birth of this miraculous infant, upon which people flocked from all quarters to behold and worship this heaven-born child.' Many of the Grecian and Roman demi-gods and heroes were either fostered by or worshiped by shepherds. Amongst these may be mentioned Bacchus, who was educated among shepherds,' and Romulus, who was found on the banks of the Tiber, and educated by shepherds. Paris, son of Priam, was educated among shepherds, and Ægisthus was exposed, like Esculapius, by his mother, found by shepherds and educated among them." 4 Viscount Amberly has well said that: "Prognostications of greatness in infancy are, indeed, among the stock incidents in the mythical or semi-mythical lives of eminent persons." We have seen that the Matthew narrator speaks of the infant Jesus, and Mary, his mother, being in a "house"-implying that he had been born there; and that the Luke narrator speaks of the infant "lying in a manger "-implying that he was born in a stable. We will now show that there is still another story related of the place in which he was born. Roman Anti 1 Taylor's Diegesis, p. 150. quities, p. 136, and Bell's Pantheon, vol. i. p. 27. • Higgins: Anacalypsis, vol. i. p. 823. • Bell's Pantheon, vol. ii. p. 218. ♦ Ibid. vol. i. p. 47. • Ibid. p. 20. CHAPTER XVI. THE BIRTH-PLACE OF CHRIST JESUS. THE writer of that portion of the Gospel according to Matthewo which treats of the place in which Jesus was born, implies, as we stated in our last chapter, that he was born in a house. His words are these: "Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east" to worship him. "And when they were come into the house, they saw the young child with Mary his mother." The writer of the Luke version implies that he was born in a stable, as the following statement will show: "The days being accomplished that she (Mary) should be delivered she brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger, there being no room for him in the inn." If these accounts were contained in these Gospels in the time of Eusebius, the first ecclesiastical historian, who flourished during the Council of Nice (A. D. 327), it is very strange that, in speaking of the birth of Jesus, he should have omitted even mentioning them, and should have given an altogether different version. He tells us that Jesus was neither born in a house, nor in a stable, but in a cave, and that at the time of Constantine a magnificent temple was erected on the spot, so that the Christians might worship in the place where their Saviour's feet had stood.' In the apocryphal Gospel called "Protevangelion," attributed to James, the brother of Jesus, we are informed that Mary and her husband, being away from their home in Nazareth, and when within three miles of Bethlehem, to which city they were going, Mary said to Joseph: "Take me down from the ass, for that which is in me presses to come forth." 1 Matthew, il. * Luke, ii. Eusebius's Life of Constantine, lib. 3, cha xl., xli. and xlii. Joseph, replying, said: "Whither shall I take thee, for the place is desert?" Then said Mary again to Joseph: "Take me down, for that which is within me mightily presses me." Joseph then took her down from off the ass, and he found there a cave and put her into it. Joseph then left Mary in the cave, and started toward Bethlehem for a midwife, whom he found and brought back with him. When they neared the spot a bright cloud overshadowed the cave. "But on a sudden the cloud became a great light in the cave, so their eyes could not bear it. But the light gradually decreased, until the infant appeared and sucked the breast of his mother." Tertullian (A. D. 200), Jerome (A. D. 375) and other Fathers of the Church, also state that Jesus was born in a cave, and that the heathen celebrated, in their day, the birth and Mysteries of their Lord and Saviour Adonis in this very cave near Bethlehem." Canon Farrar says: "That the actual place of Christ's birth was a cave, is a very ancient tradition, and this cave used to be shown as the scene of the event even so early as the time of Justin Martyr (A. D. 150).”3 Mr. King says: “The place yet shown as the scene of their (the Magi's) adoration at Bethlehem is a cave."4 The Christian ceremonies in the Church of the Nativity at Bethlehem are celebrated to this day in a cave, and are undoubtedly nearly the same as were celebrated, in the same place, in honor of Adonis, in the time of Tertullian and Jerome; and as are yet celebrated in Rome every Christmas-day, very early in the morning. We see, then, that there are three different accounts concerning the place in which Jesus was born. The first, and evidently true one, was that which is recorded by the Matthew narrator, namely, that he was born in a house. The stories about his being born in a stable or in a cave' were later inventions, caused from the desire to place him in as humble a position as possible in his infancy, and from the fact that the virgin-born Saviours who had preceded him had almost all been born in a position the most humiliating -such as a cave, a cow-shed, a sheep-fold, &c.-or had been placed there after birth. This was a part of the universal mythos. As illustrations we may mention the following: Crishna, the Hindoo virgin-born Saviour, was born in a cave,' fostered by an honest herdsman,' and, it is said, placed in a sheepfold shortly after his birth. How-Tseih, the Chinese "Son of Heaven," when an infant, was left unprotected by his mother, but the sheep and oxen protected him with loving care.' Abraham, the Father of Patriarchs, is said to have been born in a cave.* Bacchus, who was the son of God by the virgin Semele, is said to have been born in a cave, or placed in one shortly after his birth. Philostratus, the Greek sophist and rhetorician, says, "the inhabitants of India had a tradition that Bacchus was born at Nisa, and was brought up in a cave on Mount Meros." Esculapius, who was the son of God by the virgin Coronis, was left exposed, when an infant, on a mountain, where he was found and cared for by a goatherd. Romulus, who was the son of God by the virgin Rhea-Sylvia, was left exposed, when an infant, on the banks of the river Tiber, where he was found and cared for by a shepherd." Adonis, the "Lord" and "Saviour," was placed in a cave shortly after his birth." Apollo (Phoibos), son of the Almighty Zeus, was born in a cave at early dawn." Mithras, the Persian Saviour, was born in a cave or grotto," at early dawn. Hermes, the son of God by the mortal Maia, was born early in the morning, in a cave or grotto of the Kyllemian hill." Attys, the god of the Phrygians," was born in a cave or grotto." The object is the same in all of these stories, however they may differ in detail, which is to place the heaven-born infant in the most humiliating position in infancy. We have seen it is recorded that, at the time of the birth 1 Aryan Myths, vol. ii. p. 107. See Asiatic Researches, vol. i. p. 259. 9 See Amberly's Analysis, p. 226. See Calmet's Fragments, art. "Abraham." See Higgins: Anacalypsis, vol. i. p. 321. Bell's Pantheon, vol. i. p. 118, and Dupuis, p. 234. See Taylor's Diegesis, p. 150, and Bell's Pantheon under "Esculapius." 7 See Bell's Pantheon, vol. ii. p. 213. • Aryan Mythology, vol. i. pp. 72, 158. 12 See Dupuis: Origin of Religious Beliefs, p. 255. 13 See Dunlap's Mysteries of Adoni, p. 124. of Jesus "there was a great light in the cave, so that the eyes of Joseph and the midwife could not bear it." This feature is also represented in early Christian art. "Early Christian painters have represented the infant Jesus as welcoming three Kings of the East, and shining as brilliantly as if covered with phosphuretted oil." In all pictures of the Nativity, the light is made to arise from the body of the infant, and the father and mother are often depicted with glories round their heads. This too was a part of the old mythos, as we shall now see. The moment Crishna was born, his mother became beautiful, and her form brilliant. The whole cave was splendidly illuminated, being filled with a heavenly light, and the countenances of his father and his mother emitted rays of glory." So likewise, it is recorded that, at the time of the birth of Buddha, "the Saviour of the World," which, according to one account, took place in an inn, "a divine light diffused around his person," so that "the Blessed One" was "heralded into the world by a supernatural light.' 993 When Bacchus was born, a bright light shone round him, so that, "there was a brilliant light in the cave." When Apollo was born, a halo of serene light encircled his cradle, the nymphs of heaven attended, and bathed him in pure water, and girded a broad golden band around his form.' When the Saviour Esculapius was born, his countenance shone like the sun, and he was surrounded by a fiery ray.' In the life of Zoroaster the common mythos is apparent. He was born in innocence of an immaculate conception of a Ray of the Divine Reason. As soon as he was born, the glory arising from his body enlightened the whole room, and he laughed at his mother." It is stated in the legends of the Hebrew Patriarchs that, at the birth of Moses, a bright light appeared and shone around." There is still another feature which we must notice in these narratives, that is, the contradictory statements concerning the time when Jesus was born. As we shall treat of this subject more fully in the chapter on "The Birthday of Christ Jesus," we shall allude to it here simply as far as necessary. 1 Inman: Ancient Faiths, vol. ii. p. 460. 2 Cox: Aryan Mythology, vol. ii. p. 133. Higgins: Anacalypsis, vol. i. p. 130. See also, Vishnu Purana, p. 502, where it says: "No person could bear to gaze upon Devaki from the light that invested her." See Beal: Hist. Buddha, pp. 43, 46, or Bunsen's Angel-Messiah, pp. 34, 35. See Higgins: Anacalypsis, vol. i. p. 322, and Dupuis: Origin of Relig. Belief, p. 119. Tales of Anct. Greece, p. xviii. • Bell's Pantheon, vol. i. p. 27. Roman Antiquities, p. 136. 7 Inman: Ancient Faiths, vol. ii. p. 460. Anacalypsis, vol. i. p. 649. • See Hardy: Manual of Buddhism, p. 145, |