Mrs. Jameson, speaking on this subject, says:
"We search in vain for the lightest evidence of his (Christ's) human, individual semblance, in the writing of those disciples who knew him so well. In this instance the instincts of earthly affection seem to have been mysteriously overruled. He whom all races of men were to call brother, was not to be too closely associated with the particular lineaments of any one. St. John, the beloved disciple, could lie on the breast of Jesus with all the freedom of fellowship, but not even he has left a word to indicate what manner of man was the Divine Master after the flesh. . . . Legend has, in various form, supplied this natural craving, but it is hardly necessary to add, that all accounts of pictures of our Lord taken from Himself are without historical foundation. We are therefore left to imagine the expression most befitting the character of him who took upon himself our likeness, and looked at the woes and sins of mankind through the eyes of our mortality."[501:6]
The Rev. Mr. Geikie says, in his "Life of Christ":
"No hint is given in the New Testament of Christ's appearance; and the early Church, in the absence of all guiding facts, had to fall back on imagination."
"In its first years, the Christian church fancied its Lord's visage and form marred more than those of other men; and that he must have had no attractions of personal beauty. Justin Martyr (A. D. 150-160) speaks of him as without beauty or attractiveness, and of mean appearance. Clement of Alexandria (A. D. 200), describes him as of an uninviting appearance, and almost repulsive. Tertullian (A. D. 200-210) says he had not even ordinary human beauty, far less heavenly. Origen (A. D. 230) went so far as to say that he was 'small in body and deformed', as well as low-born, and that, 'his only beauty was in his soul and life.'"[502:1]
One of the favorite ways finally, of depicting him, was, as Mr. Lundy remarks:
"Under the figure of a beautiful and adorable youth, of about fifteen or eighteen years of age, beardless, with a sweet expression of countenance, and long and abundant hair flowing in curls over his shoulders. His brow is sometimes encircled by a diadem or bandeau, like a young priest of the Pagan gods; that is, in fact, the favorite figure. On sculptured sarcophagi, in fresco paintings and Mosaics, Christ is thus represented as a graceful youth, just as Apollo was figured by the Pagans, and as angels are represented by Christians."[502:2]
Thus we see that the Christians took the paintings and statues of the Sun-gods Serapis and Apollo as models, when they wished to represent their Saviour. That the former is the favorite at the present day need not be doubted when we glance at [Fig. No. 11], page 194.
Mr. King, speaking of this god, and his worshipers, says:
"There is very good reason to believe that in the East the worship of Serapis was at first combined with Christianity, and gradually merged into it with an entire change of name, not substance, carrying with it many of its ancient notions and rites."[502:3]