Nag Hammadi Codex
The Acts of Peter and the Twelve Apostles
Web Publication by Mountain Man Graphics, Australia

Editorial Comments

In other papers related to the thesis that Constantine invented christianity in the fourth century, and implemented it in the Roman Empire with effect from his military supremacist council of Nicaea, we have emphasised that the field of this thesis is ancient history.

An alternative theory of the history of antiquity is being explored in which the christian "Biblical History" was inserted into the political history of the Roman Empire no earlier than the rise of Constantine.

The primary purpose of this article is the examination of the Nag Hammadi Codexes, which include both Non-Christian writings, and Christian writings, and also writings which were in the process of "Christianisation".

See Robert Lane Fox's summary of the Nag Hammadi scrolls.
See Arnaldo Momigliano on the "christianisation" of literature.

Carbon dating analysis of the binding of the Gospel of Thomas found as part of this collection has yielded the date 348 CE.




The Acts of Peter and the Twelve Apostles

The Acts of Peter and the Twelve Apostles (hereafter TAOPATTA) is the first text of a series of eight texts bound within one of the Nag Hammadi Codices. It has traditionally been regarded as some form of Gnostic Christian literature, and by many commentators regarded as originally sourced from the second or third centuries, when Eusebius would have us believe there were Gnostic Christian authors active.

However in the following article I will be presenting a case that the TAOPATTA is in fact a Neopythagorean parody of the New Testament literature, and that therefore, the author of the TAOPATTA is likely to be an extinct Neopythagorean priest who wrote the work in the fourth century, as a natural response to the implementation of Christianity by Constantine.




Parody, satire, irony and allegory

PARODY - a humorous or satirical imitation
of a serious piece of literature or writing.

SATIRE - the use of irony, sarcasm, ridicule, etc
in exposing, denouncing, or deriding vice, folly, etc.

IRONY - a figure of speech or literary device in which
the literal meaning is the opposite of that intended,
especially in the (written) ancient Greek sense
when the phraseology understates the effect intended,
employed in ridicule, or merely playfully.

ALLEGORY - figurative treatment of one subject
under the guise of another; a presentation of an abstract
or spiritual meaning under concrete or material forms.
In brief, a symbolic narrative - a parable.

Aristotle cites Hegemon of Thasos (c.400 BCE) as one of the earlier known writers of parody. Parody of authoritarian literature has been seen as particularly powerful and successful in its effect.




The Capital Wages of a Political Parody

Muhhamad is known to have made exceptions to his pacificism by authorised execution of at least 2 popular satirists when he acquired military supremacy. Parody and satire of an authoritarian leader were often viewed as crimes against the majesty of that authoritarian leader.

Although the many references in Tacitus suggest an historical reality of the possibility of torture of the upper classes, the reality is not described until Ammianus Marcellinus' account of the lese-majesty trials (literally against the majesty of the christian emperor) of the mid-fourth century. When a person was accused of treason, that person was stripped of citizenship and then could be legally tortured as a non-citizen. See the Theodosian Code 9.5 dated to 314 CE [Clyde Pharr, p.230] for those readers interested in a dated legal reference more commensurate with Constantine. We should also be reminded that Ammianus' account of the rule of Constantine does not survive, nor does the account of any living historian from that era, except for the Christian Ecclesiastical "Historians", each of whom were merely continuators of Eusebius.




The Neopythagorean Ascetic Parody of TAOPATTA

In the article below, the text of TAOPATTA is presented with interspersions at appropriate paragraph breaks of editorial commentary. The intention of this presentation will assist in establishing the case that TAOPATTA is in fact a parody of the New Testament literature, and that it was therefore written by a non-christian priest and/or scribe, perhaps Neopythagorean, and perhaps trained in the ascetic practices of the sage. (For example, as the Essenes are depicted in Philo, Josephus, Pliny, etc).

If the term Gnostic (ie: knower of (secret) knowledge) is to be applied to the author of TAOPATTA, then our claim is that he was certainly not a Christian, in the accepted and traditional sense of the word. TAOPATTA is presented as the first texts in a series of eight texts, the remainder of which are totallynon- christian (eg: Discourses of Hermes).

The person that wrote TAOPATTA and bound it in that book did so for a specific reason. The author uses allegory in the story to tell - on one level - a deep and meaningful spiritual story about life and its ultimate riches, available to those who make the journey to, and physically inhabit, as its valuable citizens, the city of their own body. This is a form of ascetic instruction, similar to the practice, for example, of yoga.

However, the story is additionally a parody on the New Testament literature. The target of the parody is twofold. Firstly it includes the uncertain modus operandi of the ministry of the Christian church (Peter) and all its followers. Secondly it targets the sheer immature and inept credulity of the Christians.




The Mysterious Travelling Pearl Man - Lithargoel

The leading character in the literary work TAOPATTA is a mysterious travelling Pearl man named Lithargoel. He may be a merchant, but we cannot be sure of this. He cries "Pearls! Pearls!" however we really do not know whether he was either buying or selling pearls. In the narrative, Lithargoel made no transactions in pearls, yet he is presented as imparting guidance and wisdom, and is in fact clearly depicted, in the environment of his own city, to be a physician and healer -- and emphatically not a "merchant".

The author of TAOPATTA presents Lithargoel describing Jesus as: "a great power for giving strength. Whereas Peter states his belief in Jesus, Lithargoel states that he rather "believes in the Father who sent him." . Clearly the story is also allegorical. His name, like the name of Peter, resolves to the name of a stone.

The references to "pearl" in the (canonical) New Testament literature is as follows:

"the kingdom of heaven is like unto
a merchant man, seeking goodly pearls:
Who, when he had found one pearl of great price,
went and sold all that he had, and bought it."
--- Matthew 13:45-46

"Give not that which is holy unto the dogs,
neither cast ye your pearls before swine,
lest they trample them under their feet,
and turn again and rend you."
--- Matthew 7:6

In TAIPATTA Peter and the "Twelve" Apostles are presented as forgetful, clueless and afraid, continually seeking shelter and lodgings. Some clever neopythagorean priest was wrote a parody of the New Testament literature. No wonder it was buried out of sight of the fourth century christians.

It is not impossible that our author may have been that Porphyrian Arius of Alexandria, highly regarded by both his friends and enemies as wise and clever in disputation. Perhaps a logician of the first order, Arius is associated with the resistance of the eastern empire against the military invasion of Constantine 324 CE, and against the implementation of Constantine's Christian religion. The words of Arius are preserved in the oldest of the histories of the Nicaean Council, as the disclaimer clause, against the words on the oath. The Arian controversy started with Arius.

The text used was from the translated by Douglas M. Parrott and R. McL.Wilson.

Best wishes to the students of life,

PRF Brown
Editor
Southern Spring 2007

The Acts of Peter and the Twelve Apostles

[...] which [...] purpose [... after ...] us [...]
apostles [...]. We sailed [...] of the body.

Others were not anxious in their hearts.
And in our hearts, we were united.

We agreed to fulfill the ministry
to which the Lord appointed us.

And we made a covenant
with each other.

[01] The Christian Covenant - is with each other, not each individual Christian Apostle to God Initially the text is physically obscure in parts. It is clear that the author commences his story by disclosing that Peter and the Apostles were united in their hearts, even if they are not perhaps so united in their minds. We are told that they found it necessary to make a covenant, the each with the other, between themselves. The author of the text is setting the stage to provide an account of what Peter and the Apostles did presumably in fulfilment of certain advice and instruction given to them earlier, by Jesus in respect of his ministry. Did indeed Peter and the Apostles make an earlier covenant with their Lord? Was in fact there at that time no covenance in existence? At the opening of their journey they are presented as finding it necessary to make a covenant - but with each other. What form of religious allegory and parody is bound by its author into this ancient text? Question [01]: Was there pre-existing and ancient historical christian ministry at all?

We went down to the sea at an opportune moment,
which came to us from the Lord.

We found a ship moored at the shore ready to embark,
and we spoke with the sailors of the ship
about our coming aboard with them.

They showed great kindliness toward us
as was ordained by the Lord.

[02] Opportunism - Setting Goals and Directions The timelessness of the oceanic expanses. The Lord of opportunity and equanimity should not be conflated. Peter and the Apostles deliver themselves to the mission. They chanced upon a boat but failed to inspect it. They chanced upon some totally unknown sailors. The unknown sailors perhaps claimed to own the unknown boat. The unknown sailors perhaps took their money. The unknown sailors perhaps spent some money. The unknown sailors perhaps stole the unknown ship. And anyway, where were these unknown sailors going? Did anyone ask about the course or destination? Question [02]: Had they actually boarded the boat yet?

And after we had embarked,
we sailed a day and a night.

After that, a wind came up behind the ship
and brought us to a small city
the midst of the sea.

[03] Oceanic Expanses - The Deep and Epic sense of Journey No directions are mentioned. With an unknown destination and unknown sailors Peter and the Apostles travel by boat (possibly stolen) to a small city in the midst of the sea. The narrative does not mention an island. Peter and the Apostles wouldn't have a clue where they are or where they are going. Question [03]: Does this Lord ordain the winds?

And I, Peter, inquired about the name of this city
from residents who were standing on the dock.
A man among them answered, saying,

"The name of this city is Habitation,
that is, Foundation [...] endurance."

[04] "Habitation" - The City in the Midst of the Ocean Peter did not know where he was going. He did not know where abouts he was. He had not received this information from the sailors. He had either not asked the sailors the destination, or had asked but had not received an answer, or had received the answer, and had forgotten it. He is advised that the city is called "Habitation". Question [04]: Why does Peter talk to the residents from the deck of the boat, rather than joining them to talk on the wharf?

And the leader among them
holding the palm branch at the edge of the dock.

And after we had gone ashore with the baggage,
I went into the city, to seek advice about lodging.

[05] The Palm Branch: Ancient Symbol of Triumph & Victory The City of Habitation was an Ancient place. Its leader honors the Ancients and the Ancient Ways. These ancient ways were not Christian. The palm branch was a symbol of triumph and victory in pre-Christian times. Peter and the Apostles appear to carry baggage. They had not yet left their possessions behind. The object of Peter's mission is seeking advice. The object of the advice is accomodation. Question [05]: Why does Peter stay close to the luggage, and concern himself with accomodation?

A man came out wearing a cloth
bound around his waist,
and a gold belt girded it.

Also a napkin was tied over his chest,
extending over his shoulders and
covering his head and his hands.

I was staring at the man,
because he was beautiful
in his form and stature.

There were four parts
of his body that I saw:

• the soles of his feet
  
• and a part of his chest
  
• and the palms of his hands
  
• and his visage.

These things I was able to see.

A book cover like (those of) my books was in his left hand.
A staff of styrax wood was in his right hand.
His voice was resounding as he slowly spoke,
crying out in the city,

"Pearls! Pearls!"

[06] First Impressions - The Travelling Pearl Man The author portrays Peter as being captivated and impressed by the outward appearances around him. The strangely dressed man is carrying not a book, but the (outward) cover of a book in his left hand. Peter remarks that the cover of the book is similar to the cover of Peter's book, presumably, again by inference, the Christian bible. Perhaps importantly the book is described as a codex. It is not described as a roll of papyri, or a scroll. The chronological implementation of codexes in antiquity will therefore assist to date this text: TAOPATTA. The Roman poet Martial is cited as a late first century codex producer. However it appears that this early practice was not sustained. The fact that Peter and the Pearl Man both carried codices places the narrative perhaps as late as the fourth century CE at which time christian and non-christian codices abound. At any rate, the books being similar were obviously not the same book. This fact has particular significance later. Question [06]: Why was Lithargoel's book similar to - and not, the same, - as Peter's book?

I, indeed, thought he was
a man of that city.
I said to him,

"My brother and my friend!"

He answered me, then, saying,

"Rightly did you say,
'My brother and my friend.'
What is it you seek from me?"

I said to him,

"I ask you about lodging
for me and the brothers also,
because we are strangers here."

He said to me,

"For this reason have I
myself just said,
'My brother and my friend,'
because I also am
a fellow stranger like you."

[07] Greeting the Pearl Man The author discloses that Peter erroneously assumes that the man actually lives in this city of "Habitation". On the basis of this belief, Peter greets the Pearl Man. Whether Peter would have greeted the Pearl Man had Peter thought the Pearl Man was not a man of the city is an issue that the author does not disclose. The Pearl Man greets Peter and asks what he seeks. Peter states he is seeking accomodation for the night. The author then discloses that the strangely dressed man is also a stranger to this city of "Habitation". Notably, Peter is shown to seek guidance from this man. This man does not seek guidance from Peter. Is the mysterious man an ancient version of Carlos Castenada? He possesses a resonant and compelling voice. We know absolutely nothing about him, except his "outlandishness". The man in the funny get-up, like Odyseus, appears never at a loss. On the contrary, Peter is shown inept and novice traveller. Question [07]: Why is Peter constantly being corrected?

And having said these things,
he cried out,

"Pearls! Pearls!"

The rich men of that city heard his voice.
They came out of their hidden storerooms.

And some were looking out from the storerooms of their houses.
Others looked out from their upper windows.
And they did not see (that they could gain) anything from him,
because there was no pouch on his back
nor bundle inside his cloth and napkin.
And because of their disdain
they did not even acknowledge him.
He, for his part, did not reveal himself to them.
They returned to their storerooms, saying,
"This man is mocking us."

And the poor of that city heard his voice,
and they came to the man who sells this pearl.

They said,
"Please take the trouble to show us the pearl
so that we may, then, see it with our (own) eyes.
For we are the poor.
And we do not have this [...] price to pay for it.
But show us that we might say to our friends
that we saw a pearl with our (own) eyes."

He answered, saying to them,

"If it is possible, come to my city,
so that I may not only show it
before your (very) eyes,
but give it to you for nothing."

And indeed they, the poor of that city,
heard and said,

"Since we are beggars, we surely know
that a man does not give a pearl to a beggar,
but (it is) bread and money that is usually received.
Now then, the kindness which we want to receive from you
(is) that you show us the pearl before our eyes.
And we will say to our friends proudly that we saw a pearl
with our (own) eyes" - because it is not found among the poor,
especially such beggars (as these).

He answered (and) said to them,

"If it is possible, you
yourselves come to my city,
so that I may not only show you it,
but give it to you for nothing."

The poor and the beggars rejoiced
because of the man who gives for nothing.

[08] A Pearl for All! Spiritual riches for the rich and poor! When the rich people who lived in this city of "Habitation" heard his voice they looked for the pearls and saw none evidenced by the strangely dressed man. They disdained him because they could not see the pearls that they expected to see. The poor people asked just to see a pearl, and the stangely dressed man reveals to them not once, but twice, that not only would it be possible for them to view a pearl - at his home city, but that if anyone were to actually travel - to this home city, then the strangely dressed man, who was shouting Pearls! would actually give to that future traveller, a pearl, for nothing. Question [08]: What goeth through the minds of Peter and the Apostles?

The men asked Peter about the hardships.
Peter answered and told those things that he had heard
about the hardships of the way.
Because they are interpreters
of the hardships in their ministry.

He said to the man who sells this pearl,

"I want to know your name
and the hardships of the way to your city
because we are strangers and servants of God.
It is necessary for us to spread the word
of God in every city harmoniously."

He answered and said,

"If you seek my name,
Lithargoel is my name,
the interpretation of which is,
the light, gazelle-like stone.

[09] Hardships of the Path: The Hearsay and the Ministry Once again, the author narrates that the leader, Peter is shown to seek guidance from a totally unknown man, in a strange city, somewhere in the middle of the sea, who is dressed in outlandishly strange clothes. In this instance, Peter seeks guidance from this man in the sphere of the ministry of the Christian message itself. The subject arises out of hardships that the Apostles were either discussing, pre-empting, or grumbling about. The author seems to suggest the issue may have been in relationship to simple lodgings for the night. Peter asks for name of this man and the directions to this home city of the unknown strangely dressed pearl man. We are not told why Peter wants to travel to this city. Peter may be thinking that this pearl bearing city might be a good place to preach the gospel of Christianity. The unknown man reveals his name to be Lithargoel. Question [09]: Why is Lithargoel, like Peter, named after a stone, and what is Lithargoel's ministry?

"And also (concerning) the road to the city,
which you asked me about, I will tell you about it.
No man is able to go on that road,
except one who has forsaken everything that he has
and has fasted daily from stage to stage.

For many are the robbers and wild beasts on that road.
The one who carries bread with him on the road,
the black dogs kill because of the bread.
The one who carries a costly garment of the world with him,
the robbers kill because of the garment.
The one who carries water with him,
the wolves kill because of the water, since they were thirsty for it.
The one who is anxious about meat and green vegetables,
the lions eat because of the meat. If he evades the lions,
the bulls devour him because of the green vegetables."

[10] The Hardships involve Ascetic practices It should be noted that while the advice given by Lithargoel appears very Buddhist, and also Essenic, it is also typical of the neopythagorean priesthood and philosophy. The efficient provisioning of the necessary elements of nature required for the basic survival of life, without any additional material concerns, is ubiquitously alluded to in ancient literature. The Master Lithargoel outlines the allegory of the path. It does not involve any "Christian gospel". It is a perennial wisdom reflected in many of the ancients. And specifically Hellenic Apollo, Hermes, and Askelepius. The path of vegetarianism is distinguished in the path. Unmistakeable also is the allusion to foresaking possessions. The reference to fasting emphasises that the path is not simply intellectual, but experiential. Ascetic practices cannot be alien to the path. Ascetic practices are in fact a necessary stepping stone. It is Lithargoel who is presented as giving the discourse on the wisdom of the path of life to the city of the pearl. Peter and the Apostles are incidental by-standers. The goals are being set by the figure of Lithargoel. Lithargoel is the master of the ancient path. Peter and Co. (christianity) are the happen-stance students. Question [10]: Why do bulls devour? Robbers, dogs, wolves and lions devour. Everyone knows that bulls are vegetarians. The ascetic practices include vegetarianism.

When he had said these things to me,
I sighed within myself, saying,

"Great hardships are on the road!
If only Jesus would give us power to walk it!"

[11] Peter's Discouragement on Hearing of the Way The narrative describes how Peter hears of the hardships. Peter becomes discouraged, and sighs aloud. He complains for lack of power to walk the road. If only Jesus could give them the encouragement to walk. He complains due to lack of enthusiasm. Question [11]: Enthusiasm - God Within Why do Peter and the Apostles lack enthusiasm?

He looked at me since my face
was sad, and I sighed.
He said to me,

"Why do you sigh,
if you, indeed,
know this name "Jesus" and believe him?
He is a great power
for giving strength.
For I too believe
in the Father who sent him."

[12] Did Peter in fact ever know Jesus at all? The master Lithargoel recognises the discouragement. The master asks whether Peter knows "this name Jesus". And whether Peter actually believes in Jesus. Lithargoel states and acknowledges that the power of Jesus is a great power for giving strength. Lithargoel states that he believes in the Father who sent Jesus. This is a statement of Lithargoel's belief in the Father of the Universe. Quite pointedly, nowhere does Lithargoel state that he himself believes in Jesus. The question as to whether Lithargoel believes in Jesus is not answered by the author of the text. Consistently, the travelling pearl man Lithargoel is presented as the master, and Peter, the leader of the Christian Apostles, the inferior, and thus the (spiritual) student of the mysterious traveller. Question [12]: Is Peter forgetful?

I replied, asking him,
"What is the name of the place
to which you go, your city?"
He said to me,

"This is the name of my city,
'Nine Gates'.

Let us praise God as we are mindful
that the tenth is the head."

After this I went away from him in peace.

[13] The City of Nine Gates - is the Human Body Lithargoel reveals that the name of his home city is 'Nine Gates'. The human body itself is often referred to as the city of 'Nine Gates'. Hinduism, Buddhism, Zen,Pythagoreansism, this allegorical meaning is unreasonably ubiquitous. The embodied (Soul) who has controlled his nature having renounced all actions by the mind dwells at ease in the City of Nine Gates, neither working nor causing work to be done. --- Bhagvad Gita 5:13 The master is trying to say that he dwells (as a citizen of the city of his body) - in his body. Further texts bound up with this text actually include a text called The Discourse (of Hermes) on the Eighth and Ninth". This confirms a system of graduation, in which the student and the mind of the student is given particular training. Another text bound to TAOPATTA defers to Hermes: "I understand Mind, Hermes, who cannot be interpreted, because he keeps within himself. And I rejoice, my father, because I see you smiling. And the universe rejoices." There is no Question over the "Tenth Gate": The head of all gates is in fact "the mind". But was in fact Lithargoel the Dalai Lama?

As I was about to go and call my friends,
I saw waves and large high walls
surrounding the bounds of the city.
I marveled at the great things I saw.

I saw an old man sitting and I asked him
if the name of the city was really Habitation.
He [...], "Habitation [...]." He said to me,

"You speak truly,
for we inhabit here
because we endure."

[14] Peter's peace - forgetfulness and distractions Peter heard the words of the master. He went away in peace. How long did the peace last? Peter is portayed to appear continually distracted. He was about to focus on his external friends, but is interrupted by the natural scene around him. The insular city of human "Habitation" was severely walled in. In the mid-fourth century land tax had tripled within living memory. The savage and exploited enforcement of the chrysagyrun (poll tax) by the Emperor Constantine had ravaged the Collegia and the aristocracy, and poor people of the empire. Peter's attention is then distracted to an old man. He is obviously entertaining doubts as to the name of the city in which he presently finds himself. Perhaps he has forgotten (again?) the name of the city? (He has already been told - at least once, perhaps twice) He vocalises these doubts by asking an old man whether the name of the city was really "Habitation"> The old man repeats, that the name of the game in the insular city of "Habitation" is endurance. The author may be referring to Peter's questions. Or his manifest doubt, or both. Questions [14]: Was the ancient "Habitation" Hellenic? Was the Hellenic civilisation beseiged on all sides? Was it walled in and surrounded by waves of oppression? Did the ancient Hellenic traditions disappear, like Atlantis? What does the field of ancient history tell us?

I responded, saying,

"Justly [...] have men named it [...],
because (by) everyone who endures his trials,
cities are inhabited,
and a precious kingdom comes from them,
because they endure
in the midst of the apostasies
and the difficulties of the storms.

So that in this way,
the city of everyone
who endures the burden
of his yoke of faith
will be inhabited,
and he will be included
in the kingdom of heaven."

[15] Endurance at Habitation: and Peter's Abstractions thereof The old man, when asked by Peter, tells the story plainly. His simple reply was: "we inhabit here because we endure. The author of TAOPATTA compels Peter to talk in response. The ancient ways have spoken clearly and simply. The author of TAOPATTA compels Peter to abstract. Peter then abstracts on his initial abstraction. Chinese whispers. "Habitation" becomes a complex echo The Christian ethical system invokes yokes of faith. Over and above "habitation and endurance" Peter abstracts: all in the plural - "trials", "cities", "kingdoms", "apostasies" (ie: defections), "difficulties of the storms". Peter abstraction ends in a real estate merger. The big Christian picture is finally defined by its scale. Many individual units of yoked "Habitation" yield to a "kingdom". Peter practices his ministry on the old man. We are not told by the author of the TAOPATTA whether the old man endured Peter's response. Question [15]: Is the "Kingdom of Heaven" an abstraction of an abstraction by Peter, based on the simple concept of enduring life?

I hurried and went and called my friends
so that we might go to the city that he,
Lithargoel, appointed for us.
In a bond of faith we forsook everything
as he had said (to do).

We evaded the robbers, because they
did not find their garments with us.
We evaded the wolves, because they
did not find the water with us
for which they thirsted.
We evaded the lions, because they
did not find the desire for meat with us.
We evaded the bulls [...] they
did not find green vegetables.

[16] Peter's Hurry: a distant Appointment with a Pearl Peter and the Apostles make a second covenant. What's the hurry with Peter? For some reason a new plan had been unfolded. The navigation systems had been locked onto "Nine Gates. Whereas before their destination was totally unknown, now it had been appointed for them by Lithargoel. Lithargoel, the strangely clad travelling pearl man. Peter and the Apostles do not take to the path individually. The author has them make a bond of faith to take the first steps. Peter narrates this foresaking as if he had never before done this. The author implies that Peter and the Apostles were novices. That they had never before foresaken their possessions, which possibly they accompanied off the boat at the jetty. This is their second covenant (See [01]) for the mission. Yet Peter and the Apostles prevailed the ancient path. It was an encouraging part of the story. Peter recounts how garments, water and meat were not found with us by the beasts. We are not told whether in fact these things were well hidden. The bread and the black dogs were not mentioned by Peter. Peter says "the bulls [...] did not find green vegetables". The "with us" is omitted in the case of the green vegetables. Question [16]: Green vegetables are highlighted: Do ascetic practices eventually embrace vegetarianism?

A great joy came upon us and a peaceful
carefreeness like that of our Lord.

We rested ourselves in front of the gate,
and we talked with each other about that
which is not a distraction of this world.
Rather we continued in contemplation of the faith.

[17] Carefreeness of our Lord? Hello? Is the journey to the City in fact completed? The immense feeling of home to the way-farers journeyings. A direct association to the peace and joy of Jesus. Perhaps a carefree non-christian comment employed by the author? The author informs us that the christian ministry stops short of entering the city of the 'Nine Gates'. Peter and the Apostles do not enter the city. They journey as far as the gates to the city. But they decide to rest in front of the gate. They do not enter the native city of the Pearl Man. The author does not make them inhabitants. The lesson of the author in parody is certain: they are technically not inhabitants of 'Nine Gates'. They have yet to enter (meditatively) into their own bodies. The novices have rested instead of taking the last step. What then what do they do? They discussed the negation of worldly distractions. Peter rather defines this (philosophy or act) to be the same as contemplation of the faith. The reader is left to presume this faith is Christian. We should be impressed with the scribe's cleverness here. Question [17]: Is not the contemplation of (any) faith in fact a silent (and inner) communion without words?

As we discussed the robbers
on the road, whom we evaded, behold
Lithargoel, having changed,
came out to us.

He had the appearance of a physician,
since an unguent box was under his arm,
and a young disciple was following him
carrying a pouch full of medicine.
We did not recognize him.

[18] Contemplation of the Faith: discussions of robbery and evasion. Quietitude of the mind and equanimity of the soul is avoided The author of TAOPATTA next discloses the tangential results of Peter and the Apostles' continued contemplation of the faith: ultimately a discussion of the evasion of robbers on the road. The author narrates that while Peter and the Apostles were resting before the gate of the city, instead of entering it, as they were instructed, the personal object of their pilgrimage, the strange man Lithargoel, now dressed (differently) in the garb of a physician, came out of the city - perhaps that same gate. Reference is explicitly made to Lithargoel whose appearance is now likened to a physician. No longer does he wear the garb of the pearl man of "Habitation". Lithargoel is depicted in the garb of a healer. Under his arm is a box of healing ointment. Rendered literally, "the box of the physician's craft." This physician does not operate by spirit alone! Moreover, he does not work alone but with an assistant. And his assistant also did not operate by spirit alone. Lithargoel's young apostle carried a medicine pouch. The narrative does not disclose its contents. It could have been totally empty for all we know. But Peter and the Apostles do not see Lithargoel! He is certainly the end of their journey, but they failed to either remember or identify him. In brief, they are presented as forgetful. Neither Peter, nor any other Christian Apostles recognised the outlandish Lithargoel, from their earlier acquaintaince at the city called "Habitation" in the midst of the sea from which they had just trecked. Again, the allegory that outward appearances can be deceiving as landmarks in an inner journey. The author of TAOPATTA is saying something here: Peter and the Apostles are not the sharpest tools in the shed. They are forgetful at every turn. Questions [18]: Why do they forget the Pearl Man's face? Why do they forget the Pearl Man's voice, hands and feet?

Peter responded and said to him,

"We want you to do us a favor,
because we are strangers,
and take us to the house of Lithargoel
before evening comes."

He said,

"In uprightness of heart I will show it to you.
But I am amazed at how you knew this good man.
For he does not reveal himself to every man,
because he himself is the son of a great king.

Rest yourselves a little so that I may go
and heal this man and come (back)."

He hurried and came (back) quickly.

[19] Peter's lack of Greeting: but want of favour. The Christian mission and ministry is consistently presented. The author would have it as a search for accomodation and lodging! The author of the work consistently compounds Peter's ineptitude. The narrative again presents Peter as asking people for directions. And if it is not durections, it is favours. Now Peter asks for directions to Lithargoel's place. He is actually asking Lithargoel this question, Peter is not aware he is talking to Lithargoel. Peter is totally unaware. Peter is not "in the body". Peter is not (yet) a citizen of the city of "Nine Gates". Peter and the Apostles are resting at the gates. They are asking strangers for favours and directions. Night is due to arrive soon, and they seek lodgings. This is the third reference to their seeking accomodation. They felt justified to ask favours on the basis they were strangers. It apparently does not occur to them that they should enter the city. Lithargoel promises to comply with this favour. He mentions "amazement", "reveal", and "son of a great king". Lithargoel tells them to continue resting where they are. Lithargoel must go off and heal someone. We are not advised whether Lithargoel actually heals anyone. The author keeps casting presumptions in every direction. Notably, the Apostles continue to rest and abstract. Lithargoel promptly returns to the gate. Questions [19]: Surely someone must remember him? Why do the apostles not also heal, but rest on their laurels? Why do they not enter "The City of Nine Gates"? Why do they stop short, at the gates to the city? Why are they described as "not in the body"? Is this related to memory, and forgetfulness?

He said to Peter,

"Peter!"

And Peter was frightened,
for how did he know
that his name was Peter?

Peter responded to the Savior,

"How do you know me,
for you called my name?"

[20] Lithargoel calls Peter by name: Peter was frightened - for how did Peter remember that his name was Peter? We may well assume that Lithargoel in fact knew Peter's name from their meeting in the city of "Habitation", or from overhearing the discussion of hardships amidst the group at that time. Peter and the Apostles did not recognise Lithargoel, but it is reasonable to presume that Lithargoel recognised them. In the least, we dont presume Lithargoel to be as fortgetful as Peter. Lithargoel recognises and greets Peter: "Peter!" Peter is painted in a mixture of modes... He is busy abstracting the negations of worldly distractions. He is busy resting at the gate to the city. He continues to fail to identify the man Lithargoel When his mentor identifies and greets him by name he is shocked. His abstractions at the gate to the city turn to fear. He cannot explain to himself why this man knows his name. Peter is shown to be frightened in the face of true (self) knowledge. Before the Saviour is introduced in sequence, the text portray's Peter's dilema out of which the author of TAOPATTA delivers another back-handed dispersion: For how did he [Peter] know that his name was Peter?" What is the limit of this compounding of Peter's forgetfulness? In Peter's act of responding to Lithargoel out of a place of fear the author introduces Lithargoel as the saviour A climax to the story of the narrative is being attained. The author of the text of TAOPATTA states that: "Peter responded to the Savior" at that time. The path of the narrative reaches its peak. A great revelation has been made: Lithargoel is the Savior! Or is he? Can indeed there be any question about this? Either Lithargoel is the Savior, or he is not! Who can we rely upon for an authority here? What would the first Apostle Peter tell us? At this juncture, Peter asks a question. "How do you know me, for you called my name?" Clearly, the first Apostle Peter does not recognise the saviour. Someone, whom he does not recognise, has called him "Peter". He does not recognise this person, and asks the question. We already know that he does not recognise Lithargoel. The narrator at this point is saying that Peter does not recognise the saviour. He has no idea of the identity of this seeming physician. He has forgotten the face. He has forgotten the palms of the hands. He has forgotten the chest. He has forgotten the soles of the feet. He is enmeshed in the outer world of appearances. He is still travelling to the city of the body: meditation. He is pitched outside this city, by its gates. He is abstracting abstractions ad nauseum. He is recounting overcoming the brigands and bandits. He is drunk with the delusions of the world. He is not yet out of a state of fear, by the gates. He is just like a normal twenty-first century person, who, not yet a citizen of the "City of Nine-Gates", has yet to dwell within their own body in peace. [The ancient message is to endure and to journey there!] Questions [20]: Could Peter forget his own name? Did Peter recognise the face of Jesus Christ face to face?

Lithargoel answered,

"I want to ask you who gave
the name Peter to you?"

He said to him,
"It was Jesus Christ,
the son of the living God.
He gave this name to me."

[21] Lithargoel - the Saviour: Asks Peter about the name of Peter The author wrote this text with not just one, but as I hope to outline, with a number of allegorical themes in mind. The obvious theme, to the committed devotee and Christian follower of Peter and the Apostles, was that Jesus knew Peter's name because Jesus had named Peter according to the "christian tradition". The trap-like inference has already been sprung! The audience simply awaits climactic confirmation. But the narrative sees Peter simply state the tradition. The sequence of the story leads the devotee of traditon to expect that a revelation is about to occur. Lithargoel asks Peter who have Peter his name. Peter responds: "It was Jesus Christ, the son of the living God. He gave this name to me." clearly, Peter still does not recognise the speaker to be either Jesus Christ, the saviour or Lithargoel. Peter and the Apostles were restive at the gates. True, that had journeyed a long way from "Habitation". But they were ignorant of who stood before them. Question [21]: Does Peter remember the Christian tradition? How is Peter able to remember this Christian tradition, and yet forget many very simple things?

He answered and said,

"It is I! Recognize me, Peter."

He loosened the garment, which clothed him -
the one into which he had changed himself because of us -
revealing to us in truth that it was he.

[22] Lithargoel challenges Peter's recognition and memory. Revelation, Recognition and Reality in TAOPATTA Who indeed is this Lithargoel? Who indeed is the Pearl Man? Cleverly springing multi-threaded trap-like inferences The multi-threaded trap-like inference is now sprung! The narrative has seen Peter confirm the christian tradition. Devotees of this tradition, when Lithargoel exclaims ""It is I! Recognize me, Peter." recognise the figure of Lithargoel as the saviour. There is much to support the christian devotee inference ... The Christians' Inference: Lithargoel is Jesus Christ! Lithargoel is "portrayed" as the travelling man and healer. Lithargoel had the cover of a book ("like Peter's!") under his arm . Lithargoel is portrayed as the travelling man and healer. Lithargoel is the master and Peter is the student. Lithargoel is a mysterious travelling pearl man. Lithargoel talks to the poor and poverty-stricken people Lithargoel is disdained by the business class merchants Lithargoel is presented as an actively practicing physician Lithargoel is a citizen of "The City of Nine Gates Lithargoel is a good man and perhaps the son of a great king. Lithargoel is the enigmatic central figure to TAOPATTA. Lithargoel is Jesus Christ! Who else could he be? Lithargoel revealed "to us in truth" that it was He. The Others' Inference: Dont be too hasty jumping to conclusions. When Lithargoel exclaims ""It is I! Recognize me, Peter", Lithargoel is simply harking back to their earlier meeting in the city of "Habitation", which meeting Peter manifestly forgets. Lithargoel knew Peter's name because his memory was not impaired, and he did not fail to recognise Peter. Lithargoel never professes to be Jesus. Neither does Lithargoel profess any belief in Jesus' name. Lithargoel states his belief "in the Father (of the Hermetic Universe)". Question [22]: Did in fact Lithargoel reveal to us in truth that it was he? Did Peter and the apostles make the connection?

We prostrated ourselves on the ground
and worshipped him.
We comprised eleven disciples.
He stretched forth his hand
and caused us to stand.
We spoke with him humbly.
Our heads were bowed down
in unworthiness as we said,

"What you wish we will do.
But give us power to do
what you wish at all times."

[23] Eleven or twelve prostrated disciples worship Pearl Man? Prostration is not found amidst canonical new testament verbs. Prostration to the ground is often required in worship of military despots. The title "The Acts of Peter and the Twelve" suggests 13 Apostles. The mainstream story suggests only 12 Apostles, of which Peter was one. And now here we have another numerical estimation: "We comprised eleven disciples" conflicts with both of the above. The parodist was having a field day with the Christian tradition. We might also ask, if it was Jesus, why did he not simply ask the disciples to stand? Why did he need to "stretch forth his hand and "cause" them to stand, like a magician? The author has the apostles "heads bowed, and unworthy". The apostles state they will do want they're told. Their final request is for the power to do what they're told. Question [23]: Did they ask for the power of memory? Did the revelation include an appraisal of their forgetfulness?

He gave them the unguent box and the pouch
that was in the hand of the young disciple.
He commanded them like this, saying,

"Go into the city
from which you came,
which is called Habitation.

Continue in endurance as you teach
all those who have believed in my name,
because I have endured
in hardships of the faith.

I will give you your reward.
To the poor of that city
give what they need
in order to live
until I give them
what is better,
which I told you
that I will give you
for nothing."

[24] The First Commandment: Become the Pearl. Remember the ascetic path and the Pearl Become the physicians of your own souls Learn to heal (and educate) yourselves The raw materials (of physical healing) are already in the hands of the apostles of the healer before the first commandment is given. Or perhaps this action was the commandment. He tells them to return to "Habitation". He says to continue in endurance, and to give to the poor what they need to live ... until Lithargoel gives them what is better. The Pearl is recognition of citizenship in, not just a visit or a holiday to, the "City of Nine Gates" -- to dwell within the body -- The embodied (Soul) who has controlled his nature having renounced all actions by the mind dwells at ease in the City of Nine Gates, neither working nor causing work to be done. --- Bhagvad Gita 5:13 This is ancient and perenial wisdom. The commandment is to be healers, to be healing. The journey of endurance is to become the Pearl. A pearl grows in stillness, slowly, by accretion. Return to the city of the body. Become still. The commandment: Be at peace. Question [24]: Any questions?

Peter answered and said to him,

"Lord, you have taught us to forsake
the world and everything in it.
We have renounced them for your sake.

What we are concerned about (now)
is the food for a single day.

Where will we be able to find the needs
that you ask us to provide for the poor?"

[25] Peter's Answer to the Lord's First Commandment The author of TAPATTA has Peter answering the commandment. But what does the analysis of Peter's answer reveal? Peter claimed that the Lord's teaching was "to forsake the world and everything in it." In point of fact the teaching revealed by Lithargoel [10] was "to forsake everything that one has" (only)! and moreover, in addition, the teaching mandated ascetic practices, specifically "fasting daily from stage to stage." Peter has the Lord's First Commandment wrong. Clearly, Peter's concern with food precluded the possibility that he (and the Apostles) were involved in fasting. When Peter says "we have renounced them for your sake." the question that is begged, considering the above, what in fact did Peter and the Apostles renounce? Peter is now concerned about food, and it is not clear that this food is the food for the poor, seeing that the food and the needs of the poor are mentioned by the composer of this text in separate sentences. Question [25]: Why is Peter concerned with food? Why are Peter and the Apostles not following the ancient traditional religious practices as outlined most clearly and authoritatively by Lithargoel the Pearl Man?

The Lord answered and said,

"O Peter,
it was necessary that you understand
the parable that I told you!

Do you not understand that my name,
which you teach, surpasses all riches,
and the wisdom of God surpasses gold,
and silver and precious stone(s)?"

He gave them the pouch of medicine and said,

"Heal all the sick of the city
who believe in my name."

[26] The Necessity of Understanding the parable of the City of the Nine Gates and the Pearl of its Citizenship Peter is being corrected for the third time [6],[12]. Lithargoel points out that Peter does not understand the the name which Peter teaches, surpasses all riches, and particularly the riches of food and accomodation. Lithargoel gives the apostles another pouch of medicine. He simplifies his instructions to: "Heal all the sick of the city who believe in my name." Question [26]: Why does the Healer have to repeat himself?

Peter was afraid to reply to him for the second time.
He signaled to the one who was beside him, who was John:

"You talk this time."

John answered and said,

"Lord, before you we are afraid to say many words.
But it is you who asks us to practice this skill.
We have not been taught to be physicians.
How then will we know how to heal
bodies as you have told us?"

[27] Peter flicks the hard question to John. John admits that none of the apostles have performed healings. John admits to not having being taught to be a physician. He admits to no knowledge of healing bodies. Question [27]: Did Peter or the Apostles ever once conduct a physical healing process? Can John be in fact speaking rightly of this issue?

He answered them,

"Rightly have you spoken, John,
for I know that the physicians of this world
heal what belongs to the world.

The physicians of souls,
however, heal the heart.

Heal the bodies first, therefore,
so that through the real powers of healing
for their bodies, without medicine of the world,
they may believe in you, that you have power
to heal the illnesses of the heart also.

[28] Lithargoel confirms John's admission, and generalises: "The physicians of this world heal what belongs to the world. The physicians of souls heal the heart." For the third time he commands them to heal. [24,26] The power of belief in the power to heal the heart, is derived "through the real powers of healing for their bodies. The Pearl Man insists true religion must included healing: His Thrice-Great commandment is ancient: be healing! The ancient Hellenic lineage of healing extends back to Pythagoras. Afterwards Hippocrates furthered the field: "By Apollo I swear ... " The Hippocratic Oath is preserved today, as is the snake-encircled staff of Asclepius on the emblem of the medical profession. The temples of Asclepius were centers of healing and knowledge. The priests of these temples performed the role of the medical services. These people also preserved the knowledge of healing. It is known that Constantine destroyed such temples 324 CE. And that Constantine had their priests executed. The ancient traditional Hellenic religion preserved the knowledge of "healing services". Question [28]: When is an ancient Christian ever depicted dressed as a physician, healing the sick? Were Hippocrates, Asclepius or Apollonius of Tyana healers?

"The rich men of the city, however, those
who did not see fit even to acknowledge me,
but who reveled in their wealth and pride -
with such as these, therefore, do not dine
in their houses nor be friends with them,
lest their partiality influence you.

For many in the churches
have shown partiality to the rich,
because they also are sinful, and
they give occasion for others to sin.

But judge them with uprightness,
so that your ministry may be glorified,
and that my name also, may be glorified
in the churches."

[29] Glorifying "also" the name of the Pearl Man in the churches The rich people may disdain the knowledge of the pearl. They are interested in material and not spiritual values. Is the christian ministry a judge of the rich men? Are wealth, pride, houses, sin and sinfulness judgable? How will any of this glorify the christian ministry? The answer of course is that the christian ministry is a sham. The parodist would have the glorification of the ministry dependent upon uprightness in judging wealth, pride, sinfulness, etc. The service of healing does not enter the equation. Peter and the Apostles are too forgetful. When the reality of this sham of christianity becomes apparent, and it becomes known that christianity is not the pearl, then the name of Lithargoel, Healer and Pearl Man of Nine Gates, will be glorified, in the churches, as it was before Constantine. Question [29]: Non judgemental

The disciples answered and said,

"Yes, truly this is
what is fitting to do."

They prostrated themselves
on the ground and worshipped him.

He caused them to stand
and departed from them in peace.
Amen.

[30] The disciples answer their Lord: They agree that his plan is fitting. But what would they know? The author of the text has the apostles prostrate themselves on the ground again. The Pearl Man left them in peace. He's probably had enough of them by then. Question [30]: How many apostles were prostrated? Was it eleven? Was it twelve? Was it thirteen?

Index | TAOPATTA Index | Mountain Man Graphics