The Silent Colosseum, Lucke 2026

 

As I understand it, the people of the modern world are generally descended from a small number of people who are, I believe, descended from Pharaonic Egyptians.

In my belief, as a generality the story is that the other good people of the ancient world- including those from ancient Greece and Rome, have left no descendants in the modern world. A question may then arise as to why is this so ? It is hoped that the following short story may help to assist solve the conundrum.

As such, this story seeks to go behind some of the classical sources of ancient history, to see if there are any possible realities of the decline of the Roman Empire that might, just might- and for whatever reason- have been brushed over, glorified or even distorted by the contemporary Roman authors.

 

Background to the Third Century CE

 

The first thing to note in regard to the problem is that at the time of ancient Greece and the ancient Roman Empire, the whole of the classical world had generally come to be repopulated by people of Ancient Egyptian extraction. A broad diaspora of Ancient Egyptian people therefore generally represented the Romans, the Greeks, the Persians, the Celts and I believe many others- including, I think, the Asians and Africans.

A notable feature of the Ancient Egyptian people was that their population group was not descended through the mainline of Hominine evolution, but rather from baboons who had once crossed into the Hominine line of evolution in vast antiquity and then sometimes recrossed.

Unfortunately, there was an historical problem with the Ancient Egyptian’s population group in that, historically, large numbers of people in their group had periodically sought to suicide or “transition” their population in favour of baboons. This was always a sad occurrence because of the obvious talent and future potential possessed by their group.

Fortuitously, none of these early transitional attempts had ever fully succeeded.

One such early transitioning event is recorded by the Garden of Eden story. The story is set in the ancient Levant and it records a transitioning attempt in which some of the population group in the Levant held out against a transitioning element and went on to establish a quality long term future for their people.

It is very regrettable, but during the time of ancient Greece and the Roman Empire the vast majority of the ancient Egyptians decided to follow the antecedents of so many of their population group and again attempted to suicide their people in favour of baboons.

As such, they would adopt almost any technique that they could to reduce the intelligence, physicality and overall population numbers of their people. The result was the violent, dissolute classical world societies recorded by ancient history.

Specific population reduction techniques included the undertaking of contrived suicidal wars between Ancient Egyptian regional groupings- for example, wars between Greece and Rome, Greece and Persia and wars between Rome and the Celts.

As part of their transition, the transitioning Egyptians also turned to alcohol consumption and the addition of harmful additives to their food and drinking matter with the intention of lowering the intelligence levels of their population. With time, the Roman Empire would actually impose the consumption of alcohol upon its populace ostensibly for the purpose of “pacifying” their population but, in reality, to reduce the intelligence of their people.

Taking this further, the pacified citizens of the later Roman Empire actually used to emphasise their intoxicated slower, weaker, less co-ordinated body movements to make a presentation of a pacified loyalty to Rome

The Roman Empire would also take to overtly mass loyalty testing the citizens of their population using water torture asphyxiation techniques. The real purpose of the exercise, however, was more the gradual diminution of the intelligence levels of their populace that resulted.

Fortunately, there were dissident groups to the Greek and Roman era attempted transition. These groups were generally motivated by a desire to promote an ongoing quality future for their people and one that would promote the positive constructive aspects of ancient civilizations.

Regrettably many dissidents lost their lives in the violent dangerous world of the classical transition. However, fortunately, some of the dissidents survived the ancient world’s suicidal transition. We come back to dissident groups at the end of this story.

One conspicuous transitioning event that occurred during the Roman Empire was the Great Fire of Rome of 64 CE. Here the transitioning Egyptians sought to implement a phased reduction in the overall population numbers of their people. To this effect, the majority of the Egyptian population of Rome simply built up kindling in their own homes and public buildings like temples and then simultaneously ignited their city into one huge inferno.

When this happened, the transitioning Egyptians simply stayed in their buildings and suicided in the flames. The leader of the Roman population, the Emperor Nero, simply commented:

“In the end we burn, so here we are burning.”

Ancient Roman era loyalty testing was called “probatio” and I am not sure if the actual water torture asphyxiation technique used.

Regrettably, most of the citizens of the Roman Empire were happy with the practice of “probatio”. Leading citizens would precede public discussions or discussions with the authorities by saying “probatio” to proudly display that they were of proved loyalty to Rome. The reality was that they all knew that they were intellectually diminishing themselves as part of a transition.

Dissenting citizens could show some dissent by using a phonological pun when saying the “ti” in “probatio” by mimicking a spitting motion and sound when expressing the “ti” syllable.

The citizens of the Roman Empire would reinforce a “probatio” assertion with non-verbal symbolism. The non-verbal symbolism would suggest a water soaked face. Because the citizens were familiar with rain water oxidising the surface of bronze statues with a brown patination, they would suggest that their own exposed faces and necks were of  brown patinaed bronze.

Roman citizens would also analogise raindrops as minute long, thin, polished silvery spear or arrow heads. They would further their water soaked face analogy by suggesting that their seemingly patinaed bronze faces and necks had innumerable tiny dints as if struck by a multitude of rain-like miniature spear and arrow heads.

As a consequence of all of this, by the beginning of the third century CE the transitioning populations of the ancient world were in a permanent decline. Their population numbers were decreasing and their people were becoming more and more stunted in terms of mental acumen and physicality.

There is a famous Roman novel called “The Satyricon” by the author Caius Petronius Arbiter that satirises life in the Roman Empire. In the Roman Empire of “the Satyricon” there was a widespread consumption of alcohol. The book also describes an ancient Italian town called Crotona in which no person raised any children. In my opinion the novel does provide, at least, a general indication of the circumstances of the decline of the Roman Empire.

 

Ancient Roman Sacrifice in the Third Century

 

Before the very last of the transitioning Roman Empire converted to Christianity in 380 CE, the Roman Empire maintained the ages old practice of offering animal sacrifices to the ancient Gods of Greece and Rome.

Roman Empire sacrifice in the third century CE showed many of the qualities of traditional Greek and Roman sacrifice.

The sacrifices were offered at town temples, military camps, roadside shrines and at private houses. Because the town temple sacrifices were made in the vicinity of a temple, the military camp sacrifices were made on a military parade ground and the roadside shrine sacrifices were made beside a roadside shrine, sacrificing in the Roman Empire was generally an out of doors activity.

The town temples had a staff of priests and attendants and they easily held the largest number of sacrifices.

After the sacrificial animal was slaughtered, some of the innards and flesh of the sacrificial animal were burnt on a fire on a sacrificial altar in honour of the Gods of Greece and Rome. The ancient Greeks and Romans would claim that smoke from the sacrificial altar would reach the claimed home of the Greek and Roman Gods on Mt Olympus.

Because the Gods were not claimed to receive more than some of the smoke from the altar fire, the Roman Empire generally regarded sacrificing to the Gods as more of a gesture, or “gestura” in Latin, of goodwill towards the Gods rather than as an actual gift to the Gods.

The making of the sacrifice would usually be accompanied by a request to the Gods for a bestowment of divine favours or an expression of thanks to the Gods for favours claimed to have already been provided.

For example, people might supplicate to the Gods for prosperity for their lands. Similarly, a Roman camp commander might sacrifice in front of an assemblage of his forces and on behalf of his camp to thank the Gods for assistance that he would claim had been bestowed by the Gods in the course of a battle.

Each sacrifice could also include an augural examination of the innards- but particularly the liver- of the sacrificial carcass. The examination was carried out by augurs and it was undertaken for the purpose of seeking what the classical world claimed were portents of a divine origin.

Citizens of the Roman Empire who were not of the people of ancient Greece or Rome were also expected to fit in with the Roman Empire’s practice of sacrifice. Citizens in the new provinces of the Roman Empire were expected to “adopt the ways of the Romans” which obligation included an obligation to “honour and respect the Gods of Rome”. The Roman authorities would make it clear that the obligation to “adopt the ways of the Romans” and the obligation to “honour and respect the Gods of Rome” included an obligation to sacrifice to the Gods of Rome.

Indeed, the Roman Emperor Augustus had once toured the new provinces of the Roman Empire and, resplendent in his military uniform including his golden laurels, stood upon a dais and lectured new citizens of the Roman Empire on their obligation to assimilate to the culture of the Romans.

Because Roman sacrifices were usually taken out of doors they became associated with the Roman sun. The Roman sun tended so often to set the scene for Roman Empire sacrifices.

The people of the Roman Empire would visualise the sun as a huge celestial fireball that was set high in the sky and which dominated the world below. It was a wonderful life giving sun that lit, warmed and nurtured the world beneath it.

The Roman concept of the raging fire that they visualised as engulfing the sun was influenced by the Roman experience of fire that was familiar to Romans. Such fires would include heating, lighting and cooking fires, funeral pyres and forest fires.

After each temple sacrifice temple attendants used to chop the edible meat that remained from each sacrificial carcass given that some of the meat had already been burnt on the sacrificial altar. The chopped meat was then stewed in large cauldrons to provide a meal for any member of the public to eat if they wished for a meal.

The cooking fires were placed on the front porch of each temple under the temple’s porticos.

Because the town temples conducted many and regular sacrificial offerings, they became associated with the sacrificial cooking fires. Any association between the temples and their fires obviously included an association between the temples and the smoke from the temple fires.

Smoke from the temple fires tended to rise so that the underside of the temple portico roofs were covered in dark smoke dust. Because the smoke also tended to drift out from under the portico roofs into the open air around the temple, the tops of the portico marble columns were also darkened by smoke dust.

With the expansion of the Roman Empire new temples were being regularly built across the new provinces of the Roman Empire. These were marble structures and their construction always generated a reasonable amount of marble dust across the construction sites of the new temples.

A witty Roman could treat the mineral aroma and fine dusty appearance of the marble dust as “smoke like” and quip that they could “already smell the smoke from the temple fires” when the temple was only partially constructed and not yet fully functional.

In the third century CE, the temple attendants responsible for preparing the temple’s public food offering would still present with a lot of their Egyptian heritage and culture. They had hard working Roman Empire Egyptian physiques, their heads were still quite large and their Mediterranean complexions were all the darker for performing at least some of their work out of doors.

They would dress in maroon or white coloured Roman Empire tunics and would humbly but busily preoccupy themselves by preparing the sacrificial meal.

The people of the Roman Empire used to regard maroons along with gold and purples as  the patriotic colours of Rome.

Whenever the Romans were gathered in a group, a selection of the group would wear clothing of the maroon patriotic colour of Rome whereas other members of the group would wear clothing of a disparate colouration. The disparately coloured clothing was typically of a neutral colouration like the colours white, beige and grey.

A mix of clothing colouration which included the maroon patriotic colour of Rome would always allow the group, as a whole, to make something of a presentation of an aura of patriotism.

The transitioning people of the Roman Empire adopted the catchphrase “the fire” to refer to any activity that they undertook that was directed towards achieving the aim of their ancient suicidal transition. The use of the catchphrase may have alluded to the Great Fire of Rome of 64 CE or perhaps the numerous other large fires that occurred when whole towns and villages were burnt to the ground in the numerous classical era wars of transition.

Sadly, the temple attendants took up the fashion of the era of emphasising a commitment to the ancient transition by adopting a “fiery” body language. As such, they managed to imply that their faces and bodies were made of pieces of hard carved polished Roman wood that were alight and simply burning away in the fires of the transition.

As part of their “fiery” body language, the transitioning citizens of the Roman Empire would imply that the parts of their bodies that were inherently rigid- for example their upper and lower arms or their upper and lower legs- as seen separately- were of nature rigid because they were analogously like hard, inflexible, unbending pieces of wood.

What is more, when the vast number of transitioning citizens of the Roman Empire were moving their arms they would progress their fiery body language even further. In a manner that always seemed somewhat depressing, they would imply not just that their arms were made of wood but they would also move their arms in a manner that conveyed something of an impression of tree branches swaying in a breeze.

The temple attendants used to chop the meat for the temple food offering on the flagstones of the temple portico porch beside each of the cauldrons in which the meat would be cooked. As they chopped the meat, they used to make a pile of the meat beside each cauldron before they transferred the meat to the cooking pot.

In furtherance of their transitional “fire” symbolism, the attendants used to pile the meat up in a manner akin to the flames of a fire.

As above, all this sort of fiery transitional symbolism really did just follow the trend of the vast transitioning Roman crowd.

 

The Future

 

Fortunately, as I said at the start of the story, some dissidents managed to survive the classical world’s attempted ancient transition.

One were a group of Roman Empire Egyptians who were able to escape the harsh consequences of living in the transitioning Roman Empire by taking refuge in the non-Romanised areas to the East of the Roman Empire on the European continent. They were forced to move back into the provincial Roman areas in the North East of mainland Europe when the non-Romanised areas to the East of the Roman Empire joined in with the classical world’s suicidal transition later in the Roman Empire.

The northern dissident group were lucky enough to be able to build up an ongoing population of quality people in the North of mainland Europe. They were provided with some assistance by a small group of like-minded provincial Roman citizens.

As such, the northern group were keen to have absolutely nothing to do with the classical world’s ancient suicidal techniques. They obviously, therefore, sought to abstain from alcohol consumption, and the consumption of other harmful additives that the Romans were able to include in their food and drinking matter.

They would also seek to avoid any other technique of the Roman Empire that might show any likelihood at all of leading to a reduced cognitive ability.