Andrzej Niemojewski

Andrzej Niemojewski (1864–1921) was a Polish social and political activist, poet and writer of the Young Poland period.

Albert Schweitzer added two new chapters in the 1913 second edition of his Quest of the Historical Jesus. (Geschichte der Leben-Jesu-Forschung, 2. Auflage, 1913) which features God Jesus in one chapter.

Arthur Drews featured God Jesus in his 1926 work, The Denial of the Historicity of Jesus in Past and Present ;

A. Niemojewski's main book appeared in 1910. It also shows a divine Jesus preceding any rumours about a human one. Contradictions in the Gospel tales prove that they are impossibly about one and the same person -- especially the sayings aren't from a single person. The sayings are co-opted from Jewish common sources and stuffed into the mouth of the alleged master Jesus.

The most important part of the Gospels, besides the logia, are miracles. One can't neglect them as the liberal Jesus proponents do, without destroying Christian scripture. Miracles are proofs for the divinity of Jesus. Falsely so-called proofs about the human Jesus, like Flavius Josephus, are easily dismissed as chatty hearsays or interpolations.

Niemojewski continues the line of Volney and Dupuis, by looking for parallels in astral mythology. The Tanakh and Talmud are already full of astral mythological images, like the 12 Jewish tribes and sons of Jacob. Even more, of course, the New Testament. This is seen strongest in the Apocalypse of John. The twin myth, applied to Jesus and John, is especially interesting for Niemojewski. The constellation of Gemini plays a central role for Niemojewski. The astral mythological elements are strongest in the Gospels of Matthew and Luke; Mark contains them only quite marginally.

In the Appendix of The Witnesses to the Historicity of Jesus, Drews writes ;

If we substitute for the “crucified” Orion of the twenty-second psalm the two other important celestial crosses the vernal cross with the Earn (Lamb) and the autumnal cross with the Cup (skull) below it, the Virgin, Berenice's Hair (megaddela=Mary Magdalene), etc.—we have all the astral elements of what Niemojewski calls the “astral via dolorosa” (p. 413). May we suppose, in fine, that Orion itself plays the part of the crucified Saviour? In that case the (weeping) women at the cross are represented by the Pleiades (the “rainsisters”), one of which bears the name of Maja (Maria). The Pleiades also are hair-dressers (megaddela), as they are represented in medieval manuscripts on the basis of an old tradition, and they culminate when Berenice's Hair rises above the eastern horizon. Electra is supposed to be the centre of the Pleiades. She is the mother of Jasios (Jesus), and is represented as a mourner with a cloth over her head, just in the same way as the Christian Mary. But as Jasios was also regarded, according to another genealogy, as the son of Maja, the mourning Pleiad may also stand for her. As is known, the mother of Jesus also is a dove (peleids, Pleiad) in the early Christian conception.

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