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The Scythian, part 5

2012.10.01

The Holy Spirit

Reading the gospels, it is impossible to reason out or justify Jesus' habit of meditating in the temple of Astare on the Mount of Olives, described by the Jews as "mount of corruption," a habit we find written thus:

"...He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him" (Luke 22:39).

"...at night he went out, and abode in the mount that is called the Mount of Olives. And all the people would get up early in the morning to come to Him in the temple to listen to Him" (Luke 37-38).

"...Singing a hymn, they went out to the Mount of Olives" (Mark 14:26).

We could cite more quotations—form John as well—but the last quotation, above, Mark's, seems the most important because the evangelist reports that, after Jesus' disciples had entered into a Blood-Alliance with Jesus, they go out to the Mount of Olives together, "singing a hymn." Unwittingly, logical questions emerge: Who are they praising? What is their hymn like? Who did they learn it from, and why do they sing praise precisely on the Mount of Olives, at the site of the temple of "the despised (by the Jews)" Astare, Virgin of Light in the Galileans' faith?

It is impossible to find answers to these questions using the mentality of Judeo-Christian gospels. Logic redirects us once more to gnostic writings: By basing our thinking on them [gnostic writings], though quietly, but without fear, perhaps we can say that Jesus, along with his disciples, is praising the Virgin of Light who appears to them as the Holy Spirit in the Temple of the Virgin Mother situated on the Mount of Olives. The Judeo-Christian gospels' only usable contribution to our investigations of history, here, is the ambiguous expressions stemming from omissions and imprecise labeling. In the gospels, Jesus makes a clear distinction between the Holy Spirit and the Spirit of Truth: The evangelist, John informs us of Jesus' constant use of the expression "Spirit of Truth" (John 14:17, 15:26, 16:13). Further, Jesus associates the Spirit of Truth with the Father (John 15:26).

The evangelists do not teach the concept of the Holy Spirit. Only Mark (13) informs us of Jesus' encouragement of "those who have been handed over to Courts of Law; are beaten up in assemblies because of My name" telling them that the "Holy Spirit" will then speak on behalf of the sufferer:

"But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues... When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit" (Mark 13:9, 11).

Therefore, in all probability, by his expression the "Spirit of Truth derived from the Father," Jesus means a divine presence in Man, manifest as his natural tendency to seek to the truth, while the Holy Spirit to him is the same as in gnostic teachings, the Heavenly Mother who cares about and loves everyone equally, the Virgin of Light who, as her son, has been since eternity.

Our observations regarding the above are confirmed by the historical fact that, in the Parthian Empire and—as Church documents state—Scythia, churches founded by the apostles on the Jesus Faith immediately inaugurate reverence of the Virgin of Light in their cultures. Saul-Paulian Orthodoxy, on the other hand, banishes the Virgin of Light. It keeps the Father-Son-Holy Spirit trinity, but the Holy Spirit for Roman Orthodoxy is only a remote divine authority to whom prayers must be addressed to obtain absolution by way of sacrifices. Since Jewish tradition is to sacrifice animals to obtain forgiveness of sins, and since the animals most commonly slain for such ends are pigeons, Judeo-Christianity depicts the Holy Spirit, forgiver of sins, as a pigeon. For Judeo-Christianity the Spirit in the trinity is not Mother and Virgin, not joined to the Heavenly Father, not the Holy Spirit incarnate, and not the entity who gives birth to Jesus as Gnostics believe and write in their gospels (Gospel of Philip). Close to 600 years elapse before Roman Orthodoxy finally acknowledges Jesus' Mother as the Virgin Mother, and the first shelter in her honor is built in Alexandria. But to this day, she is not equated with the Virgin of Light, the Holy Virgin who forever lives as a manifestation of the Holy Trinity.

In Parthia and, later, among the followers of Manichean and Persian Zoroastrian persuasions, however, her symbol, the eternal light in churches, Sanctuary Lamp, or eternal Holy Fire, is piously maintained and assures religious peace among followers of the Jesus Faith. The Parthians' and their descendants' devotion to her is more than just a religious ritual: It influences political state-authority decisions. Consider the following historical example: The Parthian Empire ceases to exist in 226 AD, and Sassanid Persian rule begins. The Parthian-Hun-Mahgar-Scythian people of the Jesus Faith migrate north, and a large number of them arrive in the Carpathian Basin where they link up with their bretheren and become known as Huns and, later, as “Avars,” to whom Byzantine pays huge yearly sums in gold to "buy" peace. Belief in the Holy Trinity of Light is reinforced in the Carpathian Basin with the arrival of the Parthians' Jesus Faith as well as Zoroastrian traditions. It must be, therefore, acknowledged that the people of the former Parthian Empire nurse the traditions of the Holy Fire with religious piety. Meanwhile, Judeo-Christianity had already become Byzantine's state-religion, and emperor Heraclius orders the desecration of the Holy Fire by ordering everyone to spit in it. He, himself also does. In response, a Hun-Persian alliance is formed for the purpose of retaliation, the punishment of Byzantine, for the desecration of the Holy Fire. The enormous army under the command and leadership of the Hun Bajánfi defeats Byzantine. He then entrusts Sarbaraz, the commander of the Persian forces arriving after the battle, to arrange a peace treaty according to instructions to the Greek legation pleading for mercy, while he, himself returns home to the Carpathian Basin with his army. This raid is clear proof that the Magyar-Huns of the Carpathian Basin are already followers of the Jesus Faith, and that the Holy Fire represents for them the same Holy Spirit, referenced above, as a legacy of the Gnostics.

Such historical information when combined with the aftermath of events in Hungary is quite important not only to students of Hungarian history, but also to everyone, regardless of nationality. Specific to Hungarian interest, it substantiates the Hungarians' devotion to Jesus. It also explains why foreign troops of the Holy Roman Empire are dispatched to Hungary to defeat and kill Koppány, the rightful heir of the Árpád Dynasty, quarter and expose his body on fortress walls, and put Vajk (Stephen I, 1000 AD) into power. Much controversy surrounds this new king—and nothing is known about the circumstances of his death. What is known is that forced conversion to Judeo-Christianity begins during his reign. Hungarians are declared pagans, and those who remain faithful to the Holy Fire, symbol of the Holy Spirit, the faithful who refuse to sacrifice their benevolent Parthian Jesus once again and worship the merciless, vengeful, alien god of the Jews, are exterminated. The first four centuries of the Hungarians' forced conversion to Judeo-Christianity is hallmarked by the Inquisition's persecution and extermination of the magi known as "Mágus-pörök" (pörők, legal actions). This Orthodoxy commits the same deeds with the Hungarian people as it did with the Gnostics earlier. It commissions the destruction of the written legacy along with believers in the Son of Light. That is why there are no runic-written heirlooms in Hungary, and why the majority of Hungarians today are Roman Catholics.

And yet, the ancient faith, though buried for a thousand years, is sprouting everywhere. People are discovering the deception and are taking back Jesus' legacy, which they feel is rightfully theirs.

In a global sense, the lesson is threefold: One, strong common religious beliefs unite people. Two, killing off the religious leadership of a people and destroying records of their beliefs brings about religious conversion. And three, forced religious conversions are temporary because no amount of human effort can eradicate the truth and the truth will always sprout where sought.

That is why Jesus' words are so important, not only to Hungarians, but to anyone who seeks the truth. "Search the Scriptures," Jesus says. Ancient Magyar-Hun-Scythian-Sumerian scriptures point the way back to the Creator; and the Spirit of Truth drives Man to seek the truth about both his Creator and himself:

"the Spirit of Truth will be with you and will be in you" (John 14:17).

But the strength to pursue the truth and the protection of the truthful along the way comes from the Virgin of Light, the protectress, guardian, the Holy Spirit of whom the Gnostics speak with such beauty, wisdom and kindness. She renders Man's spirit invincible. The Father gives us the desire to seek the truth; the Son shows us where to look; and the Mother gives us the strength to do it. It is perhaps in this notion that lies the most elevating inference of the Holy Trinity.

Bread of Life and Water of Life

Other than “Light,” Jesus also refers to himself "the bread descended from Heaven," and:

"I am the bread of life; he who comes to Me will not hunger" (John 6:35).

In our study of traditions, we know of only two human teachers who taught real and true neighborly love as a manifestation of divine guidance in the same way: Jesus and the Sumerian Gudea. And the truths they professed remain eternal even if human hatred, greed and ruthless desire to subjugate others prevented the permanent establishment of the kingdom of neighborly love among human beings. Listening from a distance of thousands of years, we hear them speak of a loving, caring, kind God, full of piety, who is truth itself. Their common teaching erases the 2000 years that separate them. So let us cast our eyes on Gudea's cuneiform writings, here, within our theme: the search for the Bread of Life.

Under no circumstances can we call coincidence Gudea also calling bread "of heavenly origin" and distributing it among the faithful of the church so that the "strength of the Light may fill our souls:" He says:

"'Bread is itself God,' then sprinkles it with the water of life, breaks the bread, and exclaims to the Mother Goddess: 'May the bread-giving God be showered with prayer,' while he gives everyone a piece of the bread."

Then, 2000 years later we hear Jesus say in John 6:51:

"Eat [this bread], it is my flesh, which I will give for the life of the world"

In both cases, the message is that bread is a divine gift to Mankind that transforms into divine strength.

Another divine substance is Water of Life, today's Holy Water and the basis of a Hungarian Easter ritual during which young men sprinkle water on the maidens of the village to promote life. Gudea openly proclaims neighborly love; and here we can see the heirloom he left us, a statue of him holding the wellhead of the Water of Life in his hand. This is how he teaches:

"Your heart is the chalice of neighborly love, of which it [neighborly love] should emanate as the Water of Life flows from the cup in my hand."

Then, 2000 years later, Jesus teaches us in John 4:14:

"But whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life" 

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In both cases—reference to Bread of Life and Water of Life—we have Jesus encouraging everyone, at the personal level, to come in direct contact with God, to take God within himself. Yet nowhere in the canonized scriptures do we find Jesus teaching us personal awareness of the Son of God, our immediate relationship to God—that is, without an intermediary such as a priest—and the homogeneity of divine and human souls.

In that two millennia that stretches between Gudea and Jesus, we find kingdoms that want to assure social welfare and happy civic life based on neighborly love, but alien cultures infiltrate these kingdoms and replace notions of Bread of Life and Water of Life with their selfish ideologies. The pitiless hatred and revenge ideology sweeps the land and defeats the law of neighborly love. Conquered peoples are forced to worship a vengeful foreign god; their innocent newborns are mass-mutilated; and new, ingenious methods are devised to exterminate entire populations that resist conversion to Judaism. And at the moment, and in that specific part of the world where such butcher-laws are at their peak, the Son of God appears and begins to teach:

"A new commandment I give to you, that you love one another" (John 13:34).

Jesus really had to enact a new law because neighborly love in Man's spirit has, to be sure, decayed seriously during the 2000 years since Gudea.

Queen of Heaven

The oldest evidence of faith in a Heavenly Mother dates back some 7000-7500 years (radiocarbon dating). The writings on an amulet found in Tatárlaka, located in historical Hungary (Tataria, Romania, since the Trianon Dictate of 1920) attests to Man, struggling with adversity, petitioning the Heavenly Mother for help. The prayer reads:

"Protector of Tur-Dis (Tordos): Grand Lady, cognizant of all secrets, may Your Caring Two Eyes guard us in the light of our Father-Sun."

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26 goddess figurines are also found next to the amulet, as testaments to the worship of the same Mother Goddess: The people who live here regard eternal divine care as the Heavenly Mother's kindness extended to everyone. This is their belief, the same belief the Scythians of Scythopolis, the “goiims,” “people of other faiths,” of Galilee profess. Material testing confirms that the clay is of local composition. As expected, the discovery of the Tatárlaka religious artifacts, which predate even Sumerian finds, have opened new debates concerning the beliefs of the people who lived there and their relationship to the peoples history calls Sumerians.

We find evidence of worship of the Mother Goddess elsewhere, too. Uruk, Mesopotamia, is Inanna's holy city where her worship is practiced at the highest level, so let us dig around there. In our search of the religious practices of an age, we look for surviving symbols and interpret them using our knowledge of that age. And so it is in the case of bird-headed goddess with child figurines found in the antediluvian layers at the site of excavations of Ur, Mesopotamia. Here, we find the symbols of “sun-worshipers,” people who symbolize an inconceivable God by the sun: One is Im-Dugud, Tur-ullu, “New Light” or “Child of Light” (L.144, 441), Turul, the mythical falcon, symbol of Hungarian spiritual identity. It is found everywhere; on ancient Sumerian artifacts, 1st century Parthian royal crowns, Atilla's (this is the correct spelling of his name) banners, Árpád's standards, and on Hungarian military emblems, badges and decorations until the end of World War II. The other symbol is the lion, "House of the Sun" in the Sumerian zodiac. We can confirm the relationship between the lion and the Virgin Mother by identifying the Rosetta worn by the Scythian Virgin Mother with that on the lion's flank in the sanctuary of Ister-Gam castle (Esztergom, pre-14th century capital of Hungary on the shores of the Danube [formerly Ister] river). During the Marxist terror rule of Béla Kun (born Jewish, Khon), the Basilica of Esztergom is "vandalized," and of the seven pairs of Lions of Ister-Gam, thirteen are scraped off by "unknown perpetrators;" that is, perpetrators who know the meaning of these symbols, but are tasked to destroy evidence of the Queen of Heaven-Virgin Mother-Innana-Ilama-Mary faith. 

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2500 BC composite titled Tur-Ullu depicting the combined symbols, Turul and Lion, “Child of Light in the House of the Sun.” The stags represent Nib-Ur's (Nimrod) sons (peoples), Hunor and Magor (Hungarian mythology) 

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15m. (49 ft.) wing-span copper statue of the Turul in Tatabánya, Hungary 

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Lions of Eszergom. (Esztergom is located some 15km. from Dobogókő, site of the phenomenon variably translated as Beating Heart Stone [ancient Hungarian faith], and Earth Heart Chakra [the 14th Dalai Lama]).

The Queen of Heaven is the main character of Sumerian spirituality. She is the Holy Innana, Gingir Ilama (Tündér Ilona; Tündér, Hungarian for Fairy). She is also called the number 40 in memory of her mystical resurrection after forty days: Hence, her name is also written as Nin. Her symbol is four cuneiform wedges, the number forty, which is still visible on the body of the lion of Esztergom.

Our most accessible source that speaks of the Heavenly Queen is the Bible. Here, in the Book of Jeremiah, we hear couragous Semites rejecting Jeremiah's Judaism and new god, Yahweh:

"As for the message that you have spoken to us in the name of the Lord, we are not going to listen to you! But rather we will certainly carry out every word that has proceeded from our mouths, by burning sacrifices to the Queen of Heaven and pouring out drink offerings to her, just as we ourselves, our forefathers, our kings and our princes did in the cities of Judea and in the streets of Jerusalem; for then we had plenty of food and were well off and saw no misfortune. But since we stopped burning sacrifices to the Queen of Heaven and pouring out drink offerings to her, we have lacked everything and have met our end by the sword and by famine. 'And,' said the women, 'when we were burning sacrifices to the Queen of Heaven and were pouring out drink offerings to her, was it without our husbands that we made for her sacrificial cakes in her image and poured out drink offerings to her?'" (Jeremiah (44:16-19).

Who could be this deity the Semites of Jeremiah's time revere when they reject the new Jewish god, Yahweh? Where does this reverence, found in the remnants of their folklore as "our forefathers," originate? According to professional literature (Masoretic Text, Targum), the Queen of Heaven is also portrayed as the Star of Heaven. But in that case, the reference is to Istar, Venus, Morning Star. In Mesopotamia, she is known as Innana or Ninana; in Egypt, Isis; in Carthage, Tanit; and to the Turanian people, her name is Ana-Hita. She is the Greek Demeter, Aphrodite; the Roman Minerva and Venus. To followers of the Jesus Faith, she is Mary, Jesus' mother, who has been since eternity, the incarnation of the Virgin of Light who took part in the great Creation; just as her son, Jesus is the incarnation of the Son of Light. Hence, the Mother from her Son, and the Son from his Mother are inseparable.

To Hungarians, since time immemorial, she is known as Boldogasszony. "Our Mother Boldogasszony” (Blessed Lady): this is how Hungarians petition their Heavenly Mother. And, by Boldogasszony, everyone means Jesus' Mother, Mary. Ida Bobula, in her discussion, Ősvallás Istenasszonya, proves fairly well that the Hungarian people already had their Boldogasszony long before conversion to the Roman religion, and that, on the recommendation of bishop Gellért, Stephen I orders that Boldogasszony be Mary. And that is just fine, because Jesus' Mother is the Heavenly Boldogasszony incarnate, and because the Roman religion likewise considers her Queen of the Heaven and believes in Mary, a Virgin Mother, just as she is the goddess of the ancient Sumerian faith. (Note: Translation of the compound word Boldogasszony (boldog: happy) and Istenasszony (Isten: God) is difficult because no English equivalent exists for asszony, a word for a woman of significant social stature. Customarily, Boldogasszony is translated as Blessed Lady, Our Lady, Notre Dame, Madonna, and so forth.)

Even Christian Catholicism has not been able to completely erase her divinity from people's consciousness despite Church efforts to turn her name, “Morning Star,” into Christianity's demon, “Fallen Angel,” Lucifer, whom it identifies with Judaism's Satan. (Lucifer [Light-bringer] is the Latin name for "Morning Star," both in prose and poetry, ever since Varro Reatinus [116–27 BC], Cicero [106-43 BC] and other early Latin writers). The Litany of the Blessed Virgin Mary (Loreto) still contains the line: "Morning Star pray for us." And we read in 2 Peter 1:19: ”...until the day dawns and the Morning Star rises in your hearts.” And Mary is usually depicted standing above the crescent moon—though the praying faithful no longer knows why—symbolizing Archmagus Gabriel's Annunciation, “the Morning Star above the crest of the New Moon that shines beneath her feet.” And this seems to be an accurate portrayal of the Virgin Mary, since both Innana incarnate and the Parthian Queen of Heaven are associated with the crescent moon. 

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Patrona Hungaria associated with the lion symbol (7 lions on her shield)  

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Scythian-Hungarian Anahita, Boldogasszony, Virgin Mother, Mary, Protector of Mothers. Folk art. 

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Mary, Morning Star, standing above the crescent moon.

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Early Sumarian “written” communication relied heavily on symbolism (logograms—also known as ideograms or hieroglyphics—and phonograms) to convey thoughts. Above, the antediluvian (6th millennium BC or earlier) statue of the falcon-headed woman with child is read, “Mother of the Child of Light” (variably, “Mother of the New Light”). Propagated creative—often fantastic—interpretations of the ancient Sumerians' spirituality are either the products of imagination born out of ignorance of this culture-specific “written language” or deliberate misrepresentations.

Jesus' life and crucifixion

There is, no doubt, much more to be learned and said about Jesus. We do not even know his real name, other than Prince Adiabene. We have only callings such as Light of the World, Divine Wisdom, Magus, King of kings, Prince of Bethlehem, Son of Light, Son of God; and the Jews' callings, Galilean, Samaritan and Nazarit (Holy Man). Nor do we know much about his life before his ministry. Some speculate that, as a youngster, Jesus studies in Scythopolis, in “my Father's house” (quoted phrase from Luke 2:49) then, later, travels to Egypt, India and Tibet, and also spends time among the so-called Essenes in Palestinian Syria (Philo). Using what material fragments we have (e.g., Arabic Gospels), we can theorize that his Scythian magi professors from the Sippar Institute of Astronomy at Scythopolis (in today's language) are monitoring his progress. When they test their 12-year-old student's knowledge of the heavens, they are “amazed” by his detailed and precise analyses of the heavenly bodies, their number, nature, coordinates—right ascension and declination—broken down to 8, 6 and 4-hour (1/3, 1/4, 1/6) intervals, planetary velocity variations and their retrograde motions, and cosmic relationships that "no human mind can track," and much else, knowledge, "no human mind can behold." Luke (2:41-52) reports this event, but reworks its details and throws in a few irrelevant “justifiers” to bring it in line with Judeo-Christian dogma. He claims that the event takes place in “the temple” in Jerusalem implying that the “teachers” quizzing Jesus are Jews. However, these claims are not even plausible because the Jews had neither astronomers nor institutes of astronomy, in Jerusalem or anywhere else. Therefore, Jesus' teachers could not have been Jews, nor could the event have taken place in Jerusalem or anywhere else in Judea.

We also know from the apocryphal Acts of Thomas the story (later, Hymn of the Soul [also Pearl], sometimes attributed to the Parthian, Bardaisan of Edessa) of a certain boy, “Son of the King of Kings”—the name by which the magi called the newborn Jesus—who relates:

“When I was a young lad, and dwelling in my kingdom, in my father's castle, and was content with the wealth and the luxuries of my nourishers, from the East, our home, my parents equipped me and sent me forth.” [“East, our home” can refer only to Parthia because the Parthian Empire stretched all the way to India.]

Egyptians have always maintained close ties with the Sumerians, and Tibetan and Indian monks also teach divine energy in Man and peaceful coexistence. We do not know who the “monks” called Essenes are. This word appears as the Greek essaioi, holiness [Philo], and as esseni in Latin texts [Pliny], but these people never refer to themselves (in the Dead Sea Scrolls) by such name. What we do know is that they live north of the Dead Sea, today's occupied West Bank; seek knowledge from the same source as the magi, namely, the “Book of Heavens”; and vehemently oppose the Jews' immorality, especially their sacrifice-ideology rituals. There is some evidence they are Aithiops. They time and orient their morning prayers to the rising sun (Plinius) in accordance with the practices of Chrestos (Sun-God) faith—the faith the Jewish Church Father, Epiphanius, later curses as “Christianity's archenemy.” Once again we can hypothesize that Jesus' travels to Egypt, India, Tibet and elsewhere are part of his research or teaching assignments—though, for now, we do not have the pieces to construct this puzzle.

All these hypotheses are plausible and worth researching. But for the time being, we must be content with what we have, and move on to examine events leading up to and following Jesus' crucifixion.

The term that best defines Jesus' torture and death is satanic cult-style ritual killing. When we examine the events surrounding Jesus' trial, torture and crucifixion, we need to keep three facts in mind:

    1. Roman authorities grant the Jews jurisdiction only over Judean Jews and only in Jewish religious matters. Since the Jewish high-priests, Caiaphas and Annas, do not consider Jesus either a Jew or a Judean, they argue that Jewish religious laws apply to everyone in Judea, including foreigners (other than Romans). Pilate, however, disagrees and, since he does not find evidence of Jesus breaking any Roman laws, refuses to have him executed.

    2. During Jesus' time, executions in Judea are lawful only by order of the civil authority who, in Jesus' case, is Pilate. Pilate, however, does not order Jesus' execution. Therefore, killing Jesus is an unlawful act. And since the act is intentional, it is murder. Further, since the murder is planned, it is premeditated murder.

    3. Church dogma claiming that it was the Romans who crucified Jesus is untenable: It would be suicidal for soldiers in any army to ex-office execute a civilian, especially in peacetime, without signed orders. Such breakdown of discipline is unthinkable in the Roman Legions, especially on the part of a Tribune (roughly equivalent to a Colonel—elected by the Council), as propagated by the Church. Condoning such behavior would turn soldiers into an uncontrollable mob. And since Pilate does not sign any order of execution, no Roman soldier in his right mind would take part in the events that follow. That leaves the permanent mercenary guards of the Temple of Jerusalem as the only armed personnel who could have carried out Jesus' unlawful torture and killing.

To put the Jews' actions against Jesus—and his followers—into perspective, it is important to look at a sampling of the Jewish laws the high-priests of the Temple of Jerusalem (Annas' relatives during Jesus' ordeal) enforce. Professor Ethelbert Stauffer has collected and cataloged these laws under the title Die jüdishen Ketzergesetze, "practices" enacted for the preservation of the authority of the Torah and the Great Sanhedrin of Jerusalem, the supreme enforcer of the law. The following excerpts (actual Article Numbers shown) give an insight into the kind of terror people under Jewish laws are subjected to, not only as individuals but also as entire populations:

"3. Whoever, following a reprimand and warning, continues to disobey the regulations of the Torah, must be condemned to death and stoned."

"4. Whoever questions the divine origin of the Torah must be burned to death."

"5. Disobedience of a rabbinic decree (Halacha) is punishable in the same way as opposition to the Torah."

"39. A proclaimer of false doctrine (trash-preacher) is a child of 'Baal' who wants to take people into ungodliness by systematic agitation."

"40. In legal actions against such 'trash-preachers,' humane treatment, applicable in other cases, is prohibited."

"42. A 'defector city' is a city, town or village community that organizes a movement to defect on a grand scale following agitation by a preacher of false doctrine."

"44. In all cases, the originators are to be considered 'false prophets' and must be stoned to death. Their wealth and properties are to be burned."

"48. The guilty shall be stoned to death and their heirs shall inherit their properties."

"49. However, if the number of defectors exceeds half the population, then extraordinary action against the masses is necessary. Every inhabitant of the city shall be put to the sword, killed by sword, and the city itself, along with all its wealth and properties, shall be burned to ashes, and its reconstruction is to be forever prohibited."

"50. Applicable to 'defector cities:' Such punitive measures are to be considered as 'burning sacrifices to God.'"

"51. The ordinances applicable to such 'defector cities' shall also apply, in all respects, to 'defector tribes.'"

"55. A 'false-prophet' must be condemned by the Great Sanhedrin and must be executed in Jerusalem."

"77. The execution of 'the ungodly' is the highest form of glorification of God."

The above are but a sampling of the butcher-laws the Jews are enforcing against Jesus and his people. We can now understand why Jesus leads his fold to mountain tops and lake shores to teach and to perform miracles. He knows that Jewish agents are watching him, so he takes the necessary steps to make sure these infiltrators and informants would not be able to prove the identities of the defectors or that of their towns among the large, curious masses, many of whom come from Judea.

The timing of Jesus' crucifixion is reported to be of utmost importance to the high-priests of the Temple of Jerusalem. To understand why they want to kill Jesus on a specific day and time of day, it is necessary to look into Judaism and its sacrifice-ideology. Whenever Jews sin, they offer sacrifices to their god by ritually slaughtering animals. Depending on the occasion, they collect the animal's blood in a ceremonial chalice and either sprinkle it on the altars of their god or use it to paint the door posts and lintels of their houses and business as protection from their god's killer-angels. For everyday use, they maintain a supply of pigeons to meet the demand generated by the sins of the Jewry, but on important religious “holy days,” they butcher lambs. One such “holy day” is the Jewish Passover. Every year, on the 14th day of abib (variably, aviv, Nisan), Jews celebrate their god's supposed massacre of the Egyptians' firstborns (Note: No records exist of such event) by slaughtering male, “unblemished” lambs (Paschal Lamb) on the eve of Passover at precisely 3 pm. In the year of Jesus' death, celebration of the Passover is to be an extraordinary event: That year, the ritual slaying includes not just ordinary male, “unblemished” lambs, but also another, more spectacular male, “unblemished” lamb, the son of the “Ram” (Kus) people, progeny of the “despised” (by Jews) Nib-Ur (Nimrod). Jewish laws, however, forbid Jesus' swift "slaughtering" because that would amount to “humane treatment,” which is prohibited by Article 40. This Article implicitly requires that Jesus be tortured to death. Accordingly, the timing and intensity of his torture has to be orchestrated to bring about his death at 3 pm. And that is how it is reported to have happened (Mark 15:34: “ninth hour”—keeping in mind that around the time of the March equinox the day begins at 6 am). It is also reported that Jesus is stabbed with a spear (John 19:34) and, according to legend, one of the judges of the Great Sanhedrin, Joseph of Arimathea, collects the blood pouring out of Jesus' stab wound in a ceremonial chalice (It should be noted that the individual identified here as Joseph of Arimathea is based on legend only. Some scholars maintain that he was a member of Jesus' following. If this is true, then he could not have been present at Jesus' crucifixion [no males were permitted at executions and none are listed by John] and, therefore, any collection of Jesus' blood for the Jewish ritual would have been someone else's doing). In compliance with Article 77, killing Jesus is the highest form of glorification of the Jews' god, a spectacle pleasing enough to earn the Jews forgiveness of all their sins. This is the source of Judeo-Christianity's dogma: “Lamb of God whose blood washes away the sins of the world”—more precisely, the sins of the Jews.

The similarities between the Jewish Passover ritual and Jesus' crucifixion are too great to call coincidence. There can be little doubt that the judge of the Great Sanhedrin in charge of the crucifixion, realizing that it is 3 pm and all the lamb are being slaughtered, orders one of the guards of the Temple of Jerusalem to stab Jesus with a spear, and the designated “sochet” to collect Jesus' blood in a ceremonial chalice, in accordance with bloodletting rituals practiced by orthodox Jews to this day.

There is ample literature on these horrific Jewish religious practices to seekers of the truth. Ariel Toaff, Israeli historian, Bar Ilan University, deals with them extensively in Bloody Passovers: The Jews of Europe and Ritual Murders. Also, the famous expert on religions, Alfonz Luzsanszky list 77 ritual bloodletting murders in Europe in The Talmud in Hungarian. The New Standard Jewish Encyclopedia, New York, 1970, p. 326 mentions 42 cases during the 19th century and 5 cases up until the middle of the 20th century. The 1905 Jewish Encyclopedia—though it denies this practice—mentions no fewer than 122 “most notable” cases, 39 in the 19th century (p. 261). A truly heartrending case is that of the ritual murder of a 14-year-old “goiim virgin,” Solymosi Eszter of Tiszaeszlár, Hungary, who disappeared as she walked by the Jewish Orthodox Synagogue on her way home from Kohlmayer's general store around 12 noon on the eve of the Jewish Passover, April 2, 1882. This vicious crime has provoked international outrage. Her martyrdom became the subject of many books; and her case is yet to be resolved. Eszter was last seen walking down the street towards the synagogue (according to eyewitness testimonies). A gruesome account of the ritual murder by bloodletting was given in minute detail by two eyewitnesses, five-year-old Samuel, and fourteen-year-old Moric, sons of the synagogue sexton, Joseph Scharf. The examining judge, Bary József, recorded the youngsters' testimonies on May 19th. Samuel testified that his father, Scharf József, cut the little girl's neck while his older brother, Moric, collected her blood in a bowl. Fourteen-year-old Moric, however, testified that slaughterers Abraham Buxbaum and Leopold Braun had held the little girl while another slaughterer, Salamon Schwarz, incised her neck with a large knife and drained her blood into a pot, and that the ritual took place in the presence of Samuel Lustig, Abraham Braun, Lazar Weisstein, and Adolf Jünger. On July 29, the following Jews living in Hungary were arrested: Salamon Schwarz, Abraham Buxbaum, Leopold Braun, and Hermann Wollner were charged with murder; Joseph Scharf, Adolf Jünger, Abraham Braun, Samuel Lustig, Lazar Weisstein, and Emanuel Taub, with voluntary assistance in the crime and; Anselm Vogel, Jankel Smilovics, David Hersko, Martin Gross, and Ignac Klein, with abetting the crime and smuggling the body. The district bailiff placed Moric Scharf in the custody warden Henter.

In August 1883, just before the Court was to announce its verdict, Count Joseph Degenfeld had invited the presiding judge, Korniss Ferenc, to his castle for a “friendly supper.” Arriving at the castle, Korniss finds himself face to face with an unexpected guest, another vassal of Franz Joseph I, Emperor of Austria (who also ruled Hungary), Tisza Kálmán, the liberal prime minister of Hungary. After supper, the prime minister asks Korniss about the Court's opinion on the Tiszaeszlár sochets' [Jewish slaughtermen] guilt. Korniss replies he is “convinced they are guilty.” “What about the voting judges,” the prime minister asks? “One is of the same opinion as I, guilty, the other is still undecided,” Korniss replies. Istóczy Győző records the prime minister's words to the presiding judge, Korniss Ferenc (tract no. 12, sourced from Megyery Ella and Megyery Géza, Korniss' daughter and grandson):

“Look, Mister President. Tomorrow, the day after, or at any time, you can announce the judgment imposing the death penalty for the [Tisza]eszlár sochets. I don't want to influence you. I am only bringing to your attention, that the Viennese Rothschild counts have informed even His Highness that, if the Nyíregyháza judgment produces a conviction, they will not grant the sixty million Forint [Hungarian currency] rente-conversion [extension to pay the interest on a loan]. In this case, the Monarchy—and certainly Hungary—will go into bankruptcy. The Forint will loose its value. The nobility will revolt. Do you want to accept this responsibility, Mister President?”

During the trial, Moric Scharf told his father to his face that he saw with his own two eyes what he had done. But Eszter, justice and morality could not compete against intimidation by the Jewry's elite, the Degenfelds and the Rothschilds. All of the perpetrators were acquitted. Eszter's body was never found.

These are but examples of documented Jewish ritual murders. Many more remain open cases—such as that of 11 year old H. Zsófia who was found with her neck incised and her blood drained just before the 1998 Passover in Körmend (50 km. from Tiszaeszlár), the region the wealthy American Jew, Salamon Berkowitz, had "decreed"(!) earlier as "the new homeland of Québec Hasidic Jews."

Moral, legal and political fallout

Following Jesus' death, the mercenaries of the Temple of Jerusalem, led by Rabbi Saul, begin their hunt for Jesus' following. They go from door to door, hauling off men and women alike, and subjecting them to the most severe forms of torture to extract information about Jesus' following. Jesus foresees Rabbi Sauls draconian measures when he instructs his disciples to deny him and to leave Jerusalem so that they may live to spread his word. We read in Acts 1:4, Saul's secretary, Luke claiming that Jesus tells his disciples not to leave Jerusalem. However, when we read (the non-Jewish) Mark's account, we find a "youth" (we now know as Mary Magdala) telling Jesus' followers just the opposite, that is, to leave Judea and go to Galilee:

"But go, tell His disciples and Peter, He is going ahead of you to Galilee; there you will see Him, just as He told you'" (16:7).

However, the purging continues for months until news of the killing of a Parthian prince reaches Rome.

We can search the canonized gospels in vain for information regarding the fate of Pilate and the high-priests of the Temple of Jerusalem. These sources tell us nothing about what happened to these individuals after their crime had become known to the Roman Emperor, Tiberius, a soldier (General) by profession and a man of integrity. However, Pilate's File, one of the headings of Evangelicos Apokrifos compiled by the Universidad Pontificia de Salamanca contains detailed information regarding the fate of these criminals in Tiberius' letter to Pilate (Editorial Catolica S. A. Madrid, 1975. p. 474): Emperor Tiberius' letter to Pilate: (Delivered by a detachment of 2000 Roman troops):

"You have dared to unjustly force Jesus the nazarene to his death, without conviction you gave him over to the insatiable angry Jews, without any pity towards this man of truth, and accepted gifts to deliver this man devoid of any crime to the horrible agony of flogging and crucifixion for doing so. Your tongue speaks of sympathy but in your heart you have delivered him into the hands of a few unlawful Jews.”

“For all these, you shall be brought before me in chains so that you may give an account of this life which you have given over to death for no reason, and so that you may save yourself with your excuses. This is the reality of your shame and your indifference. Since I have become aware of your atrocities, my soul is suffering and I can find no inner peace. His wife, who was also his disciple, has come to me [in the Coptic version] and has proven that this Jesus healed the sick wherever he went. He gave eyesight to the blind, he made the cripple walk, he gave back the deaf their hearing, he cleansed the lepers; and all these cures he did with no more than his words.”

“How could you have permitted his crucifixion, since he was innocent? If you did not receive him as God, you could have at least received him as a healer. He is much greater than any of the gods we revere. Your own deceitful writing to me has condemned you.”

“Take note: I shall deal to you, your accomplices and those who bribed you as much justice as the injustice you dealt out to this benefactor. "

Tiberius' orders were to shackle Pilate, Caiaphas, his father-in-law, Annas, and all the other high-priests of the Temple of Jerusalem and their accomplices, and bring them to Rome.

Thus, Tiberius is the only authority who considers Jesus' torture and crucifixion not only a crime and an unjust act, but the greatest crime against humanity. He is so jolted by the gravity and viciousness of this crime, he sentences even his own son-in-law, Pilate, to death, along with the other perpetrators, and has them all executed. (According to some legends, Caiaphas dies on the way to Rome on or near the island of Crete, but the earth [variably, the sea] “rejects his corpse.”)

Even if Tiberius were not a just and righteous man, a plausible consideration in his decision to punish these criminals is political stability. Keeping in mind that the Parthians had soundly defeated the Romans several times in the recent past, gained control of large parts of Palestine, and killed Crassus, Tiberius may have had good reason to fear that the Parthians might interpret the killing of a member of the Adiabene Royal Family as a Roman political assassination, and severely punish Rome.

This plausibility raises new questions: how does Mary Magdala, a supposed "prostitute" a "Jewish carpenter" met in passing—according to the canonized gospels—get to see Tiberius? How is she able to get anywhere near Rome, the city—not to mention the person, Rome's Emperor—without proper documents since she is not a Roman citizen? Even as Jesus' spouse, she could turn only to the local civil authority with her grievance—according to Roman code of procedure in personal matters. However, in this case, her complaint is against the head of the local authority and his accomplices, so she has to go over Pilate's head. But how does a commoner—and of the lowest social class at that—from a far away Roman-occupied territory get anywhere near the ruler of a world power and gain audience regarding a personal matter? Pilate is the sole authority to issue a passport for non-citizens to enter Roman territory. However, in his letter to Tiberius, Pilate makes no mention of his awareness of Mary's travel to Rome, so he could not have issued her such a passport. Therefore, Mary must have traveled to Rome under some other authority. To answer these questions, we need to turn to history once again.

There is relative piece between the Parthians and the Romans during Jesus' time. Edessa is probably (see below) one of the capitals of the Kingdom of Adiabene where King Abgar V rules (13-50 AD). (In Gutschmidt's chronological list of kings of Edessa, the king listed after Abgar VI [71-91 AD], Sanaturk [91-109 AD], is explicitly called "King of Adiabene.") Eusebius tells us that "Abgar V, King of Adiabene, writes a formal reprimand to Emperor Tiberius demanding explanation of Pilate's audacity to allow the Jews to crucify Jesus" (Hist. Eccl. I. 13-15). Moses Chorenei completes Eusebious' information with the following documentation:

"King Abgar established a huge library in Edessa, and had his library from the Church of the Sun of Nisib shipped here, too... Here, among other correspondence, he had kept the pair [copy] of his letter to Tiberius he had written in regards to Jesus' acts and Divinity” (History of the Armenians, Par. 2.k, 10, 37).

Based on our knowledge of Roman laws, the political climate and the above documents, we can hypothesize that:

    1. Abgar, as King of Adiabene, informs Tiberius of the Jews' atrocity and of his discovery of the identities of the criminals responsible for Jesus' crucifixion. Based on this information, Tiberius demands Pilate's explanation of the events, a demand Pilate fulfills in Pilate's Letter to Tiberius which, in turn, prompts Tiberius to arrest Pilate, the high-priests of the Temple of Jerusalem and their accomplices.

    2. Abgar certifies Mary Magdala as Jesus' spouse. She personally protests Jesus' killing to Tiberius.

    3. The only way Mary Magdala could have traveled to Rome and be received by Tiberius is as a member of a diplomatic delegation arranged by King Abgar in accordance with existing diplomatic protocols.

The Scythian, part 1
The Scythian, part 2
The Scythian, part 3
The Scythian, part 4
The Scythian, part 5
The Scythian, part 6