By J. M. Robertson
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Extra info for A Short History Of Christianity
Pt. II, oh. i, §§ 7-12. CH. I, § 5] sacrifice PEIMAEY FOEMS OF THE CULT was partaken of. But 21 further probable that the it is an atoning or inspiring " body old standing in the same kind of connection. idea of a mystical partaking of and blood" was of Such a practice was certainly part of the great Asiatic cults of Dionysos and Mithra and as the ancient idea of a sacrificial banquet in honour of a God usually was that in some sense the worshipped power was either eaten, or present as partaker, it is more than likely that any banquets in connection with the Syrian worships of Adonis and (or) Mamas (each name =" the Lord ") carried with them the same significance.
Such a myth can be best , ; explained on the theory that a Jesuist mystery-play, arising or becoming modified among the Gentiles, would readily represent a Jew as betraying the Lord, even as the twelve were represented as forsaking their master. A bag to hold the bloodmoney would be a dramatic accessory, and would originate the view that Judas had been the treasurer of the apostolic group. ' 1903. See Wladimir Lesaevich, La Ligende de Jesus et Us traditions populaires, (Ext. ) [paet PEIMITIVE CHEISTIANITY 20 § 5.
In most were first set forth in whence they passed into the common stream of tradition but such an item as the part played by Pilate is likely to have been first introduced from the Jewish all likelihood of those episodes a Gentile Passion-play, ; side, Pilate having been an object of special Jewish detestation. CH. I, EISE OE GENTILE CHEISTISM 6] § 29 In such matters the Uterary or myth-making faculty of the Gentiles, with their many Saviour-Grods, gave them the advantage over the Judaists but the strife of the two interests was long and bitter.