The Miracles of Jesus Christ; A Divine Revelation?

‘The common people like to be deceived, deceived let them be’
Greek Proverb

‘Miracles are only to excite sluggish and vulgar minds; men of sense have no occasion for them’
St. Chrysostom

One of the most awe-inspiring properties of Jesus Christ is his ability to perform miracles to prove his divinity. Such miracles are truly beautiful to imagine, and are a testament to the unquestionable deity-ship of such a personage.

Or are they? Indeed, the miracles of Jesus Christ are by no means exclusive, in fact; they can be found in multiplicity all over the ancient world, especially in the Egyptian mythos. In this short video, I shall briefly cover the main miraculous deeds committed by the Sun of Righteousness.

Firstly, Jesus was renowned for his breathe-taking powers of healing, no questions asked, Jesus was able to heal the sick, the blind, the dumb and the lepers, with the occasional raising of the dead. Such divinities flail however, once we notice that such concepts are in no way ‘revelatory’, nor are they particularly magnificent when compared to the miracles of previous God’s of antiquity.

The Greeks had their Gods of healing, in particular, Asculapius. Not only could this famed God of medicine heal the sick, but also raise the dead(1). The Christian Church Fathers were well aware of such Godlike properties those ‘dirty heathen Gods’ possessed, as Eusebius relates:

‘He sometimes appeared unto them in dreams and visions, and sometimes restored the sick to health’(2)

Although, such things are of no consequence to the Ecclesiastical Historian, as it is obvious that the Devil is the cause of such false saviours! He explains:

‘Who by this means (the Devil) did withdraw the minds of men from the knowledge of the true saviour’(3)

Justin Martyr in his apology addressing Hadrian also opined:

‘As to our Jesus curing the lame, and the paralytic, and such as were crippled from birth, this is little more than what you say of Asculapius’(4)

Asculapius was of much similarity to the Greco-Egyptian God Serapis, who was also fashioned with long curly brown hair, and a beard, no doubt a prototype for Christ’s eventual visual depiction. In fact, Hadrian (134CE?) even asserted Serapis to be the ‘peculiar God of the Christians’, even going as far as to say that worshippers of Serapis are Christians!

‘Those who worship Serapis there, are Christians, and those who call themselves Bishops of Christ, are devotees of Serapis’(5)

Moreover, Serapis and Asculapius were worshipped by the Therapeuts(6), a group which mysteriously vanished after Christianity’s inception(7). Historian and Philosopher Philo noted the Therapeuts(8), and in regard to Philo’s work, Eusebius declared:

‘Whether he (Philo) invented the designation (Therapeutae) and applied it to them, fitting a suitable name to their mode of life, or whether they were actually called this from the very start because the title Christian was not in general use, need not be discussed here.’(9)

Your ears are indeed intact; Eusebius declared the Therapeuts to be Christians! Relating to this, the Encyclopaedia Britannica elucidates:

‘Eusebius was so much struck by the likeness of the Therapeutae to the Christian monks of his own day as to claim that they were Christians…’

History dictates that Philo had no knowledge of Christianity, and such rites possessed by the Therapeuts predate Christian tradition by many, many years, it is indeed possible that such a group evolved into Christianity, merging their existing Godmen into a composite. This is all of extreme relevance, and has to be kept in mind when discussing how inter-related these groups were, as well as the properties of the deities.

Vespasian, born ten years after Christ, was also said to have performed fantastic miracles, including healing the blind with spit! Much like Jesus in Mark Ch. 8! Tacitus, recalling Vespasian wrote:

‘A man of mean condition, born at Alexandria, had lost his sight by a defluxion on his eyes. He presented himself before Vespasian, and falling prostrate on the ground, implored the emperor to administer a cure for his blindness. He came, he said by the admonition of Serapis, the God whom the superstition of the Egyptians holds in the highest veneration. The request was that the emperor with his spittle would condescend to moisten the poor man’s face and the balls of his eyes.’(11)

Tacitus apparently wrote this article around 98CE. However, the Gospel accounts of Matthew and Mark are unheard of at this time, as neither appears on the literary record until the second century! Thus it would be scientific, and honest to assert that the plagiarism is the onus of the Gospel writers.

Isis was also said to cure the blind and sick, as related by Diodorus Siculus in the firs century BCE;

‘She (Isis) even saves many of those for whom, from the stubbornness o their maladies, the doctors have despaired; and many, entirely deprived of sight or some other bodily function, are restored to their former healthy condition when they have recourse to this goddess’(12)

As has been demonstrated, Jesus curing the sick is nothing divine, nor is it revelatory, it’s fictional, as attested to by the numerous Gods and Goddesses before him performing the exact same feats.

It is said in the Gospels, that Jesus fed multitudes with seven loaves of bread(13), another act of brilliance, not so much however when we discover that Horus was associated with the exact same thing! In the Book of the Dead, Chapter 53b it states:

‘There are seven loaves in Heaven, at Heliopolis with Ra, and there are seven loaves upon earth with Seb, and there are seven loaves with Osiris’(14)

Chapter 52 relates that it was Horus who created these seven loaves:

‘Thou hast brought these seven loaves for me to live by, bringing the bread that Horus makes’(15)

Coffin Text sp. 772 also describes the ‘seven loaves with Horus and Seth’(16).
The seven loaves are in fact the seven lights of the sky, or the seven planets the ancients recognized, and named the days of the week after. Jesus, being the Sun, breaks up the seven loaves, or planets, into twelve baskets, or, the twelve signs of the zodiac, signalising the creation of the stars and placement of them thereof(17).
Indeed, Bread is often associated with Osiris, finding frequent references to the ‘bread of Osiris’(18), and ‘the Lord of Bread’(19), much like Jesus in the Gospel of John.

As for Jesus walking on water, Horus was said to do he same. In the Book of the Dead chapter 64, the speaker asserts:

‘I know the deep waters’ is my name… I travel on high, I tread upon the firmament’(20)

The firmament is Nu(21), who as Dr. Bunsen states: ‘Water is Nu, who is the father of the Gods’(22), Budge relates, in asserting Nu to be ‘the great primeval God of the watery abyss’(23). George Allen furthers this in opining the firmament in this scripture to be ‘watery’(24). Thus the speaker treads upon the waters, and as the speaker is the deceased, he is the Osiris, who is Horus. In Chapter 145-146, Horus states ‘I navigate the water, fording it’(25), again, we find reference to Horus walking on water. Indeed, walking on water is a solar myth, relating the suns reflection on the water itself, or the sun rising over the see, appearing aesthetically to be ‘walking on the water’.

Other miracles of Jesus can be found abundantly through ancient texts, predating the common era by centuries to millennia, however I shall leave the viewer to research such things for themselves. In particular I’d advise one to research Horus’ raising of Osiris, as the parallels of that to Jesus’ raising Lazarus are astounding. In closing, we must, judging from the evidence, conclude Jesus’ miracles to be fictional, based upon the numerous Gods before him committing the same acts of wonderment.

(1) Bell’s Pantheon, vol.i, p28
(2) Eusebius, LOC, lib 3, ch.iv
(3) Ibid
(4) Martyr, apol I, ch. Xxi
(5) Isaac, IRCE, p368
(6) Stewart, CGCG, p108
(7) Doane, BMPR, p419
(8) Philo, Yonge, p700
(9) Eusebius; ‘The History of the Church’, 2.12; Eusebius/Williamson, p50
(10) Enc Brit, XXVI, p793
(11) Tacitus: Hist, lib iv ch. Xxxi
(12) Diodorus/Murphy, p31
(13) Matthew 15:34, 36; 16:10
(14) Renouf, EBD, p107; Allen T, BD, p52; Budge, BD, p194
(15) Bunsen/Birch, EBD, p211; Ibid
(16) Faulkner, AECT II, p302
(17) Acharya S, CC, p197
(18) Faulkner, AECT, p182
(19) Faulkner, AECT, p257
(20) Renouf, EBD, p119; Faulkner, EBD, p106; Allen T, BD, p57
(21) Bunsen/Birch, EPUH, p169, p174, p219
(22) Ibid, p92
(23) Budge, GE, p52
(24) Allen T, BD, p57
(25) Bunsen/Birch, EBUH, p292