SIXTEEN CRUCIFIED SAVIOURS ‘ I. CRUCIFIXION OF KRISHNA OF INDIA, 1200 BCE 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 Saviour, 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, Krishna, 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 memorialised in history, or embalmed as a sacred idol in the memories of his devout worshipers. The history of Krishna Zeus (or Jeseus, as some writers spell it) is contained principally in the Baghavat Gita, the episode portion of the Mahabarata bible. The book is believed to be divinely inspired, like all other bibles; and the Hindus 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. II. CRUCIFIXION OF THE HINDU SAKIA, 600 BCE God Saki, Buddha Saki, or Saki Muni, 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. Saki, 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. III. THAMMUZ OF SYRIA CRUCIFIED, 1160 BCE The fullest history extant of this God-Saviour is probably that of Ctesias (400 BC), 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.’ Mr. Higgins informs us (Anac. vol. ix. 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 Saviour as preceding the advent of Christ, and as filling to some extent the same chapter in sacred history. IV. CRUCIFIXION OF WITTOBA OF THE TELINGONESIC, 552 BCE 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 NEPAL CRUCIFIED, 622 BCE With respect to the crucifixion of this ancient Saviour, we have this very definite and specific testimony that ‘he was crucified on a tree in Nepal.’ (See Georgius, p. 202.) The name of this incarnate God and oriental Saviour 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 God referred to as Jehovah. VI. HESUS OF THE CELTIC DRUIDS CRUCIFIED, 834 BCE 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 innocence 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’ – 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 BCE 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 engraved 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. 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’ (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 Saviour 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. VIII. QUIRINUS OF ROME CRUCIFIED, 506 BCE The crucifixion of this Roman Saviour is briefly noticed by Mr. Higgins, and is remarkable for presenting (like other crucified Gods) several parallel features to that of the Judean Saviour, 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). 3. He was of royal blood, his mother being of kingly descent. 4. He was ‘put to death by wicked hands’ – that is, crucified. 5. At his mortal exit the whole earth is said to have been enveloped in darkness, as in the case of Christ, Krishna, and Prometheus. 6. And finally he is resurrected, and ascends back to heaven. IX. (AESCHYLUS) PROMETHEUS CRUCIFIED, 547 BCE 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.’ X. CRUCIFIXION OF THULIS OF EGYPT, 1700 BCE Thulis of Egypt, whence comes ‘Ultima Thule,’ died the death of the cross about thirty-five hundred years ago. Ultima Thule was the island which marked the ultimate bounds of the extensive empire of this legitimate descendant of the Gods. This Egyptian Saviour 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 BCE, 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 BCE The account of the crucifixion of the God and Saviour 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 Saviour 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. Marvellous 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 Saviours. 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, 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 BCE 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 BCE 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 BCE 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 Saviour 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 BCE 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 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 BCE 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. OTHER CASES OF CRUCIFIXION Oother 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 BC, 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.’ 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 Saviour, extending through his whole life, and forming a parallel to similar incidents of the Christian Saviour, 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 Krishna 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 their Christ, or lessen its spiritual force. 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 – that is, 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, realised by crossing over the equinoctial line into the season of spring, and thereby gave out a saving heat and light to 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, (that is, 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.
Posted on: Tue, 24 Sep 2013 05:47:44 +0000
Trending Topics
Recently Viewed Topics
© 2015