JC Myth (5.19): Saviors, Christs, and Other Gods: “Think Think Think”

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Chapter Five: Saviors, Christs, and Other Gods: “Think Think Think”

I know some will read all that has been said here and contend that the older god-tales were changed after Jesus was born so they would sound the same. People go to great lengths, for instance, to prove that certain gods weren’t born on December 25. Well, neither was Jesus. I have no doubt that these stories, like the stories about Jesus, were modified over the years to make them even more amazing. I have diligently sought the best sources I could and tried to use only what seemed to be supported by the evidence (remember, the Christians burnt a lot of the proof) and, when I could, found original sources. I certainly can’t vouch for the truthfulness of all I have shared here (nor can I, or anyone, do so for the biblical record). But the point is that all the stories are alike, and Jesus was a Johnny-come-lately savior. Why would we dismiss all the older stories of gods we know existed prior to Jesus and latch onto this more recent one, when it sounds just like the others? Carl S. wrote:

“Depending on what major religion one belongs to, one believes: That Jesus, unaided, floated up from the Earth’s surface, into the sky, and was never seen again, or, that his mother likewise, did the same, or, that Mohammed also floated up, but this time on a horse, or that the prophet Ezekiel, likewise, floated up into the sky, but in a chariot.”[1]

(Or some might believe Jack went up into the sky via a beanstalk, where he found his “golden” happy ending.) Obviously, people believed fantastic stories about all the god-men. Otherwise, why were these men/gods worshiped or revered at all if the people worshiping them hadn’t heard and didn’t believe the imaginary stories told about them at the time they began to be worshiped, which was before Jesus was born?

Some may no doubt say that perhaps the Hebrews simply didn’t write their stories down first, or maybe they did but the copies were lost or destroyed and it simply appears that the other stories were written first. While we might consider this possibility regarding the Flood or the giving of law, we certainly can’t entertain that thought with regard to Jesus as a dying and rising savior—we know for a fact that he was not the first.

The questions I have are: How do we know which story to believe? Why pick one over the other? Why, especially, choose a newer story over an older one? Why not understand that all of these stories came from a common pool and are based on what the people saw and understood with regard to either the sky or the earth? Why not realize that the legends are meant to help people remember events or are the fabrications of ancient minds attempting to determine creation and causation in the world, and provide a way to alleviate grief over the loss of a loved one or fear of one’s own death?

Graves said there have been at least thirty-four men who have been claimed to be gods. These men exhibited the same characteristics in their stories, and Dameron presented these characteristics as follows:

“Each of these saviors was born at midwinter and their births have excited the jealousy of some kingly tyrant, and, though themselves of royal descent, were born in caves or mangers, forced to pass their infancy in obscurity and not unfrequently cause the “massacre of all the innocents” in the district in which they are born. They are all miracle-workers, and are generally connected with some snake story, in which is represented the evil power which is adverse to them. They generally perform about the same class of miracles, preach the highest morals of the age in which they appear, and are benevolent and act the part of great reformers, and oppose the abuses of the times. They feed multitudes, cast out devils, heal the sick; finally they succumb to the powers of evil that oppose them; die a violent death, very often by crucifixion, descend to the lower regions to rescue lost souls, reascend to heaven and thenceforth become judges of the dead, mediators and redeemers of men, who offer up vicarious sacrifices to God for the sins of the people.”[2]

According to Samuel Butler:

“Christianity is a copycat religion created by Emperor Constantine (for political purposes) based upon a myth (The Persian savior god Mithra, crucified 600 B.C. ?  400 B.C.?), which was based on other similar myths . . . There were 16 mythical crucifixions before Christ. The belief in the crucifixion of Gods was prevalent in various oriental or heathen countries long prior to the reported crucifixion of Christ.  Of the 16 crucifixions, most were born of a virgin and about half of them on December 25th.”[3]

Butler listed these crucifixions as follows: (1) Chrishna of India, 1200 B.C[4]; (2) Hindoo Sakia, 600 B.C.; (3) Thammuz of Syria, 1160 B.C.; (4) Wittoba of the Telingonesic, 552 B.C.; (5) Iao of Nepaul, 622 B.C.; (6) Hesus of the Celtic Druids, 834 B.C.; (7)  Quexalcote of Mexico, 587 B.C.; (8) Quirinus of Rome, 506 B.C.; (9) (Aeschylus) Prometheus, 547 B.C.; (10) Thulis Of Egypt, 1700 B.C.; (11) Indra of Tibet, 725 B.C.; (12) Alcestos of Euripides, 600 B.C.; (13) Atys of Phrygia, 1170 B.C.; (14) Crite of Chaldea, 1200 B.C.; (15) Bali of Orissa, 725 B.C.; and (16) Mithra of Persia, 600 B.C.[5]

Whether all these gods were crucified, I can’t say; but it’s unreasonable to recognize any such fables as mere myths and then declare a later, similar story to be the honest-to-goodness truth. As Allegro wrote: “The death and resurrection story of Jesus follows the traditional pattern of fertility mythology, as has long been recognized. The hero is miraculously born, dies violently, returns to the underworld, and is then reawakened to new life.”[6] I know Christians have written, and continue to write, books and articles to prove why their flawed and contradictory (not to mention scientifically impossible) stories are true; but surely if a god wrote a book for us, that divine book shouldn’t require mere men to bolster it by writing tons of books to explain why it’s the real McCoy even though it’s just like all the other stories. If there is a god, he/she/it wants us to use our reasoning skills and consider whether we are being duped.

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Carl S., “Everyone Is Lacking In Faith.” [2] Dameron, 58-59. See also: Kersey Graves, The World’s Sixteen Crucified Saviors, “Address to the Clergy,” 1875, The Secular Web: A Drop of Reason in a Pool of Confusion, infidels.org, web, 9 Sept. 2014. [3] Butler, “How Christianity Was Invented: The Truth!” [4] Butler notes: “Some say he was hung upside down from a tree. Other sources say he died from an arrow shot into his foot. Does it matter? They are different versions of a myth, anyway.” [5] Butler, “How Christianity Was Invented: The Truth!” [6] Allegro, 154.

 

JC Myth (5.18): Saviors, Christs, and Other Gods: “Caves, Crosses, and Sacrificial Deaths”

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Chapter Five: Saviors, Christs, and Other Gods: “Caves, Crosses, and Sacrificial Deaths”

We saw earlier that the Old Testament patriarch Abraham was born in a cave. Eusebius wrote that Jesus was born in a cave and that Constantine erected a temple on the spot so Christians could worship there. Tertullian (200 CE) and Jerome (375 CE) stated the same and added that Adonis was believed by the pagans to have been born in the exact same cave. Chrishna, Bacchus, Apollo, Mithras, and Hermes were likewise born in caves. That element is, again, a part of the universal god mythos.[1] Not only are the events surrounding the births of gods similar, but the same is true of their deaths.

We know about the darkness and earthquakes that occurred when Jesus died, but these bizarre occurrences were recorded at the deaths of others as well. Prometheus was “with chains nailed to the rocks on Mount Caucasus, ‘with arms extended,’ as a saviour; and the tragedy of the crucifixion was acted in Athens 500 years before the Christian era.”[2] We read the following regarding this crucifixion:

“When Prometheus was crucified on Mount Caucasus, the whole frame of nature became convulsed. The earth did quake, thunder roared, lightning flashed, the wild winds rent the vexed air, the boisterous billows rose, and the dissolution of the universes seemed to be threatened.”[3]

Prometheus, according to Seneca and Hesiod, and in the words of J. P. Dameron, was

“nailed to an upright beam of timber, to which were affixed extended arms of wood, and this cross was situated near the Caspian Straits. At the final exit of this god . . . the earth shook, the rocks were rent, the graves were opened. . . the solemn scene closed, and the savior gave up the ghost.”[4]

Likewise, when Romulus, one of Rome’s founders, died, “the sun was darkened, and there was darkness over the face of the earth for the space of six hours.[5] Romulus was received into heaven via a fiery chariot, just as was Elijah (2 Kings 2:11).[6] (The story of Romulus even resembles the tale regarding the two disciples who ran into Jesus on the Road to Emmaus [Lk. 24:13-16]. Julius Proculus, under oath, stated that “as he was travelling on the road,” he saw Romulus “looking taller and comelier than ever, dressed in shining and flaming armour.” He asked Romulus why he had abandoned the “whole city to bereavement and endless sorrow.” Romulus responded that it “pleased the gods . . . that we, who came from them, should remain so long a time amongst men as we did; and, having built a city to be the greatest in the world for empire and glory, should again return to heaven.” Romulus told Proculus to tell the Romans farewell and that “by the exercise of temperance and fortitude, they shall attain the height of human power; we will be to you the propitious god Quirinus.” Plutarch wrote that the story “seemed credible to the Romans, upon the honesty and oath of the relater,” and that “indeed, too, there mingled with it a certain divine passion, some preternatural influence similar to possession by a divinity; nobody contradicted it, but, laying aside all . . . detractions, they prayed to Quirinus and saluted him as a god.”[7]) When Julius Caesar died, again, the sun was eclipsed and darkness prevailed “for the space of six hours.”[8] We read the same regarding Aesculapis and Hercules.[9]

If the idea of a cross had not pre-existed the crucifixion of Christ, he would not have told his followers to take up their “cross” and follow him, as they wouldn’t have understood the reference (Mt. 16:24). Church father Tertullian admitted this when, trying to justify his own beliefs, he wrote that the heathens consecrated the cross and from it derived the origin of their gods.[10] The Egyptian cross, the ankh, in fact, represented eternal life.[11] Marcus Minucius Felix, who was a Christian apologist sometime between 150 and 270 CE,[12] wrote of the Egyptians: “Your victorious trophies not only imitate the appearance of a simple cross, but also that of a man affixed to it.”[13]

Felix, in Octavius, expressed indignation that the cross was considered strictly Christian, claiming that the pagan “trophies not only represent a simple cross but a cross with a man upon it.”[14] Tertullian, writing to pagans, said: “The origin of your gods is derived from figures moulded on a cross. All those rows of images on your standards are the appendages of crosses; those hangings on your standards and banners are the robes of crosses.”[15] Tertullian further wrote: “There is not an image you erect but resembles a cross in part; so that we who worship an entire cross, if we do worship it, methinks have much the better on it of you who worship but half a cross.”[16] In an attempt to defend and make palatable their beliefs, early Christians depended upon the fact that the pagans already worshiped deities who were just like Jesus; today, with the same motivation, some Christians deny these facts, while others  declare that Yahweh wrote the tale in the sky (because Gentiles also needed a “schoolmaster,” Gal. 3:24), which is why many such stories abound (although the one about Jesus is the true one).  

Kersey Graves wrote:

“Nearly all the phenomena represented as occurring at the crucifixion of Christ are reported to have been witnessed also at the final exit of Senerus, an ancient pagan demigod, who figured in history at a still more remote period of time. And similar incidents are related likewise in the legendary histories of several other heathen demigods and great men partially promoted to the honor of Gods. In the time-honored records of the oldest religion in the world, it is declared, “A cloud surrounded the moon; and the sun was darkened at noonday, and the sky rained fire and ashes during the crucifixion of the Indian God Chrishna.” In the case of Osiris . . . Mr. Southwell says, “As his birth had been attended by an eclipse of the sun, so his death was attended by a still greater darkness of the solar orb” . . .

“And similar stories are furnished us by several writers of Caesar and Alexander the Great. With respect to the latter, Mr. Nimrod says, “Six hours of darkness formed his aphanasia, and his soul, like Polycarp’s, was seen to fly away in the form of a dove.” (Nimrod, vol. iii. p. 458.) “It is remarkable,” says a writer, “what a host of respectable authorities vouch for an acknowledged fable — the preternatural darkness which followed Caesar’s death.” Gibbon alludes to this event when he speaks of “the singular defect of light which followed the murder of Caesar.” He likewise says, “This season of darkness had already been celebrated by most of the poets and historians of that memorable age.” (Gibbon, p. 452.) It is very remarkable that Pliny speaks of a darkness attending Caesar’s death, but omits to mention such a scene as attending the crucifixion of Christ. Virgil also seeks to exalt this royal personage by relating this prodigy. (See his Georgius, p. 465.) Another writer says, “Similar prodigies were supposed or said to accompany the great men of former days.” . . .

“the same story was told of the graves opening, and the dead rising at the final mortal exit of several heathen Gods and several great men long before it was penned as a chapter in the history of Christ.”[17]

These men were esteemed as gods after their sacrificial deaths. This is true also of Jesus.[18] We can’t put him in a class of his own. If we wouldn’t believe incredible accounts of the heroics of Hercules, why should we believe them about Jesus? I know some will say the events above are not as stated. Maybe not. While it’s difficult to know how much of any version of the stories we read regarding these gods is actually the original belief, the same is true for Jesus. Different Gospels present quite different tales of the events in his life.

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Doane, XVI. [2] William W. Hardwicke, The Evolution of Man: His Religious Systems, and Social Ethics (London: Watts & Co., 1899), 218. [3] Potter’s Aeschylus, “Prometheus Chained,” last stanza. See also: Doane, XXI. [4] Dameron, 56. [5] Higgins, Anacalypsis, I, 616, 617. See also: Doane, XXI. [6] Graham, 247. [7] Plutarch, Lives of the Noble Grecians and Romans, The Original Classic Edition, 21. [8] Higgins, Anacalypsis, I, 616, 617. See also: Josephus, Antiquities of the Jews, Book XIV, Ch. XII, and Note; and Doane, XXI. [9] Aletheia, The Rationalist’s Manual, 65. See also: Cox, The Mythology of the Aryan Nations; and Doane, XX. [10] Tertullian, Ad Nationes, I, Ch. XII, tr. Q. Howe, tertullian.org, 2007, web, 25 Aug. 2014 <http://www.tertullian.org/articles/howe_adnationes1.htm&gt;. [11] Murdock, Christ in Egypt, 339. [12] “Marcus Minucius Felix,” wikipedia.org, 30 June 2014, web, 25 Aug. 2014. [13] Marcus Minucius Felix, The Octavius of Minucius Felix, Ch. XXIX, Christian Classics Ethereal Library, 2005, web, 25 Aug. 2014 <http://www.ccel.org/ccel/schaff/anf04.iv.iii.xxix.html&gt;. [14] Minucius Felix, Octavius, Ch. XXIX, newadvent.org, copyright 2009 by Kevin Knight, web, 12 Nov. 2014. See also: Doane, XX. [15] The Apology of Tertullian, tr. William Reeve, AM (London, 1709), Ch. XVI. See also: Tertullian, Ad Nationes, Ch. XII, tr. Q. Howe, 2007; and Doane, XX. [16] The Apology of Tertullian, Ch. XVI. [17] Kersey Graves, The World’s Sixteen Crucified Saviors: Or, Christianity Before Christ (Library of Alexandria), Ch. 17, The Secular Web: A Drop of Reason in a Pool of Confusion, infidels.org, 1995-2014, web, 12 Nov. 2014. [18] Doane, XII.

JC Myth (5.17): Saviors, Christs, and Other Gods: “Alexander the Great, Plato, Pythagoras, Caesar, and Socrates”

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Chapter Five: Saviors, Christs, and Other Gods: “Alexander the Great, Plato, Pythagoras, Caesar, and Socrates”

The Greek gods often mated with humans. Some accounts of virgin births regarded men born before the time of Jesus.

Olympias, the mother of Alexander the Great (21 July 356 BCE–10 or 11 June 323 BCE), claimed that he was the son of Zeus via virgin birth, and Alexander himself believed this,[1] declaring that Zeus-Amen was his father.[2] The god Amen told Olympias she would have a son who would avenge her, and her husband (Philip II of Macedon) was told not to have intimate relations with her until the boy was born.[3] Although little is known about Alexander’s youth, his “miraculous birth is well documented by historians,” being “associated with great signs and wonders, such as a bright star gleaming over Macedonia that night and the destruction of the temple of Artemis [Diana] at Ephesus.”[4] According to Plutarch, Diana’s temple caught fire and burnt while she was away assisting at Alexander’s birth.[5] Alexander, by the way, crossed the Pamphylian Sea in the same way that Moses crossed the Red Sea—dry-shod, as the waters opened up for him and made obeisance to him as the king. Josephus mentioned this in an attempt to sustain the belief that the same thing happened with Moses.[6] The historian Callisthenes, who accompanied Alexander on this expedition, wrote that the sea not only opened but rose and elevated its waters, paying Alexander “homage as its king.”[7] Perhaps, as British Admiral Francis Beaufort declared, the north winds depressed the sea and Alexander took advantage of the opportunity to rush across.[8] We must look for a scientific explanation for this tale, yet we should believe without doubt that a god was involved in the Jewish story?

The Greek philosopher Plato (428/427-348/347 BCE) was also considered the child of a virgin birth, being the son of Apollo. Church father Origen (in Contra Celsus 1.37) mentioned this, as did Jerome in Against Jovianus (Adv. Jov. 1.42).[9] Plato’s mother, the virgin Perictione, was impregnated by Apollo in the form of a bull (or Taurus).[10]

Pythagoras was also supposedly the son of Apollo. His mother was Parthenis, and from her name we get the word “parthenos, which means virgin.”[11]

Both Julius and Augustus Caesar were deemed sons of a god. According to a poem written by Virgil, Augustus sprang from Jove.[12] Augustus also wore the title “saviour of the human race,” and one legend says he was “born nine months after his mother was ‘visited’ by the god Apollo.” In 40 BCE Virgil prophesied that a virgin would give birth to a king. While it wasn’t true, the hoi polloi truly believed that in the year Augustus was born, the “Roman senate had ordered the murder of all other children.”[13]

Even Socrates (469 BCE) was considered a god. When he was born, “Magi came from the east to offer gifts . . . bringing gold, frankincense and myrrh.”[14] According to Higgins, these three gifts were “what were always offered by the Arabian Magi to the sun.”[15] The god Chrishna was presented with sandalwood and perfumes while Mithras, like Jesus and Socrates, was given gold, frankincense, and myrrh.[16]

Dr. Nugent wrote that the children of gods who mate with humans are called Gaborim, which comes from the same root word as the name Gabriel. Nugent stated:

“In the second century, Gabriel appears in the Epistula Apostolorum. . . One of the secrets [Jesus revealed to his apostles after he rose] is that he is actually Gabriel. After Gabriel took on flesh and united with Mary, then he becomes Jesus. The idea that Christ was an angel was extremely popular in the early church.”[17]

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Joshua J. Mark, “Alexander the Great,” Ancient History Encyclopedia, ancient.eu.com, 14 Nov. 2013, web, 6 June 2014. [2] “Alexander the Great Biography: The Man and the Myth,” All About Egypt, all-about-egypt.com, 2015, web, 29 Apr. 2015. [3] Robert M. Price, “Pagan Parallels to Christ Part 1,” Tony Sobrado, youtube.com, 30 June 2012, web, 29 Apr. 2015. [4] Mark, “Alexander the Great.” See also: Price, “Pagan Parallels to Christ Part 1.” [4] Mark, “Alexander the Great.” [5] Plutarch, Lives, Vol. 2 (New York: Random House, 2001). [6] Flavius Josephus, Antiquities of the Jews, Book II, Ch. XVI. See also: Doane, VI. [7] Doane, VI. [8] Doane, VI. [9] Murdock, Christ in Egypt, 161-162. See also: Armstrong, 92. [10] Graham, 303. [11] Graham, 302-303. [12] Doane, XII. [13] Scaruffi, “Jesus and Christianity.” [14] Graham, 308. See also: Doane, XV; and Godfrey Higgins, Anacalypsis, an Attempt to Draw Aside the Veil of the Saitic Esis, Vol. II (London: Longman, et al., 1836), 96. [15] Higgins, Anacalypsis, II (1836), 96. [16] Thomas Inman, MD, Ancient Faiths and Modern: A Dissertation upon Worships, Legends and Divinities In Central And Western Asia, Europe, And Elsewhere, Before The Christian Era. Showing Their Relations To Religious Customs As They Now Exist (London: Trubner & Co., 1876), Vol. 2. [17] Nugent, “‘Many of These Gods Come from the Stars.'”

JC Myth (5.16): Saviors, Christs, and Other Gods: “Serapis Christ”

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Chapter Five: Saviors, Christs, and Other Gods: “Serapis Christ”

Serapis was one of many dying and rising gods that flourished throughout the Mediterranean long before the rise of the Roman Empire. He was a blending of Osiris with the bull god, Apis, into human form. Apis was incarnated by a spark from the father god, and was the spirit of the father god. Thus, by the fifth century BCE Egypt had developed a trinity of gods: father, son, and spirit.[1] (We can’t forget the Amen, Ra, and Ptah trinity either. Of course, Amen and Ra eventually merged as Amen-Ra. In the Hindu trinity Brahma was “the creator, Vishnu the preserver, and Siva the destroyer.”[2])

The Egyptians built a temple (the Serapeum) to Serapis in Memphis; it was later (third century BCE) moved to Alexandria. The Alexandrian library, which Christians destroyed in 391 CE, was a part of this temple and contained 500,000 to 700,000 books of classical teaching, some of which no doubt spoke of Serapis and revealed that he was much like Jesus. Serapis was a healer and bestowed the gift of prophecy upon his followers. He was known as the Word or Logos, the Good Shepherd, and, of course, the Christ. Because of his atoning sacrifice, he was resurrected. The sign of the cross was a part of his worship, and his power was expressed through the signs of the Zodiac.[3]

One order of the cult of Serapis was a healing group known as the Therapeuts, often recognized as the early or first Christians, who melded Judaic rites and rituals with the worship of Serapis.[4] (I will speak more about the Therapeuts later.) Thus, Christianity really began with the worship of the Egyptian god Serapis. Emperor Hadrian (117-138 CE) believed Serapis to be the peculiar god of the Christians, as did the Gentiles at the time. In fact, a cross was found under the temple of Serapis in Alexandria.[5]

Ahmed Osman is a British Egyptologist born in Cairo. Also a lecturer, historian, author, and researcher, Osman wrote as follows:

“The cult of Serapis was to have sweeping success throughout Greece and Asia Minor, especially in Rome, where it became the most popular religion. There was a Serapis temple in Rome as early as 105 BC. Initiation into the Serapis cult included the rite of baptism, and Sir Alan Gardiner, the British Egyptologist, argued in the Journal of Egyptian Archaeology in 1950 that Egyptian baptism should be seen as analogous to Christian baptism, of which he commented: ‘In both cases a symbolic cleansing by means of water serves as initiation into a properly legitimated religious life.’ The cults of Serapis and Isis did not merely survive the emergence of Christianity, but in the 2nd century AD actually increased in popularity. Serapis and Christ existed side-by-side and were frequently seen as interchangeable. Some early Christians made no distinction between Christ and Serapis and frequently worshipped both, while paintings of Isis with her son Horus became identified by early Christians as portraits of Mary with her son Jesus. The rite of baptism, part of the initiation ceremony of the Serapis cult, was also adopted by the Church as part of its initiation ceremony.

“In AD 134, after a visit to Alexandria, the Emperor Hadrian wrote a letter to his elderly brother-in-law, Servianus, in which he commented: ‘In [Egypt] the worshippers of Serapis are Christians, and those who call themselves Bishops of Christ pay their vows to Serapis.'”[6]

J. A. Giles mentioned this as follows:

“The worshipers of Serapis (here) are called Christians (Chrestians), and those who are devoted to the god Serapis (I find), call themselves Bishops of Christ (Chrestus) are, in fact, devotees of Serapis. There is no chief of the Jewish synagogue, no Samaritan, no Christian (Chrestian) presbyter, who is not an astrologer, a soothsayer, or an anointer.”[7]

And John G. Jackson wrote:

“Suetonius in his ‘Life of Claudius’ relates that: ‘He (Claudius) drove the Jews, who at the instigation of Christas were constantly rioting, out of Rome.’ This is said to have taken place about fifteen years after the crucifixion of Jesus. So Christas could hardly have been Jesus Christ.”[8]

That is, he couldn’t have been the Jesus in the Bible. It’s possible that Serapis (Chrestus/Christus/Christ) was the god of the Chrestians or Christians. He was, after all, the god worshiped by the Therapeuts, whom Eusebius called the first Christians.[9]

Apparently “no Bible contains the actual term Christian . . . until near the midpoint of the 5th century in the Codex Alexandrinus. Before that the term is Chrestian (or quite literally good men) a generic term used by many other groups.”[10]

“The evidence . . . strongly implies that the earliest form of the term ‘Christian’ does not occur until Codex Alexandrinus, at least the 5th century, and may in fact not enter the chronological record . . . until substantially later. In place of the term ‘Christian’ . . . quite invariably, is found the term ‘Chrestian.'”[11]

Again (and “centuries before the purported birth of Jesus”[12]), the term “Christos” or “Chrestos” was used for Serapis, whose characteristics and story greatly resemble that of Jesus’. If Serapis was Osiris and Jesus was Serapis, Jesus was Osiris.

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Brunty, “Forgotten Christ.” See also: Bennett, 152. [2] Bennett, 93. [3] Brunty, “Forgotten Christ.” [4] Brunty, “Forgotten Christ.” [5] M. D. Aletheia, The Rationalist’s Manual (London: Watts & Co. 1897), 65. See also: George W. Cox, MA, The Mythology of the Aryan Nations, Vol. II (London: Longmans, Green, and Co., 1870), 132. See also: Doane, XX. [6] Ahmed Osman, “Out of Egypt: Christian Roots in the Alexandrian Cult of Serapis,” dwij.org,  2001, web, 19 Dec. 2014 <http://dwij.org/forum/amarna/8_serapis_and_christianity.htm&gt;. [7] J. A. Giles, Hebrew and Christian Records, Vol. II (Ann Arbor: University of Michigan Library, 1877), 86. [8] Jackson, 8; quoting from G. Suetonius Tranquillus, Lives of the First Caesars (reprint 1796, New York: AMS Press, 1970). [9] Eusebius, “Philo’s Account of the Ascetics of Egypt,” Church History: Book II, 17:10-24, newadvent.org, copyright 2009 by Kevin Knight, web, 10 July 2014. [10] “Evidence for the historical existence of Jesus Christ,” rationalwiki.org, n.d., web, 19 Dec. 2014 <http://rationalwiki.org/wiki/Evidence_for_the_historical_existence_of_Jesus_Christ>. [11] “Early ‘Chrestians,'” mountainman.com, n.d., web, 20 Dec. 2014. [12] Catherine Giordano, “Jesus Who? The Historical Record Gives No Clue,” catherinegiordano.hubpages.com, 12 July 2015, web, 12 July 2015.

 

JC Myth (5.15): Saviors, Christs, and Other Gods: “Yaldabaoth (Father of Yahweh and Elohim)”

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Chapter Five: Saviors, Christs, and Other Gods: “Yaldabaoth (Father of Yahweh and Elohim)”

The Secret Book of John (The Apocryphon of John), a dialogue between John and Jesus, was written sometime before 180 CE. We know this because Irenaeus referred to it in his Adversus Haereses.[1] Also, we read:

“The Secret Book of John was probably written by Jewish Gnostics in the first century CE, or even a century before. While it is critical of the Jewish God, its terminology and mythic motifs and biblical citations show that it comes from a Jewish cultural background. In the early second century CE Christians revised it slightly to make it Christian.”[2]

As stated earlier, Celsus, writing around 170 CE, never heard of the books Matthew, Mark, Luke, or John.”[3] Since the “first mention and quote by a Christian writer from either the Gospel of Mark, Matthew, Luke, or John cannot be found before 180 C.E,[4] we know that The Apocryphon of John was written before or near the same time as the four Gospels. And in it we read the full story of the creation, fall, and redemption of man. It’s a little different from the biblical version. The hero/villain in this story is Sophia’s son, Yaldabaoth (who fathers Yahweh and Elohim). The following synopsis is taken from a translation made by Stevan Davies.[5]

Sophia wanted to have a child, but she didn’t seek approval from her “masculine counterpart.” Upon producing a boy, she called him Yaldabaoth. He didn’t realize anyone else existed, so he proclaimed, “I am God . . . I am a jealous God and there is no God but me!” Sophia realized that she had lost light and power in her ugly, ignorant, evil son, and she became ashamed. She cast him away from her in a cloud so he wouldn’t be seen, and she “repented and wept furiously.” All the “divine realms (pleroma)” heard her and sought “blessing for her from the Invisible Virgin Spirit.” The Spirit responded, and Sophia was elevated above Yaldabaoth but was not “restored to her own original realm.”

Yaldabaoth got together with his “subordinate demons” and said, “Let’s create a man according to the image of God And our own likeness So that his image will illuminate us.” Once the man was created Yaldabaoth’s “principal advisors” said to him, “Blow some of your Spirit in the man’s face,  Then his body will rise up.” Yaldabaoth complied and the man came alive. The man (Adam) was good and more intelligent than his designers, so “They took him and cast him down Into the lowest depths of the material world.” Barbelo (forethought) put a spirit named Epinoia in Adam to help him.

Adam was now in the material world (Earth), and had a physical body (shadow of death) to imprison his soul. Yaldabaoth bound him with forgetfulness and put him in the Garden of Eden. Yaldabaoth knew Epinoia enlightened Adam, so he tried to remove her from Adam through Adam’s rib cage. Yaldabaoth was able to “recover the Power that he had put into Adam” by taking out Epinoia, but she escaped; “Adam’s perceptions were veiled And he became unconscious. As he (Yaldabaoth) said through his prophet: ‘I will make their minds dull so that they do not see or understand.'” Yaldabaoth then created a woman and captured Epinoia in her. Eve (via Epinoia) “raised up the veil that dulled [Adam’s] mind. He sobered up from the dark drunkenness And he recognized his own counterpart.” He thought this woman had given him life, so he called her Eve.

Yaldabaoth wanted the couple to remain ignorant so they would worship him; therefore, he told them not to eat from the tree of knowledge of good and evil. Adam and Eve were “too terrified to renounce Yaldabaoth,” but they did eat from the tree (possibly due to the coaxing of Jesus). They realized then that Yaldabaoth, their creator, was a false god. “When Yaldabaoth discovered that they had moved away from him He cursed his earth.” He “gave the woman over so that the man might be her master, Because he did not know the secret of the divine strategy.” He “showed his ignorance to his angels” and “cast both of them out of paradise Dressing them in heavy darkness.”

Then Yaldabaoth raped Eve, who bore Elohim the older and Yahweh the younger. Elohim was evil while Yahweh was good. “Yaldabaoth deceptively named the two: Cain and Abel.” Then “Adam had intercourse with the image of his foreknowledge” and Seth was born. Yaldabaoth made the first couple drink from the “waters of forgetfulness” so they wouldn’t know their “true place of origin.” Seth’s children populated the world but “remained in this [fallen, ignorant] condition for a while In order that when the Spirit descends from the holy realms The Spirit can raise up the children and heal them from all defects And thus restore complete holiness to the fullness of God.” At that point the spark that was lost from the pleroma into Adam and Eve would return to the heavenly realms.

After a time Yaldabaoth regretted having created man and everything else, since his creation didn’t work like he wanted because Adam was smarter than he was and cost him some of his own power and light, so he brought a flood to destroy mankind. Noah was warned of Yaldabaoth’s plot from another heavenly source. He tried to preach to people, but they didn’t know him and therefore didn’t believe him. However, Noah and “many other people” hid in “a cloud of light” and didn’t die in the flood.

At the end of the book we find “The Providence Hymn,” which states in part:

***

I am the Providence of everything.
I became like my own human children.

I existed from the first.
I walked down every possible road. . .

I entered the midst of darkness
I came to the deepest part of the underworld.

I let my face light up
Thinking of the end of their time
I entered their prison
            The body is that prison

I cried out:
Anyone who hears,
              Rise up from your deep sleep!”

And the sleeping one awoke and wept
Wiping bitter tears saying
“Who calls me?”
“Where has my hope come from
As I lie in the depths of this prison?” . . .

Stay awake!
Rise out of the depths of the underworld!

I raised him up
I sealed him with the light/water of the five seals.
Death had no power over him ever again.

I ascend again to the perfect realm.
I completed everything and you have heard it.”

***

Jesus entered into prison (human body), woke the “dead” (those bound in forgetfulness and ignorance in the “underworld,” or on Earth), and set the captives free.

This revelation came to John in a “mystery” from the savior in heaven, and when it was finished “the Savior vanished.” John found the other disciples of Jesus and told them what he had seen and heard. The Apocryphon of John is as believable as anything else in the Bible, and certainly old enough to be considered regarding any truth about Jesus.

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] “Apocryphon of John,” wikipedia.org, 12 Feb. 2015, web, 18 Mar. 2015. [2] “Focus on Gnosticism,” Oxford Biblical Studies Online, 2016, web, 15 May 2016. [3] Craig M. Lyons, MsD, DD, MDiv, “The Evolution of the Jesus Myth,” Bet Emet Ministries, firstnewtestament.com, n.d., web, 4 June 2014. [4] Craig M. Lyons, MsD, DD, MDiv, “Marcion and the Marcionites,” Bet Emet Ministries, firstnewtestament.com, n.d., web, 4 June 2014, 5 June 2014. [5] Stevan Davies, tr., “The Secret Book of John (The Apocryphon of John),” The Gnostic Society Library, gnosis.org, 2005, web, 18 Mar. 2015. See also: “The Gnostic Jesus: Sethian Creation,” gnostic-jesus.com, n.d., web, 19 Mar. 2015.

 

 

 

JC Myth (5.14): Saviors, Christs, and Other Gods: “Yahweh and Jesus”

JC Myth Picture for Blog

Chapter Five: Saviors, Christs, and Other Gods: “Yahweh and Jesus”

We all know these two gods; however, I want to point out a few facts that might be new information (to some) regarding Yahweh and his son. Since they, like Osiris and Horus, are sometimes interchangeable, I will discuss them together.

First, I believe the Bible presents Yahweh as a distinct god from the Canaanite high god, El. Dr. Steven Dimattei wrote:

“In the oldest literary traditions of the Pentateuch, it is El who regularly appears and not Yahweh, or Yahweh as El! The patriarchal narratives identify El as the deity to whom many of the early patriarchal shrines and altars were built. For example, we are informed in Genesis 33:20 that Jacob builds an altar in the old cultic center of the north, Shechem, and dedicates it to “El, god of Israel” (‘el ‘elohe yišra’el). There is no ambiguity in the Hebrew here: ‘el must be translated as a proper name, El. The textual tradition from which this text derives, the Elohist, ultimately remembers a time when El was the patron god of Israel. . .

“Thus there seems to be ample evidence in the biblical record to support the claim that as Yahweh became the supreme national deity of the Israelites, he began to usurp the imagery, epithets, and old cultic centers of the god El. This process of assimilation even morphed the linguistic meaning of the name El, which later came to mean simply “god,” so that Yahweh was then directly identified as ‘el—thus Joshua 22:22: “the god of gods is Yahweh” (‘el ‘elohim yhwh).

“Noteworthy also is the fact that unlike the god Baal, there is no polemic in the Bible against El, and all the old cultic centers of El, those in Jerusalem, Shechem, and Beersheba, were later accredited to Yahweh. Since the large majority of patriarchal narratives that speak of shrines and altars to El are found in the northern kingdom, such as Bethel and Shechem, and, on the other hand, many biblical texts seem to accredit Yahweh’s origin to the southern Negeb, the current scholarly hypothesis is that the worship of El in the north and of Yahweh in the south eventually merged. This thesis finds further support in the incident of Jeroboam, who may have acted to reestablish the cult of Yahweh-El at Dan and Bethel via his “golden bulls” . . . In sum, the biblical literature, spanning as it does hundreds of centuries of cultural and cultic traditions, preserves divergent views, portraits, theologies, and origins of its god Yahweh.” [1]

Dr. Doron B. Cohen pointed out that, according to Deuteronomy 32:8-9, Yahweh was given Jacob as his inheritance when the most high god El set the boundaries for the nations.[2] Cohen noted that an ancient version of the Bible states that El (Elyon) allotted gods and lands to nations, and Yahweh was one of many gods in his pantheon.[3]

When the Most High [Elyon] gave the nations each their heritage, when he partitioned out the human race, he assigned the boundaries of nations according to the number of the children of God, but Yahweh’s portion was his people, Jacob was to be the measure of his inheritance. (New Jerusalem Bible, 1985)

(As Dr. Dimattei wrote, “At some point, it is ascertained, the cultic worship of Yahweh must have absorbed that of El, through which means Yahweh assimilated both the imagery and epithets once used of El.”[4]) The English Standard Version (ESV) also translates this allotment as being a division according to the sons of God, and it states that Yahweh received Jacob as his “allotted heritage.” Bob Seidensticker noted regarding this:

“Here we see Elyon, the head of the divine pantheon, dividing humankind among his children, giving each his inheritance. The idea of a divine pantheon with a chief deity, his consort, and their children (the council of the gods) was widespread through the Ancient Near East. Elyon (short for El Elyon) is the chief god, not just in Jewish writings but in Canaanite literature. The passage concludes with Yahweh getting Israel as his inheritance.

“We learn more about terms like ‘sons of the gods’ by widening our focus to consider Ugaritic (Canaanite) texts. Ugarit was a Canaanite city destroyed along with much of the Ancient Near East during the Bronze Age Collapse in roughly 1200 BCE, a period of widespread chaos from which Israelite civilization seems to have grown.

“The Ugaritic texts state that El and his consort Asherah had 70 sons, which may be the origin of the 70 nations (or 72) that came from Noah’s descendants listed in Genesis 10.”[5]

So El divided the nations, and Yahweh received Israel as his inheritance. Hence, he is, as the Bible says, the god of Israel.

As for the phrase “according to the number of the children of Israel” in the King James Version of the Bible, Robert Wright wrote:

“The King James edition got this phrase from the “Masoretic Text,” a Hebrew edition of the Bible that took shape in the early Middle Ages, more than a millennium after Deuteronomy was written. Where the Masoretic Text—the earliest extant Hebrew Bible—got it is a mystery. The phrase isn’t found in either of the two much earlier versions of the verse now available: a Hebrew version in the Dead Sea Scrolls and a Greek version in the Septuagint, a pre-Christian translation of the Hebrew Bible. . .

“Some scholars who have used the Dead Sea Scrolls and the Septuagint to reconstruct the authentic version of the verse say that ‘children of Israel’ was stuck in as a replacement for ‘sons of El.’ With that lost phrase restored, a verse that was cryptic suddenly makes sense: El—the most high god, Elyon—divided the world’s people into ethnic groups and gave one group to each of his sons. And Yahweh, one of those sons, was given the people of Jacob. Apparently at this point in Israelite history (and there’s no telling how long ago this story originated) Yahweh isn’t God, but just a god—and a son of God, one among many.”[6]

It makes more sense that El was dividing the world among his sons (since Yahweh, a god, received a portion) than what modern Bibles, such as the King James Version, say, which is, as stated, that all the nations received a portion according to the number of Israel. We can see that the high god was transferring to lesser gods, as Yahweh inherited Israel as his special people. So the context is that the most high god was portioning out the world to his underling deities and not that Yahweh was portioning land to humans, which makes no sense at all in the context of the passage. (Of course, again, El and Yahweh have been equated. El, we saw, was the husband of Asherah, meaning Yahweh was the husband of Asherah if they eventually became the same god.[7])

Note the context of this passage by looking at the previous verses. Verse 7 says: “Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee” (Deut. 32:7). Thom Stark wrote:

“There are no allusions here to any El epithets, no identification of Yahweh as a ‘father of years,’ or even as ‘aged.’ Verse 7 asks Israel to remember an older tradition, one the young people will have to ask their father and elders about. The old tradition says that when Elyon divided up the earth to give one nation to each of his sons as his inheritance, Yahweh’s inheritance was Israel. What is the point of saying this? Well verse 5 makes it clear: Israel is not being faithful to Yahweh. Vv. 16-17 expound on this: Israel was ungrateful to Yahweh and decided to go after other gods, despite how well Yahweh had treated them. The point of vv. 8-9 is to remind Israel that according to their old traditions, Israel belonged to Yahweh; Israel was Yahweh’s inheritance. They thus had no business looking to other gods for support. The world was rightly ordered by Elyon, and according to the divinely-established world order, Israel belonged to Yahweh. Other people belonged to other gods, but Israel belonged to Yahweh. By worshiping other gods, Israel was kicking against the divinely-established world order.

“. . . El is the father and creator of the gods, of the earth, and of humankind. And this makes perfect sense of Elyon’s function in Deut 32:8-9. But in Deuteronomy 32, Yahweh is only ever identified as father and fashioner of his own allotted people, Israel. This is how all patron deities were understood.”[8]

This explains Yahweh’s interest in Israel only. Other nations had their own gods; Moab, for instance, was ruled by the god Chemosh (Num. 21:29, Jdg. 11:24, Jer. 48:7). It also explains why we see in Romans 11:26 that “so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” Jacob was Yahweh’s concern; and we see, in Revelation 7:4-8, the sons of Jacob being sealed to Yahweh. (The Bible is a Jewish book. Even the Garden of Eden is the Jewish temple’s Holy of Holies. When one went east of Eden, he left the presence of Yahweh since the temple faced east. See Book of Jubilees 8:19 and Genesis 3:24, 4:16.)

Verse 9 of Revelation 7 does say: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.” However, according to The Catholic Encyclopedia, the German scholar Eberhard Vischer believed and taught that the book of Revelation was:

“originally a purely Jewish composition, and to have been changed into a Christian work by the insertion of those sections that deal with Christian subjects. From a doctrinal point of view, we think, it cannot be objected to. There are other instances where inspired writers have availed themselves of non-canonical literature. Intrinsically considered it is not improbable. The Apocalypse abounds in passages which bear no specific Christian character but, on the contrary, show a decidedly Jewish complexion.”[9]

Crawford Howell Toy, DD, LLD, and Kaufman Kohler, PhD, wrote an article in The Jewish Encyclopedia saying:

“The last book in the New Testament canon, yet in fact one of the oldest; probably the only Judæo-Christian work which has survived the Paulinian transformation of the Church. The introductory verse betrays the complicated character of the whole work. It presents the book as a “Revelation which God gave . . . to show unto his servants things which must shortly come to pass,” and at the same time as a revelation of Jesus Christ to “his servant John.” According to recent investigations, the latter part was interpolated by the compiler, who worked the two sections of the book—the main apocalypse (ch. iv.-xxi. 6) and the letters to the “seven churches” (i.-iii. and close of xxii.)—into one so as to make the whole appear as emanating from John, the seer of the isle of Patmos in Asia Minor (see i. 9, xxii. 8), known otherwise as John the Presbyter. The anti-Paulinian character of the letters to the seven churches and the anti-Roman character of the apocalyptic section have been a source of great embarrassment, especially to Protestant theologians, ever since the days of Luther; but the apocalypse has become especially important to Jewish students since it has  been discovered by Vischer . . . that the main apocalypse actually belongs to Jewish apocalyptic literature.”[10]

Bernard D. Muller wrote: “[Revelation] 7:9-17 was NOT a part of the original Jewish version. 7:9-17 was inserted (textually right after the 144,000 Jews had been pre-selected to be saved in heaven some time later) to show Christians are God’s first choice.”[11] Another thought to consider is that “all nations” could possibly refer only to all Jewish nations, who spoke in various tongues (Acts 2:5-6), and the passage in Revelation might be speaking of a first resurrection from each Jewish nation and then a final resurrection from the same group (Rev. 20:5-6). Based on all of the above, and the fact that the entire Old Testament and most of the New Testament concern themselves with the Israelites, we can surmise that Yahweh was/is the Jewish tribal god.

Yahweh, in Exodus 15:2, is also called Yah (Jah, as in “hallelujah”), an Egyptian moon god (see also Psalms 68:4, 18, 77:11, 89:8; and Isaiah 12:2, 26:4, and 38:11).[12] The Egyptian god was actually known as Nuk-Pa-Nuk, or I Am That I Am, a name Yahweh also claimed (Ex. 3:14).[13] This name was not, as the Old Testament declares, revealed by Yahweh to Moses but was in fact found written on a temple of Isis at Sais in Egypt. The name Jehovah was also a name the Egyptians considered sacred, and it too was later used by the Hebrews.[14] Godfrey Higgins wrote:

“From this, I think, we may fairly infer, that the Egyptians were of the same religion, in its fundamentals, as the Jews. . . The book of Esther appears to have been part of the chronicles of the kings of Persia, adopted by the Jews into their canon, evidently to account for their feast of Purim.”[15]

Jehovah IEUE was a Chaldean god, and that name too was later used by the Hebrews.[16]

In the Bible Jesus is called by the name of the Egyptian creator god Amen: “These things saith Amen, the faithful and true witness, the beginning of the creatures of God” (Rev. 3:14 GEN). Note the following, with pertinent information capitalized: 

Isaiah 65:16 (KJV) That he who blesseth himself in the earth shall bless himself in THE GOD OF TRUTH; and he that sweareth in the earth shall swear by THE GOD OF TRUTH;

Isaiah 65:16 (DR) In which he that is blessed upon the earth, shall be blessed in GOD, AMEN: and he that sweareth in the earth, shall swear by GOD, AMEN:

Putting these together we have: In which he that is blessed upon the earth, shall be blessed in THE GOD AMEN: and he that sweareth in the earth, shall swear by THE GOD AMEN:

In ancient times people thought if they knew a god’s name, they could force him to do their bidding. Richard Stuart Gordon wrote:

“The ancient Jews considered God’s true name so potent that its invocation conferred upon the speaker tremendous power over His creations. To prevent abuse of this power, as well as to avoid blasphemy, the name of God was always taboo, and increasingly disused so that by the time of Jesus their High Priest was supposedly the only individual who spoke it aloud — and then only in the Holy of Holies upon the Day of Atonement.”[17]

Rumpelstiltskin spun gold for a princess, asking nothing in return if she could discover his name; but if not, she had to sacrifice her firstborn to him. In Exodus 3:14 Moses tried to discover the name of the god calling to him. The response was “I am that/who I am.” Yahweh wasn’t about to give power to Moses by offering his name. Today, Christians call upon the god Amen (saying “Amen” at the end of their prayers) in an attempt to “spin straw into gold” or convince Amen/Jesus to grant their various wishes.

Amen (Amon, Amun, or Ammon) was a sun god and was known as the “ultimate creator of the world.”[18] Jesus, as Amen, was a sun god and the creator, and his life “duplicates the trajectory of the Sun in the sky,”[19] which will be shown later. In “Hymn to Amen,” composed sometime between 1600 and 900 BCE, we read that Amen

“is the physician . . . The winds are driven back, the hurricane is repulsed. . . He delivereth the helpless one. . . He is perfect . . . All the gods are three, Amen, Rā and Ptah, and there are none like unto them . . . He breatheth breath into all nostrils. . . His wife is the earth, he uniteth with her, his seed is the tree of life, his emanations are the grain.”[20]

Jesus is referred to as Shemesh (Mal. 4:2: the word for “sun” in Hebrew is Shemesh[21]). Shemesh/Shamash was an “Akkadian/Babylonian sun god,” or “deity of justice.”[22] He was called shepherd, king, god of light, king of judgment, ruler of men, and one who “puts an end to wickedness and destroys enemies” and “loosens the bonds of the imprisoned, grants health to the sick, and even revivifies the dead.”[23]

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Steven Dimattei, PhD, “#27. Are Yahweh and El the same god OR different gods? (Gen 14:22, 17:1, 21:33; Ex 6:2-3; Ps 82:1 vs Deut 32:8-9; Ps 29:1, 89:6-8),” contradictionsinthebible.com, 27 Jan. 2013, web, 23 Mar. 2015. [2] Doron B. Cohen, ThD, The Japanese Translations of the Hebrew Bible: History, Inventory and Analysis (Leiden, Netherlands, and Boston: Brill Academic Publishers, Inc., 2013), 148. [3] Cohen, The Japanese Translations of the Hebrew Bible: History, Inventory and Analysis[4] Dimattei, Ibid[5] Seidensticker, “Polytheism in the Bible.” [6] Wright, 117. [7] Victor Harold Matthews, “Judges and Ruth,” New Cambridge Bible Commentary (Cambridge University Press, 2004), 9. [8] Stark, “The Most Heiser: Yahweh and Elyon in Psalm 82 and Deuteronomy 32.” [9] Charles Herberman, PhD, LLD, et al., eds., The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, Vol. I (New York: Robert Appleton Company, 1907), 599. See also: Eberhard Vischer, Die Offenbarung Johannis: Eine Judisch Apokalypse in Christlicher Bearbeitung Mit einem Nachwort v. A. Harnack (Leipsic: J.C. Hinrichs’sche, 1886). [10] “Revelation (Book of): Jewish Origin,” Jewish Encyclopedia: The unedited full-text of the 1906 Jewish Encyclopedia, jewishencyclopedia.com, n.d., web, 2 Dec. 2014 <http://www.jewishencyclopedia.com/articles/12712-revelation-book-of&gt;. [11] Bernard D. Muller, “Revelation of John, the original Jewish version: Apocalypse composition, dating & authorship,” n.d., web, 2 Dec. 2014 <http://historical-jesus.info/rjohn.html&gt;. [12] Murdock, Did Moses Exist? 420. See also: Jimmy Dunn, “Yah (Lah), the Other Egyptian Moon God,” n.d. web, 13 Nov. 2014. [13] Bonwick, 395. See also: Doane, VI. [14] Higgins, Anacalypsis, 1, 329; and 2, 17. See also: Doane, VI. [15] Higgins, Anacalypsis, 1, 17; 3, 152. See also: Ernst von Bunsen, The keys of Saint Peter or The house of Rechab: connected with the history of symbolism and idolatry (London: Longmans, Green, and Co., 1807), 38-39; and Doane, VI. [16] Higgins, Anacalypsis, 1, 329; and 3, 152. See also: Doane, VI. [17] Richard Stuart Gordon, The Encyclopedia of Myths and Legends (London: Headline Book Publishing, 1993), 480-481. [18] James P. Allen, The Ancient Pyramid Texts, 425. See also: Murdock, Christ in Egypt, 115. [19] “Jesus Is the Sun God,” hiddenmeanings.com, n.d., web, 27 Aug. 2014 <http://www.hiddenmeanings.com/supernova.html&gt;. [20] “Hymn to Amen,” from Chapter XII, “Egyptian Hymns to the Gods,” The Literature of the Ancient Egyptians, wisdomlib.org, 5 Feb. 2011, web, 21 May 2015. [21] “Shemesh,” My Hebrew Dictionary: Learn Hebrew Online, dictionary.co.il, 2015, web, 16 June 2015. [22] Murdock, Did Moses Exist? 394. [23] Morris Jastrow, The Religion of Babylonia and Assyria (Boston: Ginn & Company, 1898), 70-72. See also: Murdock, Did Moses Exist? 396.

 

JC Myth (5.13): Saviors, Christs, and Other Gods: “Buddha”

JC Myth Picture for Blog

Chapter Five: Saviors, Christs, and Other Gods: “Buddha”

Doane listed forty-eight similarities between Jesus and Gautama Buddha,[1] whose birth Max Mǘller placed at 656 BCE and Sir William Jones at 1000 BCE[2] (Wikipedia says c. 563 BCE or c. 480 BCE[3]), and John Jackson noted the similarities between Buddha and Jesus as follows:

“The close parallels between the life-stories of Buddha and Christ are just as remarkable as those between Krishna and Christ. Buddha was born of a virgin named Maya, or Mary. His birthday was celebrated on December 25. He was visited by wise men who acknowledged his divinity. The life of Buddha was sought by King Bimbasara, who feared that some day the child would endanger his throne. At the age of twelve, Buddha excelled the learned men of the temple in knowledge and wisdom. His ancestry was traced back to Maha Sammata, the first monarch in the world. (Jesus’ ancestry is traced back to Adam, the first man in the world.) Buddha was transfigured on a mountain top. His form was illumined by an aura of bright light. (Jesus was likewise transfigured on a mountain top.) . . . After the completion of his earthly mission, Buddha ascended bodily to the celestial realms.”[4]

Dameron added regarding Buddha that he lived 2,540 years ago (as of the nineteenth century CE, and long before Christ), that shepherds attended his birth, and that his mother (although married) was an immaculate virgin named “Maya deva” (great Mary). Dameron noted also that Buddha was “endowed with the same powers and performs wonders like that of Chrisna, and he also crushes the serpent’s head.”[5] Because Krishna, Buddha, and Jesus bore many similarities in their lives, Dameron was prompted to write:

“It may be contended that Chrisna and Buddha were characters taken from that of Jesus of Nazareth. But ample proof is at hand to show that either of these religions extends far back into the night of time beyond the birth of Christ or the beginning of the Christian era.”[6]

Regarding Buddha’s transfiguration, Gerald Massey said (and I mentioned this earlier) that there was a specific reason that Jesus went up onto the mountain “after six days” (Mk. 9:2). Massey wrote: “The sixth day was celebrated as that of the change and transfiguration of the solar god in the lunar orb, which he re-entered as the regenerator of light.”[7] He continued:

“in the Hindu myth of the ascent and transfiguration on the Mount, the Six Glories of the Buddha’s head are represented as shining out with the brilliance that was blinding to mortal sight. These Six Glories are equivalent to the six manifestations of the Moon-God in the six Upper Signs, or, as it was set forth, in the Lunar Mount. During six months, the Horus, or Buddha, as Lord of Light in the Moon, did battle with the Powers of Darkness by night, whilst the Sun itself was fighting his way through the Six Lower Signs.”[8]

Tina Rae Collins

My goal is to share my book The Judaeo-Christian Myth one article at a time. If you find these articles interesting or you don’t think I’ll reach my goal (always a possibility, I suppose), and/or you just can’t wait, you can purchase the book by clicking on the picture above or the title in this paragraph. Thanks for reading!

[1] Doane, XXIX. [2] Bennett, 107. [3] “Gautama Buddha,” wikipedia.org, 18 Mar. 2015, web, 18 Mar. 2015. [4] Jackson, 17-18. [5] Dameron, 53. [6] Dameron, 53-54. [7] Massey, Gerald Massey’s Lectures, 65. See also: Acharya S, Suns of God, 340. [8] Massey, Gerald Massey’s Lectures, 75. See also: Acharya S, Suns of God, 340.