Mr. Glennie, in a pamphlet reprinted from “In the Morning Land,” points out the resemblance between Christianity and “Osirianism,” as he names the religion of Osiris:  “‘The peculiar character of Osiris,’ says Sir Gardner Wilkinson, ’his coming upon earth for the benefit of mankind, with the titles of “Manifester of Good” and “Revealer of Truth;” his being put to death by the malice of the Evil One; his burial and resurrection, and his becoming the judge of the dead, are the most interesting features of the Egyptian religion.  This was the great mystery; and this myth and his worship were of the earliest times, and universal in Egypt.’  And, with this central doctrine of Osirianism, so perfectly similar to that of Christianism, doctrines are associated precisely analogous to those associated in Christianism with its central doctrine.  In ancient Osirianism, as in modern Christianism, the Godhead is conceived as a Trinity, yet are the three Gods declared to be only one God.  In ancient Osirianism, as in modern Christianism, we find the worship of a divine mother and child.  In ancient Osirianism, as in modern Christianism, there is a doctrine of atonement.  In ancient Osirianism, as in modern Christianism, we find the vision of a last judgment, and resurrection of the body.  And finally, in ancient Osirianism, as in modern Christianism, the sanctions of morality are a lake of fire and tormenting demons on the one hand, and on the other, eternal life in the presence of God.  Is it possible, then, that such similarities of doctrines should not raise the most serious questions as to the relation of the beliefs about Christ to those about Osiris; as to the cause of this wonderful similarity of the doctrines of Christianism to those of Osirianism; nay, as to the possibility of the whole doctrinal system of modern orthodoxy being but a transformation of the Osiris-myth?” ("Christ and Osiris,” pp. 13, 14).

Thus we find that the cardinal doctrines and the ceremonies of Christianity are of purely Pagan origin, and that “Christianity” was in existence long ages before Christ.  Christianity is only, as we have said, a patchwork composed of old materials; from the later Jews comes the Unity of God; from India and Egypt the Trinity in Unity; from India and Egypt the crucified Redeemer; from India, Egypt, Greece, and Rome, the virgin mother and the divine son; from Egypt its priests and its ritual; from the Essenes and the Therapeuts its ascetism; from Persia, India, and Egypt, its Sacraments; from Persia and Babylonia its angels and its devils; from Alexandria the blending into one of many lines of thought.  There is nothing original in this creed, save its special appeal to the ignorant and to babes; “not many wise men after the flesh” are found among its adherents; it is an appeal to the darkness of the world, not to its light:  to superstition, not to knowledge; to faith, not to reason.  As its root is, so also are its fruits, and when—­after