Welcome to 2017! In previous posts, especially this one, I’ve noted that the Old Testament and even the New Testament are rife filled with references to other gods, or a plurality of gods (which are actually angels or archons, according to the Christian and Gnostic traditions). This is especially evident in the apocrypha like the Books of Enoch, Jubilees, the Dead Sea Scrolls and the Nag Hammadi Library. Many are brainwashed by such dogma as the Nicene Creed of Orthodoxy and Catholicism into thinking that Moses taught monotheism on Mount Sinai from Yahweh. He didn’t. They tell us that the Judeo-Christian tradition has always believed in only one God since the beginning. It didn’t. In fact, monotheism wasn’t even part of church doctrine until well into the Middle Ages. It didn’t even exist in the minds of the ancient Hebrews or Egyptians until the late 600’s BCE, long after Moses and the early Prophets. As we saw, the Bible is one of many places that the tradition of “many gods” can be found.

In the Dead Sea Scrolls for instance, the War Scroll 1:10 tells us:

On the day when the Kittim fall, there shall be battle and terrible carnage before the God of Israel, for that shall be the day appointed from ancient times for the battle of destruction of the sons of darkness. At that time, the assembly of gods and the hosts of men shall battle, causing great carnage; on the day of calamity, the sons of light shall battle with the company of darkness amid the shouts of a mighty multitude and the clamour of gods and men to (make manifest) the might of God. And it shall be a time of [great] tribulation for the people which God shall redeem; of all its afflictions none shall be as this, from its sudden beginning until its end in eternal redemption.

In the Nag Hammadi Codices, a rather curious and long, late Valentinian text, called the Tripartite Tractate, the author goes on a long-winded diatribe about how some Jews were not monotheists:

By interpreting them, they established many heresies which exist to the present among the Jews. Some say that God is one, who made a proclamation in the ancient scriptures. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created.

Back in the Dead Sea Scrolls, specifically in the War Scroll (IQM, 1Q33, 4Q491-7, 4Q471), it mentions a church of gods, and that Michael reigns over a kingdom of gods. They also specify that these are living gods, indicating their real existence outside the imagination.

Be strong and fear not; [for they tend] towards chaos and confusion, and they lean on that which is not and [shall not be. To the God] of Israel belongs all that is and shall be; [He knows] all the happenings of eternity. This is the day appointed by Him for the defeat and overthrow of the Prince of the kingdom of wickedness, and He will send eternal succour to the company of His redeemed by the might of the princely Angel of the kingdom of Michael. With everlasting light He will enlighten with joy [the children] of Israel; peace and blessing shall be with the company of God. He will raise up the kingdom of Michael in the midst of the gods, and the realm of Israel in the midst of all flesh. Righteousness shall rejoice on high, and all the children of His truth shall jubilate in eternal knowledge. And you, the sons of His Covenant, be strong in the ordeal of God! His mysteries shall uphold you until He moves His hand for His trials to come to an end.

The Dead Sea Scrolls were written by the Essenes, who, as many other authors have stated, were in many ways similar to Jesus, and were the only major denomination of Judaism that Jesus did not criticize. One must ask: if Jesus were so adamantly opposed to the Pharisees and the Sadducees, who believed in only one God, yet was tolerant toward the Essenes, who believed in many gods, then does it not stand to reason that Jesus Christ himself may have also believed in many gods? In fact, Jesus Christ did believe in many gods. This is implicitly stated within his commentary on Psalm 82 in the Gospel of John! The Jews were criticizing him for calling himself the Son of God, because they thought it was blasphemy. In response, Jesus pointed out that Psalm 82 in the Bible says that there are many gods, and so therefore it is not blasphemy for Jesus to assert that he is one of these gods, as he put it (John 10:33-38):

The Jews answered Him, “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods’”? If he called them ‘gods,’ to whom the word of God came–and Scripture cannot be set aside–what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.”

By saying this, Jesus affirmed the real existence of more than one God and affirmed his own divinity at the same time. Michael S. Heiser writes in The Unique Son of the Most High: The place of Jesus in the divine council, Part 1 of 4 John 10:22-42 (Jesus quotes Psalm 82:6):

6 I (the speaker is God) have said, “You are gods (Myhl); )eloh|4m); and all of you are children of the most High (!Ayæl.[, ynEßb.; be ne, (elyo4n). 7 But you shall die like men, and fall like one of the princes.

To whom is he speaking? The Jews at Sinai? No – the other elohim of the council in verse 1 of Psalm 82 are the audience. When Jesus quotes Psalm 82:6, he is mouthing the words of Yahweh (the original speaker in 82:6) and quotes the passage as it originally reads – God speaks to the other elohim. Jesus is not using the verse to say that Psalm 82 had God speaking to the Jews at Sinai.

Verse 7, the next verse, confirms this interpretation, since it says that these gods to whom God was speaking would “die like men” – if they were already men, this makes no sense. Who are the princes? See Daniel 10 – divine beings (the same Hebrew word for Michael and Gabriel beings “princes” is used here in Psalm 82:7 – r#o – sar).

POINT: Jesus does not view the plural elohim of Psalm 82:1 as mere humans, and there’s a reason this is so. The reason he quotes this verse is NOT to claim he’s just a man who can call himself a god like other men – it’s to claim deity as a son of the Most High, and to DISTINGUISH himself from the other sons. The former is the direct impact of John 10; the latter requires taking John 10 in the context of Jesus and John’s prior descriptions of Jesus in this same gospel as the “monogenes” – the UNIQUE son.

There are many other references to “many gods” in the Nag Hammadi as well. In the text On the Origin of the World, 2:97, it tells us:

Seeing that everybody, gods of the world and mankind, says that nothing existed prior to chaos, I, in distinction to them, shall demonstrate that they are all mistaken, because they are not acquainted with the origin of chaos, nor with its root.

And it is these gods that are actually subservient to what the text calls “Yaldabaoth,” the child of chaos or the Satanic demiurge and material principle.

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, “Child, pass through to here,” whose equivalent is ‘yalda baoth‘.

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished.

In the Books of Jeu, the Untitled Text, of the Bruce Codex, it tells us about a Heavenly, Pleromic City in which all manner of divinities dwell:

And in the place of the indivisible one there are twelve springs, and upon them twelve fatherhoods, surrounding the indivisible one in the manner of the deeps or these veils. And there is a crown upon the indivisible one in which is every species of life : and every triple-powered species; and every incomprehensible species : and every endless species ; and every unutterable species; and every silent species ; and every unmoved species ; and every first-visible species ; and every self-begotten species ; and every true species ; all being within it.

And in this is every species and every gnosis. And every power receives light from it.And every mind is revealed in it. This is the crown which the Father of the All gave to the indivisible one, in which there are 365 species, and they shine and fill the All with imperishable and inextinguishable light.

In the Gospel of Thomas, Logion 30, Jesus seems to indicate the reality of the divine mystery of the Trinity. But as in due course, we will see this mystery is anything but.

Jesus said, “Where there are three gods, they are gods. Where there are two or one, I am with him.”

In the Gnostic text Melchizedek, it differentiates between the gods, the archons and the archangels:

Death will tremble and be angry, not only he himself, but also his fellow world-ruling archons, and the principalities and the authorities, the female gods and the male gods, together with the archangels.

In the Hermetic-Stoic text Asclepius 21-29, it says that certain Gnostic human beings or Hermetic sages have expanded their spirits enough to be indeed enlightened dual beings–being of both spirit and matter and actually contain in themselves the ability to create gods through their theurgical rituals which taps into the realms of the imaginal, in which I will discuss later.

“And it happened this way because of the will of God that men be better than the gods, since, indeed, the gods are immortal, but men alone are both immortal and mortal. Therefore, man has become akin to the gods, and they know the affairs of each other with certainty. The gods know the things of men, and men know the things of the gods. And I am speaking about men, Asclepius, who have attained learning and knowledge. But (about) those who are more vain than these, it is not fitting that we say anything base, since we are divine and are introducing holy matters.

“Since we have entered the matter of the communion between the gods and men, know, Asclepius, that in which man can be strong! For just as the Father, the Lord of the universe, creates gods, in this very way man too, this mortal, earthly, living creature, the one who is not like God, also himself creates gods. Not only does he strengthen, but he is also strengthened. Not only is he god, but he also creates gods. Are you astonished, Asclepius? Are you yourself another disbeliever like the many?”

The Gospel of Philip tells us something very similar:

That is the way it is in the world – men make gods and worship their creation. It would be fitting for the gods to worship men!

Returning to the Hermetic text, Asclepius, it also states that “the gods are derived from pure matter.” Here, the gods are not spiritual entities, but material entities, and therefore may be biological in nature like humans are. Yet the same passage also asserts that the gods are immortal. Perhaps certain biological entities that are much more intelligent than mankind have figured out a way to cheat death indefinitely, and thus become “pure matter.”

For the gods, since they came into being out of a pure matter, do not need learning and knowledge. For the immortality of the gods is learning and knowledge, since they came into being out of pure matter. It (immortality) assumed for them the position of knowledge and learning. By necessity, he (God) set a boundary for man; he placed him in learning and knowledge.

The depths of hell are also filled with distinctly different entities, including at least four different types, according to the Trimorphic Protennoia:

I am the life of my Epinoia that dwells within every Power and every eternal movement, and (in) invisible Lights and within the Archons and Angels and Demons, and every soul dwelling in Tartaros, and (in) every material soul. I dwell in those who came to be. I move in everyone and I delve into them all. I walk uprightly, and those who sleep, I awaken. And I am the sight of those who dwell in sleep.

In the Platonizing Sethian text, Allogenes, it ruminates on whether or not the “Summum Bonum”, or the Highest Good actually has angels at his beckoning call:

We do not know whether the Unknowable One has angels or gods, or whether the One who is at rest was containing anything within himself except the stillness, which is he, lest he be diminished.

In Genesis 3:5, the Serpent tempted Eve saying:

For God does know that in the day you eat thereof, then your eyes shall be opened, and you shall be as gods, knowing good and evil.

In other words, the fruit from the tree of knowledge would give Eve the perspective and “knowledge” of the Elohim. The Hebrew word elohim can mean either “God” singular or “gods” plural, depending on the verb. The Hypostasis of the Archons clarifies the matter, explicitly saying that Eve would become like the gods but the “chief ruler” or Yaldabaoth/Yahweh, out of jealousy, damned the primal couple, when they were expelled from the Garden of Eden.

And the snake, the instructor, said, “With death you shall not die; for it was out of jealousy that he said this to you. Rather your eyes shall open and you shall come to be like gods, recognizing evil and good.” And the female instructing principle was taken away from the snake, and she left it behind, merely a thing of the earth.

Moreover, the book of Jubilees (3:19) found among the Dead Sea Scrolls also confirms that “gods” plural is the original meaning.

And the serpent said unto the woman, ‘Ye shall not surely die: for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil.

Moreover, it seems like the God of Genesis doesn’t really know everything when he asks:

And the LORD God called unto Adam, and said unto him, Where art thou?

The Testimony of Truth has this to say about the Genesis account:

But what sort is this God? First he maliciously refused Adam from eating of the tree of knowledge, and, secondly, he said “Adam, where are you?” God does not have foreknowledge? Would he not know from the beginning? And afterwards, he said, “Let us cast him out of this place, lest he eat of the tree of life and live forever.” Surely, he has shown himself to be a malicious grudger! And what kind of God is this? For great is the blindness of those who read, and they did not know him. And he said, “I am the jealous God; I will bring the sins of the fathers upon the children until three (and) four generations.” And he said, “I will make their heart thick, and I will cause their mind to become blind, that they might not know nor comprehend the things that are said.” But these things he has said to those who believe in him and serve him!

The Genesis account presents us with one single all powerful Creator God and yet has a few references to the Elohim in regard to both the Trees of Knowledge and Life. Does Jesus say anything in reference to Genesis? Actually, Jesus never does affirm that the earth was literally created in six days nor does he affirm the literal creationist timeline as creationists might have you believe. There is only one reference out of the entire New Testament that discusses the creation account in the 7 day period including the day of rest in Hebrews 4:3-7, a text, by the way, which had a hard time entering into the traditional cannon and is kept out of eastern church cannons.

Now we who have believed enter that rest, just as God has said,

“So I declared on oath in my anger,

    ‘They shall never enter my rest.’”

And yet his works have been finished since the creation of the world.For somewhere he has spoken about the seventh day in these words: “On the seventh day God rested from all his works.”And again in the passage above he says, “They shall never enter my rest.”

Therefore since it still remains for some to enter that rest, and since those who formerly had the good news proclaimed to them did not go in because of their disobedience, God again set a certain day, calling it “Today.”

Moreover, the opening verse of John’s gospel, “In the beginning was the Word,” presents a creation account that appears to be aimed at competing against Genesis 1. The Greek word Logos implies logic, order and reason, which is the exact opposite of what Genesis 1 says about the earth being “without form and void.” This indicates that the Logos was sort of a demiurgical force that gave some sort of semblance of order from the chaotic abyss, from which Yaldaboath, the god of the void, also emerges from.

Henotheism, not monotheism, is the theology of Moses and the Prophets. It is the chief theology of Jesus Christ himself as well. This fact is generally accepted by scholars, as any number of authorities can attest. So, what exactly is Henotheism? Nothing better defines Henotheism than what St. Paul the Apostle told in 1 Corinthians 4-8:

So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.” 5 For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

Henotheism is the belief that many gods exist, but that only one God should be worshiped. Unlike monotheism, there are truly many gods and they really do exist. Yet unlike polytheism, not all the gods are worshiped. Only one of them is worshiped, and the rest are profane and are to be shunned. Henotheism explains why James the brother of Jesus and Saint John the Apostle, together with all the Prophets, were so thoroughly against idols and eating meat sacrificed to idols, even to the point where it was one of the few regulations of the Old Testament that they insisted non-Jewish Christians must keep in full as stated in Acts 15:29.

You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

This is because sacrifices to idols serve profane entities that truly do exist, according to 1 Corinthians 10:19-22:

19 What do I imply then? That food offered to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.22 Shall we provoke the Lord to jealousy? Are we stronger than he?

Henotheism explains why idolatry is the most frequently mentioned offense in the entire Bible–for if God is all powerful, then an idol is nothing, and it would only be an inconsequential joke and hardly worth the mention. But if idolatry truly serves other gods that truly do exist, and if sacrifices to idols truly feeds those gods, then this explains why Yahweh and his Prophets are so vociferously against idolatry. For if there are other gods, then these gods are truly a threat to Yahweh and to his Messiah, and therefore it is particularly important that idolatry does not infiltrate the ranks of the faithful, for it truly gives enemies a foot in the door by which they can infiltrate the armies of Yahweh. The God of Henotheism is actually competing against other gods who are real. Worshiping other gods is serving other gods, and serving other gods undermines the power of your covenant God, and this is tantamount to adultery against your God and treason against your nation. In such terms the Prophets speak of idolatry. This line of thinking only makes sense in light of Henotheism.

If God were Almighty, then the overarching importance of the prohibition against idols makes no sense at all, because in a monotheistic system, and idol has no power. Which is worse, praying to rocks and dead trees, or committing murder?  In a monotheistic system, the first is laughable but the second is quite heinous. But in a Henotheistic system, idolatry is even more heinous than murder, for murder can only kill the body, but idolatry kills both body and soul, for it puts the soul at the mercy of gods who care not for humanity. Only within the framework of Henotheistic thinking does it make sense that idolatry is a worse crime than murder, theft, sexual perversion, or any other infraction. Seeing that the Bible condemns idolatry more frequently than any other sin, this is a case for Henotheism. Idolatry is also considered the same as adultery by Jesus as well in Matthew 5:27-28.

27 “You have heard that it was said, ‘You shall not commit adultery.’28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.

In other words, if you are worshiping God but then praying to other pagan gods, then in reality, you are already committing adultery. In the Old Testament, we actually the first instance in which a foreign god actually humbles himself before Yahweh–that being is Dagon, the fish god in 1 Samuel 5:2-4:

Then they carried the ark into Dagon’s temple and set it beside Dagon.When the people of Ashdod rose early the next day, there was Dagon, fallen on his face on the ground before the ark of the Lord! They took Dagon and put him back in his place. But the following morning when they rose, there was Dagon, fallen on his face on the ground before the ark of the Lord! His head and hands had been broken off and were lying on the threshold; only his body remained.

In the text Ruth 1:15-17, we have Naomi who was a Hebrew who believed in Yahweh, but here she sanctioned the worship of other gods besides Yahweh, but only for those outside the Hebrew nation.

15 “Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”

16 But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. 17 Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely,if even death separates you and me.”

In Jeremiah 48:7, the Moabite god Chemosh is said to be bound in chains like an actual person, thanks to Yahweh’s invasion.

Since you trust in your deeds and riches, you too will be taken captive, and Chemosh will go into exile, together with his priests and officials.

As stated in earlier posts, we saw that many of the western Semitic peoples, including Hebrews, Canaanites, and the more archaic city of Ugarit, believed in a Father-God called El, which corresponds to the Greek Ouranos. The name El and its variants are known throughout the Bible, El, Elyon, El-Shaddai, and Eloah. They believed El spawned a brood of sons called bn-Ilm (Ugaritic) or beni-ha-Elohim (Hebrew), which means “sons of El” or “sons of the God,” and that these sons of El participated in some kind of divine government called “the congress of the gods.” Mark S. Smith in the book The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic Textstells us that the Psalms 82 reference of the “divine council” scene, doesn’t actually portray Yahweh as the head of the assemblage.

One biblical text that presents Yahweh in an explicit divine council scene does not cast him as its head (who is left decidedly mute or undescribed, probably the reason why it survived the later collapsing of the different tiers). This text is Psalms 82, which begins in verse 1:

“God (elohim) stands in the divine assembly of El, among the divinities (elohim) He spronounces judgment.”

Here the figure of God, understood as Yahweh, takes his stand in the assembly. The name El was understood in the tradition – and perhaps at the time of the original text’s composition as well – to be none other but Yahweh, and not a separate God called El.

This is the origin of the title “Standing One” of Simon Magus. It indicates that a divine power has decided to stand up and forge his own divine kingdom and even wage war against the other gods. The operations of this congress are implicit within such Biblical stories as the Tower of Babel, where Yahweh consults with the other gods – “Let us go down and confuse their language” Genesis 11:7 – and in Job, where “the sons of God came to present themselves before Yahweh.” Job 1:6, 2:1. El and his wife Asherah had a total of 70 sons in the Biblical and Ugaritic traditions, or 77 in the Hittite tradition. These were the “sons of God,” and to each of them El gave a nation as an inheritance. Yahweh was one of these sons of El, and his inheritance was Israel, as stated in an earlier article. Consequently, each nation was supposed to worship one of the sons of El as its appointed God. Canaan worshiped Baal, Moab worshiped Chemosh, Ammon worshiped Molech, and Israel worshiped Yahweh. They all paid homage to El as the Father-God. This can be seen in Jubilees, where Shem,

“blessed the God of gods, who had put the word of the Lord into his mouth, and the Lord for evermore.” Jubilees 8:20-21.

In this passage, it sounds as if Shem was blessing two distinct divine entities – El and Yahweh, Father and Son. We already saw that in Deuteronomy 32:8, Dead Sea Scrolls and Septuagint tells us:

“When Elyon divided the nations, when He separated the sons of Adam, he set the boundaries of the nations according to the number of the sons of Elohim.

What this passage means is this: The Father-God Elyon divided the nations according to the number of sons he had, and so each nation got its own god. Your Bible might say “sons of Israel” in place of “sons of Elohim,” but both the Dead Sea Scrolls and the Septuagint attest that the Bible originally said “sons of Elohim” not “sons of Israel,” as does Irenaeus also (Against Heresies 3.12.9). Many scholars believe that the Hebrew Bible was intentionally corrupted by the monotheists to read “sons of Israel” because later Judaism evolved to become monotheist.

Often, even in early times, the national god was combined with the Father-God El to form one entity, hence the term “Yahweh Elyon” (the LORD Most High) in Genesis 14, and “Yahweh Elohim” (the LORD God). Hence, the two deities were collapsed into one long before monotheism was invented. This also is the origin of Trinitarian thinking – that Jesus Christ, as an entity, can be collapsed into a single entity with the Father and the Spirit, thus making God three-in-one. Today, theologians often refer to the Trinity as a “mystery,” but there was no such “mystery” in the minds of ancient Christian Trinitarians. They took it for granted, because it was consistent with the same way they had thought for centuries. Only with the general acceptance of the monotheistic heresy did the Trinity become a seemingly self-contradictory “mystery.”


This brings us to the violent activities of the God of Israel. Psalm 82:6-8 tells us:

“I said, ‘You are “gods”;

    you are all sons of the Most High.’

But you will die like mere mortals;

    you will fall like every other ruler.”

Rise up, O God, judge the earth,

    for all the nations are your inheritance.

In other words, the God of Israel’s rightful destiny is to ultimately conquer the other gods and appropriate their inheritances. In a world filled with warfare and hostile nations, the logical thing to do is to have your nation and the god that rules over it, top dog. That is exactly how the ancient Israelite’s viewed such things. Yahweh should be president in the congress of the gods and should have the power to make war with the other gods and take away their power.

This is especially evident when we study the Psalms and the life story of King David. David’s covenant or pact with Yahweh was simple: you keep me from being killed by my enemies, and I will conquer all Israel’s neighbors for you. The covenant was a contractual obligation between two parties for their mutual benefit. The benefit to David was a long life. The benefit to Yahweh was the conquest of Edom, Moab, Philistia, Syria, Ammon, and the national unity of Israel. Once this is understood, David’s Psalms make sense. His frequent mention of the underworld and his intense fear of death–coupled with his description of Yahweh as a god of war with nostrils filled with fire, riding on thunderclouds, sword in hand, hurling lightening bolts, and shooting arrows at his enemies, along with multiple songs of victory–these features are consistent with David’s incessant wars of conquest against all Israel’s neighbors.

In this god-eat-god cosmic system, David wanted to ensure Yahweh was the top dog or the king of the jungle–hence the image of the lion and the serpent associated with the Jewish god. This sort of alliance system between gods and humans is what Old Testament covenant theology is all about. When Israel went to war, they carried the throne of Yahweh into battle, the Ark of the Covenant, because Yahweh was their commander and ally. Before they attacked, they consulted with Yahweh, to make certain he approved of the military action. Every war was a holy war against some other competing nation and its god. Expanding the boundaries of your nation meant expanding the empire of your covenant god, and your god would reward you for it.

Jesus himself acts like a warring Son of God with words like:

“Do not think that I came to bring peace to the earth. I did not come to bring peace, but a sword?” Luke 12:51, Matthew 10:34.

Jesus, is in essence, a holy warrior. Jesus says things like this because he knows he is in an all-encompassing cosmic battle with the chief principle of matter of this world–Satan–as well as his hordes of demons. Jesus Christ made friends with the poor and the wretched, the prostitutes, and social outcasts. He was not looking for ethical or self-righteous people. He was looking for loyal people, worthy to his cause. He was looking for people in the dregs of society or the worst of sinners who would fight for him–who would risk everything for him, because they had nothing to loose anyway. Jesus is presented as not an all-powerful being but a god among gods, who must fight his way to become chief of the gods, or else he would become a slave to gods more powerful than himself–at least in this world anyway. He wants violent people, red hot for their faith and devotion to his cause rather than embrace a universalistic religious message as espoused by more pacifist saints. That is why Jesus says he will vomit out the lukewarm in Revelation 3:16.

Jesus continually talks about the the wicked hearted hypocrites and calls them vipers and perverse. He also referred to gentiles as dogs. The Lord wasn’t some friendly hippie that the New Age makes him out to be. He’s too much of a truth teller so they killed him for it. Jesus continually told his disciples to count the cost of being loyal in his service. In Luke 14:25-33, he tells them to properly anticipate all the costs of being associated with the Son of God in terms of building towers and warfare strategies similar to those devised by Sun Tzu.

25 Large crowds were traveling with Jesus, and turning to them he said:26 “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. 27 And whoever does not carry their cross and follow me cannot be my disciple.

28 “Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost to see if you have enough money to complete it?29 For if you lay the foundation and are not able to finish it, everyone who sees it will ridicule you, 30 saying, ‘This person began to build and wasn’t able to finish.’

31 “Or suppose a king is about to go to war against another king. Won’t he first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? 32 If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. 33 In the same way, those of you who do not give up everything you have cannot be my disciples.

However, very few make it past the veil and are indeed victorious over the world.

13 Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it.

If I’m right, and all these deities have competing interests and are recruiting followers on earth for unseen cloak-and-dagger conspiracies on the other side, Jesus could be some opposing force that steals their recruits and diminishes their ranks, which would explain why they hate him so dearly. Jesus, in essence, would be like the “get out of jail free” card of the spirit world. This also explains why the other gods also hate Yahweh, because he is in constant war and competition with them. So, were the Gnostics right in saying we are in a prison house or insane asylum ruled by multiple cosmocraters and demonic archons? And that Jesus chooses to baptize those who he wants to be his disciples? The Excerpts of Theodotus say something to this affect.

Now, regeneration is by water and spirit, as was all creation: “For the Spirit of God moved on the abyss.” And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul.

Some of the archons would undoubtedly be less evil than others. Some might not even be evil and may be, in fact, good, but their ultimate intentions may not be so pure. They could, perhaps, all desire power, worship, and honor, even the good ones, so even if you serve the good archons, you’re still a slave. Jesus is some formerly unknown alien infiltrator who showed up out of nowhere and began zapping people out of the sphere of the archons. Yahweh would be one of the archons, not the true father of Jesus Christ. Maybe he’s a good archon, but he still wants power, glory, and submission. This is the Gnostic belief. Sabaoth, the “Lord of Forces” would essentially be Yahweh as we think of him today. The malicious aspects of the OT deity could be Yaldabaoth or Satan. They would all be part of the Elohim or the original pantheon of divinities worshiped in ancient Mesopotamia.

The Marcionites believed that the ones who would be saved were those who were cursed by the demiurge and were unfairly treated in this world, i.e., sinners and outcasts, kind of like Cain, Korah, Balaam, and other so-called bad guys of the Old Testament. Because these sorts of people were so unfairly mistreated in the world, the Marcionites thought, they would be the only ones who would be opening to receiving the radical gospel about the alien God of Jesus Christ. They were the perfect soldiers for Jesus’ controversial and exclusive message of his divine sonship, the redemption of the believer and the coming judgment and destruction of the cosmos through the fiery conflagration.

This is perhaps where some mythicists go wrong. They are right in saying that Jesus shares many similarities with other pre-Christian gods and their dramatic stories. Jesus also shares similarities with other enigmatic and magical figures in the Bible like Simon Magus, etc. But to say that Jesus was simply invented in the twisted, archonic minds of the Roman rulers or invented by some unknown cabal is exactly what the controllers want you to believe. This is exactly what Gnostic texts like On the Origin of the World is refuting!

“Now the Word that is superior to all beings was sent for this purpose alone: that he might proclaim the unknown. He said, “There is nothing hidden that is not apparent, and what has not been recognized will be recognized.” And these were sent to make known what is hidden, and the seven authorities of chaos and their impiety. And thus they were condemned to death.

So when all the perfect appeared in the forms modelled by the rulers, and when they revealed the incomparable truth, they put to shame all the wisdom of the gods. And their fate was found to be a condemnation. And their force dried up. Their lordship was dissolved. Their forethought became emptiness, along with their glory.”

I definitely don’t think it’s mythology. I know it’s not mythology. These entities are real. Once you conjure to manifestation, you know of their reality forever. And of course, they know that you know of their reality forever. You get marked, essentially. Whether by Jesus Christ or some other demonic being. And we have to decide which team to side with since they are all fighting for our souls.

And as Christopher Knowles over at the Secret Sun once said in his series explaining why he is not a mythicist:

But believing Jesus or Paul were real people doesn’t mean you need to buy into the tenets of orthodox Christianity, or of any other kind of Christianity, for that matter.

And finally, the Neoplatonists taught the idea of a world-soul, or the Anima Mundi, in which they acquired from Plato. This is the divine, noetic realm from which emerged the gods and daimons. It is also the equivalent of Dr. Carl Jung’s collective unconscious and Dr. Henry Corbin’s Imaginal Realm. All gods, daimons, angels, heroes, fairies, devils, monsters, and myths originate from there as well. This is the very subject of focus in Daimonic Reality: A Field Guide to the Otherworld by Patrick Harper. In fact, that is what the On the Origin of the World is telling us, explicitly:

Now the eternal realm (aeon) of truth has no shadow outside it, for the limitless light is everywhere within it. But its exterior is shadow, which has been called by the name ‘darkness’. From it, there appeared a force, presiding over the darkness. And the forces that came into being subsequent to them called the shadow ‘the limitless chaos’. From it, every kind of divinity sprouted up […] together with the entire place, so that also, shadow is posterior to the first product. It was <in> the abyss that it (shadow) appeared, deriving from the aforementioned Pistis.

The Soul of the World, collective unconscious, or Imaginal Realm, is the very source of which all the gods emerge from, like droplets from a wave. In other words the gods, daimons, and myths of the Imaginal Realm are not in the Imaginal Realm etc.–they are the Imaginal Real. It is this dynamis or power from which many Gnostics drew their strength from to create the gods through occult means similar to that of creating egregores as hinted at in the Hermetic text, Ascelpius. In fact, it is a dynamic, tempestuous place that constantly branches into “our” world–its tendrils leaping into the physical plane, the mental plane (our thoughts/imagination) and our psychological complexes and dreams.

The Anima Mundi, the daimonic reality in which our spirits also originate from, also exists within each of us–it is a plan of being that is as much “out there” as it is “within us,” as as opposed to how the “unconscious” part of the collective unconscious suggests as area of being that can be reduced to psychological factors. It is also connected to the idea of the “vault of heaven” as per Genesis or the demiurgical “womb” of the Cainites per the church father Epiphanius. And it is the means by which we can create physical reality and impress our will upon (e.g) the law of attraction–a subject and direction that will be explored further in depth, this year in 2017.

False Gods, Divine Charlatans and Hermetic Hustlers (Part 2)


Daimonic Doubles Revisited

The concept of the “twin” or even “divine twin” is a common one that also appears in antiquity. This is a notion that a person has within a transcendent dimension, or a “heavenly counterpart”, or what in various modern magical “secret” orders call the “Holy Guardian Angel”. This being is analogous to the “daimonic”, “Eidolon” double of Greek and Platonic literature. The twin concept can also be seen in the dichotomy between Simon Magus and Paul, Simon Magus with Peter in the Clementine literature, as well as the struggle between Paul and Peter in the epistles. Even in the Old Testament, we have Cain who slays Abel which echo the Roman-Sabine legends of Romulus and Remus, Egyptian ones like Osiris and Set, the astrological sign of Gemini, as well as the Greek Castor and Pollux.

In a way, we can see this in Paul’s letters when he speaks of “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me” in Galatians 2:20. This indicates that a spirit being called “Christ” had possessed Paul, after his conversion. The old ego of Paul was removed as a new, higher ego emerged, whose vital principle is Christ Himself. In the Acts of John 55, an unnamed elder approaches John and, after a brief discussion, states,

“Now I know that God dwells in you, O blessed John! For he who tempts you tempts the one who cannot be tempted.”

This is more pronounced in the Gospel of Thomas, where the apostle Judas Thomas, is said to have been the “twin” (Didymus) of Christ. Is it to be assumed that if any of Christ’s disciples were to truly grasp his teachings, who would be a more likely candidate than his own twin? Much of the Gospel of Thomas that would have invoked great displeasure from the Church Fathers, with lines like:

“I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there.”

Such statements indicate a sort of panspermatic type of panetheism, similiar to what is found in Manichaean texts of the countless, innumerable light sparks of the First Man who would battle against the primeval forces of Darkness. These light sparks were said to be interspersed throughout the wicked cosmos, much like how it is described in ancient Orphic texts with Zeus exacting revenge against the murderous Titans who tore and consumed the body and limbs of Dionysus. Both of these cosmological stories echo the ancient Egyptian myths of Osiris depicted as a divided god, murdered and torn apart by his brother Set, the god of storms and foreigners, only to be restored again by his consort Isis. In this instance, we find the primordial, violent origins of mankind and his conflicted nature: one being the divine Dionysus, and the infernal Titanic elements being his flesh.

“(The Lord), talking to me, said: I am thee, and thou art Me; wherever thou art, there I am. I am sown everywhere” (Gospel of Eve, Erbetta, p. 537 – Bibliogaphy).

The words “sown everywhere” of the latter quotation is very important, for it corresponds to a fundamental Valentinian teaching. Each soul’s substance comes from Sophia, but its living Center, the Spirit, is a fragment, as it were, of the very Life of the Son as Christ. This fragment is called either “Spark” or “Seed”.

“After the psychical body had been formed, a male Seed was placed by the Logos in the chosen sleeping soul. That Seed is an outflow of the Angelic Being, so that there would be no Lack (Hystérëma).” (ExTh 2: 1).

In any case, the rest of the Gospel of Thomas is just as enigmatic if not down right bizarre, even for Biblical standards (and there is certainly weirdness abound in the traditional canon).

Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom].”

Clearly, Jesus is invoking alchemical and Hermetic language in the context of an initiatory process of Gnosis. We also saw this language used in the Gospel of Philip as I quoted in my previous article. This process is clearly internal, without the need or aid of outside churches, priests, or prayers for forgiveness (not that the concept of repentance is non-existent in Gnostic literature as it most certainly is). Let us cross compare with the Emerald Tablet of Hermes, as legend has it was found or even written by the great magician and healer Apollonius of Tyana (we will get to him in another post):

It is true without lie, certain and most true. What is Below is like that which is Above. And that which is Above, like that which is Below, serve to bring the wonder of the Universe into existence. And as all things originate from One thing, from the Idea of One Mind: so do all created things originate from this One thing through adaptation. Its father is the Sun, its mother the Moon.

The Wind carried it in its belly, its nurse is the Earth. It is the father of all existing things in the entire Universe. Its inherent virtue is perfected when it is changed into Earth. Separate the Earth from the Fire, the Subtle from the Gross, repeatedly with great skillfulness. It rises from Earth to Heaven, and falls back down again to Earth, thereby containing within itself the powers of both the Above and the Below. Thus will you obtain the glory of the entire Universe. Every darkness will leave you. This is the greatest strength of all, because it conquers every subtle thing and penetrates every solid thing. In this way, was the universe created. From this proceeds wonders, of which herewith is an example. Therefore, I am called the three-times glorified Hermes, because I possess all three parts of true understanding of the whole Universe. What I have had to say about the operation of the Sun is completed.

What is amusing to see is how not only does Jesus and Hermes seem to be espousing the exact same doctrine but in that Christ is being somewhat more explicit in his use of Hermetic language than even old Hermes himself, the spiritual father of the alchemical and occult arts and sciences. What is quoted above reads very similar elsewhere in Thomas, such as “Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war,” and this one, “I have cast fire upon the world, and look, I’m guarding it until it blazes.” All of this sounds a lot like what Hermes describes as “Separate the Earth from the Fire, the Subtle from the Gross, repeatedly with great skillfulness”. Judas Thomas even goes as far to say that, “Whoever discovers the interpretation of these sayings will not taste death.” Strong words! The death that is being emphasized here is spiritual death i.e. ignorance or what the Gospel of Truth calls “oblivion”.

Another source for the divine twin is in Manichaean literature, wherein it is said that the prophet Mani was twice visited by his divine twin, heavenly companion or counterpart called Jesus the Light, echoing the divine double sentiments expressed on the Gospel of Thomas. In the Cologne Mani-Codex, Mani tells us this life-changing experience when he meets his divine double:

“…guarded by the might of the Light-angels and the exceedingly strong powers, who had a command from Jesus the Splendour for my safekeeping…They nourished me with visions and signs which they made known to me, slight and quite brief, as far as I was able. For somethings like a flash of lightening he came…”

This being who came to Mani like a “flash of lightening”, he regarded as a manifestation of his own higher identity and often referred to as his “Light-Self” and his al-Taum, “the Twin”. When Mani was 12 years old the Twin appeared to him in a vision and informed him that he was to be responsible for transmitting a great teaching to mankind. In order to do this, he would have to leave the Elchasaitans, a Jewish-Christian sect he was once a part of. All of these sources seem to carry down a tradition, or at least echo the secret doctrine of Christ taught to his inner circle of disciples. Henry Corbin, in The Man of Light in Iranian Sufism, writes about the “divine twin” in the context of Manichaean, Islamic and even Medieval Cathar concepts:

“…the heavenly Partner (qarin) or Twin (taw’am) is the dominant figure in the prophetology and soteriology of Manicheism. It is the angel who appears to Mani when he is twenty-four years old and announces that it is time for him to manifest himself and bid men hear his doctrine. “Greetings to you, Mani, from myself and from the lord who sent me to you.” The last words of the dying Mani alluded to this: “I contemplated my Double with my eyes of light.” Later, in their psalms, his community sing: “We bless your partner-Companion of light, Christ, the source of our good.”

Mani, like Thomas in those same Acts which include the Song of the Pearl, has Christos Angelos as his heavenly Twin, who informs him of his vocation, just as the prophet Mohammed was to receive the revelation from the Angel Gabriel (and the identification Christos-Gabriel is by no means unknown in gnosis.) Now, Christos Angelos is the same in relation to Mani (in eastern Manicheism the Virgin of light is substituted for Christos Angelos), as is the taw’am, the “Heavenly Twin,” in relation to each of the Elect respectively and individually.

It is the Form of light which the Elect receive when they enter the Manichean community through the act of solemn renunciation of the powers of this world. At the passing away of one of the Elect, a psalm is sung in praise of “thy heavenly Partner who faileth not.” In Catharism it is he who is called the Spiritus sanctus or angelicus of the particular soul, as carefully distinguished from the Spiritus principalis, the Holy Spirit referred to in invoking the three persons named in the Trinity.”

Much like Thomas being the twin of Jesus, Hermes was the Greek personification of Djehuti or Thoth; here we see an older order of things taking on a new raiment but underneath the same old meanings. Thoth was one of the earlier Egyptian gods, thought to be scribe to the gods, who kept a great library of scrolls, over which one of his wives, Seshat (the goddess of writing) was thought to be mistress. He was associated by the Egyptians with speech, literature, arts, learning. Even the very word “thought” comes from the name Thoth. He, too, was a measurer and recorder of time, as was Seshat, the female counterpart to Thoth. thoth_hermes_mercury1 Believed to be the author of the spells in the Book of the Dead, he was a helper (and punisher) of the deceased as they try to enter the underworld. In this role, his wife was Ma’at, the personification of order, who was weighed against the heart of the dead to see if they followed Ma’at during their life. It is interesting that the word “Ma’at” is the Egyptian equivalent to wisdom or philosophy. Thus “Philo” is related to feelings of love while “Sophia” is also wisdom thus we have “Philosophy” which actually means the “Study of the love of Ma’at”. The word “matrix” comes from Ma’at (the feminine principle, synonymous with Isis, the progenitor of life) Ra (the Egyptian sun god) X (Roman numeral ten) as well as “mother” and “womb”. To see through the Matrix is to be born again (using Johannine language), to be given a rebirth from darkness to light.

Also, Ma’at derives from Mu’at, which means “to direct, to steer, to give direction; to offer, or sacrifice.” Ma’at is basically the personification of self-initiation although, she herself has little personality and is ore of an abstract ideal. Thoth was also the one who made calculations concerning the heavens, the stars and the earth; the “reckoner of times and seasons”, the one who “measured out the heavens and planned the earth.” He was also the scribe to the company of the gods and was considered the voice of Ra, much like how Enoch-Metatron was considered to be the voice of “God”, or the second or “little” YHWH in the apocryphal Enochic literature. Metatron is also called “co-occupant of the Throne” and in 2 Enoch 44:5:

I have arranged the whole year. And from the year I calculated the months, and from the months I have ticked off the days, and from the day I have ticked off the hours. I, I have measured and noted the hours. And I have distinguished every seed on the earth, and every measure and every righteous scale. I have measured and recorded them.

Thoth was not just a scribe and friend to the gods, but central to order—Ma’at—both in Egypt and in the Duat. He is described in the texts as:

“Self-created, he to whom none hath given birth; the One; he who reckons in heaven, the counter of the stars; the enumerator and measurer of the earth [cosmic space] and all that is contained therein: the heart of Ra cometh forth in the form of the god Tehuti.”

Thoth, here, represents the heart and tongue of Ra, reason and the mental powers of the god and the utterer of speech. Thoth also resembles the Gnostic Aeons like Autogenes, in how they are “thought” of as “self-generated”. This is why Paul in Acts 12:14 is called Hermes, “because he was the chief speaker.” It has been suggested that Thoth is thus the equivalent of the Platonic Logos. Many are his epithets: his best known being “thrice greatest”—in later times becoming Hermes Trismegistus as mentioned by the Emerald Tablets of Hermes. 03_11_hermes_from_thasos_web The title “thrice great” or “three times blessed” recalls the concept of the Trinity, and even the doctrine of the three natures. The three natures doctrine was regularly espoused by Jesus in the Parable of the Sower in Matthew 13 and Paul in his epistles. Simon Magus is called the “Great Power of God” in Acts 8:9 and is said to be the author of the Great Announcement as quoted by Hippolytus in the Philosophumena or Refutation of All Heresies. Later Gnostic literature like The Three Steles of Seth and the Trimorphic Protennoia otherwise known as The Three Forms of Forethought use this title many times. Even in Hindu literature, does the three natures doctrine appears in the form of the “sattvas”, “rajas” and “tamas” as explained in the Bhagavad Gita.

Thoth is the inner spiritual recorder of the human constitution, who registers and records the karmic experiences and foretells the future destiny of the deceased, showing that each person is judged by himself– for Thoth here is the person’s own higher ego; as regards cosmic space, Thoth is not only the cosmic Logos, but its aspect as the intelligent creative urge inherent in that Intelligence. Since Thoth was the god of wisdom, and espoused knowledge along with wisdom, this moon deity was balanced. When one dispenses knowledge without the wisdom of speaking at appropriate times, they are considered a blabber mouth. Patience is born out from wisdom. With the application of wisdom and self control, we learn to not to be bedazzled or blinded by this new found light of knowledge and learn to discern what his helpful to our growth and what is merely entertaining. This is when consciousness begins to expand. With wisdom, one can seek to counsel with both the ignorant and the learned just as Jesus did with those considered as the “dregs” of society, such as prostitutes, the blind, the lame and even lepers in the Gospels.

Sitting at the base of the spine is the reptilian brain or what scientists today identify as the R-Complex. It is the part of us that deals fight or flight, fear, aggression and survival of the fittest. Thoth was associated with the bird Ibis; thus the wisdom of the Ibis swallows up the reptile and wisdom over powers aggression and knows when to strike. Thoth is considered the hand and voice of “God” and a counselor of the divinities. The word “Yod” from the Kabbalah (which means to receive) is the Hebrew word for “hand”. The Yod is also the letter for the number ten associated with the Jewish deity Yahweh or in the Chaldean and Gnostic variant IAO.

IAO, accordingly, is not prayed to as a personal god, but more often wielded as a quasi-supernatural force—through the pronunciation of the name itself in magical operations. These operations are described in great detail by the PGM or the Greek Magical Papyri. Hermetic magicians invoked IAO simply because he was supposed to be “god of this world”—the creative Demiurge (also according to the Gnostics!)—who was therefore highly potent in workings designed to cause changes in material  reality, in this world—the Kingdom of Matter. The meaning of IAO is incompatible, however, with the orthodox understanding of Yahweh, who were more interested in appeasing this god’s demands than becoming one. By invoking IAO, one could help ensure that things being willed become manifest in the objective universe as a matter of “natural course”because it is being channeled through the universal creative framework presented as IAO. IAO was also used as sort of a “password” to ascend through the planetary spheres of the cosmic rulers. IAO was also associated with benevolent Archons like Abraxas and Sabaoth. On example can be see in the PGM III. 75-80, where it states:

“I conjure you, the powerful and mighty angel of this animal in this place; rouse yourself for me, and perform the NN [deed] both on this very day and in every hour and day; rouse yourself I for me against my enemies, NN, and perform deed” (add the usual), “for I conjure you S~TH by IAO SABAOTH, and by the great god, IAEO” (formula), “AEBIOY~ ~YOIEEA CHABRAX PHNESKER PHIKO PHNYRO PHCHO BbCH / ABLANATHANALBA

The ancient Phoenicians depicted the number ten as the head of the Ibis. This is where we get the “Ten Commandments”, the laws of the Torah, supposedly written by Moses. The Law of Moses also has many strong parallels to that of Chapter 125 of the Book of the Dead, where it states the dead must face 42 judges and must answer 42 questions:

Hail to thee, great God, Lord of the Two Truths. I have come unto thee, my Lord, that thou mayest bring me to see thy beauty. I know thee, I know thy name, I know the names of the 42 Gods who are with thee in this broad hall of the Two Truths . . . Behold, I am come unto thee. I have brought thee truth; I have done away with sin for thee. I have not sinned against anyone. I have not mistreated people. I have not done evil instead of righteousness . . . I have not reviled the God. I have not laid violent hands on an orphan. I have not done what the God abominates . . . I have not killed; I have not turned anyone over to a killer. I have not caused anyone’s suffering . . . I have not copulated (illicitly); I have not been unchaste. I have not increased nor diminished the measure, I have not diminished the palm; I have not encroached upon the fields. I have not added to the balance weights; I have not tempered with the plumb bob of the balance. I have not taken milk from a child’s mouth; I have not driven small cattle from their herbage… I have not stopped (the flow of) water in its seasons; I have not built a dam against flowing water. I have not quenched a fire in its time . . . I have not kept cattle away from the God’s property. I have not blocked the God at his processions.

The voice of God as we found out earlier is known as Metatron in the 1 Enoch and Kabbalistic sources. Enoch-Metatron also have strong parallels with Hermes-Thoth as well. Most importantly, Thoth was a clerk of the Halls of Judgment and named a means for it called the Scales of Thoth, where the heart of the initiate is weighed against a feather “of Truth” to find how truly “heavy or light” it is. 10430375_658262840950256_3245340359425927887_n It is Thoth who equips the dead with efficacious means of protection against the dangers of the Beyond. When the dead has to enter into the presence of the Great Tribunal of the gods, Thoth leads him in, makes pleading for him with the Judges, weighs his heart in the scales against the feather of Ma’at, and, in the end, records the verdict. The details of all this ritual and ceremonial are familiar in the literature of the Book of the Dead: What Thoth once did for Osiris, the same must he do for every dead Egyptian since the Osirian ritual was the standard and guide for all funerary ritual in Egypt. The priests who took part in funerary celebrations regarded themselves as incorporation’s of the Osirian gods. The Book of the Dead make several allusions to mortals achieving immortality or divinity through theurgy and funerary magical ritual. Osiris, the divided and resurrected god of the underworld is also portrayed as one of these judges of the afterlife. esculap2

Asclepius Absconded

As we’ve seen in Part 1, Hermes was just as legendary as the Simon Magus of the Clementine writings and the apocryphal Acts. One very Hermetic text, Asclepius seems to anticipate this comparison:

And so, Asclepius, what a great miracle is man, a being worthy of reverence and honor. For he passes into the nature of a god as though he were himself divine; he is intimate with the order of daemons, knowing that he is sprung from the same origin; he despises that part of his nature which is human, for his hope is in the divinity of the other part.

Asclepius, as we know from previous articles was also often considered synonymous with Jesus in the Gospel of John and the Gospel of Nicodemus. Like Asclepius, Christ was the Son of God and of a mortal woman. The details surrounding Christ’s birth also resemble the birth saga of the divine Asclepius. Both figures walked the earth as mortals. And both gained a reputation of being healers. Furthermore, both healers were killed and resurrected to divine status. In the case of Asclepius, he was so successful in his healings and resurrections on people like Hippolytus that this caught the attention of gods like Zeus, who expressly forbidden the act of healing. Zeus struck Asclepius with a thunderbolt, killing him instantly. The Latin Church Father Tertulllian cites the lyric poet Pindar in Apology, Chapter 14, and comments that Asclepius,

“deservedly stricken with lightning for his greed in practicing wrongfully his art. A wicked deed it was of Jupiter–if he hurled the bolt–unnatural to his grandson, and exhibiting envious feeling to the Physician.”

Another version of his death holds that Hades became angry at Asclepius because he kept bringing back people from the dead. The lord of the Underworld believed that no more dead spirits would venture to his realm, and thus asked his brother Zeus to dispose of him. Because of this Apollo became so furious at Zeus’ actions that he killed Cyclops, the one eyed monster who made lightening for Zeus. Because of this Zeus banished Apollo out from Mount Olympus but later allowed Asclepius to enter back into the divine realm. And Asclepius was also resurrected and allowed back into the realm of the gods and all was well on Mount Olympus. In another variation of the story, Zeus was also alleged to have placed the body of Asclepius among the stars following his death, as the constellation called Ophiuchus, which translates to “The Serpent Holder.” Engraving by Sir James Thornhill This “Serpent Holder” sounds very close to what John 3:14 says about the “Son of Man”:

And as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man must be lifted up, so that whoever believes will in Him have eternal life.

The speculations concerning the Christian Trinity were dangerously close to the speculations about Asclepius, who was third from Zeus, the second being Apollo. The syncretic god Serapis was also considered synonymous with Asclepius and was even depicted as a snake, with the head recognizable as Serapis. Serapis was also associated with Osiris, Isis and Harpocrates. Could these references of Jesus and Moses being connected to serpents also reflect that they may also be associated with the Serpent in Genesis and the Garden of Eden? Furthermore, could the Gnostic-Ophite and Manichaean speculations of the Serpent being sent by Sophia or even Jesus “the Splendor” be based in scripture and not just in speculative inverted fancy? There are paintings, sculptures and vase etchings that depict the eleventh labor penance for the demigod Hercules, who stands next to a tree with a serpent named Ladon, guarding the golden apples of immortality, in the Garden of Hesperidies, tended by maidens and nymphs. This recalls the stories of Genesis 3 and even Gilgamesh, both of which include the legendary search for immortality associated with a serpent. IMG_1546 This also has strong applications to the Caduceus, the twin snake staff of Hermes. This also relates to Agathosdaimon, the “good spirit of abundance” and Tyche Agathe, the first of which was associated with the Orphic Deity Phanes Protogenos. Agathosdaimon was also portrayed as a serpent in coins, monuments, figurines, reliefs, lamps, etc. hesperides-golden-apple-tree-of-life-greek Glykon was also depicted as a serpent with a human-like face. In the writings of the satirist Lucian (Alexander the False Prophet 24), we see the con-man Pseudo-Alexander, who claimed that the made up serpent god, Glykon was a reincarnation of Asclepius! This, of course, was a parody of Agathosdaimon, Asclepius as well as Serapis. Glykon could may also be a parody of the lion-headed serpent, Ialdabaoth.

By now he was even sending men abroad to create rumours in the different nations in regard to the oracle and to say that he made predictions, discovered fugitive slaves, detected thieves and robbers, caused treasures to be dug up, healed the sick, and in some cases had actually raised the dead.

glycon The emperor Julian the “Apostate” or Philosopher (Roman Emperor 361-363 and half-brother of Emperor Constantine the Great!), although raised a Christian, eventually saw Christianity as a betrayal of the Greco-Roman tradition and desired a return to traditional forms of worship, upon his ascent to power. Moreover, his attempts to compete with Jesus Christ, was somewhat frustrated. Julian attempted to use Helios, or Sol Invictus against Jesus of the Christians but it didn’t really pan out. Julian in the Heroic Deeds of Constantius, 59B, writes about the role of the Emperor:

For law is the child of justice, the sacred and truly divine adjunct of the most might god, and never will the man who is wise make light of it or set it at naught. But since all that he does will have justice in view, he will be eager to honor the good, and the vicious he will, like a good physician, make every effort to cure.

In this likening himself to a physician, he may not have intentionally recalled Asclepius, Julian was relatively unpopular, especially with the Christians. By employing a figure like Asclepius, a benevolent and universally loved healing figure of the pagans, Julian found a suitable rival to that of Jesus Christ. Celsus in Contra Celsus by Origen, provided a similar polemic against the Christians, like Julian, who believed the Christian religion destroyed the foundation of Greco-Roman tradition and culture. Julian like Celsus argued against the Christians and that of Christ’s miracles in which he regarded as inferior and the work of a low-class magician, no better than the phony charlatan religion ascribed to Glykon and his prophet, Alexander.

So Julian mocked the Christians for being duped into a false faith by a charlatan healer. His criticisms against the Christians are, interestingly enough, very similiar how the Church Fathers campaigned against the heretics being the Gnostics and other groups. And yet, Julian also had some very “Gnostic” views himself in his criticisms of Biblical theology. By calling Christians “Galileans”, he refused to acknowledge their name, and belittled Christianity as a mere localized, regional cult as stated in Against the Galileans, eventually recovered by the Christian Bishop, Cyril of Alexandria in the fifth-century in his refutation, Against Julian. Even after hundreds of years had passed from the time of Julian’s death, Cyril felt that it was necessary to refute the claims of Julian. In Against the Galileans, 375, 61, Julian writes about Asclepius as being superior over Christ and the doctrines of the Christians:

Asclepius, having made his visitation to earth from the sky, appeared at Epidaurus singly, in the shape of a man; but afterwards he multiplied himself, and by his visitations stretched out over the whole earth his saving right hand. He came to Pergamon, to Ionia, to Tarentum afterwards; and later he came to Rome. And he travelled to Cos and thence to Aegae. Next he is present everywhere on land and sea. He visits no one of us separately, and yet he raises up souls that are sinful and bodies that are sick.

Celsus makes a biting critique of the Christian doctrine of Jesus or the “Word being made flesh” and also strangely mirrors of Julian’s remarks of Asclepius “multiplying himself” to “raise up souls that are sinful and bodies that are sick”.

Again, if God, like Jupiter in the comedy, should, on awaking from a lengthened slumber, desire to rescue the human race from evil, why did he send this Spirit of which you speak into one corner of the earth? He ought to have breathed it alike into many bodies, and have sent them out into all the world. Now the comic poet, to cause laughter in the theatre, wrote that Jupiter, after awakening, despatched Mercury to the Athenians and Lacedaemonians; but do not you think that you have made the son of God more ridiculous in sending him to the Jews?

Celsus also describes the ancient Christian cult as a diabolic secret society made up of sorcerers!

It is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of miraculous power. And it was by means of sorcery that Jesus was able to accomplish the wonders which he performed; and foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, he excludes such from his kingdom.

This is, of course, very similiar in how the Church Fathers like Ireneaus in Against Heresies, describe Gnostic heretics like Simon Magus, Marcus the Magician, and Carpocrates, who were all said to use love charms, familiar spirits, demons, and dream-senders. All were different classes of daemon. Hippolytus repeats the claims about Simon Magus in his 6th book in Refutation of All Heresies. Origen even accused the Persian Magi of using familiars as well. By the Middle Ages, witches were accused of summoning demons to aid them in their practice of and skillful progression in magic ritual. Cunning folk were said to summon fairies to work for them. Some witches’ familiar spirits were animals as in ancient Greek tales. For the most part, the magicians would try to convince the power of a god to work for them, while the daimon would be something the magician would absorb and own at will. A daemon was seen as a demigod–an independent and immortal being, but not as powerful as the great gods of the official national cults. In Roman terminology an entity similar to the daimon was the genius–a familiar spirit inherited along genetic lines in the family or gens.

The genius in Roman culture was the soul of a person that guided their actions and dictated what they were good at or destined to do. There were good demons and bad demons. The good was the “noble spirit” or agathosdaimon as mentioned earlier, and the bad was a “malevolent spirit” or kakodaimon. As far back as we can trace in Greek mythology, the daimon was a good force while the keres is the early form of the kakodaimon, which flew out of Pandora’s box. For Plato and Socrates, the daemons were the spirits of Atlantis.

In Hesiod’s Five Ages as found in Works and Days, he lists the ages of Gold, Silver, Bronze, Hero and Iron (our present age). In the Golden Age ruled over by Cronos or Saturn, good and beautiful humans and gods mingled together freely without a care in the world. When men died (although they did not age and maintained youthful appearances), their spirits became “guardians”. Plato in Cratylus 398a, says that these wise daimons are:

“…called holy spirits under the earth, noble, averters of evil, guardians of mortal men.”

In the Symposium, the wise priestess, Diotima tells Socrates that the daemon acts as an intermediary between gods and men, existing in an intermediate state or nature. This is like Hermes, the messenger of the gods, or Thoth. In Dionysian rituals, wine was drunk in propitiation ceremonies much like the Eucharist, to the genius of the dead. In the fictional best selling trilogy His Dark Materials by Phillip Pullman, daemons are undoubtedly an element which make his story leap off the page and stick with its readers. In the story, everyone has a daemon. They are the person’s soul in animal form, a shape-shifting companion who eventually settles into one form to symbolically represent their personality.

In Germany, the doppelganger was said to be the harbinger of death and the double of a person. In ancient Egypt, the Ka or “Twin Soul” was much like the genius or double. The Jews saw this as idol worship and when the LXX was translated from Hebrew in to Greek, the word for idol was changed to demon. The Jews thought that men were being worshiped when in fact, men were revering the inner divinity that was in them but outside and separate from them. This same concept appears in the Gospels of Luke and Thomas when Jesus speaks of the kingdom of God being inside of us and in the Gospel of John and the Psalms of David when it says, “ye are gods”.

The Gospel stories and the accusations against Simon Magus bear many of the stamps of the Apology of Socrates in which Socrates is accused by Meletus of being a corrupter of the youth and teaching men to follow spirits and demigods rather than the Olympians. Jesus is made into a bastard son of God and Simon a corrupter of Justa’s adopted sons Aquila and Nicetas in the Clementine Homilies. Jesus like Simon is accused of being a Samaritan possessed by a daemon! Socrates tells Cratylus:

“And I say too, that every wise man who happens to be a good man is more than human (daimonion) both in life and death, and is rightly called a demon.” (Plato, Cratylus)

As time wore on, the demon took on negative connotations in 4th century Christianity as well as early Islam. The Satan or Jinn figure was a fiery demon that one made a bargain with in order to receive a certain desire or wish and gave up their soul (genius?) in the process. Plato speaks of the daemon of Socrates in the Symposium, Phaedrus, Cratylus, and the Apology of Socrates as a mostly positive figure that helped Socrates with mundane things. Hesiod and Homer spoke of the daimon as well. Even the books of Judges and Kings in the Bible have a familiar spirit of Samuel which is not a ghost either.

The agathosdaimon by the mid third century in the time of Origen and Tertullian, was now seen as the guardian angel and Simonians were accused of worshiping angels, which is the very thing they were actually against! These angels were associated with the stoicheia, or the elemental powers i.e. “four elements” that Paul warns against worshiping in Galations 4:3,9 and Colossians 2:8,20. In fact, Paul equated the Greek and Roman gods with these daimons, which he considered to be lesser and potentially malevolent beings of the lower realms of the cosmos (1 Corinthians 10:20). The first thing the converted Gentiles needed to do, according to Paul, was to stop worshiping these beings and stop participating in Greco-Roman sacrifice, which in itself was a hugely radical statement since sacrifice to the gods was such so intimately connected with everyday life!

Irenaeus associates these practices such as raising familiars with the art of exorcism, something Jesus is known to have done a lot of. The most famous of which was the raising of Lazarus of Bethany in the Gospel of John. In the Gospels there are about nine major exorcism incidents involving Jesus, and his disciples go on to perform the same miracles in Acts and in the Apocryphal Acts. The very act of exorcism was against Jewish custom and law. It was a Canaanite practice of the witch of Endor which Saul and the Israelites of the North also practiced.

Six of the nine exorcisms occur in both Mark and Luke, one only occurs in Matthew, one only in Luke, and one exclusively in Matthew and Mark. There are three resurrection events. One is found in the synoptics (Jairus’ daughter), one in Luke (man of Nain), and one in John 11:1-4 (Lazarus). Note that there are no exorcisms in John’s gospel oddly enough. The Jesus of the synoptics is much more of a miracle working magician as noted many times by the enemies of the Christians in Celsus and Julian. It seems to me that as time wore on magic (both theurgy and goetia) became more hated as women became more looked down upon in the church as testified by Tertullian’s views on women being the “gateway of the Devil”. After all, the greatest magic back then was that of child birth not that of walking on hot coals!

In any case, Asclepius’ life very much mirrors the story of Jesus. Asclepius was originally seen as a mortal. According to Homer, Asclepius was a man as well as a great physician. He dies, and appears again in dreams, and, according to some of his devotees, he is alive again! This is very similar in how the use of a “dream sender” working magic is in the Acts of the Apostles 18:9-11, when Jesus (“the Lord”) appears to Paul in his dream to instruct him. The same thing happens in the Gospel of Nicodemus when Jesus sends a dream to Pilate’s wife. And of course, Simon Magus and his followers were skilled in sending dreams to “whomever they wished”, as well. Asclepius becomes a god equal to Zeus, much like how Jesus ascends to heaven to be a god equal to that of his Heavenly Father. Justin Martyr takes notes of these parallels in 1 Apology 22:

“And in that we say that He made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deeds said to have been done by Æsculapius.”

The similarities between the story of Ascelpius and the gospel about Jesus are thus undeniable. The promises of health and everlasting life to the Asclepian devotee is similar to the promise made by Jesus Christ in the Gospel of John. This rivalry between the Church Fathers like Justin Martyr and Origen and the pagan philosophers like Julian, Celsus and even Philostratus who wrote about the adventures of Apollonius, explains this tense relationship between the two sides, being Christianity and the ever fading paganism of Greco-Roman civilization.

Origen, in his very long winded criticism of Celsus’ refutation of Judaism and Christianity writes about all of these multiple, competing messiahs and saviors, in which Lucian was mocking in his own satirical writings with the figure of Alexander, the false prophet. Take your energy pills and vitamins because this is a dozy of a quote:

But, according to the Jew of Celsus, countless individuals will convict Jesus of falsehoods, alleging that those predictions which were spoken of him were intended of them. We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the sons of God, or the power of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines.

And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither sons of God nor powers of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: If this counsel or this work be of men, it will come to nought (as also did the designs of those men already mentioned after their death); but if it be of God, you cannot overthrow this doctrine, lest haply you be found even to fight against God. There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful…

In the next post, we will explore some interesting parallels between the life of Apollonius and that of Paul and Simon Magus. Stay tuned!

Unconquerable: How the Early Roman Catholic Church Usurped the Cult of Apollo on Vatican Hill

Hey, folks. This is an article written by my friend, James at PandirasBox. He’s been teasing me about this article, written for my site for some time now, and this is chock full of fascinating details and dot-connecting you’d be hard-pressed to find anywhere else. So without further ado, is his newest illuminating article on various topics such Apollo worship being tied with Orthodox Christianity, Enoch, the myth of the Watchers/fallen angels, Greek mythology, the pagan origins of the Eucharist, and much, much, more! Enjoy the read.

Open your wallets and free your mind.

“For what is now called the Christian religion existed of old and was never absent from the beginning of the human race until Christ came in the flesh. Then true religion which already existed began to be called Christian.”  – Augustine, Retractions 1:13. (15)


Popes as Priests of Apollo

Many readers of the Aeon Eye will be familiar with Gnosticism, Platonism, Kabbalah, and Christianity but I wonder how many of you are aware of sources such as the Liber Pontificalis (or Book of the Popes) and the Chronography of 354/ Liberian catalogue. These sources tie in great to points that Alex and I have spoken on and our theories as well as things he has written about here. Not only is Asclepius prevalent in the Acts of Pilate/Gospel of Nicodemus and the Gospel of John but he is significant to the Apollo cult. Catholics or ex-Catholics may be familiar with the first seventeen Popes from Peter to Callistus. These Popes are given death dates a.k.a birth dates, many of which align with Pagan holidays significant to Apollo or his kindred gods. Many are named after demigods or gods from the Apollo cult as well.

The first significant name is Linus. In Greek mythology, he is the musical son of Apollo and muse Calliope. He is also the inventor of melody and rhythm who taught Orpheus and Heracles music. He supposedly wrote the myth of Dionysus and other Pelasgic legends in the city of Thebes (Greece or Egypt? who knows…). In the end he was Killed by Heracles with his own lyre after accusing him of being in error. The Vatican was known as a Temple of Apollo according to the Liber Pontificalis. (1) A tomb was found in 1615 by Torrigio inscribed with the letters LINVS, being the last five letters of a longer name such as Marcellinus or Paulinus. Possibly Aquilinus.

It is possible Marcellinus was the first Pope, but it is even more probable that this was the tomb of Linus, of the Apollo cult, in a shrine sacred to Apollo. To top it all off, Pope Linus is said to have died either on September 23 or 24. In the Handbook to life in ancient Rome by Lesley and Roy Adkins on page 286 it states the following, “September 23: Festival of Apollo.” This was followed on September 26 by the “Festival of Venus Genetrix.” The name Linus means “flax”. (3) I’m not sure of the significance of this meaning yet but I believe every detail is significant.

Cletus/ Cleitus means “glory” or “one who is chosen/ called”. Anencletus and Anacletus are other names given to him meaning “to be recalled” etc. Gnostics were known for being cast out, repenting and being let back in to the church in Rome only to fall away again. Cleitus is a name popular among the Trojan’s, and a famous mythological son of Aegyptus and Tyria. Keep in mind that the Greeks thought Aegyptos was a king of Egypt and it was in fact, the city of Memphis known to Manetho as Hut-ka-Ptah (“Enclosure of the spirit/soul of Ptah”) which in Greek becomes Ai-gy-ptos. (16) Alexander aka Alaksandu to the Luwian’s and Trojan’s was the mythological Paris of Troy.

Both Cleitus and Alexander were early Popes. Anencletus is said to have died on July 13, the Games of Apollo. The next Pope is Telesphorus meaning “to be perfected”, a popular theme in Paul’s Epistle to the Philippians. A church intimately linked to Polycarp of Smyrna, the imitator of Jesus’s passion as found in the Martyrdom of Polycarp. Marcion reported Polycarp’s martyrdom and was recalled like Cleitus. While in a sense Jesus imitates Moses who imitates Zeus and Cronos. (At the moment I’m watching Blade Runner and had to comment that the maker gets his eyes gouged like the Mountain in Game of Thrones season 4, episode 8). Telesphorus died the day between the Janus and Crossroads festivals significant to shepherds and farming.

Hyginus is another Pope. He beat Valentinus for the bishopric supposedly. His name means “healthy”, and he is yet another Pope who was named for a quality he possessed. That quality was not being “diseased” as in being “heretical”. Most early Popes seem to be renamed upon coronation for something they did. Anicetus means unconquerable and may have been an Apollo worshiper judging by his epithet he shares with Helios and Apollo. Soter means Savior and is significant to Zeus. Pope Victor even died during the festival of Sol and Luna (sun and moon).

The first Antipope, Hippolytus is named after “the unleasher of horses” in Greek myth, hence his martyrdom was caused by horses tearing him limb from limb. Artemis had Asclepius resurrect him after Aphrodite had him murdered. I guess this is Hippolytus’ admirers trying to insinuate that he was resurrected as well. He was a demigod of Latium, an early Roman settlement of the Trojan Aeneas. Virgins were important in his cult as was marriage. On a humorous side-note, Pope Zephyrinus meant “west wind” likely as an insult meaning “Rome’s flatulence”. These are just some insights from the Books of Popes and the Chronography of 354 (dedicated oddly enough to Valentinus.) Another interesting note on Zephyrinus is that he was spoken of by Origen and Tertullian in veiled insults as is obvious if you read the False decretals. A little give away that the writings of Origen and Tertullian are false too. (17)

Enoch Lithograph

The Sons of Lamech, Zeus as a Jew

In a Genesis Apocryphon, Lamech is said to have had a son who did not resemble anyone in his or his wifes family. This is found in 1 Enoch:

“I have begotten a strange son,” said Lamech, “…his nature is different and he is not like us, and his eyes are as the rays of the sun, and his countenance is glorious. And it seems to be that he is not sprung from me but from the Angels…”

Angel means messenger so it seems these Watchers were merely a type of man like say a Homo-sapien rather than a Cro Magnon. They were fallen “messengers”. Their message: man can become a god by technology. The same message the Orthodox hate to this day. As Clement of Alexandria taught, “God became a man so that man might become a God”.

Lamech had three sons like Noah did. Each taught mankind the arts of metal, music, farming, etc. Apollo was one of them. Cain and Seth probably have the same genealogy in reality. These sons were the Grigori/ Watchers/ Nephilim. The result of the rape of the Sabine women by the Latins. These stories were duplicated when retold in different languages with different spins and perspectives on the issue as well as different names in each respective language or dialect.


In Jewish tradition, Lamech dethroned and killed his ancestor Cain just as Zeus did Cronos. Tubalcain is Hephaestus or Saturn. He is also Azazel in the book of 1 Enoch. Here is an excerpt from David Rohl’s book Legend: the Genesis of Civilization, from the section titled “Enoch the Builder King”:

“The biblical name Irad (son of Enoch) is believed to derive from the Hebrew verb yarad which has the meaning ‘to descend’. The Mesopotamian tradition (through the SKL and the Creation Epic) is that the first city to be founded in Sumer was Eridu (modern Tell Abu Shahrain, once by the shores of the Persian Gulf). It was first suggested by Archibald Saycein 1885 that the city of Eridu bears the eponym of Irad- in other words that he was the eponymous founder of the city. This suggestion still finds support in more recent scholarly discussions of Genesis.

I have suggested that Adam’s (Sumerian) successors moved down- ‘descended’ from the Zagros mountains into the plain of Susiana. Is it possible therefore, that it was Irad, ‘the one who descended’, who led his people down into the pre-flood Sumer and that the first city, Eridu, was named after him? There is an important clue regarding the settlement of the lowlands in Genesis 4:17.

‘Cain had intercourse with his wife and she conceived and gave birth to Enoch. He was a city builder and gave the city the name of his son, Enoch.’

At first this statement seems quite straightforward: Cain founded a city and named it Enoch. But we have come to realize that translations of the Bible can be misleading. We need o go back to the original Hebrew to recognize that there is some confusion about who founded what here. As Robert Wilson has pointed out, the subject of the phrase ‘He was a city builder’ is by no means clear.

‘Normally one would expect the subject to be the most recently mentioned noun or pronoun, in this case the name Enoch. If this interpretation is accepted, then Enoch rather than Cain would be the city builder.’

The natural conclusion to draw from this reading of Genesis 4:17 is that the city built by Enoch was named after his son, Irad, and that this city was the first Sumerian city- Eridu- as originally proposed by Sayce. Indeed, the identification of the city builder as Enoch and not Cain had been suggested as long ago as 1883 by the German scholar, Karl Budde. But, of course, this reading of the passage is ‘undermined by the addition of the name Enoch at the end of the verse’. However, Wilson tellingly points out that the standard interpretation of Cain as the builder and his son Enoch as the eponym of the cit raises some serious difficulties.

(a) The clause wayhi boneh ir (‘he was a city builder’), if it follows the normal rules of syntax displayed in the rest of the Genesis 4 genealogy, must refer to Enoch and not Cain because the name Enoch immediately precedes the clause in question. Thus we have ‘…she conceived and gave birth to Enoch. He was a city builder…’- the sense here is obvious.

(b) Moreover, in Genesis 4:2, Cain is described as a tiller of the earth (Heb. obed adamah) – in other words a farmer. It would not follow the pattern of Genesis 4 to then assign him a second occupation as a city builder. This would also deprive Enoch of a proper role in the genealogy.

(c) There is no known ancient city which carries the eponym of Enoch, son of Cain- according to Wilson (but see below).

Wilson concludes that ‘It is therefore possible that the name Enoch at the end of 4:17 is a gloss’- that is to say an editorial addition or even a marginal note which was then, only later, placed into the main body of the text in the wrong place once the true meaning of the statement had been lost. Thus the original text would have been unambiguous.

‘Cain had intercourse with his wife and she conceived and gave birth to Enoch. He (Enoch was a city builder and gave the city the name of his son (Irad).’

This is all good knock-about stuff which makes a lot of sense and is supported by a number of experts including William Hallo and Donald Wiseman. However, Wilson has to admit that we are dealing with linguistic conjecture here. An alternative view might be that the names of the antediluvian patriarhs have been ‘invented’ from ancient Sumerian documents mentioning the first cities on earth. Thus Irad is created from the early city-name Uru-du(g) where Eri and Uru are variant dialect spellings of the word for ‘city’.

… So far I have not given you the name of Uruk as it appears in the Sumerian language. There you will find it written Unuk or Unug- perhaps the original Sumerian name of Enoch! This may explain the biblical scribe’s confusion. He added the name Enoch at the end of the city-building statement in Genesis because he knew that the mightiest city of Sumer was named after this great antediluvian patriarch. On the other hand, perhaps the marginal note ‘Enoch’ (proposed above) was the result of a scribe adding the name of the city which he thought was being referred to (i.e. Unuk) as a clarification. He may not have understood that Enoch had alos built Eridu, naming it after his son Irad.

We could even suggest further biblical links to the eponymous founders of the Sumerian cities. The city of Ur, excavated by Leonard Woolley, is transcribed logographically as uru. Unuki in Sumerian. The name became shortened or hypocorised to Urum in Akkadian and then simply Uru/ Ur in Semitic/ Hebrew. Ur means ‘city’ but the original Uru-Unuki might be understood as ‘City of Unuki’- in other words ‘City of Enoch’.

What is more, another patriarch may be identified with a Sumerian antediluvian city- Badtibira- which was the second political center (after Eridu) to which ‘kingship was handed down from heaven’.

Bad-tibira means ‘Settlement of the Metal Worker’. If we take the Hebrew consonants which make up the name Tubal we get t-b-l. We know that the soft consonant ‘I’ is often representative of ‘r’, thus we might get an original T-b-r which could, in turn, stem from the ancient Tibira. Interestingly enough the Semitic epithet ‘Cain’ in Tubal-Cain also means ‘smith’ which suggests that this epithet has been added as a clarification of a little-known Sumerian word by the Hebrew author of Genesis. So there are clues which suggest that Tubal-Cain and Badtibira are connected in some way. Perhaps we have here an original eponym ‘Settlement of Tubal’ or, in translation, ‘City of the Smith’.” (6) (pgs. 184-188)

Yet, Tubal-Cain the patriarch may actually be one of Noah’s sons, Noah being Lamech. With the story of Noah’s Dionysian drunkery being added later. If Cain is the metal worker and Tubal-Cain is a metal worker by extension then it is possible that Semjaza is Cain and that’s why Jesus is made to be recast by the Orthodox as saying that Jews are offspring of Satan aka Cain rather than the Demiurge.


Herman Saini, in his book Satan Vs. God: A Brief History makes the argument that Hephaestus/ Saturn’s story is based on the story of Lamech’s son Tubal-Cain, offspring of Cain. He says:

“Hephaestus is called ‘the god of fire’; ‘god of metalworking’; the son of Zeus and Hera. Thus Hephaestus is the son of Zeus. However, he was not the son of Hera, but Demeter who was identified with Zillah. This is an attempt to corrupt the truth. Many myths compare Hephaestus to his sister Athena who was said to be of ‘sublime character’. Hephaestus in comparison was not of sublime character, thus implying that he was sexually immoral. Athena was considered to be the virgin goddess. Hephaestus and Athena are both mentioned as having taught men many luxurious arts. This means that they were inventors of luxuries such as jewelry, ornaments, textiles, clothing, beautiful metal fixtures for houses and palaces.

Myths also mention that with Athena Hephaestus taught men many crafts throughout the world. As a result men who before used to live in caves now live peacefully in their own homes throughout the year. These people were now employed by him in his works manufacturing household utensils, agricultural implements, weapons and many other useful products. This shows that Hephaestus with his father, brothers and sisters started the industrial revolution in the pre-Flood world, and employed people in their arts, crafts, construction and weapons industries.

The Roman Venus, who is the Greek Aphrodite was Hephaestus’ wife. All the myths mention her as unfaithful to Hephaestus. He was equally sexually immoral. Hephaestus was the god of fire, metalworking, building, and fine arts. He was the god of fire in the sense that he worked with fire to forge weapons, implements, utensils, jewelry and other arts and crafts out of metals. He was later identified with the Italian volcano god Adranus-Volcanus, hence as the god of volcanoes. The description of Hephaestus’ or Vulcan in the myths perfectly matches the Bible description of Tubalcain in Genesis 4:22 ‘…Tubalcain, an instructor of every artificer in brass and iron’. Hence Tubalcain is the Greek Hephaestus, or the Roman Vulcan.” (pg.248)


Semjaza is thus Cain the metal worker and Azazel is actually Tubal-Cain. Hephaestus is further discussed by Manetho according to Eusebius:

“The first man (or god) in Egypt is Hephaestus, who is also renowned among the Egyptians as the discoverer of fire. His son, Helios (the Sun), was succeeded by Sôsis; then follow, in turn, Cronos, Osiris, Typhon, brother of Osiris, and lastly Horus, son of Osiris and Isis. These were the first to hold sway in Egypt. Thereafter, the kingship passed from one to another in unbroken succession down to Bydis through 13,900 years. The year I take, however, to be a lunar one, consisting, that is, of 30 days: what we now call a month the Egyptians used formerly to style a year.” (14)

“And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all coloring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways.” (pg.35 The Book of Enoch R.H. Charles translation).


Apocalyptic Paranoia is Orthodox

The Orthodox fear of technological advancement cries out like Abel’s blood from the soil in this paragraph. This is the age old tension between Catholic Orthodox Apocalypse and technological advancement. The Gnostic revels in sci-fi while the Orthodox dogs shun it and cringe at the very mention of it. This is why they cannot accept the possibility of men becoming like gods. The Gnostic wants to transcend this hell hole by perfecting it and the Orthodox wants to stuff the Gnostic’s head into the water and drown him in the mundane limitations placed on him by a tyrannical dead man who called himself God and hold invisible hands in another dimension after death and sing kumbaya.

Not only are these characters likely created based on ancient city names but possibly are based on the chief deities of their cities, their archons or rulers in other words. The same can be said for early Popes being named after their attributes, it could just be what they were renamed. If Tubal-Cain is the son of Lamech and Hephaestus is Tubal-Cain then Apollo is his brother and Lamech is Zeus. Asclepius is a son of Apollo and taught the healing arts and had a daughter named Hygiea. Pope Hyginus being named after her or with her attributes in mind. Epidaurus was the cult center of Asclepius where the healing arts were taught. Galen and Hippocrates, as well as the Pneumatics and Methodics were doctors and medical schools in the traditions of Asclepius, the first physician. A practice considered by Jews as ‘magic’ just as the silver screen of Hollywood still called movie-magic today was once thought by Evangelicals to be a tool of the devil.

As Will Durant says in The Story of Civilization III: Caesar and Christ:

 “All sects assumed the possibility of magic. The Magi had disseminated their art through the East and had given a new name to old jugglery. The Mediterranean world was rich in magicians, miracle workers, oracles, astrologers, ascetic saints, and scientific interpreters of dreams. Every unusual occurrence was widely hailed as a divine portent of future events. Askesis, which the Greeks had used to denote the athletic training of the body, came now to mean the spiritual taming of the flesh; men scourged themselves, mutilated themselves, starved themselves, or bound themselves to one place with chains; some of them died through self-torture or self-denial.

In the Egyptian desert near Lake Mareotis a group of Jews and non-Jews, male and female, lived in solitary cells, avoided sexual relations, met on the Sabbath for common prayer, and called themselves Therapeutae, healers of the soul. Millions believed that the writings ascribed to Orpheus, Hermes, Pythagoras, the sibyls, etc., had been dictated or inspired by a god. Preachers claiming divine inspiration traveled from city to city, performing apparently miraculous cures. Alexander of Abonoteichus trained a serpent to hide its head under his arm and allow a half-human mask to be affixed to its tail; he announced that the serpent was the god Aesclepius come to earth as an oracle; and he amassed a fortune by interpretting the sounds made by the reeds inserted in the false head.”  (pg. 525-526)

Of course the Therapeutae were not Jews but Asclepius’ followers. Worship means to imitate. Also these people scourging themselves weren’t Pagans but Christians. The Orthodox believes the soul is flesh so any assault on the flesh is an assault on the soul much like damnatio memoriae posits. Chapter 9 in the Gospel of John is directly related to the God Aesculapius/Asclepius, who is directly mentioned by Pilate in the Acts of Pilate. On another interesting side note, there was a famous Calabrian scholar of Greek studies in Western Europe who died in 1366AD named Leontius Pilatus. He translated Euripides, Aristotle, and Homer’s Illiad and Odyssey into Latin and was the first professor of Greek in the west. Interestingly as well, Petrarch hated him for pretending to be Greek rather than an Italian.

St John the Apostle

The name Pilate was not uncommon by the 14th century, and it was a Greek name! The Gospel authors clearly thought it was a Roman name though. Hegesippus was still being read into the 11th century at Corbie Abbey, yet it supposedly went missing before Jerome’s time and was supposedly never seen again. Anyway, in the Gospel of John chapter 9, we’re introduced to the Pool of Bethesda near the Sheep Gate (keep in mind the sheep is sacred to Apollo and Asclepius, while the scapegoat ritual was original to the Osiris cult). Bethesda in Hebrew is said beth hesda meaning “house of mercy/ grace”. Yet it can mean shame or disgrace. Isn’t Hebrew a silly language? Everything can mean it’s opposite. Grace in healing but disgrace due to the presence of invalids. (See: Easton’s Bible dictionary and the Catholic Encyclopedia).

“Prior to archaeological digs, the Pool of Bethesda was identified with the modern so-called Fountain of the Virgin, in the Kidron Valley, not far from the Pool of Siloam, and alternately with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of St. Stephen’s Gate. Others identified it with the twin pools then called the Souterrains (French for “Subterranean”), under the Convent of the Sisters of Zion; subsequent archaeological investigation of the area has determined these to actually be the Strouthion Pool. In digs conducted in the 19th century, Schick discovered a large tank situated about 100 feet north-west of St. Anne’s Church, which he contended was the Pool of Bethesda. Further archaeological excavation in the area, in 1964, discovered the remains of the Byzantine and Crusader churches, Hadrian’s Temple of Asclepius and Serapis, the small healing pools of the Asclepieion, the other of the two large pools, and the dam between them. It was discovered that the Byzantine construction was built in the very heart of Hadrian’s construction, and contained the healing pools.”

“The Johannine narrative (chapter 5) describes the porticos as being a place in which large numbers of infirm people were waiting, which corresponds well with the site’s 1st century AD use as an asclepieion. Some ancient biblical manuscripts argue that these people were waiting for the troubling of the water; a few such manuscripts also move the setting away from Roman rituals into something more appropriate to Judaism, by adding that an angel would occasionally stir the waters, which would then cure the first person to enter. Although the Vulgate does not include the troubling of the water or the ‘angel tradition’, these were present in many of the manuscripts used by early English translations of the Bible, who therefore included it in their translations. Modern textual scholarship views these extra details as unreliable and unlikely to have been part of the original text; many modern translations do not include the troubling of the water or the ‘angel tradition’, but leave the earlier numbering system, so that they skip from verse 3a straight to verse 5.

The biblical narrative continues by describing a Shabbat visit to the site by Jesus, during which he heals a man who has been bedridden for many years, and could not make his own way into the pool. Some scholars have suggested that the narrative is actually part of a deliberate polemic against the Asclepius cult, an antagonism possibly partly brought on by the fact that Asclepius was worshipped as Saviour (Greek: Soter), in reference to his healing attributes. The narrative uses the Greek phrase hygies genesthai, which is not used anywhere in the Synoptic Gospels, but appears frequently in ancient testimonies to the healing powers of Asclepius; the later narrative in the Gospel of John about Jesus washing Simon Peter’s feet at the Last Supper, similarly uses the Greek term, which is a special term for washing in an Asclepieion, rather than the Greek word used elsewhere in the Johannine text to describe washing – ”

Hippolytus Statue

(To quote Hippolytus, “there is nothing more frightening than a Gay Gnostic”, or was it, “all those Gay Gnostics make me tired”, I can’t quite recall which one he said. Or was it Clement of Alexandria who said that? Listen to me rambling.)

“Within the palace of Nero is the temple of Apollo, which is called St. Petronilla, in front of which is the basilica which is called Vatican…And there is another temple which was Nero’s wardrobe, which is now called St. Andrew. Next to it is the memorial of Caesar, that is the agulia, where his ashes rest honorably; and just as while he was alive the whole world was subjected to him, so now that he is dead it will lie beneath him til the end of time…The upper part at the apple, where he lies, is decorated with gold and precious stones. There it is written: “Caesar, you were once as great as the world/ But now you are closed inside a little space.” (18) (pg.34 from the Mirabilia urbis Romae of an unknown author of the 12th century).

The Omphalos associated with Apollo may have been akin to the giant acorn in St. Peter’s old basilica as portrayed in the Netflix show Borgia. Corinth and Pergamon (the seat of Satan in Revelation) were major cult sites to Apollo. In the Anatolian/Trojan culture Apollo is a bringer of light but also a punisher who sends plagues and has the power to heal their victims. In the book of 1 Samuel it says:

“The Philistines asked, ‘What guilt offering should we send to him?’ They replied, ‘Five gold tumors and five gold rats, according to the number of the Philistine rulers, because the same plague has struck both you and your rulers.”

So here we see Apollo working his plagues as YHWH. Sinope is said to be a daughter of Apollo. Marcion’s home town is named after her. She pledged to always remain a virgin just to spite Zeus presumably. This is why Marcion actually corrupted a virgin meaning his home town. Before him, the churches already had heretics, he was not the first, nor was he an early one as modern scholars like to claim.

An intriguing source on Greek myth is Palaephatus, a man who was skeptical of tall tales and gave his theory on what really happened and became the basis for the myth. Lucian and the Vatican mythographer, and Homer are key for stories of Apollo while Hesiod is not. Ovid’s Remedia Amoris criticizes suicide as a means to escape love, tells lovers not to procrastinate and be lazy in love, not to avoid their partners, not perform magic, not see their lovers unprepared, not take other lovers, and never be jealous. All of Ovid’s advice is put into the mouth of Apollo. No wonder Christians hated Gnostics, they were big time players and pimp daddies. He even adds that one should burn old letters and avoid their lover’s family.

In Homer’s Illiad book 1 it is said, “Apollo has plagued us because I would not take a ransom”, and also, “At last a seer in the fulness of his knowledge declared to us the oracles of Apollo”. It is the Lycian King Apollo who looks down on Troy from Pergamus. (Book 7).

A Eucharistic Solar Symbol.

Crucifixion - Sun/Moon

I offer these last three quotes simply as food for thought and welcome you back next time for Part 2, where I will go into more details on the Christian assimilation of Pagan thought as well as the Epicurean origin of the Eucharist.

Clement of Alexandria in the Stromata book 1 says,

“Of those, too, who at one time lived as men among the Egyptians, but were constituted gods by human opinion, were Hermes the Theban, and Asclepius of Memphis; Tireseus and Manto, again, at Thebes, as Euripides says. Helenus, too, and Laocoon, and OEnone, and Crenus in Ilium. For Crenus, one of the Heraclidae, is said to have been a noted prophet. Another was Jamus in Elis, from whom came the Jamidae; and Polyidus at Argos and Megara, who is mentioned by the tragedy. Why enumerate Telemus, who, being a prophet of the Cyclops, predicted to Polyphemus the events of Ulysses’ wandering; or Onomacritus at Athens; or Amphiaraus, who campaigned with the seven at Thebes, and is reported to be a generation older than the capture of Troy; or Theoclymenus in Cephalonia, or Telmisus in Caria, or Galeus in Sicily?

There are others, too, besides these: Idmon, who was with the Argonauts, Phemonoe of Delphi, Mopsus the son of Apollo and Manto in Pamphylia, and Amphilochus the son of Amphiaraus in Cilicia, Alcmaeon among the Acarnanians, Anias in Delos, Aristander of Telmessus, who was along with Alexander. Philochorus also relates in the first book of the work, On Divination, that Orpheus was a seer. And Theopompus, and Ephorus, and Timaeus, write of a seer called Orthagoras; as the Samian Pythocles in the fourth book of The Italics writes of Caius Julius Nepos.” (13)

Origen in his Contra Celsus 7.3 says:

“It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of.”

Hippolytus in his Philosophumena 5.0 says:

“What is the doctrine of the Sethians, and that, purloining their theories from the wise men among the Greeks, they have patched together their own system out of shreds of opinion taken from Musaeus, and Linus, and Orpheus.”


  1. Liber Pontificalis.
  2. Chronography of 354: Liberian catalogue of Popes. of Life in Ancient Rome. Adkins.
  3. Apostolic Fathers volume 1. Martyrdom of Polycarp. Ehrman.
  4. Genesis Apocryphon.
  5. Legend: the Genesis of Civilization. Rohl.
  6. The Story of Civilization III: Caesar and Christ. Durant.
  7. Satan Vs. God: a brief History. Saini.
  8. Easton’s Bible Dictionary.
  9. Gospel of John, Chapter 9.
  10. Acts of Pilate, Latin edition.
  11. St. Peter’s in the Vatican. Tronzo.
  12. Clement of Alexandria, Stromata book 1.
  13. “Book 1- Fr. 1 (from the Armenian Version of Eusebius, Chronica). Dynasties of Gods, Demigods, and Spirits of the Dead.”*.html
  14. Retractions, Augustine of Hippo.
  16. False decretals,
  17. Mirabilia urbis Romae

False Gods, Divine Charlatans and Those Pesky Gnostics

“Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not  believe it. For false Christs and false prophets will rise and show great signs and  wonders to deceive, if possible, even the elect. See, I have told you beforehand. Therefore if they say to you, ‘Look, He is in the desert!’ do not go out; or ‘Look,  He is in the inner rooms!’ do not believe it” (Matthew 24:23-26).

Wonder-workers, charlatan magicians, miracle-mongers, impious impostors pretending to be gods and Messiahs were a dime a dozen. Simon Magus, Apollonius of Tyana, Paul and Barnabas (Acts xiv, 11-12 – as Hermes and Zeus), Alexander of Abonoteichus, Apuleius, Mani, Porphyry, Iamblichus were all considered and often hailed as genuine gods incarnate- not to mention Jesus Christ. And yet, they all had very important insights and knowledge worth considering. While Christians have long claimed that Jesus was the one and only true resurrected crucified savior, antiquity reveals that there were a whole host of others savior figures. Christians believe that Jesus’ miracles were performed through God, and that the miracles of the others were the work of the devil. However, to followers of Mithras, Apollonius or Osiris would claim the opposite in that Jesus was indeed of the devil. The only difference in all of these religions is belief. Here’s just a few of them and their testimonies.

Imitating Spirits and False Prophets

The Catholic Church Fathers were very quick to dismiss many of these people (as listed above) as fakes, quacks and charlatans (although not all, of course). The semi-heretic and first Catholic theologian, Justin Martyr, for example, in the First Apology, Chapter 22, concedes and acknowledges that the snake god of healing, Aesculapius, very much fit the pattern of Jesus as a healer:

And if we even affirm that He (Jesus) was born of a virgin, accept this in common with what you accept of Perseus. And in that we say that He made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deeds said to have been done by Æsculapius.

Later on in the same book, in Chapter 25, Justin Martyr claimed that through Jesus Christ, the Christianized former pagan has learned to despise the former gods as impostors while in essence mocking Jesus’ ability to heal the sick:

And, secondly, because we— who, out of every race of men, used to worship Bacchus the son of Semele, and Apollo the son of Latona (who in their loves with men did such things as it is shameful even to mention), and Proserpine and Venus (who were maddened with love of Adonis, and whose mysteries also you celebrate), or Æsculapius, or some one or other of those who are called gods— have now, through Jesus Christ, learned to despise these, though we be threatened with death for it, and have dedicated ourselves to the unbegotten and impossible God…

In 2 Apology, Chapter 5, Justin Martyr takes it a step further by claiming the Greek poets and “mythologists” were inspired by the fallen angels and demons. It is obvious that Justin Martyr is very much inspired by the Book of Enoch and the Book of Watchers (and somewhat from Jewish pseudepigrapha Testament of the 12 Patriarchs), all of which belong to a family of Jewish Apocalyptic apocrypha- which in themselves were more than likely inspired by Greek myths of the Titans and the Olympians (or the Titanomachy) to its Jewish authors as well as the sexual liaisons between the gods and mortals. They could also be partly inspired by the unsavory early Roman episode involving the Rape or Abduction of Sabine Women as well.

Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.

In the same chapter, Justin Martyr, calls the children of the angels, “demons”:

 But the angels transgressed this appointment. and were captivated by love of women, and begat children who are those that are called demons.

This very much recalls the Greco-Roman concept of the daimon, which is different than the Christianized or “demonized” version. These spirit beings are often depicted as intermediaries between the divine as gods (Plato’s Symposium) and other times as wardens of lowly humans in the cycles of reincarnation on earth (Corpus Hermeticum). Naturally, this corresponds to the story of the Book of Watchers, where (as indicated in the same chapter) that the Watchers enslaved mankind by “magical writings”, fears of punishments and teaching man to offer sacrifices, incense and libations through lustful passions to demonic spirits.

So, here we have the first Church theologian appealing to apocrypha and not the “Word of God” or the accepted “Canon”! The Book of Enoch also claimed that the Watchers taught mankind all sorts of magical arts, incantations and weaponry. The Watchers, according to Justin, were trying to get mankind to worship their demonic progeny (i.e. the Nephilim). In other words, the pagan mysteries were all inspired by the Fallen Ones. Not only were the pagans inspired by demonic activity but evidently, so were the heretics such as Marcion (First Apology, Chapter 26):

And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works.

Much later, Irenaeus, being largely dependent on Justin’s account, would claim that the Gnostic heretics like Simon Magus and Carpocrates were skilled magicians and charlatans who were adept to summoning demons (Against Heresies 1.23):

Thus, then, the mystic priests belonging to this sect both lead profligate lives and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations. Love-potions, too, and charms, as well as those beings who are called Paredri (familiars) and Oniropompi (dream-senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service.

And the cult of Carpocrates (ibid. 1.25.3):

They practise also magical arts and incantations; philters, also, and love-potions; and have recourse to familiar spirits, dream-sending demons, and other abominations, declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it.

Notice how Irenaeus’ description of both the Simonians and Carpocrateans are virtually identical. In Acts 8-9, the text claims that Simon Magus was also thought of using demonic powers to do miracles and wonders, much like Jesus is accused of by his enemies in the Gospels. It was written that Simon taught that the precepts of the law and the prophets were inspired by angels “in the desire to reduce men to slavery” and that those who believed in him and Helena were delivered from the tyranny of the law and were free to act as they would as detailed by Irenaeus. One must remember that the record of Simon Magus was either written by Orthodox Christians or scholars strongly influenced by Orthodox dogma. Thus Simon is portrayed as a villain and enemy of the church. There is zero objectivity within the existing historical record about Simon.

The Really Bad Samaritan

Wolfe-Mary And Jesus

It is said that Jesus had a “wife” or female companion/disciple and even purported prostitute, being Mary Magdalene, as indicated by the Gospel of Philip and other miscellaneous papyri. Simon also had a beautiful female companion named Helena who he redeemed from a brothel in the Phoenician city of Tyre. He recognized her immediately as the incarnation of Ennoia, His First Thought, the Holy Spirit, the Mother of All. He purchased her from her master and she became his constant companion during his travels and ministries. Justin Martyr in First Apology, Chapter 26, tells us about this power couple.

“To Simon the holy God.” And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him.”

Much like Apollonius, Simon was worshiped like a god. They proclaimed themselves themselves male and female gods battling the imprisonment of humanity from a rebellious number of fallen angels and archons. The Trojan War was seen as an allegory for the Archons going to war over the beauty and light of the fallen Helena, who is depicted as a prostitute because is captured, raped and abused by them, symbolizing the humiliation and imprisonment of the parcel of the divine light, placed in the human body. The NHC text, Exegesis of the Soul tells of her story of degradation and redemption, in great and painful detail.

Simon claimed he came to Earth to rescue Helena, the goddess Ennoia or the “First Thought” of the “Universal Mind” in human form. In other words, Helena was Sophia or Wisdom incarnate on earth. He promised that he would dissolve the world the angels had made. He promised that all who trusted in him and Helena could return with them to higher regions. The fall, suffering, degradation and redemption of the prostitute Helena, found working in a brothel, who was bought be Simon, mentioned in all the Catholic sources was a sure sign of Simon’s depravity to the Church Fathers. The brothel itself was seen as symbolic of the world of flesh in which the divine light is caught in an adulterous folly of being taken hostage in the “tomb” of the body. In fact, Epiphanius goes so far as to call Helena “the whore” of the Holy Ghost! Epiphanius reiterates the illicit nature of Helena and Simon Magus’ relationship in Panarion, 2, 21, 2:2-3.

2:2 Since the tramp was naturally lecherous, and was encouraged by the respect that had been shown to his professions, he trumped up a phoney allegory for his dupes. He had gotten hold of a female vagabond from Tyre named Helen, and he took her without letting his relationship with her be known.

2:3 And while privately having an unnatural relationship with his paramour, the charlatan was teaching his disciples stories for their amusement and calling himself the supreme power of God, if you please! And he had the nerve to call the whore who was his partner the Holy Spirit, and said that he had come down on her account.

Perhaps this might be an off-colored indication that the “Whore of Babylon” of Revelations 17 and 18 is none other than Helena.

If I am depraved to find this beautiful creature divine, then I am the most depraved person in the world!

If I am depraved to find this beautiful creature divine, then I am the most depraved person in the world!

Many today call for replacing Christianity and the other world religions with a new form of spirituality that unites the world. Simon Magus actually traveled to Rome and established a universal church or at least a very large cult-following, before he was murdered by the Christians. Some people even suggest that he was the first Pope of the Catholic Church! If this were true, this would be a very strange dilemma indeed and would need another post to fully examine this point alone. Anyway, the story of the death of Simon Magus is a twisted portrayal of what really happened. It seems that Simon was capable of leaving the body and traveling freely in the spiritual planes or at the very least initiated as Paul was in 2 Corinthians 2:12-14:

I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know–God knows. He was caught up to paradise and heard inexpressible things, things that no one is permitted to tell.

Because he spoke of this, the Christians mocked him and claimed that he was a god and could literally fly at will. As the story is told, Simon was performing magic in the Roman forum, proving his divinity, and was flying up into the air by the aid of riding a chariot lead by demons, according to Cyril of Jerusalem in the Catechetical Lectures, VI, 14-15. But the Apostle Peter prayed to God to stop his flying, and Simon fell to Earth, breaking his legs. The crowd then turned on him and stoned him to death. I suspect what probably actually happened was that the Christians threw Simon Magus off of a balcony, demanding that he show them his ability to fly. He fell to his death. Thus the first attempt to head-off the founding of the most enslaving religion that has ever existed was thwarted by Simon’s murder. Hallelujah!

Death of SImon Magus

While Simon was alive, he taught a doctrine of Grace, and freedom from the Mosaic Law, much like Paul did in his epistles such as Galatians, Romans and 1 and 2 Corinthians. Carpocrates had very similar beliefs but was also much more Platonic in his orientation than Simon, however. Simon and his disciple, Menander taught that by means of magic one may overcome the angels that made the world. Only if you are baptized or initiated into Menander’s cult will you obtain resurrection and never die, again having eternal youth (Against Heresies 1.23). This corresponds to much of what the Greek Magical Papryi talks about of having a familiar or assistant spirit:

The] traditional rite [for acquiring an assistant]:  After the preliminary purifications, / [abstain from animal food] and from all uncleanliness and, on whatever [night] you want to, go [up] onto a lofty roof after you have clothed yourself in a pure garment . . . [and say] the first spell of encounter as the sun’s orb is dis appearing . . . with a [wholly] black Isis band on [your eyes], and in your right hand / grasp a falcon’s head [and . . . ] when the sun rises, hail it as you shake its head [and] . . . recite this sacred spell as you burn [uncut] frankincense and pure rose oil, making the sacrifice [in an earthen] censer on ashes from the [plant] heliotrope.

The same text goes into great detail on how to go into direct contact with the daimon or familiar spirit, which is basically synonymous with the Holy Guardian Angel of modern magical groups such as the Hermetic Order of the Golden Dawn and the Crowleyean Ordo Templi Orientis- both of which peddle pseudo-Gnostic ideas. In any case, the pagan mystagogue and the Gnostic heretic are both condemned as sorcerers of demonic spirits and being possessed by them. Yet, many of these practices were actually done by Jesus in the New Testament! There may as well be a show called, “I dream of Jesus” or “Be-Jesused” the movie. Although I discuss this in great detail in my commentary on the Great Declaration, here are a few more interesting tidbits.

Healing Jesus

Jesus in all four Gospels, is often portrayed as both a sorcerer and an exorcist. When the Pharisees hear of Jesus’ successful exorcisms and healing of the sick, they do not dispute the effectiveness of such activities but they equate the source of this capacity as an unholy partnership between Jesus and Beelzebub, “the prince of demons”. Jesus is essentially to them, using demonic powers. It is very interesting to note that in Judaism, Yahweh was considered the sovereign god, supreme over all other spirits. In fact, Satan was given divine permission to test Job by Yahweh (Job 1-2) and the so-called demonic “evil spirits” were actually emissaries of Yahweh (1 Samuel 16: 14-16). The point is, angels nor demons have any real independence from Yahweh and are basically his lackeys. I smell archons!

The Pharisees accused in multiple places in the Gospels that Jesus is in league with Beelzebub and the powers of darkness. Jesus’ response to Pharisaic judgement is to show up the illogicality of their argument. If they’re right, then all it means is that Jesus is destroying demons by the power of demons, indicating that Satan’s kingdom is at war with itself and therefore, like any kingdom in this situation would face imminent collapse. The fact here’s no such evidence of the imminent overthrow of Satan’s kingdom indicates that this kingdom is not divided and therefore his power to exorcise must come out not from Satan but from another source. Jesus affirms that the source of his activity is in the “Spirit of God” (the Holy Spirit) meaning that the casting out of such demons and the overthrow of Satan was actually a sign that a new Kingdom alien to the world, was is manifesting itself. This, of course, corresponds to the Gnostic belief that God’s Kingdom manifests itself from the inside or the internal into the external as the Gospel of Thomas states:

3. Jesus said, “If your leaders say to you, ‘Look, the (Father’s) kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the (Father’s) kingdom is within you and it is outside you.

The Gnostic believes that the true God exists within. They believe that all humans share a single spirit, and thus are all one. Ironically, this mirrors in a much twisted way like how the Kingdom of Darkness works as well, as every unclean spirit is “equal.”

Asklepios - Epidauros

In the Acts of Pilate (also known as the Gospel of Nicodemus), the Jews accuse Jesus of being a magician (a charlatan) meaning someone who merely uses placebo’s or tricks. They claimed that Jesus invoked Beelzebub to cast out demons:

Pilate saith: And what things are they that he doeth, and would destroy the law?

The Jews say: We have a law that we should not heal any man on the Sabbath: but this man of his evil deeds hath healed the lame and the bent, the withered and the blind and the paralytic, the dumb and them that were possessed, on the Sabbath day!

Pilate saith unto them: By what evil deeds?

They say unto him: He is a sorcerer, and by Beelzebub the prince of the devils he casteth out devils, and they are all subject unto him.

Pilate saith unto them: This is not to cast out devils by an unclean spirit, but by the god Aesculapius.

Of course, it is doubtful the word daimon would have been used in such a derogatory way by a pagan like Pilate. In the Gospel of John chapter 5, Jesus heals a life long blind man at the pool of Bethesda outside the walls of Jerusalem. There is archaeological evidence that this was an Aesclepion, or a healing center.

When Jesus saw him lying there and knew that he had been there a long time, he said to him, “Do you want to be made well?” The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.” Jesus said to him, “Stand up, take your mat and walk.” At once the man was made well, and he took up his mat and began to walk.

The phrase hygies genesthai (Do you want to be healed?) and the word louein (to wash) are reminiscent of language of the Aesculapius/Serapis cult as is the term soter. This same terminology (soter) is also ascribed to Dionysus or Bacchus.

In the Acts of Pilate, the Jews attribute Pilate’s wife’s dream to Jesus as a sorcerer, mirroring Irenaeus’ accusations against the Simonians and Carpocrateans’ practices:

Did we not tell you he was a sorcerer? Behold! He has sent a dream to your wife.

In the Nag Hammadi text, Aesculapius 21-29, Hermes Trismegistus tells Aesculapius:

“Since we have entered the matter of the communion between the gods and men, know, Asclepius, that in which man can be strong! For just as the Father, the Lord of the universe, creates gods, in this very way man too, this mortal, earthly, living creature, the one who is not like God, also himself creates gods. Not only does he strengthen, but he is also strengthened. Not only is he god, but he also creates gods. Are you astonished, Asclepius? Are you yourself another disbeliever like the many?”

This sounds very similar to what is expressed in the Gospel of Philip:

God created man. […] men create God. That is the way it is in the world – men make gods and worship their creation. It would be fitting for the gods to worship men!

All of this is echoed in Jesus’ words to the Pharisees in John 10:33-38, which is an imitation of Psalms 82.

The Jews answered Him, “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods'”? If he called them ‘gods,’ to whom the word of God came–and Scripture cannot be set aside–what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.

Simon was a disciple of John the Baptist just as Peter was in the Gospel of John, who was also called Simon (John 1). Simon argued that there are many Gods as well in the Clementine Homilies, just as Jesus argued, “ye are gods” in imitation of King David in the Psalms, as quoted above. Simon is the Standing One while the Jesus of Revelation is the one who was, is, and is to come. Hippolytus makes a major point over this in Philosophumena. Absethus the Libyan even sent out parrots to say that he was God thus creating a, “voice from heaven,” just as John heard when Jesus had a bird land on him (Luke, Matthew, Mark, Acts of the Apostles, Hebrews). Why stop there when there are so many similarities?

Here’s a summation of the points listed above and then some: Simon claimed to be God and was from Alexandria, while Jesus was accused of claiming to be God, or the Son of God, and visited Egypt in the Babylonian Talmud. Simon was accused of being Magician and Sorcerer, while Jesus was accused of the same by the Pharisees. Simon was a Samaritan, Jesus was accused of being a Samaritan, again by the Pharisees. Both were accused of being possessed Necromancers as well. Both Paul and Simon held to a doctrine of salvation by Grace. Both Paul and Simon were considered “lawless ones,” by their detractors because of their rejection and devalue of the outward practice of the Law of Moses. Jesus in the Gospel of John (10:34) tells the Pharisees scornfully, “your law,” while also saying that all that came before him were “thieves and robbers,” (10:8) implying the Old Testament prophets were indeed these endearing terms.

Simon saved Helena a prostitute, and Jesus saved Mary Magdalene, a prostitute. Both taught that their followers would never die and have eternal life. Jesus said to eat his flesh, Simon ate flesh. Paul and Simon were both accused of libertinism and eating food sacrificed to idols. Simon was called a “Gnostic, falsely so-called” by Irenaeus and Ignatius calls him a “Nicolaitan falsely so-called.” Both Jesus (John) and Simon denied YHWH as claimed he was Satan and the father of lies. Simon claimed to make the secret manifest while Jesus made the secrets of the kingdom of God known. Phew!

Those Pesky Gnostics

The Catholic Church Father, Irenaeus (A.H. 1.16.3) would bitterly complain against the Gnostics that they were impious blasphemers against Yahweh, asserting that the Biblical God arose from a defect while claiming they were superior to such a god and there there is a superior, hidden and previously Unknown God, above the inferior creator much like what Simon believed according to the Clementine literature.

Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect.

The Gnostics thought of themselves as not only superior to YHWH but also had nothing to fear from such a god and his slavish laws and bitter slavery. The Gnostics took Jesus’ axiom of “seek and ye shall find” as an invitation to discover themselves as superior to the God of the Bible. And because of this, their behavior was often conceived as being antinomian because the liberty of the Gospel freed everyone from the dead letter of moral Law of Moses. (“Do what thou wilt shall be the whole of the law.”)

Such men, according to Irenaeus, were sent by Satan himself, in order to dishonor the Church and were accused of all manner of libertine behavior- everything from eating meat sacrificed to idols as Paul discusses in a very ambivalent way (1 Corinthians 8:1-8), to being the first to assemble at heathen festivals, gladiator games, and engaging in sexual licentious practices such as consuming sexual fluids, orgies and wife-swapping. Epiphanius goes to great lengths to claim that Simonians, among many other Gnostic sects, consumed semen and menstrual fluids because they allegedly had power to provide perfect knowledge, upon ingestion in their ceremonies. He even claimed that another Gnostic sect, the Phibionites, would actually consume an aborted fetus in the event that a woman was accidentally made pregnant! Baby sandwiches anyone?

Other times the Gnostics were simply accused of abstaining from sex and marriage altogether, considering them abhorrent and tools of Satan- much like Marcion of Pontus and Saturnilus of Antioch. These kinds of people, according to Irenaeus, were so numerous and common that he quite literally describes them as mushrooms in terms of being pests:

Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground.

Following in the footsteps of Jesus, the Gnostics were also considered to be healers and known to be involved with sympathetic magic, Indian-styled mantras, hissing sounds and other healing practices as mentioned by their philosophical arch-nemesis, the father of Neoplatonism, Plotinus in Enneads 2.9.4:

They tell us they can free themselves of diseases. If they meant, by temperate living and an appropriate regime, they would be right and in accordance with all sound knowledge. But they assert diseases to be spirit-beings and boast of being able to expel them by formula: This pretension may enhance their importance with the crowd, gaping on the powers of magicians; but they can never persuade the intelligent that disease arises otherwise than from such causes as overstrain, excess, deficiency, putrid decay; in a word, some variation whether from within or from without. The nature of illness is indicated by its very cure. A motion, a medicine, the letting of blood, and the disease shifts down and away; sometimes scantiness of nourishment restores the system: Presumably the spiritual power gets hungry or is debilitated by the purge. Either this spirit makes a hasty exit or it remains within…

It might be a surprise to my readers that the early Gnostics weren’t just philosophizing esotericists spouting “crazy mumbo-jumbo” or so-called “flesh-hating dualists” as the Orthodox claim but were also legitimate physicians from actual medical schools! These medical schools were known as the Pneumatics and the Methodics, the first of which was founded by Athenaeus of Attalia and Galen. Galen himself was a Platonist and understood medicine and human anatomy in terms of humorism.

The Catholics on the other hand had no medical training- whether it be theoretical or practical. They relied on the superstition of prayer which is hardly any different than the divination used by witches. The Pneumatics, much like the Plotinus’ Gnostics, believed that disease was due to an imbalance in temperature and deficiency/overabundance of liquids to be a cause. It wouldn’t be an enormous stretch to consider that the Pneumatics and the Gnostics were actually one and the same. It would also explain Paul’s usage of the term “pneumatikos” in his letters, as many scholars are simply stumped on where he picked up such a word.

Before the 1st century C.E., there was a school of Aesculapius at Epidaurus and this was the leading center of the medical field in the Greco-Roman world even up to the 2nd century. Galen, the Greek physician, surgeon and philosopher, was responsible for popularizing the prognostic approach over that of divination and speculation. The Gospels and the Apocryphon of John, as well as book six of the Philosophumena of Hippolytus as well as the Great Declaration of Simon Magus, all share similar ideas in that they both apply unusual readings and applications on human physiology. The Apocryphon of John lists all of these parts as being associated with a number of different ruling demons, as the same texts quotes all of this from the Book of Zoroaster. When Jesus went in to a place to “cast out demons” he was in reality restoring one of the supposed 365 parts of the body that were ill or misaligned, or of bad humor.

Manichaean Tom-Foolery

In about 252 AD, Mani, a Persian, mixed Gnostic-Christianity, Buddhism and other Persian elements. He stated his teaching came from Christ and the Persian Magi. Mani taught there are two eternal principles: one Light and one Darkness. For Mani, Jesus was not a real man [did not have flesh] nor did he undergo punishment on the cross. Satan is also the god of Moses and the prophets. Man does not have free will, as some are born with their nature totally depraved, while others are born nearly perfect.

Mani much like Simon Magus, Carpocrates and the Alexandrian-Egyptian Hesesiarch Basilides, taught reincarnation based on Karma- although in much more negative terms than those from the East. Mani said he was the Comforter or Holy Spirit (Paraclete) incarnate. Mani taught vegetarianism as the ideal way to eat and abstained from all manner of animal flesh as well as wine. Mani taught, unlike the world, man was the created by demons. The aim of demons is to imprison in man, through the propagation of the race, as much as possible of the light, and so to hinder the separating process by the sun and the moon.

The Manichaeans taught salvation comes from rigorous asceticism and believed that salvation consisted simply in the liberation of the light from the darkness. Mani also taught that there was a purgatory for purifying souls of their animal nature. After being purged of sins in the sun, the souls fly to the moon [Purgatory]. The spirit of man is from light of God and his body from the darkness of Satan.


In the Acts of the Disputation with Manes (Archelaus), written by Hegemonius, there is a very long debate between Mani and the Catholic bishop of Cachar, Archaleus, much like how the Clementine literature pits Simon against Peter in their debates. In this text, we see a possible literary model for Mani based on none other than the father of all heresies himself, Simon Magus!

Although Mani in the end loses to Archaleus, he makes several fascinating points, including one about the spirit being held hostage in the cycles of reincarnation and the world. The physical universe is basically an adulterous synthesis between the absolutes of spirit and matter. Even in this synthesis, such principles do not change and only invite conflict, sin, duality and suffering to exist as testified by Mani, in Acts Archelaus, 9:

Moreover, there are certain other worlds on which the luminaries rise when they have set on our world. And if a person walks upon the ground here, he injures the earth; and if he moves his hand, he injures the air; for the air is the soul (life) of men and living creatures, both fowl, and fish, and creeping thing. And as to every one existing in this world, I have told you that this body of his does not pertain to God, but to matter, and is itself darkness, and consequently it must needs be cast in darkness.

Like Aesculapius, Apollonius of Tyana, Jesus and the Pnuematics, Mani also thought of himself as a healer or a physician from Babylon. He demonstrates his abilities by restoring the health of a maiden, which echoes the theme of Jesus healing the woman with the issue of the blood from Luke 8:40-58, not to mention Simon and Helena. Mani also defends himself against his detractors by invoking his numerous healings and demonic exorcisms like Jesus did with the Pharisees. Even the Nestorian bishop Theodore bar Konai begrudgingly concedes that Mani was “familiar with the art of healing,” via sorcery in Scholion (ed. Scher), 2:312.20-21. However, such charges of sorcery and magic seem to conflict with the Manichaean ten commandments, especially in one commandment against practicing magic. Archaleus himself is very critical of Mani’s purported medical talents and claims they are based on fraud. Archaleus writes against Mani about claiming to be the Paraclete, by even claiming the heretics before Mani were practically saints in comparison to his deceit:

And, in good truth, I hold Marcion, and Valentinian, and Basilides, and other heretics, to be sainted men when compared with this person. For they did display a certain kind of intellect, and they did, indeed, think themselves capable of understanding all Scripture, and did thus constitute themselves leaders for those who were willing to listen to them. But notwithstanding this, not one of these dared to proclaim himself to be either God, or Christ, or the Paraclete, as this fellow has done, who is ever disputing, on some occasions about the ages, and on others about the sun, and how these objects were made, as though he were superior to them himself; for every person who offers an exposition of the method in which any object has been made, puts himself forward as superior to and older than the subject of his discussion.

Cyril of Jerusalem also referred to Simon as the Paraclete, in which Mani seems to follow wholesale in the Catechetical Lectures, VI, 14:

This man, after he had been cast out by the Apostles, was the first that dared with blasphemous mouth to say that it was himself who appeared on Mount Sinai as the Father, and afterwards appeared among the Jews, not in real flesh but in seeming, as Christ Jesus, and afterwards as the Holy Spirit whom Christ promised to send as the Paraclete. And he so deceived the City of Rome that Claudius set up his statue, and wrote beneath it, in the language of the Romans, ‘To Simon the Holy God’”

Towards the end of Acts Archaleus, Mani eventually loses to him in their debates and scatters off while stalked by the Bishop and is defeated over and over in their debates. This also occurs in the apocryphal Acts, where Simon is also defeated in a verbal fight with Peter. Simon only continues to other lands to continue his vicious preaching and is defeated yet again. In Acts, Mani is nearly lynched by the crowd when he fails to meet up to his expectations (although restrained by Archaleus), much like Simon in the Acts of Peter, when he fails to resurrect a man. The crowd then attempts to burn Simon at the stake like a true heretic that he is but is restrained by Peter, who warns them to not sully their hands with such a sin.

Mani is even said to take flight (or run) much like Simon (if taken the words in the following excerpt literally), is forced to perform such a miracle to a blood-thirsty crowd:

Then, too, the children who had chanced to gather about the place began and set the example of pelting Manes and driving him off; and the rest of the crowd followed them, and moved excitedly about, with the intention of compelling Manes to take to flight. But when Archelaus observed this, he raised his voice like a trumpet above the din, in his anxiety to restrain the multitude, and addressed them thus: Stop, my beloved brethren, lest perhaps we be found to have the guilt of blood on us at the day of judgment; for it is written of men like this, that ‘there must be also heresies among you, that they which are approved may be made manifest among you.’

Such apocryphal tales could very well be seen as precursors to what would eventually happen to many of these heretics. Much of this whole sale dismissal of such magicians would eventually lead and give precedent to the later Roman Emperors made numerous enactments against sorcery, divination, and all kinds of magic.

The “Christian” Emperor, Constantine (for example), prohibited all forms of magic, but specially excepted and authorized “that which was intended to avert hail and lightning.” Such magical practices were seen as synonymous with heresy and the pagan mysteries. And of course, all of these things would eventually and gradually become prohibited. The worst thing Constantine probably did was send heretics into exile. His edicts call for the confiscation of texts and property of heretics, and exile is the next logical step. The really bad stuff seems to have started under Theodosius, where paganism and heresy are made into capital crimes. And then it gets worse under the Byzantines.

In fact, legislation’s such as the Theosodian decrees would persecute and eventually slaughter these kinds of people, such as the Manichaeans, Marcionites, the Priscillianists (many of which were burnt to death), and many other pagans and heretics. Such laws effectively made them second class citizens in many ways. The Theodosius decrees would declare such people as insane vermin and witches. And all were pulled from their houses and burned in the streets by the Catholics. Ambrose admits to this fact, as does Jerome.

Even many of the Nag Hammadi texts make allusions to ongoing orthodox persecution. The Apocalypse of Peter, for example, is all about Gnostics undergoing Catholic persecution and outright dubs the Bishops as “dry canals”, meaning that they were empty husks of flesh, deprived of spirit. The Second Treatise of the Great Seth and the Gospel of Judas also make various allusions to this and their overall mutual contempt for each other as the Gnostic authors repeatedly condemn the Catholic clergy and their practices and doctrines. The Gospel of Judas goes so far as to claim that Catholic priests are actively involved in slaughter, illicit homosexual sex with men, and child sacrifice:

[Jesus said], “What are [the priests] like?”

They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].”

After they said this, they were quiet, for they were troubled.

As is always the case, would-be-Messiahs lose and the bullies win at the end of the day.