Mary's lineage

Referring to historical documents, we can sort out the confusion and deliberate disinformation about the Parthians in general and the identities and lives of Prince Adiabene and Princess Kharax in particular. German research concluded that the marriage of Prince Nakeb Adiabene and his wife Princess Grapte Kharax was at first childless. A Jewish merchant named Ananias, from whom the couple had bought much jewelry—among other wares—convinced the royal couple to convert to Judaism, and to pray to the god of the Jews (Yahweh, Jehovah), “who will surely bless them with an offspring.” The persuasion was successful, and Prince Adiabene is given the name Joachim in the Jewish religion, and his wife becomes Anna (names to note). The Jewish "archaeologist" Josephus Flavius writes: "the Adiabenes erected a palace in Jerusalem, and contributed a third of their annual income to the Temple of Jerusalem, and distributed another third among the poor of the Jewry." However, even after twenty years of waiting, conversion to Judaism proved to be fruitless: the couple remained childless.

At this point, the high-priests of the Temple of Jerusalem try to persuade Prince Adiabene—known to the Jews only as Joachim—to divorce his wife and take on a Jewish woman who will surely bear him a child. Prince Adiabene, however, loved his wife. The royal couple finds the Jews' suggestion so repugnant, they break all ties with Judaism and return to their original faith. Prince Adiabene entrusts his wife to his nephew, Useph (Joseph) Adiabene. (Useph lives and functions near Lake Galilee. His functions include the management and oversight of natural resources such as fisheries and forestry, so his title, Pandar [overseer] is appended to his name. He becomes known as Useph Pandar [Hungarian, pandúr: “guardian of property,” before the establishment of the Royal Hungarian Mounted Police]). Meanwhile, Prince Adiabene travels to Sippar, Mesopotamia, to look up the head of the magi, one of his teachers whom he had known since childhood. He confesses that he had prayed to the Jewish Jehovah for nearly twenty years, and had generously participated in every religious sacrifice. But despite his efforts, God had not given him a child. Then:

"The Head-magus replied: 'God glorified in Eternal Light will never do for us what we can do for ourselves, or what others can do for us. He gave us strength, ability and wisdom so we may become His allies in the maintenance of the Order of Creation, and to advocate and practice His glorification by way of the Light of Knowledge. Your wife, Princess Grapte's family has enjoyed physical and intellectual health throughout generations. Take her to the magus-woman midwife Ywissa, our best physician for helping childless women, and you will see that your wife, Princess Grapte, will give birth, since she is still of childbearing age.'

Prince Adiabene then replied:

'You are my father's good friend. I will accept your advice and promise, that if our God blesses us with a child, boy or girl, I will place him or her in His service.' And he took his wife to the midwife Ywissa. And all happened just as the Head-magus of Sippar said. One year later, Princess Grapte gave birth to their daughter, Mary-Miriam." (The above are from Wehrli-Frey's book, Jesat Nassar genennt Jesus Christus, Drei Eichen Verlag, München, 1965.)

And this little girl, as we shall see, is far more than just the long-awaited child of a royal couple, promised to be raised in God's service. This German writer, however, is trying to derive Mary and Jesus from Aryan ancestry by relying on historical fallacy. He claims that Parthia was a province of Alexandre's empire around 350 BC, and therefore, the Parthians were Aryans. However, he neglects to take into account Sebeos' historical findings—History of Heraclius, Page 10. 1850, Constantinople—which state: "In the fourteenth year of Antiochus' regime, the Parthians shook off the Macedonian yoke, and the son of the Euthalite (White Huns, also Hephthalites, Hunas) king became their ruler to whom all peoples of East and North Asia soon paid homage." Therefore, at the time of Mary's birth, it is the Parthians who are identified by history as Dahae, Sakas, Massagetae, Sarmatian, Scythian, and Hun. They express their collective spirituality according to the teachings of the so-called Magus Faith or, another frequently (mis)used name for their religious observances, Zoroastrianism (Reverence of Light)—the two are not the same. They build their churches on mountain tops, hills and high grounds, where people gather and direct their supplications to the Virgin of Light (Inanna, Istar, Astare, Astoret, Anahita), and to the Son of Light (Bal, Mitra). So the creed of the original people of Adiabene's province—called Galilee—and the faith and religious convictions of the Parthian "Magi who came from the East" is one and the same, and excludes all ideologies of Judaism.

We also have information on the Adiabene family from Jewish sources. One of Judaism's literary products desecrating Mary and Jesus appeared during the post-Talmud era titled, Toledot Jesu (also Toledot Yeshu). In this writing, the Jewish author references a high-ranking personage of Adiabene's royal family as "Jesus' relative, who wanted to save him from crucifixion."

Prince Adiabene and Princess Kharax do not live to see their daughter, Mary reach adulthood. History has yet to reveal the circumstances of their death, but we know there is no love lost between the royal couple and Herod, and legends suggest that the Galilean governor, known as Pacorus is in Herod's way. Therefore, it is quite possible (though it remains to be proven—or refuted) that Herod has the royal couple assassinated. Whatever the circumstances of their deaths, Princess Mary Adiabene-Kharax inherits her parents considerable estate, including their royal palace in Jerusalem where she resides form time to time to look after her estate in and around Jerusalem. It is during one of these stays that the Jews try to put their hands on her wealth by way of a crafty maneuver.

To understand the following events, it is necessary to keep three relevant details in mind:

1. The royal couple, Prince Adiabene and his wife, Princess Kharax, are known among the Jews as Joachim and Anna, the names they were given at the time they temporarily took on Judaism in the hope that the Jewish god will give them an offspring. Therefore, the names Joachim and Anna in Jewish scriptures refer to Prince Adiabene and Princess Kharax.

2. Mary, an adolescent royal orphan known to the Jews as Miriam, and Herod's wife (who had converted to the Jewish faith along with Mary's parents) are on friendly terms and see each other regularly. It is during one of these social encounters (presumed to be at Mary's royal palace in Jerusalem—based on the dialog that follows) that the attempt on Mary takes place.

3. Joseph Pandar is Useph Adiabene.

The "Jewish Legend" relates this attempt. In the Gospel of Pseudo-Mathew, we read Abiatar, the Jewish high-priest asking the temple council to deliver Miriam (the Jews' name for Mary), daughter of Joachim and Anna, to Rabbi Seth because his son wants to marry her. Quoting further from this text, the following scam attempt emerges:

"The wife of Rabbi Seth seeks and is granted an audience with Miriam-Mary, where she says:

'Everyone knows of your goodwill, dear Miriam. We know that you help everyone. My son would like to ask of you a great assistance but, since he is not good in the use of words, he put his request in 'writing' and would like to give that writing to you."

'Well then, let him give it to me,' says Mary.

Just as the rabbi's son is ready to hand the written "request" to Mary, two witnesses from behind him step forward to 'witness the event.' Mary reaches for the document, when Herod's wife, Mariamne, grabs Mary's hand and says to her:

'Do not touch it, Mary, because these people are cheaters. That is not a 'request,' but a marriage contract. Once you touch it, you will never be able to free yourself from its binding power, and Yohanan will be in control of your wealth.'

Mary clasped her hands over her heart, and spoke out angrily to the rabbi's family and the two unknowns regarding the audacity of their trickery:

'Have you come here to entrap me in the web of your deceit and to maliciously ruin me with your deceitful words by exploiting my generosity? ...Leave at once. I never want to see you again.'

By the time Mary spoke these words, Joseph Pandar already stood beside her, and evicted the repugnant delegation.

Rabbi Seth then ran to Queen Helena and demanded the registration of his son's "Mekadesh marriage" claiming that Miriam took into her hand the written contract in the presence of two witnesses. Queen Helena then ordered him to 'bring forth the two witnesses.' However, despite a frantic search by the priests of the Temple of Jerusalem to locate the witnesses, they were nowhere to be found.

And so Queen Helena, Herod's wife, Mariamne, Salome and Tryve met, and unanimously agreed that Mary will be under constant threat of such trickery whenever she is in Jewish-controlled territory, and that it would be wise for her to choose a protector for herself to preempt similar attempts.

Fortunately, Joseph Pandar was also present during this meeting, and since Mary did not want to even hear of anyone "marrying her off," he suggested that he will seek protection for Mary from the Parthian ruler. This suggestion scared Queen Helena, and she suggested that they bring into the discussion Mary's mentor since childhood, a woman everyone called simply Hanna the women prophet, and seek her advice in stead.

Mary and Hanna excused themselves to discuss the situation. At the end of their discussion, Hanna said:

'Come daughter of God. Let us do everything we need to do to accomplish God's will.'

...without further discussion of the matter, Mary stepped forward and, with solemn resolve, announced her decision in total spiritual accord with her mentor:

'The child chosen by the Great Almighty thanks you for your advice, and will choose a protector for herself herewith.'

A great silence came over the gathering, and Mariamne's two sons, the two Herod princes, tip-toed into the hall. Then Mary said:

'My dear relatives and faithful friends who wish my welfare: Accept my decision with kindness and benevolence when, here, in your presence, I announce that I Mary, known here as the daughter of Joachim and Anna, in the name of the Almighty God, hereby choose and ask my blood-relative Useph Pandar to be my guardian and to protect me from all my potential enemies. In your presence, I give him my hand as a sign of my respect and authority.'

She, then extended her hand to Joseph Pandar. Joseph Pandar broke the silence by stepping up to Mary, knelt in front of her, took her hand, kissed it, and put it on his head saying:

'Dear Mary, I am not worthy of such great honor. But I consider and accept your decision as a divine calling for me to be your faithful servant and guardian for as long as I live. May our Almighty God help us make it so... In the province where I am the Pandar, I can surely guarantee Mary's safety and welfare. But, here, in Jerusalem, though we are foreigners, we are subjected to the laws of the Temple of Jerusalem. I want to prevent any more surprise attempts on Mary such as that perpetrated by the wife of Rabbi Seth on her son's behalf. Therefore, I want to execute the same "Mekadesh marriage" contract Rabbi Seth's son wanted to fraudulently accomplish, and to ask King Herod's [adopted] sons, here present, to witness this deed.'

'Mary: Herewith I extend to you the contract, by which I officially take you as my wife according to local laws, the laws of the Temple of Jerusalem. Take into your hand the document of this deed.'

...then, later:

'Rabbi Simon: I ask you, as the prince of the synagogue, to record, by your own hand, this marriage into your temple's registry.'"

Later, Herod has his wife and her two sons executed—though his reasons are subjects of debates.

In light of Wehrli-Frey's research, where Joachim and Anna are in fact Prince Adiabene and Princess Kharax, the above sequence of events becomes clear:

1. Mary is the orphan teen-age daughter of Prince Adiabene and Princess Kharax;

2. Mary has substantial property in Jerusalem, which includes her royal palace;

3. Mary's husband by local civilian law is Useph (Joseph) Pandar Adiabene;

4. Useph Adiabene wants the Parthian ruler to protect Mary from the Jews;

5. Useph Adiabene is concerned that he can protect Mary only in his jurisdiction, Adiabene (Galilee), but not in Jewish-controlled Jerusalem.

However, we do not find any reference to any carpenter named Joseph as Mary's husband. As the matter of fact, we cannot find any trace of a carpenter named Joseph anywhere in history. Even in the Bible, all we have are brief references to a certain Joseph by the evangelists Matthew and Mark, neither of whom ever met either Jesus, Mary, Useph Pandar or the elusive carpenter, Joseph. Considering that Christians believe this carpenter to be Mary's husband and Jesus' provider, the gospels do not say much about him or his background. What we do find, is an interesting link between the words “carpenter” and “Nazareth,” a link we must digress for a moment to explore.

The respected British researcher, M.F. Albright, has determined that, in Jesus' time, the place the Bible calls Nazareth is in fact a community called Magharet, located a mere 5 kilometers from Mount Tabor, and that it became Nazareth only through “biblical creativity.” This is where Useph Adiabene functions in his capacity as overseer, of which the Jews are aware. We also know that, according to Josephus, "the Jews always hated the Galileans," and that they ridiculed everyone and everything that was not Jewish. One example of such ridicule is the word Galilee, a disparaging word for galil ha-goiim, (Goutim, Kuti, Scythians) heathens, mentioned earlier. Another is the person and the title of Useph Pandar. Since his function in the town of Magharet included the management of forestry and forest products, the Jews nicknamed him "Magharet naggar," meaning "carpenter of Magharet." That the word naggar means carpenter and is disparaging is confirmed in the Talmud:

"...during the argument concerning this matter, Rabbis Jirmeja and Seseth say: 'I am neither a naggar nor the son of a naggar, but I will explain this matter, ...this word, naggar, originally means carpenter'" (50.b).

That is how Prince Useph (Joseph) Pandar of the Adiabene royal family becomes Christianity's "Joseph the carpenter" and Magharet becomes the biblical Nazareth.

And so we find the sources of both the "Joseph the carpenter" and the non-existent town of Nazareth inventions mentioned in the Bible. We also find vast amounts of text ridiculing the Adiabene royal family. That alone, the tremendous effort put forth to ridicule the Adiabenes, suggests that discrediting this royal family must be very important to Jews and Judeo-Christianity.

But let us get back to Mary. After the registration of Mary's marriage to Useph Adiabene, Mary and her entourage return home to their palace in Scythopolis (See below). Mary and Hanna are to remain here, while Useph prepares to resume his work. But a great surprise and gathering awaits Mary. A high-ranking visitor had already arrived and is looking for her:

"Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth; to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin's name was Mary" (Luke 1:26-27).

Overlooking for the moment the already discussed “Nazareth” and “descendant of David” fabrications, let us see what we can find out about this “angel Gabriel” Luke is referring to. In cuneiform writing GAB-RI-EL is a compound word which means "Derived from God's breast" (GAB, breast; RI, of, from; EL, God). Gabriel is a well-known name in Magi tradition. It is the name of the Archmagus based at magi headquarters in Sippar, on the bank of the Euphrates river of the Parthian Empire. Therefore, it is very likely that this Gabriel travels from Sippar to Scythopolis (Bethshaan) since his position in Sippar permits travel only in extraordinary circumstances. And it seems quite appropriate to call this distinguished white-haired gentleman God's earthly messenger (angel), if we like.

Gabriel's words and manner of approach to Mary have been preserved in traditions:

"This is the happiest journey of my life, Mary; that I may come to you and bring you the Divine Message I was entrusted to deliver, the secret of secrets. Our Mighty God has shown me this in the Book of Heavens. At the place where your stars are, the Book speaks of your calling, of your purpose, because the crest of the New Moon shines beneath the feet of the Morning Star, and the planet of truth is their crown. You are the Virgin Morning Star landed on Earth. The Son of God who brings the New Light, whose mother you will be, is conceived in your womb. Sense within your spirit the will of our God, because, within you comes to life the Son of God, in accordance with the laws of earthly incarnation. But he will come into the world from your womb by miracle, as the fulfillment of God's promise that he will be born of a virgin mother, just as it had been since eternity. On the day of his birth, the Panther Star from beyond the world will also arrive to augment the light of the earthly planets, lighting up the heavens to a level never before seen and thereby signal the arrival of the Son of God on Earth."

Although the above is but a tradition, the words quoted remain to this day as symbols on icons and paintings. The Virgin Mary is most often shown standing above the crest of the New-Moon. It is to note that Mary is called the Morning Star, a name Jesus also uses to refer to himself.