A disappointing book on an important subject. Jackson, a lecturer of African history and African American studies, wrote this in the 1980s, and relied upon sources that were outdated even then. Also, the method of presentation is rather amateurish. In other words, it is hard to believe that an actual academic wrote the book. Jackson has a two-part thesis. The first is that the stories, both from the Bible and from extra-biblical documents, and the rituals associated with "the Christ" in the classical Roman period were all hand-me-downs from prior civilizations such as the Babylonians, Sumerians, Chaldeans, and most especially the Egyptians. The second is that all of these myths and rituals date back even further to the supposed African origins of civilization. The first part of the thesis is consistent with the more general theory that Jesus was never a living person, but always a myth. It is an older idea than some might think. Jackson relies upon sources on this point that range from the 1830s to the 1960s. The second part of the thesis is by far the more dubious, especially given that Jackson uses pretty much the same sources to support it that he uses to support the Jesus-myth thesis. Jackson got caught up in the Africanist theories that were catching hold in some circles during the 1980s, and at the end of the book goes way into the deep end with this theory. Thus, Jackson wrongly believes that ancient Egyptians were originally and entirely Black Africans from Ethiopia, that the original "humans" were African Pygmies who spread across the world, even into South America, and are the originals of virtually all the ethnic types known today. The age of his sources is part of the problem, as these sources had no access to modern archaeological, linguistic, and genetic research that reveals a much different account of the origins of language and culture, that is both older and more diverse than Jackson accounts for. The sad thing is that Jackson would have had access to some of this information in the 1980s, but chooses not to use it. There are similar problems with his sources for the Jesus-myth argument in that many of them are simply wrong about key evidence. Jackson notes a couple of these errors, such as the mistaken belief in the 1800s that the names Krishna and Christ were etymologically related. However, he ignores other etymological naming errors from his sources. The argument often rests on superficial similarities, such as the number 4 (i.e. any time one gets 4 of something, such as four Gospel authors, they must, merely because of the number, refer to the 4 compass points). Again, a look at more recent scholarship in his own day would have corrected many of these errors and actually bolstered the Jesus-myth argument. The major disappointment, though, is the method of presentation. Jackson himself writes very little. Instead, he give short previews of long quotations, all the while remarking upon how admirable and scholarly his sources are. Thus, the quotations are doing all the heavy lifting, while Jackson can rely upon inference and argument from authority to make his case. As scholarship goes, that is pretty slipshod. Had Jackson used more up-to-date sources, he could have made a stronger argument and provided more insight about both about the origins of Christian mythography and the developments of culture in Africa.