Returning to discuss the ascendant role of Jesus following the tied fate of religious bible studies. Previously throughout the Channel of J S Jowett on Youtube last month, and previously up to Podcast#3 we approached the compassionate advance of Jesus to tend to the weak, poor, and sick out of compassion and in appropriation of good societal progress. A narrative underlying the Roman occupation of Israel in the day, the adaptation contrasts the Book of Job which applies the lessons of community in escalation from the Sumerian source. The loss of progenitorship under the Annunaki is the central pillar here, along with the adaptation of narratives to create continuity of resolutions under the pretenses of the restoration of Ma’at. What prompted a flood of anarchic destruction headed by Homo Sapien Sapiens focuses the inquiry onto humans as the entirely sponsored (created) race aside the Annunaki. A strong race of workers and breeders, it was humankind who rebelled due to internal struggles with fringe elements and by the limitations of the mind-body itself under a superior race (Annunaki; boast a technological, intellectual superiority). In embracing the opportunity to live in the wilds as any animal would and does, humanity is the bad guy in this myth-history, perhaps a greedy, jealous being who succeeded to ascend through a backdoor.
This focus on Jesus as an icon of unjust suffering, where the community response was idolised for political integrity under the Emperor of Rome, is justified whereby the fuller misinterpretation of this ever complex dissolution of the ethics of suffering applies. A narrowing of many gods of polytheism, its personifications as deities acting as the voices of condemnation where community is included in the Book of Job, has shown us that the community voices essentially compete with the identities of the Gods. The accumulation of time since this schism has infused the Suffers story with senses esteemed in its audience, and applied in political appropriations. So we must wonder today how was the incursion of Marduk really perceived? Our inquiry has shown that turning to other Gods amid those perceiving injustice as a simple solution has been trumped under a one-God ideal, forcing the interjection of watchers (witnesses) to act, and where actual crimes are inferred (no divine malaise) duty is so imparted to uphold the communities values as laws.
It may have been a fatherly disorder originally in the first successful city of the new Homo Sapien Sapien society subsequent to the flood. Was the ideal male here also the wanton judge or overseer? There’s certainly a nepotism evidently where delivering disapproval, and shunning of the suffer for peace of mind of an individual (or collection), counter to the entire efficacy of civilisation itself, in the integrity of its parts. A root morality indeed is intrinsic to the betterment of generations, as a patriarchal aspect of the earliest civilisation in the Middle East, though the gender of the protagonists of Ludlul-Bel-Nemeqi and Job is only indicative of a more general moral role in society. It a bad hand to deal anyone of course, where forced to wear the consequences of maintaining a higher order, and dedication to Ma’at, where individual duty is burdensome. This favoring personal processes instead of community duty indeed presents an original sin. where the modern dilemma is integral, hence as one gains knowledge of another crime, they should themselves be duty bound to condemn the act, and pass judgement, otherwise joining the criminals malice even so unbridled.
This fundamentalist appropriation of the narrative is a root methodology underscoring the texts, where real and actual cause and effect are revealed, instead of the allegorical contexts of a superior deity, and whether the deity is actually the former order of pre-flood Annunaki as a highly advanced civilisation which declined presumably around 12000BC.
To unbutton this intricate weave of narratives, we should start from the basics again, and review the composition of Job, Old Testament, and its adaptation from Ludlul-Bel-Nemeqi. Here we see a man suffering malaise under dedication to the God of Justice. This is professional oversight firstly, as in duty of a judge, to the law, no personal matters should interfere with the judges capacity to fulfil their job. This rule of application of duty, forms the essential etiquette we witness in modern institutions, indeed an underlying principle. Surely the closer we look at the scenarios we are revealing the ascription to return to Ma’at through the execution of orderly rules (those descended from scholars and teachers past). This in itself is a professional duty of the utmost, and has various demands by which it can succeed, and the primary one is the seamless performance of the person in duties and tasks of employment (hence in management of the city).
Polytheism, a readily transparent religious ideal, ensures each profession has its divine overseer, a God of the various orders, and each in dedication to the supreme cosmic order. That is itself in combination, propping a single integrity, and is where the conceptual monotheism become obvious as a thorough process of the many orders (laws) in one (faith). Indeed the methodology of different people who approve of different things, and hold alternative habits, as having alternative divine sources, is an appropriate solution for multi-cultural community standards through initially segregation (out of language barriers), and subsequently behavioural norms (gender and other responses).
In context, the modern ADHD condition would ascribe to the individual ‘Hail Mary’ recitations for their equivalent God, and penance assuming the minor and remedial purpose for such any folk betwixt howsoever, only regarding what may be retained as integral role and assembly through any non fatal malaise. Indeed the modern take on ADHD concerns this inequity, in addressing the inability of an individual to meet the immediate demands of an overseeing party or family unit (or be it school faculty). That is to say, we should expect the person to be readjusting their faith to any one God, and the inherent fallout of this matter (a subtle loyalty, espoused between genders or races in the more extreme case) concerns viable employment, and the relative value of the institution as a whole in producing dedicated servants.
Now taking a greater stride on this very localised condition in communities attempting to consolidate professionals on an inter-generational basis, we have a good idea of how well reinforced judge-mentalists actually are. They have the ability to mandate a persons general inferiority whereby evidently useless concerning actual commercial, political and associative pursuits such as sports and particularly competitions. This extends in protecting an institute from the failings in production of servility, and is the modern context for our original community idealism espoused in the Ethics of Suffering. Institutionally we see the arming of the patriarchy particularly with the ability to overrule any natural assembly, where a stronger player will be preferred to a weaker, such as that a games result can be assured, and rewards guaranteed. Here actual knowledge of the local abilities of individuals surmounts to monotheistic belief, where individuals will crudely climb over each other to get what they want, and be the one. Here the heart of the anarchy lies which conspires to drive acts of violence, rebellion and see armies mustered and marching. The traditional final solution is evidently different in the modern framework where jail-time is the final result of the lawless facing judgement. Instead in elder times banishment was an effective solution, more so without imparting wicked duties on other members of the city. Surely in fact we can argue the Sumerians methods of law and order may have backfired as we see the Greeks arising with the same said final solution, and the same polytheistic order, where a certain guarantee is ultimately required (what was the divine restoring righteousness to the afflicted protagonists). When combining the real outcome of dissent with a tendency to anarchy we will find the exiles uniting in retribution, and exile so presents a fundamental long-term potential for utter destruction. This dilemma upon the judges of the ancient world was a matter of the utmost seriousness, indeed there is no more serious a role in the city-state as the judge was.
The monotheists by latter Roman time overturned this practice in favour of imprisonment, where evidently the chance for the exiles uniting and mustering an attack on the nation, was too risky. Thus the Jesus narrative interjects appropriately with moral insistence such that liberty will be stripped partly-to-permanently, as weighed on the crime at judgement time. The means to achieve it was a reversed compulsion with the holy righteous ‘son of god’ crucified for upholding moral vice over community base law and order.
The rise of the iconoclast has seen a type of religious idealism customary to blackmailing folk to remain good. This malevolent god of the monotheists acts with the rebelliousness we see from extreme anarchists, and does directly overrule on any matter where bad things happen to bad people, since that's a judgement call of the people ultimately, to interject and stop crimes from occurring. This milestone in the ethical transgressions of original civilisations see a heavily infused response where nations are invaded and those privy to the former should shed their former loyalties, adopting the new order of the new authority. This is counter-constructive to the now classical appropriation of a cosmic order, where the complex dissolution of justice no longer makes it a relevant possibility. Indeed freedom of iconoclasts was likely cherished in its day, and the sheer cruelty executed by soldiers under a Cesar; presumed normal amid intense games of life and death at the Colosseum. Indeed today the iconoclast is outlawed to a degree here and there, usually relative to the apparent purity of a nation regarding occupation and colonialism (multi-culturalism). As subjugation, the removal of iconoclasm seeks to purify the prevailing order. This is a very important distinction too where we are identifying the cause for collective approval of ones suffering where undeserved. Our unjust sufferers inquiry hence sees members of a community bound in a predetermined manor, where aliens, or foreigners will be otherwise through exclamation of one agency or another. Here we see the so called intelligent interjections differ to benefit any party from the division emergent as iconoclasm and the now too difficult duty, for optional but appropriate reward (since the individuals may be swayed and bribed readily over any moral vice). These fundamental components of the two texts on suffering we have reviewed, now show a reason and motive. Where regarding sub-national appropriation of a ‘hostile’ force, or the occupying force, and the personal benefits availed in provisioning justice as the rule of law, privy to the whims of individuals charged to uphold it.
Describing this vast changes to the organisational pin for a law and order base society, in jailing criminals, iconoclasm isn’t an obscure Byzantine practice, but evidently a cornerstone. In the structure of societies which exercise relative compassion for those suffering and the acts they may commit as a result (and the inaction of watchers). For the society which imprisons people, those are then icons of suffering, and actually visibly able to be found at any time and witnessed as sufferers. Everything about convicts may be perceived as inducing and evidence of suffering, and the role of Jesus as a ‘holy’ icon of suffering, and servility to his identity as a miracle worker who rises from the dead; validates a methodological introduction of impunity operating as a moral order. Here we have seen a dedication to a cosmic order descend into human affairs, where the iconic God as Judge, is just the ruling of the roost, as actual judges reserve a somewhat secret capacity to switch sides in cultural dissolution (bias). Where knowing impossible decisions are repeatedly required, where one’s personal limit is over burdened emotionally, for morality, and as the common resting point of servility; corruption swings wildly depending on what rewards are on offer at any given time from any given individual, plus the cultural impact from such deeds (from those idealising alternative final resolutions in justice, particularly those standing to personally benefit from any resolution).
An ideally impersonal execution with impunity has become the result of inter-generational escalations law and order, and produced a moral dilemma compounded on the failings of exile in the rallying forces of mercenaries, theft, and further crime (an punishment). Indeed the economic implications are rife, such that the today’s justice system as a business sees to affect behaviour at unprecedented levels; an up-chain resolution where people generally don’t want to get involved, in either helping sufferers, or dissuading criminals, or most utterly converting a criminal into a servile member of the community. This bleak reality confronts us with the limitations of knowledge in practice, or considerably the most open induction, and attraction akin to a plant reaching towards the sun. Political circles awash with the delivery of power as the light and passing sun over the surface of the earth
Concluding this expounding narrative, we have identified a cause for surrendering the pursuit of Ma’at in attainment of personal reward, though at the expense of the communities integrity. The degrees in which individuals affect others is the critical metric here in an economic system which more or less allows for neutral exchange in possessions, and raw wealth. It’s a complex investigation currently based on the sheer weight of the most valuable resource, and hence the inability for thieves to simple take it up and escape to a new land, where over the rainbow, impunity resides with the utmost discretion. However at point is the matter of the Ma’at, the alternative common sources available today retain a significant account of the regency surrounding the foundations of Sumerian society. These “Gods”, a ‘family of Gods’ are accounted for in the Code of Hammurabi.
Code of Hammurabi Prologue ( https://en.wikisource.org/wiki/The_Code_of_Hammurabi_(Harper_translation) ) or Codex of Hammurabi:
When the lofty Anu, king of the Anunnaki, and Bel, lord of heaven and earth, he who determines the destiny of the land, committed the rule of all mankind to Marduk, the chief son of Ea; when they made him great among the Igigi; when they pronounced the lofty name of Babylon; when they made it famous among the quarters of the world and in its midst established an everlasting kingdom whose foundations were firm as heaven and earth—at that time, Anu and Bel called me, Hammurabi, the exalted prince, the worshiper of the gods, to cause justice to prevail in the land, to destroy the wicked and the evil, to prevent the strong from oppressing the weak, to go forth like the Sun over the Black Head Race, to enlighten the land and to further the welfare of the people. Hammurabi, the governor named by Bel, am I, who brought about plenty and abundance; who made everything for Nippur and Durilu complete; the exalted supporter of E-kur; the wise king, who restored Eridu to its place; who purified the sanctuary of E-apsu; who stormed the four quarters of the world; who made the fame of Babylon great; who rejoiced the heart of Marduk, his lord; who daily served in Esagila; of the seed royal, which Sin begat; who filled the city of Ur with plenty; the pious and suppliant one, who brought abundance to E-gis-sir-gal; the diplomatic king, obedient to the mighty Shamash; who refounded Sippar; who clothed with green the shrines of Malkat; who decorated E-babbara, which is like a heavenly dwelling; the warrior, the protector of Larsa; who rebuilt E-babbara for Shamash, his helper; the lord, who gave life to the city of Uruk; who supplied water in abundance to its inhabitants; who raised the turrets of Eanna; who brought riches to Anu and Nana; the divine protector of the land; who collected the scattered people of Nisin; who supplied E-gal-mah with luxurious abundance; the monarch, the city king, the brother of Za-ma-ma; who laid the foundations of the settlement of Kish; who surrounded E-te-me-ur-sag with splendor; who constructed the great shrines of Nana; the patron of the temple of Har-sag-kalama, the grave of the enemy; whose help brings victory; who extended the limits of Cutha; who enlarged Shid-lam in every way; the mighty bull, who gores the enemy; the beloved of Tu-tu; who made the city of Borsippa beautiful; the exalted one who was untiring for the welfare of Ezida; the divine city king, wise and intelligent, who extended the settlements of Dilbat; who stored up grain for the mighty Urash; the lord adorned with scepter and crown, whom the wise god Ma-ma has clothed with complete power; who defined the confines of Kish; who made sumptuous the splendid banquets in honor of Nin-tu; the wise and perfect one, who determined the pasture and watering places for Shir-pur-la (Lagash) and Girsu; who provided large sacrifices for the Temple of Fifty; who seized the enemy; the favorite of the exalted god (oracle); who put into execution the laws of Aleppo; who makes joyful the heart of Anunit; the illustrious prince, the lifting up of whose hands Adad recognizes; who pacifies the heart of Adad, the warrior, in Karkar; who re-established the appointments of E-ud-gal-gal; the king who gave life to Ud-nun-ki; the benefactor of the temple E-mah; the presented life to the city of Mashkan-shabri; who poured out abundance over Shid-lam; the wise governor, who captured the bandit caves (?), who provided a hiding-place for the people of Malka in their misfortune; who founded dwelling-places for them in plenty; who determined for all time the splendid sacrifices for Ea and Dam-gal-nunna, who had extended his dominion; the city king first in rank; who subdued the settlements along the Euphrates; the warrior of Dagan, his creator; who protected the people of Mera and Tutul; the exalted prince, who makes the face of Nana to shine; who established splendid banquets for Nin-a-zu; who helps his people in time of need; who establishes in security their property in Babylon; the governor of the people, the servant, whose deeds are pleasing to Anunit; who installed Anunit in E-ul-mash in Agane broadway; who made justice prevail and who ruled the race with right; who returned to Ashur its gracious protecting deity; who made the rising sun (?) to shine brilliantly; the king who made the name of Nana glorious in E-mish-mish in Nineveh: the exalted one, who makes supplication to the great gods; the descendant of Sumulailu, the powerful son of Sinmu-ballit, the ancient seed of royalty, the powerful king, the Sun of Babylon, who caused light to go forth over the lands of Sumer and Akkad; the king, who caused the four quarters of the world to render obedience; the favorite of Nana, am I. When Mardul sent me to rule the people and to bring help to the country, I established law and justice in the land and promoted the welfare of the people.
The ( https://en.wikisource.org/wiki/The_Code_of_Hammurabi_(Harper_translation) ) Codex of Hammurabi’s protracted list of 282 laws including commercial and production law along with ethical laws for society such as the classically an ‘eye for an eye’, or actually “If one break a man's bone, they shall break his bone”; a bone for a bone! Complex inter-socio laws, i.e. “If a man do not present a dowry to his daughter, who is a concubine, and do not give her to a husband; after her father dies her brothers shall present her a dowry proportionate to the fortune of her father's house and they shall give her to a husband”. Or “If a man lie in the bosom of his mother after (the death of) his father, they shall burn both of them”. The bulk sum is followed by the;
Code of Hammurabi : Epilogue
The righteous laws, which Hammurabi, the wise king, established and (by which) he gave the land stable support and pure government. Hammurabi, the perfect king, am I. I was not careless, nor was I neglectful of the Black-Head people, whose rule Bel presented and Marduk delivered to me. I provided them with a peaceful country. I opened up difficult barriers and lent them support. With the powerful weapon which Za-má-má and Nana entrusted to me, with the breadth of vision which Ea allotted me, with the might which Marduk gave me, I expelled the enemy to the North and South; I made an end of their raids; I brought health to the land; I made the populace to rest in security; I permitted no one to molest them.
The great gods proclaimed me and I am the guardian governor, whose scepter is righteous and whose beneficent protection is spread over my city. In my bosom I carried the people of the land of Sumer and Akkad; under my protection I brought their brethren into security; in my wisdom I restrained (hid) them; that the strong might not oppose the weak, and that they should give justice to the orphan and the widow, in Babylon, the city whose turrets Anu and Bel raised; in Esagila, the temple whose foundations are firm as heaven and earth, for the pronouncing of judgments in the land, for the rendering of decisions for the land, and for the righting of wrong, my weighty words I have written upon my monument, and in the presence of my image as king of righteousness have I established.
The king, who is pre-eminent among city kings, am I. My words are precious, my wisdom is unrivaled. By the command of Shamash, the great judge of heaven and earth, may I make righteousness to shine forth on the land. By the order of Marduk, my lord, may no one efface my statutes, may my name be remembered with favor in Esagila forever. Let any oppressed man, who has a cause, come before my image as king of righteousness! Let him read the inscription on my monument! Let him give heed to my weighty words! And may my monument enlighten him as to his cause and may he understand his case! May he set his heart at ease! (and he will exclaim): “Hammurabi indeed is a ruler who is like a real father to his people; he has given reverence to the words of Marduk, his lord; he has obtained victory for Marduk in North and South; he has made glad the heart of Marduk, his lord; he has established prosperity for the people for all time and given a pure government to the land.” Let him read the code and pray with a full heart before Marduk, my lord, and Zarpanit, my lady, and may the protecting deities, the gods who enter Esagila, daily in the midst of Esagila look with favor on his wishes (plans) in the presence of Marduk, my lord, and Zarpanit, my lady!
In the days that are yet to come, for all future time, may the king who is in the land observe the words of righteousness which I have written upon my monument! May he not alter the judgments of the land which I have pronounced, or the decisions of the country which I have rendered! May he not efface my statues! If that man have wisdom, if he wish to give his land good government, let him give attention to the words which I have written upon my monument! And may this monument enlighten him as to procedure and administration, the judgments which I have pronounced, and the decisions which I have rendered for the land! And let him rightly rule his Black-Head people; let him pronounce judgments for them and render for them decisions! Let him root out the wicked and evildoer from his land! Let him promote the welfare of his people!
Hammurabi, the king of righteousness, whom Shamash has endowed with justice, am I. My words are weighty; my deeds are unrivaled […] and the bringing to honor.
If that man pay attention to my words which I have written upon my monument, do not efface my judgments, do not overrule my words, and do not alter my statues, then will Shamash prolong that man’s reign, as he has mine, who am king of righteousness, that he may rule his people in righteousness.
If that man do not pay attention to my words which I have written upon my monument; if he forget my curse and do not fear the curse of god; if he abolish the judgments which I have formulated, overrule my words, alter my statues, efface my name written thereon and write his own name; on account of these curses, commission another to do so—as for that man, be he king or lord, or priest-king or commoner, whoever he may be, may the great god, the father of the gods, who has ordained my reign, take from him the glory of his sovereignty, may he break his scepter, and curse his fate!
May Bel, the lord, who determines destinies, whose command cannot be altered, who has enlarged my dominion, drive him out from his dwelling through a revolt which his hand cannot control and a curse destructive to him. May he determine as his fate a reign of sighs, days few in number, years of famine, darkness without light, death staring him in the face! The destruction of his city, the dispersion of his people, the wresting away of his dominion, the blotting out of his name and memory from the land, may Bel order with his potent command!
May Belit, the august mother, whose command is potent in E-kur, who looks with gracious favor upon my plans, in the place of judgment and decisions pervert his words in the presence of Bel! May she put into the mouth of Bel, the king, the ruin of his land, the destruction of his people and the pouring out of his life like water!
May Ea, the great prince, whose decrees take precedence, the leader of the gods, who knows everything, who prolongs the days of my life, deprive him of knowledge and wisdom! May he bring him to oblivion, and dam up his rivers at their sources! May he not permit corn, which is the life of the people, to grow in his land!
May Shamash, the great judge of heaven and earth, who rules all living creatures, the lord (inspiring) confidence, overthrow his dominion; may he not grant him his rights! May he make him to err in his path, may he destroy the mass (foundation) of his troops! May he bring to his view an evil omen of the uprooting of the foundation of his sovereignty, and the ruin of his land.
May the blighting curse of Shamash come upon him quickly! May he cut off his life above (upon the earth)! Below, within the earth, may he deprive his spirit of water!
May Sin, the lord of heaven, my divine creator, whose scimetar shines among the gods, take away from him the crown and throne of sovereignty! May he lay upon him heavy guilt and great sin, which will not depart from him! May he bring to an end the days, months, and years of his reign with sighing and tears! May he multiply the burdens of his sovereignty! May he determine as his fate a life like unto death!
May Adad, the lord of abundance, the regent of heaven and earth, my helper, deprive him of the rain from heaven and the water-floods from the springs! May he bring his land to destruction through want and hunger! May he break loose furiously over his city and turn his land into a heap left by a whirlwind!
May Za-má-má, the great warrior, the chief son of E-kur, who goes at my right hand, shatter his weapons on the field of battle! May he turn day into night for him, and place his enemy over him!
May Ishtar, goddess of battle and conflict, who makes ready my weapons, the gracious protecting deity, who loves my reign, curse his dominion with great fury in her wrathful heart, and turn good into evil for him! May she shatter his weapons on the field of battle and conflict! May she create confusion and revolt for him! May she strike down his warriors, may their blood water the earth! May she cast the bodies of his warriors upon the fields in heaps! May she not grant his warriors (burial (?))! May she deliver him into the hands of his enemies, and may they carry him away bound into a hostile land!
May Nergal, the mighty among the gods, the warrior without an equal, who grants me victory, in his great power, burn his people like a raging fire of swamp-reed. With his powerful weapon, may he cut him off and may he break his members like an earthen image!
May Nin-tu, the exalted mistress of the lands, the mother who bore me, deny him a son! May she not let him hold a name among his people, nor beget an heir!
May Nin-kar-ra-ak, the daughter of Anu, who commands favors for me in E-kur, cause to come upon his members until it overcomes his life, a grievous malady, an evil disease, a dangerous sore, which cannot be cured, which the physician cannot diagnose, which he cannot allay with bandages, and which, like the bite of death, cannot be removed! May he lament the loss of his vigor!
May the great gods of heaven and earth, the Anunnaki in their assembly, curse with blighting curses the wall of the temple, the construction of this E-babbarra, his seed, his land, his army, his people, and his troops!
May Bel with his command which cannot be altered curse him with a powerful and may it come upon him speedily!
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