Pagan and Christian creeds Part 14

(2) See Edition by R. H. Charles (1893).

But the Savior-G.o.d, as we also know, was a familiar figure in Egypt. The great Osiris was the Savior of the world, both in his life and death: in his life through the n.o.ble works he wrought for the benefit of mankind, and in his death through his betrayal by the powers of darkness and his resurrection from the tomb and ascent into heaven. (1) The Egyptian doctrines descended through Alexandria into Christianity--and though they did not influence the latter deeply until about 300 A.D., yet they then succeeded in reaching the Christian Churches, giving a color to their teachings with regard to the Savior, and persuading them to accept and honor the Egyptian wors.h.i.+p of Isis in the Christian form of the Virgin Mary.

(1) See ch. ii.

Again, another great stream of influence descended from Persia in the form of the cult of Mithra. Mithra, as we have seen, (1) stood as a great Mediator between G.o.d and man. With his baptisms and eucharists, and his twelve disciples, and his birth in a cave, and so forth, he seemed to the early Fathers an invention of the devil and a most dangerous mockery on Christianity--and all the more so because his wors.h.i.+p was becoming so exceedingly popular. The cult seems to have reached Rome about B.C. 70. It spread far and wide through the Empire.

It extended to Great Britain, and numerous remains of Mithraic monuments and sculptures in this country--at York, Chester and other places--testify to its wide acceptance even here. At Rome the vogue of Mithraism became so great that in the third century A. D., it was quite doubtful (2) whether it OR Christianity would triumph; the Emperor Aurelian in 273 founded a cult of the Invincible Sun in connection with Mithraism; (3) and as St. Jerome tells us in his letters, (4) the latter cult had at a later time to be suppressed in Rome and Alexandria by PHYSICAL FORCE, so powerful was it.

(1) Ch. ii.

(2) See c.u.mont, op. cit., who says, p. 171:--"Jamais, pas meme a l'epoque des invasions mussulmanes, l'Europe ne sembla plus pres de devenir asiatique qu'au moment ou Diocletien reconnaissait officiellement en Mithra, le protecteur de l'empire reconst.i.tue." See also c.u.mont's Mysteres de Mithra, preface. The Roman Army, in fact, stuck to Mithra throughout, as against Christianity; and so did the Roman n.o.bility. (See S. Augustine's Confessions, Book VIII, ch. 2.)

(3) c.u.mont indeed says that the identification of Mithra with the Sun (the emblem of imperial power) formed one reason why Mithraism was NOT persecuted at that time.

(4) Epist. cvii, ad Laetam. See Robertson's Pagan Christs, p.

350.

Nor was force the only method employed. IMITATION is not only the sincerest flattery, but it is often the most subtle and effective way of defeating a rival. The priests of the rising Christian Church were, like the priests of ALL religions, not wanting in craft; and at this moment when the question of a World-religion was in the balance, it was an obvious policy for them to throw into their own scale as many elements as possible of the popular Pagan cults. Mithraism had been flouris.h.i.+ng for 600 years; and it is, to say the least, CURIOUS that the Mithraic doctrines and legends which I have just mentioned should all have been adopted (quite unintentionally of course!) into Christianity; and still more so that some others from the same source, like the legend of the Shepherds at the Nativity and the doctrine of the Resurrection and Ascension, which are NOT mentioned at all in the original draft of the earliest Gospel (St. Mark), should have made their appearance, in the Christian writings at a later time, when Mithraism was making great forward strides. History shows that as a Church progresses and expands it generally feels compelled to enlarge and fortify its own foundations by inserting material which was not there at first. I shall shortly give another ill.u.s.tration of this; at present I will merely point out that the Christian writers, as time went on, not only introduced new doctrines, legends, miracles and so forth--most of which we can trace to antecedent pagan sources--but that they took especial pains to destroy the pagan records and so obliterate the evidence of their own dishonesty. We learn from Porphyry (1) that there were several elaborate treatises setting forth the religion of Mithra; and J. M. Robertson adds (Pagan Christs, p. 325): "everyone of these has been destroyed by the care of the Church, and it is remarkable that even the treatise of Firmicus is mutilated at a pa.s.sage (v.) where he seems to be accusing Christians of following Mithraic usages." While again Professor Murray says, "The polemic literature of Christianity is loud and triumphant; the books of the Pagans have been DESTROYED." (2)

(1) De Abstinentia, ii. 56; iv. 16.

(2) Four Stages, p. 180. We have probably an instance of this destruction in the total disappearance of Celsus' lively attack on Christianity (180 A.D.), of which, however, portions have been fortunately preserved in Origen's rather prolix refutation of the same.

Returning to the doctrine of the Savior, I have already in preceding chapters given so many instances of belief in such a deity among the pagans--whether he be called Krishna or Mithra or Osiris or Horus or Apollo or Hercules--that it is not necessary to dwell on the subject any further in order to persuade the reader that the doctrine was 'in the air' at the time of the advent of Christianity. Even Dionysus, then a prominent figure in the 'Mysteries,' was called Eleutherios, The Deliverer. But it may be of interest to trace the same doctrine among the PRE-CHRISTIAN sects of Gnostics. The Gnostics, says Professor Murray, (1) "are still commonly thought of as a body of CHRISTIAN heretics. In reality there were Gnostic sects scattered over the h.e.l.lenistic world BEFORE Christianity as well as after. They must have been established in Antioch and probably in Tarsus well before the days of Paul or Apollos. Their Savior, like the Jewish Messiah, was established in men's minds before the Savior of the Christians. 'If we look close,' says Professor Bousset, 'the result emerges with great clearness that the figure of the Redeemer as such did not wait for Christianity to force its way into the religion of Gnosis, but was already present there under various forms.'"

(1) Four Stages, p. 143.

This Gnostic Redeemer, continues Professor Murray, "is descended by a fairly clear genealogy from the 'Tritos Soter' ('third Savior') (1) of early Greece, contaminated with similar figures, like Attis and Adonis from Asia Minor, Osiris from Egypt, and the special Jewish conception of the Messiah of the Chosen people. He has various names, which the name of Jesus or 'Christos,' 'the Anointed,' tends gradually to supersede.

Above all, he is in some sense Man, or 'the second Man' or 'the Son of Man'... He is the real, the ultimate, the perfect and eternal Man, of whom all bodily men are feeble copies." (2)

(1) There seems to be some doubt about the exact meaning of this expression. Even Zeus himself was sometimes called 'Soter,' and at feasts, it is said, the THIRD goblet was always drunk in his honor.

(2) See also The Gnostic Story of Jesus Christ, by Gilbert T.

Sadler (C. W. Daniel, 1919).

This pa.s.sage brings vividly before the mind the process of which I have spoken, namely, the fusion and mutual interchange of ideas on the subject of the Savior during the period anterior to our era. Also it exemplifies to us through what an abstract sphere of Gnostic religious speculation the doctrine had to travel before reaching its expression in Christianity. (1) This exalted and high philosophical conception pa.s.sed on and came out again to some degree in the Fourth Gospel and the Pauline Epistles (especially I Cor. xv); but I need hardly say it was not maintained. The enthusiasm of the little scattered Christian bodies--with their communism of practice with regard to THIS world and their intensity of faith with regard to the next--began to wane in the second and third centuries A.D. As the Church (with capital initial) grew, so was it less and less occupied with real religious feeling, and more and more with its battles against persecution from outside, and its quarrels and dissensions concerning heresies within its own borders. And when at the Council of Nicaea (325 A.D.) it endeavored to establish an official creed, the strife and bitterness only increased. "There is no wild beast," said the Emperor Julian, "like an angry theologian." Where the fourth Evangelist had preached the gospel of Love, and Paul had announced redemption by an inner and spiritual identification with Christ, "As in Adam all die, so in Christ shall all be made alive"; and whereas some at any rate of the Pagan cults had taught a glorious salvation by the new birth of a divine being within each man: "Be of good cheer, O initiates in the mystery of the liberated G.o.d; For to you too out of all your labors and sorrows shall come Liberation"--the Nicene creed had nothing to propound except some extremely futile speculations about the relation to each other of the Father and the Son, and the relation of BOTH to the Holy Ghost, and of all THREE to the Virgin Mary--speculations which only served for the renewal of shameful strife and animosities--riots and bloodshed and murder--within the Church, and the mockery of the heathen without. And as far as it dealt with the crucifixion, death and resurrection of the Lord it did not differ from the score of preceding pagan creeds, except in the thorough materialism and lack of poetry in statement which it exhibits. After the Council of Nicaea, in fact, the Judaic tinge in the doctrines of the Church becomes more apparent, and more and more its Scheme of Salvation through Christ takes the character of a rather sordid and huckstering bargain by which Man gets the better of G.o.d by persuading the latter to sacrifice his own Son for the redemption of the world! With the exception of a few episodes like the formation during the Middle Ages of the n.o.ble brotherhoods and sisterhoods of Frairs and Nuns, dedicated to the help and healing of suffering humanity, and the appearance of a few real lovers of mankind (and the animals) like St. Francis--(and these manifestations can hardly be claimed by the Church, which pretty consistently opposed them)--it may be said that after about the fourth century the real spirit and light of early Christian enthusiasm died away. The incursions of barbarian tribes from the North and East, and later of Moors and Arabs from the South, familiarized the European peoples with the ideas of bloodshed and violence; gross and material conceptions of life were in the ascendant; and a romantic and aspiring Christianity gave place to a worldly and vulgar Churchianity.

(1) When travelling in India I found that the Gnanis or Wise Men there quite commonly maintained that Jesus (judging from his teaching) must have been initiated at some time in the esoteric doctrines of the Vedanta.

I have in these two or three pages dealt only--and that very briefly--with the entry of the pagan doctrine of the Savior into the Christian field, showing its transformation there and how Christianity could not well escape having a doctrine of a Savior, or avoid giving a color of its own to that doctrine. To follow out the same course with other doctrines, like those which I have mentioned above, would obviously be an endless task--which must be left to each student or reader to pursue according to his opportunity and capacity. It is clear anyhow, that all these elements of the pagan religions--pouring down into the vast reservoir, or rather whirlpool, of the Roman Empire, and mixing among all these numerous brotherhoods, societies, collegia, mystery-clubs, and groups which were at that time looking out intently for some new revelation or inspiration--did more or less automatically act and react upon each other, and by the general conditions prevailing were modified, till they ultimately combined and took united shape in the movement which we call Christianity, but which only--as I have said--narrowly escaped being called Mithraism--so nearly related and closely allied were these cults with each other.

At this point it will naturally be asked: "And where in this scheme of the Genesis of Christianity is the chief figure and accredited leader of the movement--namely Jesus Christ himself--for to all appearance in the account here given of the matter he is practically non-existent or a negligible quant.i.ty?" And the question is a very pertinent one, and very difficult to answer. "Where is the founder of the Religion?"--or to put it in another form: "Is it necessary to suppose a human and visible Founder at all?" A few years ago such a mere question would have been accounted rank blasphemy, and would only--if pa.s.sed over--have been ignored on account of its supposed absurdity. To-day, however, owing to the enormous amount of work which has been done of late on the subject of Christian origins, the question takes on quite a different complexion. And from Strauss onwards a growingly influential and learned body of critics is inclined to regard the whole story of the Gospels as LEGENDARY. Arthur Drews, for instance, a professor at Karlsruhe, in his celebrated book The Christ-Myth, (1) places David F. Strauss as first in the myth field--though he allows that Dupuis in L'origine de tous les cultes (1795) had given the clue to the whole idea. He then mentions Bruno Bauer (1877) as contending that Jesus was a pure invention of Mark's, and John M. Robertson as having in his Christianity and Mythology (1900) given the first thoroughly reasoned exposition of the legendary theory; also Emilio Bossi in Italy, who wrote Jesu Christo non e mai esist.i.to, and similar authors in Holland, Poland, and other countries, including W. Benjamin Smith, the American author of The Pre-christian Jesus (1906), and P. Jensen in Das Gilgamesch Epos in den Welt-literatur (1906), who makes the Jesus-story a variant of the Babylonian epic, 2000 B.C. A pretty strong list! (2) "But," continues Drews, "ordinary historians still ignore all this." Finally, he dismisses Jesus as "a figure swimming obscurely in the mists of tradition." Nevertheless I need hardly remark that, large and learned as the body of opinion here represented is, a still larger (but less learned) body fights desperately for the actual HISTORICITY of Jesus, and some even still for the old view of him as a quite unique and miraculous revelation of G.o.dhood on earth.

(1) Die Christus-mythe: verbesserte und erweitezte Ausgabe, Jena, 1910.

(2) To which we may also add Schweitzer's Quest of the historical Jesus (1910).

At first, no doubt, the LEGENDARY theory seems a little TOO far-fetched.

There is a fas.h.i.+on in all these things, and it MAY be that there is a fas.h.i.+on even here. But when you reflect how rapidly legends grow up even in these days of exact Science and an omniscient Press; how the figure of Shakespeare, dead only 300 years, is almost completely lost in the mist of Time, and even the authenticity of his works has become a subject of controversy; when you find that William Tell, supposed to have lived some 300 years again before Shakespeare, and whose deeds in minutest detail have been recited and honored all over Europe, is almost certainly a pure invention, and never existed; when you remember--as mentioned earlier in this book (1)--that it was more than five hundred years after the supposed birth of Jesus before any serious effort was made to establish the date of that birth--and that then a purely mythical date was chosen: the 25th December, the day of the SUN'S new birth after the winter solstice, and the time of the supposed birth of Apollo, Bacchus, and the other SunG.o.ds; when, moreover, you think for a moment what the state of historical criticism must have been, and the general standard of credibility, 1,900 years ago, in a country like Syria, and among an ignorant population, where any story circulating from lip to lip was a.s.sured of credence if sufficiently marvelous or imaginative;--why, then the legendary theory does not seem so improbable. There is no doubt that after the destruction of Jerusalem (in A.D. 70), little groups of believers in a redeeming 'Christ' were formed there and in other places, just as there had certainly existed, in the first century B.C., groups of Gnostics, Therapeutae, Essenes and others whose teachings were very SIMILAR to the Christian, and there was now a demand from many of these groups for 'writings' and 'histories'

which should hearten and confirm the young and growing Churches. The Gospels and Epistles, of which there are still extant a great abundance, both apocryphal and canonical, met this demand; but how far their records of the person of Jesus of Nazareth are reliable history, or how far they are merely imaginative pictures of the kind of man the Saviour might be expected to be, (2) is a question which, as I have already said, is a difficult one for skilled critics to answer, and one on which I certainly have no intention of giving a positive verdict. Personally I must say I think the 'legendary' solution quite likely, and in some ways more satisfactory than the opposite one--for the simple reason that it seems much more encouraging to suppose that the story of Jesus, (gracious and beautiful as it is) is a myth which gradually formed itself in the conscience of mankind, and thus points the way of humanity's future evolution, than to suppose it to be the mere record of an unique and miraculous interposition of Providence, which depended entirely on the powers above, and could hardly be expected to occur again.

(1) Ch. II.

(2) One of Celsus' accusations against the Christians was that their Gospels had been written "several times over" (see Origen, Contra Celsum, ii. 26, 27).

However, the question is not what we desire, but what we can prove to be the actual fact. And certainly the difficulties in the way of regarding the Gospel story (or stories, for there is not one consistent story) as TRUE are enormous. If anyone will read, for instance, in the four Gospels, the events of the night preceding the crucifixion and reckon the time which they would necessarily have taken to enact--the Last Supper, the agony in the Garden, the betrayal by Judas, the haling before Caiaphas and the Sanhedrin, and then before Pilate in the Hall of judgment (though courts for the trial of malefactors do not GENERALLY sit in the middle of the night); then--in Luke--the interposed visit to Herod, and the RETURN to Pilate; Pilate's speeches and was.h.i.+ng of hands before the crowd; then the scourging and the mocking and the arraying of Jesus in purple robe as a king; then the preparation of a Cross and the long and painful journey to Golgotha; and finally the Crucifixion at sunrise;--he will see--as has often been pointed out--that the whole story is physically impossible. As a record of actual events the story is impossible; but as a record or series of notes derived from the witnessing of a "mystery-play"--and such plays with VERY SIMILAR incidents were common enough in antiquity in connection with cults of a dying Savior, it very likely IS true (one can see the very dramatic character of the incidents: the was.h.i.+ng of hands, the threefold denial by Peter, the purple robe and crown of thorns, and so forth); and as such it is now accepted by many well-qualified authorities. (1)

(1) Dr. Frazer in The Golden Bough (vol. ix, "The Scapegoat," p.

400) speaks of the frequency in antiquity of a Mystery-play relating to a G.o.d-man who gives his life and blood for the people; and he puts forward tentatively and by no means dogmatically the following note:--"Such a drama, if we are right, was the original story of Esther and Mordecai, or (to give their older names) Ishtar and Marduk. It was played in Babylonia, and from Babylonia the returning Captives brought it to Judaea, where it was acted, rather as an historical than a mythical piece, by players who, having to die in grim earnest on a cross or gallows, were naturally drawn from the gaol rather than the green-room. A chain of causes, which because we cannot follow them might--in the loose language of common life--be called an accident, determined that the part of the dying G.o.d in this annual play should be thrust upon Jesus of Nazareth, whom the enemies he had made in high places by his outspoken strictures were resolved to put out of the way."

See also vol. iv, "The Dying G.o.d," in the same book.

There are many other difficulties. The raising of Lazarus, already dead three days, the turning of water into wine (a miracle attributed to Bacchus, of old), the feeding of the five thousand, and others of the marvels are, to say the least, not easy of digestion. The "Sermon on the Mount" which, with the "Lord's Prayer" embedded in it, forms the great and accepted repository of 'Christian' teaching and piety, is well known to be a collection of sayings from pre-christian writings, including the Psalms, Isaiah, Ecclesiasticus, the Secrets of Enoch, the Shemonehesreh (a book of Hebrew prayers), and others; and the fact that this collection was really made AFTER the time of Jesus, and could not have originated from him, is clear from the stress which it lays on "persecutions" and "false prophets"--things which were certainly not a source of trouble at the time Jesus is supposed to be speaking, though they were at a later time--as well as from the occurrence of the word "Gentiles," which being here used apparently in contra-distinction to "Christians" could not well be appropriate at a time when no recognized Christian bodies as yet existed.

But the most remarkable point in this connection is the absolute silence of the Gospel of Mark on the subject of the Resurrection and Ascension--that is, of the ORIGINAL Gospel, for it is now allowed on all hands that the twelve verses Mark xvi. 9 to the end, are a later insertion. Considering the nature of this event, astounding indeed, if physically true, and unique in the history of the world, it is strange that this Gospel--the earliest written of the four Gospels, and nearest in time to the actual evidence--makes no mention of it. The next Gospel in point of time--that of Matthew--mentions the matter rather briefly and timidly, and reports the story that the body had been STOLEN from the sepulchre. Luke enlarges considerably and gives a whole long chapter to the resurrection and ascension; while the Fourth Gospel, written fully twenty years later still--say about A. D. 120--gives two chapters and a GREAT VARIETY OF DETAILS!

This increase of detail, however, as one gets farther and farther from the actual event is just what one always finds, as I have said before, in legendary traditions. A very interesting example of this has lately come to light in the case of the traditions concerning the life and death of the Persian Bab. The Bab, as most of my readers will know, was the Founder of a great religious movement which now numbers (or numbered before the Great War) some millions of adherents, chiefly Mahommedans, Christians, Jews and Pa.r.s.ees. The period of his missionary activity was from 1845 to 1850. His Gospel was singularly like that of Jesus--a gospel of love to mankind--only (as might be expected from the difference of date) with an even wider and more deliberate inclusion of all cla.s.ses, creeds and races, sinners and saints; and the incidents and entourage of his ministry were also singularly similar. He was born at s.h.i.+raz in 1820, and growing up a promising boy and youth, fell at the age Of 21 under the influence of a certain Seyyid Kazim, leader of a heterodox sect, and a kind of fore-runner or John the Baptist to the Bab. The result was a period of mental trouble (like the "temptation in the wilderness"), after which the youth returned to s.h.i.+raz and at the age of twenty-five began his own mission. His real name was Mirza Ali Muhammad, but he called himself thenceforth The Bab, i.e. the Gate ("I am the Way"); and gradually there gathered round him disciples, drawn by the fascination of his personality and the devotion of his character.

But with the rapid increase of his following great jealousy and hatred were excited among the Mullahs, the upholders of a fanatical and narrow-minded Mahommedanism and quite corresponding to the Scribes and Pharisees of the New Testament. By them he was denounced to the Turkish Government. He was arrested on a charge of causing political disturbance, and was condemned to death. Among his disciples was one favorite, (1) who was absolutely devoted to his Master and refused to leave him at the last. So together they were suspended over the city wall (at Tabriz) and simultaneously shot. This was on the 8th July, 1850.

(1) Mirza Muhammad Ali; and one should note the similarity of the two names.

In November 1850--or between that date and October 1851, a book appeared, written by one of the B[a^]b's earliest and most enthusiastic disciples--a merchant of Kashan--and giving in quite simple and unpretending form a record of the above events. There is in it no account of miracles or of great pretensions to G.o.dhood and the like. It is just a plain history of the life and death of a beloved teacher.

It was cordially received and circulated far and wide; and we have no reason for doubting its essential veracity. And even if proved now to be inaccurate in one or two details, this would not invalidate the moral of the rest of the story--which is as follows:

After the death of the Bab a great persecution took place (in 1852); there were many Babi martyrs, and for some years the general followers were scattered. But in time they gathered themselves together again; successors to the original prophet were appointed--though not without dissensions--and a Babi church, chiefly at Acca or Acre in Syria, began to be formed. It was during this period that a great number of legends grew up--legends of miraculous babyhood and boyhood, legends of miracles performed by the mature Bab, and so forth; and when the newly-forming Church came to look into the matter it concluded (quite naturally!) that such a simple history as I have outlined above would never do for the foundation of its plans, now grown somewhat ambitious. So a new Gospel was framed, called the Tarikh-i-Jadid ("The new History" or "The new Way"), embodying and including a lot of legendary matter, and issued with the authority of "the Church." This was in 1881-2; and comparing this with the original record (called The point of Kaf) we get a luminous view of the growth of fable in those thirty brief years which had elapsed since the Bab's death. Meanwhile it became very necessary of course to withdraw from circulation as far as possible all copies of the original record, lest they should give the lie to the later 'Gospel'; and this apparently was done very effectively--so effectively indeed that Professor Edward Browne (to whom the world owes so much on account of his labors in connection with Babism), after arduous search, came at one time to the conclusion that the original was no longer extant. Most fortunately, however, the well-known Comte de Gobineau had in the course of his studies on Eastern Religions acquired a copy of The point of Kaf; and this, after his death, was found among his literary treasures and identified (as was most fitting) by Professor Browne himself.

Such in brief is the history of the early Babi Church (1)--a Church which has grown up and expanded greatly within the memory of many yet living. Much might be written about it, but the chief point at present is for us to note the well-verified and interesting example it gives of the rapid growth in Syria of a religious legend and the reasons which contributed to this growth--and to be warned how much more rapidly similar legends probably grew up in the same land in the middle of the First Century, A.D. The story of the Bab is also interesting to us because, while this ma.s.s of legend was formed around it, there is no possible doubt about the actual existence of a historical nucleus in the person of Mirza Ali Muhammad.

(1) For literature, see Edward G. Browne's Traveller's Narrative on the Episode of the Bab (1891), and his New History of the Bab translated from the Persian of the Tarikh-i-Jadid (Cambridge, 1893).

Also Sermons and Essays by Herbert Rix (Williams and Norgate, 1907), pp.

295-325, "The Persian Bab."

On the whole, one is sometimes inclined to doubt whether any great movement ever makes itself felt in the world, without dating first from some powerful personality or group of personalities, ROUND which the idealizing and myth-making genius of mankind tends to crystallize. But one must not even here be too certain. Something of the Apostle Paul we know, and something of 'John' the Evangelist and writer of the Epistle I John; and that the 'Christian' doctrines dated largely from the preaching and teaching of these two we cannot doubt; but Paul never saw Jesus (except "in the Spirit"), nor does he ever mention the man personally, or any incident of his actual life (the "crucified Christ"

being always an ideal figure); and 'John' who wrote the Gospel was certainly not the same as the disciple who "lay in Jesus' bosom"--though an intercalated verse, the last but one in the Gospel, a.s.serts the ident.i.ty. (1)

(1) It is obvious, in fact, that the WHOLE of the last chapter of St. John is a later insertion, and again that the two last verses of that chapter are later than the chapter itself!