Nuns, Vestal “Virgins” and Aryan Lioness as “Altar-Hearth”

With Christian nunnery, we find a “sub-cult” appearing from mixed origins. Like Christianity more broadly, it appears descended from the cults of Adonis and Bacchus, both with female consorts, particularly appearing in the figure of Venus. Thus also it is descended from any number of Dying-and-Rising Cults dating back to Sumer and Dumuzid. Here esoterically a virgin Venus is the model, exoterically, a virgin Mary.

Yet it seems likely this nun “sub-cult” is influenced, as well, from the more particular state Cult of Vesta in Rome, where we find similarly attired, veiled priestesses who were likewise, ostensibly, chaste. For instance, the sprinkling of holy water occurring in churches today may find an inspiration in the Vestal cult, which according to Plutarch, purified their temples through the daily sprinkling of a holy water.[1]

The Goddess Vesta is also, according to the symbolism of that cult, like the nun and like Mary Magdalene, the consort of a Semitic God. Therefore Vesta shares this important similarity with salient and important Goddesses going back to Sumer. In short, so striking are at least these superficial similarities, today, the English word “vestal” is used as synonym for nun.

In Rome, Vesta was known as the virgin “hearth” goddess who became miraculously pregnant by a phallus appearing in a fire. There we see a virgin birth via a hidden Semitic Fire God as well as the suggestion of sexually available woman as “burnt offering,” an important Jewish concept discussed in this study. [2] Here we are of course reminded of Mary’s virgin birth. Mary also bore the “divine fire” at least so far we might understand the Church symbol of the incense burner or censer, for example.[3]

Ancient sources, particularly concerning the conception of Servius Tullius, the sixth king of Rome, indicate the fiery Semitic Vulcan as the fitting owner of the mysterious impregnating phallus.[4] This, again, is the Volcano God referenced in Exodus.[5] Hence we understand how the nun might be developed, at least in part, as a conscious reference to the vestal “virgin,” by intelligent symbolists.

We understand as well that the Vestal Virgins were responsible for the proliferation of the fascinus or phallus, a symbol otherwise associated with figures like Bacchus or Priapus. Pliny reports these Vestal Virgins were in the practice of attaching a fascinus to the underside of a general’s chariot prior to the celebration of triumphs. Hence one should understand the famed “piety” of Vestal Virgins in this context. Likely the Vestal Cult, like Christianity itself, was JEM with Vestal Virgins, in some essential way, functioning as phalli bearing Bacchantes. Here though, as with the nuns of Christianity, the Vestal Cult might be considered as part of a “Sublimated Bacchus Cult.”

Importantly, unlike the later nuns, Vestal virgins were quite finite in number. According to Plutarch there were only two in their origin, then four and finally six.[6] For what it’s worth, all numbers are possibly Aryan identifiers in JEM.[7] Hence possibly they are suggested as Aryan resource. It’s my speculation that the hearth as a symbol, like the tent, temple, ark or house in JEM, functions here as a vaginal symbol, while the fire, again, as a metaphor for a masculine inhabiting, Semitic element. The mythical phallus in the flames seems to support this thesis. The burning of an arboreal, caprine or “Aryan fuel,” like the olah, עֹלָה, or “burnt offering” sacrifices of the Hebrew Bible, may be related to this metaphor. [8]

Interestingly, one word for hearth or “altar-hearth” appearing in Ezekiel, is ariel, אֲרִאֵיל. The proper name Ariel, אֲרִיאֵל, appearing six times in the Hebrew Bible in Isiah and Ezra, means “lioness of El” and is understood as a symbolic name for Jerusalem. The formulation is very similar to the word Israel which this study argues means “Sarah of El” or “Goat of El.” Both the lion and goat are Aryan symbols this study argues.[9]

That the Ariel also means “altar hearth” is made clear in Isaiah 29:2 where it says: “I will constrain Ariel, and there will be mourning and sorrow; she will be like an altar hearth before me.” The word for “altar hearth” in this passage is also ariel. Hence Ariel or “altar hearth” becomes yet another symbol of Aryan as burnt offering.

We are reminded as well of the consort Goddess Inanna/Ishtar also represented by the symbol of the lion. The consort of Dumuzid, Inanna/Ishtar is a figure from whom figures like Venus and Mary Magdalene will descend. We are also reminded of the lion slain by Samson in Judges 14 who will later play host to honey producing bees, that may, metaphorically, represent Jews inhabiting an Aryan host. This is argued in the chapter entitled Delilah: The emasculating and circumcising Jewess in this book #1of this series.

In Ezekiel the proscribed dimensions of this “altar-hearth” are given as four cubits high, while twelve by twelve cubits at its base. The word for cubit here is ammah, אַמָּה. It is a word that appears as well in the more famous description of Noah’s ark. The word is close to amah, אָמָה, meaning “maid” or “handmaid” and may be a reference to females as resource. This study argues that the ark represents a prized arboreal, Aryan, vaginal resource made available during “floods” or degenerate periods.

Speculatively the English word hearth deriving from the Old English heorð may be inspired, ultimately, by a similar symbolism or reference to “burnt offerings.” Hearth is thought to originate from the Proto-Germanic hertha- meaning “burning place” and ultimately the proto-European root ker- meaning “heat, fire.” Hearth is also understood to share a root with the Old Saxon herth, the Middle Dutch hert, Dutch haard and the German herd, all with the meaning of “hearth.”

Here it is worth considering if the word hearth is related to the English word herd, appearing in the Old English as heord. Heord is thought derived from proto-Germanic herdo which is posited as the origin of Old High German herta and German herde. Hence the word hearth itself, if arriving intelligently by Promethean Transmission, may be in its origin a reference to burnt livestock animals offered up to the Biblical Yahweh.

One of Vesta’s attributes was the fire stick which was used to light the sacred flame maintained by her priestesses. It’s difficult not to understand this stick a synonym for Prometheus’ torch which transferred the “gift of fire” to man. Here the symbol is commonly interpreted as “enlightenment,” “knowledge,” “creativity” or even “technology.” After all, fire and its creative harnessing toward civilizational purposes was an early human innovation. Hence Vesta is understood as maintaining a “civilizational fire” or “ancestral spirit.”

Both torches may in turn be understood as synonymous with the torches of the chthonic Gods Trivia and Bacchus Lampter. Likewise Vesta’s sacred flame appears as a synonym for the flame Prometheus delivered to mankind. This study argues that Prometheus’ flame represents, at least in part, the Semitic stealing of an Aryan solar substance or blood with the phallic fennel stalk.[10]

The fennel stalk is also a phallic symbol appearing in the Bacchus cult. This study will discuss as well how the medieval church Narthex, meaning “giant fennel,” is likely also a reference to the Promethean torch.[11] The Vestal fire stick itself was understood as a phallic symbol. In order to ignite the sacred fire it was inserted alit into a hollow piece of wood in a phallic manner.[12]

In other descriptions, like the Promethean fire, the Vestal fire is literally gathered or thieved from the sun. In The Life of Numa 9, Plutarch recounts that the fire is extinguished “it must not be kindled again from other fire, but made fresh and new, by lighting a pure and unpolluted flame from the rays of the sun.” Here ancient parabolic mirrors were used to focus the sun light.

Vesta’s sacred fire finds precedent or correspondence in the clearly proto-Jewish cult of Zoroaster[13] as well as in, of course, Judaism. In The Life of Numa 11, Plutarch suggests that the design of the Vestal temple and the concepts upon which it were based, came from the Pythagoreans, a cult this study asserts as proto-Jewish.[14] The Pythagoreans, Plutarch recounts, believed Vesta to be the earth and/or “monad,”[15] both which would indicate her a consumable Aryan resource, this study argues. Thus we understand Vesta as a consumable earth goddess as opposed to fiery, except perhaps in an “alit,” Semitized form.

In Leviticus it says  “the sons of Aaron the priest shall put fire on the altar and arrange wood upon the fire.”[16] It also says “The fire on the altar shall be kept burning on it…. A permanent fire shall remain aflame on the altar; it shall not be extinguished.”[17] In Leviticus 6:10 it mentions a hearth or moqedah, מוֹקְדָה. Moqedah is derived from moqed meaning “burning” or “burning mass.”

Hence moqedah is suggested a consumed object, like the “burnt offering,” as opposed to an inhabiting, consuming fire or abiding stone altar. There it says: “The burnt offering is to remain on the hearth (moqedah) of the altar all night, until morning, and the fire must be kept burning on the altar.” Though commonly the Biblical altar is described as comprised of uncut stones, in Exodus we do find altars fashioned of acacia wood. Perhaps in these instances they represent the Aryan as burnt offering as wood appears to carry this significance in JEM. [18]

In Christianity, fire symbolism, particularly as a reference to the burning of sacrifices, is muted in modern ritual. Though it is implied in the church altar which itself is an admitted reference to the sacrificial altars of the Hebrew Bible where burnt offerings were presented. Perhaps fire symbolism becomes especially explicit in the symbol of the incense burner or censer, discussed in this book. [19] Similarly, in Revelation 21:23 Christ “the Lamb” is understood also as the (oil) “Lamp,” sacrificial animal, burnt offering and consuming fire itself.

The Hebrew contains other clues that corroborate this general thesis. Again, there we discover ach, אָח, means “brother,” “fireplace,” “kinsman,” “countrymen,” “fire pot,” “hearth” and “brazier” ­­both in the Biblical and Modern Hebrew. This same word ach, אָח, curiously also means “friar” in Modern Hebrew. While it is true that friars are customarily referred to as brothers and nuns as sisters, its curious to see this connection made in the Hebrew at all. After all, here the implication is that friars are the speaker’s metaphorical “brother.”

Indeed, ach אָח, is the primary word for “brother” in general in Hebrew. Wouldn’t friars be only the “brothers” of fellow Christians? Whence comes this curious attachment to friars in Hebrew? An unenlightened view may assume Jews to have different names for these ostensibly “external phenomena.” Linguistic clues like this, however, may suggest an ancient, “interfaith” connectedness, even one with behind-the-scenes, crypto-dimensions, where both witting and unwitting parties interact, mendicant orders or otherwise.

The word used for the Goddess Vesta in the Hebrew, Vesta, וסטה, means “deviate,” “stray,” “diverge,” “pervert” and “be wayward.” Here though the verb is possibly rendered phonetically in the Hebrew rather than originating from the Semitic tongue of Jews or proto-Jews who, nevertheless, very likely developed the cult. On the other hand, given the careful and intelligent development and maintenance of the Hebrew tongue, as well as an intelligent understanding of mythology appearing in JEM, we shouldn’t necessarily assume the meaning ascribed here doesn’t relate to the Goddess. The name Vesta is commonly believed to be a cognate of Hestia, possibly meaning “hearth” and originating, ultimately, from the Proto-Indo-European wes meaning “to dwell, stay.”

The Homeric Hymns indicate Hestia or Vesta rejected the marriage proposal of the Aryan Apollo, if also the more ethnically ambiguous, Semitized Poseidon. Hence, on one level, Vesta becomes a “Daphne” or “Cassandra,” in other words, a female figure who is Anti-Aryan or anti-Apollonian, a humbler of the God. In the final analysis, one might reasonably guess that the Cult of Vesta was developed by Jews or Proto-Jews in a manner not entirely dissimilar from Christianity. To wit, it was  or became a “piety cult” esoterically promoting the racial and sexual interests of Jews or proto-Jews.

We should consider as well that the Vestal Cult was among the republican cults longest tolerated by Christians, lasting until its disbandment by Theodosius I in 391 AD. The longevity of the cult versus other cults after Constantine’s conversion to Christianity may suggest that it was among one of the less offensive cults to an eclipsing Christianity. Christianity would, indeed, seemingly incorporate it in some manner through the institution of nunnery. Ostensibly, in the context of Christianity, nuns, modeling themselves after Mary, represent a “subcult.” Though here the distinction may be arbitrary. After all, the Venus or Aphrodite Cult in one of its most salient forms assumed her the consort especially of Adonis.

According to the legendary accounts of Numa Pompilius, the second king of Rome, founded the Vestal cult alongside cults dedicated to Mars and Jupiter, though historians typically understand these Religious developments as having occurred more gradually. Of course such legendary accounts are heavily the result of a mythical revisionism pandered to contemporary political realities, a tendency remaining constant throughout human history. We certainly understand why Jews or proto-Jews, for instance, would be interested in inserting the cult at Rome’s Religious origin. Indeed, one of Plutarch’s account of Rome’s name in Life of Romulus suggests that perhaps the world-wandering Pelasgians established it, a group this study argues to be proto-Jewish.[20]

In that particular account, in fact, it seems a Semitic or Vulcanian parentage is given to Romulus. There it says: “A male figure arose from the hearth, and remained there for many days. Now there was in Etruria an oracle of Tethys, which told Tarchetius that a virgin must be offered to the figure; for there should be born of her a son surpassing all mankind in strength, valor, and good fortune.” The Etruria were Etruscans, a culture possibly Lemnian in origin, and likewise proto-Jewish according to this study. Again this theme of women as “burnt offerings” to a Jewish fire God is implied throughout Biblical and contemporary JEM. According to this account, it is the twins of the sacrificed virgin that will become Romulus and Remus.

In cleaner accounts Romulus is described as descended from the Aryan Mars and Rhea Silvia, daughter of the firstborn Numitor, king of the legendary Alba Longa (“Long White Town”). There, in fact, it seems we may find a firstborn, second born contest similar to that appearing in Biblical works, but where the firstborn seed prevails. Amilius is the second born brother who usurps Numitor and makes his daughter Rhea Silvia a Vestal Virgin to extinguish his line. Unfortunately for Amilius, the Aryan Mars seeds her with Romulus and Remus, who then overthrow Amilius.

Regardless, the cult of Vesta is one example of how an uncomprehending restoration of ancient Greco-Roman cults would be highly idiotic. Were the Goddess to be tolerated at all, Vesta would best be understood as an adoring consort of Mars, while wholly divested of her role as “fire preserver.” But then without fire what is left of our image of this hearth Goddess?

It is better in fact we continue the nun as a goddess known as loyal consort to Mars, as opposed to Christ, as her name possibly suggests the aqueous and piscine as we shall discuss. But instead, we will renew a cult of Venus Urania with priestesses modeled after Venus in her immaculate celestial form.

 

[1] Plutarch, The Life of Numa, 13.

[2] See the chapter entitled Scapegoat and “Burnt Offering” as Aryan in book #1 of this series.

[3] See the chapter entitled The Censer: a Symbol for The Consumption of the Aryan Laban in this book.

[4] A red Santa appearing in a fireplace, as this Christmas myth eventually developed in the modern age, may have been developed as an esoteric reference to the Vesta and Vulcan Cults as well as the phallus or fire God in the flames. This not to discount other Christian and Norse elements of this myth that may connect him, for instance, to Gods like Thor as well.

[5] See the chapter entitled Vulcan as an Important Form of the Lesser God in book #2 of this series.

[6] Plutarch. Life of Numa. Translated by Langhorne.

[7] See the chapter entitled Mesopotamian Numerology & the Kabbalistic Tree of Life in this book.

[8] See the chapter entitled Scapegoat and “Burnt Offering” as Aryan in book #1 of this series.

[9] See the chapter entitled Controlling Logos by Eating the Ears of Lions in this book.

[10] See the chapter entitled The Promethean and Atlatean: Terribly Abused and Misused Words in book #2 of this series.

[11] See the chapter entitled The Narthex: A Reference to the Bacchanal Phallus in this book.

[12] Schroeder, Jeanne Lorraine (1998), The Vestal and the Fasces: Hegel, Lacan, Property, and the Feminine, London: University of California Press, ISBN 978-0-520-21145-2

[13] See the chapter entitled Apolloism versus Civilization-Ending Personal Salvation Cults in book #2 of this series for a discussion of Zoroaster.

[14] See the chapter entitled The Rise and Fall of Vulcan and Greek Philosophy as Deleterious in book #2 of this series.

[15] See the chapter entitled The Rise and Fall of Vulcan and Greek Philosophy as Deleterious in book #2 of this series.

[16] Leviticus 1:7

[17] Leviticus 6:5-6

[18] See the Chapter entitled The Elements of Water and Wood as Symbols of Aryan Blood in book #2

[19] See the chapter entitled The Censer: a Symbol for The Consumption of the Aryan Laban in this book.

[20] See the chapter entitled The Pelasgians: An Important Proto-Jewish Group in book #2 of this series.