The Buddhists' sacred books relate that the birth of Buddha was announced in the heavens by an asterim which was seen rising on the horizon. It is called the "Messianic star."1 The Fo-pen-hing says: "The time of Bôdhisatwa's incarnation is, when the constellation Kwei is in conjunction with the Sun." "Wise men," known as "Holy Rishis," were informed by these celestial signs that the Messiah was born." In the Rāmāyana (one of the sacred books of the Hindoos) the horoscope of Rama's birth is given. He is said to have been born on the 9th Tithi of the month Caitra. The planet Jupiter figured at his birth; it being in Cancer at that time. Rama was an incarnation of Vishnu. When Crishna was born "his stars" were to be seen in the heavens. They were pointed out by one. Nared, a great prophet and astrologer." Without going through the list, we can say that the birth of every Indian Avatar was foretold by celestial signs." The same myth is to be found in the legends of China. Among others they relate that a star figured at the birth of Yu, the founder of the first dynasty which reigned in China,' who-as we saw in the last chapter-was of heavenly origin, having been born of a virgin. It is also said that a star figured at the birth of Laoutsze, the Chinese sage." In the legends of the Jewish patriarchs and prophets, it is stated that a brilliant star shone at the time of the birth of Moses. It was seen by the Magi of Egypt, who immediately informed the king.' When Abraham was born "his star" shone in the heavens, if we may believe the popular legends, and its brilliancy outshone all the other stars." Rabbinic traditions relate the following: "Abraham was the son of Terah, general of Nimrod's army. He was born at Ur of the Chaldees 1948 years after the Creation. On the night of his birth, Terah's friends-among whom were many of Nimrod's councillors and soothsayers were feasting in his house. On leaving, late at night, they observed an unusual star in the east, it seemed to run from one quarter of the heavens to the other, and to devour four stars which were there. All amazed in astonishment 1 See Bunsen's Angel-Messiah, pp. 22, 23, 83. ch. iii. * See Beal: Hist. Buddha, pp. 23, 33, 35. • See Bunsen's Angel-Messiah, p. 36. • Williams's Indian Wisdom, p. 347. See Hist. Hindostan, ii. 336. See Higgins: Anacalypsis, vol. i. p. 561. For that of Crishna, see Vishnu Purana, book v. 7 See Ibid. p. 618. Thornton: Hist. China, vol. i. p. 187. 10 See Ibid., and The Bible for Learners, vol. fii. p. 72, and Calmet's Fragments, art. "Abraham." at this wondrous sight, 'Truly,' said they, 'this can signify nothing else but that Terah's new-born son will become great and powerful.” ” It is also related that Nimrod, in a dream, saw a star rising above the horizon, which was very brilliant. The soothsayers being consulted in regard to it, foretold that a child was born who would become a great prince." A brilliant star, which eclipsed all the other stars, was also to be seen at the birth of the Cæsars; in fact, as Canon Farrar remarks, "The Greeks and Romans had always considered that the births and deaths of great men were symbolized by the appearance and disappearance of heavenly bodies, and the same belief has continued down to comparatively modern times." 998 Tacitus, the Roman historian, speaking of the reign of the Emperor Nero, says: "A comet having appeared, in this juncture, the phenomenon, according to the popular opinion, announced that governments were to be changed, and kings dethroned. In the imaginations of men, Nero was already dethroned, and who should be his successor was the question."4 According to Moslem authorities, the birth of Ali Moham med's great disciple, and the chief of one of the two principal sects into which Islam is divided-was foretold by celestial signs. "A light was distinctly visible, resembling a bright column, extending from the earth to the firmament." Even during the reign of the Emperor Hadrian, a hundred years after the time assigned for the death of Jesus, a certain Jew who gave himself out as the "Messiah," and headed the last great insurrection of his country, assumed the name of Bar-Cochba that is, "Son of a Star." This myth evidently extended to the New World, as we find that the symbol of Quetzalcoatle, the virgin-born Saviour, was the "Morning Star." We see, then, that among the ancients there seems to have been a very general idea that the birth of a great person would be announced by a star. The Rev. Dr. Geikie, who maintains to his utmost the truth of the Gospel narrative, is yet constrained to admit that: "It was, indeed, universally believed, that extraordinary events, especially 1 Baring-Gould: Legends of the Patriarchs, p. 149. Calmet's Fragments, art. " Abraham." 227. Amberly's Analysis of Religious Belief, p. Bible for Learners, vol. iii. p. 73. Brinton: Myths of the New World, pp. 180, 181, and Squire Serpent Symbol. the birth and death of great men, were heralded by appearances of stars, and still more of comets, or by conjunctions of the heavenly bodies." The whole tenor of the narrative recorded by the Matthew narrator is the most complete justification of the science of astrology; that the first intimation of the birth of the Son of God was given to the worshipers of Ormuzd, who have the power of distinguishing with certainty his peculiar star; that from these heathen the tidings of his birth are received by the Jews at Jerusalem, and therefore that the theory must be right which connects great events in the life of men with phenomena in the starry heavens. If this divine sanction of astrology is contested on the ground that this was an exceptional event, in which, simply to bring the Magi to Jerusalem, God caused the star to appear in accordance with their superstitious science, the difficulty is only pushed one degree backwards, for in this case God, it is asserted, wrought an event which was perfectly certain to strengthen the belief of the Magi, of Herod, of the Jewish priests, and of the Jews generally, in the truth of astrology. If, to avoid the alternative, recourse be had to the notion that the star appeared by chance, or that this chance or accident directed the Magi aright, is the position really improved? Is chance consistent with any notion of supernatural interposition? We may also ask the question, why were the Magi brought to Jerusalem at all? If they knew that the star which they saw was the star of Christ Jesus-as the narrative states-and were by this knowledge conducted to Jerusalem, why did it not suffice to guide them straight to Bethlehem, and thus prevent the Slaughter of the Innocents? Why did the star desert them after its first appearance, not to be seen again till they issued from Jerusalem? or, if it did not desert them, why did they ask of Herod and the priests the road which they should take, when, by the hypothesis, the star was ready to guide them?" It is said that in the oracles of Zoroaster there is to be found a prophecy to the effect that, in the latter days, a virgin would conceive and bear a son, and that, at the time of his birth, a star would shine at noonday. Christian divines have seen in this a prophecy of the birth of Christ Jesus, but when critically examined, it does not stand the test. The drift of the story is this: Ormuzd, the Lord of Light, who created the universe in six periods of time, accomplished his work by making the first man 1 Life of Christ, vol i. p 144. Matthew, ii. 2. • See Thomas Scott's English Life of Jesus for a full investigation of this subject. and woman, and infusing into them the breath of life. It was not long before Ahriman, the evil one, contrived to seduce the first parents of mankind by pursuading them to eat of the forbidden fruit. Sin and death are now in the world; the principles of good and evil are now in deadly strife. Ormuzd then reveals to mankind his law through his prophet Zoroaster; the strife between the two principles continues, however, and will continue until the end of a destined term. During the last three thousand years of the period Ahriman is predominant. The world now hastens to its dooin; religion and virtue are nowhere to be found; mankind are plunged in sin and misery. Sosiosh is born of a virgin, and redeems them, subdues the Devs, awakens the dead, and holds the last judgment. A comet sets the world in flames; the Genii of Light combat against the Genii of Darkness, and cast them into Duzakh, where Ahriman and the Devs and the souls of the wicked are thoroughly cleansed and purified by fire. Ahriman then submits to Ormuzd; evil is absorbed into goodness; the unrighteous, thoroughly purified, are united with the righteous, and a new earth and a new heaven arise, free from all evil, where peace and innocence will forever dwell. Who can fail to see that this virgin-born Sosiosh was to come, not eighteen hundred years ago, but, in the "latter days," when the world is to be set on fire by a comet, the judgment to take place, and the new heaven and new earth" is to be established? Who can fail to see also, by a perusal of the New Testament, that the idea of a temporal Messiah (a mighty king and warrior, who should liberate and rule over his people Israel), and the idea of an Angel-Messiah (who had come to announce that the "kingdom of heaven was at hand," that the "stars should fall from heaven,' and that all men would shortly be judged according to their deeds), are both jumbled together in a heap } 99 CHAPTER XIV. THE SONG OF THE HEAVENLY HOST. THE story of the Song of the Heavenly Host belongs exclusively to the Luke narrator, and, in substance, is as follows: At the time of the birth of Christ Jesus, there were shepherds abiding in the fields, keeping watch over their flock by night. And the angel of the Lord appeared among them, and the glory of the Lord shone round about them, and the angel said: "I bring you good tidings of great joy, which shall be to all people; for unto you is born this day in the city of David, a Saviour, which is Christ the Lord." And suddenly there was with the angel a multitude of the Heavenly Host, praising God in song, saying: "Glory to God in the highest; and on earth peace, good will towards men." After this the angels went into heaven.' It is recorded in the Vishnu Purana' that while the virgin Devaki bore Crishna, "the protector of the world," in her womb, she was eulogized by the gods, and on the day of Crishna's birth, "the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth." "The spirits and the nymphs of heaven danced and sang," and, "at midnight,' when the support of all was born, the clouds emitted low pleasing sounds, and poured down rain of flowers." Similar demonstrations of celestial delight were not wanting at the birth of Buddha. All beings everywhere were full of joy. Music was to be heard all over the land, and, as in the case of Crishna, there fell from the skies a gentle shower of flowers and perfumes. Caressing breezes blew, and a marvellous light was produced.' 1 Luke, ii. 8-15. Translated from the original Sanscrit by H. H. Wilson, M. D., F.R.S. All the virgin-born Saviours are born at midnight or early dawn. 4 Vishnu Purana, book v. ch. iii. p. 502. See Amberly's Analysis, p. 226. Beal: Hist. Buddha, pp. 45, 46, 47, and Bunsen's Angel-Messiah, p. 35. |