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Marduk’s Tower of Babel

Benson C Saili
THIS EARTH, MY BROTHER  
 

… but it was not a stairway-to-heaven tower block: it was a rocket-launch tower

The astrological Age of Taurus lasted from 4380 to 2220 BC. Taurus was an Enlilite age, an age in which Enlil, the Bible’s Jehovah/Yahweh, and his brood were mandated to rule. If you recall, Galzu, who King Anu had exposed as a fraud but whose ordinances he declared binding anyway, had stipulated that the Enlilites were to rule Earth for the first three ages after Leo, that is, Cancer, Gemini, and Taurus, which amounted to a mathematical total of 6480 years (a zodiacal age spans 2160 years mathematically), or just under two shars.   Taurus was therefore the last age Enlil/Enlilites  would exercise supremacy over Earth, after which Marduk/Enkites  would take over in the Age of Aries.

Taurus, symbolised by a bull, was in particular dedicated to Enlil himself, the reason why he was known as  “The Bull of Heaven”. In 3760 BC, Enlil introduced the world’s first calendar. This was exactly 3600 years – a shar, amounting to 1 year on Nibiru – after the year of the Deluge and exactly 40 years (in honour of Enki, whose rank was 40 and who had tabled the idea of bringing civilisation to mankind)  since King Anu had so decreed.

Numerologically, the number 3760 added up to 7, the celestial number of Earth,  which was Enlil’s celestial counterpart  as the planet’s Chief Executive.  The calendar, called the Nippurian calendar since it was announced at Nippur, Enlil’s cult city,  was a compromise between the lunar year and the solar year. It comprised of 12 lunar months totalling 354 days (29.5 multiplied by 12) plus 11 days, which brought the number of days in a year to 365 days. To date, the Jews follow the Nippurian calendar: as such, to them the base year, or year 0, is 3760 BC.  Resultantly, the year 2017 in Israel is year 5776.

Now, kingship had been conferred on Earthlings  by King Anu, with the first human king post-the- Deluge being Nimrod, who ruled in Kish, which  was designated as the pilot city-state for human kingship. However, Enlil had decreed that Sumerian kingship was not going to be the preserve of only one city-state: it was going to rotate from city-state to city-state after a certain, appropriate  period of time. Kish would be the incipient seat of the human king, followed by Uruk and Ur respectively. The problem was that  all these three cities were power centres of Enlilites, a state of affairs  that did not sit well with Marduk.

MARDUK SEES RED OVER ENLILITE DOMINANCE IN SUMER

Marduk had only relatively recently returned to Earth after an absence of 4870 years. In 8670 BC,  when his younger brother Ningishzidda at the expense of Marduk  supplanted Horus as the King of Egypt on the basis of a peace pact between the Enlilites and the Enkites at the conclusion of the Second Pyramid War, Marduk had blasted off  from Earth in a fit of revulsion. But before he departed the planet, he had made it clear to Zidda that in truth, he was simply holding fort for him. “Thou art no more than a place taker,” Marduk underlined.   “Thou shalt be in my place: that’s all there is to it.”  Years later,  when Zidda inquired as to exactly where his eldest brother had gone, he received word from Marduk (through a sophisticated   inter-stellar communication device) that, “I’m here in the sky, in my proper place”.

The ancient Egyptian text that documents this  exchange does not elaborate but it is clear Marduk had gone on an indefinite sabbatical to the SSS World, the throne city of the Orion star system. Marduk was born on the SSS World, what he liked to refer to as “a pure place”. Like Enki, he regarded himself as an Arian (beings of the SSS World, also known as the Serpent race) primarily and a  Sirian (beings of the Sirius star system, where his mother Damkina came from) only secondarily. One interpretation of his very name, Marduk, says it means “Son of the Pure Mound”. The “Pure Mound” as per Robert Morning Sky was a metaphor for the pubis  of the Orion Queen. It was pure – in a putative sense – because  as  the Goddess of the Sirian-Orion Empire, the most  powerful in the Milky Way galaxy, she was  the “Holy Mother”, a title akin to the Pope’s “Holy Father”, or Mary mother of Jesus’s “Virgin Mary”.  

During his almost 5000-year absence (but only about 1 year and a third in Anunnaki terms), Marduk, who was the Africans’  most  respected  god after Enki,  became known as Amon to the Egyptians, meaning “The Unseen One” – ha-o-mmone in Setswana. That is to say, although he was present in spirit, he  was  absent in the physical, where he mattered the most.  And as Christians prospect about Jesus, Marduk was expected to return some day in a blaze of glory. He did indeed return but not as an all-conquering, White Horse-borne  redeemer with legions of warring angels.  

Marduk returned to Earth early in 3800 BC, when he heard that King Anu was on his way to Earth, his aim to air his grievances directly to the most powerful of Anunnaki sovereigns. Then in 3760 BC, Enlil made the troubling announcement  that kingship would remain in Enlilite territories after Kish and Uruk. Marduk had calculated that by the time the turn of Uruk was over, the Age of Aries will have either dawned or be on the horizon and he would be the new or imminent Enlil.  Marduk’s prospective city would then have to be the one to ideally house the Earthling monarch. But Enlil seemed to want to sidestep Marduk’s destiny when he declared that kingship would move to Ur, the cult city of Nannar-Sin, after Uruk, the cult-city of Ninurta. Understandably therefore, Marduk was incandescent with rage.   “When Marduk all this did hear, greatly he was enraged, his anger no bounds knew,” the Sumerian records relate.”  

Marduk got in touch with his father Enki and wondered aloud to him what on Earth was happening. “Why am I being kept on the peripheries in power politics whilst you just stand by and look?” he demanded of his father. “Aren’t you the one who promised me that you would smoothen the  way for me to land the Enlilship?”

Enki straightaway contacted Enlil to register his son’s concerns but  Enlil simply wasn’t budging. Marduk then vowed before his father that  he wasn’t going to allow himself to be so humiliated indefinitely: he was now going to set about  establishing his own fife in Sumer to pave the way for his ascendancy to supremacy in the Age of Aries  damn the consequences. After all, King Anu had pardoned all his transgressions of the past and had given him the green light to settle in Sumer in a place of his liking. “When Enlil to Marduk's appeal no heed paid, Marduk fate in his own hands grasped,” the Sumerian texts relate. “Enough has my humiliation been, to his father Enki Marduk shouted. A sacred city of his own in the Edin from Enlil he forthwith demanded.”

MARDUK IS PIONEER OF BABYLON

Kish was to be the seat of kingship for about 400 more years after the inauguration of the Nippurian calendar in 3760 BC.  In 3460 BC, there was about 100 more years remaining before kingship was transferred from Kish to Uruk. In that year, Marduk decided to act on his scheme to have a foothold in the Enlilite heartland of Sumer. He was going to found his own cult city in Sumer to bring the number of Enkites who had territory there to two, the other being his father Enki, who was the patron god of Eridu.

Accordingly, Marduk and his firstborn son Nabu set course for Akkad at the head of a huge caravan of followers – comprising of Earthlings and the Igigi – who numbered in the thousands, all armed with implements of all kinds with which to erect new infrastructure on virgin land. This great trek from Eridu, where Marduk had been based to date, to an area in the northwestern part of Akkad, where he was to establish his own city-state, is recorded in a GENESIS 11 passage thus: “And as they (Marduk and his people) travelled from the east, they found a valley in the Land of Shin'ar (Sumer) and settled there.”

The exact site Marduk chose was the one that initially had been earmarked for the construction of Anu’s temple-mansion before it was decided that it should be built at Uruk. This was the very site King Anu had pointed Marduk to when he visited Earth in 3800 BC, which explains why the Enlilites did not make the slightest attempt at thwarting him when he and his people processed into Akkad. Marduk’s city was to be built on the banks of the Euphrates River. Exactly what were his plans for the city?

First, it was intended to be his capital when he superseded Enlil as Earth’s supremo. Secondly, Marduk wanted his city to rival both Jerusalem, the Mission Control Centre, and Tilmun, the spaceport. This hint he did provide when he chose a location that was between Nippur, the prediluvial Mission Control Centre, and Sippar, the prediluvial spaceport.  To put it bluntly, Marduk’s desire was to make his city a Mission Control Centre and spaceport rolled into one and thus do away with the Jerusalem and Tilmun facilities when he was the new Enlil. 

The name he chose for his city was also a tell-tale. He called it Bab-ili, meaning, “Gateway of the Gods”. It would be a gateway of the gods – the Anunnaki – in that it was there they would ascend and descend in their “celestial chariots” (spaceships) as they to-ed and frong-ed between Earth on the one hand and other heavenly bodies on the other, particularly Nibiru, Mars, the Moon, and Earth’s orbit.     Bab-ili is Babel in the Bible and Babylon in English. Its remains are to be found in present-day Hillah in Iraq, about 85 km south of Baghdad.
 
MARDUK SPACEPORT TAKES SHAPE

But first, a temple-residence for god Marduk had to be built.   It was called the Esagila, meaning in paraphrase,  “House of the Lord of Lords”. The name embodied Marduk’s yearning to become the Enlil when the Age of Aries dawned. The Esagila, a seven-storey ziggurat,  “rose within a sprawling sacred precinct, where a plethora of priests hierarchically arranged ranged from cleaners and butchers and healers to administrators, scribes, astronomers, and astrologers”.

Then years later, in 3450 BC, Marduk was ready to embark on his principal, epoch-making project. GENESIS 11 dwells at reasonable length on this one.  A passage in there (properly translated) reads: “Come let us build ourselves a city (Babylon), with a tower that reaches to the heavens (a high-rise launch tower), so that we may make a shem (rocket) for ourselves … lest we be scattered upon the face of the Earth.” In the corrupt, English translation, the word “name” (implying “reputation”) is used instead of shem. 

Marduk undertook to construct a space facility atop a platform (launch tower)  raised for several feet, maybe hundreds of feet for rockets and jets to land and take off. In Anunnaki times, the spaceships were built and kept in underground silos. Spaceships are a mammoth affair: the Apollo 11 spacecraft, for instance, stood 364 feet (101.5 meters) tall. So if we are to assume, for argument’s sake,  that  half of this height was catered for by the underground bunker, then the space platform itself was about 50 to 60 meters high.

In order to motivate his people to devote to the project, Marduk told them it was primarily in their interests, that it was a human-empowerment project.  First, he wanted to give mankind an opportunity to explore space and visit other planets both in the Solar System and beyond, more so the Orion star system where they could meet their Goddess. Second, as they multiplied in number and spread all over the planet, they would need a faster, more convenient mode of transport to visit and cement links with each other. The spaceport would therefore also serve as the principal terrestrial airport, like Baalbek in Lebanon was. The Earthlings were sold on the idea: they assured their god that they were game.   

Says  Zechariah Sitchin and pointedly so:  “We believe that the answers … become plausible – even obvious – once we read ‘sky borne vehicle’ rather than ‘name’  for the word shem, which is the term employed in the original Hebrew text of the Bible. The story would then deal with the concern of mankind that, as the people spread upon Earth, they would lose contact with one another. So they decided to build a ‘sky borne vehicle’ and to erect a launch tower for such a vehicle so that they, too, could – like the goddess Ishtar, for example – fly in a mu (jet) ‘over all the peopled lands’."

I cannot help laugh my head off when I see the  popular sketches of the so-called Tower of Babel by “scholars”. It is a humongous, literally  skyscraping edifice that soars into the clouds (where the atmosphere is so thin everybody would die from lack of oxygen).  What hogwash! The Tower of Babel was far from a monumental stairway to the abode of God attempted by a whole horde of morons as your pathetically ignorant pastor would belt out from the pulpit. It was a space launch facility, period.  

MARDUK DARES ENLIL

Enlil, the Bible’s Jehovah/Yahweh, was alarmed by what Marduk was up to. As far as he was concerned, it was treachery – sin in the Bible.  A spaceport could only be built at the pleasure of Earth’s Chief Executive and that was Enlil himself. Moreover, the ramifications were serious. Marduk wanted to create two centres of power on the planet, which was a recipe for conflict and eventually another war between Enkites and Enlilites.  Enlil had to act forthwith before things spiralled out of control.

To his credit though, Enlil did not act rashly. First, he approached Enki and asked him to ram sense into his wayward son. “Well,” Enki responded, “You are right when you talk of a wayward son. Marduk no longer listens to me. I know he is deserving of his own cult-city but the idea of a spaceport boggles my mind too.”


Next, Enlil pleaded with Damkina, Marduk’s mother to prevail over his son to halt the abominable project.   Damkina, however, stood staunchly by her son. “It’s all your fault Enlil,” she said. “You have treated my son like a lowlife all the while when ideally he is supposed to be the Anunnaki’s highest ranking prince. You are simply reaping what you sowed!”

Finally, Enlil confronted Marduk and his son Nabu.  “To thwart the plan Enlil to the place (Babylon) hurried, to placate Marduk with soothing words he tried,” say the Sumerian chronicles. Marduk stuck to his guns. “This project is going ahead,” he insisted. “I’m not doing it as a dare to your authority. It’s simply a headstart project which will be fully operationalised when I am the new Enlil. So take it easy Lord Enlil. You are at liberty to make all the hay whilst the sun shines in the age of Taurus. My turn comes not now but in the Age of Aries. Do you hear me?”

“But the Age of the Ram, Marduk, is at the very least more than 1000 years from now,” Enlil countered. “Why should you be in a hurry to build your space, communications, and aviational facilities? Doesn’t Baalbek, Jerusalem, and Tilmun suffice? Won’t you be the one who will be overall in charge when you become the new Enlil in the Age of the Ram?”

“Well, I can’t trust you guys,” Marduk replied, referring to the Enlilites in general. “What if you renege on your promise? What if you opt to cling to power? What if you sabotage me? How many false starts have I suffered at your hands in the past? This time around, I’m not going to give you the benefit of the doubt. In fact, I’m not going to allow you to f… with me anymore, do you hear me Enlil? This planet, Earth, is the only bequest there’s for me. I am destined to rule it come what may. If you and your trigger-happy   boys try to stop me, woebetide you! Don’t say I didn’t warn you!”

“You must have gone raving mad Marduk,” Enlil said. “You must have gone off your rocker.” “I don’t care a hoot,” Marduk said before he rose and stormed out of the meeting. “To stop Marduk and Nabu in their endeavor Enlil did not succeed,” regrets the Sumerian texts.

What would be Enlil’s next course of action?

NEXT WEEK: JEHOVAH UNLEASHES NINURTA ON MARDUK   

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Hell Up in Judea

24th August 2021

A case can be made, General Atiku, that history’s most infamous Roman is Pontius Pilate. It was Pilate who condemned Jesus, the  “Son of God”, to the most cruel, most barbaric,  and most excruciating of deaths – crucifixion –  and cowardly at that as the gospels attest for us.  

Yet the exact circumstances under which the crucifixion took place and what followed thereafter far from jells with what is familiarly known. The fact of the matter was that there was a lot of political wheeling and dealing and boldfaced corruption on the part both of the Jewish authorities and the Roman establishment in the person of Pontius Pilate.  In this piece, we attempt, General, to present a fuller photo of Pilate as the centre of the whole machination.

Pilate’s historicity, General, is not in doubt. In 1961, an Italian archeologist unearthed a limestone block at Caesarea Maritima on the Mediterranean coast of Israel, which as of 6 AD was the Roman seat of government as well as the military headquarters.  The block bore the inscription, “Pontius Pilate, the Prefect of Judea, has dedicated this Temple to the divine Augusti” (that is, then Roman Emperor Tiberius Caesar and his wife Livia).

Pilate also gets varying degrees of mention in the works of Roman senator and historian Cornelius Tacitus (56-117 AD); the Hellenistic Jewish philosopher and chronicler Philo of Alexandria (25 BC to 50 AD); and the legendary Jewish historian Flavius Josephus (37-100 AD).

Although his year of death (37 AD) is documented, his year of birth is a matter of conjecture, General. He came from the Pontii tribe (hence the name Pontius), a tough, warlike people. The Pontii tribe was of the equestrian class, the second-tier in the Roman caste system. Originally, the equestrians were those Romans with ample pocket power to bribe their way to knightly ranks in the Roman army. Pilate was born to Marcus Pontius, who had distinguished himself as a general in Rome’s military campaigns.

Following one of his particularly sterling military exploits, Marcus was awarded with the Pilum (javelin), a Roman decoration of honour for heroic military service.  To commemorate this medal of valour, the family took the name Pilati, rendered Pilate in English and Pilatus in Latin.

The son, Lucius Pontius Pilate, also distinguished himself as a soldier in the German campaigns of Germanicus, a prominent general of the early Roman Empire. Thanks to his scintillating military profile coupled with   strategic connections in the hierarchies of the Roman government, Pilate was able to wend his way into the heart of Claudia, the granddaughter of Caesar Augustus, the founder of the Roman Empire and ruler from 27 BC to 14 AD.

Claudia’s mother was Julia the Elder, who was also the biological mother of the apostles John and James. When Claudia was about 13 years of age, Julia sent her to Rome to be reared in the courts of Emperor Tiberius Caesar, to whom Julia was once married from 11 BC to 6 BC.

Although Tiberius was not the biological father of Claudius, General, he gladly acquiesced to being her foster father in deference to the memory of her late grandfather Caesar Augustus.
Pilate arrived in Rome when Claudia was sixteen years of age. In AD 26, the two tied the knot. Needless to say, it was a marriage based not on love as such but on political opportunism.

ASSIGNMENT JUDEA

The high-placed connection who facilitated Pontius Pilate’s smooth landing into the inner sanctums of Rome’s royalty and put him on a pedestal that saw him take pride of place in the cosmic gallery of rogues was Aelius Sejanus. Like Pilate, Sejanus came from the subordinate equestrian class, who would never be eligible for a seat in the Senate, the legislative council of ancient Rome.

Sejanus, however, had over time become Emperor Tiberius’ most trusted lieutenant and to the point where he was the de facto prime minister.  He had been commander of the Praetorian Guard, the elite Special Forces unit created by Augustus Caesar as a personal security force, which developed under Sejanus’ command into the most significant presence in Rome.

In AD 26, the emperor was not even based in Rome: he had confined himself to the 10.4 km2 island of Capri, about 264 km from Rome, and left control of Rome and the government of the Roman Empire to Sejanus. It was Sejanus who recommended the appointment of Pilate as prefect, or governor/procurator of Judea. The appointment was pronounced right on the occasion of Pilate’s nuptials with Claudius.

Philo records that when the bridal party emerged from the temple where the marriage ceremony was celebrated and Pilate started to follow the bride into the imperial litter, Tiberius, who was one of the twelve witnesses required to attend the ceremony, held him back and handed him a document. It was the wedding present – the governorship of far-flung Judea – with orders to proceed at once to Caesarea Maritima to take over the office made vacant by the recall of Valerius Gratus.

Pilate was notified by Sejanus that a ship was in fact waiting upon him to transport him to Palestine right away. The only disadvantageous aspect about the assignment was that Pilate was to leave the shores of Rome alone, without the pleasure of spending a first night in the arms of his newly wedded wife: by imperial decree, the wives of governors were not allowed to accompany them in their jurisdictions. Pilate, however, was a royal by marriage and so this prohibition was waived. By special permission granted by His Imperial Majesty Tiberius Caesar, Claudia soon joined her husband in Judea. The wily Pilate had calculated well when he married into royalty.

A SADISTIC ADMINISTRATOR

The Judean perch was not prestigious though, General. The prefects of Judea were not of high social status. At least one – Felix, referenced by Luke in the Acts of the Apostles – was an ex-slave, which says a great deal on the low regard in which the province was held by Rome.

Pilate was only secondarily sent to Judea on account of having married into royalty: his posting to the volatile province stemmed, primarily, from his being of a inferior social pedigree. Be that as it may, Pilate relished the posting in that it gave him the chance to exercise power, absolute power. Absolute power corrupts absolutely and in Pilate was the archetypal example, General.

Pilate’s brief was simple: to collect taxes, maintain law and order, maintain infrastructure, and keep the population subdued. Although he was born lowly, he positively had the power of life and death over his Jewish subjects. Let us, General, listen to Josephus in his allusion to Coponius, Judea’s first Roman governor and who like Pilate was from the same subservient social class: “And now Archelaus’ part of Judea was reduced into a province and Coponius, one of the equestrian order among the Romans, was sent as procurator, having the power of life and death put into his hands by Caesar.”

Pilate, General, was callous to a point of being sadistic. He was scarcely the scrupling judge with the rare soft spot that we encounter in the gospels. Philo charges him with “corruptibility, violence, robberies, ill-treatment of the people, grievances, continuous executions without even the form of a trial, endless and intolerable cruelties”.

He further declares him to be a “savage, inflexible, and arbitrary ruler” who was of a “stubborn and harsh quality” and “could not bring himself to do anything that might cause pleasure to the Jews”. The essentially humane character of the Pilate who presided over the trial of Jesus as portrayed in the gospels may not be wholly fictitious but is highly embellished, General.

Why did Pilate have such a pathological hatred of the Jews, General? Sejanus had more to do with it than the spontaneous leanings of his own nature. According to Philo, Sejanus hated the Jews like the plague and wished “to do away with the nation” – to exterminate it. In AD 19, for instance, he forced the Jews in Rome to burn their religious vestments and expelled them from the city without much ado.

For as long as Sejanus was in power, General, Pilate could do pretty much as he pleased. He didn’t have to worry about compromising reportage reaching the emperor as everything went through the implacably anti-Jewish Sejanus. Sejanus was unrivalled in power: golden statues of the general were being put up in Rome, the Senate had voted his birthday a public holiday, public prayers were offered on behalf of Tiberius and Sejanus, and in AD 31 Sejanus was named as Consul jointly with Tiberius.

The Judea posting also gave Pilate a golden opportunity to make money – lots of it. The governors of the Roman provinces were invariably rapacious, greedy, and incompetent: this we learn not only from Jewish historians of the day but from contemporary Roman writers as well such as Tacitus and Juvenal.

As long as the money skimmed from the provinces was not overly excessive, governors were allowed a free hand. It is said of Emperor Tiberius that, “Once he ordered a governor to reverse a steep rise in taxes saying, ‘I want my sheep shorn, not skinned’!” For those governors, such as Pilate, who had support from the very acmes of Roman power, General, they were practically a law unto themselves.

PILATE’S WINGS ARE CLIPPED

Pontius Pilate, General, was untrained in political office. Furthermore, he was a sycophant to the core who was prepared to go to any length in a bid to curry favour with and prove his loyalty to the powers that be in Rome.    Both these attributes gave rise to a series of blunders that brought him the intense hatred of the Jews.

The first abomination he committed in the eyes of the Jews, General, was to set up a temple dedicated to Emperor Tiberius, which he called the Tiberieum, making him the only known Roman official to have built a temple to a living emperor.  True, Roman emperors were worshipped, but Tiberius was the one exception. According to the Roman scholar and historian Suetonius, Tiberius did not allow the consecration of temples to himself. Pilate’s act therefore, General, was an overkill: it was not appreciated at all.

Throughout his tenure, General, Pilate had a series of run-ins with the Jews, some of which entailed a lot of bloodshed and one of which sparked an insurrection that paved the way to Calvary. Then it all began to unravel, General. On October 18 AD 31, his patron Sejanus was summoned to the office of Emperor Tiberius and an angry denunciation was read out to him. It is not clear, General, what caused Sejanus’ fall from the emperor’s good graces but circumstantial evidence points to the perceived threat to the emperor’s power.

As the ancient historian Cassius Dio puts it, “Sejanus was so great a person by reason both of his excessive haughtiness and of his vast power that to put it briefly, he himself seemed to be the emperor and Tiberius a kind of island potentate, inasmuch as the latter spent his time on the island of Capri.”  Sejanus, hitherto the most powerful man in Rome, General, was thrown into a dungeon.

That same evening, he was summarily condemned to death, extracted from his cell, hung, and had his body given over to a crowd that tore it to pieces in a frenzy of manic excitement. His three children were all executed over the following months and his wife, Tiberius’ own daughter, committed suicide.  The people further celebrated his downfall by pulling his statues over.  Meanwhile, General, Tiberius began pursuing all those who could have been involved in the “plots” of Sejanus.

In Judea, Pilate, a Sejanus appointee, must have been badly shaken, General. Were his friends and family under suspicion? Would he be purged like others? Imperial attitudes to the Jewish race seemed to have changed now with the riddance of Sejanus. Tiberius made sure this was the case by appointing a new governor for Syria (who went by the title Legate and to whom Pilate was obligated to report).

The governor, Lucius Pomponius Flaccus, arrived in Rome in AD 32. Philo records that Tiberius now “charged his procurators in every place to which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not extend to all but only to the guilty who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable and the institution as an influence promoting orderly conduct.”

So Pilate, General, had lost his supporters at the top, his new boss was on his doorstep, and there had been a change of policy regarding the very people he was in charge of. Surely, he would have to watch his step. The fact of the matter, however, General, was that he hardly did so.  In November 32 AD, for instance, he provoked a mini-uprising by the Zealots led by Judas Iscariot, Theudas Barabbas, and Simon Zelotes. It was this revolt, General, that culminated in those three “crosses” of Calvary that are indelibly etched on the mind of every Christian.

NEXT WEEK: ZEALOT REVOLT AGAINST PILATE

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Hustle & Muscle

24th August 2021

Until as recently as the 1980s a career often meant a job for life within a single company or organisation. Phrases such as ‘climbing the corporate ladder’, ‘the glass ceiling’, ‘wage slave’ & ‘the rat race’ were thrown about, the analogies making clear that a career path was a toxic mix of a war of attrition, indentured drudgery and a Sisyphean treadmill.

In all cases you fought, grafted or plodded on till you reached retirement age, at which point you could expect a small leaving party, the promise of a pension and, oddly, a gift of either a clock or watch. The irony of being rewarded with a timepiece on the very day you could expect to no longer be a workday prisoner was apparently lost on management – the hands of time were destined to follow you to the grave!

Retirement was the goal at the end of the long, corporate journey, time on your hands – verifiable by your gifted time keeping device – to spend time working in the garden, playing with the grandchildren, enjoying a holiday or two and generally killing time till time killed you.

For some, retirement could be literally short-lived. The retirement age, and accompanying pension, was predicated on the old adage of three scores years and ten being the average life expectancy of man. As the twentieth century progressed and healthcare became more sophisticated, that former mean average was extended but that in itself then brought with it the double-edged sword of dementia. The longer people lived, the more widespread dementia became – one more life lottery which some won, some lost and doctors were seemingly unable to predict who would succumb and who would survive.

However, much research has been carried out on the causes of this crippling and cruel disease and the latest findings indicate that one of its root causes may lie in the former workplace – what your job entailed and how stimulating or otherwise it was. It transpires that having an interesting job in your forties could lessen the risk of getting dementia in old age, the mental stimulation possibly staving off the onslaught of the condition by around 18 months.

Academics examined more than 100,000 participants and tracked them for nearly two decades. They spotted a third fewer cases of dementia among people who had engaging jobs which involved demanding tasks and more control — such as government officers, directors, physicians, dentists and solicitors, compared to adults in ‘passive’ roles — such as supermarket cashiers, vehicle drivers and machine operators. And those who found their own work interesting also had lower levels of proteins in their blood that have been linked with dementia.

The study was carried out by researchers from University College London, the University of Helsinki and Johns Hopkins University studying the cognitive stimulation and dementia risk in 107,896 volunteers, who were regularly quizzed about their job.  The volunteers — who had an average age of around 45 — were tracked for between 14 and 40 years.  Jobs were classed as cognitively stimulating if they included demanding tasks and came with high job control. Non-stimulating ‘passive’ occupations included those with low demands and little decision-making power.

4.8 cases of dementia per 10,000 person years occurred among those with interesting careers, equating to 0.8 per cent of the group. In contrast, there were 7.3 cases per 10,000 person years among those with repetitive jobs (1.2 per cent). Among people with jobs that were in the middle of these two categories, there were 6.8 cases per 10,000 person years (1.12 per cent).

The link between how interesting a person’s work was and rates of dementia did not change for different genders or ages.Lead researcher Professor Mika Kivimaki, from UCL, said: ‘Our findings support the hypothesis that mental stimulation in adulthood may postpone the onset of dementia. The levels of dementia at age 80 seen in people who experienced high levels of mental stimulation was observed at age 78.3 in those who had experienced low mental stimulation. This suggests the average delay in disease onset is about one and half years, but there is probably considerable variation in the effect between people.’

The study, published this week in the British Medical Journal, also looked at protein levels in the blood among another group of volunteers. These proteins are thought to stop the brain forming new connections, increasing the risk of dementia. People with interesting jobs had lower levels of three proteins considered to be tell-tale signs of the condition.

Scientists said it provided ‘possible clues’ for the underlying biological mechanisms at play. The researchers noted the study was only observational, meaning it cannot establish cause and that other factors could be at play. However, they insisted it was large and well-designed, so the findings can be applied to different populations.

To me, there is a further implication in that it might be fair to expect that those in professions such as law, medicine and science might reasonably be expected to have a higher IQ than those in blue collar roles. This could indicate that mental capacity also plays a part in dementia onset but that’s a personal conclusion and not one reached by the study.

And for those stuck in dull jobs through force of circumstance, all is not lost since in today’s work culture, the stimulating side-hustle is fast becoming the norm as work becomes not just a means of financial survival but a life-enhancing opportunity , just as in the old adage of ‘Find a job you enjoy and you’ll never work another day in your life’!

Dementia is a global concern but ironically it is most often seen in wealthier countries, where people are likely to live into very old age and is the second biggest killer in the UK behind heart disease, according to the UK Office for National Statistics. So here’s a serious suggestion to save you from an early grave and loss of competencies – work hard, play hard and where possible, combine the two!

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The Lord Ties The Knot

18th August 2021
JUDAS

… as Judas Iscariot takes strong exception

The gospels which were excluded from the official canon, the New Testament, at the Council of Nicaea are known as the Apocrypha. One of these Apocryphal works, General Atiku, is the gospel of Phillip.  In this gospel, the intimate relationship between Jesus and Mary Magdalene is openly discussed thus:

“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on the mouth.  The rest of the disciples were offended by it and expressed disapproval. They said unto him, why do you love her more than all of us? The Saviour answered and said to them, why do   I not love you like her? … Great is the mystery of marriage, for without it the world would never have existed. Now, the existence of the world depends on man, and the existence of man on marriage.”

It is clear from the above statement, General, that Jesus held marriage in high regard because he himself was part and parcel of it.  The disciples (that is, most of them) were offended not because he and Mary were an item but because they simply did not approve of her as she was a Gentile and a commoner.

Otherwise, the kissing was not offensive at all: it was a customary expression of mutual affection between the sacred bride and groom. This we gather from the prototypically romantic Old Testament text known as The Song of Solomon, which opens with the words, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.”  As the Davidic groom, Jesus was therefore entitled to kiss Mary Magdalene as his bride.

THE FIRST MARRIAGE

In September AD 30, General Atiku, Jesus and Mary Magdalene had their First Marriage ceremony. Jesus had turned 36 in that year, the appropriate marriage age for a Davidic heir, and September was the holiest month in the Jewish calendar.  Having been born irregularly himself (in the wrong month of the year because of his father Joseph’s intransigence), Jesus was determined that he himself follow the law to the letter so that his child would not suffer the same indignities as he did. The First Marriage is captured in LUKE 7:35-50.

The marriage took place at the home of Simon the Pharisee. This, General, was another name for Simon Zelotes, the stepfather of Mary Magdalene. Although Mary Magdalene is not directly named, she is described as a “sinner”. This was another term for Gentiles, as in the eyes of the Jewish God, they were unregenerate and therefore hopeless sinners.  Mary Magdalene, whose mother Helena-Salome was of Syrian origin (Syro-Phoenicia to be specific), was a Gentile.

On the occasion, Mary Magdalene performed three acts on Jesus as set out in LUKE 7:38. She wept; kissed his feet; and anointed him with ointment. This is what a bride was supposed to do to her groom as clearly evinced in The Song of Solomon, a series of love poems concerning a spouse and her husband the King.

Of the three rites, perhaps it is the weeping that require elucidation, General. This was at once symbolic and sentimental.  The First Marriage was simply a ceremony: the moment the ceremony was over, the husband and wife separated, that is, they lived apart until the month of December, when they came together under one roof.  This was in accord with Essene stipulations for dynastic marriages, that is, those of the Davidic Messiah and the priestly Messiah.

Prior to the First Marriage, the bride was known as an Almah, meaning a betrothed Virgin. After the First Marriage ceremony, the Almah was demoted to a Sister. This was because the ensuing three-month separation meant husband and wife would not indulge in sexual activity and so the wife was as good as a sister to her husband. The imagery of Sister also being a wife is seen in 1 CORINTHIANS 9:5, where the apostle Paul refers to his wife as Sister. In ACTS 23:16, Paul’s wife is again referred to as his Sister.

Now, when the Almah became a Sister, General, she was metaphorically called a Widow, because she was being separated  from her newly wedded husband. As such, she was expected to symbolically weep on account of this separation. That explains why Mary Magdalene had to weep at her first wedding. It is a pity, General, that most Christians and their clergy miss the real story so wrongly indoctrinated are they.

In December AD 30, Jesus moved in with Mary Magdalene to consummate the marriage. It was hoped that Mary would fall pregnant so that in March the following year, a Second (and final) Marriage ceremony would be held.  Sadly, conception did not take place. According to Essene dynastic procreational rules, the couple had to separate again. They would reunite in December AD 31 for another try at conception.

The reason they separated was because for a dynastic heir, marriage was purely for procreation and not for recreational sex. But even that year, General, Mary did not fall pregnant, necessitating another year-long separation. What that meant was that Mary would be given one more last chance – in December AD 32, by which time Jesus would have been 38.  If she did not conceive this time around, the marriage would come to an end through a legal divorce and Jesus would be free to seek a new spouse.

THE FINAL MARRIAGE

In December 32, Mary Magdalene, General, finally conceived. When Jesus was crucified therefore in April 33 AD, his wife was three months pregnant. By this time, the Second Marriage ceremony, the final one, had already taken place, this being in March. The Second Marriage is cursorily related in MATTHEW 26:6-13; MARK 14:3-9; and JOHN 12:1-8.The John version reads as follows:

“Jesus, therefore, six days before the Passover, came to Bethany, where was Lazarus, who had died, whom he raised out of the dead; they made, therefore, to him a supper there, and Martha was ministering, and Lazarus was one of those reclining together (at meat) with him; Mary, therefore, having taken a pound of ointment of spikenard, of great price, anointed the feet of Jesus and did wipe with her hair his feet, and the house was filled from the fragrance of the ointment.

Therefore said one of his disciples – Judas Iscariot, of Simon, who was about to deliver him up – ‘Therefore was not this ointment sold for three hundred denaries, and given to the poor?’ and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. Jesus, therefore, said, ‘Suffer her; for the day of my embalming she has kept it, for the poor you have always with yourselves, and me you have not always.’”

This story (also see JOHN 11:1-44) centres on four people primarily, General. They are Jesus; Lazarus; Mary; and Martha. “Mary” was actually Mary Magdalene.  “Martha” was a titular name for her mother, Helena-Salome.  In the Lazarus story, the two ladies are referred to as “sisters”. This denotes conventual sisters, like the Catholics refer to conventual nuns, and not sisters by blood. Helena-Salome actually headed a nunnery. By the same token, the reference to Lazarus as “brother” has a connotation akin to what Pentecostals refer to as “Brother in Christ”.

Thus, the story revolves around Jesus the groom; his bride Mary Magdalene; his father-in-law Simon Zelotes; and his mother-in-law Helena-Salome. This is a family affair folks, which provides strong hints as to the exact relationship between Jesus and Mary. The raising from the dead of a man called Lazarus, sadly, was not a miracle at all:  it was a ceremonial restoration from excommunication back to the Essene governing council, which comprised of Jesus and his so-called 12 disciples.

The “Lazarus” who was thus restored was actually Simon Zelotes, at the time the most “beloved” by Jesus of the entire apostolic band, who had been demoted under circumstances relating to a Zealot uprising against Pontius Pilate.  More will be said on the subject at a later stage.

The anointing of Jesus by Mary with “spikenard”, General, harps back to ancient married rituals as patently demonstrated in The Song of Solomon. This was the second time Mary had anointed Jesus, first at the First Marriage in September AD 30 AD and now at the Second Marriage in March 32 AD. On both occasions, Mary anointed Jesus whilst he sat at table.

In SONG OF SOLOMON 1:12, the bride says, “While the King sitteth at his table, my spikenard sendeth forth the smell thereof”.  The anointing in the gospels was therefore an allusion to the ancient rite whereby a royal bride prepared her groom’s table. Only as the wife of Jesus and as a priestess in her own right could Mary Magdalene have anointed both the feet and head of Jesus.

The anointing in effect had two purposes: first, to seal the marriage, and second, to officially announce to the Jewish nation that Jesus was the Davidic Messiah (and not his younger brother James, who had been so promoted by John the Baptist).  It all harped back to the tradition in ancient Egypt and Mesopotamia, where Kings or Pharaohs were anointed for office (in their case with crocodile fat) by their half-sister brides.

The King’s bride actually kept the anointment substance for use for one more time – when the King died. You can now understand, General, why Jesus said “the day of my embalming she has kept it” in reference to his anointing by Mary Magdalene and why the first person to feature at the tomb of Jesus was none other than Mary Magdalene!

Three passages in the Lazarus story     (in JOHN11: 1-44) are particularly telling.  They are Verses 20, 28, and 29. They read as follows: “When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed in the house … After Martha said this, she went back and called her sister Mary privately. ‘The Master is here,’ she told her, ‘and is asking for you.’ When Mary heard this, she got up and hurried out to meet him.”  The reason Mary (Magdalene) first kept her place before proceeding to meet Jesus, General, is not supplied in the Johannine gospel.

However, the Apocryphal document which has come to be known as The Secret Gospel of Mark sheds more light, General.  It explains that on the first occasion, Mary did come out to meet Jesus along with her mother Martha (Helena-Salome) but upon being rebuked by the disciples of Jesus, she repaired back to the house. Why was she lashed out at, General? Because according to the Essene matrimonial code, she was not permitted to come out of her own accord and greet her husband: she was to wait until he had given her express permission to emerge.

There is yet another element in the conduct of Mary Magdalene that has parallels with Solomon’s queen, General. In the back-and-forth romantic dialogue between the couple, the queen is referred to as a “Shulamite” (SONG OF SOLOMON 6:13). The Shulamites were from the Syrian border town of  Solam and we have already seen that Mary’s first foster father, Syro the Jairus, was a Syrian, as was her mother Helena-Salome.

JUDAS DENOUNCES THE MARRIAGE

The marriage of Jesus to Mary Magdalene was vehemently opposed by most of his so-called disciples. The most vociferous on this position, General, was Judas Iscariot. The writer of the John gospel characterises Judas as a “thief” who used to pilfer alms money but that is a smear.  The gospels were written post-eventual and therefore Judas’ name was already in ignominy.

His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot, General, was one of the most respected figures among the Essene community. At the time of Jesus’ marriage, Judas was the second-highest ranking Essene after Simon Zelotes (that is the meaning of “Judas of Simon” in the passage quoted above, meaning “Judas the deputy of Simon”): Jesus was third, although politically he was the seniormost.

Judas opposed the marriage on grounds, primarily, that Mary Magdalene was not only a Gentile but a commoner. Judas had the right to pronounce on Jesus’ marriage because it was he who was in charge of the Essene’s order of Dan, to which Mary Magdalene belonged prior to her marriage to Jesus and therefore had the right whether to release her for marriage or retain her in the convent. Judas would rather the spikenard (the most expensive fragrance of the day, the reason it was only used by queens) was sold and the money generated donated to the Essene kitty (“the poor” was another name for Essenes: when Jesus in the Beatitudes said “blessed are the poor”, he was not referring to you and me: he meant the Essenes).

Sadly General, as high-standing as he was, Judas had no right of veto over the marriage of a Davidic heir: only Simon Zelotes had by virtue of his position as the Essene’s Pope. Simon Zelotes was Mary Magdalene’s step-father and there was no way he was going to stand in the way of the marriage of his own daughter. Moreover, Jesus had already begun to fancy himself as Priest-King.

As far as he was concerned therefore, he was at once the Davidic Messiah and the Priestly Messiah – the Melchizedek. Thus even if Simon Zelotes had perchance objected to the marriage, Jesus would have gone ahead with it anyway. It was Jesus’ highly unpopular appropriated role as the Melchizedek, General, that set him on the path to Calvary.

NEXT WEEK: A NEW GOVERNOR COMES TO TOWN

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