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Theophilus
Autolycus II
Chapter XXVIII.-Why Eve Was Formed
of Adam's Rib.
Therefore said Adam to Eve,
"This is now bone of my bones, and flesh of my flesh."
And besides, he prophesied, saying, "For this cause
shall a man leave his father and his mother, and shall
cleave unto his wife; and they two shall be one flesh;
" which also itself has its fulfilment in ourselves.
For who that marries lawfully does not despise mother
and father, and his whole family connection, and all
his household, cleaving to and becoming one with his
own wife, fondly preferring her? So that often, for
the sake of their wives, some submit even to death.
This Eve, on account of her having been in
the beginning deceived by the serpent, and
become the author of sin, the wicked demon,
who also is called Satan, who then spoke to
her through the serpent, and who works even to
this day in those men that are possessed by him, invokes
as Eve. And he is called "demon" and "dragon,"
on account of his [a0podedrake/nai]
revolting from God. For at first he was an angel. And
concerning his history there is a great deal to be
said; wherefore I at present omit the relation of it,
for I have also given an account of him in another
place.
58 Referring to the bacchanalian
orgies in which " Eva " was shouted, and
which the Fathers professed to believe was
an unintentional invocation of Eve, the
authoress of all sin.
The word "abomination" is also key to
understanding the context. In Hebrew, the word "to
'evah," (abomination) is
almost invariably linked to idolatry. In the passages
from which both verses are taken, God tells Moses
to tell the people not to follow the idolatrous
practices of the people around them, people who
sacrificed their children to Molech, or who masturbated into
the fire to offer their semen to Molech, for example.
Chapter 20 starts off with the same warning.
"To 'evah" also means
"something which is ritually unclean," not something evil
in itself, like rape or theft. Eating pork or
having sex during menstruation are ritually
unclean.
Worship Androgyny The Pagan Sexual Ideal
450
JOURNAL OF THE EVANGELICAL THEOLOGICAL
SOCIETY
Philology at the University of
Zurich, comments upon this testimony: Scholars at one
time gave advice not to believe in slander of this
sort, but we can hardly be sure. Parallels from
initiations elsewhere are not difficult to find.33 In
other words, Burkhardt recognizes that there was
something going on related to the cultic nature of the
event, not simply a frenzied lack of control.34
Examples of religious
androgyny can
be found in various forms in Syria and Asia Minor in
the third century BC,35 but its clearest and closest
expression in that area comes from the Roman Empire at
the beginning of the Christian era. It is well
documented that the Great
Mother under
the names of Atargatis
or Cybele had
androgynous priests, called Galli, who castrated
themselves as a permanent act of devotion to
the goddess.36 A particular version of the goddess is
worshipped under the name of Artemis
from the
people of Yahweh
(Deut 23:2; cf. cf. Isa 56:35) and the
command against cross-dressing [equally a pagan
cultic common place, as we noted above] (Deut
22:5). Since the context refers to pagan worship
activities like child sacrifice to Moloch
(18:21; 20:15) and the calling of ghosts and spirits
(20:6, 27), religious homosexual androgyny may well be implied. Further
proof is (a) the use of the term tτebβ,
translated abomination or detestable
custom, which evokes the notion of pure and impure
worship; (b) the reference to both male and female shrine
prostitution in Deut 23:18; (c) the mention
of the quarters of male shrine prostitutes in the temple of
the Lord and where women did weaving for [the goddess]
Asherah. According to Richard J. Pettey,
Asherah: Goddess
of Israel (American University Studies VII, Vol. 74;
New York: Peter Lang, 1990) 25ff., Asherah shows
similarities to . For other work on Asherah, see Tilde
Binger, Asherah in Israel [New Translation of Khirbet
el-Kom Inscription], JSOT 9 (1994) 318; John Day,
Asherah in the Hebrew Bible and Northwest Semitic
Literature, JBL 105 (1986) 385408; William G. Dever,
Asherah, consort of Jahweh: New Evidence from
Kuntillett Arjrϋd, ASORB 255 (1984) 2137; Judith M.
J. Hadley, The Fertility of the Flock: The
Depersonalization of Astarte in the Old Testament, in
On Reading Prophetic Texts (Leiden: Brill, 1996)
115133; Othmar Keel, Gods, Goddesses, and Images of
God (Minneapolis: Fortress, 1997); Saul M. Olyan, Asherah
and the Cult of Jahweh in Israel (SBLM 34;
Atlanta: Scholars, 1988); Mark S. Smith, God Male and
Female in the Old Testament: Yahweh and His Asherah,
TS 48 (1987) 333340
Pausanias
Attica
and Anagyrus a sanctuary of the
Mother of the gods. At Cephale the chief cult is that of the
Dioscuri, for the in habitants call them the Great
gods. [2] At Prasiae is a temple of Apollo
Catullus
63 The worship was orgiastic in
the extreme, and was accompanied by the sound of
such frenzy-producing instruments as the tympana, cymbala, tibiae, and cornu, and
culminated in scourging, self-mutilation, syncope
from excitement. and even death from hemorrhage or
heart-failure (cf. Lucr. 2.598ff.;
Varr. Sat. Men. 131 Bόch.ff.;
Ov. Fast.
4.179ff.). The worship of the
Magna Mater, or Mater Idaea, as she was often
called (perhaps from identification with Rhea of
the Cretan Mt. Ida rather than from the Trojan Mt.
Ida), was introduced into Rome
in 205 B.C. in accordance with a Sibylline oracle
In Revelation 17 John warns about the Babylonian
Mother of Harlots.
[9] mater:
Cybele was the Magna Mater Idaea of the Romans,
as well as mater deorum; cf. intr.
note; Hymn. Cyb.
mētera moi pantōn te theōn, pantōn t' anthrōpōn
[9] tubam Cybelles:
as the blare of the tuba is the summons
and incitement to warriors, so is the beat of the tympanum to the
votaries of Cybele; the phrase is further explained
by tua initia .[9] mater:
Cybele was the Magna Mater Idaea of the Romans,
as well as mater deorum; cf. intr.
note; Hymn. Cyb.
mētera moi pantōn te theōn, pantōn t' anthrōpōn
[13] pecora:
cf. Ov. Ib. 457
pecus Magnae Parentis (mother of
the Galli)
In Revelation 18 he warns about the "lusted after
fruits." These are the same fruits Amos warned about
as the sign that "God had been there and would not
pass by again..
Gallus , i, m.,
= Gallos Strab., A.
[select] Galli , ōrum,
m., the priests of Cybele, so called
because of their raving, a priest of
Cybele, Mart. 3, 81;
11, 74;
cf. Quint. 7, 9, 2:
resupinati cessantia tympana Galli, Juv. 8, 176.And
satirically (on account of their emasculated
condition),
2. (Acc. to II. A., of or belonging to the
priests of Cybele; hence, transf.) Of or belonging
to the priests of Isis, Gallic: turma, the troop
of the priests of Isis, Ov. Am. 2, 13, 18.
 "Asherah (symbolized by errect poles with fertility symbols pouring
out the top): She is the Queen of Heaven, in other languages and ages
identified as Ashtoreth, Athirat, Astarte, and
Ishtar. Yahweh, the Hebrew God elevated to
become the sole deity , was Her consort.
Her "male"
priestesses were known as kelabim, the faithful "dogs" of the Goddess,
- who
practiced divinatory arts,
- danced
in
processions,
- and
served as hierodules, qedeshim,
- in the
company of other priestesses.
Elements of
the goddess worship were largely
erased in a
cultural purge c. 630 BCE by King Yosiah, at the behest of Yahweh's
priests, who required supremacy.
Since
the Hebrew term, qedeshim,
sacred ones, parallels the way the Syrian priests (galli )
were described as holy (hieroi ), there does seem
to be reason to conclude, with Nissinen, that the qedeshim were
thought of as men who had assumed an unusual gender
role and thereby expressed their life-long
dedication to the deity (Homoeroticism). Ringgren, Religions
167, mistakenly says that this was the only kind of
homoeroticism prohibited by Scripture, for he fails
to see the theological connection between androgynous homosexuality,
religious or not, and pagan monism. In other
words, there does seem to be some similarity between
the assinnu
of Mesopotamia and the qedeshim of Canaan. Egyptian goddess
worship (Ishtar, Astarte, Isis or Anat) is also
evident in Jeremiah 7:18 and 44:1725see Robert P.
Carroll, Jeremiah: A Commentary (OT Library;
Philadelphia: Westminster, 1986) 213 and 734735.
33Walter
Burkert, Ancient Mystery Cults (London: Harvard
University Press, 1987) 105.
34Richard Seaford, In the Mirror of Dionysus, in
The Sacred and the Feminine in Ancient
Greece (ed. Sue Blundell and Margaret Williamson;
London/New York: Routledge, 1998) 133, shows that transvestism
functions as a right of passage into the cult of Dionysus.
In the cult females may be like males and males
like females (131). This is because liminal
inversion of identity [is] required for mystic initiation.
Such confusion is also seen not merely between
male and female but also between human (or god) and
animal, and between living and dead (132L).
Heredotus
II XLVIII To Bacchus [Dionysus], on the eve of his
feast, every Egyptian sacrifices a hog before the door of his house,
which is then given back to the swineherd by whom it was furnished, and by
him carried away.
In
other respects the festival is celebrated
almost exactly as Bacchic festivals are in Greece,
excepting that
the Egyptians have no chorals.
They also use
instead of phalli another invention,
consisting
of images a cubit high, pulled by strings, which the women carry round
to the villages.
A piper goes in front, and the women
follow, singing
hymns in
honour of Bacchus. They give a religious reason
for the peculiarities of the image.
35Ibid.
31. See Nissinen, Homoeroticism 149, n. 73.
36See
Lucian, De Syria Dea 5051.
50. On certain days a multitude
flocks into the temple, and the Galli
in great numbers, sacred as they are, perform
the ceremonies of the men and gash their arms
and turn their backs to be lashed.
Many
bystanders play on the pipes the while many
beat drums;
others sing
divine and sacred songs. All this
performance takes place outside the
temple,
and those
engaged in the ceremony enter not into
the temple.
51. During
these days they are made Galli. As the
Galli sing and celebrate their orgies,
frenzy falls on many of them and many who had come
as mere spectators afterwards are found to have
committed the great act. I will narrate what they
do. Any young man who has resolved on this action,
strips off his clothes, and with a loud shout
bursts into the midst of the crowd, and picks up a
sword from a number of swords which I suppose have
been kept ready for many years for this purpose.
He takes it and castrates himself and then
runs wild through the city, bearing in his hands
what he has cut off. He casts it into any house at
will, and from this house he receives women's
raiment and ornaments. Thus they act
during their ceremonies of castration.
Revelation
18:21 And a mighty angel took up a stone like a
great millstone, and cast it into the sea, saying,
Thus with violence shall that great city Babylon
be thrown down, and shall be found no more at all.
JUST ABOUT NOW:
Revelation 18:21 And a mighty angel
took up a stone like a great millstone, and cast
it into the sea, saying, Thus with violence shall
that great city Babylon be thrown down, and shall
be found no more at all.
Revelation 18:22 And the
voice of harpers, and musicians,
and of pipers, and trumpeters,
shall be heard no more at all in thee; and no craftsman,
of whatsoever craft he be, shall be found any
more in thee; and the sound of a millstone shall
be heard no more at all in thee;
Revelation 18:23 And the
light of a candle shall shine no more at all in
thee; and the voice of the bridegroom [Hieros
Gamos] and of the bride shall be
heard no more at all in thee: for thy merchants
were the great men of the earth; for by thy
sorceries were all nations deceived.
Revelation 18:24 And in her
was found the blood of prophets, and of saints,
and of all that were slain upon the earth.
AND ALL
OF THOSE WHO WERE DRIVEN WEEPING OUT OF THEIR
OWN CHURCH SO THE LUST OF THE FLESH COULD BE
SATISFIED BY MUSICAL AND THEATRICAL PERFORMERS.
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WHY ARE THERE NO
INSTRUMENTS IN REVELATION 19
Rev. 17:4 And the woman was arrayed in purple and
scarlet colour, and decked with gold and precious stones
and pearls,
having a golden cup in her hand full of abominations
and filthiness of her fornication:
Rev. 17:5 And upon her forehead was a name written, MYSTERY,
BABYLON THE GREAT,
THE
MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
The FRUITS are the same as the SUMMER BASKETS in Amos
Rev. 18:14 And the fruits that thy soul lusted after are
departed from thee,
and all things
which were dainty and goodly are departed from thee,
and thou shalt
find them no more at all.
Revelation 18:21 And a mighty angel took up a stone like
a great millstone, and cast it into the sea,
saying, Thus with violence shall that great city Babylon
be thrown down, and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians,
and of pipers, and trumpeters, shall be
heard no more at all in thee;
and no
craftsman, of whatsoever craft he be, shall be found any
more in thee;
and the
sound of a millstone shall be heard no more at all in
thee;
Revelation 18:23 And the light of a candle shall shine
no more at all in thee;
and the
voice of the bridegroom and of the bride
shall be heard no more at all in thee:
for thy
merchants were the great men of the earth; for by thy SORCERIES
were all nations deceived.
Revelation 18:24 And in her was found the blood of
prophets, and of saints, and of all that were slain upon
the earth.
Hom. Od. 4.219. Such cunning
drugs had the daughter of Zeus, drugs of
healing, which Polydamna, the wife of Thon,
had given her, a woman of Egypt,
for there the earth, the giver of grain,
bears greatest store [230] of drugs, many
that are healing when mixed, and many that are
baneful; there every man is a physician, wise above
human kind; for they are of the race of Paeeon.
Now when she had cast in the drug, and had bidden
pour forth the wine, again she made answer,Then
the other Trojan women wailed aloud, but my
soul [260] was glad, for already my heart was turned
to go back to my home, and I groaned for the blindness
that Aphrodite gave me, when she led me
thither from my dear native land, forsaking my child
and my bridal chamber, and my husband, a man who
lacked nothing, whether in wisdom or in comeliness.
Pharmakon 3.
enchanted potion, philtre: hence, charm,
spell,
"Applied to Persian priests or astrologers
of Babylon. Pharmakos (g5333) an adjective signifying "devoted to magical
arts," is used as
a noun, "a sorcerer," especially one who
uses drugs, potions, spells, enchantments, Rev 21:8, in the best texts (some
have pharmakeus) and 22:15" Vine
pharmakos 1
I. a poisoner, sorcerer, magician, NTest.
II. one who is sacrificed as an atonement for
others, a scape-goat, Ar.; and, since
worthless fellows were reserved for this fate, pharmakos became a general name
of reproach, id=Ar., DemThey are of the race
of Paeon, Apollo, Abaddon, Apollyon
Paian-ias , ou, ho,
A. paean-singer. The physician of the
gods, 2. title of Apollo (later as epith.,
Apollτni Paiani)
Paean, i.e. choral song, addressed to Apollo
or Artemis (the burden being iκ or iτ
Paian, v. supr. 1.2),
2. song of triumph after victory,
THAT' why Paul never used a
word for external melody: Psallo
in the heart means to TOUCH or PLUCK
the heart.
Melōd-ia ,
II. chant,
choral song, melōdias poiētēs Pl.Lg.935e,
cf. 812d;
lullaby, ib.790e:
generally, music,
Plat.
Gorg. 513a and so therefore now,
whether it is your duty to make yourself as like as
possible to the Athenian people, if you intend to win
its affection and have great influence in the city:
see if this is to your advantage and mine, so that we
may not suffer, my distinguished friend, the fate that
they say befalls the creatures who would draw down the
moonthe hags of Thessaly; 1
that our choice of this power in the city may not cost
us all that we hold most dear. But if you suppose that
anyone in the world can transmit to you such an art as
will cause you
tas Thettalidas:
[ Th.
sophisma
a Thessalian trick, E.Ph.1407;
] the Thessalian women were very skilful in sorcery
and poisoning. They stood in close relation to the
night-goddess Hecate; hence people ascribed to
them the power to draw the moon from the
heavens. Strepsiades says in Ar. Nub. 749 gunaika
pharmakid'
ei
priamenos
Thettalēn
| katheloimi
nuktōr
tēn
selēnēn
kthe.
Cf. Hor. Epod. 5. 45 quae sidera excantata
voce Thessala | lunamque caelo deripit. For this,
however, the goddess exacted punishment, for Suidas
says hai
tēn
selēnēn
kathairousai
Thettalides
legontai
tōn
ophthalmōn
kai
tōn
paidōn
( v. l.podōn)
steriskesthai.
eirētai
epi
tōn
heautois
ta
kaka
epispōmenōn
hē
paroimia.
Cf. also Plin. N. H. XXX. I. 2 (6).
Aristophanes' designation of them under the name pharmakis,
1.2.5
The tribes of female flute-players, 1
quacks, vagrants, mimics, blackguards; 2
all this set is sorrowful and dejected on account of
the death of the singer Tigellius; for he was liberal
[toward them]. On the other hand, this man, dreading
to be called a spendthrift, will not give a poor
friend [5] wherewithal to keep off cold and pinching
hunger. If you ask him why he wickedly consumes the
noble estate of his grandfather and father in
tasteless gluttony, buying with borrowed money all
sorts of dainties;
1
Ambubaiarum ,
"Women who played on the flute." [ambubajarum ministeria,] It
is derived from a Syrian word; for the people of
that country usually excelled in this instrument. Pharmacopolae
is a general name for all who deal in spices,
essence, and perfumes.
2
Mendici, mimae, balatrones
. The priests of Isis and Cybele
were beggars by profession, and under the vail
of religion were often guilty of the most
criminal excesses. Mimae were players
of the most debauched and dissolute kind; and balatrones, in
general, signifies all scoundrels, buffoons, and
parasites, who had their name, according to the
old commentator, from Servilius Balatro. Balatrones hoc genus omne, for omne hoc balatronum genus, is a
remarkable sort of construction.
Jesus CAST OUT
the minstrels LIKE DUNG. Here is what
he thought of them:
They are like unto
children sitting in the marketplace,
and calling one to another, and saying,
We have piped unto you, and ye have not
danced; we have mourned to you, and ye
have not wept Lu.7:32
Agora
(g58) ag-or-ah'; from ageεiro, (to gather;
prob. akin to 1453); prop. the
town-square (as a place of public
resort);
by impl. a market or thoroughfare: -
market (-place), street
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