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The oldest Nazarenes, who were the descendants of the Scripture {{Style S-Italic|nazars,}} and whose last prominent leader was John the Baptist, although never very orthodox in the sight of the scribes and Pharisees of Jerusalem were, nevertheless, respected and left unmolested. Even Herod “feared the multitude” because they regarded John as a prophet ({{Style S-Italic|Matthew}} xiv. 5) {{Style S-Italic|.}} But the followers of Jesus evidently adhered to a sect which became a still more exasperating thorn in their side. It appeared as a heresy {{Style S-Italic|within}} another heresy; for while the nazars of the olden times, the “Sons of the Prophets,” were Chaldean kabalists, the adepts of the new dissenting sect showed themselves reformers and innovators from the first. The great similitude traced by some critics between the rites and observances of the earliest Christians and those of the Essenes may be accounted for without the slightest difficulty. The Essenes, as we remarked just now, were the converts of Buddhist missionaries who had overrun Egypt, Greece, and even Judea at one time, since the reign of Asoka the zealous propagandist; and while it is evidently to the Essenes that belongs the honor of having had the Nazarene reformer, Jesus, as a pupil, still the latter is found disagreeing with his early teachers on several questions of formal observance. He cannot strictly be called an Essene, for reasons which we will indicate further on, neither {{Style S-Italic|was}} he a nazar, or Nazaria of the older sect. What Jesus {{Style S-Italic|was,}} may be found in the {{Style S-Italic|Codex Nazaræus,}} in the unjust accusations of the Bardesanian Gnostics. | The oldest Nazarenes, who were the descendants of the Scripture {{Style S-Italic|nazars,}} and whose last prominent leader was John the Baptist, although never very orthodox in the sight of the scribes and Pharisees of Jerusalem were, nevertheless, respected and left unmolested. Even Herod “feared the multitude” because they regarded John as a prophet ({{Style S-Italic|Matthew}} xiv. 5) {{Style S-Italic|.}} But the followers of Jesus evidently adhered to a sect which became a still more exasperating thorn in their side. It appeared as a heresy {{Style S-Italic|within}} another heresy; for while the nazars of the olden times, the “Sons of the Prophets,” were Chaldean kabalists, the adepts of the new dissenting sect showed themselves reformers and innovators from the first. The great similitude traced by some critics between the rites and observances of the earliest Christians and those of the Essenes may be accounted for without the slightest difficulty. The Essenes, as we remarked just now, were the converts of Buddhist missionaries who had overrun Egypt, Greece, and even Judea at one time, since the reign of Asoka the zealous propagandist; and while it is evidently to the Essenes that belongs the honor of having had the Nazarene reformer, Jesus, as a pupil, still the latter is found disagreeing with his early teachers on several questions of formal observance. He cannot strictly be called an Essene, for reasons which we will indicate further on, neither {{Style S-Italic|was}} he a nazar, or Nazaria of the older sect. What Jesus {{Style S-Italic|was,}} may be found in the {{Style S-Italic|Codex Nazaræus,}} in the unjust accusations of the Bardesanian Gnostics. | ||
“Jesu is {{Style S-Italic|Nebu,}} the false Messiah, the destroyer of the old orthodox religion,” says the {{ | “Jesu is {{Style S-Italic|Nebu,}} the false Messiah, the destroyer of the old orthodox religion,” says the ''Codex''.{{Footnote mark|*|fn1117}} He is the founder of the sect of the new nazars, and, as the words clearly imply, a follower of the Buddhist doctrine. In Hebrew the word ''naba'' {{Style S-Hebrew|נבא}} means to speak of inspiration; and {{Style S-Hebrew|נבו}} is {{Style S-Italic|nebo}}, a god of wisdom. But Nebo is also {{Style S-Italic|Mercury}}, and {{Style S-Italic|Mercury is Buddha}} in the Hindu monogram of planets. Moreover, we find the Talmudists holding that Jesus was inspired by the genius of Mercury.{{Footnote mark|†|fn1118}} | ||
The Nazarene reformer had undoubtedly belonged to one of these sects; though, perhaps, it would be next to impossible to decide absolutely which. But what is self-evident is that he preached the philosophy of Buddha-Sakyamûni. Denounced by the later prophets, cursed by the Sanhedrim, the nazars—they were confounded with others of that name “who separated themselves unto that shame,” | The Nazarene reformer had undoubtedly belonged to one of these sects; though, perhaps, it would be next to impossible to decide absolutely which. But what is self-evident is that he preached the philosophy of Buddha-Sakyamûni. Denounced by the later prophets, cursed by the Sanhedrim, the nazars—they were confounded with others of that name “who separated themselves unto that shame,”{{Footnote mark|‡|fn1119}} they were secretly, if not openly persecuted by the orthodox synagogue. It be- | ||
{{Footnotes start}} | |||
{{Footnote return|*|fn1117}} Ibid.; Norberg: “Onomasticon,” 74. | |||
{{Footnote return|†|fn1118}} Alph. de Spire: “Fortalicium Fidei,” ii., 2. | |||
{{Footnote return|‡|fn1119}} Hosea ix. 10. | |||
{{Footnotes end}} | |||
133 BLUNDERS OF THE OLD AND NEW TESTAMENTS. | {{Page|133|BLUNDERS OF THE OLD AND NEW TESTAMENTS.}} | ||
comes clear why Jesus was treated with such contempt from the first, and deprecatingly called “the Galilean.” Nathaniel inquires—“Can there any good thing come out of Nazareth?” ({{Style S-Italic|John}} i. 46) at the very beginning of his career; and merely because he knows him to be a {{Style S-Italic|nazar.}} Does not this clearly hint, that even the older nazars were not really Hebrew religionists, but rather a class of Chaldean theurgists? Besides, as the {{Style S-Italic|New Testament}} is noted for its mistranslations and transparent falsifications of texts, we may justly suspect that the word Nazareth was substituted for that of {{Style S-Italic|nasaria,}} or nozari. That it originally read “Can any good thing come from a nozari, or Nazarene;” a follower of St. John the Baptist, with whom we see him associating from his first appearance on the stage of action, after having been lost sight of for a period of nearly twenty years. The blunders of the {{Style S-Italic|Old Testament}} are as nothing to those of the {{Style S-Italic|gospels.}} Nothing shows better than these self-evident contradictions the system of pious fraud upon which the super-structure of the Messiahship rests. “This is {{Style S-Italic|Elias}} which was for to come,” says Matthew of John the Baptist, thus forcing an ancient kabalistic tradition into the frame of evidence (xi. 14). But when addressing the Baptist himself, they ask him ({{Style S-Italic|John}} i{{Style S-Italic|.}} 21), “Art thou Elias?” “And he saith {{Style S-Italic|I am not”!}} Which knew best—John or his biographer? And which is divine revelation? | {{Style P-No indent|comes clear why Jesus was treated with such contempt from the first, and deprecatingly called “the Galilean.” Nathaniel inquires—“Can there any good thing come out of Nazareth?” ({{Style S-Italic|John}} i. 46) at the very beginning of his career; and merely because he knows him to be a {{Style S-Italic|nazar.}} Does not this clearly hint, that even the older nazars were not really Hebrew religionists, but rather a class of Chaldean theurgists? Besides, as the {{Style S-Italic|New Testament}} is noted for its mistranslations and transparent falsifications of texts, we may justly suspect that the word Nazareth was substituted for that of {{Style S-Italic|nasaria,}} or nozari. That it originally read “Can any good thing come from a nozari, or Nazarene;” a follower of St. John the Baptist, with whom we see him associating from his first appearance on the stage of action, after having been lost sight of for a period of nearly twenty years. The blunders of the {{Style S-Italic|Old Testament}} are as nothing to those of the {{Style S-Italic|gospels.}} Nothing shows better than these self-evident contradictions the system of pious fraud upon which the super-structure of the Messiahship rests. “This is {{Style S-Italic|Elias}} which was for to come,” says Matthew of John the Baptist, thus forcing an ancient kabalistic tradition into the frame of evidence (xi. 14). But when addressing the Baptist himself, they ask him ({{Style S-Italic|John}} i{{Style S-Italic|.}} 21), “Art thou Elias?” “And he saith {{Style S-Italic|I am not”!}} Which knew best—John or his biographer? And which is divine revelation?}} | ||
The motive of Jesus was evidently like that of Gautama-Buddha, to benefit humanity at large by producing a religious reform which should give it a religion of pure ethics; the true knowledge of God and nature having remained until then solely in the hands of the esoteric sects, and their adepts. As Jesus used {{Style S-Italic|oil}} and the Essenes never used aught but pure water, | The motive of Jesus was evidently like that of Gautama-Buddha, to benefit humanity at large by producing a religious reform which should give it a religion of pure ethics; the true knowledge of God and nature having remained until then solely in the hands of the esoteric sects, and their adepts. As Jesus used {{Style S-Italic|oil}} and the Essenes never used aught but pure water,{{Footnote mark|*|fn1120}} he cannot be called a strict Essene. On the other hand, the Essenes were also “set apart;” they were healers ({{Style S-Italic|assaya}}) and dwelt in the desert as all ascetics did. | ||
But although he did not abstain from wine he could have remained a Nazarene all the same. For in chapter vi. of {{Style S-Italic|Numbers,}} we see that after the priest has waved a part of the hair of a Nazorite for a wave-offering before the Lord, “after that a Nazarene may drink wine” (v. 20). The bitter denunciation by the reformer of the people who would be satisfied with nothing is worded in the following exclamation: “John came neither eating nor drinking and they say: ‘He hath a devil.’ . . . The Son of Man came eating and drinking, and they say: ‘Behold a man gluttonous and a wine-bibber.’” And yet he was an Essene and Nazarene, for we not only find him sending a message to Herod, to say that he was one of those who cast out demons, and who performed | But although he did not abstain from wine he could have remained a Nazarene all the same. For in chapter vi. of {{Style S-Italic|Numbers,}} we see that after the priest has waved a part of the hair of a Nazorite for a wave-offering before the Lord, “after that a Nazarene may drink wine” (v. 20). The bitter denunciation by the reformer of the people who would be satisfied with nothing is worded in the following exclamation: “John came neither eating nor drinking and they say: ‘He hath a devil.’ . . . The Son of Man came eating and drinking, and they say: ‘Behold a man gluttonous and a wine-bibber.’” And yet he was an Essene and Nazarene, for we not only find him sending a message to Herod, to say that he was one of those who cast out demons, and who performed | ||
{{Footnotes start}} | |||
{{Footnote return|*|fn1120}} “The Essenes considered oil as a defilement,” says Josephus: “Wars,” ii., p. 7. | |||
{{Footnotes end}} | |||
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cures, but actually calling himself a prophet and declaring himself equal to the other prophets. | {{Style P-No indent|cures, but actually calling himself a prophet and declaring himself equal to the other prophets.{{Footnote mark|*|fn1121}}}} | ||
The author of {{Style S-Italic|Sod}} shows Matthew trying to connect the appellation of Nazarene with a prophecy, | The author of {{Style S-Italic|Sod}} shows Matthew trying to connect the appellation of Nazarene with a prophecy,{{Footnote mark|†|fn1122}} and inquires “Why then does Matthew state that the prophet said he should be called {{Style S-Italic|Nazaria?”}} Simply “because he belonged to that sect, and a prophecy would confirm his claims to the Messiahship. . . . Now it does not appear that the prophets anywhere state that the Messiah will be called a ''Nazarene''.”{{Footnote mark|‡|fn1123}} The fact alone that Matthew tries in the last verse of chapter ii. to strengthen his claim that Jesus dwelt in Nazareth {{Style S-Italic|merely to fulfil a prophecy,}} does more than weaken the argument, it upsets it entirely; for the first two chapters have sufficiently been proved later forgeries. | ||
Baptism is one of the oldest rites and was practiced by all the nations in their Mysteries, as sacred ablutions. Dunlap seems to derive the name of the {{Style S-Italic|nazars}} from nazah, sprinkling; Bahak-Zivo is the genius who called the world into existence | Baptism is one of the oldest rites and was practiced by all the nations in their Mysteries, as sacred ablutions. Dunlap seems to derive the name of the {{Style S-Italic|nazars}} from nazah, sprinkling; Bahak-Zivo is the genius who called the world into existence{{Footnote mark|§|fn1124}} out of the “dark water,” say the Nazarenes; and Richardson’s {{Style S-Italic|Persian, Arabic, and English Lexicon}} asserts that the word {{Style S-Italic|Bahak}} means “raining.” But the Bahak-Zivo of the Nazarenes cannot be traced so easily to Bacchus, who “was the rain-god,” for the nazars were the greatest opponents of Bacchus-worship. “Bacchus is brought up by the Hyades, the rain-nymphs,” says Preller;{{Footnote mark|║|fn1125}} who shows, furthermore, that{{Footnote mark|¶|fn1126}} at the conclusion of the religious Mysteries, the priests baptized (washed) their monuments and anointed them with oil. All this is but a very indirect proof. The Jordan baptism need not be shown a substitution for the {{Style S-Italic|exoteric}} Bacchic rites and the libations in honor of Adonis or Adoni—whom the Nazarenes abhorred—in order to prove it to have been a sect sprung from the “Mysteries” of the “Secret Doctrine;” and their rites can by no means be confounded with those of the Pagan populace, who had simply fallen into the idolatrous and unreasoning faith of all plebeian multitudes. John was the prophet of these Nazarenes, and in Galilee he was termed “the Saviour,” but he was not the founder of that sect which derived its tradition from the remotest Chaldeo-Akkadian theurgy. | ||
“The early plebeian Israelites were Canaanites and Phœnicians, with | “The early plebeian Israelites were Canaanites and Phœnicians, with | ||
{{Footnotes start}} | |||
{{Footnote return|*|fn1121}} Luke xiii. 32. | |||
{{Footnote return|†|fn1122}} Matthew ii. We must bear in mind that the Gospel according to Matthew in the New Testament is not the original Gospel of the apostle of that name. The authentic Evangel was for centuries in the possession of the Nazarenes and the Ebionites, as we show further on the admission of St. Jerome himself, who confesses that he had to {{Style S-Italic|ask permission}} of the Nazarenes to translate it. | |||
{{Footnote return|‡|fn1123}} Dunlap: “Sod, the Son of the Man.” | |||
{{Footnote return|§|fn1124}} “Codex Nazaræus,” vol. ii., p. 233{{Style S-Italic|.}} | |||
{{Footnote return|║|fn1125}} Preller: vol. i., p. 415. | |||
{{Footnote return|¶|fn1126}} Ibid., vol. i., p. 490. | |||
{{Footnotes end}} | |||
135 VARIOUS MODES OF BAPTISM. | {{Page|135|VARIOUS MODES OF BAPTISM.}} | ||
the same worship of the Phallic gods—Bacchus, Baal or Adon, Iacchos—Iao or Jehovah;” but even among them there had always been a class of {{Style S-Italic|initiated}} adepts. Later, the character of this plebe was modified by Assyrian conquests; and, finally, the Persian colonizations superimposed the Pharisean and Eastern ideas and usages, from which the {{Style S-Italic|Old Testament}} and the Mosaic institutes were derived. The Asmonean priest-kings promulgated the canon of the {{Style S-Italic|Old Testament}} in contradistinction to the {{Style S-Italic|Apocrypha}} or Secret Books of the Alexandrian Jews—kabalists.<sup>[#fn1127 1127]</sup> Till John Hyrcanus they were Asideans (Chasidim) and Pharisees (Parsees), but then they became Sadducees or Zadokites—asserters of sacerdotal rule as contradistinguished from rabbinical. The Pharisees were lenient and intellectual, the Sadducees, bigoted and cruel. | {{Style P-No indent|the same worship of the Phallic gods—Bacchus, Baal or Adon, Iacchos—Iao or Jehovah;” but even among them there had always been a class of {{Style S-Italic|initiated}} adepts. Later, the character of this plebe was modified by Assyrian conquests; and, finally, the Persian colonizations superimposed the Pharisean and Eastern ideas and usages, from which the {{Style S-Italic|Old Testament}} and the Mosaic institutes were derived. The Asmonean priest-kings promulgated the canon of the {{Style S-Italic|Old Testament}} in contradistinction to the {{Style S-Italic|Apocrypha}} or Secret Books of the Alexandrian Jews—kabalists.<sup>[#fn1127 1127]</sup> Till John Hyrcanus they were Asideans (Chasidim) and Pharisees (Parsees), but then they became Sadducees or Zadokites—asserters of sacerdotal rule as contradistinguished from rabbinical. The Pharisees were lenient and intellectual, the Sadducees, bigoted and cruel.}} | ||
Says the {{Style S-Italic|Codex:}} “John, son of the Aba-Saba-Zacharia, conceived by his mother {{Style S-Italic|Anasabet}} in her hundredth year, had baptized for {{Style S-Italic|forty-two years<sup>[#fn1128 1128]</sup>}} when Jesu Messias came to the Jordan to be baptized with John’s baptism. . . . But he will {{Style S-Italic|pervert John’s doctrine,}} changing the baptism of the Jordan, and perverting the sayings of justice.”<sup>[#fn1129 1129]</sup> | Says the {{Style S-Italic|Codex:}} “John, son of the Aba-Saba-Zacharia, conceived by his mother {{Style S-Italic|Anasabet}} in her hundredth year, had baptized for {{Style S-Italic|forty-two years<sup>[#fn1128 1128]</sup>}} when Jesu Messias came to the Jordan to be baptized with John’s baptism. . . . But he will {{Style S-Italic|pervert John’s doctrine,}} changing the baptism of the Jordan, and perverting the sayings of justice.”<sup>[#fn1129 1129]</sup> | ||