And then observe the absurdity in Matthew's story, which teaches that the wise men followed the star in the east, when they, coming from the east, were, as a matter of course, traveling westward, which would place the star to their backs. That must be a sui generis pilot or guide which follows after, instead of going before. Omitting further citations from history, we will only observe further that the ancient Hindoos, Egyptians, Chaldeans, Syrians, Mexicans, etc., took great account of stars, and employed them on all important occasions, especially on long journeys and at the births of Gods and great personages—a circumstance which aids in explaining the star chapter in the gospel history of Christ.
CHAPTER VII. ANGELS, SHEPHERDS AND MAGI VISIT THE INFANT SAVIORS
IN an age when Gods and men were on the most familiar terms, and when the character of one furnished a transcript for the other, and when each consented to act a reciprocal part towards elevating, honoring and glorifying the other, the birth of a God or Messiah was, as a matter of course, regarded as an event of sufficient importance to attract the attention of the great ones of the earth, and even the denizens of heaven also.
And hence we find it related in the history of several of the God-begotten Saviors of antiquity, that as soon as they were born into the world they were visited by "wise men from a distance" (or Magi, as they were called by the Persians and Brahmins). And in some cases they were likewise waited upon and adored by the neighboring shepherds; and even celestial spirits are reported in some instances as leaving their star-gilt homes to wing their way to the humble mansion, the rude tenement, containing a new-born God, that they might honor and adore "the Savior of men, the Savior of the world."
The sacred biographies of both Confucius and Christ furnish examples of the angel host forsaking their golden pavilions in the skies to pay their devoirs to a Deity-begotten bantling, sent down by the "Father of Mercies," to save a guilt-laden world. And in both cases the Magi are reported as assembling to present their offerings to the infant God.
In the case of Confucius (born 598 B. C.), it is declared, "Five wise men from a distance came to the house, celestial music was heard in the skies, and angels attended the scene." (See the Five Volumes.) Now let us observe how strikingly similar to this ancient legend, in each of the several characteristics, is the Christian story. Matthew (ii. 1) speaks of "wise men from the east" journeying to Jerusalem to visit the infant Christ, soon after his birth, amongst the mules and oxen in a stable, though he omits to state the number of itinerant adorers who presented themselves on the occasion.
The Persian story is more specific, as it gives the number of Magi who visited the young Savior of that country as five.
Luke (ii. 13) speaks of "a multitude of the heavenly host praising God," in gratulation of the birth of the Judean Savior. Now, when we bear in mind that one method of praising God, with the orientals, was by music, as we will at once observe that this is only another mode of proclaiming, as in the case of Confucius, that "celestial music was heard in the skies."
And "angels attended the scene" of Confucius' birth. So, likewise, Luke (ii. 15) relates that the angels, after rejoicing with the shepherds on the occasion of the birth of Christ, "went away into heaven."