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CHAPTER XVI.
SIXTEEN SAVIORS CRUCIFIED.
"FOR I determined not to know anything among you, save Jesus Christ and
him crucified." (1 Cor. ii. 2.) There must have existed a very
considerable amount of skepticism in the community as to the truth of
the report of the crucifixion of Jesus Christ in the country and era of
its occurrence to make it necessary thus to erect it into an important
dogma, and make it imperative to believe it. There must have been a
large margin for distrusting its truth.
The determination not to know anything but the crucifixion of Jesus
Christ was narrowing down his knowledge to rather a small compass.
And such a resolution would necessarily preclude him from acquainting
himself with the history of any other cases of crucifixion that might
have occurred before that of his own favorite Messiah. "What! Was there
ever a case of crucifixion beside that of Jesus Christ?" a good
Christian brother or sister sometimes exclaims, when the world's sixteen
crucified Saviors are spoken of.
We meet the question with the reply, You seem to be a disciple of Paul,
whose position would not allow him to know of any other cases of
crucifixion but that of Jesus Christ. Hence, he may have considered it
meritorious to perpetuate his ignorance on the subject. And you,
perhaps, are ignorant from the same cause.
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It is the nature of all religions based on fear and unchangeable dogmas,
to deter and thus exclude its disciples from all knowledge adverse to
their own creeds. And sometimes their own religions systems are
magnified to such an exalted appreciation above all others as to lead
them to destroy the evidence of the existence of the latter for fear of
their ultimate rivalry.
Mr. Taylor informs us that some of the early disciples of the Christian
faith demolished accessible monuments representing and memorializing the
crucifixion of the ancient oriental sin-atoning Gods, so that they are
now unknown in the annals of Christian history. Hence, the surprise
excited in the minds of Christian professors when other cases are
mentioned.
Such influences as referred to above have shut out from the minds of the
disciples of several religious systems a knowledge of all crucified Gods
but their own. Hence, the Hindoo rejoices in knowing only "Chrishna and
him crucified." The Persian entwines around his heart the remembrance
only of the atoning sufferings on the cross of Mithra the Mediator. The
Mexican daily sends up his earnest, soul-breathing prayer for the return
of the spirit of his crucified Savior—Quexalcote. While the Caucasian,
with equal devotion, chants daily praises to his slain "Divine
Intercessor" for voluntarily offering himself upon the cross for the
sins of a fallen race. And the Christian disciple hugs to his bosom the
bloody cross of the murdered Jesus, unhaunted by the suspicion that
other Gods died for the sins of man long anterior to the advent of the
immaculate Nazarene.
We will now lay before the reader a brief account of the crucifixion of
more than a dozen virgin-born Gods and sin-atoning Saviors, predicated
upon facts which have escaped the hands of the Christian iconoclasts
determined to know
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only Jesus Christ crucified. We will first notice the case of the Indian
God-Chrishna.
I.—CRUCIFIXION OF CHRISHNA OF INDIA, 1200 B.C.
Among the sin-atoning Gods who condescended in ancient times to forsake
the throne of heaven, and descend upon the plains of India, through
human birth, to suffer and die for the sins and transgressions of the
human race, the eighth Avatar, or Savior, may be considered the most
important and the most exalted character, as he led the most conspicuous
life, and commanded the most devout and the most universal homage. And
while some of the other incarnate demigods were invested with only a
limited measure of the infinite deityship, Chrishna, according to the
teachings of their New Testament (the Ramazand), comprehended in himself
"a full measure of the God-head bodily." The evidence of his having been
crucified is as conclusive as any other sacrificial or sin-atoning God,
whose name has been memorialized in history, or embalmed as a sacred
idol in the memories of his devout worshipers.
Mr. Moore, an English traveler and writer, in a large collection of
drawings taken from Hindoo sculptures and monuments, which he has
arranged together in a work entitled "The Hindoo Pantheon," has one
representing, suspended on the cross, the Hindoo crucified God and Son
of God, "our Lord and Savior" Chrishna, with holes pierced in his feet,
evidently intended to represent the nail-holes made by the act of
crucifixion. Mr. Higgins, who examined this work, which he found in the
British Museum, makes a report of a number of the transcript drawings
intended to represent the crucifixion of this oriental and mediatorial
God, which we will here condense. Savior is represented with a hole
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in the top of one foot, just above the toes, where the nail was inserted
in the act of crucifixion.
In another drawing he is represented exactly in the form of a Romish
Christian crucifix, but not fixed or fastened to a tree, though the legs
and feet are arranged in the usual way, with nail-holes in the latter.
There is a halo of glory over it, emanating from the heavens above, just
as we have seen Jesus Christ represented in a work by a Christian
writer, entitled "Quarles’ Emblems," also in other Christian books. In
several of the icons (drawings) there are marks of holes in both feet,
and in others of holes in the hands only. In the first drawing which he
consulted the marks are very faint, so as to be scarcely visible. In
figures four and five of plate eleven the figures have nail-holes in
both feet, while the hands are not represented. Figure six has on it the
representation of a round hole in the side. To his collar or shirt hangs
an emblem of a heart, represented in the same manner as those attached
to the imaginary likenesses of Jesus Christ, which may now be found in
some Christian countries Figure ninety-one has a hole in one foot and a
nail through the other, and a round nail or pin mark in one hand only,
while the other is ornamented with a dove and a serpent (both emblems of
deity in the Christian's bible).
Now, we raise the query here, and drive it into the innermost temple of
the Christian's conscience, with the overwhelming force of the
unconquerable logic of history—What does all this mean?
And if they will only let convention have its perfect work while
answering this question unhampered by the inherited prejudices of a
thousand years, they can henceforth rejoice in the discovery of a
glorious historical truth, calculated to disenthrall their minds from
the soul-cramping superstitions of crosses, crucifixions and bloody
atonements on
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which they have been accustomed to hang the salvation of the world.
If the credibility of the relation of these incidents going to prove an
astonishing coincidence in the sacred histories of the Hindoo and
Christian Saviors, and demonstrating the doctrine of the crucifixion as
having been practically realized, and preached to the world long
anterior to the offering of a God "once for all" on Mount Calvary; if
its credibility rested on mere ex parte testimony, mere pagan tradition,
or even upon the best digested and most authentic annals of the past
that have escaped the ravages time, there might still be a forlorn hope
for the stickler for the Christian faith now struggling in the agonies
of a credal skepticism, that the whole thing has been plagiarized from
the Christian Gospels. For paper and parchment history can be—and has
been—mutilated. But the verity of this account rests upon no such a
precarious basis. Its antiquity, reaching far beyond the Christian era,
is corroborated and demonstrated by imperishable monuments, deep-chiseled
indentures burrowed into the granite rock, which bid defiance to the
fingers of time, and even the hands of the frenzied iconoclast, to
destroy or deface, though impelled and spurred on to the effort by the
long-cherished conviction burning in his soul, that the salvation of the
human race depends upon believing that "there is no other name given
under heaven whereby men can be saved" than his own crucified God, and
that all others are but thieves robbers and antichrists. Some of the
disciples of the oriental systems cherished this conviction, and
Christians and Mahommedans seem to have inherited it in magnified
proportions.
Hence, we are credibly informed that some of the earlier Christian
saints, having determined, like Paul, "to know only Jesus Christ and him
crucified," made repeated efforts to obliterate these sacred facts (so
fatally damaging to
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their one-sided creeds) from the page of history. Mr. Higgins suggests
that if we could have persons less under the influence of sectarian
prejudice to visit, examine, and report on the sculptures and monuments
of India, covered over as they are with antiquated and significant
figures appertaining to and illustrating their religious history, we
might accumulate still more light bearing upon the history of the
crucifixion of the Savior and sin-atoning Chrishna. "Most of our
reports," he declares, "are fragmentary, if not one-sided, having come
through the hands of Christian missionaries, bishops and priests."
He informs us that a report on the Hindoo religion, made out by a
deputation from the British Parliament, sent to India for the purpose of
examining their sacred books and monuments, being left in the hands of a
Christian bishop at Calcutta, and with instructions to forward it to
England, was found, on its arrival in London, to be so horribly
mutilated and eviscerated as to be scarcely cognizable. The account of
the crucifixion was gone—canceled out. The inference is patent.
And we have it upon the authority of this same reliable and truthful
writer (Sir Godfrey Higgins) that the author of the Hindoo Pantheon (Mr.
Moor), after having announced his intention to publish it to the world,
was visited and labored with by some of his devout Christian neighbors
zealous "for the faith once delivered to the saints," who endeavored to
dissuade him from publishing such facts to the world as he represented
his book to contain, for fear it would have the effect to unsettle the
faith of some of the weak brethren (some of the weak-kneed church
members) in the soul-saving religion of Jesus Christ, by raising doubts
in their minds as to the originality of the gospel story of the
crucifixion of Christ, or at least of his having been crucified as a God
for a sin-offering. His crucifixion is a possible event. It may be
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thus far a true narrative, but the adjunct of the atonement, with its
efficacy to obliterate the effects of sin, connected with the idea that
an infinite, omnipotent and self-existent God was put to death, when a
human form was slain upon the cross—never, no, never. It is a thought
too monstrous to find lodgment in an enlightened human mind.
Another case evincing the same spirit as that narrated above is found in
the circumstance of a Christian missionary (a Mr. Maurice) publishing a
historical account of this man-god or demigod of the Hindoos, and
omitting any allusion to his crucifixion; this was entirely left out,
apparently from design. His death, resurrection and ascension were
spoken of, but the crucifixion skipped over. He could not have been
ignorant of this chapter in his history, as the writers preceding him,
from whom he copied, had related it.
Among this number may be mentioned the learned French writer Monsieur
Guigniant, who, in his "Religion of the Ancients," speaks so
specifically of the crucifixion of this God, as to name the circumstance
of his being nailed to a tree. He also states, that before his exit he
made some remarkable prophecies appertaining to the crimes and miseries
of the world in the approaching future, reminding us of the wars and
rumors of wars predicted by the Christian Messiah. Mr. Higgins names the
same circumstance.
We have it upon the authority of more than one writer on Hindoo or
Indian antiquities that there is a rock temple at Mathura in the form of
a cross, and facing the four cardinal points of the compass, which is
admitted by all beholders as presenting the proof in bold relief of
extreme age, and inside of this temple stands a statue of "the Savior of
men," Chrishna of India, presenting the proof of being coeval in
construction with the temple itself by the circumstance of its being cut
out of the same rock and constituting a part of the temple. (Further
citations of
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this character will be found under the head of Parallels, Chapter
XXXII.)
Thus we have the proof deeply and indelibly carved in the old, time-chiseled
rocks of India—that their "Lord and Savior Chrishna" atoned for the sins
of a grief-stricken world by "pouring out his blood as a propitiatory
offering" while stretched upon the cross. No wonder, in view of such
historic bulwarks, Col. Wiseman, for ten years a Christian missionary
should have exclaimed, "Can we be surprised that the enemies of our holy
religion should seize upon this legend (the crucifixion of Chrishna) as
containing the original of our gospel history?"
Christian reader, please ponder over the facts of this chapter, and let
conviction have its perfect work.
LIFE, CHARACTER, RELIGION, AND MIRACLES OF CHRISHNA
The history of Chrishna Zeus (or Jeseus, as some writers spell it) is
contained principally in the Baghavat Gita, the episode portion of the
Mahabaret bible. The book is believed to be divinely inspired, like all
other bibles; and the Hindoos claim for it an antiquity of six thousand
years. Like Christ, he was of humble origin, and like him had to
encounter opposition and persecution.
But he seems to have been more successful in the propagation of his
doctrines; for it is declared, "he soon became surrounded by many
earnest followers, and the people in vast multitudes followed him,
crying aloud, 'This is indeed the Redeemer promised to our fathers.'"
His pathway was thickly strewn with miracles, which consisted in healing
the sick, curing lepers, restoring the dumb, deaf and the blind, raising
the dead, aiding the weak, comforting the sorrow-stricken, relieving the
oppressed, casting out devils, etc. He come not ostensibly to destroy
the previous religion, but to purify it of its impurities, and to preach
a
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better doctrine. He came, as he declared, "to reject evil and restore
the reign of good, and redeem man from the consequences of the fall, and
deliver the oppressed earth from its load of sin and suffering." His
disciples believed him to be God himself, and millions worshiped him as
such in the time of Alexander the Great, 330 B.C.
The hundreds of counterparts to the history of Christ, proving their
histories to be almost identical, will be found enumerated in Chapter
XXXII, such as—1. His miraculous birth by a virgin. 2. The mother and
child being visited by shepherds, wise men and the angelic host, who
joyously sang, "In thy delivery, O favored among women, all nations
shall have cause to exult." 3. The edict of the tyrant ruler Cansa,
ordering all the first born to be put to death. 4. The miraculous escape
of the mother and child from his bloody decree by the parting of the
waves of the River Jumna to permit them to pass through on dry ground.
5. The early retirement of Chrishna to a desert. 6. His baptism or
ablution in the River Ganges, corresponding to Christ's baptism in
Jordan. 7. His transfiguration at Madura, where he assured his disciples
that "present or absent, I will always be with you." 8. He had a
favorite disciple (Arjoon), who was his bosom friend, as John was
Christ's. 9. He was anointed with oil by women, like Christ. 10. A
somewhat similar fish story is told of him—his disciples being enabled
by him to catch large draughts of the finny prey in their nets. (For
three hundred other similar parallels, see Chapter XXXII.)
Like Christ, he taught much by parables and precepts. A notable sermon
preached by him is also reported, which we have not space for here.
On one occasion, having returned from a ministerial journey, as he
entered Madura, the people came out in crowds to meet him, strewing the
ground with the branches of cocoa-nut trees, and desiring to hear him.
He addressed
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them in parables—the conclusion and moral of one of which, called the
parable of the fishes, runs thus: "And thus it is, O people of Madura,
that you ought to protect the weak and each other, and not retaliate
upon an enemy the wrongs he may have done you." Here we see the peace
doctrine preached in its purity. "And thus it was," says a writer, "that
Chrishna spread among the people the holy doctrines of purest morality,
and initiated his hearers into the exalted principles of charity, of
self-denial, and self-respect at a time when the desert countries of the
west were inhabited only by savage tribes;" and we will add, long before
Christianity was thought of. Purity of life and spiritual insight, we
are told, were distinguishing traits in the character of this oriental
sin-atoning Savior, and that "he was often moved with compassion for the
downtrodden and the suffering."
A Buddhist in Ceylon, who sent his son to a Christian school, once
remarked to a missionary, "I respect Christianity as a help to
Buddhism." Thus is disclosed the fact that the motives of some of "the
heathen" in sending to Christian schools is the promotion of their own
religion, which they consider superior, and in many respects most of
them are. (For proof, see Chapter on Bibles.)
We have the remarkable admission of the Christian Examiner that "the
best precepts of the (Christian) bible are contained in the Hindoo
Baghavat." Then it is not true that "Christ spake as man never spake."
And if his "best precepts" were previously recorded in an old heathen
bible, then they afford no proof of his divinity. This suicidal
concession of the Examiner pulls up the claims of orthodox Christianity
by the roots.
And many of the precepts uttered by Chrishna display a profound wisdom
and depth of thought equal to any of those attributed to Jesus Christ.
In proof of the statement,
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we will cite a few examples out of the hundreds in our possession:—
1. Those who do not control their passions cannot act properly toward
others.
2. The evils we inflict upon others follow us as our shadows follow our
bodies.
3. Only the humble are beloved of God.
4. Virtue sustains the soul as the muscles sustain the body.
5. When the poor man knocks at your door, take him and administer to his
wants, for the poor are the chosen of God. (Christ said, "God hath
chosen the poor.")
6. Let your hand be always open to the unfortunate.
7. Look not upon a woman with unchaste desires.
8. Avoid envy, covetousness, falsehood, imposture and slander, and
sexual desires.
9. Above all things, cultivate love for your neighbor.
10. When you die you leave your worldly wealth behind you, but your
virtues and vices follow you.
11. Contemn riches and worldly honor.
12. Seek the company of the wicked in order to reform them.
13. Do good for its own sake, and expect not your reward for it on
earth.
14. The soul is immortal, but must be pure and free from all sin and
stain before it can return to Him who gave it.
15. The soul is inclined to good when it follows the inward light.
16. The soul is responsible to God for its actions, who has established
rewards and punishments.
17. Cultivate that inward knowledge which teaches what is right and
wrong.
18. Never take delight in another's misfortunes.
19. It is better to forgive an injury than to avenge it.
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20. You can accomplish by kindness what you cannot by force.
21. A noble spirit finds a cure for injustice by forgetting it.
22. Pardon the offense of others, but not your own.
23. What you blame in others do not practice yourself.
24. By forgiving an enemy you make many friends.
25. Do right from hatred of evil, and not from fear of punishment.
26. A wise man corrects his own errors by observing those of others.
27. He who rules his temper conquers his greatest enemy.
28. The wise man governs his passions, but the fool obeys them.
29. Be at war with men's vices, but at peace with their persons.
30. There should be no disagreement between your lives and your
doctrine.
31. Spend every day as though it were the last.
32. Lead not one life in public and another in private.
33. Anger in trying to torture others punishes itself.
34. A disgraceful death is honorable when you die in a good cause.
35. By growing familiar with vices, we learn to tolerate them easily.
36. We must master our evil propensities, or they will master us.
37. He who has conquered his propensities rules over a kingdom.
38. Protect, love and assist others, if you would serve God.
39. From thought springs the will, and from the will action, true or
false, just or unjust.
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40. As the sandal tree perfumes the axe which fells it, so the good man
fragrances on his enemies.
41. Spend a portion of each day in pious devotion.
42. To love the virtues of others is to brighten your own.
43. He who gives to the needy loses nothing himself.
44. A good, wise and benevolent man cannot be rich.
45. Much riches is a curse to the possessor.
46. The wounds of the soul are more important than those of the body.
47. The virtuous man is like the banyan tree, which shelters and
protelqs all around it.
48. Money does not satisfy the love of gain, but only stimulates it.
49. Your greatest enemy is in your own bosom.
50. To flee when charged is to confess your guilt.
51. The wounds of conscience leave a sear.
Compare these fifty-one precepts of Chrishna with the forty-two precepts
of Christ, and you must confess they suffer nothing by the comparison.
If we had space we would like to quote also from the Vedas. We will
merely cite a few examples relative to woman.
1. He who is cursed by woman is cursed by God.
2. God will punish him who laughs at woman's sufferings.
3. When woman is honored, God is honored.
4. The virtuous woman will have but one husband, and the right-minded
man but one wife.
5. It is the highest crime to take advantage of the weakness of woman.
6. Woman should be loved, respected and protected by husbands, fathers
and brothers, etc. (For more, see Chapter on Bibles.)
Before we close this chapter we must anticipate and answer an objection.
It will be said that the reported amours of Chrishna and his reencounter
with Cansa constitute
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a criticism on his character. If so, we will point to Christ's fight or
angry combat with the money-changers in the temple as an offset to it.
And then it should be remembered that Chrishna's disciples claim that
these stories are mere fable, or allegorical, and are not found in the
most approved or canonical writings.
II.—CRUCIFIXION OF THE HINDOO SAKIA, 600 B.C.
How many Gods who figured in Hindoo history suffered death upon the
cross as atoning offerings for the sins of mankind is a point not
clearly established by their sacred books. But the death of the God
above named, known as Sakia, Budha Sakia, or Sakia Muni, is distinctly
referred to by several writers, both oriental and Christian, though
there appears to be in Buddhist countries different accounts of the
death of the famous and extensively worshiped sin-atoning Saviors.
In some countries, the story runs, a God was crucified by an arrow being
driven through his body, which fastened him to a tree; the tree, with
the arrow thus projecting at right angles, formed the cross,
emblematical of the atoning sacrifice.
Sakia, an account states, was crucified by his enemies for the humble
act of plucking a flower in a garden—doubtless seized on as a mere
pretext, rather than as being considered a crime.
One of the accusations brought against Christ, it will be remembered,
was that of plucking the ripened ears of corn on the Sabbath. And it is
a remarkable circumstance, that in the pictures of Christian countries
representing the virgin Mary with the infant jesses in her arms, either
the child or the mother is frequently represented with a bunch of
flowers in the hand.
Here, let it be noted, the association of flowers with divinely born
Saviors, in India, is indicated in the religious
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books of that country to have originated from the conception of the
virgin parting with the flowers of her virginity by giving birth to a
divine child, whereby she lost the immortality of her physical nature,
it being transferred by that act to her Deity-begotten son. And from
this circumstance, Sakia is represented as having been crucified for
abstracting a flower from a garden. That his crucifixion was designed as
a sin-atoning offering, is evident from the following declaration found
in his sacred biography, viz.: "He in mercy left Paradise, and came down
to earth because he was filled with compassion for the sins and miseries
of mankind. He sought to lead them into better paths, and took their
sufferings upon himself that he might expiate their crimes and mitigate
the punishment they must otherwise inevitably undergo." (Prog. Rel.
Ideas, vol. i. p. 86.)
He believed and taught his followers that all sin is inevitably
punished, either in this or the future life; and so great were his
sympathy and tenderness, that he condescended to suffer that punishment
himself, by an ignominious death upon the cross, after which he
descended into Hades (Hell), to suffer for a time (three days) for the
inmates of that dreadful and horrible prison, that he might show he
sympathized with them. After his resurrection, and before his ascension
to heaven, as well as during his earthly sojourn, he imparted to the
world some beautiful, lofty, and soul-elevating precepts.
"The object of his mission," says a writer, "was to instruct those who
were straying from the right path, and expiate the sins of mortals by
his own suffering, and procure for them a happy entrance into Paradise
by obedience to his precepts and prayers to his name. (Ibid.) "His
followers always speak of him as one with God from all eternity."
(Ibid.) His most common title was "the Savior of the World." He was also
called "the Benevolent
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[paragraph continues] One," "the Dispenser of Grace," "the Source of
Life, the Light of the World," "the True Light," etc.
His mother was a very pure, refined, pious and devout woman; never
indulged in any impure thoughts, words or actions. She was so much
esteemed for her virtues and for being the mother of a God, that an
escort of ladies attended her wherever she went. The trees bowed before
her as she passed through the forest, and flowers sprang up wherever her
foot pressed the ground. She was saluted as "the Holy Virgin, Queen of
Heaven."
It is said that when her divine child was born, he stood upright and
proclaimed, "I will put an end to the sufferings and sorrows of the
world." And immediately a light shone around about the young Messiah. He
spent much time in retirement, and like Christ in another respect, was
once tempted by a demon who offered him all the honors and wealth of the
world. But he rebuked the devil, saying, Be gone; hinder me not."
He began, like Christ, to preach his gospel and heal the sick when about
twenty-eight years of age. And it is declared, "the blind saw, the deaf
heard, the dumb spoke, the lame danced and the crooked became straight."
Hence, the people declared, "He is no mortal child, but an incarnation
of the Deity." His religion was of a very superior character. He
proclaimed, "My law is a law of grace for all." His religion knew no
race, no sex, no caste, and no aristocratic priesthood.
"It taught," says Max Muller, "the equality of all men, and the
brotherhood of the human race." "All men, without regard to rank, birth
or nation," says Dunckar, "form, according to Budha's view, one great
suffering association in this earthly vale of tears; therefore, the
commandments of love, forbearance, patience, compassion, pity,
brotherliness of all men." Klaproth (a German professor of oriental
languages) says this religion is calculated to ennoble
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the human race. "It is difficult to comprehend," says a French writer
(M. Leboulay), "how men, not assisted by revelation, could have soared
so high, and approached so near the truth."
Dunckar says this oriental God "taught self-denial, chastity,
temperance, the control of the passions, to bear injustice from others,
to suffer death quietly, and without hate of your persecutor, to grieve
not for one's own misfortunes, but for those of others." An
investigation of their history will show that they lived up to these
moral injunctions. "Besides the five great commandments," says a
Wesleyan missionary (Spense Hardy) in his Dahmma Padam, "every shade of
vice, hypocrisy, anger, pride, suspicion, greediness, gossiping, and
cruelty to animals is guarded against by special precepts. Among the
virtues, recommended, we find not only reverence for parents, care for
children, submission to authority, gratitude, moderation in all things,
submission in time of trial, equanimity at all times, but virtues,
unknown in some systems of morality, such as the duty of forgiving
injuries, and not rewarding evil for evil." And we will add, both
charity and love are specially recommended.
We have it also upon the authority of Dunckar that Budha proclaimed that
salvation and redemption have come for all, even the lowest and most
abject classes." For he broke down the iron caste of the Brahminical
code which had so long ruled India, and aimed to place all mankind upon
a level. His followers have been stigmatized by Christian professors as
"idolaters." But Sir John Bowring, in his "Kingdom and People of Siam,"
denies that they are idolaters—"because," says he, "no Buddhist believes
his image to be God, or anything more than an outward representation of
Deity." Their deific images are looked upon with the same views and
feelings as a Christian venerates the photograph of his deceased friend.
Hence, If one is an
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idolater, the other is also. With respect to the charge of polytheism,
Missionary Huc says, "that although their religion embraces many
inferior deities, who fill the same office's that angels do under the
Christian system, yet,"—adds M. Huc—"monotheism is the real character of
Buddhism;" and confirms the statement by the testimony of a Tibetan.
It should be noted here that although Buddhism succeeded in converting
about three hundred millions, or one-third of the inhabitants of the
globe, it was never propagated by the sword, and never persecuted the
disciples of other religions. Its conquests were made by a rational
appeal to the human mind. Mr. Hodgson says, "It recognizes the infinite
capacity of the human intellect." And St. Hilaire declares, "Love for
all beings is its nucleus; and to love our enemies, and not prosecute,
are the virtues of this people." Max Muller says, "Its moral code, taken
by itself, is one of the most perfect the world has ever known."
Its five commandments are:—
1. Thou shalt not kill.
2. Thou shalt not steal.
3. Thou shalt not commit adultery or any impurity.
4. Thou shall not lie.
5. Thou shalt not intoxicate thyself.
To establish the above cited doctrines and precepts, Budha sent forth
his disciples into the world to preach his gospel to every creature. And
if any convert had committed a sin in word, thought or deed, he was to
confess and repent. One of the tracts which they distributed declares,
"There is undoubtedly a life after this, in which the virtuous may
expect the reward of their good deeds. . . . judgment takes place
immediately after death."
Budha and his followers set an example to the world of enduring
opposition and persecution with great patience and non-resistance. And
some of them suffered martyrdom
p. 120
rather than abandon their principles, and gloried in thus sealing their
doctrines with their lives.
A story is told of a rich merchant by the name of Purna, forsaking all
to follow his lord and master; and also of his encountering and talking
with a woman of low caste at a well, which reminds us of similar
incidents in the history of Christ. But his enemies, becoming jealous
and fearful of his growing power, finally crucified him near the foot of
the Nepaul mountains, about 600 B.C. But after his death, burial and
resurrection, we are told he ascended back to heaven, where millions of
his followers believed he had existed with Brahma from all eternity.
[NOTE.—In the cases of crucifixion which follow, nothing like accuracy
can be expected with respect to the dates of their occurrence, as all
history covering the period beyond the modern era, or prior to the time
of Alexander the Great (330 B.C.) is involved in a labyrinth of
uncertainty with respect to dates. Hence, bible chronologists differ to
the extent of three thousand years with respect to the time of every
event recorded in the Old Testament. Compare the Hebrew and Septuagint
versions of the bible: The former makes the world three thousand nine
hundred and forty-four, and the latter five thousand two hundred and
seventy years old at the birth of Christ—a difference of thirteen
hundred and twenty-six years. And other translations differ still more
widely. All the cases of crucifixion which follow occurred before the
time of Christ, but the exact time of many of them cannot be fixed with
certainty.]
III.—THAMMUZ OF SYRIA CRUCIFIED, 1160 B.C.
The history of this God is furnished us in fragments by several writers,
portions of which will be found in other chapters of this work. The
fullest history extant of this God-Savior is probably that of Ctesias
(400 B.C.), author of "Persika." The poet has perpetuated his memory in
rhyme.
"Trust, ye saints, your Lord restored,
Trust ye in your risen Lord;
For the pains which Thammuz endured
Our salvation have procured."
p. 121
Mr. Higgins informs us (Anac. vol. i. p. 246) that this God was
crucified at the period above named, as a sin-atoning offering. The
stanza just quoted is predicated upon the following Greek text,
translated by Godwin: "Trust ye in God, for out of his loins salvation
has come unto us." Julius Firmicus speaks of this God "rising from the
dead for the salvation of the world." The Christian writer Parkhurst
alludes to this Savior as preceding the advent of Christ, and as filling
to some extent the same chapter in sacred history.
IV.—CRUCIFIXION OF WITTOBA OF THE TELINGONESE, 552 B.C.
We have a very conclusive historical proof of the crucifixion of this
heathen God. Mr. Higgins tells us, "He is represented in his history
with nail-holes in his hands and the soles of his feet." Nails, hammers
and pincers are constantly seen represented on his crucifixes, and are
objects of adoration among his followers. And the iron crown of Lombardy
has within it a nail of what is claimed as his true original cross, and
is much admired and venerated on that account. The worship of this
crucified God, according to our author, prevails chiefly in the
Travancore and other southern countries in the region of Madura.
V.—IAO OF NEPAUL CRUCIFIED, 622 B.C.
With respect to the crucifixion of this ancient Savior, we have this
very definite and specific testimony that "he was crucified on a tree in
Nepaul." (See Georgius, p. 202.) The name of this incarnate God and
oriental Savior occurs frequently in the holy bibles and sacred books of
other countries. Some suppose that Iao (often spelt Jao) is the root of
the name of the Jewish God Jehovah.
p. 122
VI.—HESUS OF THE CELTIC DRUIDS CRUCIFIED, 834 B.C.
Mr. Higgins informs us that the Celtic Druids represent their God Hesus
as having been crucified with a lamb on one side and an elephant on the
other, and that this occurred long before the Christian era. Also that a
representation of it may now be seen upon "the fire-tower of Brechin."
In this symbolical representation of the crucifixion, the elephant,
being the largest animal known, was chosen to represent the magnitude of
the sins of the world, while the lamb, from its proverbial innocent
nature, was chosen to represent the innocency of the victim (the God
offered as a propitiatory sacrifice). And thus we have "the Lamb of God
taking away the sins of the world"—symbolical language used with respect
to the offering of Jesus Christ. And here is indicated very clearly the
origin of the figure. It is evidently borrowed from the Druids. We have
the statement of the above writer that this legend was found amongst the
Canutes of Gaul long before Jesus Christ was known to history. (See
Anac. vol. ii. p. 130.)
VII.—QUEXALCOTE OF MEXICO CRUCIFIED, 587 B.C.
Historical authority, relative to the crucifixion of this Mexican God,
and to his execution upon the cross as a propitiatory sacrifice for the
sins of mankind, is explicit, unequivocal and ineffaceable. The evidence
is tangible, and indelibly engraven upon steel and metal plates. One of
these plates represents him as having been crucified on a mountain;
another represents him as having been crucified in the heavens, as St.
Justin tells us Christ was. According to another writer, he is sometimes
represented as having been nailed to a cross, and by other accounts as
hanging with a cross in his hand. The "Mexican Antiquities"
p. 123
[paragraph continues] (vol. vi. p. 166) says, "Quexalcote is represented
in the paintings of 'Codex Borgianus' as nailed to the cross." Sometimes
two thieves are represented as having been crucified with him.
That the advent of this crucified Savior and Mexican God was long
anterior to the era of Christ, is admitted by Christian writers, as we
have shown elsewhere. In the work above named "Codex Borgianus," may be
found the account, not only of his crucifixion, but of his death,
burial, descent into hell, and resurrection on the third day. And
another work, entitled "Codex Vaticanus," contains the story of his
immaculate birth by a virgin mother by the name of Chimalman.
Many other incidences are found related of him in his sacred biography,
in which we find the most striking counterparts to the more modern
gospel story of Jesus Christ, such as his forty days' temptation and
fasting, his riding on an ass, his purification in the temple, his
baptism and regeneration by water, his forgiving of sins, being anointed
with oil, etc. "All these things, and many more, found related of this
Mexican God in their sacred books," says Lord Kingsborough (a Christian
writer), "are curious and mysterious." (See the books above cited.)
VIII.—QUIRINUS OF ROME CRUCIFIED, 506 B.C.
The crucifixion of this Roman Savior is briefly noticed by Mr. Higgins,
and is remarkable for presenting (like other crucified Gods) several
parallel features to that of the Judean Savior, not only in the
circumstances related as attending his crucifixion, but also in a
considerable portion of his antecedent life.
He is represented, like Christ:—
1. As having been conceived and brought forth by a virgin.
2. His life was sought by the reigning king (Amulius).
p. 124
3. He was of royal blood, his mother being of kingly descent.
4. He was "put to death by wicked hands"—i.e., crucified.
5. At his mortal exit the whole earth is said to have been enveloped in
darkness, as in the case of Christ, Chrishna, and Prometheus.
6. And finally he is resurrected, and ascends back to heaven.
IX.—(ĆSCHYLUS) PROMETHEUS CRUCIFIED, 547 B.C.
In the account of the crucifixion of Prometheus of Caucasus, as
furnished by Seneca, Hesiod, and other writers, it is stated that he was
nailed to an upright beam of timber, to which were affixed extended arms
of wood, and that this cross was situated near the Caspian Straits. The
modern story of this crucified God, which represents him as having been
bound to a rock for thirty years, while vultures preyed upon his vitals,
Mr. Higgins pronounces an impious Christian fraud. "For," says this
learned historical writer, "I have seen the account which declares he
was nailed to a cross with hammer and nails." (Anac. vol. i. 327.)
Confirmatory of this statement is the declaration of Mr. Southwell, that
"he exposed himself to the wrath of God in his zeal to save mankind."
The poet, in portraying his propitiatory offering, says:—
"Lo! streaming from the fatal tree
His all atoning blood,
Is this the Infinite?—Yes, ’tis he,
Prometheus, and a God!
"Well might the sun in darkness hide,
And veil his glories in,
When God, the great Prometheus, died
For man the creature's sin."
The "New American Cyclopedia" (vol. i. p. 157) contains
p. 125
the following significant declaration relative to this sin-atoning
oriental Savior: "It is doubtful whether there is to be found in the
whole range of Greek letters deeper pathos than that of the divine woe
of the beneficent demigod Prometheus, crucified on his Scythian crags
for his love to mortals." Here we have first-class authority for the
crucifixion of this oriental God.
In Lempriere's "Classical Dictionary," Higgins’ "Anacalypsis," and other
works, may be found the following particulars relative to the final exit
of the God above named, viz.:—
1. That the whole frame of nature became convulsed.
2. The earth shook, the rocks were rent, the graves were opened, and in
a storm, which seemed to threaten the dissolution of the universe, the
solemn scene forever closed, and "Our Lord and Savior" Prometheus gave
up the ghost.
"The cause for which he suffered," says Mr. Southwell, "was his love for
the human race." Mr. Taylor makes the statement in his Syntagma (p. 95),
that the whole story of Prometheus’ crucifixion, burial and resurrection
was acted in pantomime in Athens five hundred years before Christ, which
proves its great antiquity. Minutius Felix, one of the most popular
Christian writers of the second century (in his "Octavius," sect. 29),
thus addresses the people of Rome: "Your victorious trophies not only
represent a simple cross, but a cross with a man on it," and this man
St. Jerome calls a God.
These coincidences furnish still further proof that the tradition of the
crucifixion of Gods has been very long prevalent among the heathen.
X.—CRUCIFIXION OF THULIS OF EGYPT, 1700 B.C.
Thulis of Egypt, whence comes "Ultima Thule," died the death of the
cross about thirty-five hundred years ago.
p. 126
Ultima Thule was the island which marked the ultimate bounds of the
extensive empire of this legitimate descendant of the Gods.
This Egyptian Savior appears also to have been known as Zulis, and with
this name—Mr. Wilkison tells us—"his history is curiously illustrated in
the sculptures, made seventeen hundred years B.C., of a small, retired
chamber lying nearly over the western adytum of the temple." We are told
twenty-eight lotus plants near his grave indicate the number of years be
lived on the earth. After suffering a violent death, he was buried, but
rose again, ascended into heaven, and there became "the judge of the
dead," or of souls in a future state. Wilkison says he came down from
heaven to benefit mankind, and that he was said to be full of grace and
truth."
XI.—CRUCIFIXION OF INDRA OF TIBET, 725 B.C.
The account of the crucifixion of the God and Savior Indra may be found
in Georgius, Thibetinum Alphabetum, p. 230. A brief notice of the case
is all we have space for here. In the work just referred to may be found
plates representing this Tibetan Savior as having been nailed to the
cross. There are five wounds, representing the nail-holes and the
piercing of the side. The antiquity of the story is beyond dispute.
Marvelous stories are told of the birth of the Divine Redeemer. His
mother was a virgin of black complexion, and hence his complexion was of
the ebony hue, as in the case of Christ and some other sin-atoning
Saviors. He descended from heaven on a mission of benevolence, and
ascended back to the heavenly mansion after his crucifixion. He led a
life of strict celibacy, which, he taught, was essential to true
holiness. He inculcated great tenderness toward all living beings. He
could walk upon the water or upon the air; he could foretell future
events with great accuracy. He practiced the most devout contemplation,
p. 127
severe discipline of the body and mind, and acquired the most complete
subjection of his passions. He was worshiped as a God who had existed as
a spirit from all eternity, and his followers were called "Heavenly
Teachers."
XII.—ALCESTOS OF EURIPIDES CRUCIFIED, 600 B.C.
The "English Classical Journal" (vol. xxxvii.) furnishes us with the
story of another crucified God, known as Alcestos—a female God or
Goddess; and in this respect, it is a novelty in sacred history, being
the first, if not the only example of a feminine God atoning for the
sins of the world upon the cross. The doctrine of the trinity and
atoning offering for sin was inculcated as a part of her religion.
XIII.—ATYS OF PHRYGIA CRUCIFIED, 1170 B.C.
Speaking of this crucified Messiah, the Anacalypsis informs us that
several histories are given of him, but all concur in representing him
as having been an atoning offering for sin. And the Latin phrase
"suspensus lingo," found in his history, indicates the manner of his
death. He was suspended on a tree, crucified, buried and rose again.
XIV.—CRITE OF CHALDEA CRUCIFIED, 1200 B.C.
The Chaldeans, as Mr. Higgins informs us, have noted in their sacred
books the account of the crucifixion of a God with the above name. He
was also known as "the Redeemer," and was styled "the Ever Blessed Son
of God," "the Savior of the Race," "the Atoning Offering for an Angry
God." And when he was offered up, both heaven and earth were shaken to
their foundations.
XV.—BALI OF ORISSA CRUCIFIED, 725 B.C.
We learn by the oriental books, that in the district of country known as
Orissa, in Asia, they have the story of a crucified God, known by
several names, including the
p. 128
above, all of which, we are told, signify "Lord Second," having
reference to him as the second person or second member of the trinity,
as most of the crucified Gods occupied that position in the trial of
deities constituting the trinity, as indicated by the language "Father,
Son, and Holy Ghost," the Son, in all cases, being the atoning offering,
"the crucified Redeemer," and the second person of the trinity. This God
Bali was also called Baliu, and sometimes Bel. The Anacalypsis informs
us (vol. i. 257) that monuments of this crucified God, bearing great
age, may be found amid the ruins of the magnificent city of
Mahabalipore, partially buried amongst the figures of the temple.
XVI.—MITHRA OF PERSIA CRUCIFIED, 600 B.C.
This Persian God, according to Mr. Higgins, was "slain upon the cross to
make atonement for mankind, and to take away the sins of the world." He
was reputedly born on the twenty-fifth day of December, and crucified on
a tree. It is a remarkable circumstance that two Christian writers (Mr.
Faber and Mr. Bryant) both speak of his being slain," and yet both omit
to speak of the manner in which he was put to death. And the same policy
has been pursued with respect to other crucified Gods of the pagans, as
we have shown elsewhere.
Our list is full, or we might note other cases of crucifixion. Devatat
of Siam, Ixion of Rome, Apollonius of Tyana in Cappadocia, are all
reported in history as having died the death of the cross."
Ixion, 400 B.C., according to Nimrod, was crucified on a wheel, the rim
representing the world, and the spokes constituting the cross. It is
declared, "He bore the burden of the world" (that is, "the sins of the
world") on his back while suspended on the cross. Hence, he was
sometimes called "the crucified spirit of the world."
p. 129
With respect to Apollonius, it is a remarkable, if not a suspicious
circumstance that should not be passed unnoticed, that several Christian
writers, while they recount a long list of miracles and remarkable
incidents in the life of this Cappadocian Savior, extending through his
whole life, and forming a parallel to similar incidents of the Christian
Savior, not a word is said about his crucifixion.
And a similar policy has been pursued with respect to Mithra and other
sin-atoning Gods, including Chrishna and Prometheus, as before noticed.
This important chapter in their history has been omitted by Christian
writers for fear the relation of it would damage the credibility of the
crucifixion of Christ, or lessen its spiritual force. For, like Paul,
they were "determined to know nothing but Jesus Christ and him
crucified" (1 Cor. ii. 2) i.e., to know no other God had been crucified
but Jesus Christ. They thus exalted the tradition of the crucifixion
into the most important dogma of the Christian faith. Hence, their
efforts to conceal from the public a knowledge of the fact that it is of
pagan origin.
By reference to Mackey's "Lexicon of Freemasonry (p. 35) we learn that
Freemasons secretly taught the doctrine of the crucifixion, atonement
and resurrection long anterior to the Christian era, and that similar
doctrines were taught in "all the ancient mysteries," thus proving that
the conception of these tenets of faith existed at a very early period
of time.
And it may be noted here, that the doctrine of salvation by crucifixion
had likewise, with most of the ancient forms of religious faith, an
astronomical representation—i.e., a representation in astronomical
symbols. According to the emblematical figures comprised in their astral
worship, people were saved by the sun's crucifixion or crossification,
realized by crossing over the equinoctial line into the season of
spring, and thereby gave out a saving heat and light to
p. 130
the world and stimulated the generative organs of animal and vegetable
life. It was from this conception that the ancients were in the habit of
carving or painting the organs of generation upon the walls of their
holy temples. The blood of the grape, which was ripened by the heat of
the sun, as he crossed over by resurrection into spring, (i.e., was
crucified), was symbolically "the blood of the cross," or "the blood of
the Lamb."
If we should be met here with the statement, that the stories of the
ancient crucifixions of Gods were mere myths or fables, unwarrantably
saddled on to their histories as mere romance, and have no foundation in
fact, we reply—there is as much ground for suspecting the same thing as
being true of Jesus Christ.
One of the most celebrated and most frequently quoted Christian writers
of the ancient bishops (Irenćus) declares upon the authority of the
martyr Polycarp, who claimed to have got it from St. John and all the
elders of Asia, that Jesus Christ was not crucified, but lived to be
about fifty years old.
We find there has always been a margin for doubt amongst his own
followers as to the fact of his crucifixion.
Many of the early Christians and contemporary Jews and Gentiles doubted
it, and some openly disputed its ever having taken place. Others
bestowed upon it a mere spiritual signification, and not a few
considered it symbolical of a holy life." One circumstance, calculated
to lead to the entire discredit of the story of the crucifixion of
Christ, is the relation, in connection with it, of a violent convulsion
of nature, and the resurrection of the long-buried saints—events not
supported by any authentic contemporaneous history, sacred or profane.
(See Chap. XVII., Aphanasia).
And as these events must be set down as fabulous, they leave the mind in
doubt with respect to the fact of the crucifixion itself, especially
when the many absurdities involved
p. 131
in the doctrine of the crucifixion are brought to view, in connection
with it, some of them so palpably erroneous that an unlettered savage
could see and point them out.
The Indian chief Red Jacket is reported to have replied to the Christian
missionaries, when they urged upon his attention the benefits of
Christ's death by crucifixion, "Brethren, if you white men murdered the
son of the Great Spirit, we Indians have nothing to do with it, and it
is none of our affair. If he had come among us, we would not have killed
him. We would have treated him well. You must make amends for that crime
yourselves."
This view of the crucifixion suggested to the mind of an illiterate
heathen we deem more sensible and rational than that of the orthodox
Christians, which makes it a meritorious act and a moral necessity. For
this would not only exonerate Judas from any criminality or guilt for
the part he took in the affair, but would entitle him as well as Christ
to the honorable title of a "Savior" for performing an act without which
the crucifixion and consequent salvation of the world could not have
been effected. If it was necessary for Christ to suffer death upon the
cross as an atonement for sin, then the act of crucifixion was right,
and a monument should be erected to the memory of Judas for bringing it
about. We challenge Christian logic to find a flaw in this argument.
And another important consideration arises here. If the inhabitants of
this planet required the murderous death of a God as an atonement, we
must presume that the eighty-five millions of inhabited worlds recently
discovered by astronomers are, or have been, in equal need of a divine
atonement. And this would require the crucifixion of eighty-five
millions of Gods. Assuming one of these Gods to be crucified every
minute, the whole would occupy a period of nearly twenty years. This
would be killing off Gods at rather a rapid rate, and would make the
work of
p. 132
the atonement and salvation a very murderous and bloody affair—a
conception which brings to the mind a series of very revolting
reflections.
The conception of Gods coming down from heaven, and being born of
virgins, and dying a violent death for the moral blunders of the people,
originated in an age of the world when man was a savage, and dwelt
exclusively upon the animal plane, and blood was the requisition for
every offense. And it was an age when no world was known to exist but
the one we inhabit. The stars were then supposed to be mere blazing
tapers set in the azure vault to light this pygmy planet, or peep-holes
for Gods to look out of heaven, to see and learn what is going on below.
Such conceptions are in perfect keeping with the doctrine of the atoning
crucifixion of Gods, which could never have originated or been
entertained for a moment by an astronomer, with a knowledge of the
existence of innumerable worlds. For as there is to the monotheistic
Christian but one God, or Son of God, to be offered, he must be
incarnated and crucified every day for a thousand years to make a
sin-offering for each of these worlds—a conception too monstrous and
preposterous to find a lodgment in a rational mind.
ORIGIN OF THE BELIEF OF THE CRUCIFIXION OF GODS
It has always been presumed that death, and especially death by
crucifixion, involved the highest state of suffering possible to be
endured by mortals. Hence, the Gods must suffer in this way as an
example of courage and fortitude, and to show themselves willing to
undergo all the affliction and misery incident to the lot, and
unavoidable to the lives of their devoted worshipers. They must not only
be equal, but superior to their subjects in this respect. Hence, they
would not merely die, but choose, or at least uncomplainingly submit to
the most ignoble and ignominious mode of suffering death that could be
devised, and that
p. 133
was crucifixion. This gave the highest finishing touch to the drama.
And thus the legend of the crucifixion became the crowning chapter, the
aggrandizing episode in the history of their lives. It was presumed that
nothing less than a God could endure such excruciating tortures without
complaining.
Hence, when the victim was reported to have submitted with such
fortitude that no murmur was heard to issue from his lips, this
circumstance of itself was deemed sufficient evidence of his Godship.
The story of the crucifixion, therefore, whether true or false, deified
or helped deify many great men and exalt them to the rank of Gods.
Though some of the disciples of Buddhism, and some of the primitive
professors of Christianity also (including, according to Christian
history, Peter and his brother Andrew), voluntarily chose this mode of
dying in imitation of their crucified Lord, without experiencing,
however, the desired promotion to divine honors. They failed of an
exaltation to the deityship, and hence are not now worshiped as Gods.
Christian reader, what can you now make of the story of the crucifixion
of Jesus Christ but a borrowed legend—at least the story of his being
crucified as a God?
NOTE.—The author desires it to be understood with respect to the cases
of crucifixion here briefly narrated, that they are not vouched for as
actual occurrences, of which there is much ground to doubt. It has
neither been his aim or desire to prove them to be real historical
events, nor to establish any certain number of cases. Indeed, he deems
it unimportant to know, if it could be determined, whether they are fact
or fiction, or whether one God was crucified, or many. The moral lesson
designed to be taught by this chapter is, simply, that the belief in the
crucifixion of Gods was prevalent in various oriental or heathen
countries long prior to the reported crucifixion of Christ. If this
point is established—which he feels certain no reader will dispute then
he is not concerned to know whether he has made out sixteen cases of
crucifixion or not. Six will prove it as well as sixteen. In fast, one
case is sufficient to establish the important proposition in view. The
reader is, therefore, left to decide each case for himself, according as
he may value the evidence presented. More authorities could have been
adduced, and a more extended history presented of each God brought to
notice. But this would have operated to exclude other matter, which the
author considers of more importance.
from Crucified Saviors
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