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Political Vision and its Enemies in Botswana: the Argument against

Tedzani Thapelo

Botswana novelist, poet, historian, researcher, biographer, writer of short stories, travelogue and human rights campaigner, Teedzani Thapelo*, advances the critical argument that Vision 2016 failed principally because we failed right from the beginning of this political project to diagnose the nature and severity of our national crisis and then compounded the situation by tailoring it to subverted, blighted and meaningless public policies. To give Vision 2030 a better chance of success we should this time around try to do things the proper way. More important we should make sure political vision does not morph into a baiting gimmick for political catastrophe; blighting the fortunes and future of our children.

First things first, political vision is by tradition an intellectual inquiry into the problem of social order. It is rightly regarded as Plato’s greatest political programme, perhaps his greatest contribution to political art. Scholars are agreed about its centrality to political philosophy as we understand it today. I should, however, confess I’m rather surprised Botswana has become so much besotted with this thing.

First it was Vision 2016: Towards Prosperity for All, and we all know what happened to that little pet project. Now it’s Vision 2036: Beyond Tomorrow, Beyond the Stars. What next? Well, I suppose we should try to do something about the sociological landscape of our nation. Why not? We are a member of the global village. We have got neither our own philosophical tradition nor do we have philosophers to chart our way into the future; a future I should sadly admit, that looks rather bleak and perilous. It’s also interesting to find one’s country so suddenly head-over-heels in love with something so purely intellectual. Oh, yes, Botswana is charmed by Plato, it’s a first rate love affair!

But do we know what we are doing? No, Batswana, these vision things do not come from Government Enclave; ga se mananeo a goromente. The visions come from some obscure offices and corridors in the UN, very far away. We only talk about them here because we belong to that beastly old creature, and our political education cannot, of course, be anything but western. So let’s fall in love with this thing from the canon of Western political philosophy as we please, but I do think we should try at least to be certain we really do know what it is we are doing.

Utopian ideas can be dangerous in politics. We all know about the sparkling fire of communist rhetoric and what came of it. Look at Russia. Look at Zimbabwe. Remember what happened to Muamur Gadaffi and his little Green Book, and Mao Zedung and his little Red Book. Words that look too beautiful and too promising in politics generally lead to dangerous disasters.

Let’s hope these fantastic little visions that Government Enclave is embracing with so much romantic enthusiasm don’t take us the same road. 2036 is not very far. From Rwanda I understand Paul Kigame will still be in power. Mugabe is threatening to rule on earth and right on to heaven, if he does get past Saint Paul at the Golden Gate, and so he probably will still be around.

My eldest son who just started working in Canada will be a family man and the two little ones, Davis and Rabasi, will still be in school if they are foolish enough to spend twenty-one uninterrupted years collecting useless certificates from universities all over the world like their father did. Why, one might ask, am I saying these things? It’s because politics is a deeply personal thing. Many people don’t realize this, but there can never be thriving human life and happiness where there’s no politics.

This is why I am asking: do we know what we are planting in our political system and tradition by adding these little poetic visions into it? Are Batswana ready to contend with the Platonic vision? Are our institutions and belief systems ready for it? Do we have the resources, ingenuity and moral fortitude to see these visions through? Aren’t we baiting political catastrophe?

I am told Ian Khama sent out an eminently distinguished team of professors to teach Batswana about these things, hear their views and write up our next political vision. I can only hope these professors too knew what they were doing. Did Batswana know they were talking to Plato, the greatest philosopher known to mankind? Did they know this thing is not a joke? I can hear an impressed Motswana at Sekondomboro village lamenting, like Faust, “sweet analytics, thou hast ravished me.” Good work. Remember Faust wanted all the things that Botswana wants: prosperity, power, peace, immortality. We all know what happened to him.

Let’s hope the same thing does not happen to us. Let’s also hope our distinguished professors taught Batswana well. There must be a reason why Batswana accept these things. Much of Africa does not care about these visions. We have better things to do than excite the passions and interests of already highly restive populations is what one writer friend of mine said to me. Too cynical? I don’t know. What am I saying here? Let me explain.

A political vision is by definition not an easy thing. But we don’t have to resurrect Plato to understand what it is all about. The vision documents that have become the fundamental sub-texts of our political strategy, survival and destiny in the last twenty years, including the now discredited Vision 2016 Document, are products of a political imagination going back at least 2000 years. The original purpose of political vision as a project of political philosophy was aimed at addressing a set of perennial issues afflicting ancient civilizations.

I want to focus on only a few most pertinent ones; moral corruption and degeneration in civilization, and political decay and collapse of civilizations. Political vision sought to speak literally to these menacing concerns at certain levels; beginning, degeneration, end, and revival, as well as discernable moments of truth that could be recovered, and provide the necessary means for political redemption. In short political vision is born of political crisis.

This must sound familiar to any Motswana who has been watching BTV the last couple of weeks. Vision 2016 calls for a moral, compassionate, educated and informed, innovative and productive, safe and secure, democratic and accountable, and tolerant and united nation. The issue of pride is nothing but political jingoism and for the most part sentimental foolishness. The operative concepts for our purposes here are moral, educated, innovative and productive, and safe and secure. As for democracy and national unity these I critiqued in a recent widely published article concerning a public lecture by former president Ketumile Masire (Ref. 16-22 July, Weekend Post/15 July, 2016, Botswana Guardian).

More problematical, research shows that totalitarian regimes tend to deal with national crisis better than democratic ones; and that they often thrive and endure longer in moments of historical stress than democratic ones do under the same circumstances, sad but true enough. The issue is, however, still open to debate. Even Plato did address this issue in his famous political dialogues. To sum up, political vision always speaks to contemporary political crisis and the possibilities of political redemption. And here lies the greatest problem.

When Botswana authored this vision twenty years ago what political crisis did it seek to address? Was there any historical stress in the republic? If political crisis did exist, what political redemption has been accomplished?  I’ve already said the vision programme came from the UN; never mind what Madomkrag say. Our business was only to domesticate and own it. But did we do this thing well? I don’t think so. When this global discourse was first mooted I was a graduate student in the economics department at SOAS. I knew right away it would create policy problems for African countries and said so at our weekly student’s seminar.

To my surprise everybody present disagreed with me, arguing it was a great opportunity for Africans to rethink their politics and policy instruments. I was staggered. So far as I understood the debate what was at stake was the possible ruin of two phenomena: western civilization and the capitalist international economy. Africa’s existential problem at the time was located elsewhere: structural adjustment programmes and the debt trap. Our problem was one of underdevelopment and perennial political crisis; and that of the West, corpulent affluence run amuck, and institutional complacence.

We were failing to adjust to postcolonial modernity and trauma; and Europe struggling to adjust to globalization and the triumph of capitalism. How could we lump the two development trajectories together? I was furious, so implacably furious my thesis advisor, the distinguished Marxist-Leninist scholar and philosopher, Ben Fine, decided I should write a development theory paper on the subject for the next seminar. I can’t say I entirely convinced my classmates about the merits of my argument. But that was to be expected. I was the only African student in that seminar. But my supervisor was delighted when two years later my thesis examiner, an oxford economics professor, brought up the question on the day I was defending my PhD and intellectual integrity, and I calmly stood up and gave the don that document word for word; from nothing short of an astonished memory and anguished temper. One hour later I was awarded my doctorate and only a week later I arrived home a free man.

To my surprise I found Batswana here agog about the same vision thing. I did try to make a contribution but my proposition seems not to have sat well with better minds at Government Enclave so I let the thing run. No one can deny today the whole thing is a scandalous failure. Just look at the crisis in education, and productivity, and the problem of political intolerance. Consider the continuing radical income inequalities, and the political anxiety gripping the entire country. Are we really as safe and secure as we think? Are we compassionate? Are we truly educated? Are we prosperous? Are we democratic and accountable? Are we a moral and united nation? Did we properly diagnose the real problems facing this country twenty years ago?

Why were we so shy to talk about HIV/AIDS at the time and its possible spill-over consequences in the areas of human capital, market integration and growth? Why didn’t we worry about its decimation of the finest educated and trained professional elites this country ever possessed; the very people whose mass deaths and anguished existence was soon to orphan and traumatize an entire generation of our national youth? Why were we so coy to concede our own environmental weaknesses? Why didn’t we talk about our ruinous maladjustment to diamond liquidity capital? Why didn’t we talk about the cancer of corruption in public life? Why didn’t we worry about donor fatigue and departure? 

Why did we not talk about the yawning cultural vacuum that was already threatening to eat out our national soul and vitality at the time? And the question of national unity: why didn’t we realistically talk about the things that held us together and go out of our way to cement and solidify them while doing away with those that continue to divide us, eating at the heart of our national consciousness? Why didn’t we talk about these things? Why did we settle for empty borrowed words that were mostly irrelevant to our situation? Why did we borrow other people’s problems instead of acknowledging our own and trying to do something urgently about them? Look again at Vision 2016.

Even today we could give that blasted thing to Burundians, or the South Sudanese. They need it. We don’t; or at least we didn’t need it twenty years ago. We failed, dismally, to author our own destiny as a nation and a people in 1997, to seek political redemption to the crisis facing us at the time, and what a missed opportunity. We have got fewer resources today, fewer friends in the international community who really count for something, and we have got far less energy and fire in us. It’s terrible the way things are going on in this country.

But maybe we still have a chance. I see now Ian Khama has just received the Vision 2030 Document. Once again its origin is the UN, and Western philosophical disquisition. I said it was compiled by Botswana’s finest intellectuals. Well, I won’t step on their decorated feet this time. I do see, however, the UN has this time diagnosed our national crisis fairly well; social and human development, sustainable growth, and environmental protection. Yes, governance, peace and security as well. This is all proper. International relations have changed profoundly in the last twenty years. The mandate of political philosophy is now somewhat different; thanks to the third wave of globalization, the forth industrial revolution in the West, the crisis of capitalism and the 2008 world recession, climate change and crazy imans in the Middle East. In general, right now we are not a safe world. Botswana must share these extraordinary and extreme concerns and these things must be reflected in our political agenda and calendar.

But what really is our current national crisis? How should we seek to explain our contemporary politics?  And what are the possibilities of political redemption going into the future; to 2030? These are issues that require serious research and rigorous analysis. I see the professors tasked to prepare this document had clear terms of reference; to mobilise Batswana to define their national dream and aspirations, to review background materials on the subject, to produce a document built from national consultation and consensus. I am sure the experts did this competently.

What baffles me, though, are the questions put to Batswana. The kind of country they want to see built by 2030? The kind of person a Motswana should look like in terms of social standing in 1930? The first question is open to too much irrelevant waffling. The second, well, one would have to look for something between Darwin’s evolution of species theory and Dickens’s Great Expectations. It’s a most singular question to put to any person; and ridiculous questions always get ridiculous answers. This is the major problem with Batswana. We never take ourselves seriously.

I remember the questions for Vision 2016. They were just as bad. I don’t even care if these questions-God forbid!-come from the UN as well. They are bad research questions. Then; what should be done to accomplish this dream? A good political question, but the who part is suspect. Why not how, given our poor work ethic, diminishing resources, education crisis, the malice of nature on the land, possibilities for political caprice, etc.? That way you enter the province of political philosophy where the political vision project originates.

Political vision presupposes ideological purpose. It is a symbolic character of human activity. It speaks to the philosopher’s city that is at work. It presupposes rule by those who profess to know the ground of justice. It implies the end of tension between truth and politics. It is rooted in the dilemmas and social tensions of society and the disillusioning experiences of a known and lived world (Ref. my article The Trouble with Botswana: a poet speaks, in 15 July, 2016 vol. 33, No. 106, Mmegi and subsequent publication). In some cases it originates from the failure of political experience. It is a therapeutic vehicle for the possible failures of nationhood and human civilization.

It seeks answers to the problems of human order and historical existence. It is key to the fundamental understanding, not only of human beings, but of the world as well. Its greatest concern is the problem of social order and man’s relation to his natural resource base; the environment. It seeks and desires to create a cultural world that conditions historical existence. For man it seeks perfect orientation and intellectual disposition, and politics, the authority to order society. Its creative transformation draws power and strength from agreed upon political symbols. It is, in the poetic language of Heidegger, the house of Being; a beautiful thing. But like all things beautiful it is not immortal. It can be destroyed with deliberate vehemence which, sadly, I believe, is what happened to Vision 2016.

What is required for a political vision to succeed? I refuse to answer this question. It would be the height of arrogance to try to tutor the best and brightest at Government Enclave, and a possible invitation of unnecessary personal harm and humiliation. But I do think Batswana know exactly what it is they ought to do.

First, identify the national crisis to be addressed, and then go all way out to seek political redress. Word of advice, take heed of the wise words of that great poet, the author of Paradise Lost, John Milton; “there is no art that has been more cankered in her principles, more soiled, and slobbered with aphorizing pedantry than the art of policy,” and all will proceed well, bearing in mind, of course, all the time, that politics imply a certain idea of man, and not always a good idea.

 

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A “Virgin” Conceives

2nd March 2021
IT’S THE DEAD SEA SCROLLS, STUPID

Princess Mary falls pregnant only one month after her betrothal to Prince Joseph

To put the lineage of Mary the mother of Jesus in context, General Atiku, it is in order that we begin with her grandfather Yehoshua  (Jesus in Greek) III.

Mary was offspring of two royal lines, the Davidic line and the Hasmonean line. Yehoshua III was the Herod–appointed High Priest of Israel between 36 and 23 BC.  He had no sons, only three daughters namely Joanna, Elizabeth, and Anna, all of whom he organised dynastic suitors.

Elizabeth would be married off into the House of Aaron, the legitimate priestly line, and Joanna and Anna would be married off into the House of David, the legitimate kingly line. That’s how Elizabeth became the wife of Zechariah of the tribe of Levi and in due course the mother of John the Baptist.

Mainstream Israel up to the level of the Sanhedrin had recognised Anna as the eligible mother of the future King of Israel and not the sitting impostor Herod (it is not clear what happened to first-born Joanna but she probably passed away before she got married). Anna was accordingly married off to Alexander III, a Davidic and Hasmonean prince who was best known as Heli as indeed the genealogy of Luke clearly attests.

Heli and Anna too had no sons. They only had daughters, the firstborn of whom was Dorcas, whose was born in 26 BC and whose titular name was Mary.  Mary was orphaned early in her childhood when her father Heli was killed in 17 BC at the orders of the increasingly paranoid Herod and when her mother Anna died a year or so later.

Since she was a dynastic heiress, it was likely that Herod would come after her. The Essenes thus secreted her somewhere in remote Galilee. It was actually in Galilee that most members of the Davidic royal line were concentrated not only to keep as far away from Herod as possible but to also enjoy the protective custody of the Zealots, who were the secret military wing of the Essenes and a thorn in the side of both Herod and the Romans.  Joseph was also officially based in Galilee although both he and Mary were in truth based at Qumran in the Judean wilds.

JOSEPH CALLED TO “DUTY”

Dynastic marriages are often more politically strategic than spontaneous, General. For example, the union of Prince Charles and Princess Diana was motivated by the need to fuse the Windsor genes with those of the Stuarts as the Windsors, being predominantly Reptilians, were finding it increasingly difficult to maintain their human form.

The Stuarts, the clan of Diana, had by far more human genes than Reptilian and they too were an aristocratic family. That’s why once Charles had produced a  “heir and a spare”, he completely sidelined Diana, who he had never loved, and devoted himself to his real love – Camilla Parker-Bowles.

The marriage of Joseph to Mary, General, was equally strategic. Although both were from the tribe of Judah and of the royal Davidic line, they were from different branches.  Joseph was a descendant of Solomon, whereas Mary was a descendant of Nathan, Solomon’s elder brother. The line of Solomon, as we once underlined, had been tainted by the Jeconiah curse.

The line of Nathan was clean. Since the son of Joseph and Mary would be the future King of Israel, it was important that he not be compromised by the baggage, rightly or wrongly, of the Jeconiah curse. Hence the desirability of the union of Prince Joseph and Princess Mary.

Now, both Joseph and Mary’s clans were Essenes. As such, their marriage process, formalities, and protocols had to strictly adhere to Essene dynastic rules. The Essenes were in ranks. Amongst the higher echelons were the two great dynasties, the Davids and the Zadoks, who had been the high priests and kings of Israel respectively before the destruction of the Temple by Nebuchadnezzar in 586 BC.

The Davids and Zadoks lived a strictly holy life, typically in a monastery at Qumran, the reclusive headquarters of the Essenes. They were sequestered there so that they did not fall prey to the machinations of the bloodthirsty King Herod though officially their address was Galilee.  In fact, the major reason the Essene movement had come into existence was to preserve and safeguard the Davidic and Zadokite lines, the religio-politico haunt of Herod and the Hasmoneans initially.

According to the Essene code, General, the Zadoks and the Davids were not to engage in sex for recreational purposes because it was regarded as defiling: it diluted holiness. The only times they were supposed to do so was when need arose to produce heirs. In 8 BC, it was now opportune for Joseph, the David, to produce a heir and so he was excused from a life of chastity.

At this point in time in fact, the Essenes were focused on two dynastic figures. These were Joseph and Zechariah. The two were expected to produce the Messiah of David and the Messiah of Aaron, that is, the future King of Israel and the future High Priest of Israel.

According to Essene rules, the David had to marry at age 36, so that by the time he was 40, he had already sired a heir. The new heir had to be born when the David was 37. If the child was a daughter, she could not inherit, and so the David had to set about the procreation of a second-born, who hopefully would be a boy (copulation to that end was allowed only when the daughter was 3 years old).

The Davidic heir had to be born not in any other month but in September, the holiest in the Jewish calendar. In order to conform to these parameters, a betrothal ceremony was held at the beginning of June. During the betrothal period – the three months from beginning of June to end of August – sexual relations were not permitted.

Then at the beginning of September, a First Marriage was held. This was the beginning of the marriage proper as now the couple were allowed to become intimate. However, the intimacy began only in December, with a view to delivering a heir in September the following year. At the end of March, the Second Marriage was held for it was hoped that by that time the spouse was three months pregnant if there hadn’t been a miscarriage. With the Second Marriage, the wedlock was permanent: divorce was never allowed whatsoever.

Meanwhile, General, if the spouse hadn’t conceived in December, sexual relations were suspended till December the following year. The husband would then leave her spouse and return either to the monastery at Qumran or embark on a tour of duty elsewhere in furtherance of the Essene cause.

A BINDING ENGAGEMENT

According to the Dead Sea Scrolls, General, the Essenes were not only a spiritual, revolutionary, and philosophical movement. They were also ardent believers in astrology. They meticulously studied the stars and the movements of planets to read what they portended about the future.

Thus the reason a Davidic heir had to be born in September was not only because this was the holiest month of the year: it was also in recognition of the fact that September was ruled by the constellation Virgo. In other words, September was astrologically the month of the virgin. That was what Mary was.

Mary was both a virgin physically and a virgin titularly. A bride of the future king was required to be a virgin. As an Essene, Mary belonged to the Order (not the tribe) of Dan.  This was the Order of Nuns, or virgins, both legal and physical virgins. Thus in the Order of Dan, a woman was not a virgin only before she slept with a man: she was a virgin until she was six months pregnant. In the case of a dynastic spouse like Mary, this was up to end of June.  From then henceforth, she was promoted within the Order to the first stage of a Mother.

Joseph’s betrothal to Mary took place at Qumran in June 8 BC. Now, in our day, betrothal simply means engagement to be married. In ancient Israel up to New Testament times, betrothal was part and parcel of the marriage contract. It was definite and binding upon both groom and bride, who were considered as man and wife in all legal and religious aspects, except that sexual relations were not permitted.

For example, in 2 SAMUEL 3:14, King David refers to his betrothed woman as “my wife”. Also in DEUTERONOMY 22:24, a betrothed woman is referred to as “his neighbour’s wife”.  In the betrothal formalities, dowry and bride price were included. If a bride and groom for one reason or the other wanted to opt out of the betrothal after the betrothal ceremony, they had to seek a formal divorce.

Since the betrothal took place in June, General, Joseph and Mary were not supposed to make love till December, that is, six months after the betrothal ceremony and three months after the First Marriage ceremony in September. Just one month after the betrothal ceremony (that is, at the beginning of July 8 BC), however, Mary became pregnant. Was it Joseph, General? Was it rape by a Roman soldier called Panthera as some contemporary records suggest? Or was it simply the supernatural act of the “Holy Spirit” as Christendom holds?

THE DEAD SEA SCROLLS

Those who hold that the circumstances of Mary’s pregnancy were supernatural, General, can be excused. This is because the language employed therein smacks of ethereality – Holy Spirit, Angel Gabriel, Son of the Most High, etc. To those who have read and rigorously studied the Dead Sea Scrolls, however, such terminology is well within the temporal context.

That is to say, it does not carry spiritual connotations as such. True, the idea of an angel speaking to Joseph and Mary in their sleep may seem supernatural but the dreams are theological interpolations, inserted into the gospels in onward editing to fit a contrived agenda – what Karl Marx called the opium of the masses.

The Dead Sea Scrolls are so named because they were discovered in caves around the Qumran plateau of the West Bank (about 40 km east of Jerusalem), at the northwest corner of the Dead Sea, in March 1947. The discoverer was a Bedouin shepherd kid who was looking for a lost goat. The scrolls were found hidden in jars.

The 1947 find was the initial discovery: more discoveries were made after further excavations on the same site spanning 11 years in a series of 11 caves. Altogether, 972 texts were   turned up. They are written in four languages, namely Hebrew (the majority), Aramaic, Greek, and Nabatean, mostly on parchment. Other texts were inscribed on papyrus and bronze.

Most of the Dead Sea Scrolls are fragments. Fragments of all the Old Testament books have been found save for the book of Esther. The only complete book is Isaiah.  There are also apocryphal books (those arbitrarily excluded from the Old Testament canon by the Constantine-convened Nicene Council of AD 325) such as the Book of Enoch and the Book of Jubilees, and sect-specific writings that embody rules and beliefs of the people who compiled them.

The latter include commentaries on the Old Testament, paraphrases that expand on the Law of Moses, rule books of the community, war conduct, thanksgiving psalms, hymnic compositions, benedictions, liturgical texts, and sapiential (wisdom) writing. These texts have been given appropriate titles such as the War Scroll; Manual of Discipline; the Community Rule; the Temple Scroll; the Copper Scroll; etc.

The Dead Sea Scrolls were written/preserved by the Essenes between 168 BC and 68 AD. We know this because Pliny, the first century Roman historian, wrote that, “On the west coast of Lake Asphaltitis (the Dead Sea) are settled the Essenes, at some distance from the noisome odours that are experienced on the shore itself.

They are a lonely people, the most extraordinary in the world, who live without women, without love, without money, with the palm trees for their only companions.”   The Essenes stashed away the scrolls sometime in 70 AD, when Roman General Flavius Titus overran Jerusalem and laid waste to the Temple following a catastrophic Jewish uprising – led by the Zealots, the military wing of the Essenes – that began in 66 BC.

This they did in heed of JEREMIAH 32:14, which says, “Thus saith the Lord of hosts, the God of Israel; Take these evidences … and put them in an earthen vessel, that they may continue many days.” The Dead Sea Scrolls have given us invaluable insight into the beliefs, customs, rituals, politics, philosophies, and traditions of first century Palestine.

NEXT WEEK: THE PANTERA INVOLVEMENT

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A crash course in publicity

2nd March 2021

The rivalry between luxury German automotive marques Mercedes-Benz and BMW is legendary. Both brands offer high-end, high-priced desirable models, always at the forefront of cutting-edge driving technology and excellence. And in the annals of the advertising world, a campaign between the two rivals is equally legendary and it happened on our own doorstep.

Many of you will be familiar with the coastal road out of Cape Town called Chapman’s Peak. It is a beautiful, sightseeing attraction, the road winding through spectacular coastal-mountain scenery, with cliffs sinking into the  Atlantic ocean on one side, and steep mountains towering over the road on the other. However, the road is also notoriously dangerous, with its 114 sharp, meandering bends . It’s reputation is well-deserved . Several years ago, when a major coastal cleanup campaign was launched, a helicopter pulled a total of 22 wrecked cars out of the water adjacent to Chapman’s Peak and it was one such accident which prefaced the notorious marketing battle. The story is thus:

In 1988 an Irish businessman lost control of his Mercedes Benz when driving along this road, plunging 100 metres down the cliff. Miraculously, he not only survived the accident, but crawled out of the wreckage with hardly a scratch on his body.

When Mercedes heard the details, the marketing department decided to base a new advertisement on the story to promote the safety features and stability of the brand. In the video ad they intentionally drove an identical model off the road in the exact same location, having it plunge off the edge of the cliff, the driver stepping out similarly unscathed, proving the phenomenal survivability and strength of Mercedes Benz.

When the marketing suits at BMW saw this ad, they took a bold and ingenious decision to mimic it but with a twist. Only a week later, whilst the first ad was still fresh in the public’s minds, they shot their ad showing a BMW driving along the exact same stretch of road in the rain. However, when it reached the point at which the Mercedes plunged off the cliff, the BMW negotiated it safely, and continued driving along the road.

The catchphrase of the ad was “BMW beats the bends” . Or was it? It was cunningly recorded so that it could equally have been ‘beats the Benz’, implying that their cars had superior cornering and stability to their rival, Even more sneakily, they launched their campaign on a Saturday, mindful of the rules on competitive advertising in South Africa, safe in the knowledge that no objectionable actions could be taken till the new working week.

Mercedes-Benz wasted no time on Monday in issuing an injunction, the ad was swiftly pulled but the damage was done and the dog had had its day. The ad campaign ranks high in the history of advertising and can still be found online to this day. Meanwhile the rivalry between the two automotive greats goes on.

I reference this piece of marketing history in the light of this week’s horror crash by golfing great, Tiger Woods. Driving from a luxury holiday resort in California to a nearby country club Tiger Woods lost control of his vehicle on a downhill stretch of the road, smashed through a road sign, crossed over the central reservation and rolled his car several hundred feet. He had to be cut out and pulled to safety through the windscreen and the vehicle was so badly damaged, the attending police officers said he was ‘lucky to survive’.

The vehicle Woods was driving was a rented Genesis GV80 SUV. If you are unfamiliar with the brand that is not surprising since it is a relatively new spin-off from the South Korean Hyundai marque. The Genesis utility vehicle, not available locally yet, retails for around $50,000 or half a million pula, placing it in the higher end of town and country SUVs in the USA.

The model has certainly been widely publicised in the media coverage of the high-profile sportsman’s accident and I suspect that if asked to comment, Hyundai/Genesis would disagree with the police assessment, putting Woods’ survival down to build quality and in-built safety features such as crumple zones, anti-roll bars and airbags, which were deployed in the crash and would most certainly have played their part cushioning the effects of the rolling and ultimate impact. There is , of course, no suggestion that the manufacturers will capitalise on Woods’ survival but certainly it will have done the brand no harm that he did indeed emerge with recoverable injuries.

Comparing the two accidents, the driver of the Mercedes driving along Chapman’s Peak was, of course, an ordinary member of the public whilst Tiger Woods is a household name. That said, in humanitarian terms each tale of survival carries equal weight but the fact remains that the former was just another local story of yet one more victim of a notoriously tricky stretch of road whilst the latter went round the world in an instant because of the fame and name of the driver.

There is also no evidence that that stretch of Californian urban highway carried any inherent risk. His appears to have been just a loss of control and a freak accident. However, in the event that Hyundai/Genesis should consider making capital from that accident, a note of caution needs to be sounded.

In the advertising world, the use of celebrities to promote a product is a fall-back stance to sell anything from washing-up liquid to whisky but statistics have shown that it can be a double-edged sword in that yes, the ads are memorable and the public love them when the celeb is popular and personable. But…..what is often remembered is the name of the famous promoter, not the name of the product. In other words, they sell themselves far better than they sell the item.

In golfing terminology Hyundai/Genesis are not ‘out of the Woods’ yet and maybe they should go with a completely different Driver!

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Pact with the Devil

2nd March 2021
THE LORD’S GREAT GRANDMOTHER

How Jesus’s grandfather sold his birthright to megalomaniac Herod

If you were to ask a Christian to name the main Jewish sects, General Atiku, he would no doubt begin with the Pharisees (because Jesus had innumerable slanging matches with  them according to the gospels), followed by the Sadducees.  Yet there was a third, equally momentous sect – the Essenes.

Although there’s not a single, one mention of the Essenes in the Bible, General, the New Testament is filled with Essene-type language as anybody who has read the Dead Sea Scrolls would readily recognise.

In point of fact, it was the Essenes who produced Jesus as well as the infamous Jewish band of freedom fighters known as the Zealots. Furthermore, almost all the New Testament writers were either Essenes or champions of the Essene cause as is apparent in their language and the drift of their overall philosophy.   The Essenes have a palpable presence in the Bible, albeit a cloaked one.

The Essenes, General, were the most popular, the most esteemed, and the most influential of the Jewish sects. The Jewish historian Philo (20 BC-50 AD) devotes 90 percent of his description of the Jewish sects to the Essenes. He wrote that the Essenes  “dwell in many cities of Judea and in many villages and in great societies of many numbers”.

Hyppolytus of Rome (170-236 AD) devoted nine-and-half chapters to the Essenes and only one to the Sadducees.     The Essenes are the authors of the famous Dead Sea Scrolls, which were discovered in 1947 in Israel at a place called Qumran and which have given us even greater insight into the happenings in the first century than the Bible itself.

How did the Essene movement come about, General?  The Essenes, meaning “puritans of the faith”, were the Jewish sect that was the most loyal to the Davidic dynasty. They set themselves apart from the mainstream Jewish community circa 175 BC and established their headquarters at Qumran,  about 40 km from Jerusalem.

Since the Jewish nation revered the Davidic royal line, the only legitimate and rightful rulers of Judah in their view, they rallied to the Essenes en masse. And because the Essenes were disparaging of the Hasmonean rule (140 BC to 63 BC), the mainstream Jews also took a dismissive view of Hasmonean rule too.

The Essenes were so highly regarded because of their virtue and spirituality. The legendary Jewish historian Flavius Josephus (37-100 AD) writes thus of them: “They are more mutually affectionate than the others (Pharisees and Sadducees). Whereas these men shun the pleasures as vice, they consider self-control and not succumbing to the passions virtue  … Since [they are] despisers of wealth –  their communal stock is astonishing – one cannot find a person among them who has more in terms of possessions.

For by a law, those coming into the school (that is, the Essene fold) must yield up their funds to the order, with the result that in all [their ranks] neither the humiliation of poverty nor the superiority of wealth is detectable, but the assets of each one have been mixed in together, as if they were brothers, to create one fund for all.”

In time, the Essenes, General, became quite influential even with occupying powers. For instance, when the Greek General Pompey installed Hyrcanus II as ruler of  Palestine in 63 BC,  he sought the opinion  of the Essenes. The Essenes recommended that Hyrcanus go by the titles High Priest and Prince, not King, to which Pompey paid heed. In  142 BC, when Simon was installed by the Seleucids as ruler of Palestine, the Essenes had insisted on the same titular style. To the Essenes, everybody who occupied Israel’s seat of authority was simply holding fort for the real deal – the Davidic  King.

In 37 BC, when Herod became King of Palestine, the potential Davidic King was Jacob-Eliakim – the father of the Joseph of the gospels – who was an Essene himself. It was in order to win the blessings of the historically popular Jewish royal family that Herod sought to curry favour with the Essenes.

JACOB’S PACT WITH HEROD

About the time Herod came to power, General, there were three citizens of considerable stature in Palestine – Hillel, Menahem, and Jacob-Eliakim, the grandfather of Jesus. Hillel is by all accounts ancient Israel’s greatest teacher and scholar.

He was the foremost spiritual sage in the development of the Talmud and the Mishnah, the most authoritative religious references of the Jews which are second only to the Old Testament in esteem.   The renowned “Golden Rule”, which is invariably attributed to Jesus, was actually coined by Hillel. It is not certain whether Hillel was an Essene but his teachings did have a profound influence both on Essene philosophy and that of Jesus, who was an Essene too.

It was Menahem, however, who was an incontrovertible Essene. The Essenes were of two main branches, General. First, there were the puritans, the Palestinian Essenes. Then there were the liberals, the Diaspora Essenes, who sneered at the Palestinian Essenes’ dogmatism and rather strict views on morality. Menahem was the leader of the  Diaspora Essenes.

He was also privilleged to be advisor to King Herod. Herod did hold Menahem in very high regard. Josephus relates that when Herod was a school-going lad, Menahem had patted him on his back and said to him, “one day you will be King young man.” Since the prophecy came to pass, Herod had a certain, atypical respect both for Menahem and the order of Essenes.

Jacob-Eliakim’s significance was by virtue of his pedigree. He was of the royal line of David and was therefore the uncrowned King of the Jews. Now, as we have already indicated, Herod had his own grand designs about rulership of the world notwithstanding the fact that he was in reality a vassal of Rome.

When he made overtures to the trio, they didn’t mince words: they told him that in the new Israel, the Israel that would rule Earth once the Romans had been toppled from the pedestal of world power, it was a Davidic King who would reign. Herod took very strong  exception to such a prospect. Herod was neither a full-blooded Jew nor of Davidic stock but he was royalty in his own right.

His father, Antipater,  had been the governor of Idumea and in due course Judea in  the Hasmonean government and was in fact the real ruler of the entire Palestine, with John Hyrcanus being a  mere figurehead king.  When he (Herod) was only 25 years old, his father had appointed him governor of Galilee.   Herod thus had strutted the corridors of power from the day he was born and he wasn’t going to give that up easily either for his own sake or that of his descendants.

As such, General, Herod maintained to the trio that in the new, overarching Kingdom of Israel, he was going to be the emperor and would be based in Jerusalem. Just like the Greek empire of Alexander had been a triarchy (a kingdom divided into three governments), the global Kingdom of Israel (“Thy Kingdom Come” in the Lord’s Prayer) was going to be likewise.

There was going to be a ruler in the east, a ruler in the west, and a ruler in the centre, that is Jerusalem, under the oversight of Herod himself. Hillel would rule in Jerusalem; Menahem in the east; and Jacob-Eliakim in the west. If these three happened to have disappeared from the Earthly scene by the time the Kingdom of Israel came into being, their descendants would observe the same setup.

The pecking order would thus be like this: Herod as the emperor; Hillel as the senior king; Menahem as the second-ranked king; and Jacob-Eliakim as the junior king. Put differently, Herod had by the stroke of a pen reduced the Davidic dynasty from foremost to least important as it posed the most serious threat to his office. Meanwhile, the three kings-in-waiting would go by the names of the Old Testament patriarchs.

Hillel would henceforth be called the Abraham, or the Father (or Papa, which later morphed into Pope), since Abraham was the Father of the Jewish nation; Menahem would be called the Isaac (Abraham’s son); and Eliakim the Jacob (Isaac’s son). Half a loaf was better than nothing at all and so Jacob-Eliakim meekly accepted this arrangement.

When Jesus later said, “Many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the new Kingdom of Heaven (MATTHEW 8:11),” he did not mean an afterlife kingdom: he referred to the Earthly setup proposed by King Herod.

FALLOUT WITH ESSENES

Those days, General, the Davidic heir used the title “Jacob” rather than “David” as the latter title was very risky, particularly under the Hasmonean government. Given that Joseph was the most beloved son of the Old Testament Jacob, the next in line, that is, the firstborn son of the Jacob, used the title “Joseph”.

In September 44 BC, a son was born to Jacob-Eliakim. As the crown prince to the Jacob, he was given the titular name Joseph, the name by which he became best-known.  Like his father Jacob-Eliakim, Joseph was a missionary. But he also had a trade. He was a carpenter, a boat builder primarily, and a master of his craft. The word translated “carpenter” in the Bible is the ancient Greek word “ho hekton” which means a master artisan or craftsman.

In 31 BC, Qumran, the Essenes’ Judean wilderness bastion, was struck by an earthquake. The hermitic Essenes had no choice but to trek back to Jerusalem, from where they operated indefinitely at a place they called the Essene Gate. Then in 23 BC, Herod struck again. He had Jacob-Eliakim killed on trumped-up charges of sedition, his motive simply being a continuation of a systematic purge of  the Davidic “pretenders” to his throne.

The Essenes were wroth. They now set about promulgating to the Diaspora Essenes that Herod would have no part to play in the coming Kingdom. Instead, the overall King would be Joseph, the son of Jacob-Eliakim. This, General, was the beginning of a permanent rift between Herod and the Essene sect.

THE SAGA OF JOSEPH

The prospective global world, General, was subdivided into ten provinces to facilitate governance and tax collection. Palestine would have two provinces, Judea and Samaria, the latter of which would include Galilee. Asia Minor (largely present-day Turkey), where the bulk of Diaspora Jews were concentrated, would have five provinces.

The last three provinces would be Babylon, Rome, and Alexandria in Egypt. The future capital of the West was not Rome: it was Ephesus in Asia Minor. Having been allocated the West, it was in Ephesus and Alexandria that Jacob-Eliakim spent most of his time evangelizing to fellow Jews about the future Kingdom of Israel. This was the beginning of the New Covenant, whereby Jews who converted to the ideal of a new Kingdom of Israel were baptised by immersion in water.

To mainstream Palestinian Jews, General, Jacob-Eliakim was a sellout. Herod had demoted his pedigree but to somewhat placate him, he gave him the honorary title of Patriarch or Prince of Jerusalem. By subordinating the Davidic throne-in-waiting to Herod, Jacob-Eliakim had  gone against what the nation of Israel’s God, Enlil, the Bible’s main Jehovah, decreed – that every King of Judah had to be a descendant of  David. So when the unpredictable Herod had him killed in 23 BC for “sedition”, as part of a pogrom against the line of David, there was very little sympathy for him.

In 44 BC, Joseph had been born to Jacob-Eliakim. Joseph was a title: it was not his real name. At the death of his father, Joseph became the Jacob. However, he preferred the title “David”, the more apt one historically. Joseph would become the father of Jesus. When Joseph attained 30 years of age in 14 BC, his uncles and the Essene sages sent him to Rome and Alexandria to do his part in missionary work, which was simply about promulgating to the Diaspora Jews the future Kingdom of Israel in which a Son of David, that is a descendant of King David, would rule.   Egypt was also a special place because Joseph’s maternal relations were Egyptians.

Jacob-Eliakim, General, had two wives. The one was called Euchariah, a Jewish princess, of whom very little is known, and the other, the dynastic wife, was an Egyptian princess, a daughter of Queen Cleopatra VII of Egypt and Julius Caesar. Jacob-Eliakim and this princess had three sons: they were Joseph, the father of Jesus, and the twins Cleopas (after whom James, Jesus’ immediate younger brother, whose given name was Cleopas, was named) and Ptolas. Joseph was thus the Davidian Prince of Israel as well as contender to Crown Prince of Egypt. Despite pretences to the contrary on the part of the Jews, Egypt and Israel have always had ties of monarchical kinship.

In 8 BC, General, Joseph was required by Essene custom to return home and fulfill his obligations for a dynastic marriage. A wife-to-be had already been chosen for him by his uncles  and other patriarchal Essenes. This was Dorcas, better known today by her title name Mary.

NEXT WEEK: HOW HEROD MINIMISED THE HOUSE OF DAVID

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