Chapter 38
The whole tenor of the narrative recorded by the _Matthew_ narrator is the most complete justification of the science of _astrology_; that the first intimation of the birth of the Son of G.o.d was given to the wors.h.i.+pers of Ormuzd, who have the power of distinguis.h.i.+ng with certainty _his_ peculiar star; that from these _heathen_ the tidings of his birth are received by the Jews at Jerusalem, _and therefore that the theory must be right which connects great events in the life of men with phenomena in the starry heavens_.
If this _divine sanction of astrology_ is contested on the ground that this was an _exceptional_ event, in which, simply to bring the Magi to Jerusalem, G.o.d caused the star to appear in accordance with their superst.i.tious science, the difficulty is only pushed one degree backwards, for in this case G.o.d, it is a.s.serted, wrought an event which was perfectly certain to strengthen the belief of the Magi, of Herod, of the Jewish priests, and of the Jews generally, in the truth of astrology.
If, to avoid the alternative, recourse be had to the notion that the star appeared _by chance_, or that this _chance_ or _accident_ directed the Magi aright, is the position really improved? Is _chance_ consistent with any notion of supernatural interposition?
We may also ask the question, why were the Magi brought to Jerusalem at all? If they knew that the star which they saw was the star of Christ Jesus--as the narrative states[145:2]--and were by this knowledge conducted to Jerusalem, why did it not suffice to guide them _straight to Bethlehem_, and thus prevent the Slaughter of the Innocents? Why did the star desert them after its first appearance, not to be seen again till they issued from Jerusalem? or, if it did not desert them, why did they ask of Herod and the priests the road which they should take, when, by the hypothesis, the star was ready to guide them?[145:3]
It is said that in the oracles of Zoroaster there is to be found a prophecy to the effect that, _in the latter days_, a virgin would conceive and bear a son, and that, at the time of his birth, a star would s.h.i.+ne at noonday. Christian divines have seen in this a prophecy of the birth of _Christ_ Jesus, but when critically examined, it does not stand the test. The drift of the story is this:
Ormuzd, the Lord of Light, who created the universe in _six_ periods of time, accomplished his work by making the first man and woman, and infusing into them the breath of life. It was not long before Ahriman, the evil one, contrived to seduce the first parents of mankind by persuading them to eat of the forbidden fruit. Sin and death are now in the world; the principles of _good_ and _evil_ are now in deadly strife.
Ormuzd then reveals to mankind his _law_ through his prophet Zoroaster; the strife between the two principles continues, however, and will continue until the end of a destined term. During the last three thousand years of the period Ahriman is predominant. The world now hastens to its doom; religion and
Who can fail to see that this virgin-born _Sosiosh_ was to come, _not eighteen hundred years ago_, but, in the "_latter days_," when the world is to be set on fire by a _comet_, the _judgment_ to take place, and the "new heaven and new earth" is to be established? Who can fail to see also, by a perusal of the New Testament, that the idea of a _temporal Messiah_ (a mighty king and warrior, who should liberate and rule over his people Israel), and the idea of an _Angel-Messiah_ (who had come to announce that the "kingdom of heaven was at hand," that the "stars should fall from heaven," and that all men would shortly be judged according to their deeds), are both jumbled together in a heap?
FOOTNOTES:
[140:1] Matthew, ch. ii.
[141:1] Bible for Learners, vol. iii. p. 72.
[141:2] Vol. i. p. 145.
[141:3] See Knight: Ancient Art and Mythology, p. 52.
[142:1] Allen's India, p. 456.
[142:2] See Prog. Relig. Ideas, vol. i. p. 221.
[142:3] Ibid. p. 261.
[142:4] See Kenrick's Egypt, vol. i. p. 456.
[143:1] See Bunsen's Angel-Messiah, pp. 22, 23, 38.
[143:2] See Beal: Hist. Buddha, pp. 23, 33, 35.
[143:3] See Bunsen's Angel-Messiah, p. 36.
[143:4] Williams's Indian Wisdom, p. 347.
[143:5] See Hist. Hindostan, ii. 336.
[143:6] See Higgins: Anacalypsis, vol. i. p. 561. For that of Crishna, see Vishnu Purana, book v. ch. iii.
[143:7] See Ibid. p. 618.
[143:8] Thornton: Hist. China, vol. i. p. 137.
[143:9] See Anac., i. p. 560, and Geikie's Life of Christ, i. 559.
[143:10] See Ibid., and The Bible for Learners, vol. iii. p. 72, and Calmet's Fragments, art. "Abraham."
[144:1] Baring-Gould: Legends of the Patriarchs, p. 149.
[144:2] Calmet's Fragments, art. "Abraham."
[144:3] Farrar's Life of Christ, p. 52.
[144:4] Tacitus: Annals, bk. xiv. ch. xxii.
[144:5] Amberly's a.n.a.lysis of Religious Belief, p. 227.
[144:6] Bible for Learners, vol. iii. p. 73.
[144:7] Brinton: Myths of the New World, pp. 180, 181, and Squire: Serpent Symbol.
[145:1] Life of Christ, vol. i. p. 144.
[145:2] Matthew ii. 2.
[145:3] See Thomas Scott's English Life of Jesus for a full investigation of this subject.
CHAPTER XIV.
THE SONG OF THE HEAVENLY HOST.
The story of the Song of the Heavenly Host belongs exclusively to the _Luke_ narrator, and, in substance, is as follows:
At the time of the birth of Christ Jesus, there were shepherds abiding in the fields, keeping watch over their flock by night. And the angel of the Lord appeared among them, and the glory of the Lord shone round about them, and the angel said: "I bring you good tidings of great joy, which shall be to all people; for unto you is born this day in the city of David, a Saviour, which is Christ the Lord."
And suddenly there was with the angel a mult.i.tude of the Heavenly Host, praising G.o.d in song, saying: "Glory to G.o.d in the highest; and on earth peace, good will towards men." After this the angels went _into heaven_.[147:1]
It is recorded in the _Vishnu Purana_[147:2] that while the virgin Devaki bore _Crishna_, "the protector of the world," in her womb, she was eulogized by the G.o.ds, and on the day of Crishna's birth, "the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth." "_The spirits and the nymphs of heaven danced and sang_," and, "at _midnight_,[147:3] when the support of all was born, _the clouds emitted low pleasing sounds, and poured down rain of flowers_."[147:4]
Similar demonstrations of celestial delight were not wanting at the birth of _Buddha_. All beings everywhere were full of joy. Music was to be heard all over the land, and, as in the case of Crishna, there fell from the skies a gentle shower of flowers and perfumes. Caressing breezes blew, and a marvellous light was produced.[147:5]
The Fo-pen-hing relates that:
"The attending spirits, who surrounded the Virgin Maya and the infant Saviour, singing praises of 'the Blessed One,' said: 'All joy be to you, Queen Maya, rejoice and be glad, for the child you have borne is holy.' Then the Ris.h.i.+s and Devas who dwelt on earth exclaimed with great joy: 'This day Buddha is born for the good of men, to dispel the darkness of their ignorance.' Then the four heavenly kings took up the strain and said: 'Now because Bodhisatwa is born, to give joy and bring peace to the world, therefore is there this brightness.'
Then the G.o.ds of the thirty-three heavens took up the burden of the strain, and the Yama Devas and the Tusita Devas, and so forth, through all the heavens of the Kama, Rupa, and Arupa worlds, even up to the Akanishta heavens, all the Devas joined in this song, and said: '_To-day Bodhisatwa is born on earth, to give joy and peace to men and Devas, to shed light in the dark places, and to give sight to the blind._"[148:1]
Even the sober philosopher _Confucius_ did not enter the world, if we may believe Chinese tradition, without premonitory symptoms of his greatness.[148:2]