666 & the 7-headed beast explained

In Photos: An Ancient Poem Deciphered | Roman Emperor Nero
In his study The Real Devil (2007), Biblical scholar Duncan Heaster explains the reign of Nero in the ancient Roman Empire as such:

Throughout the empire of the Roman Devil, the Christians were being persecuted (especially under the Emperors Nero and Diocletian). We have earlier commented on the connection between the Devil and the Roman authorities, and the “seeking” of opportunity to disgrace the Christians.

Dr. William Luther Pierce, in Who We Are (1982), explains further:

Massacres instigated or perpetrated by the Jews against their non-Jewish hosts in response to anti-Semitism were all too real. The great English historian Edward Gibbon describes some of these which took place in the first and second centuries A.D.:

From the reign of Nero (54-68) to that of Antoninus Pius (138-161) the Jews discovered a fierce impatience of the dominion of Rome, which repeatedly broke out in the most furious massacres and insurrections. Humanity is shocked at the recital of the horrid cruelties which they committed in the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous friendship with the unsuspecting natives, and we are tempted to applaud the severe retaliation which was exercised by the arms of the legions against a race of fanatics, whose dire and credulous superstition seemed to render them the implacable enemies not only of the Roman government but of human kind.

… In Cyrene they massacred 220,000 Greeks; in Cyprus 240,000, in Egypt a very great multitude. Many of these unhappy victims were sawn asunder, according to a precedent to which David had given the sanction of his example. The victorious Jews devoured the flesh, licked up the blood, and twisted the entrails like a girdle round their bodies.

(History of the Decline and Fall of the Roman Empire, chapter XVI)

Frederick Engels, one of the foremost thinkers responsible for the creation of Marxism knew full well that he was reconstructing early Christianity with his modern communism. In an essay entitled On the History of Early Christianity (1894), Engels describes his romantic view of early Christians and also sheds light on the meaning behind 666 and the 7-headed beast of the apocalypse:

What kind of people were the first Christians recruited from? Mainly from the “labouring and burdened,” the members of the lowest strata of the people, as becomes a revolutionary element. And what did they consist of? In the towns of impoverished free men, all sorts of people, like the “mean whites” of the southern slave states and the European beachcombers and adventurers in colonial and Chinese seaports, then of emancipated slaves and, above all, actual slaves; on the large estates in Italy, Sicily, and Africa of slaves, and in the rural districts of the provinces of small peasants who had fallen more and more into bondage through debt. There was absolutely no common road to emancipation for all these elements. For all of them paradise lay lost behind them; for the ruined free men it was the former polis, the town and the state at the same time, of which their forefathers had been free citizens; for the war-captive slaves the time of freedom before their subjugation and captivity; for the small peasants the abolished gentile social system and communal landownership. All that had been smitten down by the levelling iron fist, of conquering Rome. The largest social group that antiquity had attained was the tribe and the union of kindred tribes; among the barbarians grouping was based on alliances of families and among the townfounding Greeks and Italians of the polis, which consisted of one or more kindred tribes. Philip and Alexander gave the Hellenic peninsula political unity but that did not lead to the formation of a Greek nation. Nations became possible only through the downfall of Roman world domination. This domination had put an end once for all to the smaller unions; military might, Roman jurisdiction and the tax-collecting machinery completely dissolved the traditional inner organization. To the loss of independence and distinctive organization was added the forcible plunder by military and civil authorities who took the treasures of the subjugated away from them and then lent them back at usurious rates in order to extort still more out of them. The pressure of taxation and the need for money which it caused in regions dominated only or mainly by natural economy plunged the peasants into ever deeper bondage to the usurers, gave rise to great differences in fortune, making the rich richer and the poor completely destitute. Any resistance of isolated small tribes or towns to the gigantic Roman world power was hopeless. Where was the way out, salvation, for the enslaved, oppressed and impoverished, a way out common to all these groups of people whose interests were mutually alien or even opposed? And yet it had to be found if a great revolutionary movement was to embrace them all.

This way out was found. But not in this world. In the state in which things were it could only be a religious way out. Then a new world was disclosed. The continued life of the soul after the death of the body had gradually become a recognized article of faith throughout the Roman world. A kind of recompense or punishment of the deceased souls for their actions while on earth also received more and more general recognition. As far as recompense was concerned, admittedly. the prospects were not so good: antiquity was too spontaneously materialistic not to attribute infinitely greater value to life on earth than to life in the kingdom of shadows; to live on after death was considered by the Greeks rather as a misfortune. Then came Christianity, which took recompense and punishment in the world beyond seriously and created heaven and hell, and a way out was found which would lead the labouring and burdened from this vale of woe to eternal paradise. And in fact only with the prospect of a reward in the world beyond could the stoico-philonic renunciation of the world and ascetics be exalted to the basic moral principle of a new universal religion which would inspire the oppressed masses with enthusiasm.

But this heavenly paradise does not open to the faithful by the mere fact of their death. We shall see that the kingdom of God, the capital of which is the New Jerusalem, can only be conquered and opened after arduous struggles with the powers of hell. But in the imagination of the early Christians these struggles were immediately ahead. John describes his book at the very beginning as the revelation of “things which must shortly come to pass ; an immediately afterwards, I, 3, he declares “Blessed is he that readeth and they that hear the words of this prophecy … for the time is at hand.” To the church in Philadelphia Christ sends the message: “Behold, I come quickly.” And in the last chapter the angel says he has shown John “things which must shortly be done” and gives him the order: “Seal not the sayings of the prophecy of this book: for the time is at hand.” And Christ himself says twice (XXII, 12, 20) “I come quickly.” The sequel will show us how soon this coming was expected.

The visions of the Apocalypse, which the author now shows us, are copied throughout, and mostly literally, from earlier models, partly from the classical prophets of the Old Testament, particularly Ezekiel, partly from later Jewish apocalypses written after the fashion of the Book of Daniel and in particular from the Book of Henoch which had already been written at least in part. Criticism has shown to the smallest details where our John got every picture, every menacing sign, every plague sent to unbelieving humanity, in a word, the whole of the material for his book; so that he not only shows great poverty of mind but even himself proves that he never experienced, even in imagination the alleged ecstasies and visions which he describes.

The order of these visions is briefly as follows: First John sees God sitting on his throne holding in his hand a book with seven seals and before him the Lamb that has been slain and has risen from the dead (Christ) and is found worthy to open the seals of the book. The opening of the seals is followed by all sorts of miraculous menacing signs. When the fifth seal is opened John sees under the altar of God the souls of the martyrs of Christ that were slain for the word of God and who cry with a loud voice saving: “How long, 0 Lord, dost Thou not judge and avenge our blood on them that dwell on the earth?” And then white robes are given to them and they are told that they must rest for a little while yet, for more martyrs must be slain.

So here it is not yet a question of a “religion of love,” of “Love your enemies, bless them that curse you,” etc. Here undiluted revenge is preached, sound, honest revenge on the persecutors of the Christians. So it is in the whole of the book. The nearer the crisis comes, the heavier the plagues and punishments rain from the heavens and with all the more satisfaction John announces that the mass of humanity will not atone for their sins, that new scourges of God must lash them, that Christ must rule them with a rod of iron and tread the wine-press of the fierceness and wrath of Almighty God, but that the impious still remain obdurate in their hearts. It is the natural feeling, free of all hypocrisy, that a fight is going on and that — ? la guerre comme ? la guerre.

When the seventh seal is opened there come seven angels with seven trumpets and each time one of them sounds his trumpet new horrors occur. After the seventh blast seven more angels come on to the scene with the seven vials of the wrath of God which they pour out upon the earth; still more plagues and punishments, mainly boring repetitions of what has already happened several times. Then comes the woman, Babylon the Great Whore, sitting arrayed in scarlet over the waters, drunk with the blood of the saints and the martyrs of Jesus, the great city of the seven hills that rules over all the kings of the earth. She is sitting on a beast with seven heads and ten horns. The seven heads represent the seven hills, and also seven “kings.” Of those kings five are fallen, one is, and the other is not yet come, and after him comes again one of the first five; he was wounded to death but was healed. He will reign over the world for 42 months or 3/2 years (half of a week of seven years) and will persecute the faithful to death and bring the rule of godlessness. But then follows the great final fight, the saints and the martyrs are avenged by the destruction of the Great Whore Babylon and all her followers, i.e., the main mass of mankind; the devil is cast into the bottomless pit and shut up there for a thousand years during which Christ reigns with the martyrs risen from the dead. But after a thousand years the devil is freed again and there is another great battle of the spirits in which he is finally defeated. Then follows the second resurrection, when the other dead also arise and appear before the throne of judgment of God (not of Christ, be it noted) and the faithful will enter a new heaven, a new earth, and a new Jerusalem for life eternal.

As this whole monument is made up of exclusively pre-Christian Jewish material it presents almost exclusively Jewish ideas. Since things started to go badly in this world for the people of Israel, from the time of the tribute to the Assyrians and Babylonians, from the destruction of the two kingdoms of Israel and Juda to the bondage under Seleucis, that is from Isaiah to Daniel, in every dark period there were prophecies of a saviour. In Daniel, XII, 1-3, there is even a prophecy about Michael, the guardian angel of the Jews, coming down on earth to save them from great trouble; many dead will come to life again, there will be a kind of last judgment and the teachers who have taught the people justice will shine like stars for all eternity. The only Christian point is the great stress laid on the imminent reign of Christ and the glory of the faithful, particularly the martyrs who have risen from the dead.

For the interpretation of these prophecies, as far as they refer to events of that time, we are indebted to German criticism, particularly Ewald, Lücke and Ferdinand Benary. It has been made accessible to non-theologians by Renan. We have already seen that Babylon, the Great Whore, stands for Rome, the city of seven hills. We are told in Chapter XVII, 9-11, about the beast on which she sits that:

“The seven heads” of the beast “are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh he must continue a short space. And the beast that was, and is not, even. he is the eighth, and is of the seven, and goeth into perdition.”

According to this the beast is Roman world domination, represented by seven caesars in succession, one of them having been mortally wounded and no longer reigning, but he will be healed and will return. It will be given unto him as the eighth to establish the kingdom of blasphemy and defiance of God. It will be given unto him

“to make war with the saints and to overcome them…. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb…. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast, for it is the number of a man; and his number is Six hundred threescore and six.” (XII, 7-18.)

We merely note that boycott is mentioned here as one of the measures to be applied against the Christians by the Roman Empire — and is therefore patently an invention of the devil — and pass on to the question who this Roman emperor is who has reigned once before, was wounded to death and removed but will return as the eighth in the series in the role of Antichrist.

Taking Augustus as the first we have: 2. Tiberius, 3. Caligula, 4. Claudius, 5. Nero, 6. Galba. “Five are fallen, and one is.” Hence, Nero is already fallen and Galba is. Galba ruled from June 9, 68 to January 15, 69. But immediately after he ascended the throne the legions of the Rhine revolted under Vitellius while other generals prepared military risings in other provinces. In Rome itself the praetorians rose, killed Galba and proclaimed Otho emperor.

From this we see that our Revelation was written under Galba. Probably towards the end of his rule. Or, at the latest, during the three months (up to April 15, 69) of the rule of Otho, “the seventh.” But who is the eighth, who was and is not? That we learn from the number 666.

Among the Semites — Chaldeans and Jews — there was at the time a kind of magic based on the double meaning of letters. As about 300 years before our era Hebrew letters were also used as symbols for numbers: a=l, b=2, g=3, d=4, etc. The cabbala diviners added up the value of each letter of a name and sought from the sum to prophesy the future of the one who bore the name, e.g., by forming words or combinations of words of equal value. Secret words and the like were also expressed in this language of numbers. This art was given the Greek name gematriah, geometry; the Chaldeans, who pursued this as a business and were called mathematici by Tacitus, were later expelled from Rome under Claudius and again under Vitellius, presumably for “serious disorders.”

It was by means of this mathematics that our number 666 appeared. It is a disguise for the name of one of the first five caesars. But besides the number 666, Irenaeus, at the end of the second century, knew another reading — 616, which, at all events, appeared at a time when the number puzzle was still widely known. The proof of the solution will be if it holds good for both numbers.

This solution was given by Ferdinand Benary of Berlin. The name is Nero. The number is based on xxx xxxx Neron Kesar, the Hebrew spelling of the Greek Nerôn Kaisar, Emperor Nero, authenticated by means of the Talmud and Palmyrian inscriptions. This inscription was found on coins of Nero’s time minted in the eastern half of the empire. And so — n (nun)=50; r (resh)=200; v (vau) for o=6; n (nun)=50; k (kaph)=100; s (samech)=60; r (resh)=200. Total 666. If we take as a basis the Latin spelling Nero Caesar the second nun=50 disappears and we get 666 – 50 = 616, which is Irenaeus’s reading.

In fact the whole Roman Empire suddenly broke into confusion in Galba’s time. Galba himself marched on Rome at the head of the Spanish and Gallic legions to overthrow Nero, who fled and ordered an emancipated slave to kill him. But not only the praetorians in Rome plotted against Galba, the supreme commanders in the provinces did too; new pretendants to the throne appeared everywhere and prepared to march on Rome with their legions. The empire seemed doomed to civil war, its dissolution appeared imminent. Over and above all this the rumour spread, especially in the East, that Nero had not been killed but only wounded, that he had fled to the Parthians and was about to advance with an army over the Euphrates to begin another and more bloody rule of terror. Achaia and Asia in particular were terrified by such reports. And at the very time at which the Revelation must have been written there appeared a false Nero who settled with a fairly considerable number of supporters not far from Patmos and Asia Minor on the island of Kytnos in the Aegean Sea (now called Thermia), until he was killed while Otho still reigned. What was there to be astonished at in the fact that among the Christians, against whom Nero had begun the first great persecution, the view spread that he would return as the Antichrist and that his return and the intensified attempt at a bloody suppression of the new sect that it would involve would be the sign and prelude of the return of Christ, of the great victorious struggle against the powers of hell, of the thousand year kingdom “shortly” to be established, the confident expectation of which inspired the martyrs to go joyfully to death?

Christian and Christian-influenced literature in the first two centuries gives sufficient indication that the secret of the number 666 was then known to many. Irenaeus no longer knew it, but on the other hand he and many others up to the end of the third century also knew that the returning Nero was meant by the beast of the Apocalypse. This trace is then lost and the work which interests us is fantastically interpreted by religious-minded future-tellers; I myself as a child knew old people who, following the example of old Johann Albrecht Bengel, expected the end of the world and the last judgment in the year 1836. The prophecy was fulfilled, and to the very year. The victim of the last judgment, however, was not the sinful world, but the pious interpreters of the Revelation themselves. For in 1836 F. Benary provided the key to the number 666 and thus put a torturous end to all the prophetical calculations, that new gematriah.

Our John can only give a superficial description of the kingdom of heaven that is reserved for the, faithful. The new Jerusalem is laid out on a fairly large scale, at least according to the conceptions of the time; it is 12,000 furlongs or, 2,227 square kilometres, so that its area is about five million square kilometres, more than half the size of the United States of America. And it is built of gold and all manner of precious stones. There God lives with his people, lightening them instead of the sun, and there shall be no more death, neither sorrow, neither shall there be any more pain. And a pure river of water of life flows through the city, and on either side of the river are trees of life, bearing twelve manner of fruits and yielding fruit every month; and the leaves of the tree “serve for the hearing of the nations.” (A kind of medicinal beverage, Renan thinks — L’Antechrist, p. 542.) Here the saints shall live for ever.

Such, as far as we know, was Christianity in Asia Minor, its main seat, about the year 68. No trace of any Trinity but, on the contrary, the old one and indivisible Jehovah of later Judaism which had exalted him from the national god of the Jews to the one and supreme God of heaven and earth, where he claims to rule over all nations, promising mercy to those who are converted and mercilessly smiting down the obdurate in accordance with the ancient parcere subjectis uc debellare superbos. “Pardon the humble and make war on the proud.”] Hence, this God, in person, not Christ as in the later accounts of the Gospels and the Epistles, will judge at the last judgment. According to the Persian doctrine of emanation which was current in later Judaism, Christ the Lamb proceeds eternally from him as do also, but on a lower footing, the “seven spirits of God” who owe their existence to a misunderstanding of a poetical passage (Isaiah, XI, 2). All of them are subordinate to God, not God themselves or equal to him. The Lamb sacrifices itself to atone for the sins of the world and for that it is considerably promoted in heathen, for its voluntary death is credited as an extraordinary feat throughout the book, not as something which proceeds necessarily from its intrinsic nature. Naturally the whole heavenly court of elders, cherubim, angels and saints is there. In order to become a religion monotheism has ever had to make concessions to polytheism — since the time of the Zend-Avesta. With the Jews the decline to the sensuous gods of the heathens continued chronically until, after the exile, the heavenly court according to the Persian model adapted religion somewhat better to the people’s fantasy, and Christianity itself, even after it had replaced the eternally self-equal immutable god of the Jews by the mysterious self-differentiating god of the Trinity, could find nothing to supplant the worship of the old gods but that of the saints; thus, according to Fallmerayer, the worship of Jupiter in Peloponnesus, Maina and Arcadia died out only about the ninth century. (Geschichte der Halbinsel Morea, I, p. 227.) Only the modern bourgeois period and its Protestantism did away with the saints again and at last took differentiated monotheism seriously.

In the book there is just as little mention of original sin and justification by faith. The faith of these early militant communities is quite different from that of the later victorious church: side by side with the sacrifice of the Lamb, the imminent return of Christ and the thousand-year kingdom which is shortly to dawn form its essential content; this faith survives only through active propaganda, unrelenting struggle against the internal and external enemy, the proud profession of the revolutionary standpoint before the heathen judges and martyrdom, confident in victory.

There can be no doubt that this book, with its date so originally authenticated as the year 68 or 69, is the oldest of all Christian literature. No other is written in such barbaric language, so full of Hebraisms, impossible constructions and mistakes in grammar. Chapter I, verse 4, for example, says literally: “Grace be unto you … from he that is being and that was and that is coming.” Only professional theologians and other historians who have a stake in it now deny that the Gospels and the Acts of the Apostles are but later adaptations of writings which are now lost and whose feeble historical core is now unrecognizable in the maze of legend, that even the few Epistles supposed by Bruno Bauer to be “authentic” are either writings of a later date or at best adaptations of old works of unknown authors altered by additions and insertions. It is all the more important since we are here in possession of a book whose date of writing has been determined to the nearest month, a book that displays to us Christianity in its undeveloped form. This form stands in the same relation to the fourth century state religion with its fully evolved dogma and mythology as Tacitus’s still unstable mythology of the Germans to the developed teaching of the gods of Edda as influenced by Christian and antique elements. The core of the universal religion is there, but it includes without any discrimination the thousand possibilities of development which became realities in the countless subsequent sects. And the reason why this oldest writing of the time when Christianity was coming into being is especially valuable for us is that it shows without any dilution what Judaism, strongly influenced by Alexandria, contributed to Christianity.

In summary, “the Great Satan” of ancient times was the Roman Empire and 666 is Gematria for Nero, who was depicted as an oppressive white devil resisting the revolutionary forces of Christian communism.

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Author: National-Satanist

Just another blue-eyed devil...

3 thoughts on “666 & the 7-headed beast explained”

  1. The Chrestiani executed by Nero in 64 A.D. were a mob of Jewish revolutionaries.
    – REVILO P. OLIVER, ‘THE JEWISH STRATEGY’

    A commonly accepted story of his mistress, the aristocratic Poppaea Sabina, as a Jewess through some Jewish contamination of her family line is presupposed but I must NOT be thought to guarantee its authenticity. Many historians regard the story about her Judaism as just another Jewish hoax, and I am inclined to agree with them.
    – REVILO P. OLIVER, ‘THE JEWISH PSYCHE’

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    1. Disliked in Alexandria chiefly because of their treachery on the arrival of the Romans, and the constant source of disturbances there, [the Jews] were the victims of several acts of violence and bloodshed at the hands of the Gentiles of the city, though more than once they retaliated in kind and managed for a while to secure the respect if not the friendship of their Gentile neighbours. The worst massacre of the Jews, which occurred in A.D. 60 under Nero, seems to have been unusually terrible, for no further clash between the two races occurred for a generation.
      – ANTHONY M. LUDOVICI, ‘JEWS & THE JEWS IN ENGLAND’

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