Part 120 (1/2)

Apollonius was wors.h.i.+ped as a G.o.d, in different countries, as late as the fourth century. A beautiful temple was built in honor of him, and he was held in high esteem by many of the Pagan emperors. Eunapius, who wrote concerning him in the fifth century, says that his history should have been ent.i.tled ”_The Descent of a G.o.d_ upon Earth.” It is as Albert Reville says:

”The universal respect in which Apollonius was held by the whole pagan world, testified to the deep impression which the life of this _Supernatural Being_ had left indelibly fixed in their minds; an expression which caused one of his contemporaries to exclaim, '_We have a G.o.d living among us._'”

A Samaritan, by name Menander, who was contemporary with the apostles of Jesus, was another of these fanatics who believed himself to be the Christ. He went about performing miracles, claiming that he was a SAVIOUR, ”sent down from above from the invisible worlds, _for the salvation of mankind_.”[429:1] He baptized his followers in his own name. His influence was great, and continued for several centuries.

Justin Martyr and other Christian Fathers wrote against him.

Manes evidently believed himself to be ”the Christ,” or ”he who was to come.” His followers also believed the same concerning him. Eusebius, speaking of him, says:

”He presumed to represent the person of Christ; he proclaimed himself to be the Comforter and the Holy Ghost, and being puffed up with this frantic pride, chose, as if he were Christ, _twelve_ partners of his new-found doctrine, patching into one heap false and detestable doctrines of old, rotten, and rooted out heresies, _the which he brought out of Persia_.”[429:2]

The word Manes, says Usher in his Annals, has the meaning of Paraclete or Comforter or Saviour. This at once lets us into the secret--a new incarnation, an Angel-Messiah, a Christ--born from the side of his mother, and put to a violent death--flayed alive, and hung up, or crucified, by a king of Persia.[429:3] This is the teacher with his twelve apostles on the rock of Gualior.

Du Perron, in his life of Zoroaster, gives an account of certain prophecies to be found in the sacred books of the _Persians_. One of these is to the effect that, at successive periods of time, there will appear on earth certain ”Sons of Zoroaster,” who are to be the result of _immaculate conceptions_. These virgin-born G.o.ds will come upon earth for the purpose of establis.h.i.+ng the law of G.o.d. It is also a.s.serted that Zoroaster, when on earth, declared that in the ”latter days” a pure virgin would conceive, and bear a son, and that as soon as the child was born a _star_ would appear, blazing even at noonday, with undiminished splendor. This Christ is to be called _Sosiosh_. He will redeem mankind, and subdue the Devs, who have been tempting and leading men astray ever since the fall of our first parents.

Among the Greeks the same prophecy was found. The Oracle of Delphi was the depository, according to Plato, of an ancient and _secret_ prophecy of the birth of a ”Son of Apollo,” who was to restore the reign of justice and virtue on the earth.[430:1]

Those who believed in successive emanations of aeons from the Throne of Light, pointed to the pa.s.sage in the Gospels where Jesus is made to say that he will be succeeded by the Paraclete or Comforter. Mahommed was believed by many to be this Paraclete, and it is said that he too told his disciples that _another_ Paraclete would succeed him. From present appearances, however, there is some reason for believing that the Mohammedans are to have their ancient prophecy set at naught by the multiplicity of those who pretend to be divinely appointed to fulfill it. The present year was designated as the period at which this great reformer was to arise, who should be almost, if not quite, the equal of Mahommed. His mission was to be to to purify the religion from its corruptions; to overthrow those who had usurped its control, and to rule, as a great spiritual caliph, over the faithful. According to accepted tradition, the prophet himself designated the line of descent in which his most important successor would be found, and even indicated his personal appearance. The time having arrived, it is not strange that the man is forthcoming, only in this instance there is more than one claimant. There is a ”holy man” in Morocco who has allowed it to be announced that he is the designated reformer, while cable reports show that a rival pretender has appeared in Yemen, in southern Arabia, and his supporters, sword in hand, are now advancing upon Mecca, for the purpose of proclaiming their leader as caliph within the sacred city itself.

History then relates to us the indisputable fact that at the time of Jesus of Nazareth an Angel-Messiah was expected, that many persons claimed, and were believed to be, _the_ ”Expected One,” and that the reason why _Jesus_ was accepted above all others was because the Essenes--a very numerous sect--believed him to be the true Messiah, and came over to his followers in a body. It was because there were so many of these _Christs_ in existence that some follower of Jesus--but no one knows _who_--wrote as follows:

”If any man shall say to you, Lo, _here is Christ_, or, lo, he is _there_; believe him not; for _false Christs_ and false prophets shall rise, _and shall show signs and wonders_ to seduce, if it were possible, even the elect.”[431:1]

The reasons why Jesus was not accepted as the Messiah by the _majority_ of the Jews was because the majority expected a daring and irresistible warrior and conqueror, who, armed with greater power than Caesar, was to come upon earth to rend the fetters in which their hapless nation had so long groaned, to avenge them upon their haughty oppressors, and to re-establish the kingdom of Judah; and this Jesus--although he evidently claimed to be the Messiah--did not do.

Tacitus, the Roman historian, says:

”The generality had a strong persuasion that it was contained in the ancient writings of the priests, that at that very time the east should prevail: and that some one, who should come out of Judea, _should obtain the empire of the world_; which ambiguities foretold Vespasian and t.i.tus. But the common people (of the Jews), according to the influence of human wishes, appropriated to themselves, by their interpretation, this vast grandeur foretold by the fates, nor could be brought to change their opinion for the true, by all their adversities.”

Suetonius, another Roman historian, says:

”There had been for a long time all over the east a constant persuasion that it was recorded in the fates (books of the fates, or foretellings), that at that time some one who should come out of Judea _should obtain universal dominion_. It appears by the event, that this prediction referred to the Roman emperor; but the Jews, referring it to themselves, rebelled.”

This is corroborated by Josephus, the Jewish historian, who says:

”That which, chiefly excited them (the Jews) to war, was an _ambiguous prophecy_, which was also found in the sacred books, that at that time some one, within their country, should arise, that should obtain _the empire of the whole world_. For this they had received by tradition, that it was spoken of one of their nation; and many wise men were deceived with the interpretation. But, in truth, Vespasian's empire was designed in this prophecy, who was created emperor (of Rome) _in Judea_.”

As the Rev. Dr. Geikie remarks, the central and dominant characteristic of the teaching of the rabbis, was the certain advent of a great national _Deliverer_--the Messiah--but not a G.o.d from heaven.

For a time _Cyrus_ appeared to realize the promised Deliverer, or, at least, to be the chosen instrument to prepare the way for him, and, in his turn, _Zerubabel_ became the centre of Messianic hopes. In fact, the national mind had become so inflammable, by constant brooding on this one theme, that any bold spirit, rising in revolt against the Roman power, could find an army of fierce disciples who trusted that it should be he who would redeem Israel.[432:1]

The ”_taxing_” which took place under Cyrenius, Governor of Syria (A. D.

7), excited the wildest uproar against the Roman power. The Hebrew spirit was stung into exasperation; the puritans of the nation, the enthusiasts, fanatics, the zealots of the law, the literal constructionists of prophecy, appealed to the national temper, revived the national faith, and fanned into flame the combustible elements that smoldered in the bosom of the race. The Messianic hope was strong in these people; all the stronger on account of their political degradation. Born in sorrow, the antic.i.p.ation grew keen in bitter hours.

That Jehovah would abandon them could not be believed. The thought would be atheism. The hope kept the eastern Jews in a perpetual state of insurrection. The cry ”Lo here, lo there!” was incessant. Claimant after claimant of the dangerous supremacy of the _Messiah_ appeared, pitched a camp in the wilderness, raised the banner, gathered a force, was attacked, defeated, banished, or crucified; but the frenzy did not abate.

The last insurrection among the Jews, that of Bar-Cochba--”Son of the Star”--revealed an astonis.h.i.+ng frenzy of zeal. It was purely a _Messianic_ uprising. Judaism had excited the fears of the Emperor Hadrian, and induced him to inflict unusual severities on the people.

The effect of the violence was to stimulate that conviction to fury. The night of their despair was once more illumined by the star of the east.

The banner of the Messiah was raised. Portents, as of old, were seen in the sky; the clouds were watched for the glory that should appear.

_Bar-Cochba_ seemed to fill out the popular idea of the deliverer.