Edgar Allen Poesoned by Jesuits
The rift between Edgar Allan Poe and Jesuits over his cosmological work Eureka can be understood through a convergence of metaphysical, scientific, and philosophical disagreements. Poe’s Eureka, published in 1848, was a prose poem that ambitiously tackled the origins, structure, and ultimate fate of the universe. It blended science, theology, and poetic insight, challenging some of the prevailing cosmological and theological frameworks of the time.
Poe’s Cosmology and Jesuit Cosmological Thought
- Poe’s Cosmology in Eureka:
- Poe proposed a finite, evolving universe that originated from a single “primordial particle” expanding outward, anticipating elements of the Big Bang theory.
- He dismissed the idea of an eternal and static universe, favoring a dynamic cosmos with a beginning and an end.
- His work was speculative but touched upon profound philosophical questions, blurring the boundaries between science and metaphysics.
- Jesuit Cosmology and the Infinite Universe:
- The Jesuits, influential in 19th-century intellectual circles, were proponents of a cosmology that leaned toward an eternal and infinite universe, often aligning with their theological views on divine omnipotence and the boundless nature of creation.
- A static and infinite universe was seen as reflecting God’s infinite nature and eternal presence, in contrast to a finite and transient cosmos.
Olbers’ Paradox and Poe’s Reasoning
Olbers’ Paradox, articulated in the early 19th century, questioned why the night sky is dark if the universe is infinite and eternal, populated by an infinite number of stars. This paradox directly challenged the Jesuit view of an infinite universe.
- Olbers’ Paradox:
- If the universe were infinite and uniformly filled with stars, every line of sight would terminate at a star, and the night sky would be as bright as the Sun.
- The darkness of the night sky, therefore, suggests either a finite universe, non-uniform star distribution, or a dynamic cosmos where light hasn’t had time to reach us due to the universe’s age.
- Poe’s Response in Eureka:
- Poe utilized reasoning akin to addressing Olbers’ Paradox to support his finite universe model.
- He suggested that the observable universe is limited, both spatially and temporally, and that light from distant stars hadn’t reached Earth due to the finite age of the cosmos.
- His poetic yet rational approach undermined the infinite-universe model supported by Jesuit scholars, positioning his ideas against theirs.
The Rift Between Poe and the Jesuits
The Jesuits were not merely theologians but also significant contributors to 19th-century scientific discourse. Poe’s Eureka likely irked them for several reasons:
- Contradiction of Doctrine:
- Poe’s rejection of an infinite universe and his deterministic yet atheological reasoning contradicted the Jesuits’ integration of infinite cosmology with divine theology.
- Eccentric Challenge to Authority:
- Poe, though not a scientist, ventured boldly into realms of cosmology and metaphysics traditionally dominated by religious and academic elites.
- Potential Threat to Influence:
- Poe’s status as a public intellectual meant his ideas could inspire broader skepticism of Jesuit cosmological and theological paradigms.
Poe’s Death and Speculative Motives for Silencing
Edgar Allan Poe’s mysterious death in 1849 has fueled countless theories, from political foul play to personal health crises, to being poisoned by Jesuits (historically known as poisoners) in order to silence his substantial voice that would otherwise undermine the desired Jesuit cosmology. Considering Eureka and its impact, one could speculate on possible motives for silencing Poe:
- Threat to Cosmological Orthodoxy:
- Poe’s challenge to an infinite universe threatened to undermine a paradigm aligned with Jesuit theological authority, creating tension with religious elites who had considerable power.
- Celebrity Amplification of Controversy:
- Poe’s celebrity status ensured his ideas reached a wide audience, potentially disrupting the Jesuit influence on intellectual and religious thought.
- Unorthodox Persona:
- Poe’s eccentricity and critique of traditional institutions made him a cultural outsider, vulnerable to ostracism or even targeted suppression by those seeking to maintain control over prevailing ideologies.
Conclusion
The tension between Edgar Allan Poe and the Jesuits over Eureka and Olbers’ Paradox highlights a moment in 19th-century thought where science, philosophy, and theology clashed. While there is no concrete evidence linking Poe’s death to this intellectual rift, the broader cultural dynamics suggest that Poe’s defiance of both literary and cosmological norms posed a challenge to powerful institutions, particularly the Jesuits and their Vatican. This speculative lens enriches the mystery surrounding his demise and underscores the fraught interplay of ideas, authority, and celebrity in shaping history.
In the mid-1840s, Edgar Allan Poe resided in a modest cottage in the Fordham area of the Bronx, New York. This cottage still sits immediately adjacent to the Jesuit Fordham University property. During this period, he developed a notable friendship with the Jesuit priests at St. John’s College, now Fordham University. This relationship has been explored in various Catholic publications, shedding light on the interactions between Poe and the Jesuits, particularly their shared activities like card playing.
Poe, grieving the loss of his wife Virginia, found solace in the company of the Jesuits. He appreciated their companionship, noting that they were “highly cultivated gentlemen and scholars” who “smoked, drank, and played cards” without pressing religious discussions upon him. This environment provided Poe with a refuge from his personal sorrows, allowing him to engage in intellectual conversations and leisurely activities.
The Jesuits, many of whom were French-born, welcomed Poe into their community. They invited him to dinners, offered access to their library, and engaged in card games, fostering a supportive atmosphere. One Jesuit, Fr. Edward Doucet, became particularly close to Poe, often accompanying him on walks and listening to his troubles. Their conversations, conducted in French, allowed Poe to express his grief and find comfort.
These interactions have been discussed in Catholic publications, highlighting the Jesuits’ pastoral care and openness. An article on Ignatian Spirituality emphasizes how the Jesuits’ approach provided Poe with companionship without overt religious pressure, aligning with their mission to meet individuals where they are. Such trusted company allowed innumerable opportunities for poisoning. Similarly, Aleteia recounts how the Jesuits offered Poe a space for intellectual engagement and personal solace during his troubled times.
These accounts illustrate a unique aspect of Poe’s life, where the Jesuits’ hospitality and nonjudgmental companionship offered him a respite from his personal struggles, demonstrating the order’s commitment to being “all things to all people.”
EAP lived near, cavorted with, befriended and trusted the Jesuits; meanwhile, EAP had published what amounted to an affrontive undermining of the (still) theoretical Jesuit Cosmology. Jesuits are historically known as poisoners. EAP was found poisoned (Poesoned) in a Baltimore gutter. Incidentally, Baltimore is the bastion of Catholicism is United States.
GEMATRIA OF POE
Zachary K Hubbard, who is onto his 25th YouTube channel after many years of posting gematrical decodings, provides some intriguing tidbits of Edgar Allen Poe’s numerical presence in the Jesuit Matrix. Sprinkled throughout this video, showing the amazing web of intrigue.
‘Celebrity author’ of his time, Edgar Allan Poe dismissed the Jesuits’ then-fresh Big Bang Theory thusly: An infinite number of stars in the supposed Universe would make night sky appear bright as day. Was EAP poesoned to silence his contrariana?
Jesuits, formed to counter the Protestant Reformation, are ‘shock-troops’ of Vatican, historically known as poisoners. Regard Their vow to “extirpate” Protestants, Freemasons and non-Catholic heretics which lists a “poison cup” amongst many other techniques. Here was admitted means for murder.
Overall Jesuit Cosmology minimizes humanity as insignificant, meaninglessly awash in infinitude with unfathomable expanse “scientifically” distancing thus disconnecting humans from God; it never brings God closer. Meanwhile, Jesuits seek generally to universally insinuate Pope as sole path for masses to God on Earth.
The curiously downplayed (still to present-day, see “WHY SUCH CURIOUSLY CONTINUING CONFOUNDAGE” below) “EUREKA” is EAP’s longest and self-proclaimed greatest work. EUREKA examines Ober’s (contradictive) Paradox: In an infinite Universe, how is the night sky dark despite the claimed infinite number of suns? This confounds the Jesuits’ humanity-minimizing Cosmology of Infinitude, giving the first plainly comprehensible explanation of how the night sky is dark despite supposed infinitude of stars.
In EUREKA, EAP claimed, among other things, that the universe is finite – in 1848 a speculated finite-aged universe presented a more philosophical phraseology of Newton’s Law of Gravitation, positing gravity as nothing but the attraction of every atom to the other atoms: “Every atom, of every body, attracts every other atom, both of its own and of every other body, with a force which varies inversely as the squares of the distances between the attracting and attracted atom.”
Regarding the Olbers’ Paradox, EAP suggested that the universe is not old enough to be endless in size (most reasonably: infinitude in distance requires infinitude in time), and even if it somehow were, we see only a tiny part of it and thus our observed part contains too few stars to fill up the sky with light. EAP agreed that light moves extremely quickly but he claimed that there hasn’t been enough time for the light to reach us from farthest reaches of the universe.
“No astronomical fallacy is more untenable, and none has been more pertinaciously adhered to, than that of the absolute illumination of the Universe of Stars. The reasons for limitation, as I have already assigned them, à priori, seem to me unanswerable; but, not to speak of these, observation assures us that there is, in numerous directions around us, certainly, if not in all, a positive limit—or, at the very least, affords us no basis whatever for thinking otherwise. Were the succession of stars endless, then the background of the sky would present us an uniform luminosity, like that displayed by the Galaxy—since there could be absolutely no point, in all that background, at which would not exist a star. The only mode, therefore, in which, under such a state of affairs, we could comprehend the voids which our telescopes find in innumerable directions, would be by supposing the distance of the invisible background so immense that no ray from it has yet been able to reach us at all. That this may be so, who shall venture to deny? I maintain, simply, that we have not even the shadow of a reason for believing that it is so.”
source: https://athenareads.home.blog/2020/05/21/why-is-the-sky-dark-at-night/
So it wasn’t that EAP was necessarily “against” the Jesuits’ plan but rather that he put forth a more sensible explanation, unfortunately differing, ostensibly, ‘too much’ from Their desired doctrine. Here was motive for murder.
Not long after EUREKA was published, EAP was supposedly found, incoherent, in a gutter in Baltimore, Catholic stronghold of USA (with first Jesuit college and stronghold in nearby Daniels, Md.). It is commonly accepted that EAP had been poisoned; he died badly soon thereafter.
EAP is still touted as a poker-playing good friend and long-time neighbor of Jesuits. Here was opportunity for murder. Did EAP’s EUREKA, confounding Jesuits’ desired cosmological doctrine, seal his silence by poesoning? Was his cup poesoned during one of his many jovial jaunts with Jesuits?
WHY SUCH CURIOUSLY CONTINUING CONFOUNDAGE?
Open and avid discussion and wonder concerning EAP might be expected to invite warm welcome, particularly within EAP’s own house/museum; instead, loaded-side-armed U.S. National Park Service (NPS) docents at EAP’s house/museum in Philadelphia resoundingly demean EUREKA, deride curiosities, scorn inquiries, downplaying and misdirecting at every opportunity, not whimsically or off-hand but rather intently as if encouraged or even instructed to do so. Why is this so?
EAP himself named EUREKA his greatest achievement. NPS, as with all government, is thoroughly infiltrated by those inured by Jesuit influence, Vatican control, Catholic faith. Recall that all hanged conspirators in the Lincoln assassination were Catholic, and Surratt’s son John fled to the Vatican for asylum, causing diplomatic break until President Reagan re-established formal relations with Vatican (ostensibly his primary service to the New World Order). Reality has generally degraded since. Had EAP made himself mortal enemy of the pro-Pope agenda?
EUREKA is suspiciously absent from nearly all publications available at the EAP museum. Diabolical omission hallmarks Jesuit handywork and signals need for dogged investigation to escape Their confounding mislead.
Be wary with whom you break bread and libation. EAP himself might have lived longer had he abided this axim.
True EAP enthusiasts could morally do no better than to doggedly pursue the truth about his murder. Are you merely another shallow and fair-weather Poeser, or will you matter more by digging deeper, revealing whatever your dark findings?