• Choose a category
• All
• Classic-Fiction

When Jesus was baptized by that very mysterious character (Joannes( in the Jordanus, the holy Spirit descended on to him in the form of a dove, and a fire was lighted in the river. Now I cannot help suspecting that a mystic union was meant to be represented here between the two principles-in fact the reunion of the sects of the Linga and the Ioni or Dove-which we yet find in Jesus and his mother in the Romish religion.45

The Forty Days and Temptation in the Wilderness

Many savior gods, including Buddha, Horus, Manu, Quetzalcoatl and Zoroaster, were tempted in the wilderness as a standard part of the mythos. As demonstrated, the Jesus-Satan story is a rehash of the tale about the Egyptian "twins" Horus-Set, and this temptation myth represents the struggle between light and dark, day and night, and winter and summer. Churchward explains these elements of the mythos:

The Gospel story of the Devil taking Jesus up into an exceeding high mountain from which all the kingdoms of the world and the glory of them could be seen, and of the contention on the summit is originally a legend of the Astronomical Cult, which has been converted into history in the Gospels. In the Ritual . . . the struggle is described as taking place upon the mount, i.e. "the mountain in the midst of the Earth, or the mountain of Amenta which reaches up to the sky," and which in the Solar Cult stood at the point of the equinox, where the conflict was continued and the twins were reconciled year after year. The equinox was figured at the summit of the mount on the ecliptic and the scene of strife was finally configurated as a fixture in the constellation of the Gemini, the sign of the twin-brothers, who for ever fought and wrestled "up and down the garden," first one, then the other, being uppermost during the two halves of the year, or of night and day. . . . This contention in the wilderness was one of the great battles of Set and Horus.... Forty days was the length of time in Egypt that was reckoned for the grain in the earth before it sprouted visibly from the ground. It was a time of scarcity and fasting in Egypt, the season of Lent . . . The fasting of Jesus in the desert represents the absence of food that is caused by Set in the wilderness during the forty days' burial for the corn, and Satan asking Jesus to turn the stones into bread is a play on the symbol of Set, which in one representation was rendered as "a stone." The contest of the personal Christ with a personal Satan in the New Testament is no more historical fact than the contest between the seed of the woman and the serpent of evil in the Old. Both are mythical and both are Egyptian Mysteries.46

This battle between Set and Horus was also re-enacted upon the earth, as the stellar, lunar and solar cult priests and their followers have fought among themselves for millennia.

This particular part of the mythos was rejected by early Christian fathers as being "fabulous," but, like many other elements of the solar myth, it was later added in order to make the godman more competitive, "to show that Christ Jesus was proof against all temptations, that he too, as well as Buddha and others, could resist the powers of the prince of evil."47

The Wedding Feast at Cana/ Turning Water into Wine

In the gospels, Jesus is claimed to have changed water into wine during the wedding at Cana as proof of his divinity. Once again, this tale is found in other mythologies and is part of the solar mythos. Long before the Christian era, Dionysus/Bacchus was said to turn water into wine, as related by A.J. Mattill:

This story is really the Christian counterpart to the pagan legends of Dionysus, the Greek god of wine, who at his annual festival in his temple of Elis filled three empty kettles with wineno water needed! And on the fifth of January wine instead of water gushed from his temple at Andros. If we believe Jesus' miracle, why should we not believe Dionysus's?4

As Walker says:

The story of his miracle at Cana was directly modeled on a Dionysian