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Soma revealed

 
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Ferre
Cannabis Sacrament Minister.
Cannabis Sacrament Minister.


Joined: 14 Apr 2003
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PostPosted: Sun May 09, 2004 11:31 pm    Post subject: Soma revealed Reply with quote

Quote:
Soma revealed
by Chris Bennett (12 Jan, 2004) Scholarly research and archeological evidence show that the ancient and mysterious God-plant Soma was actually cannabis.

The identity of the ancient plant known as Soma is one of the greatest unsolved mysteries in the field of religious history. Common in the religious lore of both ancient India and Persia, the sacred Soma plant was considered a God. When Soma was pressed and made into a drink, the ancient worshipper who imbibed it gained the powerful attributes of this God.

The origins of Soma go back into the shadowy time of prehistory – back to the common Aryan ancestors of both the Vedic Hindu religion of India and the Persian religion of Mazdaism. This common ancestry accounts for the many similarities in the Hindu and Mazdean religions and language, as can be seen in surviving religious texts such as the Hindu Rig Veda and the Persian Avesta. A major connection is their use of a sacred plant, known in India as Soma, and in Persia as Haoma.

From ancient descriptions, the original Soma/Haoma must have been a very special plant. The qualities of this sacred herb are given in poetic detail, and the love and admiration these ancient authors had for the plant can still be felt thousands of years after the texts were composed.

In a spirit similar to that of the Catholic Eucharists, Soma was prepared in a sacred ritual, and then bestowed upon the pious to give them spiritual inspiration, wisdom, courage, health, and other benefits.

Read complete article here:
http://www.cannabisculture.com/articles/3155.html


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Lilli
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PostPosted: Mon May 10, 2004 12:27 am    Post subject: Reply with quote

I'll bet Roger will be making some in the future. Smile
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dan
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PostPosted: Thu May 13, 2004 8:24 pm    Post subject: Reply with quote

Lilli wrote:
I'll bet Roger will be making some in the future. Smile


This has been a favorite of mine and Soma is the Haoma that I constantly reference.

Below is a text file I archived 2/15/96 that links Soma, Haoma, Gaokerena, the Oil-tree, and the "Tree Of Life" as being all one in the same!

The essential oils/fatty acids, vitamins, minerals, proteins combined with water become the most nutritious milk/nutrient known to humans and is one of few substances absorbed by the body in nutrition blocking diseases like Tuberculosis and AIDs. This milk will allow the THC from the leafs to become emulsified in this milk which can then be strained to give Soma/Haoma/Homa "the averter of death".

This article also gives reference to my declaring in an earlier thread that the olive might also be a misinterpretation as olive in ancient times is a reference to an oil tree. Etymology shows this also!

Plus the fact that THC is a known gram positive antibiotic as shown on the web at http://www.druglibrary.org/schaffer/hemp/medical/konopi.htm

From my research I have concluded the following are necessary for a full body purification ritual and all could be done in a tent like sweat lodge of the ancients:


1. Inhaling the vapor for respiratory purification/healing
2. Anointing oil for sub dermal purification/healing
3. Drinking the Haoma/Soma for digestive/alimentary tract purification/healing

My proposed interpretation of full body purification would be to anoint the body with Hemp seed oil only then enter the tent with the Soma preparation ingest it for alimentary/digestive tract purification/healing, then vaporize some cannabis directly into the confined space of the tent which will be inhaled for respiratory tract purification/healing, and the oil on the skin will facilitate THC absorption for sub dermal purification/healing..... Walla total purification of all the above! While in the tent Relax, Meditate, and give thanks for this wonderful plant/sacrament/deity and what it is doing for your mind, body, and spiritual soul! With the mind properly developed I know telekinesis is possible as both Mary and I at one time we practiced some exercises and developed this skill. We were both able to move objects with our mind so long as there was not to many skeptics with negative energy around, and it is something that if you do not believe you can do it you cannot, Faith in your ability to perform such supernatural abilities is essential and cannabis can help you focus and provide the faith Very Happy

And as a matter of course the above provides untold countless additional Benevolent effects upon the mind, body, and soul of the religious practitioner!

Peace to you Lilli and I thank you for inspiring me to sit here for so long composing all this jabbering of mine!

Pax
dan of dan&mary's Monastery-HEMPorium

Quote:

Research archived by Danuel D. Quaintance 2/15/96
Adam, Gaokerena, Haoma, Soma, Tree of Life, Oil of Life Haoma=Soma=Gaokerena="the Tree of Life"="the Oil of Life"

From: http://ftp.cdrom.com/pub/gutenberg/etext95/pge0112.txt
8.6 meg text

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The Project Gutenberg Encyclopedia Volume 1, of 28 plus Index

Haoma=Soma=Gaokerena="the Tree of Life"="the Oil of Life"

ADAM, the conventional name of the first created man according to the Bible.

1. The Name.---The use of ``Adam'' (mem kamatz daleth kamatz
aleph) as a proper name is an early error. Properly the
word adam designated man as a species; with the article
prefixed (Gen. ii. 7, 8, 16, iv. 1; and doubtless il. 20, iii.
17) it means the first man. Only in Gen. iv. 25 and v. 3-5
is adam a quasi-proper name, though LXX. and Vulgate use
``Adam'' (Adam) in this way freely. Gen. ii. 7 suggests
a popular Hebrew derivation from adamah, ``the ground.''
Into the question whether the original story did not give
a proper name which was afterwards modified into ``Adam''
---important as this question is---we cannot here enter.

2. Creation of Adam.--For convenience, we shall take
``Adam'' as a symbol for ``the first man,'' and inquire
first, what does tradition say of his creation? In Gen. ii.
4b-8 we read thus: -``At the time when Yahweh-Elohim1
made earth and heaven,--earth was as yet without bushes, no
herbage was as yet sprouting, because Yahweh-Elohim had not
caused it to rain upon the earth, and no men were there to
till the ground, but a stream(2) used to go up from the earth,
and water all the face of the ground,---then Yahweh-Elohim
formed the man of dust of the ground,(3 and blew into his
nostrils breath of life,4 and the man became a living
being. And Yahweh-Elohim planted a garden5 in Eden, eastward;
and there he put the man whom he had formed.'' (See Eve.)

How greatly this simple and fragmentary tale of Creation differs
from that in Gen. i. 1-ii. 4a (see COSMOGONY) need hardly be
mentioned. Certainly the priestly writer who produced the
latter could not have said that God modelled the first man out
of moistened clay, or have adopted the singular account of the
formation of Eve in ii. 21-23. The latter story in particular
(see Eve) shows us how childlike was the mind of the early
men, whose God is not ``wonderful in counsel'' (Isa. xxviii.
29), and fails in his first attempt to relieve the loneliness
of his favourite. For no beast however mighty, no bird however
graceful, was a fit companion for God's masterpiece, and, apart
from the serpent, the animals had no faculty of speech. All
therefore that Adam could do, as they passed before him, was
to name them, as a lord names his vassals. But here arises a
difficulty. How came Adam by the requisite insight and power
of observation? For as yet he had not snatched the perilous
boon of wisdom. Clearly the Paradise story is not homogeneous.

3. How the Animals were named.---Some moderns, e.g. von
Bohlen, Ewald, Driver (in Genesis, p. 55, but cp. p. 42),
have found in ii. 19, 20 an early explanation of the origin of
language. This is hardly right. The narrator assumes that
Adam and Eve had an innate faculty of speech.6 They spoke just
as the birds sing, and their language was that of the race or
people which descended from them. Most probably the object of
the story is, not to answer any curious question (such as, how
did human speech arise, or how came the animals by their names?),
but to dehort its readers or hearers from the abominable vice
referred to in Lev. xviii. 23.7 There may have been stories
in circulation like that of Ea-bani (sec. Cool, and even such as
those of the Skidi Pawnee, in which ``people'' marry animals,
or become animals. Against these it is said (ver. 20b)
that ``for Adam he found no helper (qualified) to match him.''

4. Three Riddles.---Manifold are the problems suggested
by the Eden-story (see EDEN; PARADISE). For instance, did
the original story mention two trees, or only one, of which
the fruit was taboo? bn iii. 3(cp. vv. 6, 11) only ``the
tree in the midst of the garden'' is spoken of, but in ii.
9 and iii. 22 two trees are referred to, the fruit of both
of which would appear to be taboo. To this we must add that
in ii. 17 ``the tree of the knowledge of good and evil''
appears to have the qualities of a ``tree of life,'' except
indeed to Adam. This passage seems to give us the key to the
mystery. There was only one tree whose fruit was forbidden;
it might be called either ``the tree of life'' or ``the tree
of knowledge,'' but certainly not ``the tree of knowledge
of good and evil.'' 8 The words ``life'' and ``knowledge''
(= ``wisdom'') are practically equivalent; perfect knowledge
(so primitive man believed) would enable any being to
escape death (an idea spiritualized in Prov. iii. 1Cool.

Next, which of the trees is the ``tree of life''? Various sacred
trees were known to the Semitic peoples, such as the fig-tree
(cp. iii. 7), which sometimes appears, conventionalized, as
a sacred tree.9 But clearly the tree referred to was more
than a ``sacred tree''; it was a tree from whose fruit or
juice, as culture advanced, some intoxicating drink was
produced. The Gaokerena of the Iranians (10) is exactly
parallel. At the resurrection, those who drink of the life-giving
juice of this plant will obtain ``perfect welfare,'' including
deathlessness. It is not, however, either from Iran or
from India that the Hebrew tree of life is derived, but from
Arabia and Babylonia, where date-wine (cp. Enoch xxiv. 4)
is the earliest intoxicant. Of this drink it may well have
been said in primitive times (cp. Rig Veda, ix. 90. 5, of
Soma) that it ``cheers the heart of gods'' (in the speech
of the vine, Judg. ix. 13). Later writers spoke of a ``tree
of mercy,'' distilling the ``oil of life,'' 11 i.e. the
oil that heals, but 4 Esdr. ii. 12 (cp. viii. 53) speaks
of the ``tree of life,'' and Rev. xxii. 2 (virtually) of
``trees of life,'' whose leaves have a healing virtue (cp.
Ezek. xlvii. 12). The oil-tree should doubtless be grouped
with the river of oil in later writings (see PARADISE).
Originally it was enough that there should be one tree
of life, i.e. that heightened and preserved vitality.

A third enigma---why no ``fountain of life''? The references
to such a fountain in Proverbs (xiii. 14, &c.) prove that the
idea was familiar,12 and in Rev. xxii. 1 we are told that
the river of Paradise was a ``river of water of life'' (see
PARADISE). The serpent, too, in mythology is a regular symbol of
water. Possibly the narrator, or redactor, desired to tone
down the traces of mythology. Just as the Gathas (the ancient
Zoroastrian hymns) omit Gaokerena, and the Hebrew prophets
on the whole avoid mythological phrases, so this old Hebrew
thinker prunes the primitive exuberance of the traditional myth.

5. The Serpent.---The keen-witted, fluently speaking serpent
gives rise to fresh riddles. How comes it that Adam's ruin
is effected by one of those very ``beasts of the field''
which he had but lately named (ii. 19), that in speech he is
Adam's equal and in wisdom his superior? Is he a pale form
of the Babylonian chaos-dragon, or of the serpent of Iranian
mythology who sprang from heaven to earth to blight the ``good
creation''? It is true that the serpent of Eden has mythological
affinities. In iii. 14, 15, indeed, he is degraded into a
mere typical snake, but iii. 1-5 shows that he was not so
originally. He is perhaps best regarded, in the light of
Arabian folk-lore, as the manifestation of a demon residing in
the tree with the magic fruit.13 He may have been a prince
among the demons, as the magic tree was a prince among the
plants. Hence perhaps his strange boldness. For some unknown
reason he was ill disposed towards Yahweh Elohim (See iii.
3b), which has suggested to some that he may be akin to the
great enemy of Creation. To Adam and Eve, however, he is not
unkind. He bids them raise themselves in the scale of being
by eating the forbidden fruit, which he declares to be not
fatal to life but an opener of the eyes, and capable of
equalizing men with gods (iii. 4, 5). To the phrase ``ye shall
be as gods'' a later writer may have added ``knowing good
and evil,'' but ``to be as gods'' originally meant ``to live
the life of gods--wise, powerful, happy.'' The serpent was
in the main right, but there is one point which he did not
mention, viz. that for any being to retain this intensified
vitality the eating of the fruit would have to be constantly
renewed. Only thus could even the gods escape death.14

6. The Divine Command broken.---The serpent has gone the
right way to work; he comprehends woman's nature better than
Adam comprehends that of the serpent. By her curiosity Eve is
undone. She looks at the fruit; then she takes and eats;
her husband does the same (iii. 6). The consequence (ver. 7)
may seem to us rather slight: ``they knew (became sensible)
that they were naked, and sewed fig-leaves together, and
made themselves girdles (aprons).'' But the real meaning is
not slight; the sexual distinction has been discovered, and
a new sense of shame sends the human pair into the thickest
shades, when Yahweh-Elohim walks abroad. The God of these
primitive men is surprised: ``Where art thou?'' By degrees,
he obtains a full confession---not from the serpent, whose
speech might not have been edifying, but from Adam and Eve.
The sentences which he passes are decisive, not only for
the human pair and the serpent, but for their respective
races. Painful toil shall be the lot of man; subjection
and pangs that of woman.15 The serpent too (whose unique
form preoccupied the early men) shall be humiliated, as a
perpetual warning to man--who is henceforth his enemy---of
the danger of reasoning on and disobeying the will of God.

7. Versions of the Adam-story.--Theologians in all ages have
allegorized this strange narrative.16 The serpent becomes the
inner voice of temptation, and the saying in iii. 15 becomes
an anticipation of the final victory of good over evil--a view
which probably arose in Jewish circles directly or indirectly
affected by the Zoroastrian eschatology. But allegory was
far from the thoughts of the original narrators. Another
version of the Adam-story is given by Ezekiel (xxviii. 11-19),
for underneath the king of Tyre (or perhaps Missor)17
we can trace the majestic figure of the first man. This
Adam, indeed, is not like the first man of Gen. ii.-iii., but
more iike the ``bright angel'' who is the first man in the
Christian Book of Adam (i. 10; Malan, p. 12). He dwells on
a glorious forest-mountain (cp. Ezekiel xxxi. 8, 1Cool, and is
led away by pride to equalize himself with Elohim (cp. xxviii.
2, 2 Thess. ii. 4), and punished. And with this passage let
us group Job xv. 7, 8, where Job is ironically described as
vying with the first man, who was ``brought forth before the
hills'' (cp. Prov. viii. 25) and ``drew wisdom to himself''
by ``hearkening in the council of Elohim.'' No reference is
made in Job to this hero's fall. The omission, however, is
repaired, not only in Ezek. xxviii. 16, but also in Isa. xiv.
12-15, where the king, whose name is given in the English
Bible as ``Lucifer'' (or margin, ``day-star''), ``son of
the morning,'' and who, like the other king in Ezekiel,
is threatened with death, is a copy of the mythical Adam.

The two conceptions Of the first man are widely different.
The passages last referred to harmonize with the account
given in Gen. i. 26, for ``in our image'' certainly suggests
a being equal in brightness and in capacities to the
angels---a view which, as we know, became the favourite one
in apocryphal and Haggadic descriptions of the Adam before the
Fall. And though the priestly writer, to whom the first
Creation-story in its present form is due, says nothing about
a sacred mountain as the dwelling-place of the first-created
man, yet this mountain belongs to the type of tradition
which the passage, Gen. i. 26-28, imperfectly but truly
represents. The glorious first man of Ezekiel, and the
god-like first men of the cosmogony (cp. Ps. viii. 5) who held
the regency of the earth,18 require a dwelling-place as far
above the common level of the earth as they are themselves
above the childlike Adam of the second creation-narrative
(Gen. ii.). On this sacred mountain, see COSMOGONY.

8. Origin of the Adam-story---That the Hebrew story of the
first man in both its forms is no mere recast of a Babylonian
myth, is generally admitted. The holy mountain is no doubt
Babylonian, and the plantations of sacred trees, one of
which at least has magic virtue, can be paralleled from the
monuments (see EDEN). But there is no complete parallel
to the description of Paradise in Gen. ii., or to the story
of the rib, or to that of the serpent. The first part of
the latter has definite Arabian affinities; the second is
as definitely Hebrew. We may now add that the insertion
of iii. 7 (from ``were opened'') to 19---a passage which
has probably supplanted a more archaic and definitely
mythological passage---may well have been the consequence
of the change in the conception of the first man referred to
above. Still there are four Babylonian stories which may
serve as partial illustrations of the Hebrew Adam-story.

The first is contained in a fragment of a cosmogony in
Berossus, now confirmed in the main by the sixth tablet of the
Creation-epic. It represents the creation of man as due
to one of the inferior gods who (at Bel's command) mingled
with clay the blood which flowed from the severed head of
Bel (see COSMOGONY). The three others are the myths of
Adapa,19 Ea-bani and Etana. As to Adapa, it may be mentioned
here that Fossey has shown reason for holding that the true
reading of the name is Adamu. It thus becomes plausible to
hold that ``Adam'' in Gen. ii.-iii. was originally a proper
name, and that it was derived from Babylonia. More probably,
however, this is but an accidental coincidence; both adam
and adamu may come from the same Semitic root meaning ``to
make.'' Certainly Adamu (if it is not more convenient to
write ``Adapa'') was not regarded as the progenitor of the
human race, like the Hebrew Adam. He was, however, certainly
a man--one of those men who were not, of course, rival
first-men, but were specially created and endowed. Adamu or
Adapa, we are told, received from his divine father the gift
of wisdom,20 but not that of everlasting life. He had a
chance, however, of obtaining the gift, or at least of eating
the food and drinking the water which makes the gods ageless and
immortal. But through a deceit practised upon him by his divine
father Ea, he supposed the food and drink offered to him on a
certain occasion by the gods to be ``food of death,'' ``water
of death,'' just as Adam and Eve at first believed that the
fruit of the magic tree would produce death (Gen. iii. 4, 5).

The second story is that of Ea-bani,21 who was formed by the
goddess Arusu (=the mother-goddess Ishtar) of a lump of clay (cp.
Gen. ii. 7). This human creature, long-haired and sensual, was
drawn away from a savage mode of life by a harlot, and Jastrow,
followed by G. A. Barton, Worcester and Tennant, considers this
to be parallel to the story which may underlie the account of
the failure of the beasts, and the success of the woman Eve,
as a ``help-meet'' for Adam. This, however, is most uncertain.

The third is that of Etana.22 Here the main points are
that Etana is induced by an eagle to mount up to heaven,
that he may win a boon from the kindly goddess Ishtar.
Borne by the eagle, he soared high up into the ether, but
became afraid. Downward the eagle and his burden fell,
and in the epic of Gilgamesh we find Etana in the nether
world. According to Jastrow, this attempted ascension was an
offence against the gods, and his fall was his punishment.
We are not told, however, that Etana had the impious desire
of Ezekiel's first man, and if he fell, it was through his
own timidity (contrast Ezek. xxviii. 16). But certainly the
myth does help us to imagine a story in which, for some sin
against the gods, some favoured hero was hurled down from the
divine abode, and such a story may some day be discovered.

To these illustrations it is unsafe to add the scene on a
cylinder preserved in the British Museum, representing two
figures, a man (with horns) and perhaps a woman, both clothed,
on either side of a fruit-tree, towards which they stretch
out their hands.23 For the meaning of this is extremely
problematical. Some better monumental illustration may some day be
found, for it is clear that the Babylonian sacred literature had
much to tell of offences against the gods in the primeval age.

The student may naturally ask, Whence did the Israelites (a
comparatively young people) obtain the original myth? It is most
probable that they obtained it through the mediation either of
the Canaanites or of the North Arabians. Babylonian influence,
as is now well known, was strongly felt for many centuries
in Canaan, and even the cuneiform script was in common use
among the high officials of the country. When the Israelites
entered Canaan, they would learn myths partly of Babylonian
origin. North Arabian influence must also have been strong
among the Israelites, at least while they sojourned in North
Arabia. From the Kenites, at any rate, they may have received,
not only a strong religious impulse, but a store of tales of
the primitive age, and these stoties too may have been partly
influenced by Babylonian traditions. We must allow for stages
of development both among the Israelites and among their tutors.

9. Biblical References to the Adam-story.---It is remarkable
how little influence the Adam-story has had on the earlier
parts of the Old Testament. The garden of Eden is referred
to in Isa. li. 3, Ezek. xxxvi, 35. Joel ii. 5; cp. Ezek.
xxviii. 13, xxxi. 8, 9, 16, 18, all of which are later. And
it is mostly in the ``humanistic'' book of Proverbs that we
find allusions to the ``tree of life'' (Prov. iii. 18, xi.
30, xiii. 12, xv. 4), and to the ``fountain of life''--perhaps
(see sec. 4) an omitted portion of the old Paradise story
(Prov. x. 11, xiii. 14, xiv. 27, xvi. 22),--the only other
Biblical reference (apart from Rev. xxi. 6) being in that
exquisite passage, Ps. xxxvi. 9. One can hardly be surprised at
this. The Adam-story is plainly of foreign origin, and
could not please the greater pre-exilic prophets. In late
post-exilic times, however, foreign tales, even if of mythical
origin, naturally came into favour, especially as religious
symbols. If even now philosophers and theologians cannot
resist the temptation to allegorize, how inevitable was it
that this course should be pursued by early Jewish theologians!

10. Incipient Reflexion on the Story.--Let us give some
instances of this. In Enoch lxix. 6 we find the story of
Eve's temptation read in the light of that of the fallen angels
(Gen. vi. 1, 2, 4) who conveyed an evil knowledge to men,
and so subjected mankind to mortality. Evidently the writer
fears culture. Elsewhere eating the fruit of the ``tree of
wisdom'' is given as the cause of the expulsion of the human
pair. In the Wisdom of Solomon (x. 1, 2) we find another
view. Here, as in Ezekiel, the first man is pre-eminently wise
and strong; though he transgressed, wisdom rescued him, i.e.
taught him repentance (cp. Life of Adam and Eve, sec. sec. 1-Cool.
Elsewhere (ii. 24; cp. Jos. Ant. i. 1, 4) death is traced
to the envy of the devil, still implying an exalted view of
Adam. It is held that, but for his sin, Adam would have been
immortal. Clearly the Jewish mind is exposed to some fresh
foreign influences. As in the Talmud and the Jerusalem
Targum, the serpent has even become the devil, i.e.
Satan. The period of syncretism has fully come, and
Zoroastrianism in particular, more indirectly than directly,
is exercising an attractive power upon the Jews. For all
that, the theological thinking is characteristically Jewish,
and such guidance as Jewish thinkers required was mainly given
by Greek culture. On this subject see further EVE, sec. 5.

11. Growth of a Theology.---Let us now turn to the Apocalypses
of Baruch and of Ezra (both about 70 A.D.). Different views
are here expressed. According to one (xvii. 3, xix. 8, xxiii.
4) the sin of Adam was the cause of physical death; according
to another (liv. 15, lvi. 6), only of premature physical
death, while according to a third (xlviii. 42, 43) it is
spiritual death which is to be laid to his account. Of these
three views, it is only the second which harmonizes with Gen.
ii.-iii. In one of the two passages which express it we are
also told that each member of thc human race is ``the Adam
of his own soul.'' Adam, like Satan in Ecclus. xxi; 27, has
become a psychological symbol. Truly, a worthy development
of the seed-thoughts of the original narrator, and (must we
not add?) entirely opposed to any doctrine of Original Sin.

In 4 Ezra, too, we find no real endorsement of such a
doctrine. It is true, not only physical death (iii. 7), but
spiritual, is traced to the act of Adam (iii. 21, 22, iv.
30, 31, vii. 118-121). But two modifying facts should be
noticed. One is that Adam is said to have had from the first
a wicked heart, owing to which he fell, and his posterity
likewise, into sin and guilt. All men have the same seed of
evil in them that Adam had; they sin and die, like him. The
other is that, according to iii. 7-12, there are at least two
ages of the world. The first ended with the Flood, so that any
consequences of Adam's sin were, strictly speaking, of limited
duration. The second began with righteous Noah and his
household, ``of whom came all righteous men.'' It was the
descendants of these who ``began again to do ungodliness
more than the former ones.'' Doubtless the problem of evil
is most imperfectly treated, even from the writer's point of
view. But it would be cruel to pick holes in a writer whose
thinking, like that of St Paul, is coloured by emotion.

At this point we might well make more than a passing reference to
St Paul (Rom. v. 14; 1 Cor. xv. 22, 45, 47), whose doctrine of sin
is evidently of mixed origin. But we cannot find space for this
here. In compensation let it be mentioned that in Rev. xii.
9 (cp. xx. 2) the ``great dragon,'' who persecuted the woman
``clothed with the sun,'' is identified with ``the old serpent,
that is called the Devil and Satan.'' The identification is
incorrect. But it may be noticed here that the phrase ``the
old serpent'' sheds some light on the Pauline phrases ``the
first man Adam'' and ``the last Adam'' (1 Cor. xv. 45, 47).
The underlying idea is that the new age (that of the new
heaven and earth) will be opened by events parallel to those
which opened the first age. As the old serpent deceived
man of old, so shall it be again. And as at the head of the
first age stands the first Adam, whose doings affected all
his descendants to their harm, so at the head of the second
shall stand the second Adam, whose actions shall be potent for
good. There is reason to suspect that the expression ``the
second Adam'' is the coinage either of St Paul or of some one
closely connected with him (as Prof. G. F. Moore has shown),
for there is no proof that such terms as ``the last,'' or
``the second Adam,'' were generally current among the Jews.

12. Jewish Legends.---The parallelism between the first and
second Adam in 1 Cor. xv. 45 is a parallelism of contrast.
Jewish legends, however, suggest another sort of parallelism.
The Haggadah gives the most extravagant descriptions of the
glory of Adam before his fall. The most prominent idea is that
being in the image of God--the God whose essence is light--he
must have had a luminous body (like the angels). ``I made
thee of the light,'' says God in the Book of Adam and Eve
(Malan, p. 16), ``and I willed to bring children of light from
thee.'' Similarly in Baba batra, 58a, we read, ``he was of
extraordinary beauty and sun-like brightness.'' So glorious
was he that even the angels were commanded through Michael
to pay homage to Adam. Satan, disobeying, was cast out of
heaven; hence his ill-will towards Adam (Life of Adam and
Eve, sec. sec. 13-17; cp. Koran, xvii. 63, xx. 115, xxxviii. 74).

It only remains to give due honour to one of the most
beautiful of legends, that of the deliverance of Adam's
spirit from the nether world by the Christ, the earliest
form of which is a Christian interpolation in Apoc.
Moses, sec. 42 (cp. Malan, Adam and Eve, iv. 15,
end). We may compare a partly parallel passage in sec. 37,
where the agent is Michael, and notice that such legendary
developments were equally popular among Jews and Christians.

AUTHORITIES-- On the apocryphal Books of Adam, see Hort,
Dict. of Chr. Biography, i. 37 ff. In English we have Malan's
translation of the Ethiopic Book of Adam (1882), and Issaverden's
translation of another Book of Adam from the Armenian (Venice,
1901). In German, see Fuchs's translations in Kautzsch's Die
Apokryphen, ii. 506 ff. For full bibliography see Schurer,
Gesch. des jud. Folkes, ed. 3, iii. 288 f. On Jewish
and Mahommedan legends, see Jewish Cyclopaedia, ``Adam.''
On the belief in the Fall, see Tennant, The Sources of the
Doctrine of the Fall and Original Sin (1903). (T. K. C.)

1 The English Bible gives ``the LORD GOD.'' This,
however, does not adequately represent the Hebrew.

2 See commentaries of Gunkel and Cheyne. As in
v.10, the oceanstream is meant. (See EDEN.)

3 A widely spread mythic representation. (Cp. COSMOGONY.)

4 See an illustration from Naville's Book of the
Dead (Egyptian) in Jewish Cyclopaedia, i. 174a.

5 Or park. (See PARADISE.)

6 The later Jews, however, supposed that before the Fall
the animals could speak, and that they had all one language
(Jubilees, iii. 28; Jos. Antiquities, i. I, 4).

7 Cheyne, Genesis and Exodus, referring to
Dorsey, Traditions of the Skidi Pawnee, pp. 280 ff.

8 ``Good and evil'' may be a late marginal gloss. See
further Ency. Bib. col. 3578, and the commentaries
(Driver leaves the phrase); also Jastrow, Relig. of.
Bab. and Ass. p. 553; Sayce, Hibbert Lectures, p. 242.

9 See illustration in Toy's Ezekiel (Sacred
Books of the Old Testament), p. 182.

10 Gaokerena is the mythic white haoma plant (Zendavesta,
Vendidad, xx. 4; Bundahish, xxvii. 4). It is an idealization
of the yellow haoma of the mountains which was used in sacrifices
(Yasna, x. 6-10). It corresponds to the soma plant Asclepias
acida of the ancient Aryans of India. On the illustrative value
of Gaokerena see Cheyne, Origin of the Psalter, pp. 400-439.


11 See Life of Adam and Eve (apocryphal), sec. sec. 36,
40; Apocal. Mos. sec. 9; Secrets of Enoch, viii.
7, xxii. 8, 9. ``Oil of life,'' in a Bab. hymn, Die
Keilinschriften und das Alte Testament, ed. 3, p. 526.

12 Cp. the Bab. myths of Adapa and of the Descent of Ishtar.

13 W. R. Smith, Relig. of Semites, pp.
133, 442; Ency. Bib., ``Serpent,''

14 Note the food and drink of the gods
in the Babylonian Adapa (or Adamu?) myth.

15 The mortality of man forms no part of
the curse (cp. iii. 19, ``dust thou art'').

16 See H. Schultz, Alttest. Theologie, ed.
4, pp. 679 ff., 720; Driver, Genesis, p. a4.

17 See Cheyne, Genesis and Exodus.

18 The ``fair shepherd'' Yima of the Avesta (Vend.
ii.), the first man and the founder of civilization
to the Iranians,though not like the Yama of the Vedas.

19 See Jastrow, Rel. of Bab. and Ass. pp. 548-554; R. J. Harper, in
Academy, May 30, 1891; Jensen, Keilinschr. Bibliothek, vi. 93 ff.

20 The wisdom was probably to qualify him as a
ruler. It is too much to say with Hommel that
``Adapa is the archetype of the Johannine Logos.''

21 Jastrow, op. cit. p. 474 ff.; Jensen, Keil. Bibl. vi. 120 ff.

22 Jastrow, p. 522 f.; Jensen, vi. 112 ff.

23 See Smith and Sayce, Chaldaean Genesis, p. 88;
Delitzsch, Wo lag das Paradies? p. 90; Babel and Bible,
Eng. trans., p. 56, with note on pp. 114-118; Zimmern,
Die Keilinschr. und das A.T., ed. 3, p. 529; Jeremias,
Das Alte Test. im Lichte d. Alten Orient. pp. 104-106.

~~~~~~~~~~~~~~~~~END OF ENTRY ~~~~~~~~~~

_________________
Dedicated to promoting Cognizance, Family, and Religious Freedom !!!

While some rely on unprovable lies and man-made Icons,
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dan
Cannabis Sacrament Minister
Cannabis Sacrament Minister


Joined: 11 Feb 2004
Posts: 72
Location: Pima, Arizona 85543

PostPosted: Fri May 14, 2004 2:59 pm    Post subject: Reply with quote

This article offers support that the olive was a substitute!

http://www.csp.org/chrestomathy/world_of.html

"The olive became the new botanic attribute of Athena, displacing the plants, like poppy, that served in her former Minoan shamanism. The olive represents the evolution toward the culture of the Olympian age. The olive is a weedy growth, sending out many worthless shoots from its spreading roots; these must be repeatedly pruned away, forcing the wild olive to grow into the valuable fruit-bearing tree. Even its fruit, however, is usable only after further human intervention, either pressing the oil from its olives, or soaking the fruits in brine to wash away their bitterness. This olive tree on the Acropolis was claimed to be one of the first ever to grow in Greece; the olive originally was said to have come from the Indo-European homeland of the Hyperboreans-where, actually, it isn't native. The sanctity of the olive derives from its symbolism as a substitute for the sacred plant of the homeland which it commemorates, Amanita, which similarly in Indo-European tradition is 'pressed,' and called, in fact, in the Hindu tradition 'Soma,' the 'Pressed One,' for that act of pressing. The olive, perhaps was even better than the original Amanita, since it is cultivated and has no psychotropic properties for shamanism: the Indo-European tradition was never at ease with the need to depend upon the body to see the deities. (pages 62-63)"


Pax
dan of dan&mary's Monastery-HEMPorium
_________________
Dedicated to promoting Cognizance, Family, and Religious Freedom !!!

While some rely on unprovable lies and man-made Icons,
we rely on the provably ancient religious reliance "Hemp";
in all its forms and for all of its uses!!!!!

With good thoughts, good words, good deeds we honor the Holy Marijuana as the Teacher, The Provider, The Protector."
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