Part 13 (1/2)

The curse of the fig tree is visited on every plant that is feeble and poorly rooted when the sun's heat comes upon it. John the Baptist says of Jesus: ”He must increase, but I must decrease.” The 24th of June, St.

John's Day, is the last of the summer solstice, from which period the days shorten, as, on the contrary, from the 25th of December, the natal day of Jesus, they lengthen. ”This is the sixth month with her that was called barren,” said the angel Gabriel to Mary on the 25th of March, the Annunciation, nine months before Christmas. On the 15th of August the Church celebrates the a.s.sumption of the Blessed Virgin into the heavenly chamber of the King of kings, and accordingly the constellation Virgo (or Astraea) also disappears, being eclipsed by the light and glory of the sun. This disappearance continues seven days. Miriam, the virgin sister of Moses and Aaron, doubtless also an astral character, was secluded seven days while leprous. Three weeks later the sun has moved on in the sky, permitting the constellation again to appear; and accordingly the Church celebrates the 8th of September as the anniversary of the nativity of the Blessed Virgin.

The prominent pagan symbols which are now adopted by the Christian prelacy are generally astronomical. Astrology and religion always went hand in hand, and have not been legally divorced. At an earlier period the sun entered the zodiacal sign of Taurus at the vernal equinox. This fact led to the adoption of the bull or calf as a symbol of the Deity.

We notice this fact all over the ancient world, and in some modern peoples that have not had a learned caste of priests. Every 2152 years the zodiac s.h.i.+fts backward one sign-i. e. one-twelfth of its whole extent. Hence, eventually, Aries, the Ram or Lamb, took the place of the Bull to represent the G.o.d of spring. The paschal lamb, the ram-headed G.o.d Amen of Egypt, and the lamb of Christian symbolism thus came into existence. Since that the constellation Pisces has become the equinoctial sign, and the Fish is the symbol of the Church. Hence the bishop of Rome employs the seal of the fisherman, and the Gospel narrative has made St. Peter a ”fisher.” In this way the entire pa.s.sion of Jesus from the crucifixion to the ascension is astronomic.

The Roman Catholic Church, having the superior understanding of the matter, holds Protestants in derision for making a fetish of the Bible and wors.h.i.+pping the sun, while not comprehending the matter intelligently. Indeed, it is known by every intelligent priest that the sun and phallic symbols characterize every world-religion. No matter what attempts are made to disguise the matter, such is the fact. That the sun is the light of the world needs but a mention; and so is Jesus as the avatar or personification. The cross on which he is impaled was a symbol of the phallic wors.h.i.+p thousands of years ago. The form may be an X, f, or f, but it means the same. He is buried in winter and resuscitated in the spring.

Thus, to recapitulate: The Christian religion consists of the wors.h.i.+p of a divine being incarnated in human form in order to redeem fallen man, born of a virgin, teaching immortality, working wonders, dying through the machinations of the evil one, rising from death, re-ascending into heaven, and to be the judge of the living and dead. The Mithraic wors.h.i.+p, its great rival and counterpart, was const.i.tuted with similar imagery. The festivals appointed in honor of Mithras were fixed in accordance with the seasons of the year, his birth being at the end of the solstice in December, his death directly after the equinox in March.

Christ, being like Mithras, the personification of the sun and lord of the cosmos, enacts a career on earth corresponding in its princ.i.p.al parts to that of the sun in the heavens. The Holy Spirit as a wind or atmosphere is the herald of his advent. The Virgin is the moon, the mother of the sun and queen of heaven, just as she was in the pagan world under different names.

Often also at evening we witness the sun undergoing a b.l.o.o.d.y pa.s.sion and dying amid the reddened sky, leaving to the one whom he loves the moon as his mother.

So conscious is the Church of its descent in direct line from the former paganism that it has adopted the symbols of its predecessor and placed many of the old G.o.ds in its catalogue of saints along with the a.s.syrian archangels. Bacchus appears there as St. Bacchus, St. Denis or Dionysius, St. Liber, St. Eleutherius, St. Lyacus. Priapus is there as St. Foutin, St. Cosmo, and St. Damian. The nymph Aura Placida is St.

Aura and St. Placida. There is also St. Bibiana, whose anniversary occurs on the day of the Grecian festival of tapping the wine-casks. The star Margarita has become St. Margaret, and Hippolytus the son of Theseus, the hero-founder of the Athenian polity, has also been canonized. The true image, or _veraicon_, has become St. Veronica, as the supreme hierophant of Roman paganism is St. Peter. Then, too, there are sainted dogmas personified, as St. Perpetua, St. Felicitas, St.

Rogatian, St. Donatian, etc. There are also St. Abraham, St. Michael, St. Gabriel, St. David, and St. Patrick, whose anniversary falls on that of his well-known predecessor, Pater Liber, the Roman Bacchus. The keys of the Italian Ja.n.u.s and the Phrygian Kybele are now held by the pope as the keys of the kingdom of heaven.

There is not a feature, symbol, ceremony, or dogma in the Church which did not have a pagan prototype. Another fact is equally curious. While the wors.h.i.+p of Mithras is the evident origin of the Christian cultus, the Lamas of Thibet in the heart of Asia also have ecclesiastical orders, ceremonies, and other inst.i.tutions which are the almost literal counterpart of those of Rome.

Whether there ever was really such an individual living on the earth as Jesus of Nazareth becomes, in view of these facts, a minor question.

Myth, legend, tradition, and fancy have so transformed him that there is no nucleus of original humanity left in sight. He is almost absolutely without an historical mention. He has become a _myth, a personification_, whether he was really a man or not. He is therefore an _ideal_, and not _real_. The pa.s.sages in Josephus are unquestionable forgeries. Tacitus speaks of him as having been crucified under Pilate, but in no way as an occurrence to be vouched for. Suetonius in his life of Claudius Caesar states that the emperor banished the Jews from Rome because they raised sedition under the instigation of one Chrestos. If this is to be considered as meaning the reputed founder of the Christian religion, the orthography of the name is very suggestive. G.o.dfrey Higgins declares in his _Anacalypsis_ that it was the original term used, and was changed to Chreistos and Christ for ecclesiastical reasons. He was of opinion also that transcribers had made these alterations in the books of the New Testament. Chrestos was a t.i.tle of Apollo and other divinities, and was conferred upon the better cla.s.s of citizens in certain Grecian states. Once the term is applied to Jesus in the first Epistle of Peter: ”The Lord is Chrestos.” The probabilities favor the supposition, the term Messiah, which is the Hebrew equivalent for Christ, being nowhere used except in the fourth chapter of the Gospel of John to designate Jesus, and that being a doubtful pa.s.sage.

There are few data remaining that indicate the character of Jesus. So far as these are definitive they exhibit a close relations.h.i.+p to the Essenean brotherhood.

During the reign of Herod I., Hillel, a Babylonian, became president of the Sanhedrim. He was thus the recognized head of the school, his opponents being known as Shammaites. Both parties professed to be the custodians of the Kabala or traditions of the ancients. These comprised the arcane literature of the Jews, which was to be kept carefully away from the laity. The Hillelites appear to have been more tenacious of principles, but the Shammaites were very captious in regard to the minutiae. The _Logia_, or aphorisms, imputed to Jesus accord with the utterances of Hillel, and in a degree justify the opinion of the Rabbis.

The relations of the birth of Jesus at Bethlehem and his early abode at Nazareth are of the character of myth, and serve to indicate his a.s.sociation with the Essenes. Bethlehem was the reputed birthplace of King David, and afterward the prophet Micah, depicting the rise of Hezekiah as the messiah and liberator of Judea from the a.s.syrian yoke, a.s.signs his origin to the same place. This latter prince could not have been the son of Ahaz, whom he is said to have succeeded, having been born when that king was but ten or eleven years old. That the dynasty of Ahaz was overthrown is intimated in the declaration of Isaiah (7: 9), and by his announcement of the accession of a new prince (9: 6, 7; 11:1, etc.). The town of Bethlehem and the places about are enumerated in the second chapter of First Chronicles as containing ”the families of the scribes,” ”the Kenites,” from whom proceeded the Rechabites of later times. These Kenites appear to have been a sacerdotal and literary tribe, like the Magians of Media. They are said to have lived near the city of palm trees (Judges 1:16), and to have removed into the southern part of the Judean territory. Moses was described as having intermarried and been adopted among them, and the kings Saul and David were more or less familiar with them. Saul found them when be marched against the Amalekites, and David sent them presents, as being accustomed in his career as an outlaw to ”haunt” their region. Elijah the prophet is said to have gone into their country when he was driven out of the kingdom of Samaria.

The birth of Jesus at Bethlehem would seem, therefore, to have some mystic reference to this people, as well as to the notion of a lineal descent from David. His abode in the earlier years of life at Nazareth was evidently a myth of kindred nature. Curiously enough, the writer of the first chapter of Luke has represented Mary as a resident of Nazareth, while the second chapter of Matthew describes Joseph as taking up his abode there incidentally, fulfilling the word of the Essenean prophets: ”He will be called a Nazarene,” or Nazarite. The Esseneans were also denominated _Nazarim_, and we may perceive the idea suggested by the name that Jesus belonged to their body. It was a common mode of writing, to describe an every-day occurrence in a form conveying a mystic or occult meaning beneath the apparent statement. The character of Jesus as a prophet and representative personage is thus actually signified. His birth in the country of the Kenites and adepts betokened his consecration and separation, while the residence at Nazareth typified his Essenean relations.

The congregation of disciples at Jerusalem and their sympathizers in Palestine were designated as Nazore-ans and Ebionim. It is no great stretch of imagination to presume them to have been an offshoot of the Essenean brotherhood. These were zealous propagandists, and their modes of life and action coincide very closely with those of the early Church.

The writers of the Gospels and Acts of the Apostles describe the apostles and their converts as living after the manner of an Essenean commune. Jesus ”ordained twelve that they should be with him;... and they went into a house,” or became as one family. This was precisely like the Essenes and Therapeutae. ”In the first place,” says Philo, ”not one of them has a house of his own which does not belong to all of them.” For besides their living together in large societies, each house is also open to every visiting brother of the order. ”Furthermore, all of them have one store of provisions and equal expenses; they have their garments in common, as they do with their provisions. They reside together, eat together, and have everything in common to an extent as it is carried out nowhere else.” Hence we read without surprise that the mult.i.tude came about them, so that they could not so much as eat bread.

The apostolic congregation is also described as imitating the same form of living: ”All that believed were together and had all things common; and sold their possessions and goods, and parted them to all of them as every one had need.... Neither said any of them that aught of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the price of the things that were sold and laid them down at the apostles' feet; and distribution was made unto every man as he had need.” For a time the apostles, it is stated, were stewards of the whole body, teaching them and supplying them with food, till finally seven h.e.l.lenistic Jews were selected and set apart for that purpose.

Eusebius comments upon the account given by Philo of the Therapeutae, as follows: ”These facts appear to have been stated by a man (Philo), who at least has paid attention to those that have expounded the sacred writings. But it is highly probable that the ancient commentaries which he says they have are the very Gospels and writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews and many others of St. Paul's Epistles....

Why need we add an account of their meetings, and the separate abodes of men and women in these meetings, and the exercises performed by them, which are still in vogue among us at the present day; and which, especially at the festival of our Saviour's pa.s.sion, we are accustomed to use in our fastings and watchings and in the study of the divine word! All these the above-mentioned author has accurately described and stated in his writings; and they are the same customs that are observed by us alone at the present day, particularly the vigils of the great festivals, and the exercises in them and the hymns that are commonly recited among us. He states that whilst one sings gracefully with a certain measure, the others, listening in silence, join in singing the final clauses of the hymns; also that on the above-mentioned days they lie on straw spread on the ground, and, to use his own words, they abstain altogether from wine and taste no flesh. Water is their only drink, and the relish of their bread, salt, and hyssop. Besides this, he describes the grades of dignity among those who administer the ecclesiastical services committed to them-those of the deacons and president of the episcopate as the highest. But whosoever desires to have a more accurate knowledge of these things may learn them from the history already cited; but that Philo, when he wrote those statements, had in view the first heralds of the gospel and the original practices handed down from the apostles must be obvious to all”

As if to afford further foundation for this conjecture of ident.i.ty of the early disciples with the Ebionites, the Greek word for this designation, ”ptochos,” usually translated ”poor” and ”beggar,” occurs in the New Testament in a manner which often suggests that the Ebionites are meant by the designation.

”Happy the poor in spirit,” says the Sermon on the Mount; ”for the kingdom of the heavens is theirs.” ”The gospel is preached to them” was the message sent to John the Baptist in his prison at Macheras. ”If thou wilt be perfect,” says Jesus to the young man, ”go, sell that thou hast, and give to the poor.” In the Gospel according to St Luke (6: 20) Jesus actually addresses his disciples as ”ye poor,” or Ebionim. Lazarus is called _Ptochos, or Ebioni_, in the sixteenth chapter. Paul sternly rebukes the Galatian Christians for their conversion to Ebionism: ”But then, not having seen G.o.d, you were servants to those that are not G.o.ds; but now having known G.o.d, or rather having been known by G.o.d, why do you turn about again to the weak and beggarly elements?”

Nevertheless, the conclusion of Eusebius, that the Essenes or Therapeutae were only Christians of the apostolic age, is impossible. They were of greater antiquity, and flourished when Christians-or _Chrestians_, whichever they may be-had never been heard of. The converse is more probable by far-that the apostles and their Ebionite followers were religionists after the form of the Essenes.

We have indicated the evident similarity of these sectaries with the Mithraic initiates, and the fact has also been shown that many of the Christians of the first centuries also observed the rites of that wors.h.i.+p. That the astrological features of each were identical and are manifest in the story of Jesus has also been ill.u.s.trated. We may now treat the final question, that of the person of Jesus himself.

It is the easiest way just now to concede his physical existence, and reject the marvels, exaggerations, and other incredibilities of the Gospel narratives. A Roman Catholic writer of great acuteness has marked out that very course. He explains his position so aptly that we will reproduce the princ.i.p.al features, which certainly seem in a great degree to sustain our proposition. ”Where intellect sees an idea, an abstraction,” says he, ”religion sees a person. This involves a superior development of the consciousness; inasmuch while intellect of itself, having neither motive nor force, could not have created, personality includes intellect and all else that is indispensable to action-namely, feeling and energy.”

He sets forth Christianity as a religion in Palestine ”which consisted in the wors.h.i.+p of a Divine Being incarnated in human form in order to redeem fallen man, born of a virgin, teaching immortality, working wonders of benevolence, dying through the hostile machinations of the spirit of evil, rising from death, reascend-ing into heaven, and becoming judge of the dead. As representative of the sun the festivals appointed in his honor were fixed in accordance with the seasons, his birth being at the end of the winter solstice; his death at the spring equinox; his rising soon afterward, and then his ascension into heaven, whence he showers down benefits on man.”

The same author indicates the Essenes as cheris.h.i.+ng these beliefs: ”Deriving their tenets from the East, they believed in the Persian dualism, regarded the sun as the impersonation of the Supreme Light, and wors.h.i.+pped it in a modified way.” He adds: ”To the sect of the Essenes the originals of John the Baptist and Jesus must have belonged.”

”We may possess a trustworthy account of the spirit that was in Jesus,”