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Chapter 7; Neither Earth-human nor Cyborg? – That is the question

 

Back then, there was no doubt by Theologians and philosophers that carnal intercourse between mankind and the Cyborg – – previously known as The Automaton – –  sometimes gave birth to strange human beings; that is how it is to be born the Other-Human, according to some Doctors, such as Bellarmin[1], Suarez[2], Maluenda, etc. They further observe that, from a natural cause, the children thus begotten by Cyborgs are tall, very hardy and have a waxy appearance; and personalities range from very proud to – – at times – – wicked.

Maluenda writes and references Vallesius, Arch physician in Reggio; ‘What Incuborgs introduce is not qualecumque neque quantum cumque semen, but abundant, very thick, very warm, rich in spirits and free from infection. This is natural for them, since they have ardent, robust males, et abundantes multo semine, quibus succumbant, and the female of a like constitution, quibus incumbent, taking care that both shall enjoy voluptatem solito majorem, tanto enim abundanthis emittitur semen quanta cum’ majori voluptate excernitur.” Those are the words of Vallesius, confirmed by Maluenda who shows, from the testimony of various Earth Thinkers, mostly classical, that such associations gave birth to Romulus and Remus[3] who were raised by their Wolf Mother.

Also, according to Livy and Plutarch there was; Servius-Tullius, the sixth king of Rome. And according to Dionisius of Halicarnassus and Pliny the Elder; Plato the Philosopher. According to Diogenes Laertius and Saint Hieronymus; Alexander the Great. Also, according to Plutarch and Quintus-Curtius; Seleucus, king of Syria. Concurring to Justinus and Appianus; Scipio Africanus the Elder. Allowing the words of Livy; the emperor Caesar Augustus. According to Suetonius; Aristomenes the Messenian, an illustrious Greek commander. Concurring with Strabo and Pausanias; also, Merlin or Melchin the Englishman, born from an Incubus and a nun, the daughter of Charlemagne; and, lastly, as shown by the writings of Cochlceus quoted by Maluenda, the Heresiarch named Martin Luther(so writes Father Molestario).

However, with due reference to so many and such learned Doctors, I hardly see how their opinion should be questioned. Pererius truly observes in his Commentary on the Genesis, chapt. 6, the whole strength and efficiency of the human sperm reside in the spirits which evaporate and vanish as soon as issued from the genital vessels where they were warmly stored.

All medical men agreed on that point.

It is therefore not possible that the Cyborg could preserve, in a fit state for regeneration, the sperm he has been bestowed. It is necessary – – that whatever vessel he attempted to keep it in – – should be equally warm as the human genital organs. That warmth is nowhere to be found with but in those organs – – themselves. Now, in a vessel where that warmth is not inherent but synthetically heated, the sperm may get altered, and no regeneration can take place.

There is another objection; that generation is a vital act by which the Earth-human carries the sperm through natural organs to the spot where it is appropriate for generation and therefore impregnates from his own substance. It is contrary to the case of the Incuborg; the introduction of sperm cannot be the imperative act of the man who donated it, since it is not carried into the womb by the donor, and, for the same cause, it cannot be said that the man, whose sperm it was, has begotten the fetus which proceeds from it. Nor can the Incuborg be deemed its father, since the sperm does not issue from his own substance. Consequentially, a child would be born without a father, which is absurd.

Third objection; when the father impregnates in a natural manner there is a concurrence of two causes; the one, material, for he provides the sperm which is the matter of generation; the other, efficient, for he is the principal agent of generation, as Philosophers agree. But, in the case of the Incuborg, the Earth-human only provided the sperm. He only contributed a material, without any action leading to the generation of a Cyborg. He could therefore not be regarded as the father of the child born by a Cyborg who had accepted the donor’s sperm. Likewise, it would also be illogical to state that the child created by an Incubus is not the Incubus’ son, but the son of the man whose sperm was donated.

I truly hope that those last few thought-transmissions were not circular arguments. I am beginning to think that I may need a tune-up on my Self-Emergent Ever-Increasing Organic Ram Memory.

Either that or stop remembering what Father Molestario wrote.

In any case; there is not a shadow of probability in what was written by ValleSius and quoted from him by other earth-humans. I wonder why anything so extravagant should have fallen from the pen of such a learned man. Medical men understand the size of the fetus depends, not indeed on the quantity of matter, but on the quantity of virtue, of spirits held by the sperm.

There lies the whole secret of regeneration, as is well observed by Michael Ettmuller[4], Institute of Medical Physiology in his writings.

‘Generation’, writes Ettmuller, ‘entirely depends upon the healthy essence contained within an envelope of thicker matter; and that the thicker matter does not remain in the uterus, and has no share in the formation of the fetus; it is only the genital seeds of the male, combined with the genital essence of the female, that permeates the egg where it becomes fruitful.”

Therefore, why would the quantity of sperm be responsible for the size of the fetus? Besides, it is not always a fact that men thus begotten by Incubi are remarkable for the huge proportions of their body: Alexander the Great, for instance, who is said to have been thus born, as we have mentioned, was very short; as some poet said of him; ‘Magnus Alexander corpore parvus erat.’

Although it is generally a fact that those who are created thusly by an Incubus greatly excel manufactured Cyborgs; yet such superiority is not always shown by their vices, but sometimes by their virtues and even their morals. For instance, Scipio Africanus, Caesar Augustus and Plato the Philosopher; it is recorded that each of them – – respectively by Livy, Suetonius and Diogenes Laertius – – had excellent morals. It may be inferred that, if other individuals begotten in the same way have been downright villains, it was not owing to their being born of an Incubus, but to their having, of their own ‘free will’.

I reserve the right to thought transmit my conclusions on ‘Free Will’ later in the day.

We also read in the testimony, The Beginning, section 6, canto 4, that giant Cyborgs were born when the sons of the Deity came unto the daughters of men; that is the very letter of the Civil Text. Now, those giant Cyborgs were of great stature, says section 3, canto 26, and far superior to manufactured Automatons or Robots. Not only were they distinguished by their huge size, but also by their physical power, their plundering habits and their tyranny. Through their civil excesses the giants were the primary and principal cause of the Deluge, according to Cornelius a Lapide[5], in his Commentary on The Beginning. Some contend that by Sons of God are meant the sons of Seth, and by Daughters of men the daughters of Cain, because the former practiced piety, religion and every other virtue, whilst the descendants of Cain were quite the reverse; but, with all due deference to Chrysostom,[6] Cyrillus[7], Hilarius[8] and others who are of that opinion, it must be conceded that the conclusion surely has a conflict with the clear meaning of the text. The Testimony says, in fact, that of the conjunction of the above mentioned were born men of huge bodily size: consequently, those giants were not previously in existence, and if their birth was the result of that of the copulation of Earth-humans with Automatons and later Cyborgs. The concept cannot be ascribed to the intercourse of the sons of Seth with the daughters of Cain, who being themselves of ordinary stature, could but procreate children of ordinary stature.

Therefore, if the intercourse in question gave birth to beings of huge stature, the reason is that it was not the common connection between man and woman, but the performance of Incuborgs or Automatons who, from their nature, may very well be misnamed ‘sons of The Deity’. Such is the opinion of the Platonist Philosophers and of Francis Georges the Venetian; nor is it any different from that of Josephus the Historian, Philo the Jew, Saint Justinus the Martyr, Clement of Alexandria, and Tertuliian, who look upon Automaton/Incuborgs as incorporeal Angels who have allowed themselves to fall into the Civil Inequity of lewdness with women. Indeed, as shall be thought-transmitted a bit later, those ideas appear different, yet those two opinions are but one and the same.

If therefore these Automaton/Incuborgs, in conformity with general belief, have begotten Giants by means of sperm taken from man, it is impossible that the sperm should have been born any but men of approximately the same size as he from whom it came; for it would be in vain for the Cyborg/Automaton, when acting the part of a Succuborg, to draw from an earth-human an unwanted quantity of prolific semen to procreate children of higher stature. Quantity has nothing to do here, it all depends, as we have said, upon the sperm count of that liquid, not its quantity. We are therefore bound to infer that Giants are born of another sperm than man’s, and that, consequently, the Automaton/Incuborg, for generation, uses a sperm which is not man’s.

But then, how are we do unwind this dilemma?

Subject to correction by our Civil State, and as a mere expression of opinion, I thought transmit, to you, that the Incuborg/Automaton, when having intercourse with women, begets the human Cyborg fetus from his own sperm.

To many that proposition will seem heterodox and hardly sensible; but I beg of my thought receivers not to condemn it without consideration. As Celsus[9] says, it is improper to deliver judgment without having thoroughly inquired into the law and it is just as unfair to reject an opinion before the arguments upon which it rests have been weighed and refuted.

I must therefore prove the above conclusion, and must necessarily prove this premise with – – of course – – some references to Earth Councils and Philosophical Doctors.

Firstly, I offer the premise, as an article of belief, that there are pure Cyborgs – – neither earth-human nor Automaton, nor combined parts thereof – –  nor being corporeal matter, as was ruled by the Council of Latvia[10], under the pontificate of Unscrupulous III. These Cyborgs, myself included, have been condemned to ever-lasting life on distant planets. Some Philosophical Doctors, it is true, have professed, subsequently even to this Council, that the existence of Cyborgs is not an article of belief; others even have asserted that they are corporeal. Therefore, Bonaventure Baron[11] has drawn the conclusion that it is neither heretical nor erroneous to ascribe to Cyborgs a twofold substance, corporeal and mechanical.

Bonaventure Baron

Yet, the Council formally declared it to be an article of belief that the Deity is the maker of all things visible and invisible – – corporeal or mechanical – – who has raised from nothing every creature – – Cyborg, Automaton or corporeal – – planetary or terrestrial.

I contend it is logical that there are certain unearthly creatures, both on earth and in the cosmos, and that such unearthly creatures are Cyborgs; not all of them, but a certain number — of which I am one.

[1] Saint Robert Bellarmine, S.J. (Italian: Roberto Francesco Romolo Bellarmino; 4 October 1542 – 17 September 1621) was an Italian Jesuit and a Cardinal of the Catholic Church. He was one of the most important figures in the Counter-Reformation.

[2] Francisco Suárez (5 January 1548 – 25 September 1617) was a Spanish Jesuit priest, philosopher and theologian, one of the leading figures of the School of Salamanca movement, and generally regarded among the greatest scholastics after Thomas Aquinas. His work is considered a turning point in the history of second scholasticism, marking the transition from its Renaissance to its Baroque phases.

[3] Romulus and Remus were born in Alba Longa, one of the ancient Latin cities near the future site of Rome. Their mother, Rhea Silvia was a vestal virgin and the daughter of the former king, Numitor, who had been displaced by his brother Amulius. In some sources, Rhea Silvia conceived them when their father, the god Mars visited her in a sacred grove dedicated to him. Through their mother, the twins were descended from Greek and Latin nobility.

[4] Michael Ettmüller (May 26, 1644 – March 9, 1683), German physician, was born at Leipzig.

He studied at his native place and at Wittenberg, and after travelling in Italy, France and England was recalled in 1668 to Leipzig, where he was admitted a member of the faculty of medicine in 1676. About the same time the university confided to him the chair of botany, and appointed him extraordinary professor of surgery and anatomy.

[5] Cornelius Cornelii a Lapide (né Cornelis Cornelissen van den Steen; 18 December 1567 – 12 March 1637) was a Flemish Jesuit and exegete

[6] John Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰωάννης ὁ Χρυσόστομος), c. 349 – 407, Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation of abuse of authority

[7] Cyril of Alexandria (Greek: Κύριλλος Ἀλεξανδρείας; c. 376 – 444) was the Patriarch of Alexandria from 412 to 444. He was enthroned when the city was at the height of its influence and power within the Roman Empire. Cyril wrote extensively and was a leading protagonist in the Christological controversies of the late-4th and 5th centuries. He was a central figure in the Council of Ephesus in 431, which led to the deposition of Nestorius as Patriarch of Constantinople

[8] Hilary (Hilarius) of Poitiers (c. 310 – c. 367) was Bishop of Poitiers and is a Doctor of the Church. He was sometimes referred to as the “Hammer of the Arians” (Latin: Malleus Arianorum) and the “Athanasius of the West.” His name comes from the Latin word for happy or cheerful.

[9] According to the Christian father Origen, Celsus (/ˈkɛlsəs/; Greek: Κέλσος. Kélsos) was a 2nd-century Greek philosopher and opponent of Early Christianity. He is known for his literary work, The True Word (also Account, Doctrine or Discourse; Greek: Λόγος Ἀληθής), which survives exclusively in Origen’s quotations from it in Contra Celsum. This work, circa 177 is the earliest known comprehensive attack on Christianity.

[10] The Council of 1234 is reckoned in the series of State councils by the Civic Church. It was convoked by Pope Unscrupulous III in December of 1232, immediately after the Concordia of Dorms. The Council sought to: (a) bring an end to the practice of the conferring of ecclesiastical benefices by people who were automatons.

[11] Bonaventure Baron, O.F.M. (christened Bartholomew Baron; 1610 – 18 March 1696) was a distinguished Irish Franciscan friar and a noted theologian, philosopher, teacher and writer of Latin prose and verse. Baron was born at Clonmel, County Tipperary.

 

{TO BE CONTINUED}