The Apology of Aristides the Philosopher, translated by D.M.

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

The Apology of Aristides the Philosopher, translated by D.M.

Postby admin » Sat Jun 18, 2016 12:36 am

Part 1 of 2

The Apology of Aristides the Philosopher
translated from the Syriac Version by D.M. Kay, B.Sc., B.D., Assistant to the Professor of Semitic Languages in the University of Edinburgh

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


Here follows the defence which Aristides the philosopher made before Hadrian the King on behalf of reverence for God.

. . . All-powerful Caesar Titus Hadrianus Antoninus, venerable and merciful, from Marcianus Aristides, an Athenian philosopher.

I. I, O King, by the grace of God came into this world; and when I had considered the heaven and the earth and the seas, and had surveyed the sun and the rest of creation, I marvelled at the beauty of the world. And I perceived that the world and all that is therein are moved by the power of another; and I understood that he who moves them is God, who is hidden in them, and veiled by them. And it is manifest that that which causes motion is more powerful than that which is moved. But that I should make search concerning this same mover of all, as to what is his nature (for it seems to me, he is indeed unsearchable in his nature), and that I should argue as to the constancy of his government, so as to grasp it fully,--this is a vain effort for me; for it is not possible that a man should fully comprehend it. I say, however, concerning this mover of the world, that he is God of all, who made all things for the sake of mankind. And it seems to me that this is reasonable, that one should fear God and should not oppress man.

I say, then, that God is not born, not made, an ever-abiding nature without beginning and without end, immortal, perfect, and incomprehensible. Now when I say that he is "perfect," this means that there is not in him any defect, and he is not in need of anything but all things are in need of him. And when I say that he is "without beginning," this means that everything which has beginning has also an end, and that which has an end may be brought to an end. He has no name, for everything which has a name is kindred to things created. Form he has none, nor yet any union of members; for whatsoever possesses these is kindred to things fashioned. He is neither male nor female. The heavens do not limit him, but the heavens and all things, visible and invisible, receive their bounds from him. Adversary he has none, for there exists not any stronger than he. Wrath and indignation he possesses not, for there is nothing which is able to stand against him. Ignorance and forgetfulness are not in his nature, for he is altogether wisdom and understanding; and in Him stands fast all that exists. He requires not sacrifice and libation, nor even one of things visible; He requires not aught from any, but all living creatures stand in need of him.

II. Since, then, we have addressed you concerning God, so far as our discourse can bear upon him, let us now come to the race of men, that we may know which of them participate in the truth of which we have spoken, and which of them go astray from it.

This is clear to you, O King, that there are four classes of men in this world:--Barbarians and Greeks, Jews and Christians. The Barbarians, indeed, trace the origin of their kind of religion from Kronos and from Rhea and their other gods; the Greeks, however, from Helenos, who is said to be sprung from Zeus. And by Helenos there were born Aiolos and Xuthos; and there were others descended from Inachos and Phoroneus, and lastly from the Egyptian Danaos and from Kadmos and from Dionysos.

The Jews, again, trace the origin of their race from Abraham, who begat Isaac, of whom was born Jacob. And he begat twelve sons who migrated from Syria to Egypt; and there they were called the nation of the Hebrews, by him who made their laws; and at length they were named Jews.

The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High. And it is said that God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man. This is taught in the gospel, as it is called, which a short time was preached among them; and you also if you will read therein, may perceive the power which belongs to it. This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation might in time be accomplished. But he himself was pierced by the Jews, and he died and was buried; and they say that after three days he rose and ascended to heaven. Thereupon these twelve disciples went forth throughout the known parts of the world, and kept showing his greatness with all modesty and uprightness. And hence also those of the present day who believe that preaching are called Christians, and they are become famous.

So then there are, as I said above, four classes of men:--Barbarians and Greeks, Jews and Christians.

Moreover the wind is obedient to God, and fire to the angels; the waters also to the demons and the earth to the sons of men. [Possibly inserted by mistake into one of the early MSS.]

III. Let us begin, then, with the Barbarians, and go on to the rest of the nations one after another, that we may see which of them hold the truth as to God and which of them hold error.

The Barbarians, then, as they did not apprehend God, went astray among the elements, and began to worship things created instead of their Creator; and for this end they made images and shut them up in shrines, and lo! they worship them, guarding them the while with much care, lest their gods be stolen by robbers. And the Barbarians did not observe that that which acts as guard is greater than that which is guarded, and that every one who creates is greater than that which is created. If it be, then, that their gods are too feeble to see to their own safety, how will they take thought for the safety of men? Great then is the error into which the Barbarians wandered in worshipping lifeless images which can do nothing to help them. And I am led to wonder, O King, at their philosophers, how that even they went astray, and gave the name of gods to images which were made in honour of the elements; and that their sages did not perceive that the elements also are dissoluble and perishable. For if a small part of an element is dissolved or destroyed, the whole of it may be dissolved and destroyed. If then the elements themselves are dissolved and destroyed and forced to be subject to another that is more stubborn than they, and if they are not in their nature gods, why, for sooth, do they call the images which are made in their honour, God? Great, then, is the error which the philosophers among them have brought upon their followers.

And she began: "Thou shouldst know, my beloved, that there exist in the elements beings not very unlike you men, and who yet seldom let themselves be seen by you. The wondrous salamanders glisten and sport in the flames; the rough, malicious gnomes dwell deep in the earth; the woods are haunted by spirits which are of the air; while the far-spread race of water-spirits live in lakes, and streams, and brooks; they dwell too in resounding crystal vaults, through which heaven with its sun and stars shines in; lofty coral plants with blue and red fruits shine in their gardens; they wander over bright sands, and over gay, many-coloured muscles, and all that the old world possessed of beautiful which the present world is no longer worthy to enjoy, and which the waves conceal with their mysterious veil of silver; below still glitter noble ruins high and stately, and gently washed by loving waters which allure forth from them delicate mosses and wreathing bulrushes. Those who dwell there are pure and lovely to look upon, fairer than even mankind. Many a fisherman has had the good fortune to espy a mermaid as she rose up from the waters, and sang: then would he tell to many of her beauty; and such wondrous women have been called by men Undines. Thou seest before thee an Undine, dearest."

"We live far more happily than other men -- for men we call ourselves, as in countenance and stature we resemble you; but there is one very evil thing with us. We, and our fellows in the other elements, we perish and pass away both in body and spirit, so that no trace of us is left behind; and when you at length awaken to a purer life, we remain as sands and sparks, winds and waves remain. For we have no souls; the element animates us, it obeys us as long as we live, it ever scatters us as soon as we die; and we are gay without care, as are nightingales, and golden fish, and other lovely children of nature. But all would aim higher than they are; so my father, who is a mighty sea-prince in the Mediterranean, longed that his only daughter should possess a soul, even if therewith she gained the sorrows of those gifted with souls. But a soul can be obtained by our kind only by a union of deepest love with one of your race. Now have I a soul; I thank thee for my soul, O thou unspeakably beloved."

-- Undine: A Romance, by Friedrich de la Motte Fouque


IV. Let us turn now, O King, to the elements in themselves, that we may make clear in regard to them, that they are not gods, but a created thing, liable to ruin and change, which is of the same nature as man; whereas God is imperishable and unvarying, and invisible, while yet He sees, and overrules, and transforms all things.

Those then who believe concerning the earth that it is a god have hitherto deceived themselves, since it is furrowed and set with plants and trenched; and it takes in the filthy refuse of men and beasts and cattle. And at times it becomes unfruitful, for if it be burnt to ashes it becomes devoid of life, for nothing germinates from an earthen jar. And besides if water be collected upon it, it is dissolved together with its products. And lo! it is trodden under foot of men and beast, and receives the blood of the slain; and it is dug open, and filled with the dead, and becomes a tomb for corpses. But it is impossible that a nature, which is holy and worthy and blessed and immortal, should allow of any one of these things. And hence it appears to us that the earth is not a god but a creation of God.

I suspect that the origin of Gaia was separate from the origin of life. Gaia did not awaken until bacteria had already colonized most of the planet. Once awake, planetary life would assiduously and incessantly resist changes that might be adverse and act so to keep the planet fit for life....Thinking of the Earth as alive makes it seem, on happy days, in the right places, as if the whole planet were celebrating a sacred ceremony....

That is only what I feel about Gaia. What about God? I am too committed to the scientific way of thinking to feel comfortable when enunciating the Creed or the Lord's Prayer in a Christian Church. The insistence of the definition "I believe in God the Father Almighty, Maker of Heaven and Earth" seems to anesthetize the sense of wonder, as if one were committed to a single line of thought by a cosmic legal contract. It seems wrong also to take it merely as a metaphor. But I respect the intuition of those who do believe, and I am moved by the ceremony, the music, and most of all by the glory of the words of the prayer book that to me are the nearest to perfect expression of our language....

Those millions of Christians who make a special place in their hearts for the Virgin Mary possibly respond as I do. The concept of Jahweh as remote, all-powerful, all-seeing is either frightening or unapproachable. Even the sense of presence of a more contemporary God, a still, small voice within, may not be enough for those who need to communicate with someone outside. Mary is close and can be talked to. She is believable and manageable. It could be that the importance of the Virgin Mary in faith is something of this kind, but there may be more to it. What if Mary is another name for Gaia? Then her capacity for virgin birth is no miracle or parthenogenetic aberration, it is a role of Gaia since life began. Immortals do not need to reproduce an image of themselves; it is enough to renew continuously the life that constitutes them. Any living organism a quarter as old as the Universe itself and still full of vigor is as near immortal as we ever need to know. She is of this Universe and, conceivably, a part of God. On Earth she is the source of life everlasting and is alive now; she gave birth to humankind and we are a part of her. This is why, for me, Gaia is a religious as well as a scientific concept, and in both spheres it is manageable....

In no way do I see Gaia as a sentient being, a surrogate God. To me Gaia is alive and part of the ineffable Universe and I am a part of her.

-- The Ages of Gaia: A Biography of Our Living Earth, by James Lovelock


V. In the same way, again, those erred who believed the waters to be gods. For the waters were created for the use of man, and are put under his rule in many ways. For they suffer change and admit impurity, and are destroyed and lose their nature while they are boiled into many substances. And they take colours which do not belong to them; they are also congealed by frost and are mingled and permeated with the filth of men and beasts, and with the blood of the slain. And being checked by skilled workmen through the restraint of aqueducts, they flow and are diverted against their inclination, and come into gardens and other places in order that they may be collected and issue forth as a means of fertility for man, and that they may cleanse away every impurity and fulfil the service man requires from them. Wherefore it is impossible that the waters should be a god, but they are a work of God and a part of the world.

In like manner also they who believed that fire is a god erred to no slight extent. For it, too, was created for the service of men, and is subject to them in many ways:--in the preparation of meats, and as a means of casting metals, and for other ends whereof your Majesty is aware. At the same time it is quenched and extinguished in many ways.

Again they also erred who believed the motion of the winds to be a god. For it is well known to us that those winds are under the dominion of another, at times their motion increases, and at times it fails and ceases at the command of him who controls them. For they were created by God for the sake of men, in order to supply the necessity of trees and fruits and seeds; and to bring over the sea ships which convey for men necessaries and goods from places where they are found to places where they are not found; and to govern the quarters of the world. And as for itself, at times it increases and again abates; and in one place brings help and in another causes disaster at the bidding of him who rules it. And mankind too are able by known means to confine and keep it in check in order that it may fulfil for them the service they require from it. And of itself it has not any authority at all. And hence it is impossible that the winds should be called gods, but rather a thing made by God.

VI. So also they erred who believed that the sun is a god. For we see that it is moved by the compulsion of another, and revolves and makes its journey, and proceeds from sign to sign, rising and setting every day, so as to give warmth for the growth of plants and trees, and to bring forth into the air wherewith it (sunlight) is mingled every growing thing which is upon the earth. And to it there belongs by comparison a part in common with the rest of the stars in its course; and though it is one in its nature it is associated with many parts for the supply of the needs of men; and that not according to its own will but rather according to the will of him who rules it. And hence it is impossible that the sun should be a god, but the work of God; and in like manner also the moon and the stars.

Solar references began to proliferate in part 1 of Wandlungen, in the chapter entitled "The Song of the Moth." Here Jung attempted an analysis of a short romantic poem by Miller entitled "The Moth to the Sun." Jung interpreted this poem from a religious perspective, claiming that the longing of the moth for the "star" was in reality the longing of the poetess for God. Jung followed the chain of associations that led to the conclusion that God and star and sun are indeed one, but he went further. His interpretation brought him close to an idea that clearly obsessed him from 1910 until the end of his life: that God is not the distant, transcendent, absolute god of Judeo-Christianity, but instead is the libido that lives within us all.

In the second poem where the longing is clearly exposed it is by no means the terrestrial sun. Since the longing has been turned away from the real object, its object has become, first of all, a subjective one, namely, God. Psychologically, however, God is the name of a representation-complex which is grouped around a strong feeling (the sum of libido). Properly, the feeling is what gives character and reality to the complex. The attributes and symbols of divinity must belong in a consistent manner to the feeling (longing, love libido, and so on). If one honors God, the sun or the fire, then one honors one's own vital force, the libido. It is as Seneca says: God is near you, he is with you, in you. [19]

With this passage Jung echoes the testimonial literature of Pietism. Pietists such as Count Zinzendorf (mentioned in Wandlungen) and even Schleiermacher were profoundly interested in the experience of the "god within" as a burning fire. Jung inundates the reader with a dizzying array of similar metaphors of what one would find if one looked inward, claiming that "divine vision is often merely sun or light," and making repeated references to "the inner light, the sun of the other world." Jung even says, "Whoever has in himself God, the sun, is immortal, like the sun." [20] Page after page is filled with analyses of sun-hero myths, like those of Hellenistic paganism or of Teutonic heroes such as Siegfried and Arminius, with rebirth and redemption the eternally recurring themes. Even Christ is analyzed as a sun god and is therefore "identical" with these self-sacrificing Germanic hero-gods.

Near the end of part 1, Jung provides a statement by comparative philologist Ernest Renan, a former theological student who lost his faith through his philological researches and became a celebrity after writing the shocking Vie de Jesus in 1863, in which Jesus was treated as a historical figure and not as a god-man. His philological work led him and others to take the spiritual beliefs of pre-Christian peoples quite seriously and argue that the sun worship of ancient peoples was more consistent with a modem scientific world than Judeo-Christian orthodoxies. In the passage from Dialogues et fragments philosophiques (1876) that Jung cites, Renan made the following claim: "Before religion had reached the stage of proclaiming that God must be put into the absolute and ideal, that is to say, beyond this world, one worship alone was reasonable and scientific: that was the worship of the sun." [21]

-- The Aryan Christ: The Secret Life of Carl Jung, by Richard Noll


VII. And those who believed of the men of the past, that some of them were gods, they too were much mistaken. For as you yourself allow, O King, man is constituted of the four elements and of a soul and a spirit (and hence he is called a microcosm), and without any one of these parts he could not consist. He has a beginning and an end, and he is born and dies. But God, as I said, has none of these things in his nature, but is uncreated and imperishable. And hence it is not possible that we should set up man to be of the nature of God:--man, to whom at times when he looks for joy, there comes trouble, and when he looks for laughter there comes to him weeping,--who is wrathful and covetous and envious, with other defects as well. And he is destroyed in many ways by the elements and also by the animals.

The fundamental principle, is the reconciliation of the opposites. We cannot choose one opposite over another. We must experience the relationship between the two and reconcile them into a higher synthesis. This does not mean to be in the middle. For instance, the proper balance between wealth and poverty is not the mathematical average between $1,000,000 and $1, i.e. $500,000. There are people who are poor at $1,000,000, others who are rich at $1. Reconciling the opposites is not that simple. It would be a great help if someone who has gone before us would describe the experience. What would he say of himself if he had reconciled the opposites? I AM the bread of life (John 6:35); I AM the light of the world (John 8:12); I AM the door of the sheepfold (John 10:7); I AM the good shepherd (John 10:11); I AM the resurrection and the life (John 11:25); I AM the way the truth and the life (John 14:6); I AM the true vine (John 15:1). "I AM" is the most powerful statement any person can make.

-- Reconciliation, Orientation and Unity, by Jack Courtis, Rosicrucian Archive


It is not the comments or harangues of unlearned and fanatical preachers that I have in my mind, but sermons of great and deserved celebrity, and divines whose learning, well-regulated zeal, and sound scriptural views are as honourable to the established church, as their piety, beneficence and blameless life, are to the Christian name, when I say that passages occur which might almost lead one to conjecture, that the authors had found the words, "I will come and join you," instead of, "I am in the midst of you," -- (Compare 1. John, III. 24) -- passages from which it is at least difficult not to infer, that they had interpreted the promise, as of a corporal co-presence, instead of a spiritual immanence (Image Image ) as of an individual coming in or down, and taking a place, as soon as the required number of petitioners was completed! As if, in short, this presence, this actuation of the "I AM," (Image) were an after-consequence, an accidental and separate result and reward of the contemporaneous and contiguous worshipping -- and not the total act itself, of which the spiritual Christ, one and the same in all the faithful, is the originating and perfective focal unity. Even as the physical life is in each limb and organ of the body, "all in every part;" but is manifested as life, by being one in all and thus making all one: even so with Christ, our Spiritual Life! He is in each true believer, in his solitary prayer and during his silent communion in the watches of the night, no less than in the congregation of the faithful; but he manifests his indwelling presence more characteristically, with especial evidence, when many, convened in his name, whether for prayer or for council, do through him become ONE.

-- On the Constitution of the Church and State, According to the Idea of Each; With Aids Toward a Right Judgment on the Late Catholic Bill, by Samuel Taylor Coleridge


Image

Ibn Mansur Al Hallaj, the "Qu'ranic Christ," making the dangerous and fatal "ejaculation," 'ANA' L HAQ (I AM the Truth)
IF HALLAJ HAD SAID
"ALLAH AL HAZ -- GOD (IN HIS TRANSCENDENTAL ASPECT) IS THE
TRUTH, OR "HUWA AL HAQ" (HE IS THE TRUTH) IT WOULD HAVE BEEN
A COMMON STATEMENT. HOWEVER AL HALLAJ DECLARED THAT
GOD ALONE EXISTS: THEREFORE HE IS THE ONE SUBJECT AND THUS
HE ALONE CAN WITNESS HIS EXISTENCE.

-- Toward the One, by Pir Vilayat Inayat Khan


Take the famous utterance, 'I am God.' Some men reckon it as a great pretension; but 'I am Gael' is in fact a great humility. The man who says 'I am the servant of God' asserts that two exist, one himself and the other God. But he who says 'I am God' has naughted himself and cast himself to the winds. He says, 'I am God': that is, 'I am not, He is all, nothing has existence but God, I am pure non-entity, I am nothing.' In this the humility is greater.

-- Discourses of Rumi, translated by A. J. Arberry


Image

[Gozer] Are you a God?

-- Ghostbusters, directed by Ivan Reitman


When what we should term the historical age emerged from the twilight of tradition, the Ana were already established in different communities, and had attained to a degree of civilisation very analogous to that which the more advanced nations above the earth now enjoy. They were familiar with most of our mechanical inventions, including the application of steam as well as gas. The communities were in fierce competition with each other. They had their rich and their poor; they had orators and conquerors, they made war either for a domain or an idea. Though the various states acknowledged various forms of government, free institutions were beginning to preponderate; popular assemblies increased in power; republics soon became general; the democracy to which the most enlightened European politicians look forward as the extreme goal of political advancement, and which still prevailed among other subterranean races, whom they despised as barbarians, the loftier family of Ana, to which belonged the tribe I was visiting, looked back to as one of the crude and ignorant experiments which belong to the infancy of political science. It was the age of envy and hate, of fierce passions, of constant social changes more or less violent, of strife between classes, of war between state and state. This phase of society lasted, however, for some ages, and was finally brought to a close, at least among the nobler and more intellectual populations, by the gradual discovery of the latent powers stored in the all-permeating fluid which they denominate vril.

-- The Coming Race, by Edward Bulwer Lytton


Every individual says with the God of the Egyptian mysteries: "I am who I am," and stands before us a new, inscrutable, unfathomable thing.

-- The Foundations of the Nineteenth Century, by Houston Stewart Chamberlain


Aham Brahmasmi. Translation: aham = I; Brahmasmi = am Brahman. Meaning: I am Brahman....It is an expression of "I am ness".... We can discern at least five different states of "I am ness" in beings (jivas). The fifth one is the state of "I am I am"....This is a pure state of "I am only". This is the indescribable state of Brahman in its absolute aspect....In Atman every experience is subjective. Atman does not interact with any object or use any external means to know or experience. It exists by itself and knows by itself. In contrast the experience of elemental self is objective....All is Brahman. There is nothing else other than Brahman. He is the cause of all causes. He is also called Atman. In reality there is no distinction between the two. Atman is another name of Brahman or a mental construct we use to make sense of Brahman as the self of individual beings. There may be many beings in the creation, but there is only one Brahman in all of them. During creation Brahman projects himself out as everything and at the end of creation withdraws everything into himself. The phenomenal world is unreal. It an illusion or an apparition, which disappears when we overcome our ignorance and realize the true state of Brahman.

-- Aham Brahmasmi, by Jayaram V, Hindu Website.com


The distinction between a Patriarch of Isis and of Memphis is apparently that between the Lesser and Greater Mysteries which were enacted in the world of the Delta. The Candidate testifies to the eternity of the universe, but above all of each human soul. His soul testifies to itself, in the words of "our ancient books": I am, I am one being: I am one.

-- The Ancient and Primitive Rite of Memphis and Misraim, Excerpts from "A New Encyclopaedia of Freemasonry," by Arthur Edward Waite


The author is reminded of William Dudley Pelley, the leader of the fascist Silver Shirts organization of the 1930s, who eventually abandoned organized Nazism and went on to help found the "I AM" movement: a cult that believes in ongoing human contact with alien space creatures, and Soulcraft, a similar movement. To Pelley, the "Aryans" are descendants of an alien Master Race.

-- Unholy Alliance: A History of Nazi Involvement with the Occult, by Peter Levenda


Some of the original members of the original Ascended Master Teachings religion, the "I AM" Activity, were recruited from the ranks of William Dudley Pelley’s organization the Silver Legion.

-- Silver Legion of America, by Wikipedia


THE term “New Age” was restricted, until the late 1960s, to a relatively narrow group of people, although the New Aeon concept has been present in esoteric circles from the beginning of the Twentieth Century. The popular culture of the 1960s brought the idea into focus for large numbers of people, which have continued to increase.

One of the first ventures beyond the immediate confines of the occult movement (which had a hard core of mere hundreds) was in Guy Warren Ballard’s I AM movement. The term I AM became, for many years, a kind of “cipher signal” held in common by those ‘in the know’ about the New Age movement. In the 1960s, the term I AM began to be replaced by the metaphysical cipher WE ARE ONE....

It is rumored that Ballard’s son Mark, who virtually disappeared during a period of legal trouble for his father, resurfaced as the famous trance channel Mark Prophet, one of the key players in the modern “New Age” movement.

I AM = 45 = NOT. I AM was replaced by the phrase WE ARE ONE = 112 = WHO AND WHAT I AM. It is also the value of Ballard’s student George Hunt Williamson’s magical name MARK III. WE ARE ONE also equals WORD OF THE LAW. NEW AGE = 79 = WILL KEY.

-- Secret Rituals of the Men in Black, by Allen Greenfield


And hence, O King, we are bound to recognize the error of the Barbarians, that thereby, since they did not find traces of the true God, they fell aside from the truth, and went after the desire of their imagination, serving the perishable elements and lifeless images, and through their error not apprehending what the true God is.

VIII. Let us turn further to the Greeks also, that we may know what opinion they hold as to the true God. The Greeks, then, because they are more subtle than the Barbarians, have gone further astray than the Barbarians; inasmuch as they have introduced many fictitious gods, and have set up some of them as males and some as females; and in that some of their gods were found who were adulterers, and did murder, and were deluded, and envious, and wrathful and passionate, and parricides, and thieves, and robbers. And some of them, they say, were crippled and limped, and some were sorcerers, and some actually went mad, and some played on lyres, and some were given to roaming on the hills, and some even died, and some were struck dead by lightning, and some were made servants even to men, and some escaped by flight, and some were kidnapped by men, and some, indeed, were lamented and deplored by men. And some, they say, went down to Sheol, and some were grievously wounded, and some transformed themselves into the likeness of animals to seduce the race of mortal women, and some polluted themselves by lying with males And some, they say, were wedded to their mothers and their sisters and their daughters. And they say of their gods that they committed adultery with the daughters of men; and of these there was born a certain race which also was mortal. And they say that some of the females disputed about beauty, and appeared before men for judgment. Thus, O King, have the Greeks put forward foulness, and absurdity, and folly about their gods and about themselves, in that they have called those that are of such a nature gods, who are no gods. And hence mankind have received incitements to commit adultery and fornication, and to steal and to practise all that is offensive and hated and abhorred. For if they who are called their gods practised all these things which are written above, how much more should men practise them--men, who believe that their gods themselves practised them. And owing to the foulness of this error there have happened to mankind harassing wars, and great famines, and bitter captivity, and complete desolation. And lo! it was by reason of this alone that they suffered and that all these things came upon them; and while they endured those things they did not perceive in their mind that for their error those things came upon them.
admin
Site Admin
 
Posts: 17804
Joined: Thu Aug 01, 2013 5:21 am

Re: The Apology of Aristides the Philosopher, translated by

Postby admin » Sat Jun 18, 2016 12:37 am

Part 2 of 2

IX. Let us proceed further to their account of their gods that we may carefully demonstrate all that is said above. First of all, the Greeks bring forward as a god Kronos, that is to say Chiun (Saturn). And his worshippers sacrifice their children to him, and they burn some of them alive in his honour.

[David Icke] Where you do think the story of Diana fits into all of this in terms of the ritual you know about, the royal family background that you know about? What was that all about? What happened in Paris?

[Arizona Wilder] Diana was a ritual sacrifice, because she’s named after Goddess Diana. She was chosen from before birth for the purposes she served. I understand very well, and am very empathetic towards Diana, because in a way it parallels what happened to me. To have served your purpose, had two children, and then be tossed aside. To her horror, although she obviously never attended a ritual, she knew something was happening. And she knew what was going on, and could not be trusted to be at a ritual anyways. And I don’t think Diana would have attended a ritual. I don’t think that they could get her to cooperate in this, because she actually saw for herself that this was going on after she married Charles.

[David Icke] Is there any way when Diana was married to Charles, without attending a blood ritual, that she could have seen him or one of the others become a reptile?

[Arizona Wilder] They have a tendency when they are asleep to shape-shift. And they have to consciously hold their form. And when they’re asleep, they have a tendency to not hold human form, and to shape-shift into reptilians. And there could be other things that happen. You know, I’m thinking of the times that Diana would have gone through a menstrual period. Well, that would have also really triggered some of these people in the Royal Family that are reptilian around her to want to shape-shift. Or any woman. Any human woman in that household that would be having a period, that scent of blood would tend to cause a momentary shapeshift.

[David Icke] What was the whole, what appears to be a ceremony, surrounding her assassination? What was that about? The rumors that she was pregnant, and the Egyptian Doti Fayed, and the place where it all happened, which is an ancient sacrificial site to the Goddess Diana. How does that all figure in the rituals that you know about?

[Arizona Wilder] The crone aspect of the goddess is Hecate. And the day of Hecate is on August 13th. And what is very prevalent with the Illuminati, and what they’ve done with the druidism, and the Egyptian religions, is that they like to mirror the numbers. And so with the Goddess Isis, her number is 18. And when you mirror it it is 81. And that is the number of the sister of Isis, Nepthys. And Nepthys was considered the evil sister to Isis. With Hecate, I think what happened here is that she was sacrificed, and it was a very important sacrifice because three people died. And it was a picture of, a triad of Isis, Osiris and Horus to them. Horus being the unborn child of Doti Fayed that Diana carried, and was three months old, which is another important fact and important to them. It’s important to be three months old. Sacrificial babies are taken in utero at three, five, and seven months. And when I heard about this, this was a deal that I understood now had gone down. And she had to die in that tunnel because that tunnel’s a passageway for Diana, the Goddess. And she died at the 13th pillar, again, because of Hecate. And she died on the 31st because it’s the mirror image of 13. And my understanding of what I get inside of me, and because I was told by Baron Guy de Rothschild last beginning of February when he was in this country, and he was here to try and reprogram me again, and impregnate me, was that he was in the tunnel that night. He had to be there, because not only was it a ritual death of Diana, this was also about taking her soul. And he was taking the soul of Diana, which no one else could do. Whoever was present there could not do it. He could do it. And he was in France …

[David Icke] This is the hypnotic stare you talk about?

[Arizona Wilder] Yes. And drawing in the breath. And he had to be there to do this ritual killing, this ritual murder.

[David Icke] This would mean the ambulance team, and a doctor that arrived within a minute of the crash coming the other way, must have been in on this whole deal. Or at least the people in charge of the ambulance team. From your experience of the kind of people involved in this Illuminati Satanic network, do you think that’s possible that they could set that up?

[Arizona Wilder] Yes I do. I’ve seen a lot of things set up that if you did not know, if you weren’t in on the so-called “inner circle,” or know what the Illuminati can do -- because they depend on people not believing they are really there -- you would have a hard time believing it, that this has been such a secretive group, and worked in such insidious ways to infiltrate and control. And there are so many unanswered questions that they don’t seem to be able to answer about Diana that keep coming up -- in spite of all the reports that come out -- because there are people who don’t believe what they’re hearing.

[David Icke] What would have been the purpose of creating such a clear and definite ritual in the assassination of Diana? What would be the purpose of that, when they could have killed her in another way?

[Arizona Wilder] Because it had to be done as a ritual, because they were going to take her soul. And it had to happen in the tunnel. It had to happen that way. It had to happen in that year. And there’s a timeline to all of this.

[David Icke] There have been many rumors that she was pregnant, but as I understand it, one of her friends says that was not possible because she knew very shortly before she’d had a menstrual period. Is it possible to be pregnant and for that to still happen?

[Arizona Wilder] Yes it is. This happened to me. I was impregnated with one of my own fertilized eggs that was fertilized by the sperm of Pindar. And he sent Guy de Rothschild to impregnate me in this manner. And I was impregnated in October of ’94. I had periods up until February when it was discovered. And they seemed normal, not light. And since I had the background of a nurse, I was and had worked with a nurse-midwife delivering babies. For some reason it occurred to me to check my stomach, my abdomen. And I realized that I was pregnant. And so I ended up seeing a doctor who told me, “You’re pregnant.” He did it with a blood test, the urine test, and ultrasound exam. And he said "If I don’t do an abortion on you tomorrow, you’re going to have to go through a different type of abortion," which probably would have been a saline abortion. And I knew what I was pregnant by that time. And so I was terrified to go through with it. I could not go through with it, knowing what I knew. And so I had the abortion. But I had periods the whole time.

[David Icke] You were impregnated at the point that it happened without your having any knowledge of it.

[Arizona Wilder] No I did not.

[David Icke] Is it possible that happened to Diana? The evidence I’ve looked at suggests also mind-control, and a multiple from the early part of her life.

[Arizona Wilder] That is definitely more than a probability. The thing about being multiple, or dissociative identity disorder, is that the host person doesn’t know that they are. But they have missing time. But then they have amnesia for the missing time, and they don’t realize they’re missing time. They don’t realize things are happening to them. You know, they show up pregnant, they show up with marks on their bodies they don’t know [how they got, and think], “Oh, I think I must have bumped myself.” And that’s not actually how it happened. Or they have needlemarks on their body when they’ve been got hold of and drugged. And it’s only when they start to realize something’s not right, and they try and make a timeline, and try to account for their time, they realize there’s so much they can’t account for that they simply took for granted: “Oh, I was out shopping,” or “I was at this person’s house,” or “I was over there.” Then they realize they don’t have a timeline for any of these things.

[David Icke] Do you think that Diana’s two children were Prince Charles’ children?

[Arizona Wilder] I do not believe that William is. I’ve heard he was Charles’ son. I’ve heard about someone else. And I believe that it was neither. I believe that this child, Prince William, is the son of Pindar. And she was impregnated. And she did not realize that.

[David Icke] When you look at the ritual nature of all that, you’ve got Osiris, it seems, symbolized by Doti Fayed, and Isis symbolized by Diana. Presumably the baby quite obviously symbolizes Horus, an Egyptian legend and ritual. Why create that in a tunnel in Paris at that time? What was it designed to do, to symbolize or whatever?

[Arizona Wilder] It’s part of symbolizing getting the world ready to recognize the Horus that is about to come upon us in the year 2000. And the year 2000 is the age of Horus, Osiris reborn. And there’s a sacrifice involved. And the sacrifice is the mother. And the sacrifice is this child. And yet it involves another child who yet lives by the same mother.

[David Icke] Are you talking about William?

[Arizona Wilder] Yes, I am talking about William.

[David Icke] What would have happened to Diana, in your experience in the ritual, and what would have happened to the unborn child after the events in the tunnel in Paris?

[Arizona Wilder] That Diana left the tunnel dead. She didn’t leave that tunnel alive. That ritual, she had to die in that tunnel. And they had to take her soul in that tunnel. And they had to take the soul, or the developing soul, developing essence of the unborn child. And in the hospital it follows logically, according to what I know about what they do, that they would have taken the uterus and the fetus from Diana. That would have been taken. And as a ritual that would have been taken. And they would have removed other body parts.

[David Icke] And done what?

[Arizona Wilder] Distributed them for high Illuminati members to consume. This is a ritual sacrifice.

[David Icke] Some strange things happened after that. Strange things happened all the way through it. But suddenly the decision was made that she would not be buried in the local church where she wanted to be buried, but on an island among the trees, in a lake, at Althorp Park. And Earl Spencer, her brother, claims through a dream he was inspired to put four black swans on the lake. Again, from your knowledge of the ritual, what does all that mean? Why do that?

[Arizona Wilder] Because four black swans, they have to do with four directions, four seasons. They have to do with sealing something for all eternity. To have four of something like that, black swans figure in Celtic mythology quite a bit, and the Druid mythology. And black is the color of Hecate, and also one of the goddess aspects, three goddess aspects they have. The name is Black Flame, or Black Star. And black flame means unto death. And so they wore the color black. And somewhere in there would be a flame.

[David Icke] The decisions after her death to put her on an island, among the trees, in a lake, and the four black swans, were all, at least on the surface, taken by her brother Earl Spencer. Have you any experience of him?

[Arizona Wilder] Earl Spencer I have seen at rituals. He’s definitely tied into it. Her family has been part of this. She has this blood line. I have not seen him shape-shift, but he’s tied into it.

[David Icke] You’ve seen him at rituals where sacrifices take place?

[Arizona] Yes I have.

[David Icke] What about her father? Any knowledge of him?

[Arizona Wilder] Her father was present at rituals. Her father would have to have been involved way before Diana was born. For her to have been involved, and watch her actions after, cutting herself, being anorexic, being bulimic, these are so indicative of someone who has been involved in mind control, has been hurt, and has been forced to follow mind programming. This would have started when she was a little child. And her father would have been involved.

-- Revelations of a Mother Goddess, presented by David Icke


And they say that he took to him among his wives Rhea, and begat many children by her. By her too he begat Dios, who is called Zeus. And at length he (Kronos) went mad, and through fear of an oracle that had been made known to him, he began to devour his sons. And from him Zeus was stolen away without his knowledge; and at length Zeus bound him, and mutilated the signs of his manhood, and flung them into the sea. And hence, as they say in fable, there was engendered Aphrodite, who is called Astarte. And he (Zeus) cast out Kronos fettered into darkness. Great then is the error and ignominy which the Greeks have brought forward about the first of their gods, in that they have said all this about him, O King. It is impossible that a god should be bound or mutilated; and if it be otherwise, he is indeed miserable.

[D]rops from heaven: a delicate allusion to the story of her birth told explicitly by Hesiod (Theogony, 176-200): Cronus, having castrated his father Uranus (Heaven), threw his genitals into the sea, where they engendered Aphrodite (Venus), while from the drops of blood which fell on the earth there sprang the race of Giants and other superhuman creatures. The story has already been discreetly hinted at (2.8) and when Venus visits Olympus, Heaven, her father, opens to receive her (6.6). For another version of her parentage see 6.7 and note.

-- Notes, The Golden Ass, or Metamorphoses, by Apuleius, translated by E.J. Kenney


And after Kronos they bring forward another god Zeus. And they say of him that he assumed the sovereignty, and was king over all the gods. And they say that he changed himself into a beast and other shapes in order to seduce mortal women, and to raise up by them children for himself. Once, they say, he changed himself into a bull through love of Europe and Pasiphae. And again he changed himself into the likeness of gold through love of Danae, and to a swan through love of Leda, and to a man through love of Antiope, and to lightning through love of Luna, and so by these he begat many children. For by Antiope, they say, that he begat Zethus and Amphion, and by Luna Dionysos, by Alcmena Hercules, and by Leto, Apollo and Artemis, and by Danae Perseus, and by Leda, Castor and Polydeuces, and Helene and Paludus, and by Mnemosyne he begat nine daughters whom they styled the Muses, and by Europe, Minos and Rhadamanthos and Sarpedon. And lastly he changed himself into the likeness of an eagle through his passion for Ganydemos (Ganymede) the shepherd.

By reason of these tales, O King, much evil has arisen among men, who to this day are imitators of their gods, and practise adultery and defile themselves with their mothers and their sisters, and by lying with males, and some make bold to slay even their parents. For if he who is said to be the chief and king of their gods do these things how much more should his worshippers imitate him? And great is the folly which the Greeks have brought forward in their narrative concerning him. For it is impossible that a god should practise adultery or fornication or come near to lie with males, or kill his parents; and if it be otherwise, he is much worse than a destructive demon.

X. Again they bring forward as another god Hephaistos. And they say of him, that he is lame, and a cap is set on his head, and he holds in his hands firetongs and a hammer; and he follows the craft of iron working, that thereby he may procure the necessaries of his livelihood. Is then this god so very needy? But it cannot be that a god should be needy or lame, else he is very worthless.

Libby was a Vulcan,* one of the Bush team hard-liners, along with former Deputy Defense Secretary Paul Wolfowitz and Secretary of State Condoleezza Rice, who helped the President cram for foreign policy debates during the 2000 campaign and who had argued for years that the U.S. should depose Iraqi leader Saddam Hussein and bring democracy and stability to the Middle East. [* The group gave itself the nickname the Vulcans, for the Roman god of fire. For more details, see Rise of the Vulcans, by James Mann.]

-- "Fall of a Vulcan," by Michael Duffy


And further they bring in another god and call him Hermes. And they say that he is a thief, a lover of avarice, and greedy for gain, and a magician, and mutilated and an athlete, and an interpreter of language. But it is impossible that a god should be a magician or avaricious, or maimed, or craving for what is not his, or an athlete. And if it be otherwise, he is found to be useless.

And after him they bring forward as another god Asklepios. And they say that he is a physician and prepares drugs and plaster that he may supply the necessaries of his livelihood. Is then this god in want? And at length he was struck with lightning by Dios on account of Tyndareos of Lacedaemon, and so he died. If then Asklepios were a god, and, when he was struck with lightning, was unable to help himself, how should he be able to give help to others? But that a divine nature should be in want or be destroyed by lightning is impossible.

In seeing Christ in a vision I correctly said to him, "We need medical attention." In the vision there was an insane creator who destroyed what he created, without purpose; which is to say, irrationally. This is the deranged streak in the Mind; Christ is our only hope, since we cannot now call on Asklepios. Asklepios came before Christ and raised a man from the dead; for this act, Zeus had a Kyklopes slay him with a thunderbolt. Christ also was killed for what he had done: raising a man from the dead. Elijah brought a boy back to life and disappeared soon thereafter in a whirlwind. "The Empire never ended."

-- Valis, by Philip K. Dick


And again they bring forward another as a god, and they call him Ares. And they say that he is a warrior, and jealous, and covets sheep and things which are not his. And he makes gain by his arms. And they say that at length he committed adultery with Aphrodite, and was caught by the little boy Eros and by Hephaistos the husband of Aphrodite. But it is impossible that a god should be a warrior or bound or an adulterer.

And again they say of Dionysos that he forsooth! is a god, who arranges carousals by night, and teaches drunkenness, and carries off women who do not belong to him. And at length, they say, he went mad and dismissed his handmaidens and fled into the desert; and during his madness he ate serpents. And at last he was killed by Titanos. If then Dionysos were a god, and when he was being killed was unable to help himself, how is it possible that he should help others?



Herakles next they bring forward and say that he is a god, who hates detestable things, a tyrant, and warrior and a destroyer of plagues. And of him also they say that at length he became mad and killed his own children, and cast himself into a fire and died. If then Herakles is a god, and in all these calamities was unable to rescue himself, how should others ask help from him? But it is impossible that a god should be mad, or drunken or a slayer of his children, or consumed by fire.

XI. And after him they bring forward another god and call him Apollon. And they say that he is jealous and inconstant, and at times he holds the bow and quiver, and again the lyre and plectron. And he utters oracles for men that he may receive rewards from them. Is then this god in need of rewards? But it is an insult that all these things should be found with a god.

And after him they bring forward as a goddess Artemis, the sister of Apollo; and they say that she was a huntress and that she herself used to carry a bow and bolts, and to roam about upon the mountains, leading the hounds to hunt stags or wild bears of the field. But it is disgraceful that a virgin maid should roam alone upon the hills or hunt in the chase for animals. Wherefore it is impossible that Artemis should be a goddess.

Again they say of Aphrodite that she indeed is a goddess. And at times she dwells with their gods, but at other times she is a neighbour to men. And once she had Ares as a lover, and again Adonis who is Tammuz. Once also, Aphrodite was wailing and weeping for the death of Tammuz, and they say that she went down to Sheol that she might redeem Adonis from Persephone, who is the daughter of Sheol (Hades). If then Aphrodite is a goddess and was unable to help her lover at his death, how will she find it possible to help others? And this cannot be listened to, that a divine nature should come to weeping and wailing and adultery.

And again they say of Tammuz that he is a god. And he is, forsooth! a hunter and an adulterer. And they say that he was killed by a wound from a wild boar, without being able to help himself. And if he could not help himself, how can he take thought for the human race? But that a god should be an adulterer or a hunter or should die by violence is impossible.

Again they say of Rhea that she is the mother of their gods. And they say that she had once a lover Atys, and that she used to delight in depraved men. And at last she raised a lamentation and mourned for Atys her lover. If then the mother of their gods was unable to help her lover and deliver him from death, how can she help others? So it is disgraceful that a goddess should lament and weep and take delight in depraved men.

Again they introduce Kore and say that she is a goddess, and she was stolen away by Pluto, and could not help herself. If then she is a goddess and was unable to help herself how will she find means to help others? For a god who is stolen away is very powerless.

All this, then, O King, have the Greeks brought forward concerning their gods, and they have invented and declared it concerning them. And hence all men received an impulse to work all profanity and all defilements; and hereby the whole earth was corrupted.

XII. The Egyptians, moreover, because they are more base and stupid than every people that is on the earth, have themselves erred more than all. For the deities (or religion) of the Barbarians and the Greeks did not suffice for them, but they introduced some also of the nature of the animals, and said thereof that they were gods, and likewise of creeping things which are found on the dry land and in the waters. And of plants and herbs they said that some of them were gods. And they were corrupted by every kind of delusion and defilement more than every people that is on the earth. For from ancient times they worshipped Isis, and they say that she is a goddess whose husband was Osiris her brother. And when Osiris was killed by Typhon his brother, Isis fled with Horos her son to Byblus in Syria, and was there for a certain time till her son was grown. And he contended with Typhon his uncle, and killed him. And then Isis returned and went about with Horos her son and sought for the dead body of Osiris her lord, bitterly lamenting his death. If then Isis be a goddess, and could not help Osiris her brother and lord, how can she help another? But it is impossible that a divine nature should be afraid, and flee for safety, or should weep and wail; or else it is very miserable.

And of Osiris also they say that he is a serviceable god. And he was killed by Typhon and was unable to help himself. But it is well known that this cannot be asserted of divinity. And further, they say of his brother Typhon that he is a god, who killed his brother and was killed by his brother's son and by his bride, being unable to help himself. And how, pray, is he a god who does not save himself?

As the Egyptians, then, were more stupid than the rest of the nations, these and such like gods did not suffice for them. Nay, but they even apply the name of gods to animals in which there is no soul at all. For some of them worship the sheep and others the calf; and some the pig and others the shad fish; and some the crocodile and the hawk and the fish and the ibis and the vulture and the eagle and the raven. Some of them worship the cat, and others the turbot-fish, some the dog, some the adder, and some the asp, and others the lion; and others the garlic and onions and thorns, and others the tiger and other such things. And the poor creatures do not see that all these things are nothing, although they daily witness their gods being eaten and consumed by men and also by their fellows; while some of them are cremated, and some die and decay and become dust, without their observing that they perish in many ways. So the Egyptians have not observed that such things which are not equal to their own deliverance, are not gods. And if, forsooth, they are weak in the case of their own deliverance, whence have they power to help in the case of deliverance of their worshippers? Great then is the error into which the Egyptians wandered;--greater, indeed, than that of any people which is upon the face of the earth.

XIII. But it is a marvel, O King, with regard to the Greeks, who surpass all other peoples in their manner of life and reasoning, how they have gone astray after dead idols and lifeless images. And yet they see their gods in the hands of their artificers being sawn out, and planed and docked, and hacked short, and charred, and ornamented, and being altered by them in every kind of way. And when they grow old, and are worn away through lapse of time, and when they are molten and crushed to powder, how, I wonder, did they not perceive concerning them, that they are not gods? And as for those who did not find deliverance for themselves, how can they serve the distress of men?

Meanwhile, just as the day is followed by the night (the sacred night, which reveals to our eye the secret of other worlds, worlds above us in the firmament of heaven and worlds within ourselves, in the depths of our silent hearts), so the glorious positive work of the Greeks and Romans demanded a negative completion; and this was provided by Israel. To enable us to see the stars, the light of day must be extinguished; in order to become truly great, to attain that tragic greatness which, as I have said, alone gives vivid purport to history, man had to become conscious not only of his strength but also of his weakness. It was only by clear recognition and unsparing accentuation of the triviality of all human action, the pitiableness of reason in its heavenward flight, the general baseness of human feelings and political motives, that thought was able to take its stand upon a totally new foundation, from which it was to discover in the heart of man capacities and talents, that guided it to the knowledge of something that was sublimer than all else. If we contemplate the outward history of the people of Israel, it certainly offers at the first glance little that is attractive; with the exception of some few pleasing features, all the meanness of which men are capable seems concentrated in this one small nation ... in their case no great political sense excuses injustice, no art, no philosophy reconciles us to the horrors of the struggle for existence. Here it was that the negation of the things of this world arose, and with it the vague idea of a higher extra-mundane vocation of mankind. Here men of the people ventured to brand the princes of this earth as "companions of thieves," and to cry out upon the rich, "Woe unto them that join house to house, that lay field to field till there be no place, that they may be placed alone in the midst of the earth." That was a different conception of right from that of the Romans, to whom nothing seemed more sacred than property. But the curse extended not merely to the mighty, but also to "them that are wise in their own eyes and prudent in their own sight," and likewise to the joyous heroes, who "drink wine," and have chosen the world as their sporting place....Finally the negation becomes a positive principle of life, and the sublimest of prophets suffers on the cross out of love.

-- The Foundations of the Nineteenth Century, by Houston Stewart Chamberlain


But even the writers and philosophers among them have wrongly alleged that the gods are such as are made in honour of God Almighty. And they err in seeking to liken (them) to God whom man has not at any time seen nor can see unto what He is like. Herein, too (they err) in asserting of deity that any such thing as deficiency can be present to it; as when they say that He receives sacrifice and requires burnt-offering and libation and immolations of men, and temples. But God is not in need, and none of these things is necessary to Him; and it is clear that men err in these things they imagine.

Further their writers and their philosophers represent and declare that the nature of all their gods is one. And they have not apprehended God our Lord who while He is one, is in all. They err therefore. For if the body of a man while it is many in its parts is not in dread, one member of another, but, since it is a united body, wholly agrees with itself; even so also God is one in His nature. A single essence is proper to Him, since He is uniform in His nature and His essence; and He is not afraid of Himself. If then the nature of the gods is one, it is not proper that a god should either pursue or slay or harm a god. If then gods be pursued and wounded by gods, and some be kidnapped and some struck dead by lightning, it is obvious that the nature of their gods is not one. And hence it is known, O King, that it is a mistake when they reckon and bring the natures of their gods under a single nature. If then it becomes us to admire a god which is seen and does not see, how much more praiseworthy is it that one should believe in a nature which is invisible and all-seeing? And if further it is fitting that one should approve the handiworks of a craftsman, how much more is it fitting that one should glorify the Creator of the craftsman?

For behold! when the Greeks made laws they did not perceive that by their laws they condemn their gods. For if their laws are righteous, their gods are unrighteous, since they transgressed the law in killing one another, and practising sorcery, and committing adultery, and in robbing and stealing, and in lying with males, and by their other practises as well. For if their gods were right in doing all these things as they are described, then the laws of the Greeks are unrighteous in not being made according to the will of their gods. And in that case the whole world is gone astray.

For the narratives about their gods are some of them myths, and some of them nature-poems (lit: natural--fusikai), and some of them hymns and elegies. The hymns indeed and elegies are empty words and noise. But these nature-poems, even if they be made as they say, still those are not gods who do such things and suffer and endure such things. And those myths are shallow tales with no depth whatever in them.

Gold is, of course, a major symbol for the goal of psychic transformation. For the alchemist it represented both the aspiration and the completion of the opus, the spiritual journey. As Jung writes, gold is a symbol of eternity, of paradise, and hence of the psychological centre. In relation to gold, he quotes an alchemical text: 'Visit the centre of the earth. There you will find the global fire.' Wilson echoed these sentiments when he wrote: 'It is no wonder, then, that a Chinese proverb speaks of Tibet as being at once the most elevated and the richest country in the world. If the richest mineral treasures in the world lie there, there is abundant reason why strangers should be kept out of it and why it should be kept sacred for the Yellow religion. The great cluster of mountains called the Thibetan Kailas well deserves to be called the centre of the world. It is, at least the greatest centre of elevation.

-- The Myth of Shangri-La: Tibet, Travel Writing and the Western Creation of Sacred Landscape, by Peter Bishop


XIV. Let us come now, O King, to the history of the Jews also, and see what opinion they have as to God. The Jews then say that God is one, the Creator of all, and omnipotent; and that it is not right that any other should be worshipped except this God alone. And herein they appear to approach the truth more than all the nations, especially in that they worship God and not His works. And they imitate God by the philanthropy which prevails among them; for they have compassion on the poor, and they release the captives, and bury the dead, and do such things as these, which are acceptable before God and well-pleasing also to men,--which (customs) they have received from their forefathers.

Nevertheless they too erred from true knowledge. And in their imagination they conceive that it is God they serve; whereas by their mode of observance it is to the angels and not to God that their service is rendered:--as when they celebrate sabbaths and the beginning of the months, and feasts of unleavened bread, and a great fast; and fasting and circumcision and the purification of meats, which things, however, they do not observe perfectly.

XV. But the Christians, O King, while they went about and made search, have found the truth; and as we learned from their writings, they have come nearer to truth and genuine knowledge than the rest of the nations. For they know and trust in God, the Creator of heaven and of earth, in whom and from whom are all things, to whom there is no other god as companion, from whom they received commandments which they engraved upon their minds and observe in hope and expectation of the world which is to come. Wherefore they do not commit adultery nor fornication, nor bear false witness, nor embezzle what is held in pledge, nor covet what is not theirs. They honour father and mother, and show kindness to those near to them; and whenever they are judges, they judge uprightly. They do not worship idols (made) in the image of man; and whatsoever they would not that others should do unto them, they do not to others; and of the food which is consecrated to idols they do not eat, for they are pure. And their oppressors they appease (lit: comfort) and make them their friends; they do good to their enemies; and their women, O King, are pure as virgins, and their daughters are modest; and their men keep themselves from every unlawful union and from all uncleanness, in the hope of a recompense to come in the other world. Further, if one or other of them have bondmen and bondwomen or children, through love towards them they persuade them to become Christians, and when they have done so, they call them brethren without distinction. They do not worship strange gods, and they go their way in all modesty and cheerfulness.

In a society like ours, worm-eaten with Liberalism, the only thing possible for a person with strong convictions is to state a point of view and leave it at that.

-- After Strange Gods: A Primer of Modern Heresy, by T.S. Eliot


Falsehood is not found among them; and they love one another, and from widows they do not turn away their esteem; and they deliver the orphan from him who treats him harshly. And he, who has, gives to him who has not, without boasting. And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God. And whenever one of their poor passes from the world, each one of them according to his ability gives heed to him and carefully sees to his burial. And if they hear that one of their number is imprisoned or afflicted on account of the name of their Messiah, all of them anxiously minister to his necessity, and if it is possible to redeem him they set him free. And if there is among them any that is poor and needy, and if they have no spare food, they fast two or three days in order to supply to the needy their lack of food. They observe the precepts of their Messiah with much care, living justly and soberly as the Lord their God commanded them. Every morning and every hour they give thanks and praise to God for His loving-kindnesses toward them; and for their food and their drink they offer thanksgiving to Him. And if any righteous man among them passes from the world, they rejoice and offer thanks to God; and they escort his body as if he were setting out from one place to another near. And when a child has been born to one of them, they give thanks to God; and if moreover it happen to die in childhood, they give thanks to God the more, as for one who has passed through the world without sins. And further if they see that any one of them dies in his ungodliness or in his sins, for him they grieve bitterly, and sorrow as for one who goes to meet his doom.

XVI. Such, O King, is the commandment of the law of the Christians, and such is their manner of life. As men who know God, they ask from Him petitions which are fitting for Him to grant and for them to receive. And thus they employ their whole lifetime. And since they know the loving-kindnesses of God toward them, behold! for their sake the glorious things which are in the world flow forth to view. And verily, they are those who found the truth when they went about and made search for it; and from what we considered, we learned that they alone come near to a knowledge of the truth. And they do not proclaim in the ears of the multitude the kind deeds they do, but are careful that no one should notice them; and they conceal their giving just as he who finds a treasure and conceals it. And they strive to be righteous as those who expect to behold their Messiah, and to receive from Him with great glory the promises made concerning them. And as for their words and their precepts, O King, and their glorying in their worship, and the hope of earning according to the work of each one of them their recompense which they look for in another world,-you may learn about these from their writings. It is enough for us to have shortly informed your Majesty concerning the conduct and the truth of the Christians. For great indeed, and wonderful is their doctrine to him who will search into it and reflect upon it. And verily, this is a new people, and there is something divine (lit: "a divine admixture") in the midst of them.

Take, then, their writings, and read therein, and lo! you will find that I have not put forth these things on my own authority, nor spoken thus as their advocate; but since I read in their writings I was fully assured of these things as also of things which are to come. And for this reason I was constrained to declare the truth to such as care for it and seek the world to come. And to me there is no doubt but that the earth abides through the supplication of the Christians. But the rest of the nations err and cause error in wallowing before the elements of the world, since beyond these their mental vision will not pass. And they search about as if in darkness because they will not recognize the truth; and like drunken men they reel and jostle one another and fall.

XVII. Thus far, O King, I have spoken; for concerning that which remains, as is said above, there are found in their other writings things which are hard to utter and difficult for one to narrate,--which are not only spoken in words but also wrought out in deeds.

Now the Greeks, O King, as they follow base practises in intercourse with males, and a mother and a sister and a daughter, impute their monstrous impurity in turn to the Christians. But the Christians are just and good, and the truth is set before their eyes, and their spirit is long-suffering; and, therefore, though they know the error of these (the Greeks), and are persecuted by them, they bear and endure it; and for the most part they have compassion on them, as men who are destitute of knowledge. And on their side, they offer prayer that these may repent of their error; and when it happens that one of them has repented, he is ashamed before the Christians of the works which were done by him; and he makes confession to God, saying, I did these things in ignorance. And he purifies his heart, and his sins are forgiven him, because he committed them in ignorance in the former time, when he used to blaspheme and speak evil of the true knowledge of the Christians. And assuredly the race of the Christians is more blessed than all the men who are upon the face of the earth.

Henceforth let the tongues of those who utter vanity and harass the Christians be silent; and hereafter let them speak the truth. For it is of serious consequence to them that they should worship the true God rather than worship a senseless sound. And verily whatever is spoken in the mouth of the Christians is of God; and their doctrine is the gateway of light. Wherefore let all who are without the knowledge of God draw near thereto; and they will receive incorruptible words, which are from all time and from eternity. So shall they appear before the awful judgment which through Jesus the Messiah is destined to come upon the whole human race.

The Apology of Aristides the Philosopher is finished.
admin
Site Admin
 
Posts: 17804
Joined: Thu Aug 01, 2013 5:21 am


Return to Ancien Regime

Who is online

Users browsing this forum: No registered users and 1 guest

cron