Vanishing Literature "Bacchus Recipes"

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Vanishing Literature "Bacchus Recipes"

Post by Occult Forum Archive »

Original post: SatsUrn

http://www.gangan.com/ebooks/bacchus/Bacchus.00.html

Doh said I was to post this on the Wicthcraft Library or Ceramonial Magic, but I could not find the former, so I am posting this here with your permission? with just the links. This is a very rich site for "ancient," books, authors, events, non christian history and so called mythologies. This site has been removed by Google's search engine so this will probably have a short internet life. I would recommend for those that are interested to copy all the chapters and store on floppy or CD.


Image

Bacchus

Introduction



[indent]Autobiography of a Demi-god



Feeling himself to have been misrepresented by history, the wine-god has retired to Tuscany to write his memoirs. This book is therefore his book and presents his personal view of the world, recounted with the detachment of an old man looking back on events of his life. By way of illustrations there are recipes, whose ingredients Bacchus associates with the various topics under discussion and whose method of preparation reflect the culinary practices of the relevant ages.

[indent]Each chapter begins with a poetic vignette (original meaning: a design of vine-leaves and tendrils) whilst among the numbered sketches of which it is composed, there are the starters, main courses and deserts of a historical meal.
[/indent]




Chapter 1 [1-6]
[indent]Bacchus' wine cellar, the Etruscans, hepadoptry, haggis, birth, Arrosto di Angello Etrusco, childhood and the invention of wine. Castagnaccio Toscano.
[/indent]


Chapter 2 [7-11]
[indent]The origins of the Etruscans, the births of Tages and Hercules, Etruscan Lore and wine, Cariofi in Umido, the Bacchanalian scandals, Bemraphye con Finocchio, Lightening, Prometheus' theft and punishment, betrothal to Ariadne, Nozze di Ariadne.
[/indent]


Chapter 3 [12-21]
[indent]Women and wine in the Ancient world, the fall of Veii, the legendry thirst of Rome, Tartuffo al Vino, Roman wine and wine-making techniques, Arrosto di Lepre, the quest for sweetness and the attendant lead in Roman wine, wine and hepadoptry, Pera Apicuis.
[/indent]


Chapter 4 [22-28]
[indent]Greek symposiums, Olive in Salamoia, sacrifices, dreams, prophesy and the liver, Fegato all Apicius, the Orphic heresy, the birth of Zeus and the survival of the Etruscan soothsayer until the 4th century AD, Pelanos.
[/indent]


Chapter 5 [29-40]
[indent]The creation, decadence in Ancient Rome and Augustus' measures against it, Cotechino del Mirto, Christianity, the first sacrifices, on death and rebirth, Medieval wine, the goddess Hecate, the Renaissance and its wine, Limonia, Renaissance Neoplatonism, Codognato, the Mysteries at Eleusis.
[/indent]


Chapter 6 [41-50]
[indent]Chianti, the pastoral tradition in poetry, Roman and Renaissance methods of farming, Neoplatonic theory and hepadoptry, Bianco Mangiare, Roman and Renaissance Banquets, Terrina Blanchiere con Animella, Polpetta e tartuffo, Zeus' cleansing of the heavens, Picza Figliata, the Renaissance magnus and methods of union with a diety.
[/indent]


Chapter 7 [51-59]
[indent]Hepadoptry and the fall of Ophion, Renaissance eating habits, Tortelloni di Zucca, the art of memory, Anguilla in Umido, Giordano Bruno, a definition of consciousness, the popularity of Eastern cults in Ancient Rome, the goddess Isis, Panforte Isis, Lucius Apuleius.
[/indent]


Chapter 8 [60-67]
[indent]The dating of the 'Corpus Hermeticum', the Florentine lethargy of the 17th C., the art of memory adapted to science, Salmagundi, tarot, hepadoptry and the art of memory, the invasion of the new crops, the invention of the pie, Torta Francesca di Fagiano, a history of farming in Tuscany during the 17th and 18th centuries, the salmagundi, Crostata Frangipani.
[/indent]


Chapter 9 [68-76]
[indent]The impossibility of marrying Ariadne, sexuality in Ancient Greece, Zuppa di Ostrica, the sexual attitudes and tyranny implicit in science, the passing of the age of innocence, the rites of Cybele and repentance, Salmone al Champagne, Champagne, Bavarios alla Crema, the rites of Demeter.
[/indent]


Chapter 10 [77-86]
[indent]19th C. cooking in France, on Tartatus and death, Chartreuse di Pernice, Etruscan burial practices, the rediscovery of the Etruscans, Caneton Rouenais à la Presse, the bronze liver of Piacenza, the crises of oidium, phylloxera and mildew, Baron Bettino Ricasoldi and Chianti, Pesca Melba, Canton Rouenais à la Presse.
[/indent]


Chapter 11 [87-98]
[indent]Isis and Osiris in Ancient Egypt, olive oil, the rites of the Hersephonia and Bouphonia in Athens, olive growing, the birth of Athene and Zeus' method of maintaining his title of Ruler of the Gods, the bronze liver of Piacenza and the current age, Bacchus signs off.
[/indent]Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4 | Chapter 5 | Chapter 6 | Chapter 7 | Chapter 8 | Chapter 9 | Chapter 10 | Chapter 11 | References | T.O.C.
[size=-2]© 1998 Alexander Curtis and gangan books australia, Sydney & Vienna[/size][/indent]
All truth passes through three stages
first it is ridiculed
Second, it is violently opposed
Third,it is accepted as being self-evident

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Vanishing Literature "Bacchus Recipes"

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Original post: KCh

Wow! Excellent, I"m going to definatly copy this.

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Vanishing Literature "Bacchus Recipes"

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Original post: SatsUrn

I was very impressed with the depth of the ancient in-depth knowledge that Curtis displays. Truly remarkable! I think his own words sums it up for itself;


The glory of the world resides in the fact that all that is above is akin to all that is below, for all was created by the action of a goddess dancing over the waters of herself. In thus becoming aware of herself, she created the world and all the things that exist, so that they might reflect her nature.

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Vanishing Literature "Bacchus Recipes"

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Original post: SatsUrn

I cannot find plants for Rituals and Ceremonies, but then again I could not find this thread either until now. LOL

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Vanishing Literature "Bacchus Recipes"

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Original post: SatsUrn

I am posting this because these "so called" pagan books are hidden from us and the fear and disinformation used is hidious, such as with the
"Satyricon," or "De Nuptiis Philologiae et Mercurii et de septem, by Martianus Capella. " are made out to be the worst pornography ever just to induce fear so that the truth be not be found out, about where, when, and who, are really responsible for creating the path to modern scientific knowledge, just because these ancients were not christianized.
this is just part of page 60

A modern rite for an old world: into a glass jar carefully pack a set of tarot cards, a sheep or goat's liver and a dead snake. The liver should enclose the cards and the snake be coiled around them both. The jar should then be filled with formalin, sealed and kept in a kitchen or larder.



[60]

At the beginning of the fifth century AD, as the Ancient World was approaching the last stages of collapse, a young lawyer was engaged in writing a work which was to preserve for the Medieval Ages an outline of the seven liberal arts. This was the De Nuptis Philologiae et Mercurii et de septem artibu liberalibus libri novem, by Martianus Capella. The first two books of the work recount the wedding of the nymph, Philogia, to Mercury, messenger of the gods. The gods are summoned by Jupiter from out of the sixteen regions of the sky and are invited to attend the wedding. As a present, Philogia is given the seven liberal arts, grammar, rhetoric, dialectic, arithmetic, music and astronomy, personified as women, and the rest of the work is taken up with the description and definition of these women and their attributes. Grammar is old, bearing a knife with which to remove grammatical error. Rhetoric is tall and beautiful, with a dress embroidered with figures of speech and carrying weapons to combat her adversaries. The books of the seven liberal arts thus come complete with memory images for their remembrance and the technique of memory is discussed briefly in the book on rhetoric. Had his book not been written at a time when the whole civilised world was in decay, these personifications might well have become minor deities, assisting the muses in their work, but as it was, Capella's work was lucky to survive the Dark Ages at all.
At the time of his return to Italy and subsequent arrest by the Inquisition, Giordano Bruno too, was planning a book on the seven liberal arts. Had he been able to write it, it would have given an outline of the place of the arts in the Bruno's perception of the Macrocosm and he would have doubtless engraved images of the arts onto his memory and like Capella, treated them as minor deities. In any case, we may be sure that under astronomy, Bruno would have presented a heliocentric account of the sun's movement. Bruno's heliocentricism came by way of Copernicus, but Copernicus' heliocentric theory was prompted by Capella, and in his writings Copernicus quotes from the De Nuptis Philologiae et Mercurii. However where Copernicus, under pressure from the Inquisition recanted his beliefs, Bruno refused.
At first we gods welcomed the return to heliocentricism and like Bruno, our reasons were theological not scientific. But as men became more and more obsessed with the "natural sciences", we saw how their arrogance was growing with each new phenomena quantified by these cold formula. Once again the world was being deprived of its inherent divinity. Where the latter-day Romans had been intent on desecrating moral standards, the efforts of the seventeenth century were now directed towards the implementation of a systematically heartless materialism.
Renaissance Hermeticism was founded partly on the works of Plato and the Neo-platonists but also on a group of texts known as the Corpus Hermeticum. From these latter texts came the urgency of the argument for the need of a religious reform, for they were thought of by Renaissance humanists, as being much older than either Christianity or the Judaic tradition. In reality though, they were written in the early centuries AD, sometime before Capella wrote his De Nuptis. Following the correct dating of the Corpus Hermeticum in 1614, by methods which Renaissance humanists themselves had developed, this argument was seen as effectively undermined.

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