[174]. “O, how remarkable a providence that Christ should be born on the same day on which the sun moves onward, V. Kal. of April the fourth holiday, and for this reason the prophet Malachi spoke to the people concerning Christ: ‘Unto you shall the sun of righteousness arise with healing in his wings,’ this is the sun of righteousness in whose wings healing shall be displayed.”
[175]. The passage from Malachi is found in chap. iv, 2: “But unto you that fear my name shall the Sun of Righteousness arise with healing in His wings” (feathers). This figure of speech recalls the Egyptian sun symbol.
[176]. Cumont: “Textes et Monuments,” t. I, p. 355. περὶ ἀστρονόμων.
[177]. “Moreover the Lord is born in the month of December in the winter on the 8th Kal. of January when the ripe olives are gathered, so that the oil, that is the chrism, may be produced, moreover they call it the birthday of the Unconquered One. Who in any case is as unconquered as our Lord, who conquered death itself? Or why should they call it the birthday of the sun; he himself is the sun of righteousness, concerning whom Malachi, the prophet, spoke: ‘The Lord is the author of light and of darkness, he is the judge spoken of by the prophet as the Sun of righteousness.’”
[178]. “Ah! woe to the worshippers of the sun and the moon and the stars. For I know many worshippers and prayer sayers to the sun. For now at the rising of the sun, they worship and say, ‘Have mercy on us,’ and not only the sun-gnostics and the heretics do this, but also Christians who leave their faith and mix with the heretics.”
[179]. The pictures in the Catacombs contain much symbolism of the sun. The Swastika cross, for example—a well-known image of the sun, wheel of the sun, or sun’s feet—is found upon the garment of Fossor Diogenes in the cemetery of Peter and Marcellinus. The symbols of the rising sun, the bull and the ram, are found in the Orpheus fresco of the cemetery of the holy Domitilla. Similarly the ram and the peacock (which, like the phœnix, is the symbol of the sun) is found upon an epitaph of the Callistus Catacomb.
[180]. Compare the countless examples in Görres: “Die christliche Mystik.”
[181]. Compare Leblant: “Sarcophages de la Gaule,” 1880. In the “Homilies” of Clement of Rome (“Hom.,” II, 23, cit. by Cumont) it is said: Τῷ κυρίῳ γεγονάσιν δώδεκα ἀπόστολοι τῶν τοῦ ἡλίου δώδεκα μηνῶν φέροντες τὸν ἀριθμόν (The twelve apostles of the Lord, having the number of the twelve months of the sun). As is apparent, this idea is concerned with the course of the sun through the Zodiac. Without wishing to enter upon an interpretation of the Zodiac, I mention that, according to the ancient view (probably Chaldean), the course of the sun was represented by a snake which carried the signs of the Zodiac on its back (similarly to the Leontocephalic God of the Mithra mysteries). This view is proven by a passage from a Vatican Codex edited by Cumont in another connection (190, saec. XIII, p. 229, p. 85): “τότε ὁ πάνσοφος δημιουργὸς ἄκρῳ νεύματι ἐκίνησε τὸν μέγαν δράκοντα σὺν τῷ κεκοσμημένῳ στεφάνῳ, λέγω δὴ τὰ ἰβ’ ζῴδια, βαστάζοντα ἐπὶ τοῦ νώτου αὐτοῦ” (The all-wise maker of the world set in motion the great dragon with the adorned crown, with a command at the end. I speak now of the twelve images borne on the back of this).
This inner connection of the ζῴδια (small images) with the zodiacal snake is worthy of notice and gives food for thought. The Manichæan system attributes to Christ the symbol of the snake, and indeed of the snake on the tree of Paradise. For this the quotation from John gives far-reaching justification (John iii:14): “And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up.” An old theologian, Hauff (“Biblische Real- und Verbalkonkordanz,” 1834), makes this careful observation concerning this quotation: “Christ considered the Old Testament story an unintentional symbol of the idea of the atonement.” The almost bodily connection of the followers with Christ is well known. (Romans xii:4): “For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another.” If confirmation is needed that the zodiacal signs are symbols of the libido, then the sentence in John i:29, “Behold the Lamb of God, which taketh away the sin of the world,” assumes a significant meaning.
[182]. According to an eleventh-century manuscript in Munich; Albrecht Wirth: “Aus orientalischen Chroniken,” p. 151. Frankfurt 1894.