What are the elements out of which the Jesus story was evolved? The Jewish people were in constant expectation of a Messiah. The belief prevailed that his name would be Joshua, which in English is Jesus. The meaning of the word is savior. In ancient Syrian mythology, Joshua was a Sun God. The Old-Testament Joshua, who "stopped the Sun," was in all probability this same Syrian divinity. According to tradition this Joshua, or Jesus, was the son of Mary, a name which with slight variations is found in nearly all the old mythologies. Greek and Hindoo divinities were mothered by either a Mary, Meriam, Myrrah, or Merri. Maria or Mares is the oldest word for sea—the earliest source of life. The ancients looked upon the sea-water as the mother of every living thing. "Joshua (or Jesus), son of Mary," was already a part of the religious outfit of the Asiatic world when Paul began his missionary tours. His Jesus, or anointed one, crucified or slain, did in no sense represent a new or original message. It is no more strange that Paul's mythological "savior" should loom into prominence and cast a spell over all the world, than that a mythical Apollo or Jupiter should rule for thousands of years over the fairest portions of the earth.
It is also well known that there is in the Talmud the story of a Jesus, Ben, or son, of Pandira, who lived about a hundred years before the Gospel Jesus, and who was hanged from a tree. I believe this Jesus is quite as legendary as the Syrian Hesous, or Joshua. But may it not be that such a legend accepted as true—to the ancients all legends were true—contributed its share toward marking the outlines of the later Jesus, hanged on a cross? My idea has been to show that the materials for a Jesus myth were at hand, and that, therefore, to account for the rise and progress of the Christian cult is no more difficult than to explain the widely spread religion of the Indian Chrishna, or of the Persian Mithra. [Footnote: For a fuller discussion of the various "christs" in mythology read Robertson's Christianity and Mythology and his Pagan Christs.]
Now, why have I given these conclusions to the world? Would I not have made more friends—provoked a warmer response from the public at large—had I repeated in pleasant accents the familiar phrases about the glory and beauty and sweetness of the Savior God, the Virgin-born Christ? Instead of that, I have run the risk of alienating the sympathies of my fellows by intimating that this Jesus whom Christendom worships today as a god, this Jesus at whose altar the Christian world bends its knees and bows its head, is as much of an idol as was Apollo of the Greeks; and that we—we Americans of the twentieth century—are an idolatrous people, inasmuch as we worship a name, or at most, a man of whom we know nothing provable.
[Illustration: Italian Sculpture of the X Century.]
IS CHRISTIANITY REAL?
It is assumed, without foundation, as I hope to show, that the religion of Jesus alone can save the world. We are not surprised at the claim, because there has never been a religion which has been too modest to make a similar claim. No religion has ever been satisfied to be one of the saviors of man. Each religion wants to be the only savior of man. There is no monopoly like religious monopoly. The industrial corporations with all their greed are less exacting than the Catholic church, for instance, which keeps heaven itself under lock and key.
But what is meant by salvation? Let us consider its religious meaning first. An unbiased investigation of the dogmas and their supposed historical foundations will prove that the salvation which Christianity offers, and the means by which it proposes to effect the world's salvation, are extremely fanciful in nature. If this point could be made clear, there will be less reluctance on the part of the public to listen to the evidence on the un-historicity of the founder of Christianity.
We are told that God, who is perfect, created this world about half a hundred centuries ago. Of course, being perfect himself the world which he created was perfect, too. But the world did not stay perfect very long. Nay, from the heights it fell, not slowly, but suddenly, into the lowest depths of degradation. How a world which God had created perfect, could in the twinkling of an eye become so vile as to be cursed by the same being who a moment before had pronounced it "good," and besides be handed over to the devil as fuel for eternal burnings, only credulity can explain. I am giving the story of what is called the "plan of salvation," in order to show its mythical nature. In the preceding pages we have discussed the question, Is Jesus a Myth, but I believe that when we have reflected upon the story of man's fall and his supposed subsequent salvation by the blood of Jesus, we shall conclude that the function, or the office, which Jesus is said to perform, is as mythical as his person.
The story of Eden possesses all the marks of an allegory. Adam and Eve, and a perfect world suddenly plunged from a snowy whiteness into the blackness of hell, are the thoughts of a child who exaggerates because of an as yet undisciplined fancy. Yet, if Adam and Eve are unreal, theologically speaking, Jesus is unreal. If they are allegory and myth, so is Jesus. It is claimed that it was the fall of Adam which necessitated the death of Jesus, but if Adam's fall be a fiction, as we know it is, Jesus' death as an atonement must also be a fiction.
In the fall of Adam, we are told, humanity itself fell. Could anything be more fanciful than that? And what was Adam's sin? He coveted knowledge. He wished to improve his mind. He experimented with forbidden things. He dared to take the initiative. And for that imaginary crime, even the generations not yet born are to be forever blighted. Even the animals, the flowers and vegetables were cursed for it. Can you conceive of anything more mythical than that? One of the English divines of the age of Calvin declared that original sin,—Adam's sin imputed to us,—was so awful, that "if a man had never been born he would yet have been damned for it." It is from this mythical sin that a mythical Savior saves us. And how does he do it? In a very mythical way, as we shall see.