An Alternative Theory of the History of Antiquity
The Fabrication of the Galilaeans
Web Publication by Mountain Man Graphics, Australia

Editorial Comments

In other papers related to the thesis that Constantine invented christianity in the fourth century, and implemented it in the Roman Empire with effect from his military supremacist council of Nicaea, we have emphasised that the field of this thesis is ancient history.

An alternative theory of the history of antiquity is being explored in which the christian "Biblical History" was inserted into the political history of the Roman Empire no earlier than the rise of Constantine.

The denouncement by the Emperor Julian of the christian religion has not before been viewed from the perspective of the Eusebian fiction postulate. Traditonally Julian is viewed as a simple "apostate", or turner-away-from the christian tradition. However this article explores the possibility that Julian was convinced that the entire religion was a fabrication and fiction of wicked men, in a very real ancient historical sense.

In a further paper, we will deal in more detail with the involvement of the fifth century christian censorship of the Three Books of Julian, and the role that the bishop Cyril performed in this political exercise under the progressive christian regime described in detail by Vlasis Rassias, Demolish Them! (Published in Greek, Athens 1994).

This alternative theory in the field of ancient history is capable of being refuted either in whole or in part by the provision of appropriate scientific and/or archeological evidence. An index of frequently cited exceptions has been maintained as a reference, and is extendible.


PRF Brown
EDITOR
Student of Ancient History
Southern Winter 2007

Introduction

This article seeks to define the summary specifications
for what was termed, c.362 CE, by the academic emperor
Julian, as "the fabrication of the Galilaeans"..

The context of the term, as it appears in the
reconstructed version of the testimony of Julian
is as follows:

It is, I think, expedient
to set forth to all mankind
the reasons by which I was convinced
that the fabrication of the Galilaeans
is a fiction of men composed by wickedness.

Though it has in it nothing divine,
by making full use of that part of the soul
which loves fable and is childish and foolish,
it has induced men to believe
that the monstrous tale is truth.

In his introduction to the English translation of Julian's Against the Galileans,
the translator attempts to provide us with two reasons that he has associated with Julian's use of the term Galilaeans:
"Julian, like Epictetus,
always calls the Christians Galilaeans
because he wishes to emphasise
that this was a local creed,
'the creed of fishermen,'
and perhaps to remind his readers that
'out of Galilee ariseth no prophet'".

--- Wilmer Cave Wright, 1923

However, I believe that that Wright here has made two minor errors, when he brings in the author Epictitus. Firstly, as is outlined elsewhere, although this author Epictitus mentions the Galilaeans, he is quite arguably not referring to "the tribe of christians" but to the "lawless tribes of Galilee", as is the customary use of the term by another and far better known author, the historian Josephus Flavius, with whom Epictitus is familiar.

Secondly, when this terminological issue is clarified, it is clear that Julian is using the term "Galilaeans" for a third reason: simply that he too is making reference to the useage of Josephus. The Galilaeans were reputed to be a collection of brigands and robbers who had fled both the Jewish and Roman settlements for a number of reasons), and who had taken up residence in the inhospitable regions of Galilee.

Constantine, in the history of Sextus Aurelius Victor, written after 360 CE, is described (with respect to the years 316-337 CE) in these same lawless terms:



"[Constantine was called ....]
for the following second ten a brigand, [ Ed: the decade 316-325]
for the last, on account of his unrestrained prodigality,
a ward irresponsible for his own actions." [ Ed: the period 326-337]

--- Sextus Aurelius Victor





In summary, with respect to "the fabrication of the Galilaeans",
Julian's charges are appear to be the following:
• 1) it is a fiction of (lawless and brigand-like) men;
• 2) it was composed by wickedness;
• 3) it is a monstrous tale; inducing simple minded belief.

These are serious charges, and should be taken seriously by historians.




What is the fabrication of the Galilaeans?

Modern academicians theorise that this fabrication referred to by the Emperor Julian, is simply another form of invective, utilised by Julian; as part of Julian's "general invective" against Jesus, against christianity, and against the new Roman christian church. Something like some form of final pagan refutation of the spread of christianity. The empire-wide-acceptance of the new Roman religion, had followed closely it's personal adoption by the supreme imperial mafia thug Constantine. At the council of Nicaea, less than forty years before the time Julian wrote, Constantine had sold the new religion, against the advice of Arius, to the eastern empire.

It has been customary for academicians to learn to ignore the invectives of Julian, particularly the explicit reference to to word fiction, as it is couched above. In today's politically correct terminology, most commentators use the word "myth". It is nowhere near as forceful, and it also evades the issues of the fraudulent misrepresentation of fiction, as literal history.

As a result of this view of Julian, despite his very specific charge, that the fabrication of the Galilaeans is a fiction, most historians, and all ecclesiatical historiologists, genuinely believe that Julian is not here, a rational analyst of historical facts. This article suggests we reconsider this belief.

For it will be presented below that in fact the fabrication of the Galilaeans is an extensive series of a number of important modules of literary effort, all of which are either fiction, or perversions, and other activities which have been used in combination.

It might be called "a package" with a number of parts.

It was a technologically advanced achievement requiring careful and detailed correspondence between all its disparate textual realms, and modules of operation. At the time it was implemented at Nicaea by Constantine, the package was quite sophisticated having attracted R&D for at least a decade. What was the package? A package is known by the sum of its modules, and the primary module of this package is known today as "the bible". This primary module was first bound together and delivered to the commonwealth of the Roman empire by Constantine. This occurred shortly after the Council of Nicaea, perhaps 330CE. The first series of 50 bibles were known as the Constantine Bible.

However, as will be outlined, it is better to approach this whole subject bit by bit, and introduce the entire series of modules which comprise the package of the fabrication of the Galilaeans. This first module - the Constantine Bible - is only the tip of an iceburg which has been waiting to melt for many centuries.

The following analysis provides for a package consistent of the following series of modules:

• Module (1): Texts bound within the "Constantine Bible" - High profile visible texts, but why was Constantine the very first to have bound together the Hebrew Texts and the New Texts?

• Module (2): Text support, service manuals, tools, horror stories, etc. - Researchers in the field understand that their is a large corpus of text scaffolding behind the scenes, and that is was all generated under the name of an editor Eusebius, who sat at the right hand of the despot Constantine. It is by no means inaccurate to see Eusebius as Constantine's minister for propaganda, and many commentators have already remarked on this relationship.

• Module (3): Texts described as {Non Canonical/Apocryphal/pseudepigraphal} - Many were called (by Constantine) but few were chosen (by Constantine). The two extant NT Carbon dating citations are gThomas (350 CE) and gJudas (280 CE +/- 60 years).

• Module (4): Prenicene historiological citations re: "tribe of christians" - This is an analysis of the authors in antiquity who are publishing anything whatsoever related to "christianity". A number of sub-categories are examined in sequential order, as follows:
  • Sub-Module 4(a): Prenicene Author identifies as a christian bishop (or greater)
  • Sub-Module 4(b): Prenicene Author identifies as a christian apologist (or greater)
  • Sub-Module 4(c): Prenicene Author identifies as a christian writer (or greater)
  • Sub-Module 4(d): Prenicene Author identifies as non christian

• Module (5): Text creation, preservation, perversion and destruction in antiquity. - It was a hard job before the printing press and E-BOOKS, but someone had to do it, or the books would not have survived.

• Module (6): Burning and destruction of textual petitions at the Council of Nicaea. - The ecclesiastical historians tells us that Constantine asked that written petitions be handed to him. Once this was done, he lectured the attendees on the importance of harmony and then publically burnt the petitions in the presence of the petitioners.

• Module (7): Fourth century book-burning; destruction of heretical texts and heretics. - It is notable that the fourth century saw a lot of books destroyed. The library of Alexandria, and other libraries were targetted for destruction of heretical texts. By the end of the fourth century, the new Religion adopted and/or created by Constantine at Nicaea, was itself supreme in the power structure of the empire. Constantine was simply following the precedent set 100 years earlier by Ardashir, who created the new Zoroastrian religion, and then burned every single existing line of writing of the pre-existent (Parthian) civilisation.

• Package Summary: An army of new texts were assembled - they were gathered into cohorts, others extant patristic writings were perverted, interpolated or fraudulently extended in scope. The Imperator Rex Constantine had high regard for literature, and a brilliant theological mind. He conceived of the fabrication of the galilaeans to enhance his control the empire by means of a new monotheistic religion.

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[Index]

THE GLOSSY GLOSSY
CONSTANTINE BIBLE

The first and foremost module of "the Fabrication of the Galilaeans" referred to above by Julian, was known to the world as "The Constantine Bible". Here is the letter in which Constantine orders 50 copies of these first bibles from their manufacturer, Eusebius:
“VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.

“It happens, through the favoring providence of God our Savior,
that great numbers have united themselves to the most holy church
in the city which is called by my name.

It seems, therefore, highly requisite,
since that city is rapidly advancing in prosperity in all other respects,
that the number of churches should also he increased.
Do you, therefore, receive with all readiness my determination on this behalf.

I have thought it expedient to instruct your Prudence
to order fifty copies of the sacred Scriptures,
the provision and use of which you know
to be most needful for the instruction of the Church,
to be written on prepared parchment in a legible manner,
and in a convenient, portable form, by professional transcribers
thoroughly practiced in their art.

The catholicus of the diocese has also received instructions by
letter from our Clemency to be careful to furnish all things necessary
for the preparation of such copies; and it will be for you
to take special care that they be completed with as little delay as possible.

You have authority also, in virtue of this letter,
to use two of the public carriages for their conveyance,
by which arrangement the copies when fairly written
will most easily be forwarded for my personal inspection;
and one of the deacons of your church may be intrusted with this service,
who, on his arrival here, shall experience my liberality.
God preserve you, beloved brother!”.

(Preserved in Eusebius of Caesarea’s Life of Constantine 4:36, Theodoret’s Ecclesiastical History 1:15, Socrates’ Scholasticus’ Ecclesiastical History 1:9)

Sub-Module 1(a):
Hebrew Bible texts

The books of the Hebrew Bible were first translated from Hebrew to Greek c.250 BCE. Seventy scribes, capable of this translation performed this work by order of the Egyptian King, Ptolemy II(?) in the time span of seventy days. For this reason, in the ancient world, the Hebrew Bible was also known as "the LXX", or the Septuaguint, or the seventy.

It did not receive special attention. Many other works of the ancient world were then translated to the Greek, including the Dharma of the Buddha, which had been brought from India by Buddhist missionaries even before the LXX was translated. In fact, it is likely that academicians within the the Buddhist missionaries translated to the Greek for Ptolemy. The rule of the King Ashoka, would have in fact brought additional Buddhist texts, and their Greek translations, to the pre-Roman empire.

The Greek version of the Judaic Traditional literature was thus available, in the library of Alexandria, and then elsewhere around the Mediteranean, since before the emergence of the Roman empire. The library of Alexandria had renown in antiquity for its collections. After over half a millenium of existence as a Greek text, it is inferred that Constantine decided to use it, as the basis of what was to be called, by Julian, as "the fabrication of the Galilaeans".

It provided some credibility in the eyes of the empire in the fourth century. It was an ancient text, vaguely familiar possibly to many of the learned, who were interested in the relational aspects of history, of different and various tribes and nations -- all of them "Barbarians" -- all had been subjected, and in many instances, brutally subjected, to the Commonwealth of the Roman empire.

In order to gain a reasonable perspective of the nature of the Empire in the first three hundred years of antiquity, and of the history by which a succession of supreme imperial mafia thugs battled it out for absolute (military) supremacy, some background reading is recommended. One resource in this area is Suetonius' The Lives of the Twelve Caesars. The LXX also provided great resources for textual mining, and for the projection of its ideas into another era, given the right literacist, and sponsorship.

To conclude, the Hebrew Bible texts was pre-existent raw materials that had been in existence over 500 years before Constantine was born. The LXX was not "fabricated", but was used as part of the raw materials for "the fabrication of the Galilaeans". The Hebrew Bible was bundled with a New (and Stange, according to its deliverer, editor, historian, researcher Eusebius) Testament of recent appearance.

It is notable to point out that Constantine was apparently the first person to BIND TOGETHER the new texts and the old texts. We have scores of purported prenicene "bishops", "apologists" and other "christian authors" publishing "new testament related writings", according to Eusebius, who were simultaneously also preserving for posterity the greek texts of the Hebrew Bible. And yet none of these purported prenicene authors ever bound together their fundamental resource texts for posterity.

It is therefore being questioned whether in fact any of these authors actually existed before the rise of Constantine. Whether in fact Constantine sponsored the creation of the new testament writings to be based upon, and to appear an extention of the Hebrew Bible. Thus he provides a creditable antiquity to the fiction which was to be perpetrated as the New Testament literature.

Sub-Module 1(b):
New Testament (Canonical) texts

It is the claim of this alternative theory of antiquity that, despite the assertions to the contrary by Constantine's historiographer, Eusebius, the books of the new testament were not actually written until the fourth century, In fact, shortly after 312 CE, to be specific. Shortly after Constantine had taken Rome as his own, and had sent Maxentius' head, firmly affixed upon a pike, through the streets of Rome, and then across to Africa, "as a message".

The period of time between 312 and 324, while Constantine consolidated and extended his position in the west of the Roman Empire, the claim is that he sponsored a massive literary creation exercise, in which the canonical books of the new testament were written, near Rome, in the Greek language, probably under the supervision of Eusebius, who acted as a type of "Editor-In-Chief", while Constantine was not directing the show.

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[Index]

What is visible on the surface of the package we call “the bible”,
needs to be supplemented by reference to all other “ecclesiastical texts”,
such as histories, maps, preparation and service manuals, cross-reference tools,
etc, which were prepared, and then released (as a package) at that time.

It is likely that "the Fabrication of the Galilaeans" was available
and on public display at the Council of Nicaea to those attendees
who were summoned thereto.

Module 2 - Ecclesiastical histories,
preparation for service manuals,
tools, and horror stories

These were all prepared by the research and development of one of Constantine’s most well used imperial propaganda ministers, and his desk, occupied long term by Eusebius Pamphilus of Caesarea. His texts “Historia Ecclesiastica”, “In Preparatio”, “Eusebian Canon Tables”, and assorted Martyrologies represent substantial background material for the critical period of antiquity (0-300).

Particularly, Eusebius provides the generally accepted mainstream chronology of the history of the pre-Nicaean church fathers. He makes reference to authors and texts in this critical epoch, which are elsewhere and otherwise wholly unmentioned, except as covered in the further modules. To quote Arnaldo Momigliano:

They created the frame for the divine administration of the world;
they transformed Helenistic chronography into a Christian science
and added the lists of the bishops of the most important sees
to the lists of kings and magistrates of the pagan world.
They presented history in such a way that
the scheme of redemption was easy to perceive.
They showed with particular care the priority of the Jews over the pagans
- in which point their debt to Jewish apologetic is obvious.
They established criteria of orthodoxy by the simple device
of introducing lists of bishops who represented the apostolic succession.

--- Arnaldo Momigliano, "Pagan & Christian Historigraphy in the Fourth Century".

All mainsteam theories of history, both cultural and ecclesiastical, credit Eusebius as the sole author of these works. We will now look at these works of Eusebius in more detail.

Sub-Module 2(a): Historia Ecclesiastica (HE)

The Ecclesiastical History of Eusebius purportedly represents a summary of information that Eusebius in the fourth century claims to have researched from scanty records of the past. The work attempts to reconstruct the apostic succession and the lineage of bishops, for the preceding period of 300 years. Modern scholarship currently dates the commencement of the writing of this work by Eusebius to circa 312 CE. This is the year Constantine took Rome for himself.

Eusebius' "Ecclesiatical History" should not be regarded as a text of history in the same sense, for example, as the Anals of the historian Tacitus is regarded as a text of history. Historians tend to treat the lineage of the Greek cultural historical tradition is a separate category, than Eusebius' work.

There are a number of reasons for this. The net result is that historians like Momigliano regard Historia Ecclesiastica as an historiology. In fact, Momigliano regards Eusebius as "the inventor of historiology".

This distinction obviously begs elucidation, but this will be conducted elsewhere,
hopefully at this page entitled The Distinction between a history and a historiology.

Here is a quote from Eusebius' "Ecclesiatical History" in which,
for some strange reason, he is compelled to inform us why
the new "christian" doctrine is not new and strange:

HE Book 1: Chapter III
20 But most wonderful of all is the fact
that we who have consecrated ourselves to him,
honor him not only with our voices and with the sound of words,
but also with complete elevation of soul,
so that we choose to give testimony unto him
rather than to preserve our own lives.
[Ed: Eusebius unabashedly confesses his holiness]

21 I have of necessity prefaced my history
with these matters in order that no one,
judging from the date of his incarnation,
may think that our Saviour and Lord Jesus,
the Christ, has but recently come into being.
[Ed: Here Eusebius feels compelled to single out anyone who reads his self-proclaimed "history", just in case they happen to think that the christ had only recently been invented.]
HE Book 1: Chapter IV.
The Religion Proclaimed
by Him to All Nations
Was Neither New Nor Strange.
[Ed: The compulsion becomes critical enough to reserve its own subject heading.]

1 But that no one may suppose
that his doctrine is new and strange,
as if it were framed by a man of recent origin,
differing in no respect from other men,
let us now briefly consider this point also.
[Ed: Here Eusebius tells us that the new and strange doctrine is not fictitious.]

... [further in same chapter]...

14 But that very religion of Abraham
has reappeared at the present time,
practiced in deeds, more efficacious than words,
by Christians alone throughout the world.

15 What then should prevent the confession that we
who are of Christ practice one and the same mode of life
and have one and the same religion
as those divinely favored men of old?
[Ed: Only the fact that the confession is fraudulent.]

Whence it is evident that the perfect religion
committed to us by the teaching of Christ
is not new and strange,
but, if the truth must be spoken,
it is the first and the true religion.
This may suffice for this subject.

--- Eusebius of Caesarea, - HE 1.4; (314-324) CE



Sub-Module 2(b): Praeparatio Evangelica (PE)

"By the present treatise, which includes in its design
the Demonstration of the Gospel, I purpose to show
the nature of Christianity to those
who know not what it means."

--- Eusebius of Caesarea, - PE (1.1.1) opening sentence.

English translation for this work, literally "Preparation for the Gospel" can be perused online, for example here.

Sub-Module 2(c): Demonstratio Evangelica (DE)

SEE now, Theodotus, miracle of bishops, holy man of God,
I am carrying through this great work
with the help of God and our Saviour the Word of God,
after completing at the cost of great labour
my Preparation for the Gospel in fifteen books"

--- Eusebius of Caesarea, - DE (1.1.1) opening sentence.

English translation for this work, literally "Proof of the Gospel" can be perused online, for example here.

Sub-Module 2(d): On the Gospel Canons

Eusebius tenders a quick-reference concordance for the texts of the four gospels Matthew, Mark, Luke and John. It presents a list of textual references for occassions where the texts of the gospels agree in the four separate accounts, lists where the texts agree in only three accounts, lists where the texts agree in only two gospels, and finally where the texts are unique to each gospel.

Scholars have yet to perceive that this concordance could have been used in order to specifically allocate different textual citations between the four gospels, much like the scafolding around a new building. In other words, it was the blueprint by which - in advance - the four gospels were created from a list of textual issues.

English translation for this work, literally "Letter to Carpianus on the gospel canons" can be perused online, for example here.

Sub-Module 2(e): Theophania

THE FIRST BOOK OF EUSEBIUS OF CAESAREA
ON THE DIVINE MANIFESTATION.

1. THOSE who say on the constitution of the whole of this great and beautiful world,
and on the diversified subsistence and manifold structure of the heavens and the earth,
that it has neither beginning nor governor; and that there is no Lord,
and no Providential care (existing); but that it has arisen of itself,
casually, undesignedly, and by blind (lit. foolish) accident,
however this may have, happened,
are altogether impious and godless:
on which account they are excluded
from the divine assemblies,
and with propriety shut out
from our holy temples.

--- Eusebius of Caesarea, - Theo (1.1.1) opening sentence.

English translation for this work, literally "Ecclesiastical Theology" can be perused online, for example here.

Sub-Module 2(f): Onomasticon

CONCERNING THE PLACE NAMES IN SACRED SCRIPTURE

"As a kind of preface to the work proposed by you, O Paulinus, holy man of God, I have previously presented the subjects suggested. First I translated into the Greek language the names of the nations throughout the world which have Hebrew names in the sacred Scriptures. Then on the basis of the whole Bible I composed a map of ancient Judea and defined the allotments of the twelve tribes within it. Furthermore, using the "blueprint" as it were, provided by Scripture, I sketched a representation of their ancient and renowned capital, i.e., Jerusalem, and of its temple with appended notes of its areas."

--- Eusebius of Caesarea, - Onam (1.1.1) opening sentence.

English translation for this work, literally "Ecclesiastical Theology" can be perused online, for example here.

Sub-Module 2(g): Selected gruesome Martyrologies

Samples of these include "Encomium on the Martyrs" and "The History of the Martyrs in Palestine". It should be noted however, that the view of this theory of antiquity is that these Martyrologies were written in order to be distributed as horror stories. In other words, these too are fictions (or to use another of Julian's terms, monstrous tales). The purpose of these stories, as with all malevolent dictatorial propaganda, was to promote a generally uncomfortable feeling, to whomsoever it was sent.

As such, these collections of martyrologies were intended for political purposes to invoke an atmosphere of uncertainty, and to evoke pathos for the fictional woes of most wonderful story of the primitive years in which the early "tribe of christians" evolved out of the pagan landscape.

On 28 October 312 the Christians suddenly
and unexpectedly found themselves victorious.
The victory was a miracle –
though opinions differed as to the nature
of the sign vouchsafed to Constantine.

The winners became conscious of their victory
in a mood of resentment and vengeance.
A voice shrill with implacable hatred announced
to the world the victory of the Milvian Bridge:
Lactantius’ de mortibus persecutorum.

In this horrible pamphlet by the author of De ira dei
there is something of the violence of the prophets
without the redeeming sense of tragedy that inspires
Nahum’s song for the fall of Nineveh.


‘His fury is poured out like fire
and the rocks are broken asunder by him.
The Lord is good, a strong hold
in the day of trouble’:


this at least has an elementary simplicity
which is very remote from the complacent and
sophisticated prose of the fourth-century rhetorician.
Lactantius was not alone.

More soberly, but no less ruthlessly,
Eusebius recounted the divine vengeance
against those who had persecuted the Church.

--- Arnaldo Momigliano, 1960.

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[Index]

Module 3 – Non Canonical texts,
aka Apocryphal texts
aka pseudepigraphal texts


There are many extant texts called gospels of someone, and acts of someone, and many texts for whom the author is pseudonomous, but not all of them were bound into the Constantine Bible, or canonically ratified by subsequent councils.

It appears as if many were called by Constantine, but few were chosen. Some of these texts are classified as Acts, Apocalypse or Gospels, others as Pseudonymous Writings. Other texts, including Nag Hammadi Codices, prove difficult to classify.

The mainstream theories of history for antiquity have not yet been able to solve this problem of a huge multuplicity of texts. It is presumed that different groups of "christian heretics" composed the myriad of associated christian texts. It is presumed by mainstream, that both the canonical texts and the non-canonical texts were written is some yet-to-be-specified evolution and development, over the first three centuries, as declared by Eusebius.

For this reason, even the terminologies associated with this set of “other NT associated texts” are called by different names. It is worthwhile pursuing these different classifications in further detail.

Non Canonical texts

These texts are defined as that set of texts which not written (either by a christian "bishop" or as a result of a council of such) on an officially recognised list of “Canonical” books. It's that simple. According to mainstream theology, the christian canon was not formally ratified and precisely decided (ie: by a council of bishops), until late into the fourth century.

Here, the mainstream theory fails to address the fact that Constantine bound the first Greek language bibles, containing the New and Old Testament, many decades before what was contained therein became "canonical". For further information, see Google

Apocryphal texts

Apocrypha (Greek word meaning "those having been hidden away") are defined as texts of uncertain authenticity or writings where the authorship is questioned. The term apocrypha refers to any collection of scriptural texts that falls outside the canon. Given that different denominations have different ideas about what constitutes canonical scripture, there are several different versions of the apocrypha. The term "apocrypha" has devolved in meaning. Originally it connoted "secret writings", whereas its meaning today is more towards "of doubtful authenticity; spurious".

Pseudepigraphal texts

Pseudepigrapha (Greek words = "false" + "inscription") are texts considered to have a wrongly attributed authorship. In Biblical studies, the useage of the term pseudepigrapha may be traced back to Eusebius of Caesarea. The context of first use, is HE 6,12, where he makes the claim that Serapion writes: "But those writings which are falsely inscribed with their name (ta pseudepigrapha), we as experienced persons reject....".

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[Index]

Module 4 – PreNicene Historiological Data:
A citations register for "the tribe of christians".

These texts are rarely known outside of research done within the displine which is currently termed "Biblical Criticism and History". They are texts which Eusebius claims to have been written by real historical authors in the first, second and third centuries. The texts all have one thing in common. They all mention something to do with "the tribe of christians".

It is about this very "tribe of christians" that Eusebius is seeking to inform the world. What they thought and wrote, who they were, when they wrote, what they wrote, why they wrote it, and to whom it was addressed. When he gathered up all this information and published his Historia Ecclesiastica it represented in one sense a citations register, referencing all earlier citations to either the word "christian" or the name "Jesus Christ".

These purported prenicene christian historiological source references are to be considered as a totally separate web of texts than those (previously) listed to be either canonical or non canonical Acts, Apocalypses, Gospels or "Official Letters" relating to the doctrine of Jesus and/or the new (and strange) Roman church. Obviously there exists relationships between these two sets of documents (ie: Modules 1,2,3 and Module 4) but we are here as yet only interested in the registration of all items in a cohesive framework.

Additionally, while the detail specifications of module four will exist as citations to actual texts, it is easier to first examine the issue with respect to the summary detail level. That is, rather than the set of purported texts that support the christian historiography, (this is the detail level) the corresponding set of purported authors will be presented.

As these texts are many and varied, there arises an immediate need to categorise them, and simplify the task of the analysis and specification of the package known as "the fabrication of the Galilaeans".

The author categories proposed are the following:

• christian bishop
• christian apologist
• christian writer
• non-christian writer

Sub-Module 4(a): Prenicene Author
identifies as a christian bishop (or greater)

Under the new invented ecclesiastical historiology new positions of nobility became imediately available. These were termed or titled as bishops. It is known that Constantine personally appointed all of his hundreds of bishops. Constantine often referred to himself as "Bishop of bishops", the reference having twofold significance in that the Greek "episkopos" (bishop) also means "spy".

The honorable citations in respect of the doings of christianity in the prenicene epoch belong to the honorable bishops, as identified by Eusebius in his literary works earlier described in Module 2 above, are as follows:

Jesus [0-33],
Barnabas [0-61], 
Jude[0-60], 
Matthew, Mark, Luke, John, Peter & Judas, etc[0-70], 
Clement of Rome [18-98], 
Ignatius of Antioch [40-117], 
Polycarp [110-155], 
Polycrates of Ephesus[130-196], 
Pinytus of Crete[130-180], 
Alexander (of Cappadocia,Jerusalem)[150-250], 
Claudius Apollinaris [160-180], 
Theophilus of Antioch [180-185], 
Serapion of Antioch [200-210], 
Cornelius (of Rome)[200-253], 
Cyprian of Carthage [200-258], 
Dionysius (of Alexandria) the Great[200-264], 
Dionysius of Rome [210-268], 
Gregory Thaumaturgus [212-275], 
Anatolius of Laodicea in Syria[222-290], 
Victorinus (bishop) of Petau[240-303], 
Peter of Alexandria [250-311], 
Phileas (Bishop) of Thmuis[250-307]

 

Sub-Module 4(b): Prenicene Author
identifies as a christian apologist (or greater)

The next level of honorable citations in respect of the doings of christianity in the prenicene epoch belong to those who are known to the world as "christian apologists". All these authors, are again identified by Eusebius in his literary works earlier described in Module 2 above.

Christian apologists felt compelled to author works which declared the virtue of the doctrine of christianity to important people in the Roman empire at the time they wrote. The register is as follows:

Papias  [110-140]
Valentinus  [120-160]
Apology of Aristides  [120-130]
Apology of Quadratus of Athens  [120-130]
Basilides  [120-140]
Epiphanes On Righteousness  [130-160]
Aristo of Pella  [130-150]
Marcion  [130-140]
Ophite Diagrams  [130-160]
Minucius Felix [140-170]
Isidore  [140-160]
Fronto  [140-170]
Ptolemy  [140-160]
Excerpts of Theodotus  [150-180]
Heracleon  [150-180]
Justin Martyr  [150-160]
Martyrdom of Polycarp  [150-160]
Octavius of Minucius Felix  [160-250]
Julius Cassianus  [160-180]
Apelles  [160-180]
Hegesippus  [165-175]
Dionysius of Corinth  [165-175]
Lucian of Samosata  [165-175]
Melito of Sardis  [165-175]
Letter of Peter to Philip  [170-220]
Irenaeus of Lyons  [175-185]
Athenagoras of Athens  [175-180]
Rhodon  [175-185]
Theophilus of Caesarea  [175-185]
Bardesanes  [180-220]
Hippolytus of Rome  [180-230]
Clement of Alexandria  [182-202]
Maximus of Jerusalem  [185-195]
Victor I  [189-199]
Pantaenus  [190-210]
Anonymous Anti-Montanist  [193-0]
Tertullian  [197-220]
Apollonius  [200-210]
Caius  [200-220]

Sub-Module 4(c): Prenicene Author
identifies as a christian writer (or greater)



The third level and category of authors who purportedly provide prenicene "christian citations" are writers who identify themselves as "christian", but whom are neither a bishop [4(a)] nor yet considered to be an apologist [4(b)]. All these authors, are of course identified by Eusebius in his literary works earlier described in Module 2 above.

Quadratus [70-140]
Aristides the Philosopher [70-134]
Aquila of Sinope (of Pontus) [90-150]
Marcion of Sinope [110-160]
Apollinaris Claudius [120-180]
Diognetus [130-200]
Mathetes [130-200]
Tatian [135-185]
Saint Apollonius [136-186]
Agrippa Castor [140-0]
Julius Africanus [170-250]
Origen [185-254]
Novatian [201-258]
Hermias [210-280]
Malchion (of Antioch) [220-290]
Lactantius [240-320]
Arnobius [245-305]
Methodius [250-311]
Pamphilus  [250-309]

Sub-Module 4(d): Prenicene Author
identifies as non christian

In this final of four categories within module four of the fabrication of the Galilaeans is found all other references to "christianity" in the prenicene epoch. Authors in the following list have been identified by Eusebius, or others (where noted), have written something associated with christianity, but the authors are non christian.

Some people like to perceive this group as representing "the pagan citations" for the existence of christianity and christians in the pre-nicene antiquity. About this group, one commentator has written:

"not until the mass of inventions
labelled 'Eusebius' shall be exposed,
can the pretended references to Christians
in Pagan writers of the first three centuries
be recognized for the forgeries they are."

--- Edwin Johnson, "Antiqua Mater: A Study of Christian Origins"

The following register attempts to itemise all non-christian references to the existence of "the tribe of christians" in the prenicene epoch (0-300). The following list may not be complete, and should be viewed as a starting point to further research.

It is expected that each and every one of these citations will prove ultimately to be fraudulent. Once this is understood, it will - or it should soon become obvious - that in fact there were no christians on the planet until they were invented in the fourth century, within this thing known as the fabrication of the Galilaeans. That, in fact it was the tribe of philsophers and sages of the pagan traditions, who populated the first, second and third centuries, before Constantine.

Cent-Year----Citation description       

1st - CENTURY
--------------------------------------------
1st - 032 - Letter of King Agbar & Jesus' Rescript - FRAUD
1st - 030 - Letter from Herod Antipas - FRAUD
1st - 030 - letter of Publius Lentulus - FRAUD
1st - 032 - Letters of Caiaphas - FRAUD
1st - 050 - Letters of Pilate - FRAUD
1st - 050 - Confession of Pilate - FRAUD
1st - 050 - Correspondence between Paul and Seneca - FRAUD
1st - 050 - Correspondence between Seneca and Paul - FRAUD
1st - 064 - Nero fire refs (Tacit.Annals XV) - INTERPOLATION
1st - 075 - Domitian (emp:069-079) "Persecution" - FRAUD
1st - 091 - Josephus Flavius (TF; AJ) - INTERPOLATION
1st - XXX - SUMMARY: All above citations recognised as FRAUD.


2nd - CENTURY
--------------------------------------------
2nd - XXX - Papyrii fragments via paleography - CARBON DATING
2nd - 109 - Tacitus (references in Annals XV) - INTERPOLATION 
2nd - 112 - Plinius, Ep 10:97 - Pliny to Trajan - INTERPOLATION 
2nd - 113 - Trajan to Pliny (rescript) - INTERPOLATION
2nd - 115 - Trajan's order Martyrdom Ignatius - FRAUD
2nd - 121 - Suetonius, Lives, Nero, 16. - INTERPOLATION
2nd - 135 - Hadrian Rescript to the pro-consul of Asia - FRAUD
2nd - 150 - Antonius Pius (emp:138-161) commune of Asia - FRAUD
2nd - 166 - Martydom of Justin Martyr at Rome - FRAUD
2nd - 167 - Marcus Aurelius Antoninus' "christian" ref (Med, 11:3) - INTERPOLATION
2nd - 167 - Martydom of Polycarp at Smyrna - FRAUD 
2nd - 169 - Lucian (Life of Peregrine) - INTERPOLATION 
2nd - 174 - M.Antoninus (Rescript?) - FRAUD 
2nd - 174 - M.Antoninus (Report to Senate "Thundering Legion") - FRAUD
2nd - 175 - Celsus ("The True Word") - FRAUD (See Eusebius)
2nd - 177 - Apology of Melito (to M.Antoninus ?)- FRAUD 
2nd - 177 - Apology of Tatian (to M.Antoninus ?)- FRAUD 
2nd - 177 - Letter "Gallic christians" - Blandina & Pothinus - FRAUD
2nd - 177 - Apology of Athenagoras (to M.Antoninus ?) - FRAUD
2nd - 178 - Apology of Apollinaris (to M.Antoninus ?) - FRAUD
2nd - 178 - Apology of Theophilus (to M.Antoninus ?) - FRAUD
2nd - 178 - Apology of Miltiades (to M.Antoninus ?) - FRAUD
2nd - 180 - Lucian (Alexander the Prophet) - INTERPOLATION 

3rd - CENTURY
--------------------------------------------
3rd - 202 - The "edict of Septimius Severus"- FRAUD 
3rd - 216 - Inscription of Abercius - NOT NECESSARILY CHRISTIAN
3rd - 248 - Philip Arabus, turns christian millenial games - FRAUD 
3rd - 250 - Emperor Decius - perhaps 50 executions (250/251)
3rd - 255 - Galienus' decree (via H.E.); 253-258 - FRAUD 
3rd - 258 - Dura-Europa "house church" - NOT NECESSARILY CHRISTIAN
3rd - 276 - Mani, the Sassanian "sage" ("christian") - FRAUD
3rd - XXX - Christian Inscriptions of Phyrgia - "LATER HAND"!
3rd - XXX - Vatican Catacombs (eg: Callixtus) - Renovations of Pope Damasus (366-384 CE)


4th - CENTURY
--------------------------------------------
4rd - 301 - Porphyry's violent anti-christian polemic - FRAUD 
4th - 303 - Diocletian - perhaps 50 executions (FRAUD; Egyptian persecution)


addenda ...

4th - 305 - The rise of Constantine
4th - 312 - The taking of Rome by Constantine
4th - 312 to 324 - Eusebius' Christian "Ecclesiastical History"
4th - 324 - The military supremacy of Constantine
4th - 324 -----------------------------------------
4th - 324 - THE CHAOTIC NICAEAN BOUNDARY EVENT 
4th - 325 ------------------------------------------
4th - 325 - Constantine's Supremacy Party (Council of Nicaea)
4th - 331 - Constantine is the first to publish "The Bible".
4th - 361 - Julian: "convinced the fabrication is a fiction of wicked men".

5th - 420 - CONTRA JULIAN: Did Bishop Cyril censor Julian's NAMING of the wicked men?

---

[Index]

Module 5 – Creation and Preservation
of Literature in antiquity

The process of the preservation textual literature relied upon the technology of handwriting in a given language. The dominant language of the pre-Nicaean epoch was Greek, and its revival during the period described as the Second Sophistic (50-250) should have guaranteed its survival for a longer period of time that we find Greek manuscripts surviving.

The process of preservation will necessarily involve perversion simply because the copyist is human, and can inadvertently make a mistake. However this work examines the deliberate and systematic perversion of a selection of pre-Nicaean texts by a number of different mechanisms, either singly, or in tandem.

---

[Index]

Module 6 – Burning and destruction
of textual petitions at the Council of Nicaea

It is presented that the rule of Constantine was that of a dictator. Under his regime the ancient pagan religions were robbed of their wealth, gold and lands. And the eastern Roman empire in the early fourth century was very wealthy. When this eastern Roman empire became subject to the rule of Constantine's military strength, Constantine summoned attendees to the council of Nicaea.

We are told, in fact, that the Constantinian summons was in writing. He was already quite renown as a man involved with literature. History has hitherto not yet revealed just how much involved.

The precedence for the burning or written opinions and other writings was established in 325 CE at the Council of Nicaea, by the the supreme imperial mafia thug Constantine, who had called the meeting, not just on account of the words of Arius, but in order to celebrate a number of things:

(1) SUPREMACY:

Constantine has only just been victorius in his military conquest of the Eastern Roman empire. He had been consolidating his rule of the western empire for 20 years, and now he had acquired the entire empire. The Eastern empire was particularly rich, and prosperous, and all its citizens would now pay tax and tribute directly to him.

(2) LONG SERVICE:

Twenty years at the top of the heap. It had been a hard road, but Constantine had miraculously never lost a single battle.

(3) HUMILIATION of Arius:

For the last seven years (317-324) Arius had been vocal in the East, speaking out in opposition to the fabrication of the galilaeans. Constantine had sent copies of a great deal of his new literature into the eastern empire, particularly the rich city of Alexandria. But word had it that it was being thrown out onto the rubbish tips of Oxyrynchus, and that it was being trashed by the words of Arius.

Now that Constantine was the supreme emperor of the eastern empire, it was just the time to haul Arius out to a special meeting, and see whether or not he changed his tune when the heat was turned up, and he was face to face with the supreme inperial mafia thug.

(4) NEW ROMAN RELIGION:

Constantine had invented a new Roman religion that was in his eyes the type of social reform that the empire needed at this time. He planned to implement this new Roman religion at the Council of Nicaea. He would deal with Arius' opposition, and implement the new religion by means of the absolure power which he wielded. He considered himself not an emperor, but the King of the empire, and wrote to his prospective Nicaean attendees, requesting their presence.

Constantine had planned for this day for the last decade. He had prepared in this time, The Fabrication of the Galilaeans, and it was ready to be implemented in realtime. The council of Nicaea was the focal point of Constantine's supreme imperial ambitions, and the events that transpired at that council changed the way the planet was to think about religion.

What we know of the Council of Nicaea is derived from a small number of sources. The histories of Philostorgius (fragments via Photius), Rufinius of Aqueila, Socrates Scholasticus, Hermias Sozomen and Theodoret of Cyrus survive. The histories of Hesychius of Jerusalem, Timeotheus of Betrytus, Sabinas of Heraclea and Philippes Sidetes (Philip of Side) are presumed lost.

In his text Life of the Blessed Emperor Constantine, written at the death of that emperor in 337 CE, Eusebius Pamphilus of Ceasarea provides some further information about the council proceedings at Nicaea, and also about his lack of integrity as an historian.

---

[Index]

Module 7 – The burning and destruction
of texts after the Council of Nicaea

The new christian religion did not evolve in the first three centuries by means of humility and meekness, martrydom and apologestics. It actually did not evolve at all, although the masses of fiction literature assembled and written within the fabrication of the Galilaeans, evolved largely during the years 312-324 CE.

The new christian religion did not evolve because it was implemented (essentially out of the whole cloth) by Constantine, as part of his new agenda of rulership. Something similar to the story of the Persian King of Kings, Ardashir, who almost exactly one century earlier, created a new empire which he called Iran. In 224 CE created a ‘centralized Theocrasy' based upon the ancient religion of Zoroastrianism, associated with the figures of Anahita, Ishtar, Aphrodite, and the concept of the Sacred Fire. At this time he ordered the complete destruction of the original Parthian records, and started afresh. Ardashir used the Zoroastrian religious literature, the 17 hymns of “The Avesta”, as a basis for his legal code. It was a monotheistic religion by which he united the people under his dictatorship. Ardashir provided the following advise to his son, Shapur I:

"Consider the Fire Altar
and the Throne as inseparable
as to sustain each other."

-- Ardashir, deathbed advice to Shapur I, 241 CE

There were substantial benefits to this practice, especially to a ruler of nation in which it was traditional to support a full-time, as was the case with the Romans, and the Persians. The logic of the arrangement was that religion provided justice, and the basis of an ordered society that could sustain military expenditure. The authors of the book "Barbarians", called this a mantra:

"The mantra was that ......
‘There can be no power without an Army’
‘There can be no Army without Money’
‘There can be no Money without Agriculture’
‘There can be no Agriculture without Justice’.

-- Terry Jones, Barbarians, (2006)

There are several stages in the escalation of the destruction of literature. In general, Constantine was happy enough just to plunder the pagan temples and treasures, art and statues, which he did. Normally, after destroying the pagan temples, he would then construct a new christian basilica, or church.

However, there is evidence that Constantine did in fact legislate to burn the books of the neopythagorean philosopher Porphyry, and the writings of Arius ...

Letter of Constantine the King
to the Bishops and nations everywhere.

Inasmuch as Arius imitates the evil and the wicked, 
it is right that, like them, he should be rebuked and rejected. 
As therefore Porphyry, who was an enemy of the fear of God, 
and wrote wicked and unlawful writings 
against the religion of Christians, 
found the reward which befitted him, 
that he might be a reproach to all generations after, 
because he fully and insatiably used base fame; 
so that on this account his writings were righteously destroyed; 

thus also now it seems good that 
Arius and the holders of his opinion 
should all be called Porphyrians, 
that he may be named by the name 
of those whose evil ways he imitates: 
And not only this, but also 
that all the writings of Arius, 
wherever they be found, 
shall be delivered to be burned with fire, 
in order that not only his wicked and evil doctrine may be destroyed, 
but also that the memory of himself and of his doctrine may be blotted out, 
that there may not by any means remain to him remembrance in the world. 

Now this also I ordain, that 
if any one shall be found secreting any writing composed by Arius, 
and shall not forthwith deliver up and burn it with fire, 
his punishment shall be death; 
for as soon as he is caught in this 
he shall suffer capital punishment 
by beheading without delay. 

(Preserved in Socrates Scholasticus’ Ecclesiastical History 1:9. A translation of a Syriac translation of this, written in 501, is in B. H. Cowper’s, Syriac Miscellanies, Extracts From The Syriac Ms. No. 14528 In The British Museum, Lond. 1861, p. 6–7)

It was Constantine's sons, in the period 337 to 360 who began to focus on the destruction of literature. While Julian ruled (361-363) there was a brief respite from all these hostilities of the imperially appointed christian religion against the indigenous and ancient pagan cultural. Ammianus Marcellinus is here used as a reliable source, and interested researchers should carefully compare the obituaries of Constantius and Julian.

However, immediately after the death of Julian, the attrocities and book burning commenced again in earnest, and by the end of the fourth century much of the damage had already been done. Yet, as the account of Vlasis Rassias, Demolish Them! tells, the attrocities and book burning continued for centuries thereafter.

---

[Index]

In Review ...

In the above treatment we have presented "the Fabrication of the Galilaeans" as the parallel operation of a number of discrete modules. The primary and salient module is the earliest of christian bibles, known simply as "the Constantine Bible". This primary module consists of two separate series of books: those of the (canonical) Old and New Testaments. The New Testament was just part of the "fiction of men composed by wickedness.", the further parts continued to Modules 2, 3 and 4. The Old Testament, or LXX, however, is not fiction, but was simply used as an ancient credible text, to provide legitimacy and antiquity, to the newly invented Roman imperial religion.

Module 2 of the fabrication provided Eusebius' background data, Text support, service manuals, tools, and horror stories, etc, all of which were employed to serve the new Roman religious order.

Module 3 of the fabrication identifies texts and authors (where possible) which have been classified as {Non Canonical/Apocryphal/pseudepigraphal}. Module 4 of the fabrication identifies and categorises every single prenicene historiological citation regarding the "tribe of christians". This is a complex mass of writings, which by mainstream theories are today known as the literature of the antenicene church fathers. However, in accordance to Julian's academic opinion, which this article seeks to re-examine, all these references are fabricated, and are fictitious.

Sub-Module 4(d) is of special significance. This module of the fabrication of the galilaeans identifies all authors of texts which make any citations whatsoever to "the tribe of christians" in the prenicene epoch, where the author is a non christian. It will be shown in the fullness of time that all such references (originally fabricated by Eusebius) are indeed ficititous, or more appropriately, fraudulent misrepresentations of history.

Modules 5 through 7 were modules, not of textual fabrication, but of physical political power by which texts were either created, preserved or destroyed. Heretical texts and heretics were alike burnt by the newly ascending christian religious order in the fourth century.

That the fabrication of the Galilaeans is the invention of christianity

Christianity is miraculously embraced by the mafia thug Constantine in the fourth century. At the same time, quite miraculously Christianity finds a historiologist in Eusebius, while Eusebius find an ecclesiastical history. Constantine is a breaker of traditions. He was called a brigand (316-325 CE) and a ward irresponsible for his own actions (326-337 CE). His letters and histories do not speak well for him.

At Constantinople, from 325/326 CE, his coins (especially the Daphne) tell the story of his rejection of the tradition of the wearing of the laurel wreath on the head of the emperor of the empire. Instead they depict a diadem. His letters are signed "King". In these times, his absolute power was being enacted. He physically went down to Egypt, to the greatest and most revered obelisk in the ancient temple complex of Karnak, at Heliopolis, and tore the huge mass from its foundations.

Then came the Council of Nicaea, at which time the fabrication of the Galilaeans went on public display, as did any opposition thereto. Attendees were invited to peruse the collection of literature on display. Eusebius, in his Life of the Blessed Emperor Constantine, as well as other (much later) christian historiographers, tell us that the attendees were bishops.

On this point, as obviously on many other historical issues, we present another possibility that Eusebius. The attendees summoned to Nicaea were none other than the leaders of the wealthy ruling class of the major centers in the eastern empire. They had been summoned by their new boss, and they could hardly refuse. The Council of Nicaea, was a military supremacy party.

Arius' opinion of "the fabrication of the Galilaeans"

Arius was especially invited, and encouraged to state face-to-face what he thought were the problems with the package. There would be a confrontation of wills, and while Arius was renown for being exceedingly clever in disputation, Constantine was a supreme imperial mafia thug, and boss with a mission. It would have done Arius' head no good to have called the work "a fabrication".

Therefore Arius said nothing; except when challenged to speak by Constantine. Whether of not he wrote down his dogmatic assertions and refused to speak, much like Ben Perry's account of the dealings of Trajan and Secundus the Philosopher, we may never know. All we know was that his dogmatic assertions were symbolic enough to have been incorporated into the Nicaean Creed:

• that there was a time when he was not
• that before he was born he was not
• that he was made out of nothing existing
• that God’s Son is from another subsistence or substance
• that God’s Son is subject to alteration or change.

Constantine undertakes signatures in a popularity ballot between the words of Arius, and the fabrication of the Galilaeans on public display. Technical questions were deferred to Eusebius, who acted much like an Information Technology manager. We know everyone voted against Arius. Arius was banished, and in 330, probably poisoned. (As an aside, Sir Isaac Newton, has made copious notes on the actions of Athanasius).

The attendees may have all walked into Nicaea not knowing too much, or nothing about Constantine's new Roman religious order. The hypothesis is that they all walked out as personally appointed Bishops, or other public servant at the disposal of Constantine's new regime. Their power had been ratified by the supreme imperial mafia thug of the Roman Emperor. They were going to get rich quick, or run away and hide. Either way, they walked out of the meeting as important people in the new regime of Constantine.

The question "Did Constantine invent Christianity?" is yet to be exhaustively explored, but is far from being nieve. An index of purported archeological and scientific exceptional evidence so far raised against this hypothesis has been created.

Index | Julian's GALILAEANS | Authors of Antiquity | Mountain Man Graphics