What is the Taurobolium?
What is the Taurobolium?
The Taurobolium was the name of the Romans' ultimate Last Supper (Lord's supper/Eucharist) circa 200400 AD, it was also their supreme baptism. In the rite, a bull died and the partaker bathed in and drank of it's fresh warm blood ...
... more
Who is the Christ?
Christ is the English translation of the Gk. Xristos which means the annointed one. Jesus Xristos is the Greek translation of Yesh‘ua the Messiah and means Saviour King
Extracts from the book
Extracts from Christ and the Taurobolium
Jesus the Messiah acted as a tailor's dummy on which the vestments of Hellenistic religious fantasy were draped.  — p627
Most religions are fired by one man, who usually claims divine revelation for his ideas and writings. — p823
... more
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Christ and the Taurobolium
Lord Mithras in the genesis of Christianity
D.K. Malloch
Christ and the Taurobolium
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Christ and the Taurobolium

Lord Mithras in the genesis of Christianity


Extracts from 'Christ and the Taurobolium'


Table of Contents

  Part One
In the Beginning.
A Titanic Struggle.
Two Cultures.
Catal Huyuk.
7 Dying Deities.
8 The Mysteries.
9 Egypt.
10 Anatolia.
11 Rome and Jerusalem.
12 Universal Religions.
13 Amalagamation.
  Part Two
14 Pontius Pilate.
15 Great Expectations.
16 Depression.
17 O Jerusalem.
18 Cephas.
19 The Disruption.
20 The Brother of the Lord.
21 Jude. Judas.
22 The Spouter of Lies.
23 The Intifada.
24 The Eternal City.
25 The Prelude to War.
26 Myth-Maker Marcos.
27 The Vine Withers.
28 Matthaios.
29 Masada.
30 Loukas.
31 Epilogue to Part Two.
  Part Three
32 The Mark of the Beast
33 Johannas
34 Light of Light
35 The Xristos and the Saviour
36 Christians Awake
37 The Empire enters Fairyland
38 Mystery

Great expectations | ch15  

Jesus organised a final mass meeting away from the larger towns, away from the Herodians, Sadducees and Pharisees. There he was to deliver the stunning speech to assure the Way's continuing momentum. The core of the speech he based on the seven blessings and cursings found in Deuteronomy 28.1f:

‘You will be blessed in the city,
You will be blessed in the country,
Your offspring will be blessed.
Your crops will be blessed
Your livestock will be blessed.
You will be blessed when you come in.
You will be blessed when you go out.'

Most Jews knew these scriptural blessings, but it was the subsequent verse, 28.7, that really interested Jesus, because it contained a potent message that he wished to convey. He could not utter this verse openly for it constituted a call for insurrection; the ever-ready enemies within the crowd would have denounced him. He reasoned, therefore, that if he introduced a pregnant pause afterpronouncing seven blessings, most of the multitude, being sufficiently conversantwith the Torah, would fill the lacunæ with the unstated explosive verse,‘The lord shall cause your enemies that rise up against you to be smitten before your face; they shall come out against you one way, and flee before you seven ways,' i.e. The Lord will defeat

Israel's enemies before your very eyes and they will flee in all directions, so allowing the establishment of the ethically just society under Yhwh's rule, the Kingdom of the Heavens (Yhwh's realm). This was Jesus's central message.

O Jerusalem   |  ch 17

The two followers did as instructed and their return with the colt informed Jesus that the way was clear of enemies. Jesus mounted the colt and set off for Jerusalem via the Mount of Olives. As he entered Jerusalem, Matthaios 21.10 ‘All the city was moved, asking, “Who is this?” The crowds said: “This is Jesus [the Nazarene], the prophet from {Nazareth in} Galilee”.’ The significance of the act of riding an ass was immediately obvious to the multitude. Marcos 11.8f. Jesus made a triumphal entrance to the Temple amidst tumultuous crowds who threw their coats or straw along the path and shouted, ‘Hosanna (save)! Blessed is he who comes in the Lord. Blessed is the coming of the kingdom of our father David. Hosanna in the highest.’ The multitude obviously supported Jesus.

Loukas 19.39f. ‘Some Pharisees shouted, “Teacher, rebuke your disciples.” Elated, Jesus retorted, “If they were silent then the stones will cry out (?cobbles or walls).” Other Pharisees, in trepidation said, Johannas 12.19: “Look at that. There is nothing we can do. The whole world is following him!”’ Great personages rode horses; Jesus deliberately chose an ass knowing that the multitude would realise that he evoked Zechariah’s prophesy that a Messiah would enter Jerusalem upon the back of an ass’s colt. By fulfilling the scriptures thus, Jesus had proclaimed his identity and his purpose without the need for a verbal proclamation. This theatrical act was clever, and its impact stunning. Zechariah wrote 9.9f: ‘Rejoice greatly, daughter of Zion. Shout in triumph daughter of Jerusalem: behold, thy king is coming to you; he is just and having salvation. Lowly and riding upon an ass, even on a colt, the foal of an ass.’ Jesus, whose Aramaic name was Yeshu‘a, sincerely believed that he was the Just One and that ‘he will save’ (Yoshi‘a =he will save) Israel from domination. (Powell. The Evolution of the Gospel. p.57).

Jerusalem stones

The Prelude to War    |  ch 25

Celsus a second century critic of Galilean cults states (Origen. Against Celsus. 2.18) that, ‘Certain Galileans, like men intoxicated with the fumes of wine and caring not in the least what they say, alter the original text of the Gospels so that they admit of various and almost indefinable readings. And this, I suppose, they have done out of worldly policy, so that when we press on certain arguments, they might have more scope for their pitiful evasions.'

Celsus accepted that the Galileans in general should not be held responsible but only those Galileans who committed the fraudulent alterations.

Unbelievably, the problem of New Testament textural corruption continues. Take for example, verse 4.4 of the letter of Jacob/James:

The KJI states: ‘Adulterers and adulteresses, know you not that the friendship of the [?Gentile/Hellenistic] world is enmity with God.' (c.50 AD) (i.e. Jews who fraternise with Gentiles brings Yhwh's enmity).

The KJ states: ‘Adulterers and adulteresses, know ye not that the friendship of the world is enmity with God.' (c.1600 AD)

The NASKJ states: ‘You adulteresses, do you not know that friendship with the world is hostility to God.' (c.1900 AD) (Misogynous editors have removed ‘adulterers').

The New Testament in Modern English. J B Phillips, 1959, states: ‘You are like unfaithful wives, flirting with the glamour of this world, and never realising that to be the world's lover means becoming the enemy of God!' In the foreword to his New Testament Bible, J B Philips wrote that the translator must do his work with the least possible intrusion of his own personality: Philips failed to follow his own advice and it appears that he has inadvertently presented a wonderful insight into misogyny, sexual fantasies, and Gnostic hatred of the world.

The original, which meant, ‘excessive fraternisation with non-Jews is hostile to God's (Yhwh's) wishes,' becomes, with flamboyant Christianisation: ‘unfaithful wives, flirting with the glamour of this world, and never realising that to be the world's lover means becoming the enemy of God.' This amazing transformation has occurred only in the last hundred years.

Golgotha Sketch

Myth-Maker Marcos   | ch 26

Because Marcos lacked the minor details of Joses/Jesus’s final days, he resorted to concocting a story of the final days of his Son of God from the contemporary Roman seven-day drama depicting the death and resurrection of the Mystery deity Attis. ... .. Attis’s drama began on:

Thursday the 15th of March and was called the canna intrat, the entrance of the reed-bearers. This probably commemorated the early life of Attis who was abandoned in reeds on the banks of the river Gallus, Anatolia, from where he was miraculously saved, cf. Moses.

Thursday the 22nd of March, the vernal equinox, was the arbor intrat, the entry of the tree. Mythically, Attis emasculating himself under a pine tree, spilled his blood for universal salvation, and then died and resurrected. The society of dendrophori (tree-bearers), who were woodcutters and timber merchants, cut down a pine tree which symbolised Attis. They bedecked it with purple woollen ribbons and violets, and carried it in procession. The procession ended with the triumphal entry to the square before the Metroon (Gk. metra-womb), the Temple of Cybele, on the Palatine hill. There the dendrophori set the tree upright.

(Only a few evergreen trees surrounded the Metroon, hence the necessity for the introduction of a tree from elsewhere. However, many pine trees surrounded Cybele’s other temple, the Phrygianum, on the Mons Vaticanus where an uncut tree served as a gibbet. Here the faithful carried pine branches instead of a pine tree as a symbol of Attis. These pine branches returned in a later Gospel as waved palm leaves).

In the dramatic Rites of Spring, Attis’s adherents fixed an effigy of their God to the chosen bedecked pine trees. On Friday 23rd of March, before sunrise, the tree-bearers cut down the pine trees and solemnly bore them, to ululations of lamenting women, either into the Metroon or the Phrygianum where they laid them flat symbolising the death of Attis. At the end of this ‘day of mourning’ priests closed the temple doors.

On the 24th of March, sanguem (the day of blood), grieving priests of Attis lacerated their forearms or self-flagellated and allowed their blood to spill to the ground to emulate Attis’s suffering. The spirit/life force in the blood ostensibly suffused and fertilised the whole earth causing quickening of plant life, so bringing universal salvation from hunger for another year. Mythically, Attis survived death. On this day, the adherents believed the dead Attis/pinetree resided in Hades.

The Romans called Sunday the 25th of March, hilaria the day of joy. (The 25th of March was always a Sunday because of the nature of the Roman calendar). At dawn on this day, Friday’s lamenting grief-stricken women approached the Temple of Our Lady Cybele in reverent silence. As they climbed either the Palatine or the Vatican hills, they noticed the heavy Temple doors ajar and within, lighted candles. At the open door stood a priest (dressed in white). As he anointed the women’s throats (necks), he whispered reverently, “Be of good heart, you novices, because the God is saved. Deliverance from distress (suffering and death) will come for us as well.” (Firmicus Maternus, c.350 AD. reported the above words of the Priest of Cybele on the morning of Easter Sunday but Maternus, being a Hellenistic Galilean, probably chose a liturgy which differed the most from that of his own cult. The priestly greetings reported by other authorities were, ‘He has risen, be of good cheer,’ or ‘Rejoice, rejoice. He has risen. Salvation will come to us as well.’ Presumably, in the temples, the trees were standing upright (i.e. resurrected) bedecked and alive with lighted candles (cf. Christmas tree).

The women returned from the temples of Our Lady rejoicing because of the glad tidings or evangel (good news) that their God, Attis, personified in the pine tree, had risen from the dead, a glorious miracle which would ensure the general rising of vegetation from Winter’s death. The vegetation, all plant life, not least the staple food, corn, was now sure to rise again for their salvation.

The 26th of March was requitio, the day of rest.

The 27th of March was lavatio, the day of ablution, when the faithful took the Black Madonna Cybele, the Mother of Gods, from her temple and placed her upon an oxen cart. She, a doll clothed in a jewel-encrusted dress with a crowned silver-encased black-meteorite head, lurched and swayed on her way to a brook called the Almo. Here they washed her, the accompanying sacred objects, and the cart. They bedecked the cart and oxen with fresh flowers to encourage springtime and then returned the refreshed and spring-cleaned Madonna to her home, the Metroon.

Marcos used many of these rites in his Gospel:

The canna intrat involved reeds Marcos wrote, ‘they smote him (the Xristos) on the head with a reed!’

The triumphal entry of the pine tree, the arbor intrat; became the Xristos’s triumphal entry to Jerusalem.

The dendrophori (woodsmen) carried the pine tree; the Xristos (the carpenter) carried the wooden stave/stauron.

Adherents bedecked the pine tree in purple violets and ribbons; soldiers dressed the Xristos in a purple cloak.

The women lamented as Attis hung; women from afar watched as the Xristos hung.

Attis’s blood spilt whilst he hung on a tree trunk; presumably Xristos Jesus’s blood spilt whilst he hung on a tree trunk (the gibbet).

The dead pine tree lay in a temple; the dead Xristos lay in a sepulchre.

The Saturday of Easter was a day of blood (sanguem); the Passah/Passover Sabbath in the Temple of Jerusalem involved many sacrifices thus an abundance of blood.

The door of the temple (Metroon or Phrygianum) lay open on Sunday morning; the stone door of Joses/Jesus’ sepulchre lay open on the Sunday morning.

A priest in white vestments at the door of the Temple announced the glad tidings (‘He has risen’); in Jesus’s sepulchre a man in long white robes announced, ‘He has risen, he is not here ... He goes before you unto Galilee.’

Not only did Marcos use the events of the Attis drama play more or less in the correct order but also he used it roughly as his timetable: ...


Loukas   | ch 30

Loukas 23.32f and 23.39ff concerned the two thieves (Zealots) crucified with Joses/Jesus. Loukas placed one on either side of Jesus and had one of them mock Jesus whilst the other chided his fellow thief and talked both of the Xristos's innocence and of justice, a favourite Hellenistic subject. Presumably, Loukas's good thief ascended to paradise whilst the other descended to she'ol/hell. Thus, one of the thieves would look up and the other down.

Loukas had converted Marcos's two Zealots who flanked the Xristos into an upward-looking Cautes and a downward-looking Cautopates. Between them, Xristos remained as an allegory for the sacrifice of the Bull that shed of blood for the salvation of mankind. Loukas had completed the central symbol of Mithraism, the Tauroctonus.

At midday, a darkness came over the land for three hours and the sun darkened. Following the dark period, Loukas had his Xristos say, 23.46: ‘Father, into your hands I will commit my spirit.' – this statement is drawn from the litany of a Mystery religion in which only the spirit rose to rejoin the cosmic Father. In Hebraic belief, the body, which included the mind, would return from the dead, but the return was to this earth and not to the cosmos. This distinction is crucial. Loukas had again followed Mithraic myth where Mithras, who was wholly spiritual, rose to heaven whilst he left his animal Bull body on earth.



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