The World's Sixteen Crucified Saviors; Or, Christianity Before Christ. Kersey Graves

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СКАЧАТЬ have been translated "the Mighty Hero," thus proving it has no reference to a God. And "the Everlasting Father" should have been rendered, according to this Christian writer, "the Father of the Everlasting Age." And other texts often quoted as prophecies by biased Christian writers, the doctor proves, are erroneously translated, and have no more reference to Christ than to Mahomet.

      It is true the Jews, in common with other nations, cherished strong anticipations of the arrival of a Mighty Deliverer amongst them; and this august personage some of them supposed would be a God, or a God-man (a demi-God). Hence, such prophetic utterances as "Behold, a king shall reign in righteousness" (Isa. xxxii. i), "And all nations shall flow unto Zion" (Isa. ii. 2).

      The Hindoo Budhists long previously indulged similar anticipations with respect to the triumph of their religion. Hence, their seers prophesied that at the end of the Cali Yug period, a divine child (Avatar, or Savior) would be born, who would understand the divine writings (the Holy Scriptures) and the sciences, without the labor of learning them. "He will supremely understand all things." "He will relieve the earth of sin, and cause justice and truth to reign everywhere. And will bring the whole earth into the acceptance of the Hindoo religion." And the Hindoo prophet Bala also predicted that a divine Savior would "become incarnate in the house of Yadu, and issue forth to mortal birth from the womb of Devaci (a Holy Virgin), and relieve the oppressed earth of its load of sin and sorrow." Much more similar language may be found in their holy bible, the Vedas. Colonel Wilford tells us the advent of their Savior Chrishna occurred in exact fulfillment of prophecy found in their sacred books.

      And the Chinese bible also contains a number of Messianic prophecies. In one of the five volumes a prophecy runs thus: "The Holy one, when he comes, will unite in himself all the virtues of heaven and earth. By his justice the world will be established in righteousness. He will labor and suffer much, … and will finally offer up a sacrifice worthy of himself," i.e., worthy of a God. And a singular animal, called the Kilin (signifying the Lamb of God), was seen in the yard, with a stone in its mouth, on which was inscribed a prophecy of the event. And when the young God (Chang-ti) was born, in fulfillment of this prophecy, heavenly music, and angels and shepherds attended the scene. (See "History of China," by Martinus; also Halde's "History of China.")

      We will also give place to a Messianic prophecy of Persia. Mr. Faber, an English writer, in his "History of Idolatry," tells us that Zoroaster prophetically declared, that "A virgin should conceive and bear a son, and a star would appear blazing at midday to signalize the occurrence." "When you behold the star," said he to his followers, "follow it whithersoever it leads you. Adore the mysterious child, offering him gifts with profound humility. He is indeed the Almighty Word which created the heavens. He is indeed your Lord and everlasting Ring" (Faber, vol. ii. p. 92). Abulfaragius, in his "Historia Dynastarium," and Maurice, in his "Indian Skeptics Refuted," both speak of this prophecy, fulfilled, according to Mr. Higgins, by the advent of the Persian and Chaldean God Josa. And Chalcidus (of the second century), in his "Comments on the Times of Plato," speaks of "a star which presaged neither disease nor death, but the descent of a God amongst men, and which is attested by Chaldean astronomers, who immediately hastened to adore the newborn deity, and present him gifts."

      We are compelled to omit, for the want of room, the notice of numerous Messianic prophecies found in the sacred writings of Egypt, Greece, Rome, Mexico, Arabia, and other countries, all of which tend to show that the same prophetic spirit pervaded all religious countries, reliable only to the extent it might have issued from an interior spiritual vision, or have been illuminated by departed spirits. And we find as much evidence that these pagan prophecies were inspired, and also fulfilled, as those found in Jew-Christian bible, thus reducing all to a common level. The possibility of the interior vision being expanded and illuminated by spiritual beings, so as to enable the possessor to forestall the occurrence of future events, we, however, by no means deny, since we have abundant proof of it in connection with the practical history of modern spiritualism. (See Chapter XXXIV., section 2).

CHAPTER III. PROPHECIES BY THE FIGURE OF A SERPENT

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The Seed of the Woman Bruising the Serpent's Head.

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      "AND I will put emnity between thee and the woman, and between thy seed and her seed. It shall bruise thy head, and thou shall bruise his heel." (Gen. ill. 15.) This text is often cited by Christian writers and controversialists as prefiguring the mission of the Christian Savior, viz., the destruction of the serpent, alias the devil. St. John calls "the grand adversary of souls which deceiveth the whole world," "the dragon, the serpent, the devil, and Satan." (Rev. xii. 8.) The serpent, then, is the devil; that is, the dragon, the serpent, the devil and Satan are all one. The object of this chapter is to show the origin of the singular figure set forth in the first text quoted, and to prove that those Christian writers who assume it to be a revelation from heaven were profoundly ignorant of oriental history, as the same figure is found in several heathen systems of older date, as we will now cite the facts to prove.

      Some of the saviors or demigods of Egypt, India, Greece, Persia, Mexico and Etruria are represented as performing the same drama with the serpent or devil. "Osiris of Egypt (says Mr. Bryant) bruised the head of the serpent after it had bitten his heel." Descending to Greece, Mr. Faber relates that, "on the spheres Hercules is represented in the act of contending with the serpent, the head of which is placed under his foot; and this serpent guarded the tree with golden fruit in the midst of the garden Hesperides"—Eden. (Origin of Idolatry, vol. i. p. 443.) "And we may observe," says this author, "the same tradition in the Phoenician fable of Ophion or Ophiones." (Ibid.) In Genesis the serpent is the subject of two legends. But here it will be observed that they are both couched in one.

      Again, it is related by more than one oriental writer that Chrishna of India is represented on some very ancient sculptures and stone monuments with his heel on the head of a serpent. Mr. Maurice, in his Indian Antiquities, vol. ii., speaks of "Chrishna crushing the head of a serpent with his foot," and pronounces the striking similarity of this story with that found in the Christian bible as "very mysterious." Another author tells us "The image of Chrishna is sculptured in the ancient temples of India, sometimes wreathed in the folds of a serpent which is biting his foot, and sometimes treading victoriously on the head of a serpent." (Prog. Rel. Ideas, vol. i.) In the Mexican Antiquities, vol. vi., we are told, "A messenger from heaven announced to the first woman created (Suchiquecul), that she should bear a son who should bruise the serpent's head, and then presented her with a rose." Here is the origin of the Genesis legend, the rose being the fruit of the tree of "the knowledge of good and evil." "The ancient Persians," says Volney, in his "Ruin of Empires," p. 169, "had the tradition of a virgin, from whom they predicted would be born, or would spring up, a shoot (a son) that would crush the serpent's head, and thus deliver the world from sin." And both the serpent and the virgin, he tells us, are represented imaginarily in the heavens, and pictured on their astronomical globes and spheres, as on those of the Romish Christian. (See Burritt's Geography of the Heavens.)

      In the ancient Etrurian story, instead of "the seed of the woman" (the virgin), it is the woman herself who is represented as standing with one foot on the head of a serpent, which has the twig of an apple tree in its mouth to which an apple is suspended (the forbidden fruit), while its tail is twisted around a celestial globe, thus reminding us of St. John's dragon hauling down one-third of the stars with his tail. (See Rev. xii. 4.) In the ancient celestial diagram of the Etrurian, the head of the virgin is surmounted with a crown of stars—doubtless the same legend from which St. John borrowed his metaphor of a "a woman with a crown of twelve stars on her head." (Rev. xiii.) "The Regina Stellarum" (Queen of the Stars), spoken of in some of the ancient systems appertains to СКАЧАТЬ