i. 37), swearing, sanctioning the highhanded and demoralizing crimes of

stealing (see Ex. iii. 2), of robbery (see Ex. xii. 36), of murder (see Deut. xiii. 2) and even fornication (see Gen. xxxi. 1, and Num. xxxi) and thus they invested Diety with such mean, low, despicable attributes as to reduce his moral character to a level with the most immoral man in society. So that it was very easy, if not very natural, to elevate their great men (if it really required any elevation) to a level with their God.

Men and Gods were in character and conception so nearly alike, that it was easy to bring them on a level, or to mistake one for the other. And hence it is we find an incarnated God, Savior, Son of God, Redeemer, &c., figuring in the early history of nearly every oriental religious nation whose name and history has descended to us. Indeed, the practice of deifying men, or mistaking men for Gods, was once so common, so nearly universal, that it must require a mind very ignorant of oriental history to adore Jesus Christ as having been the only character of this kind who figured in the religious world. It was, as before suggested, deemed the most rational way of accounting for the marked superiority among men, to suppose that some men had a divine birth, and were begotten by the great Infinite Deity himself, and descended to the earth through the purest human (virgin) channel.

As Mr. Higgins remarks, "Every person who possessed a striking superiority of mind, either for talent or goodness, was supposed anciently to have a portion of the divine mind or essence incorporated or incarnated in him." The Jews had a number of men whose names imply a participation in the divine nature, among which we will cite Elijah and Elisha (El-i-jah and El-i-sha), El being the Hebrew name or term for God, while Jah is Jehovah (see Ps. lxviii. 4), and Sha means a Savior. Elijah, then, is an approximation to God--Jehovah, and Elisha is God--a Savior. The character of men and Gods were cast in molds so approximately similar, so nearly identical, as to make the transition, or change from one to the other, so slight and easy; either of men into Gods or Gods into men, that several nations went so far as to teach that a man might by his own natural exertions, his own voluntary powers, raise himself to a level with the Diety, and thereby become a God.

Mr. Ritter in his "History of Ancient Philosophy" (Chap. II.), tells us that some of the Budhist sect held that "a man by freeing himself by holiness of conduct from the obstacles of nature, may deliver his fellows from the corruption of the times, and become a benefactor and redeemer of his race, and also even become a God"--a "Budha"--i. e., a Savior and Son of God. Singular enough that the Christian should object to this doctrine as being rather blasphemous, when his own bible abundantly and explicitly teaches the same doctrine in effect!

We find the same thing substantially taught over and over again in the Christian Scriptures. "Be ye perfect even as your Father in heaven is perfect" (Matt. v. 18), requires a man to become morally perfect as God, which is all that the Budhist precept requires or contemplates, and no man can become perfect as God without becoming a God. But we are not left to mere inference in the matter, We have the doctrine several times expressed and unquestionably taught in the Christian bible of man's power and prerogative to become either a God or Son of God. "Said I not that ye are Gods?" (Ex. iv. 16). "Behold now, we are the sons of God." (i John i. 2.)

Here is the Budhist doctrine as explicitly stated as it can be taught. It is, then, a Christian bible doctrine as well as a pagan doctrine, that man can become a God, and that God can be born of woman, and thereby invested with all the frail and imperfect attributes of man. It cannot be considered a matter of marvel, therefore, that so many of the good, the great, and the wise men of almost every country, including "the man Christ Jesus," should be honored and adored with the titles of Deity, and worshiped as God absolute, "Son of God," "Savior," "Redeemer," "Intercessor" "Mediator," &c.

4. God comes down and is incarnated to fight and conquer the devil. We will proceed to enumerate other causes and motives which conspired in various cases to invest some one or more of the great men of a nation with divine honors, and adore them as veritable Gods and Saviors "come down to us in the form of men." It was a tenant of faith with most of the ancient religions, that almost at the dawn of human existence a devil or evil principle found its way into the world, to the great discomfiture of man and the no small annoyance of the Supreme Creator himself, and that hence there must needs be a Savior, a Redeemer, an Intercessor to combat and if possible "destroy the devil and his works."

For this purpose appeared the Savior Chrishna, in India, the Savior Osiris, in Egypt, the God or Mediator Mithra, in Persia, the Redeemer Quexalcote, in Mexico, the Savior Jesus Christ, in Judea, &c. In the initiatory chapter on the transgression and fall of man, some of the oriental bibles graphically describe the scene of "the war in heaven"--a counterpart to the story of St. John, as found in the twelfth chapter of Revelation, wherein Michael and the dragon are represented as the captains and commander-in-chief of their respective embattled hosts, and in which the former was crowned as victor in the contest, as he succeeded in vanquishing and "casting out the evil one." In the pagan military drama the scene of the war in heaven is transferred to the earth. A God, a Savior (a Son of God), comes down to put a stop to the machinations of the "Evil One," i. e., to "destroy the devil and his works" as we are told Christ came for that purpose. (1 John iii. 8 ) See the Author's "Biography of Satan."

The Egyptian story runs thus: "Osiris appeared on earth to benefit mankind, and after he had performed the duties of his mission, and had fallen a sacrifice to Typhon (the devil, or evil principle), which, however, he eventually overcame ('overcame the wicked one,' 1 John ii. 11), by rising from the dead, after being crucified, he became the judge of mankind in a future state." (See Kerrick's "Ancient Egypt", also Wilkinson's "Egypt.")

The Budhist, or Hindoo, version of the story is on this wise: "The prince (of darkness), or evil spirit, Ravana, or Mahesa, got into a contest and a war with the divine hero Rama, in which the latter proved victorious, and put to flight the army of 'the wicked one,' but not till after considerable injury had been done to the human family, and the whole order of the universe subverted; to rectify which, and to achieve a final and complete triumph over Ravana (the devil) and his works, and thus save the human race from utter destruction, the gods besought Vishnu (the second person of the Trinity) to descend to the earth and take upon himself the form and flesh of man. And it was argued that as the mission appertained to man, the God Vishnu, when he descended to the earth in the capacity of a Savior, should become half man and half God, and that the most feasible way to accomplish this end was for him to be born of a woman."

And that the glory and honor of his triumph over Ravana, the devil, would be greater if achieved in this capacity than if he were to come down from heaven and conquer Ravana wholly with his attributes as a God, or wholly in his divine character--i.e., as absolute God, uninvested with human nature. The suggestion was approved by Vishnu, who descended and took upon himself "the form of man" ("the form of a servant"--Phil. ii. 7). And that his metamorphosis or earth-born life might be the purer, it was decided that he should be born of a woman wholly uncontaminated with man--that is, a virgin. And thus, far back in the midnight of mythology and fable, originated the story of divine Saviors and Gods being born of virgins--a conception now found incorporated in the religious histories of various ancient nations.

And now let us observe how substantially the Christian story of a Savior conforms to the above. Jesus, like the Saviors of India and Egypt, was believed to be a man-God--half man and half God, and reputedly he came into the world, like them, to "destroy the devil and his works," or the works of the devil--that is, to put an end to the evil or malignant principle introduced into the world by the serpent in the garden of Eden; as it is declared "the seed of the woman shall bruise the serpent's head" (Gen. iii. 15)--which is interpreted as referring to Christ. And like these and various other pagan Saviors Jesus is assigned the highest and most ennobling human origin--a birth from a virgin. And, as in the instances above named, Jesus had also several encounters with the devil; first in the wilderness, then on a mountain, and finally, like them, falls a sacrifice to his insidious, malignant power acting through the agency and mediumship of Judas Iscariot; for his betrayal is ascribed wholly to Satan, whom John called the serpent, entering into Judas and prompting the act. (See Rev. xii. 3). And thus Christ, like the other saviors, falls a victim to the serpentine or satanic power acting through the instrumentality of a Judas Iscariot; but finally, triumphed, like the Savior of Egypt (Osiris), by rising from the dead--"the first fruits of immortality." And thus the stories run parallel--the more modern Christian with the more ancient pagan.

(For a full exposition of the belief and traditions respecting a devil and a hell in all ages and all countries, see the Author's "Biography of Satan.")