It is our purpose to present the evidences showing that a system of
Astral worship, which we designate as Jewish Christianity, was in
existence more than two centuries and a half before the institution of
its modern form. In verification of this assertion we must find the
initial point of our inquiry in ancient history, which teaches that in
the division of the Grecian Empire among his generals, after the death
of Alexander the Great, who died 332 years before the beginning of our
era, the governorship of Egypt and adjacent provinces was secured by
Ptolemy Lagus, or Soter, who, having subsequently suppressed a revolt
in Judea, removed from that country a large body of its inhabitants to
people the new city of Alexandria, which had been laid out by order of
and named after the great Conqueror.
The Egyptian version of the Gospel story, being more appropriate to the
Nile Valley than to the region from whence they came, the Greek
colonists of Alexandria adopted it, but preferring to pay homage to
Serapis, one of the ninth incarnations of God Sol, which they imported
from Pontus, a Greek province of Asia Minor, they erected to his
worship that celebrated temple known as the Grand Serapium; and,
transferring the culture and refinement of Greece to the new city, it
became, under the Ptolemian dynasty, a great seat of learning; the arts
and sciences flourished, an immense library was collected, the various
forms of Astral worship were represented and schools for the
dissemination of the several phases of Grecian philosophy and Oriental
Gnosticism were founded.
Such being the environment of the Jewish residents of Alexandria, they
soon acquired the vernacular and adopted the religion of the Greeks,
who, having ever attached to their incarnate saviours the title
signifying the Christ, or the anointed, were known as Christians.
Encouraged by the liberal policy of Philadelphus, the second Ptolemy, a
body of their learned men, who had been educated in the Greek schools,
founded a college for the education of their own people, which
institution was ultimately known as the University of Alexandria. Under
the auspices of Philadelphus the professors of that institution
rendered their Hebrew sacred records into the Greek language, which
translation is known as the Septuagint, or Alexandrian version of the
Old Testament.
Having acquired from the Egyptian astrologers the arts of healing,
thaumaturgy and necromancy, and teaching them in their school, the
professors of the Jewish college of Alexandria assumed the title of
Essenes, or Therapeutae, the Egyptian and Greek words signifying
Doctors, Healers or Wonder Workers. Possessed of the sad and gloomy
characteristics of their race, they adopted the "Contemplative Life,"
or asceticism of the Oriental Gnosticism, from which they derived the
name of Ascetics. Founding a church for the propagation of their
peculiar tenets, those who were set apart for the ministry assumed the
title of Ecclesiastics. Inculcating rigid temperance and self-denial
among their people, they were known as Enchratites, Nazarites or
Abstainers; and the more devout among them retiring to monasteries, or
to the solitude of caves and other secluded places, were also
designated as Monks, Cenobites, Friars, Eremites, Hermits or
Solitaries.
The time having arrived, according to the cyclic teachings of Astral
worship, for the manifestation of the tenth and last incarnation of God
Sol, or, in other words, to, give a new name to the mythical genius of
the sun, the professors of the Jewish school of Alexandria is resolved
to inaugurate their own form of worship. While retaining the same title
under which they had paid homage to Serapis and known as Christians,
Essenes or Therapeutae, they substituted for their Christ the name of
the Grecian Bacchus, which, composed of the letters {Greek:
IOTA, ETA, SIGMA}, signifies Yes, Ies or Jes. In composing their version
of the Gospel story, having, like their race, no inventive genius, they
appropriated that of Serapis as its basis and laid its scene in the
land of their ancestry, but inconsistently retained the sign of the
cross and the phraseology connected there with, which, having special
reference to the Nile River and its annual inundation, had no
application whatever to the sterile land of Judea. Selecting what they
conceived to be the best from other versions of the Gospel story, and
assuming the title of Eclectics, they designated their system as the
Eclectic Philosophy. In proof of the eclectic character of the Gospel
and Epistles of ancient Christianity, we refer to the Asceticism
inculcated therein, which, derived from the Oriental Gnosticism, we
find perpetuated in the scriptures of modern Christianity; we also
refer to the miracle of converting water into wine, taken from the
Gospel story of Bacchus, and to the statements that the Saviour was the
son of a carpenter and was hung between two thieves, copied from the
story of Christna, the Eighth, Avatar of the East Indian astrolatry.
Thus we see that, although the scene of the Gospel story of ancient
Christianity was laid in the land of Judea, its authors having adopted
a Greek version of that story as its basis, given a Greek title and
name to their Messiah, perpetuated a Greek name for their sect and
quoted exclusively from the Septuagint, or Greek version of the Old
Testament, the facts show conclusively that it was not Jews of Judea,
but Hellenized Jews of Alexandria, who were the real authors of the
ancient Christianity.