He further identifies himself and his religion with the Pagans in this particular by saying:—“In all our movements, our travels, our going out and coming in, putting on our shoes, at the bath, at the table, in lighting our candles, in lying down, in sitting down: whatever employment occupies us, we mark our forehead with the sign of the cross.” How much all this reminds us of the universality of the symbol in pre-Christian times. We can scarcely point to an age or to a century in which it did not in some way enter into its history, its theology, its social and domestic life. Again and again have monuments been discovered which put the date of its use further back than had been imagined, and some have been brought to light which carry the story back into very remote antiquity indeed. In the wilds of Central India, for instance, a little over twenty years back, the late Mr. Mulheran, C.E., discovered two of the oldest crosses ever met with. They were granite monoliths, perfect in structure, and very much like those to be found here and there in the western parts of Cornwall. One was ten feet nine inches in height, and the other eight feet six inches; each being in the midst of a group of cairns and cromlechs or dolmens, which Colonel Taylor describes as similar in character to some which he formerly surveyed near the village of Rajunkolloor, within the Principality of Shorapoor, in the Deccan. Their extreme antiquity is inferred from the fact, as stated by the European officer who first discovered them, that the vicinity of the groups of cromlechs and crosses had, at some remote period, been cultivated; that parts of the hills had been cut into terraces, and supported by large stone banks or walls; but that the country for miles in every direction was, and had been for centuries and centuries, entirely uninhabited, and was grown over with dense forests. It has been estimated that, as this elevated and long-neglected region has been the possession of the low castes, or non-Aryan helots, from time immemorial, we may confidently assume that the monoliths in question were erected by the aboriginal population of the soil—a population which was driven, not improbably three thousand years, at the least, before the advent of Christ, from the richer plains below by the first Aryan invader who had crossed the five streams, and found a temporary refuge in the nearest range of hills to the west of Chandar, until another foe—the Mogul—appeared upon the scene, and finally subdued both the conqueror and his victims. “Here then,” says a reviewer, “amongst these now fragmentary people from the débris of a widely-spread primeval race (to borrow a phrase from a recent writer on the non-Aryan languages of the Continent), we find the symbol of the cross, not only expressing the same mystery as in all other parts of the world, but its erection, doubtless, dating from one of the very earliest migrations of our species.” It is impossible to adduce any clearer or stronger proof of its primitive antiquity than this.
It has been suggested by some writers, who, for some reason or other, objected to the recognition of the cross as an emblem of great antiquity, that the stone structures which were erected in the British Islands by the Druids, Saxons, and Danes, owed their cruciform character to the necessities of the situation rather than to any other cause; that the stones were placed across each other as a matter of mere convenience, and not with the view of forming a cross, and that these monuments, which served as instruments of Druidical superstition before the implanting of the Gospel in Britain, were afterwards appropriated to the use of Christian memorials by being formed in the figure of a cross or marked with this emblem. It is admitted, of course, that those cruciform structures were thus appropriated, but of what use will it be to repudiate the antiquity of examples whose age has been far surpassed in other parts of the world. The crosses of India, just alluded to, remain to be accounted for, and even when they have been as summarily disposed of as the British ones, there are the crosses suspended from the necks of the Assyrian kings, whose existence cannot possibly be accounted for by the above hypothesis. It was not necessity or convenience that designed a Maltese cross, a thousand years before the Christian era, of precisely the same form as that which is worn by men and women in this nineteenth century, nor probably was it a merely ornamental taste; we are rather disposed to believe that the secret lies in the symbolical meaning, which has ever been attached to the form.
The universality of the cross as a religious symbol is certainly a most astounding fact, and the more so because it has evidently always represented the same fundamental idea in connection with the theological systems, in all ages, of the Old and New Worlds. If but one of these mythologies possessed it, there might be little difficulty in tracing out the significance of the coincidence between its existence there and in Christian theology, but prevailing as it does universally, and destined as it is to retain its connection with the religion of man, it excites feelings of the most profound wonderment and surprise. Lipsius and other early writers, in reference to this matter, declared their sincere belief that the numerous cruciform figures to be found on the monuments of antiquity were of a typical character, and expressed a sentiment which looked forward to the cross of Christ; a few others doubted this, and suggested difficulties, while Gibbon ridiculed the whole matter, as it thus stood, from beginning to end. The belief, however, that the cross in Pagan lands was in some incomprehensible manner connected with the same object or idea as in the Christian church was not easily got rid of, and was considerably deepened by the testimony of missionaries to the New World that amongst people of apparently different origin and of altogether different attributes, the cross was common as an object of worship and veneration. So universal has the presence of this symbol and its attendant worship been found that it has been said to form a complete zone about the habitable globe, extending as it does from Assyria into Egypt, and India, and Anahuac, in their ruined temples; to the pyramidal structures of East and West, and to those in Polynesia, especially the islands of Tonga, Viti, and Easter; “as it appears upon numberless vases, medals, and coins of the earliest known types, centuries anterior to the introduction of Christianity; and as its teaching is expressed in the concordant customs, rites, and traditions of former nations and communities, who were widely separated from, and for the most part ignorant of, the existence of each other, and who possessed, so far as we are aware, no other emblematical figure in common.” Egypt, Assyria, Britain, India, China, Scandinavia, the two Americas—all were alike its home, and in all of them was there analogy in the teaching respecting its meaning.
CHAPTER II.
Forms of the Cross—Ancient Maltese Cross—Phallic Character of some Crosses—Offensive Forms of the Cross in Etruscan and Pompeian Monuments—Thor’s Battle-axe—The Buddhist Cross—Indian Crosses—The Fylfot or Four-footed Cross—Danish Poem of the Thors of Asgard—Legend of Thor’s Loss of his Golden Hammer—Original Meaning of these Crosses—Reception of Christianity amongst the Britons—Plato and the Cross—The Mexican Tree of Life—Rain Makers—The Winds—Various Meanings attributed to the Cross—The Crux Ansata—Phallic Attributes—Coins, Gaulish and Jewish—Roman Coins—The Lake Dwellings—The Cross in the Patriarchal Age.
In studying the origin and signification of the pre-Christian cross, we, naturally of course, turn our attention to the forms in which it is delineated; these are both numerous and varied—so varied indeed that a writer, some years ago, in the Edinburgh Review stated that his commonplace-book contained nearly two hundred representations, which he had found combined as often as not with other emblems of a sacred character, and which had been collected from all parts of the world. We may notice a few of the principal which are really, generally speaking, types of all.
Most people are familiar with the Maltese cross—that consisting of four triangles meeting in a central circle, or as it is generally described, the cross with the four delta-like arms conjoined to or issuing from the nave of a wheel or a diminutive circle. It derives its name from its discovery on the island of Malta, and from its adoption by the Knights of St. John for their coat-of-arms. There is no doubt it is one of the most ancient forms of the cross we are acquainted with, as it is found, as we have already stated, on the sculptures of the Assyrian monarchs long before the Christian era, and may be seen on the sculptures in the British Museum. In some of the Nineveh monuments representing subject-people bringing tribute to the king, it occurs in the form of ear-rings.
In Assyria, it is believed to have been the emblem of royalty, as it is found on the breasts of the most powerful of the rulers. As it was known originally in Malta, it was of a very different character to the ornament worn either by the Assyrian monarch or by the modern inhabitants of civilised nations. It was indeed of so gross a character, that the Knights of St. John soon set to work to make something more decent of it—something which while not altogether discarding the old form, should yet be inoffensive to the eye of the more modest onlooker. It was made up, in fact, of four gigantic phalli carved out of the solid granite, similar to the form in which it is found in the island of Gozyo, and on some of the Etruscan and Pompeian monuments.