Editor’s Note: The Christian accretion manifests as a Bagobos Warrior mimics the god-man fertility sacrifice by being scourged and crowned with thorns in Sibylline fashion. Philippine Catholics even promote feminism in the same manner as seen in the photo above. In order to demonstrate that Catholic lies are never-ending, it is important to note that, due to a shortage of wood in Palestine, Romans used a wooden post rather than a cross for Crucifixions—exactly as is described below:
Excerpts: The Three Faces of Eve
On March 24, the “Day of Blood,” her [Cybele] chief priest, the Archigallus, drew blood from his arms and offered it to her to the music of cymbals, drums, and flutes, while the lower clergy whirled madly and slashed themselves to bespatter the altar and the sacred pine with their blood. The Bagobos of Mindanao, one of the Philippine Islands, used annually to sacrifice human victims for the good of the crops in a similar way. Early in December, when the constellation Orion appeared at seven o’clock in the evening, the people knew that the time had come to clear their fields for sowing and to sacrifice a slave. The sacrifice was presented to certain powerful spirits as payment for the good year which the people had enjoyed, and to ensure the favor of the spirits for the coming season. The victim was led to a great tree in the forest; there he was tied with his back to the tree and his arms stretched high above his head, in the attitude in which ancient artists portrayed Marsyas[1] hanging on the fatal tree. While he thus hung by the arms, he was slain by a spear thrust through his body at the level of the armpits. Afterwards the body was cut clean through the middle at the waist, and the upper part was apparently allowed to dangle for a little from the tree, while the under part wallowed in blood on the ground. The two portions were finally cast into a shallow trench beside the tree. Before this was done, anybody who wished might cut off a piece of flesh or a lock of hair from the corpse and carry it to the grave of some relation whose body was being consumed by a ghoul. Attracted by the fresh corpse, the ghoul would leave the moldering old body in peace. These sacrifices have been offered by men now living.
llustration: Aryan Apollo flaying Marsyas, Luca Giordano(1634 – 1705) see above photo
Flute-playing Tityrus, Athenian black-figure kylix C6th B.C.E, Antikensammlungen, Munich http://pic.twitter.com/OudcdJn
Human Sacrifice In Rome (see also Bacchanalia)
In 64 CE Balbillus declared that the danger to Nero from the appearance of a comet could be alleviated by surrogate victims – human sacrifices! Perhaps the Roman reaction to this unusual astral prescription induced Balbillus to leave Nero’s court and seek friendlier, if not safer, climes away from Rome. He eventually retired to Ephesus where, years later, the Emperor Vespasian would honor him by establishing the Balbillean games that lasted well into the third century (Dio 65.9.2). [i]
Attis too with his strong emphasis on resurrection seems to be a late-comer to the cult, the stress on the Hilaria (Easter Festival) as celebrating the resurrection of Attis also appears to increase at the beginning of the Fourth century AD: the same time as in the taurobolium towards the rite of personal redemption. To be fair, another reconstruction dates the Hilaria to the reign of Emperor Antonius Pius (138-161 AD) with the mourning of his death being dated from Claudius’ reign from 41 to 54 AD. While these changes could simply be a mutation of religion over time, and it is important to remember that here we are discussing a period of centuries not merely years, they do seem to have been provoked by a need to respond to the challenge of Christianity.[ii]
TABOO, MAGIC, SPIRITS:
A STUDY OF PRIMITIVE ELEMENTS IN ROMAN RELIGION
By Eli Edward Burris New York, Macmillan, 1931
The Romans commonly believed that witches murdered children to secure parts of their bodies for use in their gruesome rites. Horace gives us a picture of certain witches murdering a boy to use his entrails in plying their art… Witches would steal babies for use in their rites and would leave bundles of straw in their place. We have an illustration of this practice in Petronius… Witches, probably midwives in some cases, occasionally removed unborn children by unnatural means from their mothers’ wombs and placed them on magic altars. The entrails, urine, caul, teeth, liver, marrow and other parts of boys were used in these rites. The caul of a child, for instance, was often seized by midwives and sold to superstitious lawyers… Cicero, for example, in a speech attacking Vatinius, a political adventurer and henchman of Julius Caesar, charged him, among other things, with using the vitals of a boy in questionable rites. Justin Martyr in a much later day accused the Romans of practicing divination from murdered children. Such heinous crimes were in later times committed even in the emperor’s palace. One of the horrible deeds of Heliogabalus, recorded by Aelius Lampridius, was that he sacrificed beautiful children of noble birth whose parents were still living. For this purpose he kept magicians in his household; and he himself would torture his victims and examine their vitals… There is a gruesome suggestion of human sacrifice in the tradition that boys were sacrificed to Mania, the mother of the Lares, at the Festival of the Cross-Roads (Compitalia)—an offering calculated to guarantee the welfare of families. At the expulsion of the Tarquins, the custom was abolished by Brutus, who ordered that heads of garlic and poppies be sacrificed in place of boys… The ancients commonly used boys in rites of divination both privately in magic and in forms sanctioned by the State. Thus, one of the charges brought against Apuleius of Madaura in Africa, in the famous trial under the proconsul Claudius Maximus of Sabrata, was that he used a boy in certain magic rites… Boys who perform such functions must be beautiful, without physical blemish, quick-witted and ready of speech.[2] We may compare, in this respect, the requirements for the girls who presented themselves as priestesses of Vesta.[iii]
For details on human sacrifice in ancient Anatolia, Greece and Crete in relation to the Mother goddess and Cronos (her husband in various guises), please see: Cybele, Attis and Related Cults: essays in memory of M.J. Vermaseren
Editor, Eugene Lane, 1936, © E.J. Brill, The Netherlands, 1996[iv]
On The Jewish Contribution:
It is significant that ever since the days of Babylon, a period of almost four thousand years, this accusation (like many others) has been leveled against the Jews everywhere they have ever resided in the world. Time and again down through the ages the Jews have been caught literally red-handed, in some cases toting the dead body of the child whose blood they have drained away to dispose of it in sacks or wagons, sometimes with the corpse being found in the synagogue cellars, etc. The Jews’ response to this is “ve is beink poisecute!” They maintain that down through forty centuries of history, there has been a mammoth conspiracy to frame them for ritual murder. According to this theory, in places as far apart as Cochin China, medieval Germany, 1913 Kiev and 1970 Montreal, and among peoples as diverse as knightly Crusaders, Turkish sultans, twelfth-century Yorkshire Saxons, Argentinians, Cossacks, British historians, Renaissance Italian popes, assorted saints and sinners, the burgomeisters of Prague, and modern-day Arabs, there exists one big long, continuous plot periodically to murder small children, drain them of blood, and plant the bodies on Jewish premises or in Jewish vehicles, etc. That’s one hell of a conspiracy. There is a reckoning coming, a reckoning between humanity and the Jewish people which will cause the very heavens to darken and the very devils in hell to hide their faces in shock and terror.
Harold A. Covington , celebrated novelist and neo-fascist
On Current Satanic Ritual Abuse:
“A large number of adult MPD [Multiple Personality Disorder] patients in psychotherapy are reporting memories of explicitly satanic ritual abuse beginning in childhood. The authors of two limited surveys, conducted with a select group of MPD therapists, suggest the percentage of reported satanic ritual abuse in the MPD population to be 20% (Braun & Gray, 1986) and 28% (Braun & Gray, 1987). A survey by Kaye and Klein (1987) reveals that 20 of the 42 MPD patients in treatment with seven Ohio therapists describe a history of satanic ritual abuse. Ilopponen (1987) states that 38 of the more than 70 MPD patients she has treated report memories of “satanic-type ritualized abuse” (p. 11). Two inpatient facilities specializing in the treatment of MPD report that approximately 50% of their patients disclose memories of satanic ritual abuse (Braun, 1989a; Ganaway, 1989). Similar accounts of satanic ritual abuse are being reported by personally unrelated MPD patients from across the United States (Braun, 1989b; Braun & Sachs, 1988; Kahaner, 1988; Sachs & Braun, 1987). In addition, according to Braun (1989b), the reports of patients in this country are similar to data collected from adult survivors in England, Holland, Germany, France, Canada, and Mexico… Brown (1986), noting many similar allegations in child and adult satanic ritual abuse accounts, suggests that reports are not only comparable across geographical and personal boundaries, but across generations as well.”
Van Benschoten, Susan C.. Georgia State University
“Multiple Personality Disorder and Satanic Ritual Abuse:
the Issue Of Credibility” Dissociation Vol. III, No. 1, (1990)
[1] MARSYAS was a Phrygian Satyr who first composed tunes for the flute. He obtained his instrument from Athena, who had invented the device but discarded it in her displeasure over the bloating effect on the cheeks. Later, in hubristic pride over the new-found music, Marsyas dared challenge the god Apollon to a contest. The Satyr inevitably lost, when, in the second round, the god demanded they play their instruments upsidedown–a feat ill-suited to the flute. As punishment for his presumption, Apollon had Marsyas tied to a tree and flayed him alive. The rustic gods in their pity then transformed him into a mountain stream. The story of Marsyas’ musical contest with Apollon was sometimes applied to the Arkadian god Pan. The satyr was also connected with the flute-playing Tityroi which formed part of the train of the god Dionysos.
THE TITYROI (or Tityri) were flute-playing rustic daimones in the train of the god Dionysos. They were related to the tribes of Satyroi, Seilenoi and Lenai, and like those Daimones were depicted as furry little men with assine ears, pug noses, and tails. The name Tityros appears to be derived from tityrinos, a double shepherd’s pipe. According to Eustathius (1157. 39), Tityros was simply the Doric word for satyr. There was also a Mount Tityros near Kydonia in Krete. The bucolic poets often use the name for a rustic character. The Boeotian giant Tityos, who attempted to violate the goddess Leto and was slain by Apollon, may have been have originally have been imagined as one of the Tityroi.
The Theoi Project: Greek Mythology created and edited by Aaron J. Atsma, Auckland, New Zealand.Website copyright © 2000–2008 Aaron Atsma. Books offered in association with Amazon.com
[2] These are the same qualifications required for today’s initiates of sexual magick. The boys are sodomized and slowly tortured to death in some cases; flaying is a particularly good device to placate demons. All of this is mentioned by Aleister Crowley as recommended ritual human sacrifice in his books on Abremelin [Arabic] Magick.
[i] Cramer, F. H., Astrology in Roman Law and Politics, (American Philosophical Soc., 1954), p. 138
[ii] Attis and Related Cults, A.T. Fear, pp 41, 42
[iii] Satyricon LXIII.; Lucan, Bellum Civile VI. 557-558.; Aelius Lampridius, Diadumenus Antoninus IV. 2. ; Pliny, Epistulae VI. 2, 2.; In Vatinium XIV. ; Apologia I. 18. ; Aelius Lampridius, Heliogabalus VIII. 1-2; Macrobius, Saturnalia I. 7, 34-35.; Apuleius, Apologia XLII-XLIII.; Gellius, Noctes Atticae I. 12.
[iv] This volume brings together articles on the cult of the mother-goddess Cybele and her consort Attis, from the emergence of the religion in Anatolia through its expansion into Greece and Italy to the latest times of the Roman Empire and its farthest extent west, the Iberian Peninsula. It combines the work of established scholars with that of young researchers in the field, and represents a truly international perspective. The reader will find treatment “inter alia” of Cybele’s emasculated priests, the Galli; the dissemination of Cybele-cult through the harbour city, Miletus; the cult of Cybele in Ephesus; the rock-cut sanctuary of Cybele at Akrai in Sicily; the competition between the Cybele-cult and Christianity; and the role of Attis in Neo-Platonic philosophy.
Further Reading:
Soteriology and mystic aspects in the cult of Cybele and Attis by Giulia Sfameni Gasparro, 1985
Corpus cultus Cybelae Attidisque (CCCA) by Maarten Jozef Vermaseren, 1990
Mother of the gods: from Cybele to the Virgin Mary by Philippe Borgeaud, Lysa Hochroth, 2004