Bible Myths and their Parallels in other Religions Being a Comparison of the Old and New Testament Myths and Miracles with those of the Heathen Nations of Antiquity Considering also their Origin and Meaning

Page: 279

Achilleus and Meleagros represent alike the short-lived Sun, whose course is one of toil for others, ending in an early death, after a series of wonderful victories alternating with periods of darkness and gloom.emblem of the Templars, a red rose on a cross

Christ Jesus was called the Rose—the Rose of Sharon—of Isuren. He was the renewed incarnation of Divine Wisdom. He was the son of Maia or Maria. He was the Rose of Sharon and the Lily of the Valley, which bloweth in the month of his mother Maia. Thus, when the angel Gabriel gives the salutation to the Virgin, he presents her with the lotus or lily; as may be seen in hundreds of old pictures in Italy. We see therefore that Adonis, "the Lord," "the Virgin-born," "the Crucified," "the Resurrected Dove," "the Restorer of Light," is one and the same with the "Rose of Sharon," the crucified Christ Jesus.

Plato (429 B. C.) in his Pimæus, philosophizing about the Son of God, says:

"The next power to the Supreme God was decussated or figured in the shape of a cross on the universe."

This brings to recollection the doctrine of certain so-called Christian heretics, who maintained that Christ Jesus was crucified in the heavens.

The Chrèstos was the Logos, the Sun was the manifestation of the Logos or Wisdom to men; or, as it was held by some, it was his peculiar habitation. The Sun being crucified at the time of the winter solstice was represented by the young man slaying the Bull (an emblem of the Sun) in the Mithraic ceremonies, and the slain lamb at the foot of the cross in the Christian ceremonies. The Chrēst was the Logos, or Divine Wisdom, or a portion of divine [Pg 488]wisdom incarnate; in this sense he is really the Sun or the solar power incarnate, and to him everything applicable to the Sun will apply.

Fig. No. 37, taken from Mr. Lundy's "Monumental Christianity," is evidently a representation of the Christian Saviour crucified in the heavens. Mr. Lundy calls it "Crucifixion in Space," and believes that it was intended for the Hindoo Saviour Crishna, who is also represented crucified in space (See Fig. No. 8, Ch. XX.). This (Fig. 37) is exactly in the form of a Romish crucifix, but not fixed to a piece of wood, though the legs and feet are put together in the usual way. There is a glory over it, coming from above, not shining from the figure, as is generally seen in a Roman crucifix. It has a pointed Parthian coronet instead of a crown of thorns. All the avatars, or incarnations of Vishnu, are painted with Ethiopian or Parthian coronets. For these reasons the Christian author will not own that it is a representation of the "True Son of Justice," for he was not crucified in space; but whether it was intended to represent Crishna, Wittoba, or Jesus,[488:1] it tells a secret: it shows that some one was represented crucified in the heavens, and undoubtedly has something to do with "The next power to the Supreme God," who, according to Plato, "was decussated or figured in the shape of a cross on the universe."

Who was the crucified god whom the ancient Romans worshiped, and whom they, according to Justin Martyr, represented as a man on a cross? Can we doubt, after what we have seen, that he was this same crucified Sol, whose birthday they annually celebrated on the 25th of December?

In the poetical tales of the ancient Scandinavians, the same legend is found. Frey, the Deity of the Sun, was fabled to have been killed, at the time of the winter solstice, by the same boar who put the god Adonis to death, therefore a boar was annually offered [Pg 489]to him at the great feast of Yule.[489:1] "Baldur the Good," son of the supreme god Odin, and the virgin-goddess Frigga, was also put to death by the sharp thorn of winter.