O HOLY FIRING OF ROME (further notes)

further notes to post thread:

O HOLY FIRING OF ROME 

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Further Notes:

1: Compare KORAN (3:45-59) with JOHN (1:14), and ponder how one does indeed resolve the deep, facetious interplay, that takes the dusty clay bird miracle from the THOMAS INFANCY GOSPEL, and ties it into the wet clay inside Mary's womb. The KORAN speaks in the same rhetorical voice as the TANAKH and NEW TESTAMENT---a scholastic voice that deliberately prompts the student to think outside the bounds of surface meanings. Who could expect God to have a more important word task than His passionate indictment of the irreligiosity of religion.  

2: Thus monogenous is not properly defined simple as "only begotten," but must include "one of a kind," "one-of a genus": a phrase capable of evoking both the ordinary, as a single example of a larger group or class, but also the exemplary, as in a paradigm example, both acme and mean, as in the paradoxical English euphemism: "one of a kind"---both irreplaceable, and the perfect effigy. Josephus did not work his literary revelations with the word monogene in a vacum. The construct had a potent cultural legacy in Greek myth, religion, and philosophy.

There are three early significant uses of the Greek μονο-γενή construct. The first is in Hesiod's THEOGONY (404), where Hecate, the goddess of magic, religion, and childbirth, is the only child (μουνογενής --- mounogenes) of the Titan Asteria, and on this account Hecate is also the favorite goddess of Zeus, though Hecate was not Zeus's offspring, but of Titanic birth. Two later notable uses are found in the nearly contemporary works of Heredotus and Plato. In HISTORIES (2:79) Heredotus uses the term to describe the mythic boy Maneros as the μουνογενέα (mounogenéa) of Egypt's first king Menes (Pharaoh Narmer). Much later, Plutarch, in his essay ISIS AND OSIRIS (17) points to this, as the very juncture in the Pagan word, where the root of Man meets the cult Menu (or Egyptian god Min and his vapid diet), within the disgusting cannibalistic fertility cults, founded by human traffickers of the eastern Mediterranean, toward the beginning of the Bronze Age. One is vacant if they reject consideration of some sort of a pre-Trojan War relation to the Latin manes (ghosts--underworld spirits) and the munera (blood offerings they were due from the living. Here united Egypt's Menes (Narmer), meets to drink and feast with the child eater King Minos of Minoan Crete. Here the cults of Dionysus meet the cults of Osiris (see ISIS AND OSIRIS 13, 28, 34-37; Heredotus HISTORIES 2:42, 2:144). Thus Plutarch tells that Maneros, (whom he says was also named Philistinus), was a son born of Astarte (i.e. Tanit), by her marriage to the King of Byblos. Plutarch describes how this boy Maneros was killed by Isis during her quest to bring Osiris back to life. Heredotus gives the sanitized version of the Pagan rhetoric, which describes the yearly songs of lament for the dead child Maneros, in their context of a mourning for the passing of summer. Plutarch describes these so called fertility rites in their openly debased, Bacchic form, of drunken revelry and abandon, wherein erotic pleasure in meat, and the eros for the man-flesh, is indulged without rational limits, in a quest to investigate the fertility cult boy-object Man-eros, and thereby experience, if only fleetingly, the illusion of liberation from mundane existence, while exercising prerogatives forbidden among societies of rational mortal men. While the adherents to these beliefs were, and still are, largely cognizant of the insanity of their quest and doctrine, vis a vis the defined role of Dionysus as the god of divine madness and drunkenness, they don't appear to have ever grasped the very sad and terminally sterile nature of their inane fertility rites. Plutarch admits, that the elite levels of the Mystery Cults are naught but an method employed by the powerful, to secretly behave in league, like lawless gods who feed their powers and pleasures off the exploited lower classes:

They also recount that this Maneros, who is the theme of their songs, was the first to invent music. But some admit that the word is not the name of any person, but an expression suited to men who drink and feast together: "This way to our destiny of conspicuous prosperity!” (καὶ θαλειάζουσι πρέπουσαν ‘αἴσιμα τὰ τοιαῦτα παρείη:), and that this is really the idea expressed by the exclamation ‘Maneros!’ whenever the Egyptians use it. In the same way we may be sure that the likeness of a corpse which, as it is exhibited to them, is carried around in a chest, is not a reminder of what happened to Osiris, as some assume; but it is to urge them, as they contemplate it, to use and to enjoy the present, since all very soon must be what it is now and this is their purpose in introducing it into the midst of merry-making.

---Plutarch ISIS AND OSIRIS (17)

Those who adhere to this philosophy view it as realism, while they equate their selfish insanity with soundness of mind, like a clueless cancer cell bent on increase, outside of its originally designed function, within the society of cells that form the organism of which it was once a healthy part. The earliest high-brow use of monogene is made by Plato in TIMAEUS (31b & 92c) where Plato uses the term to describe the unity of a hierarchical universe as the 'throne' of an ultimate Monotheos or Godhead. Plato formulates the Socratic rejection of Pagan irrationality, embodied in the rational rejection the magical social terror that the elite priesthoods and mysteries, employed to maintain and increase iniquity. Thus Plato speaks of a uniquely-born heaven (μονογενὴς οὐρανὸς --- monogenes oὐranὸs); the following neglected passage deserves repeating:  

Are we right, then, in describing the Heaven as one, or would it be more correct to speak of heavens as many, or infinite in number? One it must be termed, if it is to be framed after its pattern. For that which embraces all intelligible Living Creatures could never be second, with another beside it; for if so, there must needs exist yet another Living Creature, which should embrace them both, and of which they two would each be a part; in which case this Universe could no longer be rightly described as modeled on these two, but rather on that third Creature which contains them both. Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven (μονογενὴς οὐρανὸς), unique of its kind. Now that which has come into existence must needs be of bodily form, visible and tangible; yet without fire nothing could ever become visible, nor tangible without some solidity, nor solid without earth. Hence, in beginning to construct the body of the All, God was making it of fire and earth. But it is not possible that two things alone should be conjoined without a third; for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion. For whenever the middle term of any three numbers, cubic or square, is such that as the first term is to it, so is it to the last term, and again, conversely, as the last term is to the middle, so is the middle to the first,—then the middle term becomes in turn the first and the last, while the first and last become in turn middle terms, and the necessary consequence will be that all the terms are interchangeable, and being interchangeable they all form a unity (ISAIAH 41:4, 44:6, 48:12. MARK 10:31, LUKE 13:30, MATTHEW 19:30, REVELATION 1:8, 1:17, 2:8, 3:14, 21:6, 22:10-15, MATTHEW 20:1-16) Now if the body of the All, had had to come into existence as a plane surface, having no depth, one middle term would have sufficed to bind together both itself and its fellow-terms; but now it is otherwise: for it behoved it to be solid of shape, and what brings solids into unison is never one middle term alone but always two. Thus it was that in the midst between fire and earth God set water and air, and having bestowed upon them so far as possible a like ratio one towards another—air being to water as fire to air, and water being to earth as air to water—he joined together and constructed a Heaven visible and tangible.

----Plato TIMAEUS (31a-32b) 

Whereas Israel lay sandwiched between the world of the Persians and Greeks, it is not rational to divorce this early account of a Monotheos who is Creator, from the Hebrew account of GENESIS, which was redacted in the same Persian Imperial Period. The resemblance between Plato's Four Living Creatures, and those of EZEKIEL (1:5-28), and REVELATION (4:6-8), can not be denied. While EZEKIEL dates itself circa 570 BC, the prophet's satirical views of the expected restoration can never have shined favorably upon the Persian sponsored Second Temple. It is certainly interesting that two centuries later, when Plato founded his Academy at Athens circa 370 BC, large amounts of Persian funds were being funneled into Athens, to groom the Athenians as new allies against Sparta, which had attacked Persian possessions in Asia Minor. Moreover, the then reigning Shahanshah Artaxerxes II, had lost Egypt, where there were already sizable communities of both Greeks and Jews long before Alexander. Thus it is not too difficult to connect the dots which tend to confirm the identification of Artaxerxes II with the Ahasueras of ESTHER, and which perhaps better explain his persecution of the Jews of Susa and Persepolis, who may have suddenly been viewed as an information security threat, if not an outright fifth column. ESTHER is notable as the only book in the TANAKH with no mention of God (Yahweh)---a fact that supports the latest possible date for its composition. The early spring festival of Purim, with its wine drinking, revelry, and masquerading, bears a striking resemblance to the Urban Dionysia of early spring---i.e. the Greek civic festival of Dionysus. 

Plato concludes TIMAEUS with another high-brow Monotheistic spin on the concept of monogene, after a critical finale every bit as satirical as EZEKIEL's fabulous critique of the dreams of Second Temple Israel. Plato's anti-Pagan spoof is acerbic. In contrast to the accurate successive origin of species given by GENESIS, Plato poses a devolutionary transmigration of souls, as a commentary on the fall of man. Plato's take on Pythagorean metempsychosis does indeed define the dilemma of the human condition in the universe, and the cosmic mystery is truly every bit as sad and quacky as the cartoon literary surface it is varnished with:

The wild species of animal that goes on foot (i.e.--the Beast who marches the world to war for gain) is derived from those men who have paid no attention at all to philosophy, nor studied at all the nature of the heavens, because they ceased to make use of the revolutions within the head, and followed the lead of those parts of the soul which are in the breast. Owing to these practices, they have dragged their front limbs and their head down to the earth, and there planted them (and the editor is here inspired to add that such a species will never attain life in the heaven, i.e.---space; even after the atmosphere has blown off, this rock will remain the prison of such a devolver), because of their kinship therewith (i.e.---'they are soiled'); and they have acquired elongated heads of every shape (with no mean reference to the swelling hard head afflicted with Priapism between the legs, which the elite Beasts with the large harems use to think with---sexualized dominance and the food chain their two overarching paradigms of existence), according as their several revolutions (their wheels within wheels---the orbits of the higher mind) have been distorted by disuse. On this account also their race was made four-footed and many-footed (herds at war, the the great armies as massive centipedes), since God set more supports under the more foolish ones (here Plato has focused the entire cipher to call out at Artaxerxes II as the "world's biggest fool," with the biggest army), so that they might be dragged down still more to the earth (ISAIAH 14:4-15, EZEKIEL 28:1-19, REVELATION 12:9). And inasmuch as there was no longer any need of feet for the most foolish of these same creatures, (the elite members of the Pagan cults and mysteries who made policy, and the emperors like Artaxerxes II, no longer took to the field, but employed mercenaries, and watched the battle from afar) which stretched with their whole body along the earth (Imperialist snakes---animals sacred to the Egyptians and to the most cannibalistic cults; central to Dionysian cult initiations---especially in Asia Minor) the gods (belief in Pagan nonsense) generated these footless and wriggling upon the earth (snakes are here in Plato just as accursed as in GENESIS). And the fourth kind, which lives in the water, came from the most utterly thoughtless and stupid of men, (satirization of the lowest classes) whom those that remolded them (the Pagan elite) deemed no longer worthy even of pure respiration, seeing that they (the Pagan elite Beasts) were unclean of soul through utter wickedness; wherefore in place of air, for refined and pure respiring, they thrust them into water, there to respire its turbid depths (the misery of the lowest classes submerged in a sea of Pagan mind-control delusion). Thence have come into being, the tribe of fishes and of shellfish and all creatures of the waters, which have for their portion the extremest of all abodes in requital for the extremity of their witlessness. Thus, both then and now, living creatures keep passing into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason. And now at length we may say that our discourse concerning the Universe has reached its termination. For this our Cosmos has received the living creatures both mortal and immortal and been thereby fulfilled; it being itself a visible Living Creature embracing the visible creatures, a perceptible God made in the image of the Intelligible (i.e. thought, personality, and eternal laws---apprehensive by the mind only), most great and good and fair and perfect in its generation—even this one Heaven sole of its kind (εἷς οὐρανὸς ὅδε μονογενὴς ὤν).

----Plato TIMAEUS (91e-92c) 

3: Bethlehem means "House of Food," or "House of Meat," or "House of Bread." In the syncretic Pagan Mysteries of the First Century, Chronos was identified with the filicidal head Titan Chronus (Pliny: ISIS AND OSIRIS 32). Chronus ate his own children; to the Romans he was Saturn; in the Levant and Carthage he was Baal-Hamon and Molech. Here, the Biblical Tophet in Gehenna---which Jesus testifies was thriving in His days---meets the degenerate palate of the Roman slave empire. Same Amalek, different day. The citizenry based foundation of Olympian Paganism made moral advances beyond the earlier substrate of cannibalistic Pagan magic, and can be compared with anti-cannibalism advances Hinduism made with the reformations of Ram and Sita, however a progressively unhealthy concentration of wealth, that coincided with a penetration of the Mysteries into all levels of society, had a devastating effect on Western morality. This immorality reached a crescendo as the Roman Republic morphed into an Empire ruled by a faux divine Imperial House of human traffickers. The mysteries of Cybele, Dionysus, Orpheus, and Mithras, all were based upon costumes tailored from the East. In these cults, Chronos, as personified temporal time, was an initiatory step towards Aion, the personification of the eternal time that turned the Zodiac. When, in his inspired remedy, Josephus alludes to the prohibition against revealing the name Yahweh, Joe uses the word θεμιτός, which is the dogmatic term specifically used to describe what is “lawful” in the doctrinal charters of the Mystery cults. The grind to the double edge on this use, can be compared with the sharp tongue in MATTHEW (2:16), where the word Magi in the first line may be taken to refer to the Adiabene Zoroastrians who converted to Galilean Judaism, while the use of magi in last extracted line may be taken to refer to magicians of Pagan Mysteries like Mithraism, and the many other variations on the Dionysian disease. It is perhaps appropriate to mention that as this note is written, Tanzania has moved to outlaw witch doctors, whereas ritual killings of albino children are alarmingly on the rise. In 2015, albino body parts fetch $600 each, while an entire albino body is worth up to $75,000. Albinos in Tanzania are merely a conspicuous example. The trafficking and consumption of human children is still big business on planet earth.