The Origin of the Cross

(This is taken from M. M. Mangasarian's The Truth About Jesus - Is He a Myth?, originally published in 1909.)

 

Only the uninformed, of whom, we regret to say, there are a great many, and who are the main support of the old religions, still believe that the cross originated with Christianity. Like the dogmas of the Trinity, the virgin birth, and the resurrection, the sign of the cross or the cross as an emblem or a symbol was borrowed from the more ancient faiths of Asia. Perhaps one of the most important discoveries which primitive man felt obliged never to be ungrateful enough to forget, was the production of fire by the friction of two sticks placed across each other in the form of a cross. As early as the stone age we find the cross carved on monuments which have been dug out of the earth and which can be seen in the museums of Europe. On the coins of later generations as well as on the altars of prehistoric times we find the “sacred” symbol of the cross. The dead in ancient cemeteries slept under the cross as they do in our day in Catholic churchyards.

In ancient Egypt, as in modern China, India, Corea, the cross is venerated by the masses as a charm of great power. In the Musee Guimet, in Paris, we have seen specimens of pre-Christian crosses. In the Louvre Museum one of the “heathen” gods carries a cross on his head. During his second journey to New Zealand, Cook was surprised to find the natives marking the graves of their dead with the cross. We saw, in the Museum of St. Germain, an ancient divinity of Gaul, before the conquest of the country by Julius Caesar, wearing a garment on which was woven a cross. In the same museum an ancient altar of Gaul under Paganism, had a cross carved upon it. That the cross was not adopted by the followers of Jesus until a later date may be inferred from the silence of the earlier gospels, Matthew, Mark and Luke, on the details of the crucifixion, which is more fully developed in the later gospel of John. The first three evangelists say nothing about the nails or the blood, and give the impression that he was hanged.  Writing of the two thieves who were sentenced to receive the same punishment, Luke says, “One of the malefactors that was hanged with him.” The idea of a bleeding Christ, such as we see on crosses in Catholic churches, is not present in these earlier descriptions of the crucifixion; the Christians of the time of Origin were called “the followers of the god who was hanged.” In the fourth gospel we see the beginnings of the legend of the cross, of Jesus carrying or falling under the weight of the cross, of the nail prints in his hands and feet, of the spear drawing the blood from his side and smearing his body. Of all this, the first three evangelists are quite ignorant.

Let it be further noted that it was not until eight hundred years after the supposed crucifixion that Jesus is seen in the form of a human being on the cross. Not in any of the paintings on the ancient catacombs is found a crucified Christ. The earliest cross bearing a human being is of the eighth century. For a long time a lamb with a cross, or on a cross, was the Christian symbol, and it is a lamb which we see entombed in the “holy sepulchre.” In more than one mosaic of early Christian times, it is not Jesus, but a lamb, which is bleeding for the salvation of the world. How a lamb came to play so important a role in Christianity is variously explained. The similarity between the name of the Hindu god, Agni and the meaning of the same word in Latin, which is a lamb, is one theory. Another is that a ram, one of the signs of the zodiac, often confounded by the ancients with a lamb, is the origin of the popular reverence for the lamb as a symbol—a reverence which all religions based on sun-worship shared. The lamb in Christianity takes away the sins of the people, just as the paschal lamb did in the Old Testament, and earlier still, just as it did in Babylonia.

To the same effect is the following letter of the bishop of Mende, in France, bearing date of the year 800 A. D.: “Because the darkness has disappeared, and because also Christ is a real man, Pope Adrian commands us to paint him under the form of a man. The lamb of God must not any longer be painted on a cross, but after a human form has been placed on the cross, there is no objection to have a lamb also represented with it, either at the foot of the cross or on the opposite side.” We leave it to our readers to draw the necessary conclusions from the above letter. How did a lamb hold its place on the cross for eight hundred years? If Jesus was really crucified, and that fact was a matter of history, why did it take eight hundred years for a Christian bishop to write, “now that Christ is a real man,” etc.? Today, it would be considered a blasphemy to place a lamb on a cross.

On the tombstones of Christians of the fourth century are pictures representing, not Jesus, but a lamb, working the miracles mentioned in the gospels, such as multiplying the loaves and fishes, and raising Lazarus from the dead.

The first representations of a human form on the cross differ considerably from those which prevail at the present time. While the figure on the modern cross is almost naked, those on the earlier ones are clothed and completely covered. Wearing a flowing tunic, Jesus is standing straight against the cross with his arms outstretched, as though in the act of delivering an address.  Frequently, at his feet, on the cross, there is still painted the figure of a lamb, which by and by, he is going to replace altogether.  Gradually the robe disappears from the crucified one, until we see him crucified, as in the adjoining picture, with hardly any clothes on, and wearing an expression of great agony.