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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 56:35) 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; 20:15) 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 tτebβ,
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) 318; John Day,
Asherah in the Hebrew Bible and Northwest Semitic
Literature, JBL 105 (1986) 385408; William G. Dever,
Asherah, consort of Jahweh: New Evidence from
Kuntillett Arjrϋd, ASORB 255 (1984) 2137; 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)
115133; 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) 333340
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 Bόch.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 44:1725see Robert P.
Carroll, Jeremiah: A Commentary (OT Library;
Philadelphia: Westminster, 1986) 213 and 734735.
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 5051.
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., Apollτni Paiani)
Paean, i.e. choral song, addressed to Apollo
or Artemis (the burden
being iκ or iτ 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
moonthe 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 ageεiro, (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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