Part 6

The Oriental System.

Considering perfect happiness to consist in absolute rest, the Oriental astrologers conceived a state of eternal and unconscious repose, equivalent to soul absorption, to which they gave the name of Nirvana, into which they taught that, by the awards of the gods, the souls of the righteous, or those who had lived what they called "the contemplative life," would be permitted to enter immediately after death. But, for the souls of sinners, they invented a system of expiatory punishments which, known as the Metempsychosis, or transmigration of souls, taught that they would be compelled to successively animate the bodies of beasts, birds, fishes, etc., for a thousand years before being permitted to enter the Nirvana.

The Occidental System.

In concocting the doctrine of the first judgment the Egyptian astrologers, ignoring the Nirvana, inculcated the future sentient existence of the soul; and, while retaining the Metempsychotial expiations of the Oriental system, taught that its rewards, and principal punishments, would be enjoyed or suffered in the under or nether world, the existence of which they had conceived in constructing their system of nature. This imaginary region, known to the Egyptians as the Amenti, to the Greeks as Hades, and to the Hebrews as Sheol, was divided by an impassable gulf into the two states of happiness and misery which were designated in the Grecian mythology as the Elysium, or Elysian Fields, and the Tartarus. In the lower part of the latter was located the Phlegethon, or lake of fire and brimstone, the smoke from which ascended into an upper apartment.

In this system it was taught that the souls of the two extremes of society, constituted of the righteous and the great sinners, would be consigned immediately after the first judgment, the one to the Elysium, and the other to the Phlegethon, where they were to remain until the second or general judgment; while the souls of less venial sinners, constituting the greater mass of mankind, before being permitted to enter the Elysium would be compelled to suffer the expiatory punishments of the Metempsychosis, or in the upper region, or "smoky row" of the Tartarus. Such was the Egyptian purgatory, and its denizens constituted "the spirits in prison" referred to in I. Peter iii. 19, from which the astrologers claimed to have the power to release, provided their surviving friends paid liberally for their propitiatory offices; and, from this assumption, the clergy of the Catholic church derived the idea of saying masses for the repose of the soul. These doctrines were carried by Pythagoras from Egypt to Greece about 550 years before the beginning of our era; and passing from thence to Rome, the Greek and Latin poets vied with each other in portraying Hades and the joys and terrors of its two states.

The Second or General Judgment.

The Egyptian Astrologers, recognizing the soul as a material entity, and conceiving the idea that in the future life it would require a material organization for its perfect action, taught that at the general judgment it would be re-united to its resurrected body. In conformity to this belief, Job is made to say in chapter xix. 25, 26, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though worms destroy this body, yet in my flesh shall I see God." The higher class Egyptians, however, fearing that their existence would continue to be of the same shadowy and intangible character after the second judgment, as they believed it would be in the Amenti, if worms were allowed to destroy their bodies, hoped to preserve them until that time by the process of embalming.

The imaginary events to occur in connection with the second judgment, which, constituting the finale of the plan of redemption, and inculcated in what are known as the doctrines of Second Adventism, were to be inaugurated by an archangel sounding a trumpet summoning the quick and the dead to appear before the bar of the gods to receive their final awards. At the second judgment, designated in the allegories as "the last day," "day of judgment," "great and terrible day of the Lord," etc., it was taught that the tenth and last saviour would make his second advent by descending upon the clouds, and after the final awards, the elect being caught up "to meet the Lord in the air" (I. Thes. iv. 17), the heaven and the earth would be reduced to chaos through the agency of fire. In reference to that grand catastrophe we find it recorded in II. Peter iii. 10, that "the heavens shall pass away with a great noise and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."

After the organization of a new heaven and a new earth it was taught that upon the latter would descend a beautiful city, with pearly gates and golden streets, called the City of God, the Kingdom of God, the Kingdom of Heaven or New Jerusalem, in which the host of the redeemed would, with their Lord and Saviour, enjoy the Millennium, or thousand years of happiness unalloyed with evil; and such was the Kingdom for the speedy coming of which the votaries of Astral worship were taught to pray in what is known as the Lord's Prayer.

According to the teachings of the Allegories, there were to be no sun, moon or stars during the Millennium, their authors having arranged it so that the light of those luminaries would not be needed, as we find recorded in Rev. xxi. 23, and xxii. 5: "The city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it," and "there shall be no night there; and they need no candle, neither the light of the sun; for the Lord God giveth them light." It must be remembered, when reading the fanciful ideas relative to the City of God, that they were composed by men who, living in a very ignorant age, gave free rein to fervid imaginations.

JEWISH OR ANCIENT CHRISTIANITY.

It is our purpose to present the evidences showing that a system of Astral worship, which we designate as Jewish Christianity, was in existence more than two centuries and a half before the institution of its modern form. In verification of this assertion we must find the initial point of our inquiry in ancient history, which teaches that in the division of the Grecian Empire among his generals, after the death of Alexander the Great, who died 332 years before the beginning of our era, the governorship of Egypt and adjacent provinces was secured by Ptolemy Lagus, or Soter, who, having subsequently suppressed a revolt in Judea, removed from that country a large body of its inhabitants to people the new city of Alexandria, which had been laid out by order of and named after the great Conqueror.

The Egyptian version of the Gospel story, being more appropriate to the Nile Valley than to the region from whence they came, the Greek colonists of Alexandria adopted it, but preferring to pay homage to Serapis, one of the ninth incarnations of God Sol, which they imported from Pontus, a Greek province of Asia Minor, they erected to his worship that celebrated temple known as the Grand Serapium; and, transferring the culture and refinement of Greece to the new city, it became, under the Ptolemian dynasty, a great seat of learning; the arts and sciences flourished, an immense library was collected, the various forms of Astral worship were represented and schools for the dissemination of the several phases of Grecian philosophy and Oriental Gnosticism were founded.

Such being the environment of the Jewish residents of Alexandria, they soon acquired the vernacular and adopted the religion of the Greeks, who, having ever attached to their incarnate saviours the title signifying the Christ, or the anointed, were known as Christians. Encouraged by the liberal policy of Philadelphus, the second Ptolemy, a body of their learned men, who had been educated in the Greek schools, founded a college for the education of their own people, which institution was ultimately known as the University of Alexandria. Under the auspices of Philadelphus the professors of that institution rendered their Hebrew sacred records into the Greek language, which translation is known as the Septuagint, or Alexandrian version of the Old Testament.

Having acquired from the Egyptian astrologers the arts of healing, thaumaturgy and necromancy, and teaching them in their school, the professors of the Jewish college of Alexandria assumed the title of Essenes, or Therapeutae, the Egyptian and Greek words signifying Doctors, Healers or Wonder Workers. Possessed of the sad and gloomy characteristics of their race, they adopted the "Contemplative Life," or asceticism of the Oriental Gnosticism, from which they derived the name of Ascetics. Founding a church for the propagation of their peculiar tenets, those who were set apart for the ministry assumed the title of Ecclesiastics. Inculcating rigid temperance and self-denial among their people, they were known as Enchratites, Nazarites or Abstainers; and the more devout among them retiring to monasteries, or to the solitude of caves and other secluded places, were also designated as Monks, Cenobites, Friars, Eremites, Hermits or Solitaries.

The time having arrived, according to the cyclic teachings of Astral worship, for the manifestation of the tenth and last incarnation of God Sol, or, in other words, to, give a new name to the mythical genius of the sun, the professors of the Jewish school of Alexandria is resolved to inaugurate their own form of worship. While retaining the same title under which they had paid homage to Serapis and known as Christians, Essenes or Therapeutae, they substituted for their Christ the name of the Grecian Bacchus, which, composed of the letters {Greek: IOTA, ETA, SIGMA}, signifies Yes, Ies or Jes. In composing their version of the Gospel story, having, like their race, no inventive genius, they appropriated that of Serapis as its basis and laid its scene in the land of their ancestry, but inconsistently retained the sign of the cross and the phraseology connected there with, which, having special reference to the Nile River and its annual inundation, had no application whatever to the sterile land of Judea. Selecting what they conceived to be the best from other versions of the Gospel story, and assuming the title of Eclectics, they designated their system as the Eclectic Philosophy. In proof of the eclectic character of the Gospel and Epistles of ancient Christianity, we refer to the Asceticism inculcated therein, which, derived from the Oriental Gnosticism, we find perpetuated in the scriptures of modern Christianity; we also refer to the miracle of converting water into wine, taken from the Gospel story of Bacchus, and to the statements that the Saviour was the son of a carpenter and was hung between two thieves, copied from the story of Christna, the Eighth, Avatar of the East Indian astrolatry. Thus we see that, although the scene of the Gospel story of ancient Christianity was laid in the land of Judea, its authors having adopted a Greek version of that story as its basis, given a Greek title and name to their Messiah, perpetuated a Greek name for their sect and quoted exclusively from the Septuagint, or Greek version of the Old Testament, the facts show conclusively that it was not Jews of Judea, but Hellenized Jews of Alexandria, who were the real authors of the ancient Christianity.

THE PROPHECIES.

The clergy having ever claimed that the prophecies are Divine revelations of events yet to occur, and having incessantly agitated society by preaching their speedy fulfillment, we propose to expose the fallacy of their teachings by showing that these scriptures are not the records of future events, Divinely reavealed, but that they originated with the founders of Astral worship, who predicated them upon predetermined events of their own concoction, relative to the general judgment, and setting up of the kingdom of heaven, which were to occur as the finale of the plan of redemption and from which were derived the doctrines of second adventism; and, in determining the exact time when then were to occur, we have but to prove that it was coincident with the conclusion of the last half of the grand cycle of 12,000 years, which, as we have shown, was dedicated to man as the duration of his race on earth.

As evidence that the founders of the Jewish or ancient Christianity believed, like the votaries of other forms of Astral worship, that the prophecies were soon to be fulfilled, we find that the New Testament, of the original version of which they were the authors, is replete with such texts as "Repent, for the Kingdom of Heaven is at hand," Matt. iv. 17; "There be some standing here which shall not taste death till they see the Son of Man coming in His kingdom," Matt. xxi. 28; "The time is fulfilled, and the Kingdom of God is at hand," Mark i. 15. That the original version of the New Testament was composed when the Vernal Equinox was in the sign of Aries we are assured by reason of the fact that it inculcates homage to the Lord under the symbol of the Lamb; and that it was during the last, or 30th degree of that sign, can readily be proven by appealing to history and to astronomy, the former of which teaches that the Jews were removed from Judea to Alexandria twenty-five years before the accession to the throne of Philadelphus, the Second Ptolemy, to whom we have referred in our preceding article, and who, after reigning thirty-nine years, died 246 years before the beginning of our era. By reference to the Celestial atlas we will find that the Vernal Equinox will pass out of the sign of Pisces into that of Aquarius, or in the year 1900, and we have but to deduct that period of time from 2150, the number of years required for the cardinal points to pass through one whole sign, to determine that the Spring Equinox passed out of the sign of Aries into that of Pisces 250 years before the beginning of our era, or about 2,100 years ago. Now, from the projections of the astrological science, we are assured that the last half of the grand cycle of 12,000 years, which was allotted to man as the duration of his race on earth, was made to begin at a time corresponding to the Autumnal Equinox, when that cardinal point was passing out of the sign of Virgo, and that of necessity it had to come to an end at a time corresponding to the Vernal Equinox, when that cardinal point was passing out of the sign of Aries; from which we know why, at the last judgment, the office of trumpeter was assigned to the Archangel Gabriel, the genius of Spring, and why it was a ram's horn with which he was to "toot the crack o' doom."

When the time arrived for the fulfillment of the prophecies we can well imagine that, fearing the wrath of the Lamb, there were weeping, wailing and gnashing of teeth among the terror-stricken sinners, while those who believed they had made their calling and election sure were looking with feverish expectancy for the second advent of their Lord and Saviour; and, doubtless, clothed with their ascension robes, they watched and waited, with ears alert, to hear the sound of Gabriel's trumpet, summoning the quick, and the dead to the general judgment. But not a blast from the archangel's ram's horn was heard reverberating along the skies, no Lord appeared descending upon the clouds to meet the elect in the air, and, in the last act of the fearful drama of "judgment day," the curtain refused to be rung down upon a burning world.

With the non-fulfillment of the prophecies, the more enlightened elements of society began to scoff at the priests, who were temporarily demoralized, but true to their deceptive instincts, soon rallying with the plea of a mistake having been made in the calculations based upon the prophecies, they undoubtedly concocted scripture to meet that very emergency, for, to the taunts of the scoffers who, in reference to the second advent of the Lord, enquired "Where is the sign of His coming? for, since the fathers fell asleep, all things continue as they were from the beginning of creation," they answered that "The Lord is not slack concerning His promise," but "as a thief in the night" he would soon come and all things be fulfilled. See II. Peter, chapter iii.

Following up the history of this interesting subject, we find that the founders of modern Christianity, to which we will refer in our next article, in composing their version of the New Testament from that of the Jewish, or ancient Christians, made no change in its verbiage relative to the prophecies; but when Constantine I., Emperor of Rome, became the patron of the church, her hierarchy, tired of figuring upon them, secured a long respite from that troublesome subject by claiming to have made other calculations, which put off the time of fulfillment to the year 1000; and from history we learn when the time arrived the whole of Christendom was fearfully agitated upon the subject: Since then every generation has been vexed with the fallacies of second adventism; and the facts of the case justify the charge that the clergy, by teaching that the prophecies refer to events yet to occur, are perpetuating a most stupendous fraud upon Christendom, and an earnest and efficient protest should be inaugurated against the further agitation of the monstrous delusion of second adventism, which is frightening thousands of weak-minded people into insanity and causing a vast amount of social distress.

ROMAN OR MODERN CHRISTIANITY.

Having presented the evidences that the Jewish, or ancient Christianity, originated at the University of Alexandria, under Greek rule, we now propose to show that its modern form emanated from the same source, under Roman rule; but, before entering upon this investigation, it is important to become conversant with the sentiments manifested towards religion by the cultured element of Roman society in that enlightened era, which, designated as the golden age of literature, was adorned by such distinguished orators, philosophers, historians, poets and naturalists as Cicero, Tacitus, Pliny, Horace and Virgil. In reference to this subject, Gibbon, in his history of The Decline and Fall of the Roman Empire, vol. I., chapter 2, says: "The various modes of worship which prevailed in the Roman world were all considered by the people as equally true, by the philosophers as equally false and by the magistrate as equally useful. Both the interests of the priests and the credulity of the people were sufficiently respected. In their writings and conversation the philosophers of antiquity asserted the independent dignity of reason, but they resigned their actions to the commands of law and custom. Viewing with a smile of pity and indulgence the various errors of the vulgar, they diligently practiced the ceremonies of their fathers, devoutly frequented the temples of the gods, and sometimes condescending to act a part on the theatre of superstition, they concealed the sentiments of an atheist under the sacerdotal robe. Reasoners of such a temper were scarcely inclined to wrangle about their respective modes of faith or of worship. It was indifferent to them what shape the folly of the multitude might choose to assume, and they approached with the same inward contempt and the same external reverence to the altars of the Lybian, the Olympian or the Capitoline Jupiter." Upon the same subject Mosheim, in his church history, Book I., chapter 1, says that "The wiser part of mankind, about the time of Christ's birth, looked upon the whole system of religion as a just object of contempt and ridicule."

In determining why such adverse sentiments were entertained towards religion by "the wiser part of mankind," about the time referred to in the foregoing quotations, it will be found to have been owing to the extensive spread of the Esoteric philosophy, which taught, as previously stated, that the gods were mythical and the scriptures allegorical. While attainable only through initiation, it was necessarily confined to a limited number, but, ultimately getting beyond the control of the priests and vast numbers acquiring the knowledge of its secrets without initiation, it became evident that it was but a question of time when there would be no respectable element left to sustain religion. At this juncture our attention is directed to the University of Alexandria, which, at that time, was in a flourishing condition. Having ceased to be an exclusively Jewish school, students from all parts of the Roman Empire, without regard to nationality, were attending it, and its professors were drawn from the ranks of both Jewish and Gentile scholars. Realizing the hopelessness of reviving the ancient faith among the enlightened clement of society, and the impossibility of proselyting them to a new form of superstition, these professors resolved to institute a system of worship exclusively for the Jews and the lower and neglected classes of Gentiles, including the slaves and criminals. To that end they rewrote the scriptures of the Jewish or ancient Christianity, which had been preserved among the secret archives of the University. Retaining their teachings relative to the finale of the plan of redemption, and its monasticism; also the land of Judea as the scene of its version of the Gospel story, and the name of its saviour, to which they added the Latin terminal "us," thus making it Iesus or Jesus, they perpetuated the Greek name of Bacchus--the same that was ultimately perverted into the monogram which, consisting of the Roman letters I. H. S., is found in all Catholic churches, and in some Protestant ones, is falsely supposed to stand for Jesus Hominum Salvator, or Jesus, Saviour of Men. Conforming their version of the Gospel story to the lowly condition of its expected votaries, they attached to the saviour the characteristics of poverty, and made it teach that he was born in a manger, that his disciples were but humble fishermen and that the poor would be the only elect in the kingdom of heaven. Dropping the name of Essenes or Therapeutae, and retaining that of Christian, they incorporated a thread of real history corresponding to the reign of Augustus, and arbitrarily made the Christian era begin at that time. Having thus completed their scheme, they prudently destroyed the original from which they compiled their scriptures, and sending out missionaries to all parts of the Empire commissioned them to preach salvation only to the Gentile rabblement and to the Jews.

That the sacred records of the ancient Essenes or Therapeutae constituted the basis of the scriptures of modern Christianity we have the authority of Eusebius, the church historian of the fourth century, from whom we learn nearly all that is reliable of its history during the first three centuries. In his Ecclesiastical History, Book II. chapter 17, he makes the important admission that "Those ancient Therapeutae were Christians, and that their writtings are our Gospels and Epistles." As further evidence that modern Christianity is but a survival of the Eclectic philosophy of the ancient Therapeutae, we have another important admission by the same historian, who, in quoting from an apology addressed to the Roman Emperor, Marcus Antoninus, in the year 171, by Melito, Bishop of Sardis, in Lydia, a province of Asia Minor, makes that apologist say, in reference to certain grievances to which the Christians were subjected, that "the philosophy which we profess truly flourished aforetime among the barbarous nations; but having blossomed again in the great reign of thy ancestor, Augustus, it proved to be, above all things, ominous of good fortune to thy kingdom." Thus we have indubitable evidence that it was the Eclectic philosophy of the Jewish, or ancient Christianity, which "blossomed again," in its modern form, during the reign of Augustus.

From the testimony of Philo, as referred to by Eusebius, and from the writings of Josephus, the Jewish historian, we learn that, at the beginning of our era, the descendants of the ancient Essenes were still observing the practices and customs of monasticism. But as Josephus refers to them only as descendants of the ancient Essenes, and makes no mention of Christ or Christians--except in one paragraph which has been conceded by the best authorities to be an interpolation it is evident that, at that time, they had no connection with the University of Alexandria, and nothing whatever to do with the institution of modern Christianity. It is also apparent that the Jews of Judea had no hand in its organization, for, if they had instituted it, they would not have attached to the Messiah the Greek title signifying the Christ, but, writing their version of the Gospel story in their own dialect, would have used the Hebrew word signifying the Shiloh (see Gen. xlix. 10); and furthermore, having conceived the idea that he would manifest himself as a great temporal prince, who would re-establish the throne of David, and deliver them from the oppression of foreign rulers, they would not have attached to him the humble characteristics of the Christ of the new Testament. Again, if they had been the authors of modern Christianity, it would have been a most surprising inconsistency for them to turn right about and reject its conceptions of a savior, especially when that rejection resulted in the dire persecutions to which their race has ever been subjected by the Christians. But the Gentile riffraff, attracted by the gracious promises of enjoying in the world to come the felicities denied them in this, eagerly attached themselves to the new sect, which rapidly increased in numbers, and its votaries, glorying in the opprobrious epithet of Ebionites, or needy ones, made themselves so obnoxious by their aggression and turbulent dispositions that, barely tolerated by the Government and condemned by the cultured adherents to the established religion, many of them, courting the crown of martyrdom, suffered death at the hands of the civil authorities; and thus was engendered that spirit of hatred against their fancied oppressors which only awaited the opportunity to manifest itself in deeds of rapine and-bloodshed.

The fanacticism which prevailed among the earlier Christians was the direct result of their dense ignorance, and to this sole cause we may ascribe all the trouble which the Roman Government had with them, and to become convinced of this fact we have but to study church history. In reference to this subject Mosheim, in his Ecclesiastical History; Vol. 4, part 2, chap. 1, says: "It is certain that the greatest part both of the bishops and presbyters were men entirely destitute of learning and education. Besides, that savage and illiterate party, who looked upon all sorts of erudition, particularly that of a philosophical kind, as pernicious, and even destructive of true piety and religion, increased both in number and authority. The ascetics, monks and hermits augmented the strength of this barbarous faction, and not only the women, but also all who took solemn looks, sordid garments, and a love of solitude, for real piety, were vehemently prepossessed in their favor." In almost any history of England we will find it recorded that, even in the ninth century, King Alfred lamented that there was at that time not a priest in his dominions who understood Latin; and even for some centuries after the bishops and prelates of the whole Christian community were marksmen, i. e., they supplied by the sign of the cross the inability to write their own names. If the bishops and priests were so supremely ignorant what can be said in reference to the literary attainments of the laity?