Pagan and Christian Creeds [16]
illnesses and enabling a patient's organism to make a completely new start in life.
[1] Sallustius philosophus. See Adonis, Attis and Osiris, note, p. 229.
"At Rome," he further says (p. 230), "the new birth and the remission of sins by the shedding of bull's blood appear to have been carried out above all at the sanctuary of the Phrygian Goddess (Cybele) on the Vatican Hill, at or near the spot where the great basilica of St. Peter's now stands; for many inscriptions relating to the rites were found when the church was being enlarged in 1608 or 1609. From the Vatican as a centre," he continues, "this barbarous system of superstition seems to have spread to other parts of the Roman empire. Inscriptions found in Gaul and Germany prove that provincial sanctuaries modelled their ritual on that of the Vatican."
It would appear then that at Rome in the quiet early days of the Christian Church, the rites and ceremonials of Mithra and Cybele, probably much intermingled and blended, were exceedingly popular. Both religions had been recognized by the Roman State, and the Christians, persecuted and despised as they were, found it hard to make any headway against them--the more so perhaps because the Christian doctrines appeared in many respects to be merely faint replicas and copies of the older creeds. Robertson maintains[1] that a he-lamb was sacrificed in the Mithraic mysteries, and he quotes Porphyry as saying[2] that "a place near the equinoctial circle was assigned to Mithra as an appropriate seat; and on this account he bears the sword of the Ram [Aries] which is a sign of Mars [Ares]." Similarly among the early Christians, it is said, a ram or lamb was sacrificed in the Paschal mystery.
[1] Pagan Christs, p. 336.
[2] De Antro, xxiv.
Many people think that the association of the Lamb-god with the Cross arose from the fact that the constellation Aries at that time WAS on the heavenly cross (the crossways of the Ecliptic and Equator-see diagram, ch. iii), and in the very place through which the Sungod had to pass just before his final triumph. And it is curious to find that Justin Martyr in his Dialogue with Trypho[1] (a Jew) alludes to an old Jewish practice of roasting a Lamb on spits arranged in the form of a Cross. "The lamb," he says, meaning apparently the Paschal lamb, "is roasted and dressed up in the form of a cross. For one spit is transfixed right through the lower parts up to the head, and one across the back, to which are attached the legs [forelegs] of the lamb."
[1] Ch. xl.
To-day in Morocco at the festival of Eid-el-Kebir, corresponding to the Christian Easter, the Mohammedans sacrifice a young ram and hurry it still bleeding to the precincts of the Mosque, while at the same time every household slays a lamb, as in the Biblical institution, for its family feast.
But it will perhaps be said, "You are going too fast and proving too much. In the anxiety to show that the Lamb-god and the sacrifice of the Lamb were honored by the devotees of Mithra and Cybele in the Rome of the Christian era, you are forgetting that the sacrifice of the Bull and the baptism in bull's blood were the salient features of the Persian and Phrygian ceremonials, some centuries earlier. How can you reconcile the existence side by side of divinities belonging to such different periods, or ascribe them both to an astronomical origin?" The answer is simple enough. As I have explained before, the Precession of the Equinoxes caused the Sun, at its moment of triumph over the powers of darkness, to stand at one period in the constellation of the Bull, and at a period some two thousand years later in the constellation of the Ram. It was perfectly natural therefore that a change in the sacred symbols should, in the course of time, take place; yet perfectly natural also that these symbols, having once been consecrated and adopted, should continue to be honored and clung to long after the time of their astronomical appropriateness had passed, and so to be found side by side in later centuries. The devotee of Mithra or
[1] Sallustius philosophus. See Adonis, Attis and Osiris, note, p. 229.
"At Rome," he further says (p. 230), "the new birth and the remission of sins by the shedding of bull's blood appear to have been carried out above all at the sanctuary of the Phrygian Goddess (Cybele) on the Vatican Hill, at or near the spot where the great basilica of St. Peter's now stands; for many inscriptions relating to the rites were found when the church was being enlarged in 1608 or 1609. From the Vatican as a centre," he continues, "this barbarous system of superstition seems to have spread to other parts of the Roman empire. Inscriptions found in Gaul and Germany prove that provincial sanctuaries modelled their ritual on that of the Vatican."
It would appear then that at Rome in the quiet early days of the Christian Church, the rites and ceremonials of Mithra and Cybele, probably much intermingled and blended, were exceedingly popular. Both religions had been recognized by the Roman State, and the Christians, persecuted and despised as they were, found it hard to make any headway against them--the more so perhaps because the Christian doctrines appeared in many respects to be merely faint replicas and copies of the older creeds. Robertson maintains[1] that a he-lamb was sacrificed in the Mithraic mysteries, and he quotes Porphyry as saying[2] that "a place near the equinoctial circle was assigned to Mithra as an appropriate seat; and on this account he bears the sword of the Ram [Aries] which is a sign of Mars [Ares]." Similarly among the early Christians, it is said, a ram or lamb was sacrificed in the Paschal mystery.
[1] Pagan Christs, p. 336.
[2] De Antro, xxiv.
Many people think that the association of the Lamb-god with the Cross arose from the fact that the constellation Aries at that time WAS on the heavenly cross (the crossways of the Ecliptic and Equator-see diagram, ch. iii), and in the very place through which the Sungod had to pass just before his final triumph. And it is curious to find that Justin Martyr in his Dialogue with Trypho[1] (a Jew) alludes to an old Jewish practice of roasting a Lamb on spits arranged in the form of a Cross. "The lamb," he says, meaning apparently the Paschal lamb, "is roasted and dressed up in the form of a cross. For one spit is transfixed right through the lower parts up to the head, and one across the back, to which are attached the legs [forelegs] of the lamb."
[1] Ch. xl.
To-day in Morocco at the festival of Eid-el-Kebir, corresponding to the Christian Easter, the Mohammedans sacrifice a young ram and hurry it still bleeding to the precincts of the Mosque, while at the same time every household slays a lamb, as in the Biblical institution, for its family feast.
But it will perhaps be said, "You are going too fast and proving too much. In the anxiety to show that the Lamb-god and the sacrifice of the Lamb were honored by the devotees of Mithra and Cybele in the Rome of the Christian era, you are forgetting that the sacrifice of the Bull and the baptism in bull's blood were the salient features of the Persian and Phrygian ceremonials, some centuries earlier. How can you reconcile the existence side by side of divinities belonging to such different periods, or ascribe them both to an astronomical origin?" The answer is simple enough. As I have explained before, the Precession of the Equinoxes caused the Sun, at its moment of triumph over the powers of darkness, to stand at one period in the constellation of the Bull, and at a period some two thousand years later in the constellation of the Ram. It was perfectly natural therefore that a change in the sacred symbols should, in the course of time, take place; yet perfectly natural also that these symbols, having once been consecrated and adopted, should continue to be honored and clung to long after the time of their astronomical appropriateness had passed, and so to be found side by side in later centuries. The devotee of Mithra or