Those who have read the Christian Bible are familiar with the fact that the ancient Jews and early Christians had their holy mounts and holy mountains, and that they are often referred to in the Bible. Mount Sinai and Mount Horeb were to the Jews consecrated spots. They called forth their highest feelings of veneration; they occupied a place in their devout meditations, similar to that of heaven in the mind of the Christian worshiper. It may be said to have been a substitute for heaven with the Jews; for they knew no other heaven, and dreamed of no other in their earlier history. And Mount Zion was a place equally sacred in the devout meditations of the early Christians. All the Oriental nations had their holy mountains before the Jews were known to history: Merau was the holy mount of the ancient Hindoos; Olympus, of the Greeks; Athos, of the Egyptians. It is therefore evident that the founders of the Christian religion borrowed the idea of attaching sacredness to mountains. Several of Christ's important acts were represented as having been performed on mountains. His sermon was delivered on a mount; his march into Jerusalem was from the "Mount of Olives." Luke says he went and abode in the Mount of Olives (xxi. 87). The Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world; and, finally, his earthly career culminated on Mount Calvary. "Holy hill," holy mount, and holy mountain—the most important of which was Mount Zion—are terms often used in the Old Testament. History discloses very fully the origin of the custom of attaching sacredness to hills and mountains. One writer says it was partly from the conviction, that, the higher the earth ascends, the nearer it approaches the residence of the Gods; and consequently they would the more certainly hear the prayers and invocations of mortals. Prophets, seers, and anchorites were accustomed, from these considerations, to spend much time on the hills and mountains. In view of these facts, we may conclude that all persons acquainted with history will acknowledge that the Jews and Christians derived the tradition of regarding hills and mountains as "holy" from the Orientals, and that it is consequently a heathen tradition.

II. HOLY LANDS AND HOLY CITIES.

Jerusalem was the principal holy city of both Jews and Christians; and Palestine was their holy land.. Here, again, we find them anticipated by heathen nations. Thebes was the holy city of Egypt, Ida the holy city of India, Rome the holy city of the Greeks and Romans, Mecca the holy city of the Mahomedans. And, like the early Christians who spent much time in visiting Jerusalem, the Mahomedans make frequent pilgrimages to Mecca. Syria was the holy land of the Chaldeans and Persians, Wisdom the holy land of the Hindoos, and Benares the principal "holy city." And these holy places they visited very frequently, going in large companies, singing hymns, and reciting texts from their holy books as they traveled. And Christians in the time of Constantine spent much time in traveling to and from Jerusalem and the Holy Land, prompted by the same superstitious notions and feelings. Here we observe another analogy in the religious customs of the Jews, Christians, and heathens, all of which were derived from ancient India.

III. HOLY RIVERS AND HOLY WATER.

Holy rivers were quite numerous among the devotees of the ancient religions. Ganges, in India, appears to have been the first river invested with the title of "holy." Its waters were used for the rite of baptism, and were supposed to impart a spiritual life to the subject of immersion. Jordan and the Euphrates were regarded as sacred by the Jews, and the former was the chosen stream for the rite of baptism by that nation.. Even Christ appears to have believed he could receive some spiritual benefit by being dipped beneath its waves. The Nile was a sacred river in Egypt, and many repaired to it for spiritual benefit. Thus the origin of holy rivers and holy waters is plainly indicated to be of heathen origin.