14 The Unmaking of Jesus (cont.)
The once upon a time the sacred king became a mere king. Some call this mere king a “naked king”. Whatever, this “new” king had two fronts to fight on.
The first front was against the people whom the king had abandoned. No longer bound by the charisma of self-sacrifice, the people fragmented into groups, some of which came to believe that the community was an unnecessary bother, except of course as a military group or mafia that has the power to exploit others. To one such group belonged the “new” king, who maintained peace through force of arms.
The king’s bookkeepers and tax collectors, the Jews, were in the forefront of the second front. This front had the advantage in that it not only helped the secular king rule, but allowed him to “divide and rule”. The king was able to deflect the anger of the people from himself to his tax collectors. This is why, when the king’s position became weak for lack of charisma, the king did not stand in the way of the people venting their anger against the Jews.
Nevertheless, no “pogrom ” happened without the king having a hand on the bridle. To escape the people’s wrath, the Jews hid among the wandering Johns, the group that they themselves had once emerged from. The more successful among the latter, having lost their status as perpetual pilgrims and wandering monks, had settled down as innkeepers. The less fortunate had become mercenary soldiers or beggars. Whatever their personal fortunes, the Johns-Jews knew whence their origin. The bond between the John and Jew held for a long time—until the Johns were demoralized to a degree that lost them their self-awareness, and they became converted to neo-Christianity and joined the mob of those demoralized by the secular kings.
Because the Jews knew how to write, they were able to use writing to defend themselves against both the secular king and the people he had demoralized. The Jews began to collect and record customs of the community. The mere recording of them encouraged the observance of respectful conduct. The Jews called the recorded customs “laws”. However, if in the beginning, the “laws” were much like bookkeeping, merely recorded customs, later, these “laws” became refined through a process known as critique. Obviously, some “laws” were critiqued as being more sophisticated than others and were, thus, made amenable to a greater variety of interpretations than other laws.
This is how books came about—the Codex Hanmurabi, for example http://tinyurl.com/led9ez , which displeased the king and his court in the extreme. Given that the king had given up self-sacrifice and by so doing had also given up his exceptional status (his status above the law), the writing of laws into codices meant that he became subject to law as everyone else. Which is why, to maintain his privileged position, the king needed the support of arms, but arms needed the “moral” support of a story different than that of Iananna and Basil. Even so, the new story, while repeating many of the elements present in its old story, needed a notably different ending: it would end not with self-sacrifice, but the end of self-sacrifice—forever if possible.
[John] Basil was thrown into the pit of fire in 1084 or 1185. The latter is the preferable date, because then the raison de etre for the Crusade against Constantinople is better explained. It clears away the lies that claim that the Turks destroyed the city in 1453. Indeed, the crusade of 1204 and destruction of Constantinople at that time cleared the stage and put an end to arch-Christianity. This, in turn, enabled the introduction of a very different, a self-sacrifice denying, theology.
The next two hundred years that followed 1204, were consumed with wars of repression or neo-Christianization: the Albigensian Crusade, Crusade against the Balts, Crusades on other continents, indeed with the brutal persecution of everyone who was associated with arch-Christianity. This period proved violence and brutality to be such successful tools with regard to repression that even dictators of the 20th century continued to exercise it. This is why the terror of Hitlerite, Stalinist, and Maoist states vied with each other in as near a “total” slaughter of their (state created virtual) “enemies”.
However, the logistics, especially the speed of communications, had so changed society, that violence, though not ended, was shown to be failed policy.
In the 12th, 13th, and 14th centuries, state violence was a marvel to behold. Arch-Christendom was eliminated beyond recalling, except as a theoretical shadow in a mathematician’s (Anatoly Fomenko) calculations. The followers of the Sun and her priests, the Johns, were no longer. While for a time the numbers of Jews increased due to the swelling of their ranks by the Johns and their “children” fleeing from neo-Christian attempts to remove them from society and put them into insane asylums, the pogroms caught up with the Jews in the 20th century. With neither kings, dictators, nor democracies needing them as their tax collectors any longer, secularism turned on Jews with such ferocity that only a perverted religion could muster. Of course, by that time the Jews—deprived of history except as myth—had changed their story of origin completely. In fact, those who survived the holocaust adopted a mythical story as objective history, turned to violence to enforce the perception of the myth as reality, and abandoned the universalism of their forebears.
As for neo-Christianity, its leader, the Pope, became all pomp, ceremony, and forgetfulness of self-sacrifice. Most neo-Christian popes die in bed of natural causes. Moreover, Jesus, become John Basil crucified rather than burnt, sits safely in heaven and pontificates over a planet Earth in shambles.