several historians, Socrates and Sozomen, for instance, that beneath the foundation was discovered the monogram of Christ; and that considerable disputing arose in consequence thereof, the Gentiles endeavouring to use it for their own purposes, and the Christians insisting that the cross, being uneasy beneath the weight or dominion of the temple, overthrew it.
If we turn to India we find the cross almost as common as in Egypt and Europe, and not the least interesting feature of the matter is the curious fact that a number of the pagodas are actually cruciform in structure. Jagannath is the name of one of the mouths of the Ganges, upon which was built the great pagoda where the Great Brahmin or High Priest resided. We were told years ago, by travellers, that the form of the choir or interior was similar in proportion to all the others, which were built upon the same model, in the form of a cross. The pagoda at Benares, also, was in the figure of a cross, having its arms equal. After the above, in importance, was the pagoda at Muttra; this likewise was cruciform. One of these temples, that at Chillambrum on the Coromandel coast, is said to be four miles in circumference. Here there are seven lofty walls one within the other round the central quadrangle, and as many pyramidal gateways in the middle of each side which form the limbs of a vast cross, consisting altogether of twenty-eight pyramids. There are, therefore, fourteen in a row, which extend more than a mile in one continuous line.
What has been called, and perhaps justly so, the oldest religious monument in the world was discovered a few years ago by Mariette Bey, near the Great Pyramid. For ages it had lain there, buried in the sand—how many we cannot tell, but very many we know; enough to carry us back to a very remote past. And this, too, like the Indian temples, was in the shape of a cross. Renan visited it in 1865, and though he found it in many particulars different from those known elsewhere, he described the interior, which much recalled the chamber of the Great Pyramid, as in the form of T, the principle aisle being divided in three rows, the transverse aisle in two.
Mr. Fergusson, the architect, also saw it, and, while admiring its simple and chaste grandeur of style, with some astonishment described the form of the principal chamber as that of a CROSS. And this was the plan of both tomb and temple in the earliest ages, testifying to the great veneration paid to this symbol.
There is a remarkable resemblance between the Buddhist crosses of India and those used by the Christian Roman Church. The cross of the Buddhist is represented with leaves and flowers springing from it, and placed upon a Calvary as by the Roman Catholics. It is represented in various ways, but the shaft with the cross-bar and the Calvary remain the same. The tree of life and knowledge, or the jamba tree, in their maps of the world, is always represented in the shape of a cross, eighty-four yoganas, or 423 or 432 miles high, including the three steps of the Calvary.
From India we naturally turn to China, and, though its use there is involved in a deal of mystery, the cross is found among their hieroglyphics, on the walls of their pagodas and on the lamps which they used to illuminate their temples.
In Kamschatka, Baron Humboldt found the cross and remains of hieroglyphics similar to those of Egypt.
Passing into America, we find that what could only be described as perfect idolatry prevailed with respect to the veneration paid to the cross. Throughout Mexico and some parts of South America the emblem is constantly found, and in many instances is evidently of great antiquity. Some travellers have explained their presence by attributing them to the Spaniards, but those people found them there when they arrived, and were greatly astonished at the spectacle, not knowing how to account for it. A lieutenant of Cortez passed over from the island of Cosumel to the continent, and coasted the peninsula of Yucatan as far as Campeachy. Everywhere he was struck with the evidences of a higher civilisation, and was astonished at the sight of numerous large stone crosses, evidently objects of worship, which he met with in various places.
At Cozuma an ancient cross is still standing. Here there is a temple of considerable size, with pyramidal towers rising several stories above the rest of the building, facing the cardinal points. In the centre of the quadrangular area within stands a high cross, constructed of stone and lime like the rest of the temple, and ten palms in height. The natives regard is as the emblem of the god of rain.
The discovery of the cross amongst the Red Indians as an object of worship, by the Spanish missionaries, in the fifteenth century, completely mystified them, and they hardly knew whether to attribute it to a good or an evil origin—whether it was the work of St. Thomas or of the Devil. The symbol was not an occasional spectacle in odd places, as though there by accident, it met them on all sides; it was literally everywhere, and in every variety of form. It mattered not whether the building was old or new, inhabited or ruined and deserted, whether it was a temple or a palace, there was the cross in all shapes and of all materials—of marble, gypsum, wood, emerald, and jasper. What was, perhaps, still more remarkable was the fact that it was associated with certain other things common on the Babylonian monuments, such as the bleeding deity, the serpent and the sacred eagle, and that it bore the very same names by which it was known in Roman Catholic countries, “the tree of subsistence,” “the wood of health,” “the emblem of life.” In this latter appellation there was a parallel to the name by which it was known in Egypt, and by which the holy Tau of the Buddhists has always been known; thus placing, as has been said, any supposition of accidental coincidence beyond all reasonable debate.
In the Royal Commentaries of Peru, we have some interesting allusions to the cross and to the general sanctity with which it was surrounded. In the city of Cozco, the Incas had one of white marble, which they called a crystalline jasper, but how long they had had it was unknown. The Inca, Garcillasso de la Vega, said he left in the year 1560, in the cathedral church of that city; it was then hanging upon a nail by a list of black velvet; formerly, when in the hands of the Indians, it had been suspended by a chain of gold and silver. The form is Greek, that is, square; being as broad as it was long, and about three fingers wide. It was previously kept in one of the royal apartments, called Huaca, which signified a consecrated place. The record says that though the Indians did not adore it, yet they held it in great veneration, either for the beauty of it, or for some other reason which they knew not to assign; and so was observed amongst them, until the Marquess Don Francisco Pizarro entered the valley of Tumpiz, when by reason of some accidents which befel Pedro de Candia they conceived a greater esteem and veneration for it. The historian complains that the Spaniards, after they had taken the imperial city, hung up this cross in the vestry of a church they built, whereas, he says, they ought to have placed a relic of that kind upon the high altar, adorning it with gold and precious stones; by which respect to a thing the Indians esteemed sacred, and by assimilating the ordinances of the Christian religion as near as was possible with those which the law of nature had taught this people, the lessons of Christianity would thereby have become more easy and familiar, and not seemed so far estranged from the principles of their own Gentilism.
This cross is again mentioned in another part of the Royal Commentaries, and two travellers are described as being filled with admiration at seeing crosses erected on the top of the high pinnacles of the temples and palaces; the which, it is said, were introduced from the time that Pedro de Candia, being in Tumpiz, charmed or tamed the wild beasts which were let loose to devour him, and which, simply by virtue of the cross which he held in his hand, became gentle and domestic. This was recounted with such admiration by the Indians, who carried the news of the miracle to Cozco, that when the inhabitants of the city understood it they went immediately to the sanctuary where the jasper cross already mentioned stood, and, having brought it forth, they with loud acclamations adored and worshipped it, conceiving that though the sign of the cross had for many ages been conserved by them in high esteem and veneration yet it was not entertained with such devotion as it deserved, because they were not as yet acquainted with its virtues. Believing that the sign of the cross had tamed and shut the mouths of the wild beasts, they imagined that it had a like power to deliver them out of the hands of their enemies.
On both the northern and southern continents of America the cross was believed to possess the power of restraining evil spirits, and was the common symbol of the god of rain and of health. The people prayed to it when their country needed water, and the Aztec goddess of rains held one in her hand. At the feast celebrated to her honour in the spring, when the genial shower was needed to promote fertilisation, they were wont to