The Christ Myth
Arthur Drews
9781465589637
213 pages
Library of Alexandria
Overview
Among no people was the longing for redemption so lively and the expectation of a speedy end of the world so strong as among the Jews. Since the Babylonian captivity (586–536 B.C.) the former Jewish outlook upon the world had undergone a great change. Fifty years had been spent by the Israelites in the land of the stranger. For two hundred years after their return to their own land they were under Persian overlordship. As a consequence of this they were in close connection politically and economically with the Achæmenidean Empire, and this did not cease when Alexander overthrew the Persian power and brought the whole Eastern world under Greek influence. During this lengthy period Persian modes of thinking and Persian religious views had influenced in many ways the old Jewish opinions, and had introduced a large number of new ideas. First of all the extreme dualism of the Persians had impressed a distinctly dual character upon Jewish Monotheism. God and the world, which in the old ideas had often mingled with one another, were separated and made to stand in opposition to each other. Following the same train of thought, the old national God Jahwe, in imitation of the Persian Ahuramazda (Ormuzd), had developed from a God of fire, light, and sky into a God of supernatural purity and holiness. Surrounded by light and enthroned in the Beyond, like Ahuramazda, the source of all life, the living God held intercourse with his creatures upon the earth only through the instrumentality of a court of angels. These messengers of God or intermediate beings in countless numbers moved between heaven and earth upon his service. And just as Angromainyu (Ahriman), the evil, was opposed to Ahuramazda, the good, and the struggle between darkness and light, truth and falsehood, life and death, was, according to Persian ideas, reproduced in the course of earthly events, so the Jews too ascribed to Satan the rôle of an adversary of God, a corrupter of the divine creation, and made him, as Prince of this world and leader of the forces of hell, measure his strength with the King of Heaven. In the struggle of the two opposing worlds, according to Persian ideas, Mithras stood in the foreground, the spirit of light, truth, and justice, the divine “friend” of men, the “mediator,” “deliverer,” and “saviour” of the world. He shared his office with Honover, Ahuramazda’s Word of creation and revelation; and indeed in most things their attributes were mingled. An incarnation of fire or the sun, above all of the struggling, suffering, triumphant light, which presses victoriously through night and darkness, Mithras was also connected with death and immortality, and passed as guide of souls and judge in the under-world. He was the “divine son,” of whom it was said that Ahuramazda had fashioned him as great and worthy of reverence as his own self. Indeed, he was in essence Ahuramazda himself, proceeding from his supernatural light, and given a concrete individuality. As companion in creation and “protector” of the world he kept the universe standing in its struggle against its enemies.
