The most recommended article on ‘Daybreak’

This Monday I am still in the process of correcting the syntax of Daybreak, a task I will finish this week.

Just as the previous collection of essays, The Fair Race, has a ‘masthead’—the struggle between Judea and Rome that a Spaniard wrote and we translated for this site—so Daybreak has its central essay.

I refer to ‘Romulus & Jesus’. Anyone who has assimilated the essay by the Spaniard will understand the implications of this article, which I reproduce below after having used DeepL Translator to modify its syntax. The difference is that the Spaniard’s essay is very long and the following one very short, but they are complementary.
 

______ 卐 ______

 

Romulus & Jesus
[pages 141-143 of Daybreak]

In The Fair Race I mentioned the work of Richard Carrier. ‘All the evidence we have’, Carrier said in a public debate with an American Christian, ‘strongly supports the conclusion that there were actually literal rabbis that originated the sect’ (Christianity). They simply used the story of the Hero-God founder of the Romans: Romulus. The idea of those who wrote the New Testament was simply to use the mythological biography of the white God to convince the Romans to worship, instead, the god of the Jews. The parallels between the old Romulus and the new Jesus invented by the rabbis are so obvious that it is worth mentioning some of them.

Both are sons of God; their deaths are accompanied by wonders and the earth is covered with darkness; both corpses disappear; both receive a new immortal body superior to the one they had; their resurrected bodies were sometimes luminous and shining in appearance; after their resurrection they meet a follower on a city road; a speech is given from a high place before the ‘translation to heaven’; there is a ‘great commission’ or instruction to future followers; they physically ascend to heaven and, finally, are taken up into a cloud.

Everyone in the West has heard the story that the New Testament authors invented about Jesus. But who knows the original legend, that of the white Hero-God Romulus? It really seems that the Gospel writers plagiarised the founding myth of Rome to sell us another founding myth. But the new Christian myth did more than just substitute the Aryan Romulus for the Jewish Jesus, something infinitely more subversive as we shall see.

In the draft of ‘Dark Night of the Soul’ I had said that all whites are heading for Jerusalem, a metaphor to be understood in the context of my essay ‘Ethnosuicidal Nationalists’ (also in this book). How did Christianity manage to reverse the moral compass of the Aryans from pointing to Rome to pointing to Jerusalem? Remember: according to Richard Carrier in his magnum opus On the Historicity of Jesus: Why We Might Have Reason for Doubt, there is no historical Jesus, but rather authors of the Gospels. Also, keep in mind what we have been saying on this website about the inversion of values that occurred in the West when whites, including atheists, took the axiological message of the Gospels very seriously. Building on this and the crucial part of Evropa Soberana’s essay on Judea vs. Rome in The Fair Race, let us look at what Carrier says at the beginning of chapter 4 of On the Historicity of Jesus.

Romulus appears to Proculus Julius.

In Plutarch’s book on Romulus, the founder of Rome, we are told that Romulus was the son of God, born of a Virgin, and that there were attempts to kill him as a baby. As an adult, the elites finally killed him and the sun went dark, but Romulus’ body disappeared. Then he rises from the dead. Some doubted and, along the way, Romulus appears to a friend to pass on the Good News to his people (see image above). It is revealed that, despite his human appearance, Romulus had always been a God and had become incarnate to establish a great kingdom on earth (note these italicised words in the context of the indented quote on the next page). Romulus then ascends to heaven to reign from there. Before Christianity, the Romans celebrated the day Romulus ascended to heaven. Plutarch recounts that at the annual Ascension ceremony the names of those who were afraid because they had witnessed the feat were recited, something that reminds me of the true ending of Mark’s Gospel (Mk 16:8) before Christians added more verses. Carrier comments that it seems as if Mark is adding a Semitic spin to the original story of Romulus: an Aryan story that seems to be the skeleton on which the evangelist would add the Semitic flesh of his literary fiction. Carrier’s sentence in bold has convinced me that his treatise On the Historicity of Jesus deserves our attention.

There are many differences in the two stories, surely. But the similarities are too numerous to be a coincidence—and the differences are likely deliberate. For instance, Romulus’ material kingdom favoring the mighty is transformed into a spiritual one favoring the humble. It certainly looks like the Christian passion narrative is an intentional transvaluation of the Roman Empire’s ceremony of their own founding savior’s incarnation, death and resurrection. [page 58]

The implications are enormous. It does seem that the Gospel writers, presumably Jews, thoroughly plagiarised the founding myth of Rome to sell us another myth. This new myth not only involved the substitution of an Aryan hero (Romulus) for a Jewish hero (Jesus). It did something infinitely more subversive, what Nietzsche called the transvaluation of values.

It is becoming increasingly clear: Not only Jesus of Nazareth didn’t exist. The evangelist Mark stole the myth of the Aryan God Romulus for incredibly subversive purposes (see my boldface above). That is why they tried to erase any trace of the Romulus festivals when they destroyed almost all the Latin books, from the 4th to the 6th century. It cannot be a coincidence that Mark wrote his gospel in 70 c.e.—chronologically, the first gospel of the New Testament ever written—right after the Romans destroyed the Temple of Jerusalem!

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Posted in two entries (‘The resurrected Jew’ and ‘Unhistorical Jesus’) on September and October 2019. In addition to Carrier’s scholarly volume, see Catherine Nixey: The Darkening Age: The Christian Destruction of the Classical World.