Sunday, January 9, 2011

The following blogspots center on a variety of subjects, which I have initiated. You are invited to look and respond. Not-Violence main subject Temple of Janis (John) site Arguments for systems change Sacrificial crisis in Latvia

I suggest you look at the links imbedded in these blogs or at the end of the blog as an integral part of my argument.
The 4th Awakening
31 The Whispers of Crazy Jane
© Eso Anton Benjamins

The debates over the great migrations of the European people of a thousand and more years ago are by no means over. Contrary to the map provided by the Wikipedia link above (great migrations), I keep an ear open to the arguments of Anatoly Fomenko. I quite admit to borrowing from both Scaligari's and Fomenko's chronological sketches and using these according to my intuition. I make no guarantees to myself or anyone else over the ultimate accuracy of my “picture”. Still, like most everyone else, I seek to discover a coherent scenery out of a present that I distrust.

I tend to accept Fomenko's thesis—more or less—that so-called “ancient Egypt” is a geographical area in the dessert straddling the Nile valley, which served as a cemetery for ancient kings, and that many of these kings came from about the Black Sea region, though not exclusively.

I also agree that there never was an “ancient” Jerusalem, but that there were many. These were more or less urban centers that served as sacrificial centers and, thus, were generetrixs of proto-modern societies. My logic is based on my own studies, given a liberal mixture of various readings, lately much contributed by Rene Gerard and his theory of the role sacrifice played in the creation of a community. Incidentally, I believe that Jerusalem is a cognate of Yaroslav, Jersika, and no doubt other yet to be discovered place names. The name arises from the name “lamb”, which is pronounced “yehrs” in Latvian. The other half of the name “salem” quite matches that of “slav”, the first lending itself to be interpreted as “peace”, the second as “holy” or “praise be”. The name of Jerusalem may contain a distant echo of the name “avis” (Ave!), sheep in Latvian, re Ram-ava, the “Ram” part possibly echoing to a distant “Jeru”. The English word “ram”, meaning a male sheep, as well as the act of butting through, and making way.

As for the city of Jerusalem as it is today, I am impressed by a map of about the time of Napoleon on which the city of Jerusalem does not appear. This map is probably an overlooked sample of the hundreds of maps that were burned along with books by the neo-Christian rewriters of history. As we know, the Arabs call Jerusalem as Al Quds. If the dry sands of the desert in Egypt were in fact the preferred burial ground for ancient kings, Al Quds may have served as a stopover point for those who transported the dead. The city may have served as much as a hospice as a trade center for spices much in demand by the embalmers trade. The embalmers’ magic was as if restoring the body of the dead to eternal life.

In any event, if the proto-Latvian Jersika (possibly a fort, a castle, a market) has its origins in a sacrificial center and if it still was that in the 13th century, there are innumerable reasons why the Germanic invaders and the secularizing priests they supported wanted Jersika off the map. It is no secret that Bishop Albert hoped that he could turn Riga in a Jerusalem. Had he succeeded, perhaps he would have renamed it Star-ost.

The proto-Latvian Jersika-Jerusalem was effectively removed from the map around 1209 by Bishop Albert. The bishop sent into oblivion what may well have been a centre of Johns, an arch-Christian center. With it went  the left wing of Christianity (Krust + Jahni), which was founded on sacrifice. In came the right wing of Christianity. It facilitated the advance of the current secular age by eliminating sacrifice altogether.

If we follow this rough outline of history, then it is to be expected that the consequences of the elimination of sacrifice should bring society to its apocalyptic margins at which we find ourselves today. Girard calls it “sacrificial crisis”. As bankers rake in money right and left from the poor, Jesus, the Son of God, sits on his throne in heaven and wonders what name he went by among the living.

So, trying to help Jesus out a little, I now come back to Clever John and his visit to the Sun Mountain, the story I left several blogs behind. As we then saw, Clever John was not only making use of the gullibility of his brothers and having an adventure or two at their expense, but he was also ready to let Crazy Jane be killed as if it were no great matter—as long as it advanced his cause.

Meeting no serious obstacles, Clever John then decided to visit with the Sun Herself. He had, after all, fooled Crazy Jane and stolen a number of valuable aids from her: a ring, a neckerchief, two pair of the Devil’s boots; and, not least, he exchanged a horse for a cricket by taking advantage of his brothers’ gullibility.

However, his mother the Sun, gave Clever John his comeuppance. As soon as John came into Her garden atop Sun Mountain, She presented him with a coat of a brown bear. In the language of myth, this effectively turned Clever John into a bear. And if we remember something of ancient stories, a bear was the sacrificial scapegoat—right or wrong—of a community wronged and seeking someone to blame.

I am sorry to say that what remains of the fantastic tale which I have been attempting to reconstruct (some may say with too much creativity) is all down hill from now. If the first and second parts of the story was part of the Via Dolorosa of Clever John going up the mountain, we are now on the Via Dolorosa of Clever John going down.

The Story of Crazy Jane and Clever John, Part 3
(…story begins at blog 15),

Clever John rubbed the ring with the kerchief for all it was worth. For a long time nothing at all happened. Clever John was ready to throw the ring and kerchief away, when he saw right before his eyes Crazy Jane. She was not standing before him as if she had come at his bidding, but Clever John saw her emerge out of the fog of his own eyes, She stood in the Ahdere river and lifted and poured bucket after bucket of water in and out of the river.

“Oh dear!” exclaimed Clever John, “why did I not think of it before. Of course! Crazy Jane! I love her!”

Then Clever John explained to himself why it is that he loved Crazy Jane: “If I but put a sieve across the empty bottom of the bucket, Crazy Jane will soon collect me as much gold as I need and more. She will get me my Princess in no time at all.”

But by then Crazy Jane had caught up to her involuntary image and appeared before Clever John in person.

“I read your thoughts, Clever John,” said Crazy Jane, “and they are not good. Yes, there is gold in the river, but there is so little of it that it would take a thousand years for me to get as much as you need. You see, the gold sifts down to the bottom of the river from the thin golden film that the Sun lays across the Ahdere on sunny days. Besides, most of it is used up by Mother Death, who collects it to cover the dead with.”

“That is bad news,” said Clever John.

“Do not despair, Clever John,” said Crazy Jane, “there is another way if you only hand me back my father’s boots.”

(To be continued.)

Asterisks & Links of Interest

Unchanged Feature: What is reality, what is myth?

Changing Feature: In the preceding posts, I started a compilation of a series of video clips, which when seen as a linear sequence tell a story in a telling context. This is a continuous story. If it began in the past, now it is moving parallel to the day we live. Note what is happening around you. Put this clip as a tail to your blog so others may see. The origin of this post is at 

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