About René Salm

I write about Jesus Mythicism, Gnosticism, Early Christianity (and its possible links with Buddhism), and have been researching the archaeology of Nazareth for over twenty years. My books are Buddhist and Christian Parallels (2004) The Myth of Nazareth (2008) and NazarethGate (2015), the last two examining the physical evidence for settlement in the Nazareth basin during the Early Roman period. I also manage the companion website www.NazarethMyth.info.

Nazareth, the Caesarea Inscription, and the hand of God—Pt. 5

by Enrico Tuccinardi Translated from the French and edited by René Salm Enter Jerry Vardaman         The discovery and interpretation of the Caesarea inscription are attributed to professor of archaeology [at the Hebrew University] and excavation director Dr. M. Avi-Yonah, a name generally considered a guarantor of seriousness and objective neutrality in archaeological matters.[Ed. note 2]         But is this in fact how events took place?         The first surprise the researcher encounters is that Avi-Yonah’s complete article regarding the Caesarea inscription, in the English language, did not appear in an international journal specializing in archeology but in an obscure memorial edition, The Teacher’s Yoke, edited in 1964 by Professor E. Jerry Vardaman for the press of Baylor University, a private Christian school … Continue reading

Nazareth, the Caesarea Inscription, and the hand of God—Pt. 4

by Enrico Tuccinardi Translated from the French and edited by René Salm 4. Manuscripts recovered from the Cairo geniza         Among the numerous Hebrew and Aramaic manuscripts discovered in the nineteenth century in a Cairo geniza, some liturgical poems were also found, piyyoutim containing references to priestly families, with explanatory marginal notes in Hebrew. Here is a translation of the pertinent verses from the eleventh century concerning the four priestly classes which we also encounter in the Caesarea inscription:   Klein’s conclusions and the Caesarea inscription           In 1939 Samuel Klein published a book in Hebrew entitled Sefer ha-Yishouv. On the basis of the various texts noted above, he attempted the theoretical reconstruction of the ancient synagogal inscriptions with their priestly … Continue reading

Nazareth, the Caesarea Inscription, and the hand of God—Pt. 3

by Enrico Tuccinardi Translated from the French and edited by René Salm Samuel Klein         Based on Rapoport’s study of the piyyoutim, the Jewish scholar Samuel Klein (d. 1940) developed an interesting theory regarding the sense and origin of the liturgical poems, including the Lamentation for the 9th of Ab by Eleazar ha-Kalir. According to Klein, the lists of priestly families with their villages of residence could have been formulated only after the destruction of the second temple, and more likely following the final defeat of Bar Kochba (135 CE), since the Jews continued to live in Judea after the year 70 CE.         At the end of the persecution (towards 140 CE) the Jews reorganized in the Galilee and the survivors … Continue reading

Nazareth, the Caesarea Inscription, and the hand of God—Pt. 2

by Enrico Tuccinardi Translated from the French and edited by René Salm Eleazar ha-Kalir         To understand the significance of Avi-Yonah’s reconstruction, we must briefly consider the oldest previous mention of Nazareth in the literature. This was the Lamentation for the 9th of Ab by the poet Eleazar ha-Kalir. Kalir is one of the most ancient and celebrated Jewish liturgical poets. He lived in Israel at an undetermined date in Byzantine times (VIII-IX CE) and authored over two hundred hymns serving as ritual synagogal prayers. The piyyoutim,6 especially those of Kalir, frequently refer to numerous midrashim and were often written in an allusive and even cryptic style.         In the mid-19th century, Rabbi Y. S. Rapoport (1790-1867), a learned Jew, made a … Continue reading

Nazareth, the Caesarea Inscription, and the hand of God—Pt. 1

by Enrico Tuccinardi Translated from the French and edited by René Salm First published in the Cahiers du Cercle Ernest Renan, 2010. Note: Bibliography is at the end of this series of posts. Summary. On 14 August 1962, a promising archaeological discovery in Caesarea Maritima provided a breakthrough regarding the Galilean town of Nazareth, a village whose early existence is unknown in non-Christian sources. This article explores the remarkable circumstances which ensured that, from a small marble fragment containing about a dozen letters, the Nazarene’s hometown was “proven” to be in existence from the first century of our era—according to some conservative Christian scholars. However, a series of coincidences and anomalies attending this discovery occasion suspicion, including the fact that the … Continue reading

Is the Caesarea inscription a forgery?

Note: For much more extensive information on the Caesarea Inscription, see my 2015 book NazarethGate, Chapter 12, “The Forgery of the ‘Caresarea Inscription.’” (pp. 314-76). Select bibliography is at the end of this series of posts. Synopsis of this series: (1) The so-called “Caesarea Inscription” is three stone fragments that do not match in orthography or line-spacing. They patently come from three different hands and from three different inscriptions, at least one of which was forged. (2) The discoverer of the Caesarea Inscription, in 1962, was Dr. Jerry Vardaman, the notorious forger of microletter infamy who was arrested at least twice in the Levant in relation to archaeological digs. (3) In fact, Vardaman was arrested on the very day and … Continue reading

The Natsarene and Hidden Gnosis – Pt. 6

Priests vs. Levites   We concluded the last section with an observation of Ellis Rivkin: “We must, therefore, conclude that the Aaronides come to power with the finalized Pentateuch and, as such, are their own creation” (IDB). The priestly Aaronides, centered in Jerusalem, are the post-exilic religious hegemonists who took authority away from the pre- and concurrently-existing (gnostic) Levites. By “their own creation,” Rivkin means that the Aaronides invented their own pedigree, invented their status as Levites (for Aaron was supposedly himself a Levite), and in this way they took over from the ancient and ʻtrueʼ Levites the rights to administer the Temple. Essentially, they arrogated to themselves the religion which became known as “Judaism.” With the rise of the … Continue reading

The Natsarene and Hidden Gnosis – Pt. 5

The demise of gnosticism   Scant elements of the gnostic worldview remain in the Jewish scriptures. They are hidden, to be ferreted out from among the obloquy heaped upon gnosticism by the later scribes. The meaning of old gnostic symbols was lost, perhaps unknown even to many in later antiquity. When the Jewish religion turned against its gnostic roots, the Aaronide priests of Jerusalem jettisoned the old goal of ‘acquisition of gnosis’ (which was still practiced at Dan in the north) and fashioned an impassable chasm between man and god, one not to be crossed. Thus Judaism made an about-face, from a people who at first celebrated ʻcrossing overʼ from the material to the transcendent, to a people who forbade … Continue reading

The Natsarene and Hidden Gnosis – Pt. 4

Ephrathah and ʻcrossing overʼ   In Jewish scripture, Bethlehem is sometimes equated with Ephrath/Ephrathah (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2). Elsewhere, the latter is the “father” of Bethlehem (1 Chr 4:4). Both ʻplacesʼ were not material settlements in Judah, Benjamin, or Ephraim, but mythical locales in pre-Israelite religion. Beit-Lahmu (Bethlehem) was the home of the Lahmu divinities, servants of the great god of hidden wisdom who guarded the ʻgateʼ of his house. Hidden wisdom (gnosis) had long been symbolized by fresh water emerging from within and under the earth. Thus, it is no surprise that the Bethlehem known to Jewish scribes was noted for a well with special water sought out by David himself, as already cited (2 Sam … Continue reading

The Natsarene and Hidden Gnosis – Pt. 3

David, Bethlehem, and the scribes   To this day, archaeologists cannot be certain where the settlement of Bethlehem was located. The scribes who penned the Jewish scriptures were also in doubt, for in several cases they found it necessary to identify Bethlehem with another unlocated settlement called Ephrath/Ephrathah: “So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar at her grave; it is the pillar of Rachelʼs tomb, which is there to this day” (Gen 35:19–20; cf. 48:7). However, Jewish scripture clearly locates Rachelʼs tomb to the north of Jerusalem (1 Sam 10:2; Jer 31:15), while Bethlehem lies to the south of the city. This anomaly has long caused … Continue reading