Jews’ Jew “Jesus” hoax is based on natural religion originating with our Aryan gods (known by names including Anunnaki, Tall Whites, Nordics, Pleiadians) from the Pleiades stars. Stanley Wilkin (2019, University of London, Jesus and Bel Christianity and the Continuation of Paganism) explains that Christianity is based on Mesopotamian religion and in particular the Anunnaki supreme god, called An in Sumerian and Anu in Akkadian. As is shown in the posts Family from afar [link to follow], there is compelling evidence that humans were created and civilized by these Aryan gods from Pleiades and that sky-god religions based on these Aryan gods have continued until today.
Pagan origins of the Bible
Old Testament
The Bible was once believed to be the oldest book in the world, with completely original stories. That was before excavations in Mesopotamia in the mid-19th century revealed that Hebrew scribes stole biblical stories from pagan sources. Translated cuneiform showed that many biblical stories originated in Mesopotamia (World History). Examples of the Hebrews’ self-serving theft are presented below.
The Epic of Gilgamesh
The Epic of Gilgamesh, some of which dates back to 2,100 BCE Mesopotamia, is a foundational work in religion.
Epic of Gilgamesh and Hebrew Bible similarities
There are striking similarities between the Epic of Gilgamesh and the Hebrew Bible (similar to the Christian Old Testament), which dates back to the 8th/7th centuries BCE. Wikipedia notes that accounts of the following subjects in the Epic and Bible are correlated:
Garden of Eden
In both stories a human is created from the soil by a god and lives in nature; he is introduced to a female congener who tempts him; the man accepts food from the woman; he covers his nakedness; he must leave his former home, unable to return; a snake steals a plant of immortality from the hero.
Advice from Ecclesiastes
“A triple-stranded rope is not easily broken.” This rare proverb about the strength of a triple-stranded rope is in both books.
Genesis flood story
The Genesis flood story follows the Gilgamesh flood tale point by point and in the same order. This close match indicates that the Genesis flood story originates in a Mesopotamian account. In the Epic, the man who is told to build a boat before the great flood is called Utnapishtim. In Genesis he is named Noah.
Woman created from a man’s rib
In the Epic, the Sumerian goddess of life, Ninti, was created from Enki’s rib. It seems that this story served as the basis for the tale in Genesis about Eve being created from Adam’s rib.
The Epic of Atrahasis
The Epic of Atrahasis dates back to at least c. 1,650 BCE.
Creation of humans
The Epic explains the creation of humans by the Anunnaki gods Anu, Enlil, and Enki (rulers of the sky, Earth, and freshwater sea respectively) for the purpose of doing manual work such as farm labor and maintenance of rivers and canals. The work was undertaken by mother goddess Mami. She created humans by shaping clay, spat upon by all the gods, into figurines mixed with the flesh and blood of the slain god Geshtu-E. After 10 months humans were born from a specially made womb.
The flood
The Epic contains the flood story: Enki (a) warns the hero Atrahasis of Enlil’s plan to destroy mankind by flood, (b) tells him to build a boat to escape, (c) says that the boat should (i) have a roof “like Abzu” (a subterranean, freshwater realm presided over by Enki), (ii) have upper and lower decks, and (iii) be sealed with bitumen.
Atrahasis boards the boat with his family and animals, seals the door, and the storm and flood begin. The flood ends after seven days and Atrahasis offers sacrifices to the gods.
Enuma Elish
Enuma Elish (also known as The Seven Tablets of Creation) is a Babylonian creation myth dated to the 9th century BCE. It is a story of the great god Marduk’s victory over the forces of chaos and his establishment of order at the creation of the world.
There are many similarities between Enuma Elish and the Atrahasis epic. Enuma Elish describes the creation of the world and the creation of man destined for the service of the Mesopotamian deities.
According to this account, before creation, when only the primordial entities Apsu and Tiamat existed and co-mingled, there were no other things or gods. Then from the mixture of Apsu and Tiamat two gods issued: Lahmu and Lahamu. Then Anshar and Kishar were created. From Anshar came the god Anu, and from Anu, came the god Nudimmud (also known as Ea). Within the Apsu, Ea and Damkina created Marduk.
Marduk told Ea that he would use his own blood to create man, and that man would serve the gods. Ea advised one of the gods be chosen as a sacrifice; the Igigi advised that Kingu be chosen. His blood was then used to create man.
As is the case with the Epic of Gilgamesh and the Epic of Atrahasis, Enuma Elish contains numerous parallels with passages of the Hebrew Bible. In particular, both Enuma Elish and the Bible refer to:
- Watery chaos before creation
- Separation of the chaos into heaven and earth
- Different types of waters and their separation
- The number seven: seven tablets of the epic and the seven days of creation
- A similar order of creation events: first darkness, then light, the firmament, dry land, and finally man, followed by a period of rest
- Dust infused with “godhood”: through a god’s blood in Enuma Elish and by being made in God’s image in Genesis
Joshua J. Mark (2018) notes major points in the Enuma Elish:
- Triumph of order over chaos and light over darkness
- Replacement of old static gods by younger and more dynamic gods
- The younger gods’ introduction of the concept of change and mutability to the universe through their creation of mortal beings who are subject to death
- The mortal beings’ task of helping the gods maintain their creation and thereby play an integral role in the eternal work of the gods
It is notable that these themes also occur in European paganism (Odinism / Wotanism).
New Testament
Date of birth
Although Jesus was supposedly born on 25 December, his birthday was not declared as such until the fifth century. That day was previously named a holiday in honour of the Roman sun god Sol Invictus (Sanders, E. P., 1993, The Historical Figure of Jesus, London, England, New York City, New York).
General similarities to earlier stories
The Gospel of Mark
This Gospel is a Jew retelling of the Odyssey, with Jesus as its central character instead of Odysseus (MacDonald, Dennis R., 2013, Mythologizing Jesus: From Jewish Teacher to Epic Hero, Lanham, Maryland: Rowman & Littlefield).
The Gospel of John
This Gospel contains ideas from Platonism and Greek philosophy: The “Logos” in John’s prologue was devised by philosopher Heraclitus and adapted to Judaism by Philo Judaeus (Philo the Jew) of Alexandria (Porter, Stanley E., 2015, John, His Gospel, and Jesus: In Pursuit of the Johannine Voice, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, pp. 102–104).
The Gospel of John also seems to have been influenced by symbolism associated with the cult of Dionysus, the Greek god of wine, e.g. Jesus’ miracle of turning water into wine at the Marriage at Cana in John 2:1–11 resembles stories that were told about Dionysus (Salier, Willis Hedley, 2004, The Rhetorical Impact of the Sēmeia in the Gospel of John, Tübingen, Germany: Mohr Siebeck) and Jesus’ declaration of himself as the “True Vine” sounds like Dionysus, who discovered the first grape vine (Shorrock, Robert, 2011, The Myth of Paganism: Nonnus, Dionysus and the World of Late Antiquity, A&C Black).
The Gospel of John also contains parallels with The Bacchae, a tragedy featuring Dionysus as a central character. It was written by Athenian playwright Euripides and first performed in 405 BCE.
As in the Gospel of John, the central figure is an incarnate deity who arrives in a country where he should be known and worshiped. However, because he is disguised as a mortal, the deity is not recognized and is instead persecuted by the ruling party (Stibbe, Mark W. G., 1993, The Elusive Christ: A New Reading of the Fourth Gospel, The Gospel of John As Literature: An Anthology of Twentieth-Century Perspectives, Leiden, The Netherlands: Brill).
Like Dionysus in Euripides’ Bacchae, in the Gospel of John, Jesus is elusive, makes ambiguous statements to evade capture, is supported by a group of female followers, and one of the central figures suffers a violent death (Stibbe, Mark W. G., 1994, John as Storyteller: Narrative Criticism and the Fourth Gospel, Cambridge, England: Cambridge University Press).
Water of life
In the New Testament, Jesus is called the “water of life.” Similarly, a votive altar to Mithras from Poetovio calls him the fons perennis (“the ever-flowing stream”) (Clauss, Manfred, 2001, The Roman Cult of Mithras: The God and His Mysteries, translated by Gordon, Richard, New York City, New York and London, England: Routledge).
Healing miracles
The supposed healing miracles of Jesus are similar to the miracles associated with Asclepius, the Greek god of healing and medicine (Edelstein, Emma J.; Edelstein, Ludwig, 1998, Asclepius: Collection and Interpretation of the Testimonies, Baltimore, Maryland: The Johns Hopkins University Press).
Dying and rising savior gods
From the article Dying-and-Rising Gods (2018) by Richard Carrier, Ph.D. in ancient history, specialist in the modern philosophy of naturalism and humanism, and the origins of Christianity:
Many cultures around the borders of Judea had a dying and rising personal savior god. The idea was fashionable. It is unsurprising that some fringe Jews decided to invent their own dying and rising savior, this time a Jew. If any erudite religious scholar in 1 BCE had been asked what a future Jesus cult would look like, he would have described the entire Christian cult precisely, before it even existed.
Richard Carrier (2018) on the following dying and rising savior gods:
Osiris
Like Jesus, he died during a full moon and was resurrected on the “third day.” Like Jesus, after being restored to life in his deceased body, Osiris visits people on earth and then rules from heaven above.
Dionysus
In a popular tale about Dionysus (also known as Bacchus), after being killed as a baby, he is resurrected by a human woman (Semele). Dionysus is a “reborn” savior god. Like Christians (1 Corinthians 15:29), those baptized into his cult received eternal life in paradise.
Zalmoxis
Zalmoxis is another resurrected savior. He died and rose from the dead. Zalmoxis appeared in his same body and visited his followers to prove he was alive.
Inanna
Clay tablets inscribed in Sumer over a thousand years before Christianity describe Inanna’s humiliation, trial, execution, crucifixion, and her resurrection three days later. Inanna was “turned into a corpse,” “the corpse was hung from a nail,” and “after three days and three nights” her assistants ask for her corpse and resurrect her (by feeding her the “water” and “food” of life). Her cult continued to be practiced into the Christian period.
Adonis
Adonis, who is sometimes equated with Tammuz, is another resurrected savior. There were national ceremonies of mourning for Adonis’ death followed the next day by celebrations of his return to life and ascending into outer space. It is likely that the resurrection of Adonis was celebrated long before Christianity began.
Romulus
Romulus is another resurrected savior god before Christianity. He is murdered, his corpse vanishes, the sun goes out, people flee in fear and mourn his death; then he returns to earth alive, resurrected in a new divine body. Then he preaches his gospel to the disciple Proculus before departing to rule from heaven.
Asclepius
By a god (Zeus) Asclepius was turned into a bloodless corpse. Then Zeus restored Asclepius to life. After this resurrection, Asclepius was immortal, eternal, and supernaturally powerful, like Jesus.
Baal
The death of Baal (or “Ba’al”) is likely the same death mourned under the name Hadad-Rimmon in Zechariah 12:11. Baal’s corpse is found by Anat and multiple gods declare him dead. After Baal is then buried and funeral rites performed, he is resurrected and lives forever. Later, but before the onset of Christianity, Baal becomes a personal savior god.
Hercules
The legend of Melqart became fused with that of Hercules. After Hercules was killed by Typhon, Iolaus restored him to life by ritually burning a quail. After he was raised from the dead, Hercules ascended to heaven with divine power, like Jesus.
The idea of resurrection, especially of the whole world at a designated end-time, was pagan.
Richard Carrier concludes:
- It’s time to face the fact that resurrected savior gods was a pagan idea.
- All Jews did was invent a Jew one for Christianity.
Finally, from where did Jews get the idea of calling their fictitious Jew deity “Jesus?”
Jessos
Jesus-like Jessos (born in 2193 BCE according to the ancient Oera Linda Book, discussed in the post The Oera Linda Book: Explosive power for Aryans) seems like a candidate.
Esus
Esus (Celtic: “Lord,” or “Master”)also seems to have inspired the Jew hoaxers. From Britannica (Esus, Celtic deity):
“Esus was a powerful Celtic deity, one of three mentioned by the Roman poet Lucan in the 1st century AD; the other two were Taranis (“Thunderer”) and Teutates (“God of the People”). Esus’ victims, according to later commentators, were sacrificed by being ritually stabbed and hung from trees. A relief from the Cathedral of Notre-Dame in Paris portrays him as a bent woodman cutting a branch from a willow tree.”
To clarify, Esus was a killer carpenter (a wood cutter who stabbed and hanged people from trees). Although the New Testament is quiet about this aspect of J/esus’ character, it seems that Esus became Jesus for the purposes of Christianity. Both Esus and Jesus were carpenters, both were involved in human sacrifice on wood (Jesus was allegedly sacrificed on a wooden cross) and both were involved in stabbing (Jesus was supposedly stabbed while on the cross).
The Anunnaki are commonly depicted with wings, and the concept of winged angels can be traced to the Anunnaki (Stanley Wilkin, 2019, University of London, Jesus and Bel Christianity and the Continuation of Paganism)
Toward the Light 