Manitou Work Platforms 78 XE Repair Manual 547359EN 07.

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Manitou Work Platforms 78 XE Repair

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In the earlier copies of Moor's "Hindu Pantheon," is to be seen
representations of Crishna (as Wittoba),[185:4] with marks of holes in
both feet, and in others, of holes in the hands. In Figures 4 and 5 of
Plate 11 (Moor's work), the figures have nail-holes in both feet.
Figure 6 has a round hole in the side; to his collar or shirt hangs the
emblem of a heart (which we often see in pictures of Christ Jesus)
and on his head he has a Yoni-Linga (which we do not see in
pictures of Christ Jesus.)
Our Figure No. 7 (next page), is a pre-
Christian crucifix of Asiatic origin,[185:5]
evidently intended to represent Crishna
crucified. Figure No. 8 we can speak
more positively of, it is surely Crishna
crucified. It is unlike any Christian
crucifix ever made, and, with that
described above with the Yoni-Linga
attached to the head, would probably
not be claimed as such. Instead of the
crown of thorns usually put on the head
of the Christian Saviour, it has the
turreted coronet of the Ephesian Diana,
the ankles are tied together by a cord,
and the dress about the loins is exactly
the style with which Crishna is almost always represented.[185:6]
Rev. J. P. Lundy, speaking of the Christian crucifix, says:
"I object to the crucifix because it is an image, and liable to gross
abuse, just as the old Hindoo crucifix was an idol."[186:1]
And Dr. Inman says:
"Crishna, whose history so closely resembles our Lord's, was also
like him in his being crucified."[186:2]
 The Evangelist[186:3] relates that when
Jesus was crucified two others
(malefactors) were crucified with him,
one of whom, through his favor, went
to heaven. One of the malefactors
reviled him, but the other said to Jesus:
"Lord, remember me when thou
comest into thy kingdom." And Jesus
said unto him: "Verily I say unto thee,
to-day shalt thou be with me in
paradise." According to the Vishnu
Purana, the hunter who shot the arrow
at Crishna afterwards said unto him:
"Have pity upon me, who am
consumed by my crime, for thou art
able to consume me!" Crishna replied: "Fear not thou in the least.
Go, hunter, through my favor, to heaven, the abode of the gods." As
soon as he had thus spoken, a celestial car appeared, and the
hunter, ascending it, forthwith proceeded to heaven. Then the
illustrious Crishna, having united himself with his own pure, spiritual,
inexhaustible, inconceivable, unborn, undecaying, imperishable and
universal spirit, which is one with Vasudeva (God),[186:4] abandoned
his mortal body, and the condition of the threefold equalities.[186:5]
One of the titles of Crishna is "Pardoner of sins," another is
"Liberator from the Serpent of death."[187:1]
The monk Georgius, in his Tibetinum Alphabetum (p. 203), has
given plates of a crucified god who was worshiped in Nepal. These
crucifixes were to be seen at the corners of roads and on eminences.
He calls it the god Indra. Figures No. 9 and No. 10 are taken from
this work. They are also different from any Christian crucifix yet
produced. Georgius says:
"If the matter stands as Beausobre thinks, then the inhabitants
of India, and the Buddhists, whose religion is the same as that of
the inhabitants of Thibet, have received these new portents of
 fanatics nowhere else than from the
Manicheans. For those nations,
especially in the city of Nepal, in the
month of August, being about to
celebrate the festival days of the god
Indra, erect crosses, wreathed with
Abrotono, to his memory,
everywhere. You have the description
of these in letter B, the picture
following after; for A is the
representation of Indra himself
crucified, bearing on his forehead,
hands and feet the signs Telech."
[187:2]

P. Andrada la Crozius, one of the first

Europeans who went to Nepal and
Thibet, in speaking of the god whom
they worshiped there—Indra—tells us
that they said he spilt his blood for the
salvation of the human race, and that he
was pierced through the body with nails.
He further says that, although they do
not say he suffered the penalty of the
cross, yet they find, nevertheless, figures
of it in their books.[188:1]
In regard to Beausobre's ideas that the
religion of India is corrupted Christianity,
obtained from the Manicheans, little need be said, as all scholars of
the present day know that the religion of India is many centuries
older than Mani or the Manicheans.[188:2]
In the promontory of India, in the South, at Tanjore, and in the
North, at Oude or Ayoudia, was found the worship of the crucified
god Bal-li. This god, who was believed to have been an incarnation
of Vishnu, was represented with holes in his hands and side.[188:3]
The incarnate god Buddha, although said to have expired peacefully
at the foot of a tree, is nevertheless described as a suffering Saviour,
who, "when his mind was moved by pity (for the human race) gave
his life like grass for the sake of others."[188:4]
A hymn, addressed to Buddha, says:

"Persecutions without end,

Revilings and many prisons,
Death and murder,
These hast thou suffered with love and patience
(To secure the happiness of mankind),
Forgiving thine executioners."[188:5]

He was called the "Great Physician,"[188:6] the "Saviour of the

World,"[188:7] the "Blessed One,"[188:8] the "God among Gods,"[188:9]
the "Anointed," or the "Christ,"[188:10] the "Messiah,"[188:11] the "Only
Begotten,"[188:12] etc. He is described by the author of the
"Cambridge Key"[188:13] as sacrificing his life to wash away the
offenses of mankind, and thereby to make them partakers of the
kingdom of heaven. This induces him to say "Can a Christian doubt
that this Buddha was the TYPE of the Saviour of the World."[189:1]
As a spirit in the fourth heaven, he resolves to give up "all that glory,
in order to be born into the world," "to rescue all men from their
misery and every future consequence of it." He vows "to deliver all
men, who are left as it were without a Saviour."[189:2]
While in the realms of the blest, and when about to descend upon
earth to be born as man, he said:
"I am now about to assume a body; not for the sake of gaining
wealth, or enjoying the pleasures of sense, but I am about to
 descend and be born, among men, simply to give peace and rest
to all flesh; to remove all sorrow and grief from the world."[189:3]
M. l'Abbé Huc says:
"In the eyes of the Buddhists, this personage (Buddha) is
sometimes a man and sometimes a god, or rather both one and
the other—a divine incarnation, a man-god—who came into the
world to enlighten men, to redeem them, and to indicate to them
the way of safety. This idea of redemption by a divine incarnation
is so general and popular among the Buddhists, that during our
travels in Upper Asia we everywhere found it expressed in a neat
formula. If we addressed to a Mongol or a Thibetan the question
'Who is Buddha?' he would immediately reply: 'The Saviour of
Men!'"[189:4]
According to Prof. Max Müller, Buddha is reported as saying:
"Let all the sins that were committed in this world fall on me,
that the world may be delivered."[189:5]
The Indians are no strangers to the doctrine of original sin. It is their
invariable belief that man is a fallen being; admitted by them from
time immemorial.[189:6] And what we have seen concerning their
beliefs in Crishna and Buddha unmistakably shows a belief in a
divine Saviour, who redeems man, and takes upon himself the sins
of the world; so that "Baddha paid it all, all to him is due."[189:7]
The idea of redemption through the sufferings and death of a Divine
Saviour, is to be found even in the ancient religions of China. One of
their five sacred volumes, called the Y-King, says, in speaking of
Tien, the "Holy One":
"The Holy One will unite in himself all the virtues of heaven and
earth. By his justice the world will be re-established in the ways
of righteousness. He will labor and suffer much. He must pass
 the great torrent, whose waves shall enter into his soul; but he
alone can offer up to the Lord a sacrifice worthy of him."[190:1]
An ancient commentator says:
"The common people sacrifice their lives to gain bread; the
philosophers to gain reputation; the nobility to perpetuate their
families. The Holy One (Tien) does not seek himself, but the
good of others. He dies to save the world."[190:2]
Tien, the Holy One, is always spoken of as one with God, existing
with him from all eternity, "before anything was made."
Osiris and Horus, the Egyptian virgin-born gods, suffered death.
[190:3]
Mr. Bonwick, speaking of Osiris, says:
"He is one of the Saviours or deliverers of humanity, to be found
in almost all lands." "In his efforts to do good, he encounters
evil; in struggling with that he is overcome; he is killed."[190:4]
Alexander Murray says:
"The Egyptian Saviour Osiris was gratefully regarded as the great
exemplar of self-sacrifice, in giving his life for others."[190:5]
Sir J. G. Wilkinson says of him:
"The sufferings and death of Osiris were the great Mystery of the
Egyptian religion, and some traces of it are perceptible among
other peoples of antiquity. His being the Divine Goodness, and
the abstract idea of 'good,' his manifestation upon earth (like a
Hindoo god), his death and resurrection, and his office as judge
of the dead in a future state, look like the early revelation of a
future manifestation of the deity converted into a mythological
fable."[190:6]
Horus was also called "The Saviour." "As Horus Sneb, he is the
Redeemer. He is the Lord of Life and the Eternal One."[190:7] He is
also called "The Only-Begotten."[190:8]

Attys, who was called the "Only Begotten Son"[190:9] and "Saviour,"
was worshiped by the Phrygians (who were regarded as one of the
oldest races of Asia Minor). He was represented by them as a man
tied to a tree, at the foot of which was a lamb,[191:1] and, without
doubt, also as a man nailed to the tree, or stake, for we find
Lactantius making this Apollo of Miletus (anciently, the greatest and
most flourishing city of Ionia, in Asia Minor) say that:
"He was a mortal according to the flesh; wise in miraculous
works; but, being arrested by an armed force by command of the
Chaldean judges, he suffered a death made bitter with nails and
stakes."[191:2]
In this god of the Phrygians, we again have the myth of the crucified
Saviour of Paganism.

By referring to Mrs. Jameson's "History of Our Lord in Art,"[191:3] or

to illustrations in chapter xl. this work, it will be seen that a common
mode of representing a crucifixion was that of a man, tied with cords
by the hands and feet, to an upright beam or stake. The lamb,
spoken of above, which signifies considerable, we shall speak of in
its proper place.
Tammuz, or Adonis, the Syrian and Jewish Adonai (in Hebrew "Our
Lord"), was another virgin-born god, who suffered for mankind, and
who had the title of Saviour. The accounts of his death are
conflicting, just as it is with almost all of the so-called Saviours of
mankind (including the Christian Saviour, as we shall hereafter see)
one account, however, makes him a crucified Saviour.[191:4]
It is certain, however, that the ancients who honored him as their
Lord and Saviour, celebrated, annually, a feast in commemoration of
his death. An image, intended as a representation of their Lord, was
laid on a bed or bier, and bewailed in mournful ditties—just as the
Roman Catholics do at the present day in their "Good Friday" mass.
During this ceremony the priest murmured:
"Trust ye in your Lord, for the pains which he endured, our
salvation have procured."[191:5]
The Rev. Dr. Parkhurst, in his "Hebrew Lexicon," after referring to
what we have just stated above, says:
"I find myself obliged to refer Tammuz to that class of idols which
were originally designed to represent the promised Saviour, the
Desire of all Nations. His other name, Adonis, is almost the very
Hebrew Adoni or Lord, a well-known title of Christ."[191:6]
Prometheus was a crucified Saviour. He was "an immortal god, a
friend of the human race, who does not shrink even from sacrificing
himself for their salvation."[192:1]
The tragedy of the crucifixion of Prometheus, written by Æschylus,
was acted in Athens five hundred years before the Christian Era, and
is by many considered to be the most ancient dramatic poem now in
existence. The plot was derived from materials even at that time of
an infinitely remote antiquity. Nothing was ever so exquisitely
calculated to work upon the feelings of the spectators. No author
ever displayed greater powers of poetry, with equal strength of
judgment, in supporting through the piece the august character of
the Divine Sufferer. The spectators themselves were unconsciously
made a party to the interest of the scene: its hero was their friend,
their benefactor, their creator, and their Saviour; his wrongs were
incurred in their quarrel—his sorrows were endured for their
salvation; "he was wounded for their transgressions, and bruised for
their iniquities; the chastisement of their peace was upon him, and
by his stripes they were healed;" "he was oppressed and afflicted,
yet he opened not his mouth." The majesty of his silence, whilst the
ministers of an offended god were nailing him by the hands and feet
to Mount Caucasus,[192:2] could be only equaled by the modesty with
which he relates, while hanging with arms extended in the form of a
cross, his services to the human race, which had brought on him
that horrible crucifixion.[192:3] "None, save myself," says he,
"opposed his (Jove's) will,"

"I dared;
And boldly pleading saved them from destruction,
Saved them from sinking to the realms of night.
For this offense I bend beneath these pains,
Dreadful to suffer, piteous to behold:
For mercy to mankind I am not deem'd
Worthy of mercy; but with ruthless hate
In this uncouth appointment am fix'd here
A spectacle dishonorable to Jove."[192:4]

In the catastrophe of the plot, his especially professed friend,

Oceanus, the Fisherman—as his name Petræus indicates,[193:1]—
being unable to prevail on him to make his peace with Jupiter, by
throwing the cause of human redemption out of his hands,[193:2]
forsook him and fled. None remained to be witness of his dying
agonies but the chorus of ever-amiable and ever-faithful which also
bewailed and lamented him,[193:3] but were unable to subdue his
inflexible philanthropy.[193:4]
In the words of Justin Martyr: "Suffering was common to all the sons
of Jove." They were called the "Slain Ones," "Saviours,"
"Redeemers," &c.

Bacchus, the offspring of Jupiter and Semele,[193:5] was called the

"Saviour."[193:6] He was called the "Only Begotten Son,"[193:7] the
"Slain One,"[193:8] the "Sin Bearer,"[193:9] the "Redeemer,"[193:10] &c.
Evil having spread itself over the earth, through the inquisitiveness
of Pandora, the Lord of the gods is begged to come to the relief of
mankind. Jupiter lends a willing ear to the entreaties, "and wishes
that his son should be the redeemer of the misfortunes of the world;
The Bacchus Saviour. He promises to the earth a Liberator . . The
universe shall worship him, and shall praise in songs his blessings."
In order to execute his purpose, Jupiter overshadows the beautiful
young maiden—the virgin Semele—who becomes the mother of the
Redeemer.[193:11]
 "It is I (says the lord Bacchus to mankind), who guides you; it is
I who protects you, and who saves you; I who am Alpha and
Omega."[193:12]

Hercules, the son of Zeus, was called "The Saviour."[193:13] The

words "Hercules the Saviour" were engraven on ancient coins and
monuments.[193:14] He was also called "The Only Begotten," and the
"Universal Word." He was re-absorbed into God. He was said by Ovid
to be the "Self-produced," the Generator and Ruler of all things, and
the Father of time.[193:15]

Æsculapius was distinguished by the epithet "The Saviour."[194:1] The

temple erected to his memory in the city of Athens was called: "The
Temple of the Saviour."[194:2]

Apollo was distinguished by the epithet "The Saviour."[194:3] In a

hymn to Apollo he is called: "The willing Saviour of distressed
mankind."[194:4]

Serapis was called "The Saviour."[194:5] He was considered by

Hadrian, the Roman emperor (117-138 A. D.), and the Gentiles, to be
the peculiar god of the Christians.[194:6] A cross was found under the
ruins of his temple in Alexandria in Egypt.[194:7] Fig. No. 11 is a
representation of this Egyptian Saviour, taken from Murray's "Manual
of Mythology." It certainly resembles the pictures of "the peculiar
God of the Christians." It is very evident that the pictures of Christ
Jesus, as we know them to-day, are simply the pictures of some of
the Pagan gods, who were, for certain reasons which we shall speak
of in a subsequent chapter, always represented with long yellow or
red hair, and a florid complexion. If such a person as Jesus of
Nazareth ever lived in the flesh, he was undoubtedly a Jew, and
would therefore have Jewish features; this his pictures do not betray.
[194:8]
 Mithras, who was "Mediator between God and
man,"[194:9] was called "The Saviour." He was the
peculiar god of the Persians, who believed that he
had, by his sufferings, worked their salvation, and
on this account he was called their Saviour.[194:10]
He was also called "The Logos."[194:11]
The Persians believed that they were tainted with
original sin, owing to the fall of their first parents
who were tempted by the evil one in the form of a serpent.[194:12]
They considered their law-giver Zoroaster to be also a Divine
Messenger, sent to redeem men from their evil ways, and they
always worshiped his memory. To this day his followers mention him
with the greatest reverence, calling him "The Immortal Zoroaster,"
"The Blessed Zoroaster," "The First-Born of the Eternal One," &c.
[195:1]

"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 room, and he laughed at his mother. He was
called a Splendid Light from the Tree of Knowledge, and, in fine, he
or his soul was suspensus a lingo, hung upon a tree, and this was
the Tree of Knowledge."[195:2]
How much this resembles "the mystery which hath been hid from
ages and from generations, but now is made manifest to his saints."
[195:3]

Hermes was called "The Saviour." On the altar of Pepi (B. C. 3500)
are to be found prayers to Hermes—"He who is the good Saviour."
[195:4]
He was also called "The Logos." The church fathers,
Hippolytus, Justin Martyr, and Plutarch (de Iside et Osir) assert that
the Logos is Hermes.[195:5] The term "Logos" is Greek, and signifies
literally "Word."[195:6] He was also "The Messenger of God."[195:7]
Dr. Inman says:
"There are few words which strike more strongly upon the senses
of an inquirer into the nature of ancient faiths, than Salvation
and Saviour. Both were used long before the birth of Christ, and
they are still common among those who never heard of Jesus, or
of that which is known among us as the Gospels."[195:8]
He also tells us that there is a very remarkable figure copied in
Payne Knight's work, in which we see on a man's shoulders a cock's
head, whilst on the pediment are placed the words: "The Saviour of
the World."[195:9]
Besides the titles of "God's First-Born," "Only Begotten," the
"Mediator," the "Shepherd," the "Advocate," the "Paraclete or
Comforter," the "Son of God," the "Logos," &c.,[195:10] being applied
to heathen virgin-born gods, before the time assigned for the birth
of Jesus of Nazareth, we have also that of Christ and Jesus.
Cyrus, King of Persia, was called the "Christ," or the "Anointed of
God."[196:1] As Dr. Giles says, "Christ" is "a name having no spiritual
signification, and importing nothing more than an ordinary
surname."[196:2] The worshipers of Serapis were called "Christians,"
and those devoted to Serapis were called "Bishops of Christ."[196:3]
Eusebius, the ecclesiastical historian, says, that the names of "Jesus"
and "Christ," were both known and honored among the ancients.
[196:4]

Mithras was called the "Anointed" or the "Christ;"[196:5] and Horus,

Mano, Mithras, Bel-Minor, Iao, Adoni, &c., were each of them "God
of Light," "Light of the World," the "Anointed," or the "Christ."[196:6]
It is said that Peter called his Master the Christ, whereupon "he
straightway charged them (the disciples), and commanded them to
tell no man that thing."[196:7]
The title of "Christ" or "The Anointed," was held by the kings of
Israel. "Touch not my Christ and do my prophets no harm," says the
Psalmist.[196:8]
The term "Christ" was applied to religious teachers, leaders of
factions, necromancers or wonder-workers, &c. This is seen by the
passage in Matthew, where the writer says:
"There shall arise false Christs and false prophets, and shall show
great signs and wonders, insomuch that, if it were possible, they
shall deceive the very elect."[196:9]
The virgin-born Crishna and Buddha were incarnations of Vishnu,
called Avatars. An Avatar is an Angel-Messiah, a God-man, a Christ;
for the word Christ is from the Greek Christos, an Anointed One, a
Messiah.
The name Jesus, which is pronounced in Hebrew Yezua, and is
sometimes Grecized into Jason, was very common. After the
Captivity it occurs quite frequently, and is interchanged with the
name Joshua. Indeed Joshua, the successor of Moses, is called Jesus
in the New Testament more than once,[196:10] though the meaning of
the two names is not really quite the same. We know of a Jesus, son
of Sirach, a writer of proverbs, whose collection is preserved among
the apocryphal books of the Old Testament. The notorious
Barabbas[197:1] or son of Abbas, was himself called Jesus. Among
Paul's opponents we find a magician called Elymas, the Son of Jesus.
Among the early Christians a certain Jesus, also called Justus,
appears. Flavius Josephus mentions more than ten distinct persons—
priests, robbers, peasants, and others—who bore the name of Jesus,
all of whom lived during the last century of the Jewish state.[197:2]
To return now to our theme—crucified gods before the time of Jesus
of Nazareth.
The holy Father Minucius Felix, in his Octavius, written as late as A. D.
211, indignantly resents the supposition that the sign of the cross
should be considered exclusively as a Christian symbol, and
represents his advocate of the Christian argument as retorting on an
infidel opponent. His words are:
""As for the adoration of crosses which you (Pagans) object
against us (Christians), I must tell you, that we neither adore
crosses nor desire them; you it is, ye Pagans . . . who are the
most likely people to adore wooden crosses . . . for what else are
your ensigns, flags, and standards, but crosses gilt and beautiful.
Your victorious trophies not only represent a simple cross, but a
cross with a man upon it."[197:3]
The existence, in the writings of Minucius Felix, of this passage, is
probably owing to an oversight of the destroyers of all evidences
against the Christian religion that could be had. The practice of the
Romans, here alluded to, of carrying a cross with a man on it, or, in
other words, a crucifix, has evidently been concealed from us by the
careful destruction of such of their works as alluded to it. The priests
had everything their own way for centuries, and to destroy what was
evidence against their claims was a very simple matter.
It is very evident that this celebrated Christian Father alludes to
some Gentile mystery, of which the prudence of his successors has
deprived us. When we compare this with the fact that for centuries
after the time assigned for the birth of Christ Jesus, he was not
represented as a man on a cross, and that the Christians did not
have such a thing as a crucifix, we are inclined to think that the
effigies of a black or dark-skinned crucified man, which were to be
seen in many places in Italy even during the last century, may have
had something to do with it.[197:4]
While speaking of "a cross with a man on it" as being carried by the
Pagan Romans as a standard, we might mention the fact, related by
Arrian the historian,[198:1] that the troops of Porus, in their war with
Alexander the Great, carried on their standards the figure of a man.
[198:2]
Here is evidently the crucifix standard again.
 "This must have been (says Mr. Higgins) a Staurobates or
Salivahana, and looks very like the figure of a man carried on
their standards by the Romans. This was similar to the dove
carried on the standards of the Assyrians. This must have been
the crucifix of Nepaul."[198:3]
Tertullian, a Christian Father of the second and third centuries,
writing to the Pagans, says:
"The origin of your gods is derived from figures moulded on a
cross. All those rows of images on your standards are the
appendages of crosses; those hangings on your standards and
banners are the robes of crosses."[198:4]
We have it then, on the authority of a Christian Father, as late as A. D.
211, that the Christians "neither adored crosses nor desired them,"
but that the Pagans "adored crosses," and not that alone, but "a
cross with a man upon it." This we shall presently find to be the
case. Jesus, in those days, nor for centuries after, was not
represented as a man on a cross. He was represented as a lamb,
and the adoration of the crucifix, by the Christians, was a later
addition to their religion. But this we shall treat of in its place.
We may now ask the question, who was this crucified man whom
the Pagans "adored" before and after the time of Jesus of Nazareth?
Who did the crucifix represent? It was, undoubtedly, "the Saviour
crucified for the salvation of mankind," long before the Christian Era,
whose effigies were to be seen in many places all over Italy. These
Pagan crucifixes were either destroyed, corrupted, or adopted; the
latter was the case with many ancient paintings of the Bambino,
[198:5]
on which may be seen the words Deo Soli. Now, these two
words can never apply to Christ Jesus. He was not Deus Solus, in
any sense, according to the idiom of the Latin language, and the
Romish faith. Whether we construe the words to "the only God," or
"God alone," they are equally heretical. No priest, in any age of the
Church, would have thought of putting them there, but finding them
there, they tolerated them.
In the "Celtic Druids," Mr. Higgins describes a crucifix, a lamb, and
an elephant, which was cut upon the "fire tower"—so-called—at
Brechin, a town of Forfarshire, in Scotland. Although they appeared
to be of very ancient date, he supposed, at that time, that they were
modern, and belonged to Christianity, but some years afterwards, he
wrote as follows:
"I now doubt (the modern date of the tower), for we have, over
and over again, seen the crucified man before Christ. We have
also found 'The Lamb that taketh away the sins of the world,'
among the Carnutes of Gaul, before the time of Christ; and when
I contemplate these, and the Elephant or Ganesa,[199:1] and the
Ring[199:2] and its Cobra,[199:3] Linga,[199:4] Iona,[199:5] and
Nandies, found not far from the tower, on the estate of Lord
Castles, with the Colidei, the island of Iona, and Ii, . . . I am
induced to doubt my former conclusions. The Elephant, the
Ganesa of India, is a very stubborn fellow to be found here. The
Ring, too, when joined with other matters, I cannot get over. All
these superstitions must have come from India."[199:6]
On one of the Irish "round towers" is to be seen a crucifix of
unmistakable Asiatic origin.[199:7]
If we turn to the New World, we shall find strange though it may
appear, that the ancient Mexicans and Peruvians worshiped a
crucified Saviour. This was the virgin-born Quetzalcoatle whose
crucifixion is represented in the paintings of the "Codex Borgianus,"
and the "Codex Vaticanus."
These paintings illustrate the religious opinions of the ancient
Mexicans, and were copied from the hieroglyphics found in Mexico.
The Spaniards destroyed nearly all the books, ancient monuments
and paintings which they could find; had it not been for this, much
more regarding the religion of the ancient Mexicans would have
been handed down to us. Many chapters were also taken—by the
Spanish authorities—from the writings of the first historians who
wrote on ancient Mexico. All manuscripts had to be inspected
previous to being published. Anything found among these heathens
resembling the religion of the Christians, was destroyed when
possible.[199:8]
The first Spanish monks who went to Mexico were surprised to find
the crucifix among the heathen inhabitants, and upon inquiring what
it meant, were told that it was a representation of Bacob
(Quetzalcoatle), the Son of God, who was put to death by Eopuco.
They said that he was placed on a beam of wood, with his arms
stretched out, and that he died there.[200:1]
Lord Kingsborough, from whose very learned and elaborate work we
have taken the above, says:
"Being questioned as to the manner in which they became
acquainted with these things, they replied that the lords
instructed their sons in them, and that thus this doctrine
descended from one to another."[200:2]
Sometimes Quetzalcoatle or Bacob is represented as tied to the
cross—just as we have seen that Attys was represented by the
Phrygians—and at other times he is represented "in the attitude of a
person crucified, with impressions of nail-holes in his hands and feet,
but not actually upon a cross"—just as we have found the Hindoo
Crishna, and as he is represented in Fig. No. 8. Beneath this
representation of Quetzalcoatle crucified, is an image of Death,
which an angry serpent seems threatening to devour.[200:3]
On the 73d page of the Borgian MS., he is represented crucified on a
cross of the Greek form. In this print there are also impressions of
nails to be seen on the feet and hands, and his body is strangely
covered with suns.[200:4]
In vol. ii. plate 75, the god is crucified in a circle of nineteen figures,
and a serpent is depriving him of the organs of generation.
Lord Kingsborough, commenting on these paintings, says:
 "It is remarkable that in these Mexican paintings the faces of
many of the figures are black, and that the visage of
Quetzalcoatle is frequently painted in a very deformed manner."
[200:5]

His lordship further tells us that (according to the belief of the

ancient Mexicans), "the death of Quetzalcoatle upon the cross" was
"an atonement for the sins of mankind."[200:6]
Dr. Daniel Brinton, in his "Myths of the New World," tells us that the
Aztecs had a feast which they celebrated "in the early spring," when
"victims were nailed to a cross and shot with an arrow."[200:7]
Alexander Von Humboldt, in his "American Researches," also speaks
of this feast, when the Mexicans crucified a man, and pierced him
with an arrow.[200:8]
The author of Monumental Christianity, speaking of this, says:
"Here is the old story of the Prometheus crucified on the
Caucasus, and of all other Pagan crucifixions of the young
incarnate divinities of India, Persia, Asia Minor and Egypt."[201:1]
This we believe; but how did this myth get there? He does not say,
but we shall attempt to show, in a future chapter, how this and other
myths of Eastern origin became known in the New World.[201:2]
It must not be forgotten, in connection with what we have seen
concerning the Mexican crucified god being sometimes represented
as black, and the feast when the crucified man was shot with an
arrow, that effigies of a black crucified man were found in Italy; that
Crishna, the crucified, is very often represented black; and that
Crishna was shot with an arrow.
Crosses were also found in Yucatan, as well as Mexico, with a man
upon them.[201:3] Cogolludo, in his "History of Yucatan," speaking of
a crucifix found there, says:
 "Don Eugenio de Alcantara (one of the true teachers of the
Gospel), told me, not only once, that I might safely write that the
Indians of Cozumel possessed this holy cross in the time of their
paganism; and that some years had elapsed since it was brought
to Medira; for having heard from many persons what was
reported of it, he had made particular inquiries of some very old
Indians who resided there, who assured him that it was the fact."
He then speaks of the difficulty in accounting for this crucifix being
found among the Indians of Cozumel, and ends by saying:
"But if it be considered that these Indians believed that the Son
of God, whom they called Bacob, had died upon a cross, with his
arms stretched out upon it, it cannot appear so difficult a matter
to comprehend that they should have formed his image
according to the religious creed which they possessed."[201:4]
We shall find, in another chapter, that these virgin-born "Saviours"
and "Slain Ones;" Crishna, Osiris, Horus, Attys, Adonis, Bacchus, &c.
—whether torn in pieces, killed by a boar, or crucified—will all melt
into ONE.
We now come to a very important fact not generally known, namely:
There are no early representations of Christ Jesus suffering on the
cross.
Rev. J. P. Lundy, speaking of this, says:
"Why should a fact so well known to the heathen as the
crucifixion be concealed? And yet its actual realistic
representation never once occurs in the monuments of
Christianity, for more than six or seven centuries."[202:1]
Mrs. Jameson, in her "History of Our Lord in Art," says:
"The crucifixion is not one of the subjects of early Christianity.
The death of our Lord was represented by various types, but
never in its actual form.