CHAPTER XL. CONCLUSION. We now come to the last, but certainly not least, question to be answered; which is, what do we really know of the man Jesus of Nazareth? How much of the Gospel narratives can we rely upon as fact? Jesus of Nazareth is so enveloped in the mists of the past, and his history so obscured by legend, that it may be compared to footprints in the sand. We know some one has been there, but as to what manner of man he may have been, we certainly know little as fact. The Gospels, the only records we have of him,' have been proven, over and over again, unhistorical and legendary; to state anything as positive about the man is nothing more nor less than assumption; we can therefore conjecture only. Liberal writers philosophize and wax eloquent to little purpose, when, after demolishing the historical accuracy of the New Testament, they end their task by eulogizing the man Jesus, claiming for him the highest praise, and asserting that he was the best and grandest of our race ;* but this manner of reasoning (undoubtedly consoling to many) facts do not warrant. We may consistently revere his name, and place it in the long list of the great and noble, the reformers and religious teachers of the past, all of whom have done their part in bringing about the freedom we now enjoy, but to go beyond this, is, to our thinking, unwarranted. If the life of Jesus of Nazareth, as related in the books of the New Testament, be in part the story of a man who really lived and suffered, that story has been so interwoven with images borrowed 1 "For knowledge of the man Jesus, of his idea and his aims, and of the outward form of his career, the New Testament is our only hope. If this hope fails, the pillared firmament of his starry fame is rottenness; the base of Christianity, so far as it was personal and individual, is built on stubble." (John W. Chadwick.) M. Renan, after declaring Jesus to be a "fanatic," and admitting that, "his friends thought him, at moments, beside himself;" and that, "his enemies declared him possessed by a devil," says: "The man here delineated merits a place at the summit of human grandeur." "This is the Supreme man, a sublime personage;" "to call him divine is no exaggeration." Other liberal writers have written in the same strain. from myths of a bygone age, as to conceal forever any fragments of history which may lie beneath them. Gautama Buddha was undoubtedly an historical personage, yet the Sun-god myth has been added to his history to such an extent that we really know nothing positive about him. Alexander the Great was an historical personage, yet his history is one mass of legends. So it is with Julius Cesar, Cyrus, King of Persia, and scores of others. "The story of Cyrus' perils in infancy belongs to solar mythology as much as the stories of the magic slipper, of Charlemagne and Barbarossa. His grandfather, Astyages, is purely a mythical creation, his name being identical with that of the night demon, Azidahaka, who appears in the Shah-Nameh as the biting serpent." The actual Jesus is inaccessible to scientific research. His image cannot be recovered. He left no memorial in writing of himself; his followers were illiterate; the mind of his age was confused. Paul received only traditions of him, how definite we have no means of knowing, apparently not significant enough to be treasured, nor consistent enough to oppose a barrier to his own speculations. As M. Renan says: "The Christ who communicates private revelations to him is a phantom of his own making," "it is himself he listens to, while fancying that he hears Jesus." In studying the writings of the early advocates of Christianity, and Fathers of the Christian Church, where we would naturally look for the language that would indicate the real occurrence of the facts of the Gospel-if real occurrences they had ever been - we not only find no such language, but everywhere find every sort of sophistical ambages, ramblings from the subject, and evasions of the very business before them, as if on purpose to balk our research, and insult our skepticism. If we travel to the very sepulchre of Christ Jesus, it is only to discover that he was never there: history seeks evidence of his existence as a man, but finds no more trace of it than of the shadow that flits across the wall. "The Star of Bethlehem" shone not upon her path, and the order of the universe was suspended without her observation. She asks, with the Magi of the East, "Where is he that is born King of the Jews?" and, like them, finds no solution of her inquiry, but the guidance that guides as well to one place as another; descriptions that apply to Esculapius, Buddha and Crishna, as well 1 "The Christ of Paul was not a person, but an idea; he took no pains to learn the facts about the individual Jesus. He actually boasted that the Apostles had taught him nothing. His Christ was an ideal conception, evolved from his own feeling and imagination, and taking on new powers and attributes from year to year to suit each new emergency." (John W. Chadwick.) as to Jesus; prophecies, without evidence that they were ever prophesied; miracles, which those who are said to have seen, are said also to have denied seeing; narratives without authorities, facts without dates, and records without names. In vain do the so-called disciples of Jesus point to the passages in Josephus and Tacitus ;' in vain do they point to the spot on which he was crucified; to the fragments of the true cross, or the nails with which he was pierced, and to the tomb in which he was laid. Others have done as much for scores of mythological personages who never lived in the flesh. Did not Damis, the beloved disciple of Apollonius of Tyana, while on his way to India, see, on Mt. Caucasus, the identical chains with which Prometheus had been bound to the rocks? Did not the Scythians' say that Hercules had visited their country? and did they not show the print of his foot upon a rock to substantiate their story? Was not his tomb to be seen at Cadiz, where his bones were shown? Was not the tomb of Bacchus to be seen in Greece ?' Was not the tomb of Apollo to be seen at Delphi? Was not the tomb of Achilles to be seen at Dodona, where Alexander the Great honored it by placing a crown upon it? Was not the tomb of Æsculapius to be seen in Arcadia, in a grove consecrated to him, near the river Lusins? Was not the tomb of Deucalion-he who was saved from the Deluge-long pointed out near the sanctuary of Olympian Jove, in Athens? Was not the tomb of Osiris to be seen in Egypt, where, at stated seasons, the priests went in solemn procession, and covered it with flowers? Was not the tomb of Jonah he who was "swallowed up by a big fish"-to be seen at Nebi-Yunus, near Mosul ?" Are not the tombs of Adam, Eve, Cain, Abel, Seth, Abraham, and other Old Testament characters, to be seen even at the present day?" And did not the Emperor Constantine dedicate a beautiful church over the tomb of St. George, the warrior saint?" Of what value, then, is such evidence of the existence of such an individual as Jesus of Nazareth? The fact is, "the records of his life are so very scanty, and these have been so shaped and colored and modified by the hands of ignorance and superstition 1 This subject is considered in Appendix D. Scythia was a name employed in ancient times, to denote a vast, indefinite, and almost unknown territory north and east of the Black Sea, the Caspian, and the Sea of Aral. See Herodotus, book 4, ch. 82. See Dupuis, p. 264. See Knight's Anct. Art and Mythology, p. 96, and Mysteries of Adoni, p. 90 See Dupuis, p. 264. See Bell's Pantheon, vol. i. p. 7. • Ibid. 10 Ibid. vol. i. p. 2, and Bonwick, p. 155. 11 See Chambers, art. "Jonah." 12 See Bible for Learners, vol. i. p. 152, and Goldzhier, p. 280. 13 See Curious Myths, p. 264. and party prejudice and ecclesiastical purpose, that it is hard to be sure of the original outlines." In the first two centuries the professors of Christianity were divided into many sects, but these might be all resolved into two divisions—one consisting of Nazarenes, Ebionites, and orthodox; the other of Gnostics, under which all the remaining sects arranged themselves. The former are supposed to have believed in Jesus crucified, in the common, literal acceptation of the term; the latter -believers in the Christ as an on-though they admitted the crucifixion, considered it to have been in some mystic way-perhaps what might be called spiritualiter, as it is called in the Revelation: but notwithstanding the different opinions they held, they all denied that the Christ did really die, in the literal acceptation of the term, on the cross.' The Gnostic, or Oriental, Christians undoubtedly took their doctrine from the Indian crucifixion' (of which we have treated in Chapters XX. and XXXIX.), as well as many other tenets with which we have found the Christian Church deeply tainted. They held that: "To deliver the soul, a captive in darkness, the 'Prince of Light,' the 'Genius of the Sun,' charged with the redemption of the intellectual world, of which the Sun is the type, manifested itself among men; that the light appeared in the darkness, but the darkness comprehended it not; that, in fact, light could not unite with darkness; it put on only the appearance of the human body; that at the crucifixion Christ Jesus only appeared to suffer. His person having disappeared, the bystanders saw in his place a cross of light, over which a celestial voice proclaimed these words; The Cross of Light is called Logos, Christos, the Gate, the Joy.'" Several of the texts of the Gospel histories were quoted with great plausibility by the Gnostics in support of their doctrine. The story of Jesus passing through the midst of the Jews when they were about to cast him headlong from the brow of a hill (Luke iv. 29, 30), and when they were going to stone him (John iii. 59; x. 31, 39), were examples not easily refuted. The Manichean Christian Bishop Faustus expresses himself in the following manner: "Do you receive the gospel? (ask ye). Undoubtedly I do! Why then, 1"Whilst, in one part of the Christian world, the chief objects of interest were the human nature and human life of Jesus, in another part of the Christian world the views taken of his person because so idealistic, that his humanity was reduced to a phantom without reality. The various Gnostic systems generally agreed in saying that the Christ was an Æon, the redeemer of the spirits of men, and that he had little or no contact with their corporeal nature. (A. Réville: Hist. of the Dogma of the Deity of Jesus.) Epiphanius says that there were TWENTY heresies BEFORE CHRIST, and there can be no doubt that there is much truth in the observation, for most of the rites and doctrines of the Christians of all sects existed before the time of Jesus of Nazareth. you also admit that Christ was born? Not so; for it by no means follows that in believing the gospel, I should therefore believe that Christ was born! Do you then think that he was of the Virgin Mary? Manes hath said, Far be it that I should ever own that Our Lord Jesus Christ . . . . "" etc.1 Tertullian's manner of reasoning on the evidences of Christianity is also in the same vein, as we saw in our last chapter.' Mr. King, speaking of the Gnostic Christians, says: “Their chief doctrines had been held for centuries before (their time)in many of the cities in Asia Minor. There, it is probable, they first came into existence as Mystæ, upon the establishment of direct intercourse with India, under the Seleucida and Ptolemies. The college of Essenes and Megabyza at Ephesus, the Orphics of Thrace, the Curets of Crete, are all merely branches of one antique and common religion, and that originally Asiatic."8 These early Christian Mystics are alluded to in several instances in the New Testament. For example: "Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God."4 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh." This is language that could not have been used, if the reality of Christ Jesus' existence as a man could not have been denied, or, it would certainly seem, if the apostle himself had been able to give any evidence whatever of the claim. The quarrels on this subject lasted for a long time among the early Christians. Hermas, speaking of this, says to the brethren: "Take heed, my children, that your dissensions deprive you not of your lives. How will ye instruct the elect of God, when ye yourselves want correction? Wherefore admonish one another, and be at peace among yourselves; that I, standing before your father, may give an account of you unto the Lord." Ignatius, in his Epistle to the Smyrnæans, says :' Only in the name of Jesus Christ, I undergo all, to suffer together with him; he who was made a perfect man strengthening me. Whom some, not knowing, do deny; or rather have been denied by him, being the advocates of death, rather than of the truth. Whom neither the prophecies, nor the law of Moses, have persuaded; nor the Gospel itself even to this day, nor the sufferings 1 46 Accipis avengelium? et maxime. Proinde ergo et natum accipis Christum. Non ita est. Neque enim sequitur ut si evangelium accipio, idcirco et natum accipiam Christum. Ergo non putas eum ex Maria Virgine esse ? Manes dixit, Absit ut Dominum nostrum Jesum Christum per naturalia pudenda mulieris de scendisse confitear." (Lardner's Works, vol. iv. p. 20.) 2 "I maintain," says he, "that the Son of God was born: why am I not ashamed of maintaining such a thing Why because it is itself a shameful thing—I maintain that the Son 4 I. John, iv. 2, 3. II. John, 7. 1st Book Hermas: Apoc, ch. iii. 7 Chapter II. |