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

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Juno, Lucina, Astartê. (Goldzhier, pp. 158. Knight, pp. 99, 100.)

In the beginning of the eleventh book of Apuleius' Metamorphosis, Isis is represented as addressing him thus: "I am present; I who am Nature, the parent of things, queen of all the elements, &c., &c. The primitive Phrygians called me Pressinuntica, the mother of the gods; the native Athenians, Ceropian Minerva; the floating Cyprians, Paphian Venus; the arrow-bearing Cretans, Dictymian Diana; the three-tongued Sicilians, Stygian Proserpine; and the inhabitants of Eleusis, the ancient goddess Ceres. Some again have invoked me as Juno, others as Beliona, others as Hecate, and others as Rhamnusia: and those who are enlightened by the emerging rays of the rising Sun, the Ethiopians, Ariians and Egyptians, powerful in ancient learning, who reverence my divinity with ceremonies perfectly proper, call me by a true appellation, 'Queen Isis.'" (Taylor's Mysteries, p. 76.)

[478:2] The "God the Father" of all nations of antiquity was nothing more than a personification of the Sky or the Heavens. "The term Heaven (pronounced Thien) is used everywhere in the Chinese classics for the Supreme Power, ruling and governing all the affairs of men with an omnipotent and omniscient righteousness and goodness." (James Legge.)

In one of the Chinese sacred books—the Shu-king—Heaven and Earth are called "Father and Mother of all things." Heaven being the Father, and Earth the Mother. (Taylor: Primitive Culture, pp. 294-296.)

The "God the Father" of the Indians is Dyaus, that is, the Sky. (Williams' Hinduism, p. 24.)

Ormuzd, the god of the ancient Persians, was a personification of the sky. Herodotus, speaking of the Persians, says: "They are accustomed to ascend the highest part of the mountains, and offer sacrifice to Jupiter (Ormuzd), and they call the whole circle of the heavens by the name of Jupiter." (Herodotus, book 1, ch. 131.)

In Greek iconography Zeus is the Heaven. As Cicero says: "The refulgent Heaven above is that which all men call, unanimously, Jove."

The Christian God supreme of the nineteenth century is still Dyaus Pitar, the "Heavenly Father."

[478:3] Williams' Hinduism, p. 24.

[478:4] Müller: Origin of Religions, pp. 261, 290.

[478:5] Renouf: Hibbert Lectures, pp. 110, 111.

[478:7] See Cox: Tales of Ancient Greece, pp. xxxi. and 82, and Aryan Mythology, vol. i. p. 229.

[479:1] Quoted by Westropp: Phallic Worship, p. 24.

[479:2] Squire: Serpent Symbol, p. 66. "In Phenician Mythology Ouranos (Heaven) weds Ghe (the Earth) and by her becomes father of Oceanus, Hyperon, Iapetus, Cronos, and other gods." (Phallic Worship, p. 26.)

[479:3] Squire: Serpent Symbol, p. 64.

[479:4] See Mallet's Northern Antiquities, pp. 80, 93, 94, 406, 510, 511.

[480:2] See Dupuis: Orig. Relig. Belief, p. 234. Higgins' Anacalypsis, vol. ii. pp. 96, 97, and Prog. Relig. Ideas, vol. i. p. 272.

[480:3] Extracts from the Vedas. Müller's Chips, vol. ii. pp. 96 and 187.

[481:1] Cox: Aryan Mythology, vol. i. p. 153.

[481:2] Aryan Mythology, vol. ii. p. 133.

[481:3] When Christ Jesus was born, on a sudden there was a great light in the cave, so that their eyes could not bear it. (Protevangelion, Apoc. ch. xiv.)

[481:4] "Perseus, Oidipous, Romulus and Cyrus are doomed to bring ruin on their parents. They are exposed in their infancy on the hill-side, and rescued by a shepherd. All the solar heroes begin life in this way. Whether, like Apollo, born of the dark night (Leto), or like Oidipous, of the violet dawn (Iokaste), they are alike destined to bring destruction on their parents, as the Night and the Dawn are both destroyed by the Sun." (Fiske: p. 198.)

[481:5] "The exposure of the child in infancy represents the long rays of the morning sun resting on the hill-side." (Fiske: Myths and Mythmakers, p. 198.)

The Sun-hero Paris is exposed on the slopes of Ida, Oidipous on the slopes of Kithairon, and Æsculapius on that of the mountain of Myrtles. This is the rays of the newly-born sun resting on the mountain-side. (Cox: Aryan Myths, vol. i. pp. 64 and 80.)

In Sanscrit Ida is the Earth, and so we have the mythical phrase, the Sun at its birth is exposed on Ida—the hill-side. The light of the sun must rest on the hill-side long before it reaches the dells beneath. (See Cox: vol. i. p. 221, and Fiske: p. 114.)

[482:1] Even as late as the seventeenth century, a German writer would illustrate a thunder-storm destroying a crop of corn, by a picture of a dragon devouring the produce of the field with his flaming tongue and iron teeth. (See Fiske: Myths and Mythmakers, p. 17, and Cox: Aryan Mythology, vol. ii.)

[482:2] The history of the Saviour Hercules is so similar to that of the Saviour Christ Jesus, that the learned Dr. Parkhurst was forced to say, "The labors of Hercules seem to have been originally designed as emblematic memorials of what the REAL Son of God, the Saviour of the world, was to do and suffer for our sakes, bringing a cure for all our ills, as the Orphic hymn speaks of Hercules."

[482:3] Bonwick's Egyptian Belief, pp. 158, 166, and 168.

[482:4] In ancient mythology, all heroes of light were opposed by the "Old Serpent," the Devil, symbolized by Serpents, Dragons, Sphinxes and other monsters. The Serpent was, among the ancient Eastern nations, the symbol of Evil, of