Orpheus

Yo^h.anan

his father was Oiagros ‘wild sorb-apple’. (apple’s core is 5-angled)

quintessence of quince, the pomaceous fruit deemed sacred in the To^rah (>adam’s fruit for U.S. praesident Quincy Adams)

was beheaded by women. {cf. sexual use decapitated men’s heads by Cocopa women (in Arizona).}

was beheaded at the behest of a woman (the daughter of Herodias). She was named Salome (PM, p. 97, citing Antiquities of the Jews 18:5:4); and danced “the dance of the seven veils,” and kissed the decapitated head (PM, p. 100). (The mother of Ioannes the Euangelist was also named Salome -- PM, p. 109) The beheader was Na<man (PM, p. 99), who had been baptised 7 times {cf. the 7 deluges caused by 7 rainfalls of 7 sizes of raindrops (FS, p. 67)}.

his flesh was eaten (the 1^st time being by those women) as holy communion, the religious sacrament of the Orphic faith.

is named Yah.yah (‘the living one’ < /h.ay/ ‘live’) in >islam : cf. the saying (falsely attributed to Iesous, it must have originally derived from Yah.yah), “I am the Living One” (Apokalupsis of Ioannes 1:18).

According to Nonnos, “it was customary for Orphic initiates to daub themselves with white clay or gypsum as the Titans did” in order to partake of “the omophagy, or feast of raw flesh” as holy communion (PR, cap. iv).

cf. Chrism, the Christian sacrament of anointing of initiates (at Confirmation, in Eastern rites). “I am the living bread which came down from heaven” (Euangelion according to Ioannes 5:61) would appear to be a mistranslation, inasmuch as /leh.em/, though ‘bread’ in <ibri^, is /lah.mah/ ‘raw meat’ in <arabi^ (so that the “raw meat” deity of the Dinka [= Diqlah] is implied).

Aristaios, located (GM 82.e) in the valley of the river Api-danos (/api-/ ‘pear’, in Latin ‘bee’ + /dan-/ ‘river’), was keeper of (GM 82.d) bees. His mother Curene wrestled a lion (GM 82.a).

On the priestly sigil of the Mand<a are depicted (IR:M, p. 7, fig. 2) scorpion, lion, (lion and scorpion are “Krun and Hagh” – MI&I, p. 37) and

The bees of Aristaios perished because he had been the cause (GM 82.h) of the death at Tempe, by snake-bite, of Euru-dike the wife of Orpheus.

bee : this triad being surrounded by a snake (which is <ur).

The son of the nymph Ekho -- echoes can be heard best in ravines – was Argos (cf. /ARGuros/ ‘silver’, Latin /ARGent-/) Pan-optes who was charmed into sleeping by music (GM 56.1).

In Chinese lore, in a ravine a harp was made out of the kiri-tree “of the silver dragon that slept beneath.” (TH)

In Orphic lore (GM 1.2), the north wind became serpent-god Ophion. According to Emerson (AH), Merlin (who viewed a contest between 2 dragons) is within the Aiolian harp. By means of the wind are impraegnated (MB:H)

According to the Chinese Confucianist Apocryphal books, a scaly dragon-

Lusitanian mares according to Natural History 8:64-67 (by Plinius); Cappadocian mares according to the City of God 21:5 (by Augustinus); and (I, vol. 25) Hispanic mares according to the Georgics (by Vergilius). Man-eating mares were owned by the Dio-medes who was son of (GM 82.c) Curene.

horse emerged by a sacred river, revealing a “magic square”.

Maha-maya (the mother of S`akya-muni), while praegnant with him, visited Ananda’s mother, who was then praegnant with him (IU, vol. 2, p. 555).

Maria (the mother of Iesous), while praegnant with him, visited Ioannes’s mother Elisabet, who was then praegnant with him (IU, vol. 2, p. 555).

Ananda asked a drink of a Matanga woman (IU, vol. 2, p. 550).

Iesous requaested of a Sa^maritan woman at a well. (According to IU, vol. 2, p. 550, this rendition is “metamorphosed”; i.e., the requaest must have originally been by Ioannes Baptistes rather than by Iesous.)

Matangi is goddess of “menstrual blood” (WG); she “flanked by two parrots” (M), because red parrots are often said to be colored with a woman’s blood.

In Manda<i^ literature, the name for Elisabet is Enis^-bay (MW, vol. 12) = />aNaS^/ ‘desperate, incurable, sick’ (where ‘sick’, of a woman, can imply ‘menstruating’) + /BI^/ ‘alas!’

The name Yo^ha.nan’s father, Zkaryah, is derived from [<arabi^] /dikr/ ‘remembrance/, a muttering (cf. [Skt.] japa) performed on a rosary.

The beads (for counting prayers) of Sumerian rosary were in the shape of flies, perhaps indicating that Ba<l-zbub was god of Yo^h.anan rather than of Yes^uwa<

Yo^h.anan’s father Zkaryah is supposed to have been a Nazarite (MW, vol. 12); Nazarites polished with “sapphire” (according to Lamentations of Yremyah 4:7), suggesting their dedication to the order (among the 9 orders specified by Dionusios the Areopagite) of “Thrones” (throne of sapphire in the Apokalupsis of Ioannes).

“Sapphire” is actually lapis lazuli, which was first esteemed by the Sumerians.

The clan of Zkaryah as >bi^-yah (in Euangelion according to Loukas 1:5) is derived from the Zikri^ of >bi^-yah (in Nh.emyah 12:17). [>bi^-yah is 8^th (of 24) in 1^st Dibre^ ha-Yami^m 24:10 (list of the 24 harpists in Apokalupsis of Ioannes)]

But in 2^nd Dibre^ ha-Yami^m 29:1, >bi^yah is the name of a woman, to wit, the daughter of Zkaryah. (Other patronyms as women’s names include >bi^-gayil, >bi^-h.ayil, & >bi^-s^ag)

According to the Book of Yo^h.anan, as >li^-<azar & Zkaryah depart from Yahud (Yhudah), 2 lamps follow them (TTJ, p. 103) :

cf. the “seven lamps” in Zkaryah 4:2; “those seven ... run to and fro through the whole earth.” (ibid., 4:10)

Yo^ha.nan “is placed on a cloud that travels” (TTJ, p. 104);

“Behold, he cometh with clouds” (Apokalupsis of Ioannes 1:7).

at his voice “the temple (bit mqads^ia) shakes” (loc. cit.);

“There was an earthquake” (both at the crucifixion, and in order to free Paulos from prison).

“fire will not burn him, neither will swords cut him” (loc. cit.);

cf. invulnerable body of Talos

his “audience includes Miriai (Jesus’s mother), his own mother Enis^bai, and the men Jaqif (Jacob [James the brother of Jesus]) and Beni-Amin” (loc. cit.).

Since Bin-yamin is associated with a cup in B-re>s^i^t, therefore is may be that the “Beni-Amin” in the Book of Yo^h.anan is intended to refer to the Holy Grail.

In agreement with the Clementine Recognitions and Homilies, “the heavenly power bestow a “garment” onto a succession of prophets”, including Yo^h.anan (loc. cit.).

Apostolic regalia include a “robe” in, e.g., the Zen transmittal (Platform Scripture).

Yo^h.anan’s wife is Anhar,

/nahar/ ‘river’

“and the couple has eight children : two sets of twins and one set of quadruplets. The five girls and three boys all have Mandaean malwas^ia (that is, astrologically determined names, in use among Mandaeans even today).” (ibid., p. 105).

astrologically determined names (such as, nava-ams`a names) are likewise much in vogue in the India of to-day

“His father was ninety-nine years old when John was born, and his mother was ninety-eight.” (loc. cit.)

99 is a frequent # in Zaratustrian reckonings

“baby John is hunted by Herod but escapes to safety,

like baby Jesus in the Gospel of Matthew.” (loc. cit.)

“Haran Gawaita’s story of John pursued by Herod, sheltered on a white mountain, and

mt. Lubnan (Lebanon / Libanos) ‘White’

fed first by fruits from a tree and then by the lilith S.ufat shows affinities with the apocryphal Gospel of James (or Protoevangelium Jacobi) ... . In the latter, John’s mother, Elizabeth, with her babe in arms, is protected by a magical mountain, which “made a light gleam for her.”” (ibid., p. 107)

with /S.UPat/ cf. /S.UP/ ‘honeycomb’ (Strong’s 6688) : Ioannes’s food was “wild honey” in Euangelion according to Matthaios 3:4

lilit S.ufat

“Mantis cut honey” (SFA, p. 145)

The “voice of one crying in the wilderness” (Euangelion according to Matthaios 3:3)

Created by /Kaggen, moon’s “thinking strings” are in (K&M) the “throat” (as vocal chords).

fires of “St. John eve”

“|kaggen burns in the fire” (M&!!).

decapitation of Orpheus by women = decapitation of male preying-mantis by female preying-mantis

Among the Bushfolk-//Khoi of the Kalahari, /Kaggen is preying-mantis god. This would suggest an Orphic derivation of the True History by Loukianos, with its numerous insect-deities.