Melchizedek’s Ancient Knowledge – The Archko Volume – Excerpts – Chapter VI - Caiaphas Reports to Sanhedrim justifying the Execution of Jesus

Chapter VI.

REPORT OF CAIAPHAS TO THE SANHEDRIM

CONCERNING THE EXECUTION OF JESUS

In what is clearly a revealing series of documents gathered from the Mosque of St. Sophia in Constantinople and the Vatican Library in Rome, Melchizedek advises there are many truths in ancient secrets such as these and we need to seek out and discover the truth for ourselves.

He further states that many ancient secrets withheld or lost in time will become available through an opening of the lines of communication between the spirits in the Heavens and the mystics on Earth who are prepared to serve the will of the Creator.

Truth, in terms of Creation and all that is, is a unique frequency of Creation that is unmistakable and once discovered will never fail to identify the truth to the Seeker.  That all might Seek is the hope of those in the Kingdom guiding us through our spiritual evolution here on Earth.

If you are a Seeker and want to find hope, peace, joy and love you will pay heed to the teaching of Melchizedek and Jesus.  They say the Father wants us to recognize the miracle of your life and all of Creation around you and be thankful for the Perfect Love of the Father it took to create you.  By returning your love for his you can share in the miracles.

     

THE ARCHKO VOLUME

Or, the

ARCHEOLOGICAL WRITINGS OF THE SANHEDRIM

AND TALMUDS OF THE JEWS

(INTRA SECUS)

THESE ARE THE OFFICIAL DOCUMENTS MADE IN

THESE COURTS IN THE DAYS OF JESUS CHRIST.

TRANSLATED BY

Drs. McINTOSH and TWYMAN

OF THE ANTIQUARIAN LODGE, GENOA, ITALY.

FROM MANUSCRIPTS IN CONSTANTINOPLE

AND THE

RECORDS OP THE SENATORIAL DOCKET TAKEN FROM THE

VATICAN AT ROME.

PHILADELPHIA: ANTIQUARIAN BOOK COMPANY.

Chapter VI. 

REPORT OF CAIAPHAS TO THE SANHEDRIM

CONCERNING THE EXECUTION OF JESUS 

Records of the Jerusalem Sanhedrim, by Eliezer Hyran, B. 24. 
Taken in Constantinople, October 16, 1883. 

"Caiaphas, Priest of the Most High God, to the Masters of Israel, greeting: In obedience to your demands for a reason for my action in the case of Jesus of Nazareth, and in defense of my conduct, I beg leave to submit the following for your consideration: I would assure you that it was not on account of personal malice, envy, or hate, that existed in my own nature, nor for the want of a willingness upon my part to conform to the Jewish law in its strictest sense. I had but very little personal knowledge of the Nazarene. The most I knew of this man was from outside sources. Nor was it because he claimed to be King of the Jews, nor because he said he was the Son of God - I would that he were - nor because he prophesied or ignored the holy temple. No, nor all of these combined. There is a cause, and a more weighty matter, back of all these things that controlled my action in the matter. Therefore, I hope you will investigate strictly on legal principles the reasons that I may give.

“In order that you may be able to see and weigh the question fully, and remember the responsibility that rests upon me according to the laws of our nation, I will ask you to go back with me to the chronicles of our history as a commonwealth. First, our faith is pledged to one living and true God, this God being indescribable, unchangeable, incomprehensible, and, of course, unnameable. But yet in our daily communications with, and our applications to Him, He has been pleased to give us His name, or His several names, according to His relations to us, and they are found nowhere, only in the ark of His holy temple there where He presents to us His strength and power. He calls himself Eloi, which means almighty in strength; that He can do what He will without effort; that He does the greatest thing as easy as He does the least. This makes Him different from all beings. In His holy ark He records Himself Elaah - existence without beginning, and no contingency as to His end. Again, He writes Himself Hhelejon - unchangeable; that is, nothing but His own will can change Him. Again, He records His name Jah - knowledge that comprehends without being comprehended. Again He is written Adonai - full and free, and freely full. Combining the several names we have - Jehovah - the Hebrew God. A man never can go wrong while he can pronounce this name in, its comprehensive sense. This is where the Zealots, the Sadducees, and Essenes had their origin, and it is the want of being able to pronounce this name in its comprehensive sense that causes so much dissension among us Jews. Jesus could pronounce this name, but he stole it out of the temple, as I am creditably informed.

"But the object in calling your attention to pronouncing this name, with all Its bearings, may be seen if we turn to the third Book of Leviticus, section 10, wherein is the special order made by our God to Moses, that we should offer the bullock, the ram, the flour and oil, and the people should fast seven days, and this should be kaphar, or atonement for the sins of all the people. Now, unless Moses was deceived, he has deceived us, or Jesus of Nazareth is a false teacher; for all he teaches is metanoeite, metanoeite, as though a man's being sorry for a crime would make restitution to the offended party. A man might repent ever so much, but what good would that do toward healing the man he had injured? None in the least. This mode of making atonement was ordained of God and revealed to Moses; but if man has nothing to do but to repent, the disease carries its own remedy with it. So a man can sin as often as he may wish to. Look at the first book, section 3: 'And God said to Abraham, by his own mouth, that each and all that were circumcised by the cutting of the prepuce should be saved.’ This should be the seal of the covenant. Now, if this is not true, God must go against His own contract, violate His own promises, as well as deceive the faith and cheat the obedience of His own children. This is all so, if Jesus's teaching be true, for he sets up table (baptism) as the seal of God. I refer you to section 10, division first, where God said to Moses that He had changed the laws, converted the elements for the protection of His people, and with His own arm had delivered them out of a strong compact; and that they might remember, and that the generation to be born might remember and never forget to trust in Him when in danger, He said that once every year we should roast a kid or lamb, and eat it with unleavened bread, and this should be the sign that we would trust in Him in all times of danger. Now Jesus teaches that common bread and wine are to be used instead thereof a thing unheard of. And not only so, something that is altogether repugnant to God, and something that fosters drunkenness, and is well qualified to excite men's passions. And oh, ye Masters of Israel, but think once. Jesus calls himself the Son of God; claims to have been born of almah (the Hebrew word for virgin); that he and his Father are one - they are equal. These things will establish the following conclusions: If he is right, his Father is false. If they were one, then their teachings would be one; and if his teachings are true, God's must be wrong, or there are not those perfections in Him that we learn in pronouncing His holy name. By tolerating the teachings of Jesus, we say to the Romans that all of our former teachings are false; that the Hebrew's God is not to be trusted; that He is weak, wanting in forethought; that He is vacillating and not to be trusted, much less to be honored and obeyed. Thus the world will lose confidence in our God, and confidence in us as a religious people. This is impregnating the whole atmosphere with moral pollution. It does not only cut off, but blocks the way o! all Jews from heaven; and not only this, it excludes our hope in the salvation of our forefathers, who have obeyed God in His ordinances, believed in His promises, and shouted in the triumphs of a holy life for fourteen-hundred years. He entirely ignores God's holy temple the house God had built by our forefathers under His own supervision, where He promised to dwell with His children, to hear their prayers, and to be pleased with their sacrifices. This temple is the bond of the Jews. Here all men can come and be blessed. It is the earthly home of the souls of men the place where men may hide from the storms of sin and persecution. This temple is where the foolish may learn wisdom, the place where the naked soul can be clothed, and where the hungry may be fed. This the grandest gift of our Father. Jesus completely ignores this temple; says the priests have made it a den of thieves; and sets up a sneer, and even scoffs at its sacred ordinances, and with a sort of selfish triumph says it shall be destroyed; and from his manner of saying it, I have no doubt he would be glad to see it quickly done. But what would be the condition of our people if this temple was removed? What would be the use of the priesthood if the temple was destroyed? Where would we find an answer by Urim and Thummim? How would the soul of man be purified, if the holy Bathkole, the Euroch of God, should depart? There in that sacred temple of God lie has been burning to the consuming of sin and the purifying of the heart since our return from bondage in Babylon. My argument is, if this temple is destroyed, or even forsaken by the Jews, we as a nation are utterly ruined. We might as well put our necks under the feet of idolatry and give up all hope.

"One more subject I place before my Masters of Israel. Is it compatible with our religion, or is it consistent with philosophy, or admitted in His Holy Word, that there can be more gods than one? When we pronounce Ele Laah Shaddiai-Hhelyon Adonai (which is Jehovah), there can be but one living God. By reference to section 6, No. four, He says by mouth of Moses, when he was all aglow with the glory of God and remember He speaks either by mouth or quill; it is He that speaks, and not man He says, 'The Lord your God is one God; there can be but one. I am and have been with you; I brought you up; I delivered you out of a strong compact; I delivered you out of their hand and kept you dry, while your enemies were drowned in the sea. I will not forsake you. I promised your father I would not. But if you forsake Me, then desolation will come upon you, and have you in swift destruction.' In section 5, three and four of David's Song of Joy: ' I am God alone. If I turn to the right or to the left, if I go down into the depths of the sea, or into the centre of the earth, or over the heavens, I should find no companion.' In section 3 He says: 'I am God alone, and alone I am God; beside Me there is no help for man nor angels.' Then in section 13, this command has been given: 'Thou shall pay to the Lord thy God once a year a half-shekel of silver, that thou and thy children, and all the strangers that are within, thy gate, may know that there is no God beside Me, on whom they may call in time of danger.' Now, having all these commands and teachings from the very lips of God himself before my eyes, and being held responsible for the soundness of our doctrine and the proper inculcation of the same among the people of the Jews, what was I to do? Could I stand as the priest of the Most High God, and see your blessed religion perverted by an impostor? Could I stand and see the holy temple of our God deserted and forsaken? Could I stand and see all the holy ordinances, which had been appointed by our God for securing salvation to Israel, perverted by an impostor? All the blessed doctrines that were appointed for the government and instruction of the priesthood, thence to be imparted to the youth of our land, set aside, and that by one that could show no authority, only the authority of John the Baptist, who could give no authority only the one who sent him, to baptize, and he could not tell who he was, nor whence he came? Hence you can see the responsible position that I as the high priest of God and of the Jewish Church occupied. According to our laws I was made responsible, and stood between my God and my people, to protect them in doctrine and government. I refer you to the capitulation made by the Sanhedrim and Augustus Caesar, in the holy Tosephta of the Talmuds. We submitted to taxation by the Romans, and the Eomans are to protect our holy religion from foreign foes, in order that the holy temple or any of its sacred ordinances should never be molested, nor the holy city, Jerusalem, be polluted by Roman idolatry. Now the insinuating plan adopted by Jesus was well qualified to deceive the common people. It had already led many to forsake the temple, and hold her ordinances in derision, as well as to neglect the teachings of the priest or to pay the tithes for their supplies. He had already inculcated into the Jewish mind his pernicious ways of being saved to that extent that the Jewish cause was almost lost. There are two reasons for this: First, the people to whom he preached were an ignorant set, and knew but very little about doctrine of any kind. They are a restless sort of men, who are always finding fault and wanting something new, and never associate with the more enlightened part of the community in order to learn. Another reason of his having many followers is, his doctrines are congenial to unsanctified flesh. They are so suited to human nature that they require no sacrifices; they need not go to the temple to worship God; they need not fast, and they can when and where they please; they need pay no tithes to keep up the temple or the priesthood, but every man can be his own priest and worship God as he chooses. All this is so compatible with human nature that, although he has not been preaching over three years, he has more followers today than Abraham has, and they have become perfectly hostile toward the Jews that are faithful to their God; and, if it had not been for the Roman soldiers, on the day of his execution we would have had one of the bloodiest insurrections ever known to the Jewish commonwealth. I am told that there was never seen such a concourse of people assembled at Jerusalem as at the cross. One of my guards informs me that there were several hundred thousand, and, although there were two others crucified at the same time, Jesus was the great centre of attraction. They would call out, 'Who is this Jesus of Nazareth? What is his crime?' Some of his friends would cry out, ' Nothing; he is being executed because he was a friend to the poor.’ 'Take him down! Take him down,’ they would cry out, and the soldiers would have to use their spears to keep them back. But when he yielded up the ghost he proved to all that he was hypostatical (that is, a human body), and the lodi curios had come from the iclandic covenant, and his trinitatis unitas was all a sham, for how could this unpronounced name suffer or be captured by men, or die, unless he is the one that is to die for the many? And if so, I was only accomplishing God's holy purposes, which exonerates me from guilt.

"But it seems to me a necessity that he should be removed. That this may be evident to your minds, I ask you to contrast our present condition with the past. Jesus of Nazareth spent two years in Egypt under the instruction of Rabbi Joshua, and learned the art of thaumaturgy to perfection, as has never been taught in any of the schools of necromancy among the heathen. If the healing miracles of Jesus are true, as they must be (for they are so acknowledged by his foes as well as his friends), he must have learned it from Horus and Serapis, as practised by those heathen priests. He came back to Palestine as a physician, and "was by nature an enthusiast as well as a Hebrew patriarch, and when. John's preaching excited idealistic minds, Jesus also went to that teacher, and was inspired by him to inculcate and promulgate his doctrines. Notwithstanding his youth and inexperience, Jesus started out as a public orator and teacher with the doctrines of John, and in that capacity referred exclusively to his authority, as every public teacher in these days has to be ordained by some acknowledged authority. As long as John was at large, Jesus in the capacity of an itinerant teacher and physician roused the people of Galilee to metanoia (repentance of sin), to bring about a restoration of the kingdom of heaven. He met with the same opposition that John did from those who would not admit that they were more sinful than their progenitors were, or that asceticism was the proper means for the restoration of the kingdom of heaven. But he met with the same success among the lower classes, such as foreign harlots, Sodomites, publicans, and other Roman agents, but the intelligent portion remained cold and unmoved by his enthusiasm. The cures which he performed appeared miraculous to his followers, but most ridiculous to the intelligent Jews and men of sober and reflective minds.

"Jesus embraced the Humanitarian doctrine of the Hillelites, presenting conspicuously the cosmopolitan spirit of Judaism, and he did it almost in the words of Hillel, who had taught it before. Their faith and doctrine being alike, it was not hard for him to create excitement, or to find plenty of followers. In addition to all this, he taught a system of low morals, and so void of all ritualistic ideas that it was easy for him to get any number of followers. He taught the people that there was but one living and true God, but he taught them that he was that God, and that his father was merged into, himself, and could not manifest himself only through him, which theory would confute itself if they would only stop to reflect, for as he was hypostatical or corporeal, his assistance was cut off from all that was not immediately in his presence, which is altogether incompatible with the faith of the Jews. Right in the face of this doctrine he would teach that there was a special providence, as well as a general providence, as if there could be a general providence without a God that could be present in all places at all times, as we learn in pronouncing His name. He taught that the dead will rise and live again in a future state of happiness or misery according as they have lived here. Therefore he taught future rewards and punishments; but he being present, how could he reward in the future? He taught the revelation and the prophets, but contradicted all they teach. He taught the election of Israel by the Almighty, but ignored all the doctrines of Israel. He taught the eternity of God's laws, and promises in the super-importance of the humanitarian over the ritual laws and doctrines, but I do not think he wished to abolish the latter, or even the traditional laws, but merely to supersede them by a higher life. The natural result of all this was that he disregarded the laws of Levitical cleanness, which were considered so important by the Shammaites and Essenes, and also by the Hillelites. This is the point where division commenced, and the breach grew wider and wider until an insurrection must have been the result. He so far cut himself loose from the Jews that he ate with unclean sinners, publicans, and lepers, and permitted harlots to touch him, while his disciples went so far as to eat their meals without washing themselves.  Furthermore, he looked upon the whole of the Levitical institutions, temples, sacrifices, and priesthood included, as no longer necessary and not worth the life of the animal. This was certainly the opinion of the Hillelites. Jesus, it seems, found in this Hillelite school a party furnished to hand, ready to take up with his heresy (and a large party they are, almost sufficient to divide the whole Jewish commonwealth). They taught the repentance of sin, the practice of benevolence and charity, the education of the young, and goodwill toward mankind, as possessing much more moral worth than all the Levitical cleanness, or compliance with the whole moral law given to us by our God to govern us. His preaching was of the parabolical style. He would rely on a text of scripture, for he seemed to hold the scriptures in high veneration, so his preaching was on the midrash style of the scribes a maxim expressed in the style of Solon or of Sirach's son. His great object was to come as near the Jewish theology as possible so as to destroy the Jews' entirely, and establish his own. Hence he resorted to the allegorical method of the Egyptian Hebrews, uttering many good and wise sayings, which were not new to the learned, but which were taken from the common wisdom of the country, which was known by all who were acquainted with the literature of the rabbis. But they were new to his class of hearers, who were not accustomed to listen to the wise. He had no education, comparatively speaking. He was full of nervous excitement, all of which went to inspire his hearers with enthusiasm. He took but little care of his health or person; cared not for his own relatives. He travelled mostly on foot in the company of his disciples and some suspicious women, and lived on the charity of his friends. He seemed to take no notice of the political affairs of his country; would as soon be governed by one nation as another. In fact, it seemed if he had any preference it was for the Romans. It seems that he became so infatuated that he really thought he was the head of the kingdom of heaven. This manner of preaching, along with his presumption, aroused his enemies to a powerful pitch, and it was all I could do to keep the zealots from mobbing him in the temple. They had no confidence in a doctrine that set the Jewish laws at naught, and mocked the priesthood of God, and they with the Sadducees and scribes were not willing to submit to a man who acknowledged no authority higher than himself, and was seemingly endeavoring to overturn everything that they held more sacred and dearer than life. Jesus's mode and manner were well qualified to deceive the unsuspecting.  'Let us have all things in common,' said he, 'and he that would be greatest among you will prove his greatness by rendering the greatest service to all, and if any of the higher powers compel thee to go a mile, let him that is compelled go ten miles.' This caused him to be attacked more in his policy than in his doctrine. The great question with us Jews was, here are the Romans upon us; how can we get rid of them? Jesus's idea was to let the Romans alone; it matters not who rules and governs the nations; if they abuse you, love them in return, and they cannot be your enemies long; no man can continue to abuse another who returns injuries with love. Keep from them; pray in secret for the return of the kingdom of heaven and God's grace, and this will soon make all things right.' Pay your taxes, he would say to them; ' it is only Caesar's money you pay, which is unlawful for you to have - unlawful on account of its idolatrous effigies.' Again, he would say to his hearers, 'You cannot conquer the Romans; better convert them, and they are your enemies no longer. They already have your temple in their possession; their yoke is getting heavier every day, and the more you fight against them the more they will abuse you; therefore, your only chance is to love them, and try to make your yoke easy and your burden light by having them your friends.' Indeed, the conduct of Jesus was so strange and incompatible with the interest of the Jews as a nation, that it seemed to me that he was a subject employed by the Romans to keep the Jews submissive and obedient to all their tyranny and abuse."

This policy was most powerfully attacked by the officiating priest, by the Shammaites and Zealots, and, in fact, the whole Jewish nation was becoming aroused to a war heat. The reprimands of Jesus were so severe against the rich and highly educated that they had turned against him, and brought all the power they had, both of their wealth and talent, so that I saw that a bloody insurrection was brewing fast. The public mind of the Jews was becoming more and more divided and corrupt; heretical doctrines were being diffused all over the land, the temple was forsaken and the holy sacraments neglected; the people were dividing into sects, and these breaches were like a rent in a garment tearing wider apart continually. As it seemed to me, the whole of the Jewish theocracy was about to be blown away as a bubble on a breaker.

“As the Jews became more and more divided and confused, the tyranny of the Romans increased. All they wanted was an excuse to slaughter the Jews and confiscate their property. At this time both the doctrine and religion of the Jews were spreading rapidly all over Rome, which gave the Romans great alarm. Sejane undertook to have an ordinance passed in the Senate, abolishing the Jewish religion from Rome; and when he found it would cause an insurrection, they banished all the Jews from Borne, and back they came to Judea with all their idolatry and heresy, and many other corrupt principles from the Romans, which fitted them to join any party for profit. Up to this time the Roman governors had shown great kindness to the Jews. There never was a better man than Hyrcan. The Jews enjoyed great peace during his administration. But Tiberias has turned against us; Pilate has removed the army from Csesarea to Jerusalem. I say, no nation with any self-respect, or one that had any energy left, would or could stand it without a struggle.

"Now, the preaching of John the Baptist and Jesus of Nazareth had brought all these things upon us. When Herod Antipas captured John, it quieted matters in Galilee, so that they had peace until Jesus started it up afresh. I had issued orders to Jesus to desist from preaching, unless he taught as the Jews taught. He sent me the impertinent word that his doctrine was not of this world, but had reference to the world to come; when he was all the time doing all he could to destroy the peace and harmony of this world. Now, according to oar law in the Saphra, by Jose. B. Talmud, it devolves on me to see that the people have sound doctrine taught them. Hence it is my duty to examine all the midrcbshim, or sermons, of all the preaching priests, and if anyone teach the people wrongly, or if his conduct is not in correspondence with his profession, to cause him to desist ; or if any disregard the holy laws of ablution, or in any way defile Himself, or if he shall be guilty of misconduct in any way, either in manner of life or doctrine, to adjudge such an one, and pronounce sentence for his crime upon him. This I did upon Jesus of Nazareth, to save the Church from heresy, and to save the cause of the Jewish commonwealth from final ruin. But understand that I did not act rashly nor illegally, as I am accused. I only passed sentence under the protest and order of the whole court belonging to the high priest, containing twelve members, or elders, and priests. Thus you will see it was not my voluntary act, but was a legal one and in accordance with law. After I examined Jesus on the various charges, he said in the presence of all the court that each and all of them were true. I then reasoned with him, and asked him, if the court of the high priest would forgive him of these charges would he desist from these things in all time to come. He answered most emphatically and positively he would not. Under these circumstances I was compelled, according to our law, to sentence him to die for if he continued to promulgate his pernicious heresies the Jews, as a nation, must perish with their religion. And, as you find in the Toseppta, that the nation has always the right of self-preservation, and as we had conceded the right to the Romans of executing our criminal laws, it became my painful duty to send him to Pontius Pilate, with the following charges:

“'Caiaphas, High Priest of the Most High God, to Pontius Pilate, Governor of the Roman Province:

" ' Jesus of Nazareth is thus charged by the High Court of the Jews:

" 'First, with teaching the doctrine that there are more gods than one, which is contrary to the teachings of the Jewish law, which he most positively refuses to desist from in the presence of this court.

" 'Second, he teaches that he is a God, which is contrary to the Jewish law, and he is visible and comprehensible; and, after being asked to desist by this court, he most positively affirms that he is the Son of God.

" 'Third, he teaches and affirms that the Bath kole (Holy Spirit) cannot come until he goes away, which is contrary to the teachings of the Jews; because it was He that brooded over the waters, and has been in the habitual light of the world ever since; from all of which he refuses to desist.

" 'He teaches baptism as the seal of God, instead of circumcision, which was established by the decrees of God with Abraham as a seal of the Jews; and when abjured to desist by this court declared he would not.

" 'He teaches asceticism as the means of salvation, contrary to the Jewish custom; and affirmed in the presence of this court lie would not desist.

" 'He teaches that the Levitical ablution is of no service, while we hold that the outward washing is the sign of inward purity; and when abjured to desist he emphatically refused.

" 'He has abrogated the ordinance given by God to Moses of the pascal supper, wherein we should roast a lamb and eat it with unleavened bread; but Jesus has introduced a custom altogether different without any authority. He has introduced common bread and wine, which are not only forbidden, but are well qualified to excite men's passions and make them forget God rather than to remember and trust Him, this least having been introduced that we should remember to trust Him in the hours of trouble. When asked why he did this, all he would say was: " Hitherto I work, and my Father works."

" 'He has abrogated the priesthood, and set the temple at naught, which is the very life's blood of the Jewish faith.

" 'Were it not that God our Father has given us these holy ordinances we would not be so tenacious of them. We know they are the pillars upon which the Jewish theocracy is built, and that we cannot live without them. Although Jesus of Nazareth has
been abjured time and again to stop teaching these ways of death, he has as often declared he would not; therefore it devolves on me as the proper and the only officer to pronounce sentence upon him.’

"These charges were written by my scribe, and sent with the officers to Pilate for his consent. Of course, I did not expect him to execute him as he did, but it seems that the mob was so great that Pilate never received them. I expected Pilate to send Jesus back to me, so that I could send him to you for your approval; and if so, then I would proceed to try him with Urim and Thummim, with the regular lacktees on guard, as our law requires; but it seems that Pilate thirsted for his blood. Like all guilty tyrants, he was afraid of his own shadow, and wished to destroy everything that threatened his power.

"With these reasons for my actions, I submit the case which I am sure will be considered. 

Melchizedek’s Ancient Knowledge – The Archko Volume – Excerpts – Chapter V - Gamaliel's astonishing interview with Joseph and Mary concerning Jesus

Chapter V.

Gamaliel's interview with Joseph and Mary

and others concerning Jesus

In what is clearly a revealing series of documents gathered from the Mosque of St. Sophia in Constantinople and the Vatican Library in Rome, Melchizedek advises there are many truths in ancient secrets such as these and we need to seek out and discover the truth for ourselves.

He further states that many ancient secrets withheld or lost in time will become available through an opening of the lines of communication between the spirits in the Heavens and the mystics on Earth who are prepared to serve the will of the Creator.

Truth, in terms of Creation and all that is, is a unique frequency of Creation that is unmistakable and once discovered will never fail to identify the truth to the Seeker.  That all might Seek is the hope of those in the Kingdom guiding us through our spiritual evolution here on Earth.

If you are a Seeker and want to find hope, peace, joy and love you will pay heed to the teaching of Melchizedek and Jesus.  They say the Father wants us to recognize the miracle of your life and all of Creation around you and be thankful for the Perfect Love of the Father it took to create you.  By returning your love for his you can share in the miracles.     

THE ARCHKO VOLUME

Or, the



ARCHEOLOGICAL WRITINGS OF THE SANHEDRIM

AND TALMUDS OF THE JEWS



(INTRA SECUS)



THESE ARE THE OFFICIAL DOCUMENTS MADE IN

THESE COURTS IN THE DAYS OF JESUS CHRIST.



TRANSLATED BY

Drs. McINTOSH and TWYMAN

OF THE ANTIQUARIAN LODGE, GENOA, ITALY.



FROM MANUSCRIPTS IN CONSTANTINOPLE

AND THE

RECORDS OP THE SENATORIAL DOCKET TAKEN FROM THE

VATICAN AT ROME.



PHILADELPHIA: ANTIQUARIAN BOOK COMPANY.





Entered according to Act of Congress, in the year 1887, by

Rev. W. D. MAHAN,

in the Office of the Librarian of Congress, at Washington, D. C.

CHAPTER V. 

Gamaliel's interview with Joseph and Mary 

and others concerning Jesus 

The hagiographa or holy writings, found in the St. Sophia Mosque at Constantinople, made by Gamaliel, in the Talmuds of the Jews, 27 B. It seems Gamaliel was sent by the Sanhedrim to interrogate Joseph and Mary in regard to this child Jesus. He says: 

" I found Joseph and Mary in the city of Mecca, in the land of Ammon or Moab. But I did not find Jesus. When I went to the place where I was told he was, he was somewhere else ; and thus I followed him from place to place, until I despaired of finding him at all. Whether he knew that I was in search of him and did it to elude me, I cannot tell, though I think it most likely the former was the reason, for his mother says he is bashful and shuns company.

" Joseph is a wood-workman. He is very tall and ugly. His hair looks as though it might have been dark auburn when young. His eyes are gray and vicious. He is anything but prepossessing in his appearance, and he is as gross and glum as he looks.

He is but a poor talker, and it seems that j-es and no are the depth of his mind. I am satisfied he is very disagreeable to his family. His children look very much like him, and upon the whole I should call them a third-rate family. I asked him who were his parents. He said his father's name was Jacob, and his grandfather was Matthew. He did not like to talk on the subject. He is very jealous. I told him that we had heard that he had had a vision, and I was sent to ascertain the facts in the case. He said he did not call it a vision; he called it a dream. He said after he and Mary had agreed to marry, it seemed that something told him that Mary was with child ; that he did not know whether he was asleep or awake, but it made such an impression on his mind that he concluded to have nothing more to do with her; and while he was working one day under a shed, all at once a man in snowy white stood by his side, and told him not to doubt the virtue of Mary, for she was holy before the Lord; that the child conceived in her was not by man, but by the Holy Ghost, and that the child would be free from human passions. In order to do this he must -- that is, his humanity must -- be of the extract of almah (that is the Hebrew word for virgin), that he might endure all things, and not resist, and fill the demands of prophecy. He said the angel told him that this child should be great and should rule all the kingdoms of this world. He said that this child should set up a new kingdom, wherein should dwell righteousness and peace, and that the kingdoms of this world which should oppose him God would utterly destroy. I asked him, How could a virgin conceive of herself without the germination of the male? He said : " This is the work of God. He has brought to life the womb of Elizabeth, so she had conceived and will bear a son in her old age who will go before and tell the people of the coming of this King." After telling me all these things, he disappeared like the melting down of a light. I then went and told Mary what had occurred, and she told me that the same angel, or one like him, had appeared to her and told the same things. So I married Mary, thinking that if what the angel had told us was true, it would be greatly to our advantage; but I am fearful we are mistaken. Jesus seems to take no interest in us, nor anything else much. I call him lazy and careless. I do not think he will ever amount to much, much less be a king. If he does, he must do a great deal better than he has been doing.' I asked him how long after that interview with the angel before the child was born. He said he did not know, but he thought it was seven or eight months. I asked him where they were at the time. He said in Bethlehem. The Roman commander had given orders for all the Jews to go on a certain day to be enrolled as taxpayers, and he and Mary went to Bethlehem as the nearest place of enrollment; and while there this babe was born. I asked if anything strange occurred there that night. He said that the people were much excited, but he was so tired that he had gone to sleep, and saw nothing. He said toward day there were several priests came in to see them and the babe, and gave them many presents. And the news got circulated that this child was to be King of the Jews, and it created such an excitement that he took the child and his mother and came to Moab for protection, for fear the Romans would kill the child to keep it from being a rival to the Romans.

" I discovered that all Joseph's ideas were of a selfish kind. All he thought of was himself. Mary is altogether a different character, and she is too noble to be the wife of such a man. She seems to be about forty or forty-five years of age, abounds with a cheerful and happy spirit and is full of happy fancies. She is fair to see, rather fleshy, has soft and innocent-looking eyes, and seems to be naturally a good woman. I asked her who her parents were, and she said her father's name was Eli, and her mother's name was Anna ; her grandmother's name was Fennel, a widow of the tribe of Asher, of great renown. I asked her if Jesus was the son of Joseph. She said he was not. I asked her to relate the circumstances of the child's history. She said that one day while she was grinding some meal there appeared at the door a stranger in shining raiment, which showed as bright as the light. She was very much alarmed at his presence, and trembled like a leaf; but all her fears were calmed when he spoke to her; for he said: 'Mary, thou art loved by the Lord and He has sent me to tell thee that thou shalt have a child; that this child shall be great and rule all nations of the earth.' She continued: 'I immediately thought of my engagement to Joseph, and supposed that was the way the child was to come; but he astonished me the more when he told me that cousin Elisabeth had conceived and would bear a son, whose name was to be John; and my son should be called Jesus. This caused me to remember that Zacharias had seen a vision and disputed with the angel, and for that he was struck with dumbness, so that he could no longer hold the priest's office, I asked the messenger if Joseph knew anything of the matter. He said that he told Joseph that I was to have a child by command of the Holy Ghost, and that he was to redeem his people from their sins, and was to reign over the whole world; that every man should confess to him and he should rule over all the kings of the earth.'

" I asked her how she knew that he was an angel, and she said he told her so, and then she knew he was an angel from the way he came and went. I asked her to describe how he went away from her, and she said that he seemed to melt away like the extinguishing of a light. I asked her if she knew anything of John the Baptist, She said he lived in the mountains of Judea the last she knew of him. I asked her if he and Jesus were acquainted, or did they visit. She said she did not think they knew each other.

" I asked her if at the time this angel, as she called him, visited her, she was almah (that is, virgin). She said she was; that she had never showed to man, nor was known by any man. I asked her if she at that time maintained her fourchette; and after making her and Joseph understand what I meant, they both said she had, and Joseph said this was the way he had of testing her virtue. I asked her if she knew when conception took place. She said she did not. I asked her if she was in any pain in bearing, or in delivering this child She said, 'None of any consequence.' I asked her if he was healthy; to give me a description of his life. She said he was perfectly healthy; that she never heard him complain of any pain or dissatisfaction; his food always agreed with him; that he would eat anything set before him, and if anyone else complained he would often say he thought it good enough, much better than we deserved. She said that Joseph was a little hard to please, but this boy had answered him so often, and his answers were so mild and yet so suitable, that he had almost broken him of finding fault. She said he settled all the disputes of the family; that no odds what was the subject or who it was, one word from him closed all mouths, and what gave him such power was his words were always unpretending and spoken as though they were not intended as a ebuke, but merely as a decision. I asked her if she had ever seen him angry or out of humor. She said she had seen him apparently vexed and grieved at the disputes and follies of others, but had never seen him angry. I asked her if he had any worldly aspirations after money or wealth, or a great name, or did he delight in fine dress, like the most of youth. She said that was one thing that vexed her, he seemed to take no care of his person; he did not care whether he was dressed or not, or whether the family got along well or ill; it was all alike to him. She said she talked to him about it, and he would look at her a little grieved and say, 'Woman (for such he always called me), you do not know who I am.' Indeed, she said he takes so little interest in the things of the world and the great questions of the day, they were beginning to despair of his ever amounting to much -- much less be a king, as the angel said he would be; if so, he would have to act very differently from what he was acting at that time. I told her that the Jewish doctor's contended that the amorous disposition is peculiar to the male. I asked her if she had ever seen in the private life of Jesus any signs of such disposition. She said she had not. I asked if she saw in him any particular fondness for female society. She said she had not; if anything, rather the contrary; that the young bethaul (the word in the Hebrew for young women) were all very fond of him, and were always seeking his society, and yet he seemed to care nothing for them; and if they appeared too fond of him, he treated them almost with scorn. He will often get up and leave them, and wander away and spend his time in meditation and prayer. He is a perfect ascetic in his life. ' When I see how the people like to be with him, and ask him questions, and seem to take such delight with his answers -- both men and women -- it almost vexes me. They say there is a young woman in Bethany whom he intends to marry; but unless he changes his course very much he will never be qualified to have a family. But I do not believe the report. He never seems to me to care anything about women when he is in ray presence.'

" Thus it seems that Joseph and Mary have both lost all confidence in his becoming anything They seem to think that the Sanhedrim should do something for him to get him out and let him show himself to the people. I tried to console them by telling them that my understanding of the prophecy was that he had to come to the high priesthood first, and there work in the spiritual dominion of the heart; and when he had brought about a unity of heart and oneness of aim, it would be easy enough to establish his political claim ; and all who would not willingly submit to him, it would be an easy matter with the sword of Joshua or Gideon to bring under his control. It seemed to me that his parents' ideas are of a selfish character; that they care nothing about the Jewish government nor the Roman oppression. All they think of is self-exaltation, and to be personally benefited by their son's greatness. But I told them they were mistaken; that the building up of the kingdom of heaven was not to be done by might nor by power, but by the Spirit of the Lord, and it would not do for us to use carnal weapons, nor to expect carnal pleasures to be derived therefrom; that it was not my understanding of the prophecy that this king was to use such weapons either for himself or for the benefit of a party, but for the good of all men; that his dominion was to be universal, and it was to be of a spiritual character; that he was sent to the lost and not to the found.

" His parents told me of an old man who lived on the road to Bethany who had once been a priest, a man of great learning, and well skilled in the laws and prophets, and that Jesus was often there with him reading the law and prophets together; that his name was Massalian, and that I might find Jesus there. But he was not there. Massalian said he was often at Bethany with a young family, and he thought there was some love affair between him and one of the girls. I asked him if he had seen anything like a courtship between them. He said he had not, but inferred from their intimacy and from the fondness on the woman's part, as well as from the laws of nature, that such would be the case. I asked him to give me an outline of the character of Jesus. He said that he was a young man of the finest thought and feeling he ever saw in his life; that he was the most apt in his answers and solutions of difficult problems of any man of his age he had ever seen; that his answers seem to give more universal satisfaction -- so much so that the oldest philosopher would not dispute with him, or in any manner join issue with him, or ask the second time. I asked Massalian who taught him to read and interpret the law and the prophets. He said that his mother said that he had always known how to read the law; that his mind seemed to master it from the beginning; and into the laws of nature and the relation of man to his fellow in his teachings or talks, he gives a deeper insight, inspiring mutual love and strengthening the common trust of society. Another plan he has of setting men right with the laws of nature: he turns nature into a great law book of illustrations, showing that every bush is a flame, every rock a fountain of water, every star a pillar of fire, and every cloud the one that leads to God. He makes all nature preach the doctrine of trust in the divine Fatherhood. He speaks of the lilies as pledges of God's care, and points to the fowls as evidence of his watchfulness over human affairs. Who can measure the distance between God and the flower of the field? What connection is there between man and the lily? By such illustrations he creates a solicitude in man that seems to awe him into reverence, and he becomes attracted toward heavenly thought, and feels that he is in the presence of one that is superior. In this talk he brings one to feel he is very near the presence of God. He says how much more your Father. The plane is one, though the intermediate points are immeasurably distant. Thus by beginning with a flower he reasons upward to the absolute, and then descends and teaches lessons of trust in a loving Father. The lessons of trust in God reassure the anxious listener and create an appetite that makes him long for more; and it often seems, when he has brought his hearers to the highest point of anxiety, he suddenly breaks off and leaves his company as though he cared nothing for them. Jesus in his talk brings all these illustrations to make man feel his nearness to his kindred, man, teaching also their relation to and dependence upon God; and although his method is happy, it does not seem to me that it is the most successful. He teaches that man and the flowers and birds drink from the same fountain and are fed from the same table, yet at the same time he seems to do everything to excite suspicion and prejudice. We that are watching him to see his divine mission commence, he is continually tantalizing our expectations, as well as mocking our natural reason and desires. When a man separates himself from all other men, both in point of doctrine as well as discipline, he takes a very great risk on his part -- especially when he confines God to one channel, and that one of his own dictation. A man that assumes these responsible positions must have vast resources from which to draw, or he will sink in the whirlpool which his own impertinence has created. Through Jesus, in his teachings or talks (his words sound so much like the teachings of Hillel or Shammai that I must call it teaching, though he has no special scholars), we learn that God is Spirit, and God is Father; and he says these are the only two things that are essential for man to know. Then he illustrates this to the parents, and asks them what would they do for their children. He was telling some mothers a circumstance of a mother starving herself to feed her child, and then applied it to God as our Father; and they commenced shouting, they were so happy; and Jesus got up and left the house in seeming disgust.

" Massalian says he is tempted at times to become impatient with Jesus, as he devotes so much time to details. It seems almost a waste of time for a man who came to save the world to be lingering over a special case of disease. He thinks he could hasten Jesus's physical deportment. Why not speak one word and remove every sick patient from his sickbed at the same hour? What a triumph this would be. I asked him if Jesus had healed anyone. He said not as yet; but if he is to be King of the Jews, he was to heal all nations, and why not do it at once ? If he would, there would be nothing more required to establish his kingship. But I said to him, 'Is it not equally so with God's creative power? See what time and labor it takes to bring forth a grain of corn. Why not have caused the earth to bring forth every month instead of every year? Christ was talking in defence of his Father. The people must learn to love and obey the Father before they would reverence the Son. Yes, he said the God that Jesus represented was one that the people might love and venerate; that he was a God of love, and had no bloody designs to execute on even a bad man, provided he ceased his evil ways.'

" It is to be noted that in all Jesus's talk there are manifest references to the future. Many of his statements were like a sealed letter -- not to be opened but by time. A grain of mustard was to result in a large tree. All his ideas refer to the future; like the parent helping the child with his burden of today, by telling of the blessings of tomorrow; and by making today the seed-corn of tomorrow; keeping the action of to-day under moral control by making the morrow the day of judgment. He stated further that Jesus was a young man who was the best judge of human nature he had ever seen; that he thought at times he could tell men their thoughts and expose their bad principles; and while he had all these advantages of life, he seemed not to care for them nor to use them abusively. He seems to like all men -- one as well as another -- so much so that his own parents have become disgusted with him, and have almost cast him off. But Jesus has such a peculiar temperament that he seems not to care, and is as well satisfied with one as another. He said that Jesus seemed fond of Mary and Martha, who lived at Bethany, and probably I might find him there.

" Massalian is a man of very deep thought and most profound judgment. All his life he has made the Scriptures his study. He, too, is a good judge of human nature, and he is satisfied that Jesus is the Christ. He said that Jesus seemed to understand the prophecy by intuition. I asked him where Jesus was taught to read the prophecy. He said that his mother told him that Jesus could read from the beginning; that no one had ever taught him to read. He said that he, in making quotations from the prophets, was sometimes mistaken or his memory failed him; but Jesus could correct him every time without the scroll; and that sometimes he thought Jesus was certainly mistaken, but never in a single instance was he wrong. I asked him to describe his person to me, so that I might know him if I should meet him. He said 'If you ever meet him you will know him. While he is nothing but a man, there is something about him that distinguishes him from every other man. He is the picture of his mother, only he has not her smooth, round face. His hair is a little more golden than hers, though it is as much from sunburn as anything else. He is tall, and his shoulders are a little drooped; his visage is thin and of a swarthy complexion, though this is from exposure. His eyes are large and a soft blue, and rather dull and heavy. The lashes are long, and his eyebrows very large. His nose is that of a Jew. In fact, he reminds me of an old-fashioned Jew in every sense of the word. He is not a great talker, unless there is something brought up about heaven and divine things, when his tongue moves glibly and his eyes light up with a peculiar brilliancy; though there is this peculiarity about Jesus, he never argues a question; he never disputes. He will commence and state facts, and they are on such a solid basis that nobody will have the boldness to dispute with him. Though he has such mastership of judgment, he takes no pride in confuting his opponents, but always seems to be sorry for them. I have seen him attacked by the scribes and doctors of the law, and they seemed like little children learning their lessons under a master. His strongest points are in the spiritual power of the law and the intentions of the prophets. The young people tried to get him to take a class of them and teach them; but he utterly refused. 'This Jew is convinced that he is the Messiah of the world. " I went from there to Bethany, but Jesus was not there. They said he and Lazarus were away, they could not tell where. I went and saw Mary and Martha, the sisters of Lazarus, and had a long talk with them. They are very pleasant and nice young maids, and Mary is quite handsome. I teased her about Jesus, but they both denied that Jesus was anything like a lover; he was only a friend; though this is so common for young maids I did not know whether to believe them or not until I told them my real business. And when I told them that this was the same person that was born of the virgin in Bethlehem some twenty-six years before, and that his mother had told me all the facts in the case, they seemed deeply interested. They then told me upon their honor that Jesus never talked or even hinted to either one of them on the subject of marriage. Martha blushed, and said she wished he had. If he was to be a king, she would like to be queen. I asked them if they had ever seen him in the company of young virgins. They said they had not. I asked them if they had heard him talk about young girls, or if he sought their society more than that of men; and they both declared they had not; and they were very much surprised that he did not. I asked them what he talked of when in their company; and they said he was not much in their company; that he and their brother would go upon the house-top and stay there half the night, and sometimes all night, talking and arguing points of interest to them both. Mary said she had often gone near, so she could listen to them, for she loved to hear him talk, he was so mild and unpretending, and then was so intelligent that he was different from any and all other young men she had ever seen. I asked them what was their brother's opinion of him. They said he thought there never was such a man on earth. He thought him to be one of God's prophets. He said when they are out in the mountains, as they are most all the time, Jesus can tell him all about the flowers, trees, and rocks, can tell him everything in the world, and that none of the wild animals are afraid of him. He says often the stag and the wolf will come and stand for Jesus to stroke their mane, and seem almost loath to go away from him. He says that no poisonous serpent will offer to hiss at him. Their brother thinks he is perfectly safe if Jesus is with him. I asked them if he had ever told their brother anything about himself. They said that if he had spoken to their brother he had not told them.

" Now, Masters of Israel, after having investigated this matter; after tracing Jesus from his conception to the present time ; after obtaining all the information that is to be had on this important subject, getting it from those who are more likely to tell the truth from the fact they are disinterested persons; and then taking a prophetical as well as a historical view of the subject, I have come to the conclusion that this is the Christ that we are looking for. And as a reason for my conclusion, I will call your attention to the following facts:

First to the prophecy of Isaiah, section 7: ' And he said, Hear now, saith the Lord. Oh, house of David, is it a small thing for you? Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive and bear a son, and shall call his name God with men. Butter and honey shall he eat, that he may know to refuse the evil and choose the good; for before the child shall know to refuse the evil and choose the good the land that God abhorrest shall be forsaken of her king.'

Section 8: ' Bind the testimony; seal the law among his disciples; the Lord will hide his face from the house of Jacob, and he will look for him.' Here is a literal fulfillment of this word of the Most High God, so clear and plain that none may mistake.

Jeremiah, 31st section: 'Turn, oh virgin, to thy people, for the hand of the Lord is upon thee; for the Lord shall create a new thing in the earth; a woman shall compass a man.' Here again are set forth the same things that Isaiah speaks of, and the same things that I have learned from Mary.

Micah, section 5: 'Thou, Bethlehem Ephratah, thou art little among the thousands of Judah; out of thee shall come forth unto me him that shall rule my people. He is from everlasting; and I will give them up until the time she travaileth to bring forth my first born, that he may rule all people.' Here we have the city, the virgin, the office, his manner of life, the seeking him by the Sanhedrim. All these things are under our eyes as full and complete as I now write them, who have all this testimony given in this letter. How can we as a people dispute these things?

In the 49th section of Genesis, making reference to the history, that is now upon us,
the writer says: 'A captive shall not depart from Judah, nor a lawmaker from him, until Shiloh come, and gather his people between his feet, and keep them forever.' "