special priests. The Parthian rulers of the Arsacid house, likewise, claimed divinity and styled themselves brothers of the sun and moon.
The fable of the slaughter of the innocents, which was merely a new form of the ancient myth of the dangerous child whose life is a constant menace to some tyrant, was copied from several ancient religions, and the flight of the holy family into Egypt has its counterpart in other tales. King Kansa sought the life of Krishna and sent messengers to kill all infants in the neighboring places, but a heavenly voice warned his foster-father to fly with him across the river Jumna, which was immediately done. Salivahana, a virgin-born savior anciently worshiped in southern India, had a similar experience; and fable tells that at Abraham's birth Nimrod sought his life, fearing a prophecy that a child was born who should overthrow his power, and, as a result, he murdered 70,000 newly-born male children. At the time of Moses' birth, Pharaoh is said to have dreamed that a new-born child would cause Egypt's ruin, and he ordered that all the new-born sons of Israel should be cast into the Nile. Similar stories, familiar to all readers of the classics, are told of Perseus, Herakles, Paris, Jason, Bacchus, Romulus and Remus.
All these tales of the birth and early life of Jesus are similar to those of the other and more ancient saviors, and so is the story of the temptation and the forty days' fast. Moses fasted "forty days and forty nights" on the mount where he received the law (Ex. xxiv, 18; xxxiv, 28; Deut. ix, 9, 11). Elijah fasted "forty days and forty, nights" on Mt. Horeb (I Kings xix, 8). Joachim, in shame at being childless, retired to the wilderness for a fast of "forty days and forty nights" (Protevangelion i, 6, 7). Buddha fasted and held his breath until he became extremely weak, when Mara, Prince of Evil, appeared and tempted him to break his fast by offering to make him emperor of the world. Quetzalcoatl was also tempted by the devil during a forty days' fast; and the temptation of Zoroaster forms the subject of many legends.
All these myths readily implanted themselves in the Christian mythology, but the execution of its hero gave a great opportunity for mythical expansion and elaboration.
It is taught that Jesus was crucified; whether he was or not nobody knows, although there are more pieces of the "true cross" extant than could ever have flourished as trees on Mount Calvary.
If such a person as Jesus of Nazareth ever lived and was ever executed by the Romans, it is very probable that he was hanged, and the gallows may, very likely, have been of a form similar to that of a rude cross. The term crucifixion does not necessarily imply that one must be nailed outspread upon a symmetrical cross. It was the ancient custom to use trees as gibbets for execution, or a rude cruciform gallows, often called a "tree" (Deut. xxi, 22, 23; Nicodemus ix, 10). To be hung on such a cross was anciently called hanging on a tree, and to be hung on a tree was crucifixion. This rough method of execution was later modified by the Christians to the present theory of the crucifixion, as they very naturally desired to appropriate the cross for their own especial emblem, owing to the fact that its great antiquity as a universal religious symbol would aid in the propagation of their faith, and since its earliest inception, Christianity has been ever prone to aid its proselyting by the adoption of pagan dogmas, symbols and practices from the so-called heathen theologies.
Of all religious symbols, the cross is the most ancient and sacred. It has from the earliest antiquity been the mystic emblem for reverence and awe, and appears to have been in the aboriginal possession of every ancient people. Populations of essentially different culture, tastes, and pursuits have vied with one another in their superstitious adoration of it. Greek crosses of equal arms adorned the tomb of Midas of Phrygia; and long before the time of the Eutruscans, the inhabitants of northern Italy erected crosses over the graves of their dead. The cross was common to Mexico; white marble crosses were found on the island of Saint Ulloa by its discoverers; and it was greatly revered in Paraguay and Peru.
While the origin of the cross, shrouded as it is in the mists of the remotest antiquity, has been the subject of much speculation which has resulted in numerous theories, it is, undoubtedly, a conventionalized result of primitive phallic ideas. Sexual motives underlie and permeate all known religious systems. The idea of a creative god naturally gave rise to characteristic symbolical expression of the male and female principles, which were gradually modified and reduced to the tau (a Gothic T), representing the male principle, and the ring, representing the female principle. As a complete expression of the creative power, these two symbols were often placed in conjunction; and the most ancient form of the conjunction was, probably, that of the crux ansata, known to the Egyptians as "the emblem of life," which was very simply formed by placing the ring above the T. This emblem is sometimes called the "cross with the handle," because in ancient sculpture it is often represented as being carried by the ring. (See Doane, "Bible Myths"; Inman, "Ancient Faiths," etc.). This handled cross was also sacred to the Babylonians and occurs repeatedly on their cylinders, bricks and gems.
In ancient Scandinavian mythology the great warrior god Thor was always closely associated with a cruciform hammer, this being the instrument with which he killed the great Mitgard serpent, with which he destroyed the giants, and performed other acts of heroism. Cruciform hammers, with a hole at the intersection of the arms for the insertion of the haft, have been discovered in Denmark, and were used in consecrating victims at Thor's altars. The cross, or hammer, of Thor is still used in Iceland as a magical sign in connection with wind and rain, just as the corresponding sign of the cross is now used among the German peasantry to dispel a thunderstorm; both being expressions of the same idea that the cross is sacred to the god of thunder. As Christians blessed the full goblet with the sign of the cross, so the ancient Vikings made the sign of the hammer over theirs; and the signs were identical.
The practice of making the sign of the cross before eating, which has, in Protestant sects, degenerated to the saying of grace, which again has assumed the form of a prayer of thanks to God for bestowing the sustenance, was originally merely a method of prevention against demonical possession. It was thought that demons abounded everywhere and that one was very likely to imbibe one of these spirits unless he took the precaution of making the sign of the cross, which they could not endure and from which they fled. This belief in the efficacy of a talisman, universal among all peoples from the most barbarous to so-called civilized communities, was not only countenanced but encouraged by Christianity, and even today we find orthodox Christians who--although they cannot be called educated in the highest sense, yet are not to be classed as illiterate--who are still practicing it. Every good Catholic wears a scapular, and many a one carries a little image of some saint to ward off disaster. The sign of the cross is still used in time of danger and is considered a weapon of miraculous power. Sword hilts are still constructed in the form of the cross to give fortune in battle, and the masts of ships with yards were once considered the symbol of the cross.
The burial of the dead about churches is another modern form of the ancient superstition that within the shadow of the cross demons dare not disturb the body, which was necessary for resurrection and immortality. This idea is a descendant of the ancient savage notion that bodies in the vicinity of the idol were protected. Even in our modern Protestant cemeteries we constantly find crosses erected over the graves in the same superstitious manner, although in most cases it has become merely a surviving custom, the origin of which the performers do not know.
III.--SPURIOUS RELICS.
Accompanying the worship of the cross, we find among orthodox Christians the adoration of the three nails of the passion which are nothing more than a union of the two Egyptian forms of architecture--the obelisk, expressing the male idea, and the inverted pyramid, expressing the female.
Two of these nails are supposed to have been found in the time of Constantine, who adorned his helmet and horse's bridle with them. Rome, Milan and Treves each boast of possessing one of them, while still another may be seen at the church of the Holy Cross of Jerusalem, where it is annually exposed to the veneration of the people. In 1353 Pope Innocent VI. appointed a festival for these holy nails. Despite these facts, a legend arose in the latter part of the sixteenth century that these three nails were fashioned into an iron ring three-eighths of an inch broad and three-tenths thick and presented by the Empress Helena to Constantine to protect him in battle, and that this ring was later used to support the golden plates of the celebrated Iron Crown of Lombardy.
In reference to the practice of relic worship in the Christian church, it is interesting to note that numerous objects of worship seem endowed with remarkable powers of multiplication. The Church of Coulombs, Diocese of Chârtres; the Cathedral of Pry, the Collegiate Church of Antwerp, the Abbey of Our Savior at Charroux, and the Church of St. John Lateran at Rome, all boast themselves the sole possessors of the only authentic "holy prepuce," which was circumcised from Jesus on the eighth day after his birth (Luke ii, 21), and preserved by the midwife in oil of spikenard, which was later poured upon his head and feet by Mary Magdalene (Infancy ii, 1-4).
Likewise, there are numerous "holy shrouds." That at Besancon, which was brought from Palestine by crusaders about the beginning of the twelfth century, won fame by delivering the city from a destructive plague in 1544, while that at Turin had a festival instituted for it by Pope Julius II. in 1506. Other authentic shrouds may be found at the Church of St. Cornelius at Compeigne, in Rome, Milan, Lisbon, and Aix la Chapelle.
Another much multiplied relic is the Virgin's ring, supposed to have been the marriage ring used at the nuptials of Joseph and Mary. This sacred souvenir was discovered in 996 by a jeweler of Jerusalem and was readily recognized by its remarkable powers of healing and self-multiplication. Many European churches claim to possess this ring and profess to expose it to the devout for veneration, but, undoubtedly, the most celebrated is that held by the Cathedral of Perouse.
Relic worship and belief in the miraculous powers residing in the bones of departed saints, which continues, despite the more general education of the laity, is by no means of Christian origin. In ancient Greece the bones of heroes were superstitiously regarded and those of Hector of Troy were sacredly preserved at Thebes; the tools used in the construction of the Trojan horse were kept at Metapontum; the sceptre of Pelops was held at Chæroneia; the spear of Achilles at Phaselis; and the sword of Memnon at Nicomedia. Miraculous statues of Minerva that brandished spears, abounded, and paintings that could blush and images that could sweat also existed.
In India there are numerous teeth of Buddha which his worshipers believe capable of performing miracles; and his coat, which as Prince Siddhatto he laid aside on entering the priesthood, has been miraculously preserved, and is still shown.
Jerome, in defending the worship of relics which had been attacked by Vigilantus of Barcelona, did not deny that it was adopted from paganism, but commended it and explained that as this reverence had been previously "only given to idols, and was then to be detested, was now given to martyrs, and therefore to be received."
IV.--TRIAL AND EXECUTION MYTHS.
That Jesus should have been executed, either as an historical fact or as a mythological theory, is not remarkable; and even when considered in the light of his being one of the godhead, there is nothing new in the relation of his death. The idea of a dying god is very old. The grave of Zeus was shown at Crete, and the body of Dionyseus was buried at Delphi. Osiris and Buddha both died, and numerous deities were crucified. Krishna, the Indian god, suffered such execution, as did also the Mexican savior Quetzalcoatl. Representations of Krishna abound wherein he is depicted as nailed to a cross and having a round hole in his side. Prometheus was nailed by hands and feet to Mount Caucasus, with arms extended in the form of a cross.
So immeasurably voluminous have been the writings of the orthodox upon the trial, execution, and resurrection of Jesus that it seems advisable to consider these matters, from a rational point of view, upon the hypothesis that such a man really lived and suffered experiences similar to those narrated in the Gospels. With that premise the following views are offered:
The attitude of Jesus before Pilate shows him to have been a willing martyr, yea, desirous of martyrdom. In all probability his fanatical mind believed that when the supreme moment should come, when his execution should take place, and when his death seemed instantly imminent, some great natural phenomenon would occur to save him. He undoubtedly believed that he would not die, but that God would miraculously interpose to rescue him and that at that time he would not only be saved, but that the kingdom of heaven would be established under his control. That this was his belief seems to be shown by his cry of disappointment when he realized that nothing supernatural was to prevent his death. When that moment of realization came, his surprise was evident and, unlike many of his courageous followers who died in calmness and bravery, he cried aloud in mental and physical anguish, "My God, my God, why hast thou forsaken me?" (Matt. xxvii, 46; Mark xv, 34.)
His indifferent bearing before Pilate showed this faith in his redemption, for when the Roman procurator courteously asked him if he were the king of the Jews, he replied ambiguously, as had always been his practice, "Thou sayest it" (Matt. xxvii, 11; Mark xv, 2; Luke xxiii, 3; John xviii, 37; Nicodemus iii, 10). But such ambiguity, which had served very well among the lower classes who had flocked to hear and question him, was of no avail before the matter-of-fact Roman, who, as an imperial officer, desired straightforward answers, and was little impressed by Jesus' silence, except that he was rightfully astonished that when given the chance the prisoner should not have availed himself of it to explain his position. Therefore, seeing Jesus had no will to answer his questions except in an exasperating manner, after he had shown a willingness to save him, Pilate delivered Jesus over to the Jews according to the custom of the Romans in regard to the theological disputes of a subject people--but not until he had requested them to spare the preacher. Had Jesus given the Roman a frank explanation of his position as an itinerant preacher, Pilate would probably have saved him, but the chimerical idea of the interposition of God by a miracle, which would glorify him above all else that could occur, led Jesus to make a willing sacrifice of himself and throw away the opportunity offered him by Pilate.
There is nothing noble nor grand in this impudent conduct toward the Roman officer, but there is a good deal of justice and consideration in the conduct of Pilate. There is nothing noble in Jesus' willingness to die nor in his courting death at this trial, for it was entirely unnecessary and was desired on his part only because he expected a miraculous salvation. According to his belief, he was to be the gainer, and he staked his life for a heavenly glory and lost, although he was probably keen enough to see that in any case his death would increase his fame, for the execution of a fanatic always lends a little glory to a cause, no matter how base, as witness the desire of anarchists for martyrdom and the attitude with which they view those who die for their horrible ideas.
The only question with the Roman was as to whether Jesus had proclaimed himself the king of the Jews, and as he declined to answer this question, Pilate could do nothing to save him. The blind hatred of orthodox Christianity toward Pilate is absurd. Aside from the argument above, there is another reason why his memory should be leniently treated. According to the Christian dogma, Jesus was the son of God, and it was only by his sacrifice, by his actual death, that he could save man. By dying he took the sins of mankind upon himself, and thus became the Savior. As the eternal Son, knowing all things, as a part of the godhead, he knew his death must occur--that was his mission on earth. Therefore, as instruments in the accomplishment of this grand plan, by which mankind was saved, and Jesus became the Savior, Caiaphas and Pontius Pilate should be regarded as divine agents worthy of glory and praise. Any other conclusion is entirely illogical. But then, who will look for logic in the dogmas of Christianity? When one makes a logical investigation of this faith, he abandons its unreasonable teachings, which cannot be accepted by a logical mind. The person who allows his reason to govern his belief cannot in any way accept the teachings of the absurd and ridiculous Christian cult.
While suffering his execution, Jesus, according to the Gospel writers, lost both his moral and physical courage, and cried aloud in agony, "Eli, Eli, lama sabachthani?" In view of this fact, it seems impossible for reasonable creatures to accept the Christian dogmas of the atonement and the trinity, for, if Jesus were one of the godhead and had left his heavenly abode to descend to earth for the especial purpose of saving mankind by shedding his blood for them, he must necessarily have been aware of what was in store for him and have known all the details attendant upon his execution.
Looking at this fable rationally, Jesus was inferior in courage to many of his followers. When we recall the innumerable martyrs who went to meet death with smiling lips, in perfect confidence, the wailing savior, with his doubting cry to God, presents anything but an impressive figure. Surely, to burn at the stake, to lie under the axe, to endure the awful tortures of the Inquisition, were fully as agonizing as a crucifixion; and yet men--and delicate women--who have never pretended to divinity, have borne these things silently.
To be sure, the whole story of the Christ is largely legendary and very uncertain, but, according to the gospels of Matthew and Mark, Jesus was weak in his convictions, afraid to die for his own teachings, and on the whole, his conduct at the supreme moment reminds one of the weak French peasants of revolutionary times rather than the brave nobility. His peasant blood rose to the surface and in his fear he cried, "Why hast thou forsaken me?" although but a few moments before he had assured one of the malefactors who suffered beside him that on this day he should be in paradise (Luke xxiii, 43).
Everything considered, it is not strange that the Jews would not accept Jesus as the awaited messiah who should free them from the yoke of Rome. They desired a strong and powerful leader, not a socialistic wandering teacher, and the prophecies promised a ruler surpassing the wisdom and power of the gorgeous Solomon. There is not one prophetic passage in the Old Testament that can properly be applied to Jesus, although many have been distorted for such purpose. The Jews looked upon him as an impostor and a revolutionist who not only pretended to be what he was not, but who disregarded their ancient laws and preached a doctrine contrary to that held by their rabbis.
It was not until long after his death that he was regarded as a prophet, and it was not until every proof of his very existence had vanished that divine honors were paid him. To the Jews he was a vagrant revolutionist worthy of death, and the Jews knew him personally; to a large majority of twentieth century Christians, he is a god, and they know absolutely nothing about him, save a collection of puerile myths which tax their credulity as children, but which as adults they accept.
However, regarding the execution of Jesus, there is always the legitimate doubt that it ever occurred. Aside from the fact that the usual mode of death for criminals was by hanging, there is much internal evidence in the gospels themselves which points to the conclusion that the whole story of the execution and resurrection is mythical and was composed from various Hebrew and pagan legends. The dying cry was copied verbatim from Psalms xxii, 1, wherein David "complaineth in great discouragement" over his diseased condition.
V.--DISTORTED "PROPHECIES."