“Hykso slave” eventually comes to rule country on behalf of King!
The smokescreen gimmick the Enlilites came up with with a view to recapturing Egypt was to smuggle Joseph into that country under the cover story that he had been sold into slavery by his jealous and loathing brothers. For such a stunt to succeed, it had to be demonstrable and therefore convincing. It also had to be well-coordinated just in case Joseph met with disaster at some stage during his peregrinations.
The starting point, however, was to cultivate friendly forces in Egypt who would at long last be the custodians of Joseph under the story line that he was their slave. In point of fact, the Enlilites had long laid the groundwork for a sympathetic reception of Joseph by the powers that be in Egypt. For we now know that Amenhotep II, the 7th Pharaoh, had a curiously Hebrew predilection. One of his many pharaonic titles was “Hykso King of Heliopolis”, which may hint at a modicum of Jewish blood in him, likely from his mother’s side.
It is probable that Amenhotep’s mother was of Jewish stock, a cleverly contrived manoeuvre on the part of the Enlilites as a preliminary step to retake Egypt in the fullness of time. Thus if Amenhotep was kind of favourably disposed toward the Hebrews, it follows that his successor, Thothmosis IV, was most likely of a similar frame of mind. That could explain why Joseph, a full-blooded Hebrew, ultimately took centre stage in the affairs of Egypt. But we’re getting ahead of our story.
Next, a network of slave traders, all in on the ruse, had to be propositioned, syndicated, and well-orchestrated. Joseph had to be passed from one slave merchant to another and not be rushed so as allow time to ascertain whether Egyptian intelligence was sniffing around for his presence in the country. It was imperative that the Enlilites not take chances as there was always the possibility that some turncoat might spill the beans on the young man and in the event that he resultantly landed in the wrong hands, the whole plan would boomerang back horrendously. It was only when the Enlilites were satisfied all the safeguards were in place that they decided to launch Joseph into the fray.
JOSEPH OPERATIONALISED DURING RULE OF THUTMOSIS IV
Joseph was 17 years old when he set off on “Operation Retake Egypt”. Before he was taken away, his father presented him what the Bible wrongly describes as a “coat of many colours”. The Hebrew term translated “coat of many colours” is Ketonet Passim. This simply meant an ornamented tunic. It was presented by a king to his prince or princess. To the princess, it was indicative of virgin status, whereas to a prince, like Joseph was, it denoted princely status. It was a coded message to Joseph’s future Egyptian guardians that he indeed was not an ordinary Hebrew but a dynastic heir.
As per the pre-arranged setup, Joseph was sold five times for purposes of maximum precaution. His brothers sold him to the Ishmaelites. The Ishmaelites sold him to the Midianite traders. The Midianites sold him to the Medanites. It was the Medanites who sold him to the Egyptians, at which point he crossed into Egyptian territory. The Egyptians finally hawked him to his intended custodian going by the name of Potiphar.
Who was Potiphar? Genesis describes him as a “captain of the guard”, meaning the chief of the pharaoh’s security detail, something akin to Secret Service, a bureau responsible for the safety and security of the US president. This man was very strategically placed as an Enlilite agent in the corridors of Egyptian power. First, his responsibilities entailed constant interaction with the pharaoh. Second, his very senior security portfolio meant he was trusted to the hilt, so that whatever information he passed to the pharaoh was received as gospel truth. He was thus just the right guy to endear young Joseph to the pharaoh.
The pharaoh of the day was Tuthmosis IV. Although his capital was Thebes in southern Egypt, he spent the bulk of his time at his residence in Memphis, northern Egypt, which was only a stone’s throw from Avaris, where the Hykso-Hebrew remnants who stayed behind after the First Exodus under Kamose abounded and slaved. Potiphar therefore must have been based in Memphis too.
Tuthmosis IV was the 8th pharaoh of the 18th Dynasty, which began with Kamose. To tell from the features of his mummy, he is the first pharaoh from southern Egypt to bear traces of mixed blood – straight hair, narrow nose, and thin lips, characteristics which were not quintessentially Bantu. The Egyptian annals say his mother, Tiaa, was of “unknown origin”. She may as well have been a Hykso-Hebrew and her identity was jealously guarded so as not to provoke public outrage. Indeed, in those days when there were no newspapers, TV, radio, social media, or cameras of any kind, a secret could be kept from the wider public forever.
Intent at blunting the menace that was the Hittite Empire, a formidable power in the ascendant, Tuthmosis IV struck an alliance with the King of Mittani and took Mutemwiya, the latter’s daughter, as his minor wife. It was to Mutemwiya that Tuthmosis IV’s heir, Amenhotep III, was born. The fact that Tuthmosis IV’s heir came from a foreign and secondary wife and not from one of his two senior, indigenous wives attests to his desire to forge an enduring detente with the Hurrians (the people of Mittani).
THE FRAME-UP THAT NEVER WAS
All went according to plan. When Joseph arrived in Egypt, he never did a moment of slave labour: that is a cock-and-bull story. Joseph was a long-term VIP guest of Potipher: he neither worked nor toiled under him. In fact, no sooner had Joseph arrived at the Potipher estate than he arranged for him to go to school in Heliopolis.
The historian Herodotus informs us that Heliopolis was the oldest centre of learning in Egypt. It was the Oxford of the day. The city teemed with religious and academic institutions. For Joseph to be seen in a positive light by the religious establishment, he had to be well-versed in knowledge pertaining to the national god Marduk. Needless to say, this specific theology was one of his majors. In the seminary training, Joseph was taught by the priests of Heliopolis.
Now, in Egypt, Joseph was known by a different name, Yuya. We know this was an assumed name, if it can be called that in that it simply meant, “One Who Is the Son Of”. It was not an Egyptian name at all. At school, Joseph was surpassingly brilliant and so was easily noticed by his professors. By the time he was graduating, his intellectual renown had spread as far as the pharaoh’s courts at Memphis. The professors must have wondered how such a gifted youngster should be a slave in the very home he dwelt when he should have been its resident celebrity. Of course the slave tag simply was a cover story: Potipher had to have a worthwhile explanation in case something went wrong. But contrary to the Genesis story, nothing went wrong at all.
Genesis relates that the dynamically good-looking Joseph was sexually propositioned by Potipher’s wife, who upon being spurned had him framed for an attempted act of adultery. This incident led to Joseph serving time in prison. Once again, that is a fictitious story, literally: neither Joseph nor Potipher’s wife had anything to do with it. In fact, the story emerged 200 years after Joseph’s time.
Researchers have found that the Genesis writers plagiarised the substance of the story from a 12th century BC document known as The Orbiney Papyrus. The document which, dates from the reign of Pharaoh Seti II, who ruled from 1200 to 1194 BC, features a story titled The Two Brothers, which very closely mirrors the jiggery-pokery of Potipher’s wife as per the Genesis account. Reduced to its basic essentials, the story goes like this:
“Bata lived with and faithfully served his older brother, Anubis. One day Anubis’s wife tried to seduce Bata, who rejected her advances. Furious, she accused him of attempted rape, and the enraged Anubis prepared to kill Bata. But Bata, forewarned by a cow, fled in the nick of time. A lake filled with crocodiles magically appeared between the brothers, cutting off Anubis’s pursuit. Anubis returned home and proceeded to kill his wife. Meanwhile, Bata cut out his own heart and placed it high in a pine tree, an act rendering him nearly immortal.
The gods fashioned a beautiful wife for Bata. An immoral woman, however, she entered Pharaoh’s harem and divulged to the Egyptians that Bata could be killed by cutting down the pine tree. They followed through, but Anubis, apparently prepared to reconcile with Bata, found his brother’s heart and restored him to life. Bata in turn transformed himself into a bull and carried Anubis to Pharaoh’s court, where Bata’s alarmed wife persuaded Pharaoh to sacrifice the bull.
Its blood caused two trees to sprout. Realizing that Bata still lived, his wife arranged to have the trees cut down, but a splinter flew into her mouth and she became pregnant. She bore a son, whom Pharaoh raised as his crown prince. The boy – Bata himself – in due course became the pharaoh and appointed Anubis to be his viceroy.”
The two stories are not exactly identical but people who plagiarise do not do so verbatim through and through: they build into the story at least a modicum of either their own input or spin, or yet another aspect lifted from some other source. So long story short, Joseph was never the centre of a sexual scandal at any point in time whilst living in Potipher’s luxurious house. His conduct was consistently above-board. Joseph never tasted prison at all: indeed, there is nothing in the Egyptian records that remotely intimates Yuya was ever imprisoned.
JOSEPH HITCHES ROYAL LASS
When Joseph graduated, everybody wanted a piece of him thanks to his diamond-edged brilliance, his film-star looks, and his natural charisma. Among those who set his eyes on him was the chief priest of the Heliopolis temple, who the Bible calls Potipheras (a different person from Potipher, the head of royal security). The chief priest soon was match-making her gorgeous daughter Tuya with Joseph and before long the two had tied the knot. Tuya’s other name was Asenath. In Egyptian spelling, this is Nes-Net. The name evoked Nut, who in Egypt was the Anunnaki god (or goddess as she was female) of the sky.
Tuya was not simply a scion of the Egyptian priesthood: she was royalty too. She is said to have been the granddaughter of Tuthmosis III, who according to those who have studied royal Egyptian mummies, looked very much like her. Her mother, Potipheras’ wife, therefore, was a daughter of Tuthmosis III (Tuthmosis III had at least 7 official wives, three of whom foreigners).
Since Joseph too was a descendant of the great Hykso pharaoh and patriarch Jacob, this was a union, to all intents and purposes, of two dynasties. It was not a clincher yet on the part of the Enlilites but it was a significant step in that direction: their main target was the pharaonic perch itself.
Although Joseph had spent much of his Egyptian time in Heliopolis, where he went to school, and Memphis, where his guardian Potipher resided, the city he chose to dwell in after his nuptials was Khent-Min (today’s Akhmin), then the headquarters of the 9th province of southern Egypt, which was located on the east bank of the Nile. Initially, Min was another name for Enki, the overall god of Africa. It would later come to incorporate Horus, a great-great grandson of Enki, who was one of the most popular of Egyptian gods. Joseph would in future be conferred the civic title of Lord of Khent-Min such was his attachment to the city.
JOSEPH ENTERS SERVICE OF PHARAOH
Meanwhile, the chief priest of Heliopolis was determined that her daughter be ensconced near the very pinnacle of political power and in her husband Joseph, she had a wonder catalyst. Both Potipher and Potipheras were gushing in their recommendation of Joseph to the reigning Pharaoh Tuthmosis IV, projecting him as a great visionary who could help take Egypt places.
Although he was not an indigenous Egyptian, Joseph, the pharaoh was told, had come to Egypt as a slave, sold by his own dirt-poor family, and as such he was a de facto Egyptian and would never return to Canaan. “He has the mind of a prophet,” the king was told. “He can literally divine the future of Egypt. To him, interpreting a dream is child’s play.”
At the time, the pharaoh was disillusioned with his coterie of advisors who kept falling short time and again, the reason Joseph was pitched to him. Although even for the pharaoh it was love at first sight when Joseph was brought before him, he first put him on probation just to gauge his potential objectively. He was impressed beyond measure: the young Hykso-Hebrew was a genius who knew practically everything. He seemed incapable of error or ill-judgement. Joseph was hired even before the probation ran its course. He was about 30 years of age when he entered the King’s service.
Joseph’s position is said to be that of Vizier, a mistakenly assigned designation on the part of historians in our view. In today’s terms, we might call him “Prime Minister” (like Theresa May under Queen Elizabeth) or “Chancellor” (like Otto Von Bismarck under German King Kaiser Wilhem I). But as we shall see, he was more of a viceroy than prime minister or chancellor as he was an appointee and not an electee and was not subject to the King but ruled on behalf of the King.
In commissioning Joseph into service, Pharaoh Tuthmosis IV said to him, “I have set thee over all the land of Egypt … Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou … I am pharaoh, and without thee no man shall lift up his hand or foot in all the land of Egypt.” The pharaoh ordered every Egyptian to bow by the knee before Joseph, which made him a king in his own right. Thus while this pharaoh reigned over Egypt, the country was governed or ruled by Joseph. He made all the decisions and simply briefed the king about what he had done.
Typically, the duties of a vizier have been described as follows:
“The viziers were appointed by the pharaohs but often belonged to a pharaoh's family. The vizier's paramount duty was to supervise the running of the country, much like a prime minister. At times this even included small details such as sampling the city's water supply. All other lesser supervisors and officials, such as tax collectors and scribes, would report to the vizier. “The judiciary was part of the civil administration and the vizier also sat in the High Court. However, at any time, the pharaoh could exert his own control over any aspect of government, overriding the vizier's decisions.
“The vizier also supervised the security of the pharaoh and the palace by overseeing the comings and goings of palace visitors. “Viziers were the second in command, they oversaw the political administration and all official documents had to have his seal on them, managed the taxation system and monitored the supply of food, listened to problems between nobles and settled them, and ran the pharaoh’s household and ensured the royal family’s safety.
“From the Fifth Dynasty onwards viziers, whom by then were the highest civilian bureaucratic official, held supreme responsibility for the administration of the palace and government including jurisdiction, scribes, state archives, central granaries, treasury, storage of surplus products and their redistribution, and supervision of building projects such as the royal pyramid.
“It will be seen that the vizier is the grand steward of all Egypt, and that all the activities of the state are under his control. He has general oversight of the treasury and the chief treasurer reports to him; he is chief justice or head of the judiciary; he is chief of police, both for the residence city and kingdom; he is minister of war, both for army and navy; he is secretary of the interior and of agriculture, while all general executive functions of state, with many that may not be classified, are incumbent upon him. There is, indeed, no prime function of state that does not operate through his office.”
But Joseph was not simply a vizier: he was a super-vizier. We say this because he was practically the conscience of the pharaoh: whatever he pronounced had the force of a pharaonic fiat. Also, the name Yuya, as Joseph was known in Egypt, does not appear on the list of viziers of both Tuthmosis IV and his successor Amenhotep III, under whom Joseph consecutively served. At the time of the 18th Dynasty, there were two viziers at any one time, one for northern Egypt and another for southern Egypt.
During their collective tenure, Tuthmosis IV and Amenhotep III had a total of 7 viziers, none of whom goes by the name Yuya. Clearly, Joseph was more than a vizier in that he had two viziers under him. His unique position was the first and last in the entire history of Egypt, which goes to show that he was a man of extraordinary ability and of extraordinary capacity.
A case can be made, General Atiku, that history’s most infamous Roman is Pontius Pilate. It was Pilate who condemned Jesus, the “Son of God”, to the most cruel, most barbaric, and most excruciating of deaths – crucifixion – and cowardly at that as the gospels attest for us.
Yet the exact circumstances under which the crucifixion took place and what followed thereafter far from jells with what is familiarly known. The fact of the matter was that there was a lot of political wheeling and dealing and boldfaced corruption on the part both of the Jewish authorities and the Roman establishment in the person of Pontius Pilate. In this piece, we attempt, General, to present a fuller photo of Pilate as the centre of the whole machination.
Pilate’s historicity, General, is not in doubt. In 1961, an Italian archeologist unearthed a limestone block at Caesarea Maritima on the Mediterranean coast of Israel, which as of 6 AD was the Roman seat of government as well as the military headquarters. The block bore the inscription, “Pontius Pilate, the Prefect of Judea, has dedicated this Temple to the divine Augusti” (that is, then Roman Emperor Tiberius Caesar and his wife Livia).
Pilate also gets varying degrees of mention in the works of Roman senator and historian Cornelius Tacitus (56-117 AD); the Hellenistic Jewish philosopher and chronicler Philo of Alexandria (25 BC to 50 AD); and the legendary Jewish historian Flavius Josephus (37-100 AD).
Although his year of death (37 AD) is documented, his year of birth is a matter of conjecture, General. He came from the Pontii tribe (hence the name Pontius), a tough, warlike people. The Pontii tribe was of the equestrian class, the second-tier in the Roman caste system. Originally, the equestrians were those Romans with ample pocket power to bribe their way to knightly ranks in the Roman army. Pilate was born to Marcus Pontius, who had distinguished himself as a general in Rome’s military campaigns.
Following one of his particularly sterling military exploits, Marcus was awarded with the Pilum (javelin), a Roman decoration of honour for heroic military service. To commemorate this medal of valour, the family took the name Pilati, rendered Pilate in English and Pilatus in Latin.
The son, Lucius Pontius Pilate, also distinguished himself as a soldier in the German campaigns of Germanicus, a prominent general of the early Roman Empire. Thanks to his scintillating military profile coupled with strategic connections in the hierarchies of the Roman government, Pilate was able to wend his way into the heart of Claudia, the granddaughter of Caesar Augustus, the founder of the Roman Empire and ruler from 27 BC to 14 AD.
Claudia’s mother was Julia the Elder, who was also the biological mother of the apostles John and James. When Claudia was about 13 years of age, Julia sent her to Rome to be reared in the courts of Emperor Tiberius Caesar, to whom Julia was once married from 11 BC to 6 BC.
Although Tiberius was not the biological father of Claudius, General, he gladly acquiesced to being her foster father in deference to the memory of her late grandfather Caesar Augustus. Pilate arrived in Rome when Claudia was sixteen years of age. In AD 26, the two tied the knot. Needless to say, it was a marriage based not on love as such but on political opportunism.
The high-placed connection who facilitated Pontius Pilate’s smooth landing into the inner sanctums of Rome’s royalty and put him on a pedestal that saw him take pride of place in the cosmic gallery of rogues was Aelius Sejanus. Like Pilate, Sejanus came from the subordinate equestrian class, who would never be eligible for a seat in the Senate, the legislative council of ancient Rome.
Sejanus, however, had over time become Emperor Tiberius’ most trusted lieutenant and to the point where he was the de facto prime minister. He had been commander of the Praetorian Guard, the elite Special Forces unit created by Augustus Caesar as a personal security force, which developed under Sejanus’ command into the most significant presence in Rome.
In AD 26, the emperor was not even based in Rome: he had confined himself to the 10.4 km2 island of Capri, about 264 km from Rome, and left control of Rome and the government of the Roman Empire to Sejanus. It was Sejanus who recommended the appointment of Pilate as prefect, or governor/procurator of Judea. The appointment was pronounced right on the occasion of Pilate’s nuptials with Claudius.
Philo records that when the bridal party emerged from the temple where the marriage ceremony was celebrated and Pilate started to follow the bride into the imperial litter, Tiberius, who was one of the twelve witnesses required to attend the ceremony, held him back and handed him a document. It was the wedding present – the governorship of far-flung Judea – with orders to proceed at once to Caesarea Maritima to take over the office made vacant by the recall of Valerius Gratus.
Pilate was notified by Sejanus that a ship was in fact waiting upon him to transport him to Palestine right away. The only disadvantageous aspect about the assignment was that Pilate was to leave the shores of Rome alone, without the pleasure of spending a first night in the arms of his newly wedded wife: by imperial decree, the wives of governors were not allowed to accompany them in their jurisdictions. Pilate, however, was a royal by marriage and so this prohibition was waived. By special permission granted by His Imperial Majesty Tiberius Caesar, Claudia soon joined her husband in Judea. The wily Pilate had calculated well when he married into royalty.
A SADISTIC ADMINISTRATOR
The Judean perch was not prestigious though, General. The prefects of Judea were not of high social status. At least one – Felix, referenced by Luke in the Acts of the Apostles – was an ex-slave, which says a great deal on the low regard in which the province was held by Rome.
Pilate was only secondarily sent to Judea on account of having married into royalty: his posting to the volatile province stemmed, primarily, from his being of a inferior social pedigree. Be that as it may, Pilate relished the posting in that it gave him the chance to exercise power, absolute power. Absolute power corrupts absolutely and in Pilate was the archetypal example, General.
Pilate’s brief was simple: to collect taxes, maintain law and order, maintain infrastructure, and keep the population subdued. Although he was born lowly, he positively had the power of life and death over his Jewish subjects. Let us, General, listen to Josephus in his allusion to Coponius, Judea’s first Roman governor and who like Pilate was from the same subservient social class: “And now Archelaus’ part of Judea was reduced into a province and Coponius, one of the equestrian order among the Romans, was sent as procurator, having the power of life and death put into his hands by Caesar.”
Pilate, General, was callous to a point of being sadistic. He was scarcely the scrupling judge with the rare soft spot that we encounter in the gospels. Philo charges him with “corruptibility, violence, robberies, ill-treatment of the people, grievances, continuous executions without even the form of a trial, endless and intolerable cruelties”.
He further declares him to be a “savage, inflexible, and arbitrary ruler” who was of a “stubborn and harsh quality” and “could not bring himself to do anything that might cause pleasure to the Jews”. The essentially humane character of the Pilate who presided over the trial of Jesus as portrayed in the gospels may not be wholly fictitious but is highly embellished, General.
Why did Pilate have such a pathological hatred of the Jews, General? Sejanus had more to do with it than the spontaneous leanings of his own nature. According to Philo, Sejanus hated the Jews like the plague and wished “to do away with the nation” – to exterminate it. In AD 19, for instance, he forced the Jews in Rome to burn their religious vestments and expelled them from the city without much ado.
For as long as Sejanus was in power, General, Pilate could do pretty much as he pleased. He didn’t have to worry about compromising reportage reaching the emperor as everything went through the implacably anti-Jewish Sejanus. Sejanus was unrivalled in power: golden statues of the general were being put up in Rome, the Senate had voted his birthday a public holiday, public prayers were offered on behalf of Tiberius and Sejanus, and in AD 31 Sejanus was named as Consul jointly with Tiberius.
The Judea posting also gave Pilate a golden opportunity to make money – lots of it. The governors of the Roman provinces were invariably rapacious, greedy, and incompetent: this we learn not only from Jewish historians of the day but from contemporary Roman writers as well such as Tacitus and Juvenal.
As long as the money skimmed from the provinces was not overly excessive, governors were allowed a free hand. It is said of Emperor Tiberius that, “Once he ordered a governor to reverse a steep rise in taxes saying, ‘I want my sheep shorn, not skinned’!” For those governors, such as Pilate, who had support from the very acmes of Roman power, General, they were practically a law unto themselves.
PILATE’S WINGS ARE CLIPPED
Pontius Pilate, General, was untrained in political office. Furthermore, he was a sycophant to the core who was prepared to go to any length in a bid to curry favour with and prove his loyalty to the powers that be in Rome. Both these attributes gave rise to a series of blunders that brought him the intense hatred of the Jews.
The first abomination he committed in the eyes of the Jews, General, was to set up a temple dedicated to Emperor Tiberius, which he called the Tiberieum, making him the only known Roman official to have built a temple to a living emperor. True, Roman emperors were worshipped, but Tiberius was the one exception. According to the Roman scholar and historian Suetonius, Tiberius did not allow the consecration of temples to himself. Pilate’s act therefore, General, was an overkill: it was not appreciated at all.
Throughout his tenure, General, Pilate had a series of run-ins with the Jews, some of which entailed a lot of bloodshed and one of which sparked an insurrection that paved the way to Calvary. Then it all began to unravel, General. On October 18 AD 31, his patron Sejanus was summoned to the office of Emperor Tiberius and an angry denunciation was read out to him. It is not clear, General, what caused Sejanus’ fall from the emperor’s good graces but circumstantial evidence points to the perceived threat to the emperor’s power.
As the ancient historian Cassius Dio puts it, “Sejanus was so great a person by reason both of his excessive haughtiness and of his vast power that to put it briefly, he himself seemed to be the emperor and Tiberius a kind of island potentate, inasmuch as the latter spent his time on the island of Capri.” Sejanus, hitherto the most powerful man in Rome, General, was thrown into a dungeon.
That same evening, he was summarily condemned to death, extracted from his cell, hung, and had his body given over to a crowd that tore it to pieces in a frenzy of manic excitement. His three children were all executed over the following months and his wife, Tiberius’ own daughter, committed suicide. The people further celebrated his downfall by pulling his statues over. Meanwhile, General, Tiberius began pursuing all those who could have been involved in the “plots” of Sejanus.
In Judea, Pilate, a Sejanus appointee, must have been badly shaken, General. Were his friends and family under suspicion? Would he be purged like others? Imperial attitudes to the Jewish race seemed to have changed now with the riddance of Sejanus. Tiberius made sure this was the case by appointing a new governor for Syria (who went by the title Legate and to whom Pilate was obligated to report).
The governor, Lucius Pomponius Flaccus, arrived in Rome in AD 32. Philo records that Tiberius now “charged his procurators in every place to which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not extend to all but only to the guilty who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable and the institution as an influence promoting orderly conduct.”
So Pilate, General, had lost his supporters at the top, his new boss was on his doorstep, and there had been a change of policy regarding the very people he was in charge of. Surely, he would have to watch his step. The fact of the matter, however, General, was that he hardly did so. In November 32 AD, for instance, he provoked a mini-uprising by the Zealots led by Judas Iscariot, Theudas Barabbas, and Simon Zelotes. It was this revolt, General, that culminated in those three “crosses” of Calvary that are indelibly etched on the mind of every Christian.
Until as recently as the 1980s a career often meant a job for life within a single company or organisation. Phrases such as ‘climbing the corporate ladder’, ‘the glass ceiling’, ‘wage slave’ & ‘the rat race’ were thrown about, the analogies making clear that a career path was a toxic mix of a war of attrition, indentured drudgery and a Sisyphean treadmill.
In all cases you fought, grafted or plodded on till you reached retirement age, at which point you could expect a small leaving party, the promise of a pension and, oddly, a gift of either a clock or watch. The irony of being rewarded with a timepiece on the very day you could expect to no longer be a workday prisoner was apparently lost on management – the hands of time were destined to follow you to the grave!
Retirement was the goal at the end of the long, corporate journey, time on your hands – verifiable by your gifted time keeping device – to spend time working in the garden, playing with the grandchildren, enjoying a holiday or two and generally killing time till time killed you.
For some, retirement could be literally short-lived. The retirement age, and accompanying pension, was predicated on the old adage of three scores years and ten being the average life expectancy of man. As the twentieth century progressed and healthcare became more sophisticated, that former mean average was extended but that in itself then brought with it the double-edged sword of dementia. The longer people lived, the more widespread dementia became – one more life lottery which some won, some lost and doctors were seemingly unable to predict who would succumb and who would survive.
However, much research has been carried out on the causes of this crippling and cruel disease and the latest findings indicate that one of its root causes may lie in the former workplace – what your job entailed and how stimulating or otherwise it was. It transpires that having an interesting job in your forties could lessen the risk of getting dementia in old age, the mental stimulation possibly staving off the onslaught of the condition by around 18 months.
Academics examined more than 100,000 participants and tracked them for nearly two decades. They spotted a third fewer cases of dementia among people who had engaging jobs which involved demanding tasks and more control — such as government officers, directors, physicians, dentists and solicitors, compared to adults in ‘passive’ roles — such as supermarket cashiers, vehicle drivers and machine operators. And those who found their own work interesting also had lower levels of proteins in their blood that have been linked with dementia.
The study was carried out by researchers from University College London, the University of Helsinki and Johns Hopkins University studying the cognitive stimulation and dementia risk in 107,896 volunteers, who were regularly quizzed about their job. The volunteers — who had an average age of around 45 — were tracked for between 14 and 40 years. Jobs were classed as cognitively stimulating if they included demanding tasks and came with high job control. Non-stimulating ‘passive’ occupations included those with low demands and little decision-making power.
4.8 cases of dementia per 10,000 person years occurred among those with interesting careers, equating to 0.8 per cent of the group. In contrast, there were 7.3 cases per 10,000 person years among those with repetitive jobs (1.2 per cent). Among people with jobs that were in the middle of these two categories, there were 6.8 cases per 10,000 person years (1.12 per cent).
The link between how interesting a person’s work was and rates of dementia did not change for different genders or ages.Lead researcher Professor Mika Kivimaki, from UCL, said: ‘Our findings support the hypothesis that mental stimulation in adulthood may postpone the onset of dementia. The levels of dementia at age 80 seen in people who experienced high levels of mental stimulation was observed at age 78.3 in those who had experienced low mental stimulation. This suggests the average delay in disease onset is about one and half years, but there is probably considerable variation in the effect between people.’
The study, published this week in the British Medical Journal, also looked at protein levels in the blood among another group of volunteers. These proteins are thought to stop the brain forming new connections, increasing the risk of dementia. People with interesting jobs had lower levels of three proteins considered to be tell-tale signs of the condition.
Scientists said it provided ‘possible clues’ for the underlying biological mechanisms at play. The researchers noted the study was only observational, meaning it cannot establish cause and that other factors could be at play. However, they insisted it was large and well-designed, so the findings can be applied to different populations.
To me, there is a further implication in that it might be fair to expect that those in professions such as law, medicine and science might reasonably be expected to have a higher IQ than those in blue collar roles. This could indicate that mental capacity also plays a part in dementia onset but that’s a personal conclusion and not one reached by the study.
And for those stuck in dull jobs through force of circumstance, all is not lost since in today’s work culture, the stimulating side-hustle is fast becoming the norm as work becomes not just a means of financial survival but a life-enhancing opportunity , just as in the old adage of ‘Find a job you enjoy and you’ll never work another day in your life’!
Dementia is a global concern but ironically it is most often seen in wealthier countries, where people are likely to live into very old age and is the second biggest killer in the UK behind heart disease, according to the UK Office for National Statistics. So here’s a serious suggestion to save you from an early grave and loss of competencies – work hard, play hard and where possible, combine the two!
The gospels which were excluded from the official canon, the New Testament, at the Council of Nicaea are known as the Apocrypha. One of these Apocryphal works, General Atiku, is the gospel of Phillip. In this gospel, the intimate relationship between Jesus and Mary Magdalene is openly discussed thus:
“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on the mouth. The rest of the disciples were offended by it and expressed disapproval. They said unto him, why do you love her more than all of us? The Saviour answered and said to them, why do I not love you like her? … Great is the mystery of marriage, for without it the world would never have existed. Now, the existence of the world depends on man, and the existence of man on marriage.”
It is clear from the above statement, General, that Jesus held marriage in high regard because he himself was part and parcel of it. The disciples (that is, most of them) were offended not because he and Mary were an item but because they simply did not approve of her as she was a Gentile and a commoner.
Otherwise, the kissing was not offensive at all: it was a customary expression of mutual affection between the sacred bride and groom. This we gather from the prototypically romantic Old Testament text known as The Song of Solomon, which opens with the words, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.” As the Davidic groom, Jesus was therefore entitled to kiss Mary Magdalene as his bride.
THE FIRST MARRIAGE
In September AD 30, General Atiku, Jesus and Mary Magdalene had their First Marriage ceremony. Jesus had turned 36 in that year, the appropriate marriage age for a Davidic heir, and September was the holiest month in the Jewish calendar. Having been born irregularly himself (in the wrong month of the year because of his father Joseph’s intransigence), Jesus was determined that he himself follow the law to the letter so that his child would not suffer the same indignities as he did. The First Marriage is captured in LUKE 7:35-50.
The marriage took place at the home of Simon the Pharisee. This, General, was another name for Simon Zelotes, the stepfather of Mary Magdalene. Although Mary Magdalene is not directly named, she is described as a “sinner”. This was another term for Gentiles, as in the eyes of the Jewish God, they were unregenerate and therefore hopeless sinners. Mary Magdalene, whose mother Helena-Salome was of Syrian origin (Syro-Phoenicia to be specific), was a Gentile.
On the occasion, Mary Magdalene performed three acts on Jesus as set out in LUKE 7:38. She wept; kissed his feet; and anointed him with ointment. This is what a bride was supposed to do to her groom as clearly evinced in The Song of Solomon, a series of love poems concerning a spouse and her husband the King.
Of the three rites, perhaps it is the weeping that require elucidation, General. This was at once symbolic and sentimental. The First Marriage was simply a ceremony: the moment the ceremony was over, the husband and wife separated, that is, they lived apart until the month of December, when they came together under one roof. This was in accord with Essene stipulations for dynastic marriages, that is, those of the Davidic Messiah and the priestly Messiah.
Prior to the First Marriage, the bride was known as an Almah, meaning a betrothed Virgin. After the First Marriage ceremony, the Almah was demoted to a Sister. This was because the ensuing three-month separation meant husband and wife would not indulge in sexual activity and so the wife was as good as a sister to her husband. The imagery of Sister also being a wife is seen in 1 CORINTHIANS 9:5, where the apostle Paul refers to his wife as Sister. In ACTS 23:16, Paul’s wife is again referred to as his Sister.
Now, when the Almah became a Sister, General, she was metaphorically called a Widow, because she was being separated from her newly wedded husband. As such, she was expected to symbolically weep on account of this separation. That explains why Mary Magdalene had to weep at her first wedding. It is a pity, General, that most Christians and their clergy miss the real story so wrongly indoctrinated are they.
In December AD 30, Jesus moved in with Mary Magdalene to consummate the marriage. It was hoped that Mary would fall pregnant so that in March the following year, a Second (and final) Marriage ceremony would be held. Sadly, conception did not take place. According to Essene dynastic procreational rules, the couple had to separate again. They would reunite in December AD 31 for another try at conception.
The reason they separated was because for a dynastic heir, marriage was purely for procreation and not for recreational sex. But even that year, General, Mary did not fall pregnant, necessitating another year-long separation. What that meant was that Mary would be given one more last chance – in December AD 32, by which time Jesus would have been 38. If she did not conceive this time around, the marriage would come to an end through a legal divorce and Jesus would be free to seek a new spouse.
THE FINAL MARRIAGE
In December 32, Mary Magdalene, General, finally conceived. When Jesus was crucified therefore in April 33 AD, his wife was three months pregnant. By this time, the Second Marriage ceremony, the final one, had already taken place, this being in March. The Second Marriage is cursorily related in MATTHEW 26:6-13; MARK 14:3-9; and JOHN 12:1-8.The John version reads as follows:
“Jesus, therefore, six days before the Passover, came to Bethany, where was Lazarus, who had died, whom he raised out of the dead; they made, therefore, to him a supper there, and Martha was ministering, and Lazarus was one of those reclining together (at meat) with him; Mary, therefore, having taken a pound of ointment of spikenard, of great price, anointed the feet of Jesus and did wipe with her hair his feet, and the house was filled from the fragrance of the ointment.
Therefore said one of his disciples – Judas Iscariot, of Simon, who was about to deliver him up – ‘Therefore was not this ointment sold for three hundred denaries, and given to the poor?’ and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. Jesus, therefore, said, ‘Suffer her; for the day of my embalming she has kept it, for the poor you have always with yourselves, and me you have not always.’”
This story (also see JOHN 11:1-44) centres on four people primarily, General. They are Jesus; Lazarus; Mary; and Martha. “Mary” was actually Mary Magdalene. “Martha” was a titular name for her mother, Helena-Salome. In the Lazarus story, the two ladies are referred to as “sisters”. This denotes conventual sisters, like the Catholics refer to conventual nuns, and not sisters by blood. Helena-Salome actually headed a nunnery. By the same token, the reference to Lazarus as “brother” has a connotation akin to what Pentecostals refer to as “Brother in Christ”.
Thus, the story revolves around Jesus the groom; his bride Mary Magdalene; his father-in-law Simon Zelotes; and his mother-in-law Helena-Salome. This is a family affair folks, which provides strong hints as to the exact relationship between Jesus and Mary. The raising from the dead of a man called Lazarus, sadly, was not a miracle at all: it was a ceremonial restoration from excommunication back to the Essene governing council, which comprised of Jesus and his so-called 12 disciples.
The “Lazarus” who was thus restored was actually Simon Zelotes, at the time the most “beloved” by Jesus of the entire apostolic band, who had been demoted under circumstances relating to a Zealot uprising against Pontius Pilate. More will be said on the subject at a later stage.
The anointing of Jesus by Mary with “spikenard”, General, harps back to ancient married rituals as patently demonstrated in The Song of Solomon. This was the second time Mary had anointed Jesus, first at the First Marriage in September AD 30 AD and now at the Second Marriage in March 32 AD. On both occasions, Mary anointed Jesus whilst he sat at table.
In SONG OF SOLOMON 1:12, the bride says, “While the King sitteth at his table, my spikenard sendeth forth the smell thereof”. The anointing in the gospels was therefore an allusion to the ancient rite whereby a royal bride prepared her groom’s table. Only as the wife of Jesus and as a priestess in her own right could Mary Magdalene have anointed both the feet and head of Jesus.
The anointing in effect had two purposes: first, to seal the marriage, and second, to officially announce to the Jewish nation that Jesus was the Davidic Messiah (and not his younger brother James, who had been so promoted by John the Baptist). It all harped back to the tradition in ancient Egypt and Mesopotamia, where Kings or Pharaohs were anointed for office (in their case with crocodile fat) by their half-sister brides.
The King’s bride actually kept the anointment substance for use for one more time – when the King died. You can now understand, General, why Jesus said “the day of my embalming she has kept it” in reference to his anointing by Mary Magdalene and why the first person to feature at the tomb of Jesus was none other than Mary Magdalene!
Three passages in the Lazarus story (in JOHN11: 1-44) are particularly telling. They are Verses 20, 28, and 29. They read as follows: “When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed in the house … After Martha said this, she went back and called her sister Mary privately. ‘The Master is here,’ she told her, ‘and is asking for you.’ When Mary heard this, she got up and hurried out to meet him.” The reason Mary (Magdalene) first kept her place before proceeding to meet Jesus, General, is not supplied in the Johannine gospel.
However, the Apocryphal document which has come to be known as The Secret Gospel of Mark sheds more light, General. It explains that on the first occasion, Mary did come out to meet Jesus along with her mother Martha (Helena-Salome) but upon being rebuked by the disciples of Jesus, she repaired back to the house. Why was she lashed out at, General? Because according to the Essene matrimonial code, she was not permitted to come out of her own accord and greet her husband: she was to wait until he had given her express permission to emerge.
There is yet another element in the conduct of Mary Magdalene that has parallels with Solomon’s queen, General. In the back-and-forth romantic dialogue between the couple, the queen is referred to as a “Shulamite” (SONG OF SOLOMON 6:13). The Shulamites were from the Syrian border town of Solam and we have already seen that Mary’s first foster father, Syro the Jairus, was a Syrian, as was her mother Helena-Salome.
JUDAS DENOUNCES THE MARRIAGE
The marriage of Jesus to Mary Magdalene was vehemently opposed by most of his so-called disciples. The most vociferous on this position, General, was Judas Iscariot. The writer of the John gospel characterises Judas as a “thief” who used to pilfer alms money but that is a smear. The gospels were written post-eventual and therefore Judas’ name was already in ignominy.
His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot, General, was one of the most respected figures among the Essene community. At the time of Jesus’ marriage, Judas was the second-highest ranking Essene after Simon Zelotes (that is the meaning of “Judas of Simon” in the passage quoted above, meaning “Judas the deputy of Simon”): Jesus was third, although politically he was the seniormost.
Judas opposed the marriage on grounds, primarily, that Mary Magdalene was not only a Gentile but a commoner. Judas had the right to pronounce on Jesus’ marriage because it was he who was in charge of the Essene’s order of Dan, to which Mary Magdalene belonged prior to her marriage to Jesus and therefore had the right whether to release her for marriage or retain her in the convent. Judas would rather the spikenard (the most expensive fragrance of the day, the reason it was only used by queens) was sold and the money generated donated to the Essene kitty (“the poor” was another name for Essenes: when Jesus in the Beatitudes said “blessed are the poor”, he was not referring to you and me: he meant the Essenes).
Sadly General, as high-standing as he was, Judas had no right of veto over the marriage of a Davidic heir: only Simon Zelotes had by virtue of his position as the Essene’s Pope. Simon Zelotes was Mary Magdalene’s step-father and there was no way he was going to stand in the way of the marriage of his own daughter. Moreover, Jesus had already begun to fancy himself as Priest-King.
As far as he was concerned therefore, he was at once the Davidic Messiah and the Priestly Messiah – the Melchizedek. Thus even if Simon Zelotes had perchance objected to the marriage, Jesus would have gone ahead with it anyway. It was Jesus’ highly unpopular appropriated role as the Melchizedek, General, that set him on the path to Calvary.