[6] Dr. Thorburn (Mythical Interpretation, p. 34) sees fit to argue that the Christian φάτνη was a “totally different thing” from the pagan λίκνον (that is, if he argues anything at all). He carefully ignores the sculptures which show them to be the same. (C.M. 192, 307.) [↑]
[7] Cp. Soltau on the appeal made by the story (Birth of Jesus Christ, Eng. tr. p. 4). “What is there,” he asks, “that can be compared with this in the religious literature of any other people?” The critic should compare the literature of Krishnaism. [↑]
[8] Ludwig Conrady argues (Die Quelle der kanonischen Kindheitsgeschichte Jesus’, 1900, p. 272 sq.) that the stories of the Infancy in the Apocryphal Gospels, which appear to be at that point the sources for Matthew and Luke, probably derive from Egypt, where the hieratic ideals of virginity were high. This may be, but the evidence is very imperfect. [↑]
[9] The precedents of the divine paternity of Alexander and Augustus, stressed by Soltau, would surely be inadequate. Heathen emperors would hardly be “types” for early Christians. [↑]
[10] The Rev. Dr. Thorburn idly argues (Mythical Interpretation, pp. 38–39) that such stories do not affirm parthenogenesis where a Goddess or a woman is described as married. As if Mary were not in effect so described! But in Greek mythology we have the special case of the spouse-goddess Hêrê, who is repeatedly represented as conceiving without congress. (C.M. 295.) [↑]