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CHAPTER XVII.
DESCENT OF THE SAVIORS INTO HELL.
THE next most important event in the histories of the Saviors after
their crucifixion, and the act of giving up the ghost, is that of their
descent into the infernal regions. That Jesus Christ descended into hell
after his crucifixion is not expressly taught in the Christian bible,
but it is a matter of such obvious inference from several passages of
scripture, the early Christians taught it as a scriptural doctrine. Mr.
Sears, a Christian writer, tells us that "on the doctrine of Christ's
underground mission the early Christians were united. . . . It was a
point too well settled to admit of dispute." (See Foregleams of
Immortality, p. 262).
And besides this testimony, the "Apostles’ Creed" teaches the doctrine
explicitly, which was once as good authority throughout Christendom as
the bible itself; indeed, it may be considered as constituting a part of
the bible prior to the council of Nice (A.D. 325), being supposed to
have been written by the apostles themselves. It declares that "Jesus
Christ suffered under Pontius Pilate, was crucified (dead) and buried.
He descended into hell; the third day he rose again from the dead," etc.
This testimony is very explicit.
And Peter is supposed to refer to the same event when he says "being put
to death in the flesh, but quickened by the spirit, by which also he
went and preached unto
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the spirits in prison." (1 Peter iii. 18.) The word prison, which occurs
in this text, has undoubted reference to the Christian fabled hell. For
no possible sense can be attached to the word prison in this connection
without such a construction. Where have spirits ever been supposed to be
imprisoned but in hell? And then we find a text in the Acts of the
Apostles, which seems to remove all doubt in the case, and banishes at
once all ground for dispute. It is explicitly stated that "his soul was
not left in hell, neither did his flesh see corruption." (Acts ii. 31.)
Why talk about his soul not being left in hell if it had never been
there? Language could hardly be plainer. The most positive declaration
that Christ did descend into hell could not make it more certainly a
scriptural Christian doctrine.
We, then, rest the case here, and proceed to enumerate other cases of
Gods and Saviors descending into Pandemonium (the realms of Pluto) long
before Jesus Christ walked on the water or on the earth. It is
unquestionably stated in the Hindoo bible, written more than three
thousand years ago, that the Savior Chrishna "went down to hell to
preach to the inmates of that dark and dreary prison, with the view of
reforming them, and getting them back to heaven, and was willing himself
to stiffer to abridge the period of their torment." And certainly, in
the midst of the fire and smoke of brimstone, it could not have been
hard to effect their conversion or repentance. One writer tells us that
"so great was his (Chrishna's) tenderness, that he even descended into
hell to teach souls in bondage. Now observe how much "teaching souls in
bondage" sounds like "preaching to souls in prison," as Peter represents
Christ as doing. And can any reader doubt that the meaning in the two
cases is the same? And must we not confess that we are greatly indebted
to the Hindoo bible for an explanation of the two occult and mysterious
texts which I have quoted from the Christian bible, and which
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have puzzled so many learned critics to explain, or find a meaning for?
We have another case of a God descending into hell in the person or
spirit of the Savior Quexalcote of Mexico, (300 B.C.) The story will be
found in the Codex Borgianus, wherein is related the account of his
death, and burial after crucifixion, his descent into hell, and
subsequent resurrection. Of Adonis of Greece it is declared, that "after
his descent into hell, he rose again to life and immortality."
Prometheus of Caucasus (600 B.C.) likewise is represented as "suffering
and descending into hell, rising again from the dead, and ascending to
heaven." Horus of Greece is described as "first reigning a thousand
years, then dying, and being buried for three days, at the end of which
time he triumphed over Typhon, the evil principle, and rose again to
life evermore." And Osiris of Egypt also is represented as making a
descent into hell, and after a period of three days rose again.
Homer and Virgil speak of several cases of descent into Pluto's
dominions. Hercules, Ulysses and Æneas are represented as performing the
hellward journey on, as we infer, benevolent missions. Higgins remarks,
"The Gods became incarnate, and descended into hell to teach humility
and set an example of suffering."
The story of their descent into hell was doubtless invented to find
employment for them during their three days of hibernation or
conservation in the tomb, that they might not appear to be really dead
nor idle in the time, and as a still further proof of their matchless
and unrivalled capacity and fortitude for suffering.
And the story of the three days' entombment is likewise clearly
traceable in appearance to the astronomical incident of the sun's lying
apparently dead, and buried, and motionless for nearly three days at the
period of the vernal epoch, from the twenty-first to the twenty-fifth of
March. It was
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a matter of belief or fancy that the sun remained stationary for about
three days, when he gradually rose again "into newness of life." And
hence, this period or era was chosen to figuratively represent the three
days’ descent of the Gods into hell. We are told that the Persians have
all ancient astronomical figure representing the descent of a God,
divine, into hell, and returning at the time that Orsus, the goddess of
spring, had conquered the God or genus of winter, after the manner St.
John describes the Lamb of God (see Rev. xii) as. conquering the dragon,
which may be interpreted as the Scorpion or Dragon of the first month of
winter (October) being conquered by the Lamb of March or spring.
from Crucified Saviors
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