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Theophilus Autolycus II
Chapter XXVIII.-Why
Eve
Was Formed of Adam's Rib.
Therefore said Adam to Eve, "This is now bone of my bones, and flesh of
my flesh." And besides, he prophesied, saying, "For this cause shall a
man leave his father and his mother, and shall cleave unto his wife;
and they two shall be one flesh; "
which also itself has its fulfilment in ourselves. For who that marries
lawfully does not despise mother and father, and his whole family
connection, and all his household, cleaving to and becoming one with
his own wife, fondly preferring her? So that often, for the sake of
their wives, some submit even to death.
This Eve, on account of her
having been in the beginning deceived by the serpent, and become the
author of sin, the wicked demon, who also is called Satan, who then
spoke to her through the serpent, and who works even to this day in
those men that are possessed by him, invokes as Eve.
And he is called "demon" and "dragon," on account of his [a0podedrake/nai]
revolting
from
God. For at first he was an angel. And concerning his
history there is a great deal to be said; wherefore I at present omit
the relation of it, for I have also given an account of him in another
place.
58 Referring to the
bacchanalian orgies in which " Eva " was
shouted, and which the Fathers professed to believe was an
unintentional invocation of Eve, the authoress of all sin.
The word "abomination" is also key to understanding the context. In
Hebrew, the word "to 'evah,"
(abomination) is almost invariably linked to idolatry. In the passages from which both verses are taken,
God tells Moses to tell the people not to follow the idolatrous
practices of the people around them, people who sacrificed their
children to Molech, or who masturbated into the fire to offer their semen to
Molech, for example.
Chapter 20 starts off with the same warning.
"To 'evah" also means "something which is ritually unclean," not something evil in itself, like
rape or theft. Eating pork or having sex during menstruation are
ritually unclean.
Worship Androgyny The Pagan Sexual Ideal
450 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY
Philology at the University of Zurich, comments upon this testimony:
“Scholars at one time gave advice not to believe in slander of this sort, but
we can hardly be sure. Parallels from initiations elsewhere are not difficult
to find.”33 In other words, Burkhardt recognizes that there was something
going on related to the cultic nature of the event, not simply a frenzied lack
of control.34 Examples of “religious” androgyny can be found in various forms in
Syria and Asia Minor in the third century BC,35 but its clearest and closest
expression in that area comes from the Roman Empire at the beginning of
the Christian era. It is well documented that the Great Mother under the
names of Atargatis or Cybele had androgynous priests, called Galli, who
castrated themselves as a permanent act of devotion to the goddess.36 A
particular version of the goddess is worshipped under the name of Artemis
from the people of Yahweh (Deut 23:2; cf. cf. Isa 56:3–5) and the command against cross-dressing
[equally a pagan cultic common place, as we noted above] (Deut 22:5). Since the context refers
to pagan worship activities like child sacrifice to Moloch (18:21; 20:1–5) and the calling of
ghosts and spirits (20:6, 27), “religious” homosexual androgyny may well be implied. Further
proof is (a) the use of the term tôebâ, translated “abomination” or “detestable custom,” which
evokes the notion of pure and impure worship; (b) the reference to both male and female
“shrine” prostitution in Deut 23:18; (c) the mention of the “quarters of male shrine prostitutes
in the temple of the Lord and where women did weaving for [the goddess] Asherah.” According
to Richard J. Pettey, Asherah: Goddess of Israel (American University Studies VII, Vol. 74; New
York: Peter Lang, 1990) 25ff., Asherah shows similarities to . For other work on Asherah,
see Tilde Binger, “Asherah in Israel [New Translation of Khirbet el-Kom Inscription],” JSOT 9
(1994) 3–18; John Day, “Asherah in the Hebrew Bible and Northwest Semitic Literature,” JBL
105 (1986) 385–408; William G. Dever, “Asherah, consort of Jahweh: New Evidence from Kuntillett
Arjrûd,” ASORB 255 (1984) 21–37; Judith M. J. Hadley, “The Fertility of the Flock: The
Depersonalization of Astarte in the Old Testament,” in On Reading Prophetic Texts (Leiden:
Brill, 1996) 115–133; Othmar Keel, Gods, Goddesses, and Images of God (Minneapolis: Fortress,
1997); Saul M. Olyan, Asherah and the Cult of Jahweh in Israel (SBLM 34; Atlanta:
Scholars, 1988); Mark S. Smith, “God Male and Female in the Old Testament: Yahweh and His
Asherah,” TS 48 (1987) 333–340
Pausanias
Attica
and Anagyrus a sanctuary of the Mother of the
gods. At Cephale the chief cult is that of the
Dioscuri, for the in habitants call them the Great gods. [2]
At Prasiae is a temple of Apollo
Catullus 63 The worship
was orgiastic in the extreme, and was accompanied by the sound of
such frenzy-producing instruments as the tympana, cymbala, tibiae, and cornu, and culminated in scourging,
self-mutilation, syncope from excitement. and even death from
hemorrhage or heart-failure (cf. Lucr.
2.598ff.; Varr. Sat. Men. 131
Büch.ff.; Ov.
Fast. 4.179ff.). The worship of the Magna Mater, or
Mater Idaea, as she was often called (perhaps from identification
with Rhea of the Cretan Mt. Ida rather than from the Trojan Mt.
Ida), was introduced into Rome in 205 B.C. in accordance with a Sibylline
oracle
In Revelation 17 John warns about the Babylonian Mother of Harlots.
[9]
mater: Cybele was the
Magna Mater Idaea of the
Romans, as well as mater
deorum; cf. intr. note;
Hymn. Cyb.
“mētera moi pantōn te theōn,
pantōn t' anthrōpōn”
[9]
tubam Cybelles: as the
blare of the tuba is the
summons and incitement to warriors, so is the beat of the
tympanum to the votaries
of Cybele; the phrase is further explained by tua initia .[9]
mater: Cybele was the
Magna Mater Idaea of the
Romans, as well as mater
deorum; cf. intr. note;
Hymn. Cyb.
“mētera moi pantōn te theōn,
pantōn t' anthrōpōn”
[13]
pecora: cf.
Ov. Ib. 457
“pecus Magnae Parentis”
(mother of the Galli)
In Revelation 18 he warns about the "lusted after fruits." These are the
same fruits Amos warned about as the sign that "God had been there and
would not pass by again..
Gallus , i, m., = Gallos Strab., A.
[select]
Galli , ōrum, m., the priests of Cybele, so called because of their raving, a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition),
2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.
 "Asherah (symbolized by errect poles with fertility symbols
pouring out the top): She is
the Queen
of Heaven, in other languages and ages identified as
Ashtoreth, Athirat, Astarte, and Ishtar. Yahweh, the Hebrew God
elevated to become the sole deity , was Her consort.
Her
"male" priestesses were
known as kelabim, the faithful "dogs"
of the Goddess,
- who
practiced divinatory arts,
- danced
in processions,
- and
served as hierodules, qedeshim,
- in
the company of other priestesses.
Elements
of the goddess worship were largely
erased in a cultural
purge c. 630 BCE by King
Yosiah, at the behest
of Yahweh's priests, who required supremacy.
Since the Hebrew term, qedeshim, “sacred ones,” parallels the way the Syrian priests (galli )
were described as “holy” (hieroi ), there does seem to be reason to conclude, with Nissinen, that
“the qedeshim were thought of as men who had assumed an unusual gender role and thereby
expressed their life-long dedication to the deity” (Homoeroticism). Ringgren, Religions 167, mistakenly
says that this was the only kind of homoeroticism prohibited by Scripture, for he fails
to see the “theological” connection between androgynous homosexuality, “religious” or not, and
pagan monism. In other words, there does seem to be some similarity between the assinnu of
Mesopotamia and the qedeshim of Canaan. Egyptian goddess worship (Ishtar, Astarte, Isis or
Anat) is also evident in Jeremiah 7:18 and 44:17–25—see Robert P. Carroll, Jeremiah: A Commentary
(OT Library; Philadelphia: Westminster, 1986) 213 and 734–735.
33Walter Burkert, Ancient Mystery Cults (London: Harvard University Press, 1987) 105.
34Richard Seaford, “In the Mirror of Dionysus,” in The Sacred and the Feminine in Ancient
Greece (ed. Sue Blundell and Margaret Williamson; London/New York: Routledge, 1998) 133, shows
that transvestism functions as a right of passage into the cult of Dionysus. In the cult “females may
be like males and males like females” (131). This is because “liminal inversion of identity [is] required
for mystic initiation.” Such “confusion” is also seen not merely between male and female but
also between “human (or god) and animal, and between living and dead” (132L).
Heredotus II XLVIII To
Bacchus [Dionysus], on the eve of his feast, every Egyptian sacrifices
a hog before the door of his house, which is
then given back to the swineherd by whom it was furnished, and by him carried away.
In other respects
the festival is celebrated almost exactly as Bacchic festivals are in Greece, excepting that
the Egyptians have no chorals.
They also use instead
of phalli
another invention,
consisting of
images a cubit high, pulled by strings, which the women carry round to the
villages.
A piper
goes in front, and the women follow, singing hymns in honour of Bacchus. They give a religious reason for the peculiarities
of the image.
35Ibid. 31. See Nissinen, Homoeroticism 149, n. 73.
36See Lucian, De Syria Dea 50–51.
50.
On certain days a multitude flocks into the temple, and the Galli in
great numbers, sacred as they are, perform the ceremonies of the men
and gash their arms and turn their backs to be lashed.
Many bystanders play on the pipes the while many beat drums;
others
sing divine and sacred songs. All this performance takes place outside
the temple,
and those engaged in the ceremony enter not into the temple.
51.
During these days they are made Galli. As the Galli sing and celebrate
their orgies, frenzy falls on many of them and many who had come as
mere spectators afterwards are found to have committed the great act. I
will narrate what they do. Any young man who has resolved on this
action, strips off his clothes, and with a loud shout bursts into the
midst of the crowd, and picks up a sword from a number of swords which
I suppose have been kept ready for many years for this purpose. He
takes it and castrates himself
and then runs wild through the city, bearing in his hands what he has
cut off. He casts it into any house at will, and from this house he
receives women's raiment and ornaments. Thus they act during their ceremonies of castration.
Revelation 18:21 And a mighty angel took up
a stone like a great millstone, and cast it into the sea, saying, Thus
with violence shall that great city Babylon be thrown down, and shall be
found no more at all.
JUST ABOUT NOW:
Revelation 18:21 And a mighty angel took up a stone like a
great millstone, and cast it into the sea, saying, Thus with violence
shall that great city Babylon be thrown down, and shall be found no more
at all.
Revelation 18:22 And the voice of harpers, and
musicians, and of pipers, and trumpeters, shall be heard no more at all
in thee; and no craftsman, of whatsoever craft he be, shall be found any
more in thee; and the sound of a millstone shall be heard no more at
all in thee;
Revelation 18:23 And the light of a candle
shall shine no more at all in thee; and the voice of the bridegroom [Hieros Gamos] and
of the bride shall be heard no more at all in thee: for thy merchants
were the great men of the earth; for by thy sorceries were all nations
deceived.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
AND ALL OF THOSE WHO WERE DRIVEN WEEPING OUT
OF THEIR OWN CHURCH SO THE LUST OF THE FLESH COULD BE SATISFIED BY
MUSICAL AND THEATRICAL PERFORMERS.
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WHY ARE THERE NO INSTRUMENTS IN REVELATION 19
Rev. 17:4 And the woman was arrayed in purple and scarlet
colour, and decked with gold and precious stones and pearls,
having a
golden cup in her hand full of abominations and filthiness of her
fornication:
Rev. 17:5 And upon her forehead was a name written, MYSTERY, BABYLON
THE GREAT,
THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
The FRUITS are the same as the SUMMER BASKETS in Amos
Rev. 18:14 And the fruits that thy soul lusted after are departed from
thee,
and all things which were dainty
and goodly are departed from thee,
and thou shalt find them no more
at all.
Revelation 18:21 And a mighty angel took up a stone like a great millstone,
and cast it into the sea, saying, Thus with violence shall that great
city Babylon be thrown down, and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee;
and no craftsman, of whatsoever craft he be, shall be found any more in thee;
and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee;
and the voice of the bridegroom and of the bride shall be heard no more at all in thee:
for thy merchants were the great men of the earth; for by thy SORCERIES were all nations deceived.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
Hom. Od. 4.219.
Such cunning drugs had the daughter of Zeus, drugs of healing,
which
Polydamna, the wife of Thon,
had
given her, a woman of Egypt,
for
there the earth, the giver of grain, bears greatest store [230] of
drugs, many that are healing when mixed, and many that are baneful;
there every man is a physician, wise above human kind; for they are
of
the race of Paeeon. Now when she had cast in the drug, and had
bidden
pour forth the wine, again she made answer,Then the other Trojan women wailed
aloud, but my soul [260] was glad,
for already my heart was turned to go back to my home, and I groaned
for the blindness that Aphrodite gave me, when she led me
thither from
my dear native land, forsaking my child and my bridal chamber, and my
husband, a man who lacked nothing, whether in wisdom or in comeliness.
Pharmakon 3. enchanted
potion, philtre: hence, charm, spell,
"Applied to Persian priests or astrologers of Babylon. Pharmakos (g5333) an
adjective signifying "devoted to magical
arts," is used
as a noun, "a sorcerer," especially one who uses drugs, potions,
spells, enchantments, Rev 21:8, in the best texts (some have
pharmakeus) and 22:15" Vine
pharmakos 1
I.
a poisoner, sorcerer,
magician, NTest.
II. one who is sacrificed as an atonement
for others, a scape-goat, Ar.; and, since
worthless fellows were
reserved for this fate, pharmakos became a general name
of reproach, id=Ar.,
DemThey are of the race of Paeon, Apollo, Abaddon, Apollyon
Paian-ias , ou, ho, A. paean-singer.
The physician of the gods, 2. title of Apollo (later as epith.,
Apollôni Paiani)
Paean, i.e. choral song, addressed to Apollo or Artemis (the burden
being iê or iô Paian, v. supr. 1.2),
2. song of triumph after victory,
THAT' why Paul never used a word for
external melody: Psallo in the heart means to TOUCH
or PLUCK the heart.
Melōd-ia ,
II. chant, choral song, “melōdias poiētēs” Pl.Lg.935e, cf. 812d; lullaby,
ib.790e: generally, music,
Plat. Gorg. 513a and so therefore now, whether it is your duty to make yourself as
like as possible to the Athenian people, if you intend to win its
affection and have great influence in the city: see if this is to your
advantage and mine, so that we may not suffer, my distinguished friend,
the fate that they say befalls the creatures who would draw down the
moon—the hags of Thessaly; 1
that our choice of this power in the city may not cost us all that we
hold most dear. But if you suppose that anyone in the world can
transmit to you such an art as will cause you
tas Thettalidas:
[ Th. sophisma a Thessalian trick, E.Ph.1407; ] the Thessalian women were very skilful in sorcery and poisoning. They
stood in close relation to the night-goddess Hecate; hence people
ascribed to them the power to draw the moon from the heavens.
Strepsiades says in Ar. Nub. 749 gunaika pharmakid' ei priamenos Thettalēn | katheloimi nuktōr tēn selēnēn kthe. Cf. Hor. Epod.
5. 45 quae sidera excantata voce Thessala | lunamque caelo deripit. For
this, however, the goddess exacted punishment, for Suidas says hai tēn selēnēn kathairousai Thettalides legontai tōn ophthalmōn kai tōn paidōn ( v. l.podōn) steriskesthai. eirētai epi tōn heautois ta kaka epispōmenōn hē paroimia. Cf. also Plin. N. H. XXX. I. 2 (6). Aristophanes' designation of them under the name pharmakis,
1.2.5 The tribes of female flute-players, 1 quacks, vagrants, mimics, blackguards; 2 all this set is sorrowful and dejected on account of the death of the singer
Tigellius; for he was liberal [toward them]. On the other hand, this man, dreading to be
called a spendthrift, will not give a poor friend
[5]
wherewithal to keep off cold and pinching hunger. If you ask him why he wickedly consumes
the noble estate of his grandfather and father in tasteless gluttony, buying with borrowed
money all sorts of dainties;
1
“Ambubaiarum”
, "Women who played on the flute." “[ambubajarum ministeria,”] It is derived from a Syrian word; for the people of
that country usually excelled in this instrument.
“Pharmacopolae”
is a general name for all who deal in spices, essence, and perfumes.
2
“Mendici, mimae, balatrones”
. The priests of Isis and Cybele were beggars by profession, and under the vail of
religion were often guilty of the most criminal excesses. Mimae
were players of the most debauched and dissolute kind; and balatrones, in general, signifies all scoundrels, buffoons, and parasites, who
had their name, according to the old commentator, from Servilius Balatro. “Balatrones hoc genus omne”, for omne hoc balatronum
genus, is a remarkable sort of construction.
Jesus CAST OUT the
minstrels LIKE DUNG. Here is what he thought of them:
They are like unto
children sitting in the marketplace, and calling one to another, and
saying, We have piped unto you, and ye have not danced; we have
mourned to you, and ye have not wept Lu.7:32
Agora (g58) ag-or-ah'; from ageåiro, (to
gather; prob. akin to 1453); prop. the town-square (as a
place of public resort); by impl. a market or thoroughfare: -
market (-place), street
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