Chapter 23
[86:8] Bonwick's Egyptian Belief, p. 414, and Amberly's a.n.a.lysis, pp.
63, 73.
[86:9] Amberly: a.n.a.lysis of Relig. Belief, p. 73.
[86:10] Bonwick: Egyptian Belief, p. 414: Amberly's a.n.a.lysis, p. 63; Prog. Relig. Ideas, vol. i. p. 163, and Inman: Ancient Faiths, vol. ii.
pp. 18, 19.
[86:11] Bonwick: Egyptian Belief, p. 414.
[86:12] Kendrick's Egypt, quoted by Dunlap; Mysteries of Adoni, p. 146.
[86:13] Amberly's a.n.a.lysis, p. 63, Higgins: Anacalypsis, vol. ii. p.
309, and Acosta, ii. 369.
[87:1] Orton: The Andes and the Amazon, p. 322.
[87:2] This was done by cutting off the _clytoris_.
[87:3] Orton: The Andes and the Amazon, p. 322. Gibbon's Rome, vol. iv.
p. 563, and Bible for Learners, vol. i. p. 319.
"At the time of the conquest, the Spaniards found circ.u.mcised nations in Central America, and on the Amazon, the Tecuna and Manaos tribes still observe this practice. In the South Seas it has been met with among three different races, but it is performed in a somewhat different manner. On the Australian continent, not all, but the majority of tribes, practiced circ.u.mcision. Among the Papuans, the inhabitants of New Caledonia and the New Hebrides adhere to this custom. In his third voyage, Captain Cook found it among the inhabitants of the Friendly Islands, in particular at Tongataboo, and the younger Pritchard bears witness to its practice in the Samoa or Fiji groups." (Oscar Peschel: The Races of Man, p. 22.)
[87:4] Luke, ii. 21.
[87:5] Matthew, v. 18.
[87:6] In using the words "the religion of Jesus," we mean simply _the religion of Israel_. We believe that Jesus of Nazareth was a _Jew_, in every sense of the word, and that he did not establish a new religion, or preach a new doctrine, in any way, shape, or form. "The preacher from the Mount, the prophet of the Beat.i.tudes, does but repeat with persuasive lips what the law-givers of his race proclaimed in mighty tones of command." (See chap. xi.)
CHAPTER XI.
CONCLUSION OF PART FIRST.
There are many other legends recorded in the Old Testament which might be treated at length, but, as we have considered the princ.i.p.al and most important, and as we have so much to examine in Part Second, which treats of the New Testament, we shall take but a pa.s.sing glance at a few others.
In Genesis xli. is to be found the story of
PHARAOH'S TWO DREAMS,
which is to the effect that Pharaoh dreamed that he stood by a river, and saw come up out of it _seven_ fat kine, and _seven_ lean kine, which devoured the fat ones. He then dreamed that he saw _seven_ good ears of corn, on one stalk, spring up out of the ground. This was followed by _seven_ poor ears, which sprang up after them, and devoured the good ears.
Pharaoh, upon awaking from his sleep, and recalling the dreams which he dreamed, was greatly troubled, "and he sent and called for all the magicians of Egypt, and all the wise men thereof, and Pharaoh told them his dreams, but there was
Finally, his chief butler tells him of one Joseph, who was skilled in interpreting dreams, and Pharaoh orders him to be brought before his presence. He then repeats his dreams to Joseph, who immediately interprets them to the great satisfaction of the king.
A very similar story is related in the Buddhist _Fo-pen-hing_--one of their sacred books, which has been translated by Prof. Samuel Beal--which, in substance, is as follows:
Suddhodana Raja dreamed _seven_ different dreams in one night, when, "awaking from his sleep, and recalling the visions he had seen, was greatly troubled, so that the very hair on his body stood erect, and his limbs trembled." He forthwith summoned to his side, within his palace, all the great ministers of his council, and exhorted them in these words: "Most honorable Sirs! be it known to you that during the present night I have seen in my dreams strange and potent visions--there were _seven_ distinct dreams, which I will now recite (he recites the dreams). I pray you, honorable Sirs! let not these dreams escape your memories, but in the morning, when I am seated in my palace, and surrounded by my attendants, let them be brought to my mind (that they may be interpreted.)"
At morning light, the king, seated in the midst of his attendants, issued his commands to all the Brahmans, interpreters of dreams, within his kingdom, in these terms, "All ye men of wisdom, explain for me by interpretation the meaning of the dreams I have dreamed in my sleep."
Then all the wise Brahmans, interpreters of dreams, began to consider, each one in his own heart, what the meaning of these visions could be; till at last they addressed the king, and said: "Maha-raja! be it known to you that we never before have heard such dreams as these, _and we cannot interpret their meaning_."
On hearing this, Suddhodana was very troubled in his heart, and exceeding distressed. He thought within himself: "Who is there that can satisfy these doubts of mine?"
Finally a "holy one," called _T'so-Ping_, being present in the inner palace, and perceiving the sorrow and distress of the king, a.s.sumed the appearance of a Brahman, and under this form he stood at the gate of the king's palace, and cried out, saying: "I am able fully to interpret the dreams of Suddhodana Raja, and with certainty to satisfy all the doubts."
The king ordered him to be brought before his presence, and then related to him his dreams. Upon hearing them, _T'so-Ping_ immediately interpreted them, to the great satisfaction of the king.[89:1]
In the second chapter of Exodus we read of
MOSES THROWN INTO THE NILE,
which is done _by command of the king_.
There are many counterparts to this in ancient mythology; among them may be mentioned that of the infant Perseus, who was, _by command of the king_ (Acrisius of Argos), shut up in a chest, and cast into the sea. He was found by one Dictys, who took great care of the child, and--as Pharaoh's daughter did with the child Moses--educated him.[89:2]
The infant Bacchus was confined in a chest, _by order of Cadmus, King of Thebes_, and thrown into the Nile.[90:1] He, like Moses, had two mothers, one by nature, the other by adoption.[90:2] He was also, like Moses, represented _horned_.[90:3]
Osiris was also confined in a chest, and thrown into the river Nile.[90:4]
When Osiris was shut into the coffer, and cast into the river, he floated to Phenicia, and was there received under the name of Adonis.
Isis (his mother, or wife) wandered in quest of him, came to Byblos, and seated herself by a fountain in silence and tears. She was then taken by the servants of the royal palace, and made to attend on the young prince of the land. In like manner, Demeter, after Aidoneus had ravished her daughter, went in pursuit, reached Eleusis, seated herself by a well, conversed with the daughters of the queen, and became _nurse to her son_.[90:5] So likewise, when Moses was put into the ark made of bulrushes, and cast into the Nile, he was found by the daughters of Pharaoh, and his own mother became his nurse.[90:6] This is simply another version of the same myth.
In the second chapter of the second book of Kings, we read of
ELIJAH ASCENDING TO HEAVEN.
There are many counterparts to this, in heathen mythology.
Hindoo sacred writings relate many such stories--how some of their Holy Ones were taken up alive into heaven--and impressions on rocks are shown, said to be foot-prints, made when they ascended.[90:7]
According to Babylonian mythology, _Xisuthrus_ was translated to heaven.[90:8]
The story of Elijah ascending to heaven in a chariot of fire may also be compared to the fiery, flame-red chariot of _Ushas_.[90:9] This idea of some Holy One ascending to heaven without dying was found in the ancient mythology of the _Chinese_.[90:10]
The story of
DAVID KILLING GOLIATH,
by throwing a stone and hitting him in the forehead,[90:11] may be compared to the story of _Thor_, the Scandinavian hero, throwing a hammer at Hrungnir, and striking him in the forehead.[91:1]
We read in Numbers[91:2] that
BALAAM'S a.s.s SPOKE