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interpolation has been made, as is shown by a purple patch in the original, different to the rest of the MS., between an account of a sedition by the Jews against Pontius Pilate and an account of Anubis and Pauline in the temple of Isis. This is brought forward as historical evidence in favour of the Messiah's actual existence; but it is a clear and distinct insertion, and possesses all the evidences of being a forgery, causing a break in the continuity of the narrative. Josephus
-a Jew, be it observed-is made to say : “Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works; a teacher of such men as receive the truth with pleasure." Now, it is not likely that a Jew would show such a respect towards Jesus, who was known among his own people as a seditious person; and talk about his teaching “the truth.” Further on he is made to say: “ He was the Christ, and when Pilate...... had condemned him to the cross, those that loved him at the first did not forsake him ; for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him.” These are expressions, not of a Jew, but of a Christian ; and surely the writer could not have remained a Jew another hour!
Forgeries were easy in those days, when books were written on skins or papyrus, to which fresh pieces could be attached. Another interpolation, and the only other one which mentions Jesus, is also found (xx., ix. 1) where the words in italics are shown to have been surreptitiously inserted in the original : “He assembled the Sandhedrim of Judges, and brought before them the brother of Jesus, who was called the Christ, whose name was James, and some others,” etc.
4. Tacitus wrote a history, but made no mention of Jesus ; but a forged introduction, called by Beatus Rhenanus in 1533 “ the Annals of Tacitus," was found in a Benedictine monastery at Hirschfelde in Saxony, in 1514. It related to the persecutions of Christian by Nero; but this introduction was not found in any other copy of the history of Tacitus, and not one writer, from the time of Tacitus to the above date, had mentioned the existence of the work. It appears that in the time of Wicliffe, when the existence of Christendom was seriously menaced and the Inquisition was instituted, people were inquiring into the origin of Christianity. Large sums of money were offered for the discovery of ancient manuscripts, which would bear testimony to the divine authority of the Church, in consequence of which the supply was equal to the demand, as it generally is, and plenty of manuscripts were forthcoming from needy monks. Among these were the so-called Annals of Tacitus. They are now discovered to have been composed by a late Papal secretary, Poggio Bracciolini, at the price of “500 gold sequins (£10,000)," and re-written by a monk at Hirschfelde, in imitation of a very old copy of the History of Tacitus.* In this Tacitus is represented as saying that “one Christus was put to death under Pontius Pilate, and had left behind him a sect called after him.” The forged writings were sent to his friend and employer, Niccoli, with a letter in which the following occurs : “Everything is now complete with respect to the little work, concerning which I will, on some future opportunity, write to you; and, at the same time, send it to you to read in order to get your opinion on it.” After its discovery it was deposited in the Library at Florence. Hardouin (who had been "a learned scholar and a writer of high position in the Jesuit College in Paris,” 1645-1728) exposes the fictitiousness and worthlessness of the legends of the so-called “Patristic Fathers.” He dates the first design of the forgers in France from 1180-1229, which was continued 1245-1314; and the construction of this class of literature went on to an immense extent during the next 150 years. In his Prolegomena (1766) he says: “The ecclesiastical history of the first twelve centuries is absolutely fabulous. The series of Popes is no more authentic than the series of Jewish high priests. The agreement of the monastic chronicles for the year 1215 shows that they were all the product of one monastic 'Scriptoria.' Not one was written by a contemporary of the events described. Gregory 'the great,' elected 1227, is the first of whom we have any historic notice; which leaves a forged and fraudulent list of some 180 popes who never had an existence other than in the worse than imagination of the compilers...... There are no tombs or sepulchres of any of the popes prior to this
date, nor yet coins, but what are acknowledged to be spurious.” So that we see that not one of the writers of the first century—“the Augustan age of letters," as it was called—even mentions the Christian Messiah (with the exception of the casual mention in the Talmud), his apostles, his miracles, or the “ten thousand other wonderful things” mentioned by the interpolators of Josephus ; which reminds us very much of a similar statement in the John Gospel : “If all the wonderful things that Jesus did were written, the world could not contain the books” (xxi. 25)! These two pieces of boastful exaggeration-if not pious lies —were probably written by one and the same person.
Philo and the two Plinys (father and son), who also wrote about this time, made no mention whatever of Jesus ! Can we imagine such silence possible, if such extraordinary events as are recorded in the N. T. about Jesus were true—the feeding of thousands of people with a few small loaves and fishes; the raising of the dead to life again, and their being seen walking about the streets; the miraculous darkness for several hours ; earthquakes, mysterious voices from the clouds, bodies rising through the air into the clouds, etc. Such events would have been noised abroad, would have formed topics for general conversation, and could not have failed to have found a place in the literature of the day. Cures said to have been wrought upon incurables, yet no mention by the writers on medicine of the day, who must have been profoundly interested in them. It is incredible that such events could have occurred, and no one except the four interested partizans, reputed writers of the Gospels, have referred to them! It is more than suspicious; it is absolute evidence of pious fraud. If we go to the catacombs, we find no evidence of Jesus. In searching through volumes which have been written on the result of modern excavations, in this burial and worshipping place of the early Christians, full of minute details, we are astounded to find not a mark or sign of anything approaching present Christian emblems ; not even a cross! Can it be possible that the dead followers of what is called “the crucified one” could be placed in their last resting place without some affectionate token of what is now cailed the great and final "act of redemption "? Yet in the quiet seclusion and peacefulness of those dark underground miles of passages, away from the observation of the Pagan world above, and among the intricacies of which—familiar only to them—they were perfectly free from molestation. The only emblems to be found on the tombs of these Christians are the fishes (pisces) and the pierced ram or lamb (aries) Essenian relics of planetary worship, and the Buddhist “Swastica,” an emblem of Essenian monasticism.
THE TITLE OF MESSIAH–THE MESSIAHSHIP OF JESUS— SALVATION NOT FOR ALL-LEGENDARY CHARACTER OF THE MESSIAH'S DOINGS—His Mythos.
JESUS is represented to us as a “divine” being; as a « Messiah "sent to redeem mankind from sin ; and held up as a noble and grand character. Now, as regards his divinity, the word “divine” is of pagan origin, derived from the Latin words diï and vini— wine gods or priests of Bacchus. We should hardly expect a divine being to make mistakes, but here is one who not only made a mistake as to the time when he would appear again on earth and “reward every man according to his works” (Matt. xvi. 27, xxiii. 36-39, xxiv. 34 ; Mark ix. I; Luke ix. 27; xi. 32), but he made other statements which turned out to be untrue. He said, “ I am the light of the world” (John viii. 12), though up to the present time two-thirds of its inhabitants have not heard of him. But even where he has been heard of, where has light been introduced ? Certainly not upon morals, for they existed before his advent, and he taught nothing new of an ethical character, simply repeating moral principles he had learned from the pagan priests in his youth. Nor has. his light shone upon the progress of civilization, for general advancement was comparatively unknown until the dominance of the Church was got rid of and the light of Science and Education illumined the human mind ; nor upon the means of establishing “peace and goodwill ” among mankind, for during the Christian era “wars and rumours of wars ” have devastated the world and provoked the worst passions of human nature. And, if it were possible for a prophecy to be fulfilled, the only one that has apparently been fulfilled is the one to the effect that he had “not come to bring peace, but a sword” (or dissension). We can