From: "Timothy Aho" email@example.com
To: "Watch Unto Prayer" firstname.lastname@example.org
Subject: Christmas: Birth of the Sun-God
Date: Wed, 9 Dec 1998 15:25:31 -0500 X-MSMail-
To: The Watchmen
From: Watch Unto Prayer email@example.com http://watch.pair.com/pray.html
Date: December 9, 1998
The great Bimillennial celebrations are scheduled to begin in December of 1999, at which time the celebration of Christmas will confront Christians in a new form. Evangelical leader Jay Gary, in collaboration with former U.N. Assistant Secretary-General, Robert Muller, is calling for "an entire year of Christmas" through A.D. 2000. Commencing these high profile celebrations on this particular holiday signifies quite another commemoration than the birth of Jesus Christ. In the various pagan religions of remote antiquity, December was the celebration of the Winter Solstice. Alexander Hislop disclosed the true meaning of the festival of the Winter Solstice in his classic work, The Two Babylons:
"This festival has been commonly believed to have had only an astronomical character, referring simply to the completion of the suns yearly course, and the commencement of a new cycle. But there is indubitable evidence that the festival in question had a much higher influence than this--that it commemorated not merely the figurative birthday of the sun in the renewal of its course, but the birth-day of the grand Deliverer...the Sun-God and great mediatorial divinity." (1)
The Sun-god Osiris and his consort, Isis, together with Re-Atum, the "Father of the Gods," were regarded by the ancient Egyptians as the supreme rulers of a Golden Age of plenty called Zep Tepi or the "First Time." Their kingdom ended abruptly when Osiris was murdered by his evil brother, Seth or Typhon. The childless Isis searched for the dismembered body of Osiris, which she then reassembled and resuscitated long enough to conceive a son named Horus. Horus was believed to be the reincarnation of Osiris, and the new husband of Isis, whose destiny it was to repossess the Kingdom of Osiris from the control of Seth.
The myth of Horus is, of course, a perversion of the Genesis account of God's judgment of Nimrod and the Babylonian religious system from which Egyptian mystery religions derived. This fable, which forms the basis of Freemasonry and other occult belief systems, is currently experiencing a revival through entertainment, literature, education, and religious traditions. Today, the theme of Horus may be found as the basis of the popular Hollywood production, Lion King. Through many points of entry, the pagan alternative to Jesus Christ is subtly being introduced to the world, and also to the Church, as mankind is subconsciously undergoing preparation for a universal return to the ancient practice of Sun worship.
Editor-- Balaam's Ass Speaks: I want to add a chart of the goddess and child data which I gathered from the Web and from my own research:
|Greece||Aphrodite en Ceres||-|
In The Two Babylons, Alexander Hislop noted the purity of the early church as regards the adoption of pagan traditions prior to the Roman Catholic apostasy:
"...within the Christian Church no such festival as Christmas was ever heard of till the third century, and...not till the fourth century was far advanced did it gain much observance. How, then, did the Romish Church fix on December 25th as Christmas-day? Why, thus: Long before the fourth century, and long before the Christian era itself, a festival was celebrated among the heathen, at that precise time of the year, in honour of the birth of the son of the Babylonian queen of heaven; and it may fairly be presumed that, in order to conciliate the heathen, and to swell the number of nominal adherents of Christianity, the same festival was adopted by the Roman Church, giving it the name of Christ." (2)
In pagan Rome, the celebration of the Winter Solstice began on December 17 with the feast of Saturn -- also called the Saturnalia. Through December 23rd, the Roman world engaged in merrymaking and the exchanging of gifts in honor of Saturn, the god of sowing and husbandry and, according to a Rosicrucian source, to commemorate a future Golden Age of Saturn:
"Here is the general reformation of the world announced in the Rosicrucian manifestos described as a world reformation... Whilst involving definite reforms in education, church, and law, this general reformation has millenarian overtones; it will bring the world back to the state in which Adam found it, which was also Saturn's golden age. So, in the Confessio, the second Rosicrucian manifesto, the general reformation is said to presage a great influx of truth and light such as surrounded Adam in Paradise, and which God will allow before the end of the world...this millennium, this return to the golden age of Adam and Saturn, is said to be assisted by the high society of the Rosicrucians." (3)
Following the Roman commemoration of the Golden Age of Saturn began the celebration of the birthday of the Grand Deliverer, who was known as Mithra in Rome, Horus in Egypt, Tammuz in Babylon and various appellations in other ancient mythologies:
"In Egypt, the son of Isis, the Egyptian title for the queen of heaven, was born at this very time, about the time of the winter solstice. The very name by which Christmas is popularly known among ourselves - Yule day - proves at once its Pagan and Babylonian origin. Yule is the Chaldee name for an infant or little child and as the 25th of December was called by our Pagan Anglo-Saxon ancestors, Yule-day, or the Childs day, and the night which preceded it, Mother-night, long before they came into contact with Christianity, that sufficiently proves its real character. Far and wide in the realms of paganism was this birth-day observed." (4)
Not only were the Sun-God and his mother universally worshipped at this time, but common customs symbolizing his reincarnation were derived from the very prophecies that applied to Jesus Christ: "The Christmas tree, now so common among us, was equally common in Pagan Rome and Pagan Egypt. In Egypt it was the palm tree; in Rome it was the fir; the palm-tree denoting the Pagan Messiah, as Baal-Tamar, the fir referring to him as Baal-Berith. The mother of Adonis, the Sun-God and great mediatorial divinity, was mystically said to have been changed into a tree, and when in that state to have brought forth her divine son. If the mother was a tree, the son must have been recognized as Man the Branch. And this entirely accounts for putting the Yule Log into the fire on Christmas Eve and the appearance of the Christmas tree the next morning. As Zero-Ashta, The seed of the woman, ...he has to enter the fire on Mother night, that he may be born the next day out of it, as the Branch of God, or the Tree that brings divine gifts to men." (5)
The tradition of the Christmas tree symbolically portrayed the death and reincarnation of Osiris in his son, Horus:
"...the divine child born at the winter solstice was born as a new incarnation of the great god (after that god had been cut in pieces...on purpose to revenge his death upon his murderers.) Now the great god, cut off in the midst of his power and glory, was symbolised as a huge tree, stripped of all his branches, and cut down almost to the ground. But the great Serpent, the symbol of the life restoring Aesculapius, twists itself around the dead stock...and lo, at its side sprouts a young tree - a tree of an entirely different kind, that is never to be cut down by a hostile power -...and thus shadowed forth the perpetuity and everlasting nature of his power, how that after having fallen before his enemies, he has risen triumphant over them all. Therefore, the 25th of December, the day that was observed in Rome as the day when the victorious god reappeared on earth was held at the Natalis invicti solis, 'The birthday of the unconquered Sun." (6)
The feast of Christmas is, in allegorical form, the pagan celebration of the Serpents eventual triumph over the very God who cut down the tower of Babel (symbolized by a tree). By reviving and restoring the mystery religions as they were practiced in ancient cultures, Horus became the Egyptian savior and virtual counterpart of Jesus Christ. In her Theosophical Glossary, H.P. Blavatsky thus describes Horus:
"Horus (Eg.). The last in the line of divine Sovereigns in Egypt, said to be the son of Osiris and Isis. He is the great god loved of Heaven, the 'beloved of the Sun, the offspring of the gods, the subjugator of the world. At the time of the Winter Solstice (our Christmas), his image in the form of a small newly-born infant, was brought out from the sanctuary for the adoration of the worshipping crowds..." (7)
In the fourth century, the Emperor Constantine assigned December 25, the birthday of the Roman Sun-God Mithra, to Jesus Christ, thereby placing the true Savior among the pantheon of Roman gods. Drawing Christians into the pagan celebrations of Rome procured the religious unity needed for the success of the Holy Roman Empire, which dominated the world for 1200 years. In the 16th century, the Protestant Reformers discontinued the celebration of Christmas by reason of its pagan character. The Puritans who controlled the English Parliament in 1644 declared that no observation of Christmas was permitted, calling it "The Profane Mans Ranting Day." C. H. Spurgeon proclaimed as late as 1871: "We have no superstitious regard for times and seasons. Certainly, we do not believe in the present ecclesiastical arrangement called Christmas."
In 1983, Blip Today recalled the Protestant scorn for Christmas:
"A broad element of English Christianity still considered Christmas celebration a pagan blasphemy. The Puritans, Baptists, Quakers, Presbyterians, Calvinists and other denominations brought this opposition to early New England and strong opposition to the holiday lasted in America until the middle of the 18th century." (8)
It was inevitable, however, that the nineteenth century social and spiritual revolutions in England and America would eventuate in a mass departure from Puritanism. The author of Man, Myth And Magic jubilantly records the modern return to pagan tradition:
"In Britain social conditions were laying the foundations for a glorious revival of the Christmas spirit, as a reaction to the wretchedness and drab poverty that was a byproduct of the Victorian age As early as 1841, Punch [a British periodical] suggested that the Christmas season should be a time for helping the poor and hungry, a sentiment that was given tremendous impetus by Charles Dickens in his Christmas Carol two years later." (9)
In America, founding members of the New York Historical Society revived the Christmas tradition in the early 1800s and in 1836 the state of Alabama declared it a legal holiday. No doubt many of a Puritan mindset who strove to stem the tide of apostasy recalled the words of Tertullian, who lamented the identical compromise of Christians as early as 230 B.C.
"By us...who are strangers to Sabbaths, and new moons, and festivals, once acceptable to God, the Saturnalia, the feasts of January, the Brumalia, and Matronalia, are now frequented; gifts are carried to and fro, new years day presents are made with din, and sports and banquets are celebrated with uproar; oh, how much more faithful are the heathen to their religion who take special care to adopt no solemnity from the Christians." (10)
In his book, Too Long In The Sun, Richard Rives draws an appropriate parallel to the circumstances in Exodus 32, a Biblical precedent which provoked God nearly to the point of destroying the nation of blip for their sin of blending pagan worship with His own:
" the golden calf was built and the celebration declared a feast to the Lord....The people had declared a celebration to honor God that he did not recognize as being in his honor." (11)
Rives' assertion is validated by evidence that the golden calf was an Egyptian idol of sun-worship, Hat-hor being the womb of Isis, the mother/wife of Horus:
"Hathor and Aphis, the cow and bull gods of Egypt, were representatives of sun worship. Their worship was just one stage in the long Egyptian history of solar veneration. The golden calf at Mount Sinai is more than sufficient evidence to prove that the feast proclaimed was related to sun worship. The event at Mount Sinai was just one episode in the Satanic apostasy which began at the tower of Babel. The celebration of December 25th, originally proclaimed in honor of the birth of the sun god Mithra, can only be one of the final events in the long continuing saga of Satanic sun worship." (12)
This identical form of worship is found among God's people again in I Kings 12, which records the blip's apostasy under the reign of Jeroboam, who devised a feast "like unto" the true feast in Judah:
26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to sacrifice in the house of the Lord at JerBliplem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.
27 Whereupon the king took counsel and made two calves of gold, and said unto them, It is too much for you to go up to JerBliplem: behold thy gods, O blip, which brought thee up out of the land of Egypt.
28 And he set one in Bethel, and the other in Dan.
29 And this thing became a sin: for the people went to worship before the one, even unto Dan...
32 And Jeroboam ordained a feast in the eighth month like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
33 So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised in his own heart; and ordained a feast unto the children of blip and he offered upon the altar, and burnt incense."
The Matthew Henry Commentary notes the good intention of Jeroboam's compromise:
"Thus Jeroboam made blip to sin, and introduced idolatry, which continued in the kingdom of blip till the Assyrian captivity. Though it is probable he meant this worship for Jehovah the God of blip, it was directly contrary to the Divine law, and dishonorable to the Divine majesty, to be thus represented. the people might be less shocked at worshipping the God of blip under a similitude, than if they had once been invited to worship Baal, but it made way for that idolatry." (13)
History demonstrates that the point of departure for every major apostasy in blip and Christendom was subtly commingling worship of the true God with worship of the Sun-god. The return of the bliptes to sun-worship in the wilderness was indicative of an inpiano coversd return to Egypt which led to their eventual judgment. The establishment of sun-worship by King Jeroboam marked the division of the kingdom and the beginning of blip's apostasy, which culminated in the Assyrian captivity.
Likewise, the 4th century compromise of Christianity with the pagan religions of Rome coincides with the institution of the feast of Christmas. Finally, the 19th century departure from the Puritan faith leading to the present apostasy occurred around the time of the re-establishment of Christmas as a Christian holiday. The clear testimony of history makes it difficult to resist the suspicion that the kick-off for Bimillennial celebrations in 1999 is, for reasons occult and conspiratorial, scheduled for the season of Christmas -- the birth of the Sun-god.
Continuation of Cosmic Christmas: http://watch.pair.com/cosmic.html
1. Alexander Hislop, The Two Babylons, Loizeaux Brothers, 1916, pp. 94, 97.
2. The Two Babylons, p 93.
3. Frances Yates, The Rosicrucian Enlightenment, Routeledge, 1972, p. 57.
4. The Two Babylons, pp. 93, 94.
5. The Two Babylons, p. 97.
6. The Two Babylons, p. 98.
7. H.P. Blavatsky, The Theosophical Glossary, London: 1892, p. 145.
8. "The Origins of Christmas," Rick Meisel, Dec. 19, 1993, p. 4.
9. Richard Cavendish, Man, Myth and Magic, "Christmas," Marshall Cavendish, 1983, p. 482
10. The Two Babylons, p. 93.
11. Richard Rives, Too Long in the Sun, Partakers Pub., 1996, pp. 129-30.
12. Two Long in the Sun, pp. 130-31.
13. Matthew Henry Commentary, Thomas Nelson Pub., 1979, Vol. I, p. 430.
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