"It is astonishing to find that, at least, five thousand years ago, men trusted an Osiris as the 'Risen Saviour,' and confidently hoped to rise, as he arose, from the grave."[222:2]
Again he says:
"Osiris was, unquestionably, the popular god of Egypt. . . . Osiris was dear to the hearts of the people. He was pre-eminently 'good.' He was in life and death their friend. His birth, death, burial, resurrection and ascension, embraced the leading points of Egyptian theology." "In his efforts to do good, he encounters evil. In struggling with that, he is overcome. He is killed. The story, entered into in the account of the Osiris myth, is a circumstantial one. Osiris is buried. His tomb was the object of pilgrimage for thousands of years. But he did not rest in his grave. At the end of three days, or forty, he arose again, and ascended to heaven. This is the story of his humanity." "As the invictus Osiris, his tomb was illuminated, as is the holy sepulchre of Jerusalem now. The mourning song, whose plaintive tones were noted by Herodotus, and has been compared to the 'miserere' of Rome, was followed, in three days, by the language of triumph."[222:3]
Herodotus, who had been initiated into the Egyptian and Grecian "Mysteries," speaks thus of them:
"At Sais (in Egypt), in the sacred precinct of Minerva; behind the chapel and joining the wall, is the tomb of one whose name I consider it impious to divulge on such an occasion; and in the inclosure stand large stone obelisks, and there is a lake near, ornamented with a stone margin, formed in a circle, and in size, as appeared to me, much the same as that in Delos, which is called the circular. In this lake they perform by night the representation of that person's adventures, which they call mysteries. On these matters, however, though accurately acquainted with the particulars of them, I must observe a discreet silence; and respecting the sacred rites of Ceres, which the Greeks call Thesmyphoria, although I am acquainted with them, I must observe silence except so far as is lawful for me to speak of them."[222:4]
Horus, son of the virgin Isis, experienced similar misfortunes. The principal features of this sacred romance are to be found in the writings of the Christian Fathers. They give us a description of the grief which was manifested at his death, and of the rejoicings at his resurrection, which are similar to those spoken of above.[222:5]
Atys, the Phrygian Saviour, was put to death, and rose again from the dead. Various histories were given of him in various places, but all accounts terminated in the usual manner. He was one of the "Slain Ones" who rose to life again on the 25th of March, or the "Hilaria" or primitive Easter.[223:1]
Mithras, the Persian Saviour, and mediator between God and man, was believed by the inhabitants of Persia, Asia Minor and Armenia, to have been put to death, and to have risen again from the dead. In their mysteries, the body of a young man, apparently dead, was exhibited, which was feigned to be restored to life. By his sufferings he was believed to have worked their salvation, and on this account he was called their "Saviour." His priests watched his tomb to the midnight of the veil of the 25th of March, with loud cries, and in darkness; when all at once the lights burst forth from all parts, and the priest cried:
"Rejoice, Oh sacred Initiated, your god is risen. His death, his pains, his sufferings, have worked our salvation."[223:2]