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L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church
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Alexei Kosygin
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 Posté le: Sam Sep 19, 2020 2:31 pm Sujet du message: |
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The Life of Aristotle, Book II - Eulogy
Panegyric I - « On the Soul »
During the time that Aristotle lived in Athens and had installed his headquarters at the "Academy of Beer", a tavern located in Plaka, in the heart of the Egyptian district (they had modest rooms for the students, or for the revelers and night owls who were later to become known as gypsies.), Aristotle was often confronted by drunks, deep in their thoughts. It was during one of those special nights that the tavern was known for that Aristotle made a revelation which shook the whole intellectual community of the city for a long time.
In the midst of the usual clamor in the damp heat of the sweaty and noisy tavern, accompanied by the staggeringly drunk Paulodare shouting "Drink, Drink Drink!!! It is through Drink we hips....hips..hiccups....", that Mimilas a friend of both Paulodare and Aristotle, leapt onto a table and questioned Aristotle:
Mimilas : “Enlighten us, then, Master, on what our soul is.”
Then the wise Aristotle addressed the assembly in these terms.
Aristotle : “My friends, there are two kinds of soul. Any living being has a soul which I would call the anima, in that it is the force which animates it, placed in the formation of the being toward its complete body. Being the organizing principle of the living body, the anima is inseparable from the being itself.”
Mimilas : “One might thus call this anima the same as the function of a red worker ant, for example, but what would be the other sort of soul?”
Aristotle : “Indeed, (and I remind you that the red worker ant is known as proletarian), in contrast, the animus, the thinking soul, has a privileged status and it seems well to be a very different kind of soul, and that it alone can be separated from the body, as the eternal component of the corruptible physical anima.”
Mimilas : “Then, being eternal, the animus would thus be conceived in the image of God?”
Aristotle : “Exactly. It is the anima which makes our friend Paulodaure instead of heading straight home from his corn field to his wife Bobona and the kids, choose to head toward the tavern like the other red ants - his buddies and thus little by little allow himself to grow plump, be full of regret and have Cirrhosis. Thus our friend has a fat appearance and appears older than he really is.
On the other hand, it is the animus of Paulodaure which will arrive pure and intact (for it was of little use to Paulodaure) at the doors of Paradise in expectation of its introduction... and there, informed that our friend Paulodaure has been in possession of all the potential capabilities in the animus, but has not given use to his animus he will be included in the same group that we would find a black-headed gull. What will happen then?"
Then a great silence fell, which spread throughout the whole academy including the lowest levels of the common room, such that the air seemed to become electric with anticipation as each person reflected on what Aristotle had said about the soul. Each were wondering about their own animus, and thus their own salvation. The revelry had ceased.
Mimilas scratched his head then said, appalled, “I fear that the holy gatekeeper will certainly refuse the animus of Paulodaure entry!”
Translated by Latan, Wheeler, loyats, Teagan and the team at Villa San Loyats and accepted into English Dogma 31 January 1462 |
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:33 pm Sujet du message: |
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The Life of Aristotle, Book II - Eulogy
Panegyric II - « The science of what is, as it is: being as being »
Through the stunned crowd, then came the most terrible of all enemies of the mind: Cratylus, the philosopher of silence, who preferred gestures to words.
He had already famously won an argument with his own tutor Heraclitus who had once proclaimed "you cannot bathe in the same river twice."
Cratylus had replied, | Citation: | | "You cannot even do it once. The truth is that change is constant and instantaneously, thus so are words. Without exactly defined words to enunciate the truth communication is impossible and as of this moment I shall not express anything in words". |
Approaching the instructor, Cratylus wiped his forehead and sat in front of the Prophet, and, as he always did, he began to move his finger in all directions. This meant :
| Citation: | | "I can not say anything intelligible about this perpetually changing world." |
His quickly then jabbed his Thumb at his opponent in an aggressive challenging gesture.
The watchers among the crowd became disturbed and unsettled as they witnessed this great assault.
But the great philosopher, always attentive, dodged the blow from the thumb and replied
| Citation: | | "It is from watching the world and not turning away from it that we learn the truth. He that does not see the first movement, thus ignores the substance, ie what remains is changed. " |
Cratylus, destabilized, wondering what he had got into, clenched his fingers into a fist before raising his middle finger.
The prophet, taking advantage, continued:
| Citation: |
"If we take for example Palaudaure, whose body is so ravaged by his stays at the tavern so that he is more often seen on all fours like a quadruped or struggling reptile. But everyone agrees he is biped as that is his original form if only seen on rare occasions. (it is his potential form not actual)" |
Cratylus understood full well, and began sweating with anxiety such that he made fanning movements with his hands.
Aristotle continues: | Citation: | | "Thus, and in the same way, a large number of human beings have malformations, malignant or benign and remain human, despite what their appearance would have you think." |
Then the sage gave the coup de grace, saying :
| Citation: | | "You yourself, philosopher of Silence who does not emit any sound, All of us here know that in the same way you were given the shape and form of a talking person. It is an irrefutable fact that you cannot change, since the power of speech is a gift that the Almighty has given mankind" |
As he made these final words, he thrust his own thumb out at Craylus, but pointed it downwards toward the ground. Cratylus meekly returned the gesture, meaning he had lost the battle. This would later become a common sign for those who were lost, or who had a judgement against them.
Then the crowd rose as one and cheered the the Prophet in his moment of triumph, even if some of the crowd had weakened legs from the tenseness.
translated by Teagan and the team at Villa San Loyats. January 1462. Accepted into the English Dogma by the ESPC 02 February 1462
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:37 pm Sujet du message: |
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The Life of Aristotle, Book II - Eulogy
Panegyric III - « From the image of ideas »
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:37 pm Sujet du message: |
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The Life of Aristotle, Book II - Eulogy
Panegyric VI - « The Essence of Things »
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:42 pm Sujet du message: |
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The Life of Aristotle, Book III - The Story of Collagen from Megara
Chapter I - « The Oracle of Troy »
I , Collagen of Megara , adjutant in the army of Alexander, can say that I have witnessed extraordinary events so often during thirty years of military campaigns that few things surprise me now, that is why the recruits have dubbed me the "Diogenes of the Phalanges" (Old hand of the army).
But when our young Prince decided to leave in search of the ruins of the mythical City of Oanylone, on the advice of this old fool of a philosopher, simply because the latter had seen it in a dream, I stifled a cry of astonishment. Hiding alongside me behind a column was the young Callisthenes , the nephew of Aristotle , who stubbed his toe on a persian rug as he heard this amazing news, muttering "I'll have your skin Darius! " **
And So it was that forty thousand soldiers left in pursuit of a dream, on a spring morning, heading straight as an arrow to the east.
After crossing the Hellespont (Dardanelles), Alexander, beaming with enthusiasm from the stories of Homer that Aristotle had relayed to him left immediately to search and discover the ruins of Troy.
The setting sun illuminated the moss that covered the remains of the giant walls, so that they appeared golden in colour, and a strange stillness permeated through the air.
While the Prince was looking among the shadows of the headstones and graveyards of the legendary Troy for a trace of the hero Achilles who was a favourite from his childhood, I and the philosopher , accompanied by his nephew, we were attracted by a strange chanting that broke the silence.
Investigating, we found within a circle of stones, some men who seemed to be as still as statues, petrified by the Pythia *** , whose singing defied reason.
The men all wore around their necks the same amulet made of three metals:
At our approach, a priest seemed to awake from a dream and he acted as interpreter, then greeted us with these words:
"Foreigners it was many days ago that the Oracle announced your coming here today. Formulate the question that torments you and God through the mouth of Oenone, will deign to enlighten us."
Then, he handed the Oracle some water and bay leaves to chew.
It was an upset Aristotle that then asked: "What is the ultimate goal of my research?"
Oenone, resuming her singing in the eerie twilight, this time even stranger and more intense - as if she was in a trance and the words were flowing like a raging river.
"But what's she saying?" asked Callisthenes, "it appears to be nothing but gibberish!"
But, little by little, the enigmatic river of words became intelligible:
| Citation: | "Three, two, one, you will find the source.
Troy you will find the home of the third children.
The children of the first will be at Daisane,
and finally the first that is Oane Will be found
those that were elected to be the herald of the Most High." |
The priest nodding his head in deference to the oracle then translated for Arsitotle:
| Citation: | | "Your journey begins here at Troy, which was the third largest city of the children of Oane. Farther to the east, you will find Daisane, the second key to the passage and finally further to the east still you will find your goal: Oanylone the city of the first man to have the word of God, then you will become the messenger of God." |
That night was spent getting lost in conjectures about the cryptic message and the identity of this Oane who had somehow impregnated himself into the dialect of most of the known world languages.
The strange priests we had met would not let us join them, but continued their prayers around our camp.
These revelations were highlighted the next day, when our continuing business was interrupted by the Persian General Arsite and his armies.
The outcome of this war of reprisals swung to our advantage when Aristotle suggested the prince to wait until the sun was behind us for the final attack. The Persians, dazzled by the sun that was now in front of them, and thus making their opponents hard to see lost their positional advantage. Consequently our Macedonian force triumphed as we headed east. It was our Eastward heading that gave us victory.
Translated into English by Teagan and the team at Villa San Loyats.
Accepted into the English Dogma on 7 December 1461
** Darius was the persian king. Famous for rug making. and also defeated by Alexander..
*** Pythia is another word for Oracle, The Oracle here is Oenone. In the story of Troy, a different Oenone predicted the battle of Troy after Paris left her for Helen. Perhaps this is where the Oracle gets her name from here.
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:43 pm Sujet du message: |
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The Life of Aristotle, Book III - The Story of Collagen from Megara
Chapter II - « The great library of Angora »
We took the road towards Gordian, the armies marched in four columns raising a lot of dust. Behind the banner of each Officer also walked the pilgrims who had joined the search with Aristotle, who they were calling "the Spirit" such had his influence been.
The pilgrims marched with the rallying cry "God is with Us", and the number became greater each day including the clans of Wilusa, the Lukkas and those from Lycia.
In the birthplace* of King Midas, Alexander the great, convinced that the actions of the sword would be a self fulfilling prohecy, decided to march on the city of Angora the next day. And we did reach the city, and Angora was subdued without any fighting at the sight of the army, on condition the army would not seek to enter the citadel.
Passing through the city walls, and through 4 monumental gates we finally reached the royal palace which stood high and proud in the center of the city. At the foot of the palace was the necropolis and beside that was the reason for our visit here: the great library!
Oenone had revealed to Aristotle the location of the fabled first city, and that there may be a manuscript here** that would reveal the journey of the original people.
Entering between the bronze pillars of the library, we entered a smoky atmosphere more lively and agitated than we could ever have imagined.
In the reading room where they practised their divination techniques we witnessed many unusual sights: a fortune teller was bent over a cup deciphering his destiny by observing the the grinds of coffee, while his neighbor consulted the future by examining the result of bones thrown against a lectern. A Haruspex was examining the entrails of a chicken he had just killed on his desk.
As Callisthenes and I were absorbed by the interpretation of the entrails Aristotle tore us from our contemplation of these questionable divination techniques to focus on the task at hand.
Continuing into the heart of the darkest part of the museum, past the fabled bestiary, the clay tablets, the books of gibberish, the grand olde books, and scrolls we found the manuscript we were looking for.
The Philosopher, despite being feverish with excitement held it delicately and read to us:
| Citation: | "The people of the first born, in their exile, moved from east to west, in line with the course of the sun. When they arrived on a fertile plateau, protected by the foothills of a mountain range, a score of streams passed through as if one river.
For it had been written that this land was to be passed onto the children, who were tired from wandering for many years, and they established a camp in this place. But the sky darkened suddenly and a flash of lightening ripped through the gloomy darkness and a voice said to them:
"You Men of little faith, choose between the three calamities of water, fire and locusts, so that you may once again be tested by God".
The people then pointed to the river called Daisane, and God decided to hit this river with the most tumultous flood and storm so that man may never forget to be afraid of the Most High.
Ask your father, and he will tell you, just as his ancestors told him.
And for him who will one day write this down, we pass on this knowledge of punishment so that through the writings those that may come after us will also be afraid» |
So, as the chronicles described, Daisane was the name of the Euphrates tributary around which the people had founded the city of Urhai.
* Midas was born in Gordion. Gordion was only about 70km from Angora, which was a long march, but Alexander did it. Gordion was south east of Troy but was on the main road east from Troy. Angora was to the north east of Gordion.
** Collagen does not mention the manuscript in Part One. But the parts are meant to be read as a whole. {this is Teagan's interpretation/explanation}
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:46 pm Sujet du message: |
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The Life of Aristotle, Book III - The Story of Collagen from Megara
Chapter III - « The Tribe of Habram »
On the path to Urhaï , the cohorts of soldiers and followers intermingled and were driven by the great quest similar to the way the incandescent plume of a shooting star lit up the horizon.
Therefore the philosopher, resigned to his fate and submitting to the plan of the Most High, assumed the trappings of sublime prophet and accepted the charges to light the way for the followers.
As for his nephew and myself, we had become his bodyguard.
Below the arid slopes of the Taurus mountains, the people of Urhai, alerted to the arrival of Aristotle, sent boats to collect him and he finished his journey sailing the emerald waters of the Daisane.
The chaotic turbulence of the river rocked and sickened Callisthenes such that he never saw the colorful shores and welcome signs of the inhabitants on the outskirts of the city, only the wet bottom of the hull as he clung to it with his fingernails.
Strolling through the fortress I was surprised to see the large basins where the priests officiated some sort of perverse ceremony where they buried the heads of their "victims" in the water until they convulsed and then would you believe it the victims emerged full of joy!
But stranger still was to see Aristotle humbly volunteer to endure the same torture!. At first I believed he wanted to refresh because the heat and humidity was intense but it did seem to me that he had lost his mind.
The priest, moved to tears, humbly addressed his God as if it was his first time:
"Almighty God accept your child who chooses to abandon the fate of animal life, and agrees freely to be reborn into life with the Almighty."
The chronology of what happened next remains unclear but know that in the ponds surrounding the Priest and Aristotle huge fish began jumping, diving and finally they swirled around the two men and all the local people fell to their knees because they knew it was the sacred carp.
Later, we learned that the fish were born of the miracle when the living fountain of the Callirhoe basin sprang to life with water just as Nemorod fell from the top of the citadel in a blaze, thus saving him. The Carp since that time have spawned in this miraculous water and preserved its sacredness.
And then suddenly, the fish ceasing their chaotic swirling formed a perfect circle around the two men, perfect as the race of stars around the heart of creation.
The descendants of Habram and the Macedonian army and followers then fell into the arms of each other at the sight of this miracle, and the soldiers wept:
" Edessa," "Brothers, we are bound as one"
When the outpouring of emotions faded, the high priest said:
"we will share with you our secret because we now recognise you as our brother"
Let us now walk to see the temple of Harran wherein lies the great sage of our tribe.
In the great temple of Harran, a wise old man with a thick beard seemed to be waiting guests. His eyes sparkled in their hollow orbs as he launched into his revelation:
Quote:
| Citation: | "In times long past, when the people of the Most High fled the original city, God had mercy on our ancestors in their exodus and offered the stone of Oane to the Tribe of Anani Mhour but the writing on the tablet had now become a stranger to all eyes.
For those who decided to follow the sun in its course, and so they do not forget their pact with him, God would grant them the shield alliance. The three metal disc forged in circles of bronze silver and gold. Legend has it that only the divine messenger under the guidance of God will discover the prophecy recorded in the center of the disc because gold is so pure that every human becomes blind in an attempt to uncover the text. " |
The prophet discreetly wiped his forehead, murmuring:
"It is said that Homer was blind, will the same be said of Aristotle one day?"
After many days spent in prayers and festivities, it was time to resume the quest. Close links have been forged between the people of Urhai and the soldiers and followers. Moreover, many conscripts swore to return here to enjoy rest after their warrior days were over .
The Damned of the lunar moon could then see from their position an uninterrupted procession of humans full of conviction walking to fulfill the prophecy.
Translated into English By the Villa San Loyats and Teagan January 1462.
Accepted into the English Dogma 31 January 1462 by the ESPC.
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:51 pm Sujet du message: |
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter I
I, Episténe, being in the service of Alexander the Great III, wish to testify in the twilight of my life, about the fabulous events I sometimes witnessed, such as when the Macedonian army conquered Nicae and the shores of the Cophen, beyond the Paraponisades Mountains. None of us knew the remote and mysterious regions that we approached. Alexander and I liked to converse on the memories of Ctésias, or on the manuscripts of Herodotus, which constituted all that we could learn about.
The condition of our journey was desperately poor. The heat and the unhealthy air exhausted the soldiers. Humidity was a constant annoyance, and yellowish grime formed into masks on the faces of the soldiers, and the slightest scratch became immediately infected. Drinking water became scarce, and food became rotten after a few days. Some took fatal fevers that left them for dead. The hapless contingent moved forward on roads unworthy of the name, torrential rains that came at the end of each day turned them to quagmires.
And at last, one beautiful morning, we reached ancient Aornos, refuge of the Assacéne people, that our good king called his enemies. Four immense silver towers formed the corners of the fortifications that protected a unique city. The city was built on a hill. At its summit, one could see what had to be a temple, topped by a sort of minaret covered with gold and precious stones, which hung over the city itself, catching on the sides of the relief.
Alexander did a meticulous inspection of his troops, then made a captivating speech on self-denial and the public cause to raise their moral. He then met with his generals to discuss the strategy to take. The generals were agreed that a headquarters should be organized, and Alexander made this remark full of common sense: “We will throw a few cannonballs to let them know that we are here. That would take care of the catapults!” And so it was done according to the will of the sovereign.
Our enemies responded to the first salvo in a very peculiar way. We saw, coming in our direction, a group of three riders that constituted a delegation of Assacéne. One of them went straight to Aristotle, the tutor of Alexander, and a man of incredible wisdom, and since these events, a man whom I believe to be holy. He fixed a look on our philosopher and made this speech: “We have awaited your coming. The Great Manitou, the Cosmic Snake, prophesied your coming.” Then he addressed himself to Alexander in distressing terms: “Sovereign of Macedonia, you will destroy Aornos very soon, but before we can accomplish the Great Design, we must show Aristotle our city and how it works. When he returns you will be able to begin the assault.” Alexander, fearing a trap, declared his distrust, but Aristotle said to him: “If I do not satisfy my curiosity, I cannot die in peace.”
Alexander: “But if you go there you will die sooner.”
Aristotle: “If I do not go, I will die later, but much worse than to die, I would die unsatisfied. In either case, I am dead.”
Alexander: “That is how you see it.”
That was not without raising my curiosity. I discreetly asked my king if I could follow the philosopher in his visit. My request was accepted and the Assacénes did so as well.
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 2:53 pm Sujet du message: |
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter II
The city of Aornos was a unique example of social engineering. Our Assacène host acted as a tour guide on our visit as we progressed toward the top of the hill. As we moved forward, I saw Aristotle’s face turn, as if he had suddenly seen something familiar. At every question posed by our guide, the philosopher responded with caution.
While we were travelling through a dark maze of alleys - where every nook and shadow was the scene of plunder, aggression, and violence, and where the vulgar presented themselves lasciviously to passers-by – our host explained that this was Zone D. Zone D being where all of the refuse was placed, and where those who did not comply with the rules were sent. I hazarded the following question: “But why not banish them?” Our guide replied that Manitoban did not wish that, because in the words of their sovereign, “We would depopulate our city.” It is necessary to clarify that Assacènes took the newborn babies away from Zone D mothers, and placed the babes on farms. Aristotle made this comment, "I see here only vice and sordid misery."
We progressed next through an extraordinary expanse of diverse cultivations: corn, wheat, and barley. The fields teamed with herds of pigs and cows. The farmers appeared skeletal suffering from slave labour and famine. The Assacène told us that this was Zone C, where the farmer caste lived. I hazarded the following question, “But why are your farmers so scrawny?” Our guide replied that the upper caste lived in opulence, and that the production was insufficient to ensure the livelihood of the working class as well. He also clarified that the Manitoban refused to allow farmers to settle outside the city, where they could have benefited from more land and greater yield, because according to Manitoban, “farmers have to be very closely controlled to prevent deviant acts.” Aristotle made this comment, “That is absurd.”
While we walked through a well-off neighbourhood housing grandiose buildings dedicated to victorious military heroes, and the streets were filled with the activity of many comings and goings which served no purpose, The Assacène told us that this was Zone B, remains of the citizen soldiers caste. I noticed that many people wore small copper mirrors hanging from their necks, and often stopped long moments to contemplate their own reflections. I hazarded the following question, “Who are these people who seem to derive pleasure from watching their own reflection?” Our guide replied that the not all the soldiers had waged for several years, and that had nothing else to do than to admire things of nature, so they came to admire themselves and live in a disgraceful display of debauchery and luxury. But he also clarified that the Manitoban forbade soldiers to train in times of peace, or to even bear arms, because in his own words, “We should not risk that the army would one day turn against us.” Aristotle made this comment, “That is ludicrous.”
While we were going through what seemed to be a kind of cloister dedicated to the most important affairs of the city, we passed rotund magistrates who wore brilliant pieces of jewellery in every colour of the rainbow, and provided guidance to companies of merchants, bankers, and porters from all parts, Assacène informed us that this was the Upper Echelon or Zone A. It was the philosopher-kings of the city met. I hazarded the following question, “But is your government only concerned with the question of money? Is all here is in connection with the market?” Our guide replied that all matters of policy had been abandoned, and they were now only interested in the economy. But he also clarified that Manitoban had stated that the goal of the city should be to amass wealth, in his own words, “to protect itself from a future recession.” Aristotle made this comment, “That is distressing.”
Finally we arrived at the top of the hill, facing the temple of the Manitoban.
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Alexei Kosygin
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter III
The temple of the cosmic serpent Manitou was an immense, imposing edifice, with architecture devoid of frills. The décor was extremely simple and limited to a few images representing scenes from the life of the serpent deity of the Assacene. Only the dome of the temple contrasted with the severity, it was covered in gold leaf and precious gems. We intruders followed our guide to a sort of counter that was held by people that appeared to be monks. They questioned us on our names, our homes, our families, our income, and after several hours, we were finally allowed to meet the Manitou.
The Cosmic Manitou was a peculiar individual. We expected to meet a sovereign, arrayed in splendor and majesty, instead we were faced with a man that was devoid of charisma. The Manitou was small, lean, and rather old, and wore a ridiculous little mustache. We were greeted rather coldly with these words, “Foreigners are not always welcome here, but we make an exception for you because you are involved in the prophecy.” I longed to ask the question, but Aristotle asked before I had the chance, “What prophecy do you speak of?” The Manitou told us that he had seen in a dream that armies from the west would destroy Aornos, but a philosopher by the name of Aristotle would first come into the city to immortalize the city in his writings. Aristotle said that he would not waste his precious time to write even two lines about Aornos, "insead it should die; or better still, Aornos should be totally forgotten”. The Manitou was appalled by the words of the philosopher, “Ah, no, no, no! We cannot be forgotten! We are the political ideal!” Aristotle burst out, “What! You’re joking? An ideal, surely you jest, all I see here is sin.
“I see a only the lust of the hordes, wallowing in their abuse of things of the flesh, leading to the contamination of the soul, becoming a black landscape full of fantasies where bodies mingle in unspeakable positions. These damned come and go in a sinister dance, in search of new unclean experiences in order to calm their ferocious appetite that cannot be appeased. Nothing else is important to them except the satisfaction of low cravings, and soon, their obsessions become so heavy that they sink into a black madness.
“I see only the anger of poor devils who give themselves over to their primitive tendencies of raising voice or fist against their brothers, and the sinister marauders who enjoy the violence of their crimes. They are pushed by their brutish desires, or their propensity for the perverse, to feed on human flesh and drink the blood of their victims, before spreading death and then forgetting in an orgy of viscera and bodily fluids.
“I see only the greed of those who pretend to command but do nothing but exploit, ignoring the most basic interests of their subjects, those who take pleasure in their small comforts, ignoring the vital needs of their labouring brothers, and who deny a loaf of bread to hungry mouths. They, in truth, show such selfishness with all of their money going towards a single point that they all become stunted, hunchbacked, and twisted over time.
“I see only the greed and extraordinary wealth of the citizens, who are fat from eating too much at the table, rosy from drinking to much wine, and laid-back from their excess of sleep. Their tongues will soon be covered in pustules that will swell like balloons, then burst like ripe fruit, dispersing their flesh to the four winds.
“I see only the pride and conceit of the citizens, who rejoice in the study of their own reflection, and convince themselves to live in physical, moral, and political perfection. They will become the ugliest and most deformed of all as they age. They will end up as madmen, desperate to be returned to the state of crawling monstrosities; sticky grubs that bear no likeness to humans.
“I see only the desire of those at the bottom who wish to posses as much as those that are above them, they are licking their lips for what they might have of their neighbors, and the lustful greed of the accumulation of coinage for its own sake, being the instrument of this pernicious system. They love only to possess and possess others, they think they are free to want, and they become slaves to their own desires, subject to the vagaries of wealth: their lives become hell, an unbridled quest to for ever greater earthly things.
“And finally, I see only apathy, the worst of all the vices, if it is in fact one, because these are people who, in the name of an obscure prophecy, abandon the absurd contemplation of what they believe to be destined for them, in order to disappear under the blows of the gauntlet of Alexander. Citizens who instead of acting watch passively; citizens that ignore the fact that action would be the product of heroism, the most noble instrument of virtue. They, in truth, no longer deserve the name of citizens, and therefore deserve no more the name of man, they are vegetables!”
And then Aristotle was silent. The Manitou’s eyes were wide, and myself, I knew not what to say after such a diatribe. Time was suspended, then the sovereign suddenly had a violent reaction. Aristotle and I were thrown out of Aornos, after being insulted by the small king who had gone into a hysterical anger.
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter IV
Having been thrown out of Aornos, Aristotle and I rejoined Alexander, who was waiting with his army a few hundred cubits from the city ramparts. The king did not fail to ask us about the defenses of the enemy. It was something to which, I must admit, I had not paid any attention. This was clearly not the case with Aristotle, who had a detailed description of the military fortifications of the city. He added that Aornos was a corrupt city that ignored the basic principles found in any community, and that it was unworthy of the name Republic. He concluded that it was necessary to destroy it and build a virtuous city in its place. In his own words, “to extirpate the error of weak minds and substitute for it belief in the Virtue.”
I suddenly had one of those flashes that makes you expect a little intellectual glory, and I hoped to best the philosopher. I raised the point that he had told the Manitou that violence and anger were vicious things, and yet he encouraged Alexander in his expansionistic enterprise. Aristotle answered me rather curtly, “Our community is glorious because it is virtuous. This is nothing subjective, it is a perfectly tangible reality, and it underpins our right to establish, on the entire surface of the known world, our Republic, for the happiness of the people. Our principles are truth because they are derived from the natural order of things. We are the Republic of the universal spirit.” I decided that in the future I would measure my words to avoid being made an ass of by the philosopher.
Alexander did not want to start a war because of the state of our provisions; the attackers would have given up before the besieging. Our position was also very bad as we were exposed to the archers of the enemy, since our meeting with the Manitou, they were resolved to fight. In order to gain cover, it was necessary to return to the mud of the mangrove swamps from which we had come. The men would not have held three days in these circumstances, under clouds of insects and snakes, in the unhealthy atmosphere of the swamp. The officers therefore opted for an attack that evening against the first defensive wall of the city. It was a disaster. Hundreds of soldiers died in a vain assault. The pike men and archers were formidable enemies, and our men had not time to prepare the ladders: they fell like flies. The ram likewise met an unwanted fate: nearly half of its crew was killed before it hit the doors. The survivors were so few that they were unable to maneuver the ram, which was soon stranded as a whale on a bridge, the soldiers having abandoned it in their retreat.
Alexander praised himself on his leniency toward his men and promptly called the massacre to a stop and sounded the retreat. Losses were limited but significant. The officers were reconvened, and the King of Macedonia spoke out. The king seemed very grieved by the turn of events; he confessed that he had not expected so much resistance. Then a general intervened, and reminded them how Alexander had won the Trojan War, and that Ulysses had been able to introduce Greek warriors into the city by subterfuge. Aristotle shut the general up immediately saying, “These are the idiotic legends of polytheists, and the Trojans could not have existed because no people can be so thick as to fall for such a crude trap. There would have been an intelligent Trojan to tell his fellow countrymen of their stupidity; that a horse of wood of suspicious workmanship, and that it was, besides, was an object of very pour taste, could in addition to all the rest, be a childish trick.” The General rebeled against the contempt of age old beliefs, and Aristotle replied that just because a belief is ancient it is not necessarily true. Aristotle then put an end to the conversation which had gone sour, shouting that controversies did not help.
Aristotle then made a shocking proposal, “I will challenge the Great Manitou to one on one combat, and this battle shall decide the fate of the city.”
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter V
After this terrible night, when the troops were partly decimated, Aristotle talked to Alexander and persuaded him to defy the Great Manitou in single combat to recapture the city. The Macedonian was not very enthusiastic about this proposal but we had been hit too hard to take another assault. Alexander had to resolve himself and so it was that Aristotle and I rode to the city gates, armed with white cloths in hope that they would not serve as easy targets for arrows of archers positioned high up. I confess, moreover, that I thought I was running for my life at that very moment. Aristotle shouted to the guards: “Let us enter, I am Aristotle and I come to talk with the Great Manitou of the Cosmic Serpent!“
The gates of the city opened to let us pass and we wandered through the streets and areas to reach the foot of the temple where we were led to the manitou. When we stood in front of him, I saw the anger in his eyes, mingled with an ounce of pride and pleasure, of having decimated a good part of Alexander's troops while repelling the Macedonian assault. The manitou seemed to be waiting for something from Aristotle, it was undeniable that the Greek used his wisdom to seize this opportunity, so he invoked the skinny one in a very unkind voice. “Grand Manitou, this is what we propose: you want me to write about Aornos so that the city does not fall into oblivion and I want to wipe it off the earthly world. I challenge you to a public speaking battle in front of your people to seal the fate of Aornos, if you win, I will write about the city and, if you lose, you and your men will leave it forever!" The bearded man was taken aback and answered with a rather unhealthy smile: “It works, if I win you will write and leave without asking for your rest. We will be jousting tomorrow, meanwhile, enjoy a night's sleep in the temple grounds,“ So we spent the night at the temple.
The next day we went to the public place, on the way, Aristotle held these words, “here comes the hour of truth against persuasion reasoning against rhetoric.“ The place was packed when we arrived and we were jostled by a vindictive crowd. The philosopher fell to the ground, I hastened to help him to get up when the big man arrived with a broad smile. He exclaimed, ”Haven't you your god to avoid falling so ridiculously?“ Aristotle saluted him and motioned me to leave the room. A guard seized Aristotle and told him to answer before throwing him to the ground with violence. I then tried to join my master but the guards blocked me; he got up calmly, determined not to give in to violence but it was easy to feel frustrated. The big manitou finally said these words: “Why don't you defend yourself instead of letting yourself suffer? You asked for an oratory fight, so speak! Otherwise I will consider you defeated and you will have to keep your word while writing about the city." Aristotle looked at the man and said, “Is a speech true because you humiliate your interlocutor, and what glory is there to make fun of seeing your enemy on the ground? To avoid a debate? Your people have a very poor guide!" The big manitou, red faced with anger, retorted: "for my people I am the subject and the verb, they do not need any complement." To which Aristotle, armed with an air of pleasure, answered : "indeed, if the people are a sentence, its leader is the subject and the verb, but it is also necessary that the whole be well conjugated so that it has a meaning, and in all this, I name it god!"
I stood not far from the scene, Aristotle was facing the big manitou and both, surrounded by guards, clashed in front of the vicious crowd. I then saw the plebs adhere to the words of the philosopher, so much more charismatic than his adversary of the day who, under his grotesque mustache and his tinge of frustration, ridiculed himself more and more. His eyes filled with hatred and Aristotle noticed. He slid a hint: "What guide loses his temperance as well?“ In his clairvoyance, he had not missed the change in the opinion of the people gathered around the spectacle, so much so that he played all the more beautiful. “People of Aornos, look at him well, with his grand airs and his rich attire, pictures of corruption! Look at what contempt he shows you!" The great manitou felt then that the wind was turning, and in an attack of rage, decided to finish with this duel; he then seized a dagger of a guard and threw himself on Aristotle shouting in all his voice: "Since this is so, let's see what your verve will do with that!" Using the strength and weight of his opponent, the Greek grabbed his arm and twirled him in the air, thus defending himself from the mortal blow. The manitou fell heavily into a cloud of dust and the crowd applauded as one. With assurance in his voice Aristotle uttered: "See what vice the vanquished tries to catch the sauce!" He turned to the paper tiger that lay in front of him: "You are the toy of your acedia which, in your narrow brain, is a reflection of your illness! Aornos will remain the consequence of your eternal incompetence!" Finally, he spread his arms and looked around him turning towards the disappearing crowd: "Aornos, wake up and do not let this infamous villain play on you!" The dictatorial man-child got up with difficulty, he cast a look full of vice before ordering the death of Aristotle to his guards. It was then the mass of onlookers gathered around the event and took up the case for Aristotle. Even before the guards had been able to unsheathe their weapons, they were thrown to the ground, I had to dodge quickly to avoid being trampled.
Thus ended the siege of Aornos, by a victory of Aristotle over a tyrant without consistency and in the anger of people too long exploited. The great manitou was, with the few guards who were still faithful to him, eradicated by a mass in fury. Aristotle was erected as a hero and, like the triumphant ruler of evil, he was carried by the crowd to the gates of the city. Alexander attended the show openly and once again had to recognize the priceless talent of his friend, carried by his Faith in god. Thus, the Macedonian ordered the rest of his troops to invest in Aornos. Aristotle assured the people converted to the word of the Most High, that this was an evil for good.
Translated by the brothers Angelo de Montemayor and Bender.B.Rodriguez
Translated from french into english by Caillen Jolieen MacKinnon Rose
Proofread by Conradh MacKinnon
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The Life of Aristotle, Book IV - The siege of Aornos
Chapter VI
On the evening of this victory by the word, Alexander, accompanied by Aristotle and myself, was able to observe the effervescence which reigned in the city of Aornos. The words of the prophet had been so strong that all inhabitants had to come to see this man whom all already considered as their new guide. Looking back, I still remember perfectly the feeling of freedom and joy that gripped Aornos; the powerful corruption still present had been driven out by the plebs and the others who had all gathered at the foot of the temple of the great manitou, where Aristotle and his generals had established their headquarters. A representative was sent to meet the Greek and palaver about the fate of the city.
The man who appeared before us was young, he called himself Jeremiah, he was dressed in simple clothes and had been chosen because he had always understood that Aornos was falling into disuse. Jeremiah was a philosopher and breathed virtue. He humbly approached Aristotle and greeted him with deference before saying these words: “Aristotle, your victory has opened our eyes, the city is now cleansed of all defilement with the disappearance of the great manitou. We rely on your wisdom to guide us in our future.” Aristotle was silent for a long time, Alexander did not intervene leaving the philosopher the gain of this victory that was so important for the latter. The greek used all his splendor to respond to the one who faced him: “Aornos was the seat of all vices and all sins, the city was guided by corruption and acedia, now it's all over. Formerly, I had a dream, that of an ideal city that I thought I had found when arriving in Aornos, such was my terror to see what I saw there. We must now build this new life together, that's why I'm going to write the precepts that will make Aornos the city of my dreams."
In the following days, Aristotle asked that no one disturb him on any pretext and shut himself up in a room with some food and a little water. I took advantage of this respite to walk the narrow streets of Aornos and listened to what was said there. The people had found themselves in friendship, the classes had been abolished and all shared a single purpose: to live together in perfect harmony. I was sure it would not last and that this state was mostly due to the latest events. Jeremiah had explained to the people what Aristotle had told him, and all were waiting for one thing, to put into practice those precepts spoken of by the prophet. Alexander, meanwhile enjoyed a little rest, putting his generals in command to maintain order when needed. In a few words, I can tell you today, how much these moments trotted in my mind as a turning point in the history of Aornos.
Exactly seven days after the victory of Aristotle, the latter, who had not given any sign of life during all this time, finally came out of retreat. He asked Alexander to bring Jeremiah and explained the fruits of his work with an air of appeasement and certainty in his eyes: “Aornos will be an ideal and perfect city, where all will live in harmony. The balance will be so strong that no one will be able to break it, and everyone will be welcomed like a brother. This city will be organized according to the principle of three concentric circles, or three classes of citizens." And Aristotle thus exposed each stage of the organization of the new Aornos. He explained that the city should keep the same name, to prove to all that the heart of the man can change from shadow to return to the light. Jeremiah and Alexander drank these words filled with wisdom, and we all understood that there was no alternative but to apply these just precepts.
We stayed six months at Aornos, helping Jeremiah to implement what Aristotle wrote, working tirelessly to recreate that city that the prophet had dreamed of and arguing with everyone the reasons for each decision. It is easy for me today to understand how this work was immense, because at the moment, when I write these lines, Aornos still shines with the flame that Aristotle gave birth in her. Alexander had endorsed everything; every point had been accepted, it seemed to him that the he owed it to his friend. At the turn of a conversation, seeing what interest I bore to the wise words of the prophet, Alexander explained to me that he could not have upset his friend in his ideal city project. Indeed, he had told me that he had never seen him so determined to destroy vice before returning from the city.
During these six months, Aristotle taught Jeremiah and some other inhabitants of the city the subtleties of the faith, he made them see the beauty of the love of the Most High and firmly anchored in their hearts fervor and friendship. They constituted the golden class, that of the kings' philosophers, the third circle of Aornos, all of who practiced virtue with great humility. Everyone became a priest and together they directed Aornos towards the light. It was they, with the help of Aristotle, who formed the two other circles: the silver class, composed of citizen soldiers, and the class of brass, composed of the producers. Thus Aronos experienced an era of splendor, mingled with faith and friendship where everyone naturally found his place. Once this magnificent work was completed and prospered, we decided to resume the long journey that we had started. Aristotle, who had dreamed of this ideal city, explained that he still had to continue his work through the kingdoms and Alexander went on his way with his armies. We left Aornos in the hands of Jeremiah and philosopher kings never to return. Our path led us to the gates of Athens that we had left so long ago, the soul filled with rich and imperishable memories.
Translated by brothers: Angelo de Montemayor and Bender.B.Rodriguez
Translated from french into English by Caillen Jolieen MacKinnon Rose
Proofread by Conradh MacKinnon
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Alexei Kosygin
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| Posté le: Sam Sep 19, 2020 3:01 pm Sujet du message: |
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The Life of Aristotle, Book IV - The siege of Aornos
« The last days of the Prophet »
I, Poseidonia, the Granddaughter of the prophet of God, Aristotle, Nicomachus's (Aristotle's son) daughter, would tell you the last days of the life of my grandfather.
After the death of Alexander of Macedon, Aristotle was forced to flee from Athens in a hurry.
In fact, Alexander had always protected my Grandfather, but with Alexander's death, his opponents have not hesitated to treat my Grandfather as a dangerous madman because of the teaching and spreading of the word that there is only one God in existence.
Proponents of the official religion could not endure any longer the words and teachings of Aristotle and with the death of Alexander they let go of all their gall and the population began to rise against my GrandFather.
His house was burned, and my Father, Nicomachus, had his eyes gouged out.
Aristotle decided to leave Athens for Chalcis.
Once they become settled in Chalcis, I joined them, but the recent events had troubled my grandfather and he quickly lost his strength.
It was then that we learned of the birth of the son of Seleucus, Alexander's companion who had always been more receptive to the teachings of my Grandfather. Apama his wife had given birth to a child who was named Antiochus the name of the father of Seleucus.
My grand father then had eyes that shone and as illuminated by God, he told me he must absolutely see this child.
I then sent a messenger to Seleucus, inviting him to come with his son to visit Aristotle.
Seleucus gladly accepted and arrived a month later with his wife and son.
During this period, Aristotle often talked with my father to prepare him for his future mission to become the tutor of the young Antiochus.
But his health suddenly dived again and my grandfather was in bed when I came into his room to announce the arrival of Seleucus. At that moment his face brightened and he suddenly found his strength.
He asked me to help him get dressed and joined Seleucus who was very happy to see his old master one last time, because he and Alexander had been his students ...
Aristotle embraced him and said:
| Citation: | | Seleucus I'm so happy to see you and I have great things to say, but first show me your son. |
Seleucus turned to Apama and with the child Antiochus they approached my Grandfather.
Aristotle looked intently and said:
| Citation: | Young Antiochus, your fate will be inspired and determined by God. Because of you, thousands of men of different nations will be converted to the true word of God. And among all these peoples will eventually be born the one to finish what I started.
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Then turning to Seleucus he added:
| Citation: | | Raise up your son with the faith in God, teach him the lessons that I have taught you, preparing him for the mission that God has entrusted to him. To help you, I give you my son, Nicomachus, who will tutor your son. |
Seleucus was speechless before this prophecy that the great Aristotle had revealed, that his son had been chosen by God for a great mission.
Aristotle gave Seleucus a sealed envelope marked "For Antiochus" and he stated that he should deliver the letter to his son when he had turned 15.
Seleucus thanked him and they warmly embraced.
My Grandfather then said farewell to his son, who he had been preparing the past month, as he knew this would be their final separation.
My grandfather looked away, then looking very tired, he dozed
A little later in the evening, the slave Perfidias who had come from Athens to see my Grandfather with an amphora of wine, whose contents smelt strangely of hemlock. He left the home with the satisfaction of a job well done.
After seven days of unconsciousness, Aristotle woke up. I was in tears at his side, as he opened his mouth and said in a whisper these few words:
| Citation: | My way on earth is finished, there is still much to do, but the part that God had granted me is over. Antiochus will germinate the seed that will flourish with Christos ...
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He said the last name in a barely audible whisper, and his spirit had left.
... I did not know Christos and do not know whom he was talking about ...
I'm much older now, and am going to soon meet my Grandfather again.
As Aristotle had said, I saw Antiochus, who had been prepared by my father, become King of a great Empire, I saw into the state religion the teachings of my GrandFather, I have seen thousands men who are so different be converted. I saw the word of God spread in our world. But Christos I do not know ...
Translated by Teagan 15 July 1461.
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| Posté le: Sam Sep 19, 2020 3:05 pm Sujet du message: |
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The Life of Aristotle, Book V - The Logions
« The new logions of Aristotle »
First logion
Wisdom is the means to mediating and balancing between two extremes, and may be determined rationally. When the mediation is made by a prudent man, it balances the extremes by finding a middle position.
Second logion
The intellect is something divine in comparison with man, life according to reason is divine compared to the thoughtless human life. So do not listen to those who counsel the man because he is human, his thoughts limited to that of a mortal man and to mortal things. But man must, as far as possible, immortalized by the solar quest, do everything to live according to the most noble in him;
Third logion
It is by abstaining from the excesses that we become temperate, and having done that we become more able to abstain from them as well to give us courage: we are accustomed to despise and resist fear, which makes us more courageous, and having done that we will be able to resist fear.
Fourth logion
A man drunk because of wine falls forward because his head feels heavy, but man drunk because of beer falls back because he is stunned for good. Wine also makes people very affectionate. The proof is that the drunken man kisses, even in the mouth, but those do not are sober.
Fifth logion
The Logos has arranged the universe from the 4 elements, then was given a soul to move everything. Then therefore arranged these elements to be relative to each, so that the fire is in the air, the air in the water, the water is on earth. Thereafter, the Logos has included in a divine unifying ether.
Sixth logion
Logic tells us that all men are naturally eager to learn. Knowledge is the result of rational demonstration, because the demonstration is a syllogism that produces knowledge. To satisfy this natural desire in man, the logical proof becomes necessary, because the effect, as such, can not exist without the cause.
Seventh logion
If I have a higher assumption that says that all men are mortal, and if my lesser assumption postulates that all Greeks are mortal, the logical conclusion of my proposition is: All Greeks are mortal. But in reality, the purpose of these statements affirms syllogistically the immortality of the prime motor of the world.
Eight logion
Political analysis teaches us, whenever some have great wealth and others have nothing, that it is the worst of democracies, or unbridled oligarchy or an unbearable tyranny, the necessary product of two opposite extremes.
Ninth logion
The poetic diction must have two qualities: be clear and be above vulgar language. It will be clear, if the words are taken in their literal sense, but then it has nothing more. It shall be exalted, and above the vulgar language, if one uses extraordinary words, I mean, foreign words, metaphors, elongated words, in short, everything that is not the ordinary language. But if the speech is only composed of those words, it will be a riddle or a continuous barbarism. This will be an enigma, if everything is metaphor, a barbarism, if everything is foreign.
Tenth logion
A man is a living being that has speech and is a political animal. Humanity is given to a man in power, he must then participate in the political life of the city. The word then takes on a fundamental dimension that allows the City to exist. To live outside the city is to be either a beast or God.
Eleventh logion
Only the philosopher who is also a believer has his eyes fixed on the nature of things and on the divine, having tied the principles of his life to the eternal realities and stable anchors in peace and solitude. This wisdom is contemplative, although rooted in city life, and yet it gives us the opportunity to adjust within it.
Twelfth logion
The politician must know the just itself to determine what is right and proper. The fair itself is descended from the first species existing in themselves by their eternal nature. It just should not be reduced to positive rights, multiple and variable because its scope is universal, otherwise we will not have the adequate criterion for eternal justice. What most terrible plague of injustice than with weapons in hand.
Thirteenth logion
The quality of verbal expression is to be clear without being common. That's why I say: God can reveal to me the secret of the universe someday, then before Him, I will swear to become a monk.
Fourteenth logion
It is by their nature that men are what they are, but it is by their actions that they can be happy or not. As I have little ease to make use of human feelings, God, after me, will give Christos.
Fifteenth logion
The study of natural realities are distinguished in four cases. Take, for example, a statue. The material cause: the matter that makes up an object, here the marble. It is the cause that makes possible contingencies and irregularities of the objects. Indeed, the matter is "resistant" to the position in shape. As opposed to the limitations of matter, is there where they occur by chance, "accidents". The formal cause: the form that the sculptor gives to the matter. The final cause: the purpose for what one should do to the matter. Nothing comes without a purpose. The efficient cause: the activity of the sculptor, carving the matter. For each development requires a motor that can turn it. The same thing can have a plurality of efficient causes, but not with the same sense.
Sixteenth logion
All art and all research, as well as every action and every deliberation, tend, it seems, to some good. So have we had good reason to define good: this is perfectly virtuous and as the sunlight, there is a tendency in all circumstances.
Seventeenth logion
One that will be sent by the Supreme Logos to complete my work will guide humanity to find the path of divine meditation within the blur of the future war of ideas. He and his successors will build both an ideal city and universal structure that radiate beyond the Tyrrhenian Sea and even shine on all mankind.
Eighteenth logion
Happiness is a form of contemplation that the wise man should strive to achieve.
Nineteenth logion
The sensuous beauty is an image of the eternal beauty that the soul has always provided AND things are copies of the Ideas. Beauty is the result of certain proportions of certain measures and harmonic rhythms.
Twentieth logion
Metaphysics is the science of what is, as it is: being as being. It is the science of first causes and the science of what is, as it is: being as being
Twenty-first logion
The essence of things is in the things themselves, and their shapes. The Divine Being is all-powerful AND the essence of things is in the things themselves, and their shapes.
Twenty-second logion
The Logos, in my metaphysical meaning, the supreme word, the creative principle and rational reason in the world, as containing in itself the eternal ideas, the archetype of anything.
Translated from French and Spanish to English by Bishop Prof.sloth for the Order of St. Jerome
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