Who Is Johnny?

 

 

He actually didn’t have a deal with the devil… His parents blessed him. But, for fun… 🙂

 

My Parents blessed me by saying, “You can do whatever you put your mind to.” So, I listened, and became a writer. 🙂

Here’s Vivaldi. I’ll let the listeners decide which is which. Is Johnny Vivaldi or Paganini? It can be hard to tell because I don’t think either were necessarily evil. I think people with talent ought to live off of their talent.

 

But the story here is that Paganini’s mother was supposed to have made a deal with the devil to make Paganini the world’s greatest violinist. And people all throughout Europe hated him because they thought that his “Talent” could only come from a satanic agency.

The truth is he was just way ahead of his time. Some atonal influences, Spanish guitar, and some modernism. What’s interesting about him is how much influence he’s had on musical structures in the Silent Era. If you listen closely, his scores, or things like it, were performed in Old Hollywood. This was a time when Hollywood was notably pure, and simple and not debased like it is now.

Though, there is some striking element to Paganini that would make one think he made a deal with the devil. Not for his apparent quality, but for his lack of quality. He’s certainly not the best Violinist. He’s certainly not the most influential. Vivaldi’s score here has had more lasting impact on music than Paganini. Some of the theories in Vivaldi are being implemented now, especially some of the ending techniques and climaxes. Which make Vivaldi a little bit more influential on modern music, but Paganini definitely had huge influence on a period of melody.

Which, neither had a “deal with the devil.” It’s just that Paganini was doing something that sounded like it should be in the 1930’s when he was born in the late Eighteenth Century. And Vivaldi, actually, was far more advanced in his musicality. Some of the stuff he is doing in this selection sounds like it should be from modern era, with the musicality and drops and transitions. Which, makes him a little more skilled as a composer and all around musician, considering he tapped into something more permanent, and less niche.

But, beauty wise, I like Jazz. And Paganini sounds more like Jazz. In fact, the influences are almost uncanny, how Paganini did pieces that actually sound like Jazz in the 1940’s Swing Era, just with the melody.

 

So, the question is, which of these musicians is Johnny? Do we ultimately equate success with “Satanic Influences”? Because here, my beloveds, is someone who made a deal with the devil:

 

 

The devil does not make it a habit of passing off good music as good music. Normally, it’s his way to make good music seem as if it was from his influence. And then this gets passed off as music, this and seven minutes of silence. And, I’ve heard some of his songs which could compare well to both Vivaldi and Paganini, but really, a person who’s famous for this can only be famous for having “Made a deal with the devil” or in laymen’s terms, selling out his profession for fame and fortune.

And the reason you can’t and ought not do this is because it makes artists who do have talents much harder to actually break into their field. If it were level, and aesthetics were judged based on merit, there wouldn’t be this atonal music because it is a sign of decadence and corruption when this becomes famous, and otherwise brilliant composers and musicians get marginalized for their traditions.

How Can You?

How can you still have so much respect

After all the crap I pulled?

My own family thinks I’m some kind of retard

And you think I’m a hero?

 

I say, love doesn’t fade…

But as the poem I wrote about Jeroboam and Hannai

Shows, love that cannot be expressed

Wells up into the

Perfect form of hatred.

 

Please, though we must part

Love me from afar like I do you.

You will find all of that hate go away

And I cannot help it that Satan lies.

A Letter to an Abortionist

Dear,
Pro Choice

It’s not about when the Fetus has a heartbeat.
It’s not about cells or science.
It’s not about science at all.
It’s about humanity.

An assumption that a man or woman
Will have a bad life because XYZ
Is not a moral argument.
An assumption made about a man or woman
Wanting a life without another human being
That is the moral argument.

You don’t want someone in your life.
You had sex, you got pregnant.
Now you do not want that person
In your life.
You made them.
But you don’t want them in your life.
A baby. Future, past, present.
You don’t want them in your life.

You can say the same about birth control.
But there is a big difference.
Conception means there WILL be a child.
Unless nature says otherwise.

Sex means there MAY be a child.
Unless nature says otherwise.

Will and may are two different words.
Two different moralities.
You will die if you jump off of a bridge into jagged rocks.
You may die, if you drive a car.

You will die if you’re in a fatal accident.

In the end, you don’t like elephants being poached.
Because it is not nature.
But you suffer a child to be born
To die.

Mock me… you will. But your argument has been defeated.
Because morals exist
They are observed
And you
To rub it in,
Just call it what it is.

Modern Baal worship.

LORD, False Accusers Have Risen Up!

LORD, false accusers have risen up!

Had they not seen, o LORD

Had they not seen what was done to the wicked ones

Whom your people were tormented by?

Had they not seen

How they belched forth words

And were destroyed in a moment?

 

LORD? How long shall they shoot forth lies

At the merciful ones?

How long shall they speak vanity

And shame the counsel of the poor?

 

LORD, there is no violence in our hands

We of Israel.

There is no malice nor intent to destroy in our hearts.

We go forth, spreading forth our seed

We wait for the harvest.

We look to the ground

And see the shoots springing forth.

We wait on these, like a harvest

Bountiful to our God.

 

Father, the harvest springs forth

But then there is none to consume for our people.

It springs forth, and it is eaten by the heathen nations who surround us.

Father, and when they fall into judgment

When they go forth into the grave

By their own wickedness and stupidity

Father, we, we are the ones who are held accountable.

 

Father, first they make war

And when we don’t draw out our swords

They fall ‘pon rocks

And are dashed to pieces

By their own hands

By their own weapons

By their own lies.

And then they say unto Israel, “Aha! Aha!

“We see! You are the wicked

“And murderous generation!

“We lay forth a curse every so many generations!

“And we change the laws!

“We have you in our trap now!”

 

LORD, had they not seen the previous traps laid against Israel

How it dashed them to pieces?

How their entrails were as bursting forth from them?

LORD, yet they multiply a war against You, and only You.

Their weapons prospered for a little while

Making the dearth of your people very great.

Yet, in the valleys, decision was made

And great was the slaughter at Beth-Hashaida.

Why, then, do they continue to attack?

Why then, do they continue to slaughter your people?

Their own traps sprung on them

And now they multiply even greater war.

Yet, the war shall be turned to the gate.

It has now left Zion.

Say this now, Israel,

“The war has now left Zion.”

Now shall the Assyrian be made war with in his own country.

Now shall they be slaughtered

And now shall they be laid waste.

Yet not by the sword, nor by man’s devices.

Now shall they be held in captivity

And their people mocked and on display

For the whole world to see.

The LORD decreed a destruction against you

And even had you laid down your weapons

The slaughter would be great.

We, the LORD’s people

Would have followed you with our words

And wagged the tongue at you

And watched you flee as dogs

From the prey

When the lions come to tear.

That shall be you,

Yet the lions will want live prey

And they shall follow you to your holes

And they shall rip the enemies of the LORD’s people to pieces.

 

Yet, you continue war.

War with the LORD shall not prosper you

Oh king of Israel.

Pekah, the merciful man has spared you

The merciful man has blessed you.

For one battle, you are enraged

Yet now let Zion tear forth her walls

O Israel, for your people are a great number

Yet they multiply their vanities.

For these vanities, you bring forth and wag the tongue.

Now we shall lay forth the curse on you

And wag our tongues at you.

Assyria has visited the prophets.

Assyria has visited the lame

And the saints.

Now shall go forth the slaughter as at Midian

O Pekah, king of Israel.

Into captivity shall you go

To the nations whom you did not know.

 

Judah shall be set free.

Judah shall be eating in the valleys.

Judah shall feed by the brooks.

Judah, O King of Israel, whom you were at war with.

 

Judah shall confess the curse upon thee

For smiting your brethren

And continually bringing them to shame.

For your curses and your vanities

O Pekah, King of Israel

Shall be your shame.

All your words shall fall on your own head

And depart from the land of Judah.

 

Assyria’s king shall hear of a great rumor

And shall return unto his cities.

The prophet says to you,

 

 

 

Oh Assyrian? Where is the blessing?

Had not even you done so to us?

 

And Pekah will be left bare without you

And he shall be as a heath in a burning woods

Consumed by the fires of his own curses.

He shall be laid low in the valleys of Kidron

As the LORD’s people eat, and Judah rejoices with the wife,

LORD, the wife You have chosen for him.

For Judah shall be called “Israel” wherever a blessing rests.

And Judah shall be called “Judah” wherever a blessing rests.

O! Ephraim, Pekah King of Israel, you shall be called so, and even called Judah

Wherever a curse shall rest.

Therefore, the curse which you smote the LORD’s people with

The one which you found by our laws,

It shall fall on your head, o Northern King.

And the curses shall rest on you

O foolish king.

 

Thus ends the words of the Prophet.

LORD, Helper of Your People

LORD, Helper of Your people.

The heathen are in derision.

The wicked one belches up

And so let the ones who trouble your people

See this as a curse:

 

Those who fight against Israel shall be like her

With her vomit.

 

The Prophet had warned.

She’d have been better off in prison.

Yet the trap was set for her

To, to destroy her.

 

LORD, Your people are now at rest.

Your brooks are in the valley of Kidron.

Your people laugh, and your people play

As violence ends in the streets of Israel,

Let Israel now say:

Let those who trouble us end up like her.

Selah.

 

 

 

 

The Poem is inspired by Micah 7.

Especially these verses:

 

10 Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

A woman harassed the prophet Elijah in this prophecy, and she said to the prophet, “Where is the LORD thy God?” His eyes would behold her. That is, he would see her in person. And she would be trodden down in the streets because she transgressed against the prophet.

 

11 In the day that thy walls are to be built, in that day shall the decree be far removed.

In the day that this happens, Jerusalem’s walls will be built, and the “Decree shall be far removed.” That is the decree to destroy and lay waist Israel; the decree to destroy and plunder all of her work and labor; the decree to put her in prison.

 

12 In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.

And so one shall come from Assyria, the nation at war with Israel, from his fortified cities, and from the fortress even to the “River” and from “Sea to sea” and from “Mountain to mountain.” That is, he shall visit the LORD’s people, one by one.

 

13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.

This is a curse. Because the people are wicked, the land will be a desolation.

 

14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.

There will raise up a shepherd who will feed the people with the rod. That is, he will discipline the people. They will feed in Carmel and Bashan. I think the people who dwell solitarily in the wood will come out of hiding—the Israelites who were being persecuted by Assyria, and they will again feed on the fatness of the land.

 

15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.

The prophet Elijah will be shown marvellous things. For forty years, he will be shown marvellous things.

 

16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.

The nations will see this and be confounded at all their strength. The miracles performed by Elijah will leave them with no choice but to believe in God and shut their ears and mouths and be deaf and blind. The reason is because the report of Israel’s victory will reach them, and it will be so shocking that it will deaf them.

 

17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee.

The wicked will lick the dust like a serpent and move out of their holes like worms of the Earth. They will be afraid of God, and shall fear because of Elijah the prophet.

 

18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

The LORD does not have anger forever, or else the people of Israel would fall away from Him, and stop worshiping Him. Rather, He brings Israel—all of us—justice and peace, and wins our victories for us. That is what the above poem is about, is about Medea being destroyed by her wickedness. She “Belches” forth her vomit, which are her words. Her own words destroy her because she gains success in all that she does, she profits off of lies, only to meet her fate, which is to be trodden down in the streets like mire. What’s important to understand about this, is that people can only profit off of lies for so long. The lies are like vomit. Because when someone tries to fight against the LORD’s people,  they will vomit up all of their wickedness and lies, and be destroyed. There will be no sparring them. They will be at rest, and in prosperity. The LORD is good, and Jesus Christ is the LORD come in the Flesh.

 

19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

The LORD will turn toward us again and have compassion on us. He will “Subdue our iniquities” and will cast all our sins into the depths of the sea. That is, He will literally throw our sins into the depths of the sea. How this happens, I don’t know, but it’s a huge influence on Fairyland. I imagine Fairyland being where the sins are cast. Leviathan’s belly, where somehow our sins go, and get swallowed up by him. That is the influence in my poetry, anyway.

 

20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

The LORD will perform the truth to his people, and mercy to the gentiles who are his people. He has sworn to save us, and will, and will lead His people Israel by a shepherd, Israel, so they know how to turn and do what is right. Because they hadn’t been doing what was right. That was why Assyria came up against them.

Upcoming Works:

Judas, Brother of the LORD

Probably will be done in Free Verse, with the more simple style. I want an emotional piece that outlines Christ’s relationship with his brothers, James, Jude, Joses and Simon. Three were of the Twelve Apostles. I have a few scenes in mind already, one where Judas Iscariot bullies Judas Alpheaus, gets him in trouble, blames all of Iscariot’s misdeeds on him. Iscariot will be a lot older than Alpheaus, and will tease him often.

I don’t intend the story to be religious, just some musings of mine. I am going to make Christ silent. He will say affirmations and negations about Jude’s behavior.

 

Absalom

This one will be a contemplative piece on how Absaloms get into power. A lot of time in scripture was devoted to him, and one thing of note about Absalom is that his hair was weighed at “200 Shekels”. That means that he would sell his hair. And if there is a market, that means people would buy it. So, it will be a piece talking about how false authority creeps in through fame. A timely piece with Donald Trump in office. Though I do not dislike Donald Trump, I think the means by which he entered into office are concerning, and ought to be discouraged.

 

David and Cyrus

 

A Story about King David and King Cyrus teaming up together to fight against God’s enemies in Armageddon.

My Brother Red Clay

Red Clay, you are not Jerusalem.

You are Ephraim.

Jerusalem is a false prophet.

You are a true prophet.

The peoples hate you

Though you speak the truth in your heart.

Now, depart from sin,

Or shall I, like Israel

Teach you to abandon your idols?

 

Yet, Jerusalem, I hope you are saved

Oh false shepherd.

With the withered arm

And broken eye.

I saw you in your mischief.

An Explanation of a Device in LORD Help Me

So, I shifted to first person like the Psalmist David would.

He was not Christ, but spoke in Christ’s voice.

So did Isaiah and other prophets.

I do believe there are a lot of things I foresaw that have arrived.

So, I reserve my right to do this, too.

Because it’s getting ugly right now

And the people’s shouldn’t be warring.

 

They should be, for all intents and purposes

Satisfied and filled with good.

Instead they are not

Because people have not kept just balances

And weights.

They have not given with righteousness.

 

LORD Help Me!

LORD! Help your servant Israel!

He has fallen in vanity

And in his shame!

He cannot get up without Your help!

LORD abide by him, through all troubles

And help his soul find pasture by the still waters.

LORD, bring him no shame

But bring him the cup of salvation

And let the springs of mercy well up in his soul.

 

LORD, how long shall they kill the prophets?

How long shall they make a name for themselves

In vanity?

LORD, I had sinned, but not unto death.

I do not deserve this punishment

Yet they lay it upon my head

All of the sins of the Heathen

Which I had not saved

Nor given commandment to save.

 

LORD, how long shall they speak in vanity?

Had I not performed my vows unto the congregations of the good?

Had I not gone down into the grave

And rose, and yet what is this nation unto me?

It is a nation of chaff who drew close with its lips

But as for service, it had not given me even the slightest drink

Of sweetness.

 

It, as its greatest work, had sounded a trumpet

Before me, with pomp and splendor,

Only to not find me.

He had only searched, LORD

Because I had searched.

Yes, he had suggested it

But had I not gone with him

He would have been like a duck

Wandering around a lake

Not knowing to which its bread came.

No, LORD, for I came

And found You.

There You were, with Your little bag

Which the Prophet had provided you with

And your good foods.

Yet, with great splendor this nation

Haughtily presented You with delicacies.

You took a little, but only enough.

The prophet saw with your little bag

The provisions he had spent.

 

LORD! Where has this nation gone?

They do a work, but do so with pomp and splendor

To sound the trumpets and declare, “I have done this good!

“Look upon me, as I walk with my chalice in my hand

“And my splendid array of delicacies!”

Had he not just given the man a shekel?

Would it not be a greater sacrifice?

So if he buys a little wine for his stomach?

What is it to you, oh foolish nation?

 

Oh Jerusalem, Why Have You Transgressed?

Jerusalem, oh Jerusalem,

Your moment of pride has come.

To the breadth you betrayed your prophets

And called them mad and liars and a fool.

You have allied with Media,

Oh Jerusalem…

 

I had loved you.

I had spoken good of you.

Yet I did see you of the world

As a giant. I saw you call me a “god.”

O! Mad Prophet! I am not a god!

 

I had wept for you.

I had prayed for you.

I had given you my benefit of the doubt.

Yet, you stood at the birth of the world

And lifted yourself with pride against your sister Sodom.

 

The prophet you scorned,

He had made his mistake.

He had humbly requested to go into captivity.

He had fought and shamed his own council

And therefore incurred war against himself

For the foolishness of putting himself in bonds

To appease his LORD’s wrath.

 

You, you had laid out the tongue against him

Every day, and had slandered him

Your own brother.

Andrew saw I was right.

So did Elisha.

Who are you? Thou art Jerusalem in Ezekiel.

 

I had taken my oath, and I had performed it

Unto the LORD, I was not late in paying my vows.

I had mourned, and wept, and given all my bread to the hungry

That I could afford.

What did Christ say?

He who has bread share it.

What did you say, “Work like a slave! It is only right.”

This is not the message to the prophet

O foolish man! I had loved you as my own brother!

For God’s servants had required rest.

And rest I did.

I had not taken a mark upon my palm or forehead.

This mark I have is not the mark of the beast

But the mark of a Christian…

To give what I have unto the poor

To love my neighbor

And to desire my God above even my own bread

Which I wept over in tears.

 

Had there been a single thing you said

That was right? So you can fortune tell.

Had  you spoken what was true of an interpreter?

That is to have mercy? That is to have kindness?

That is to loosen the bonds of the captive?

So you had power to heal the blind with a word.

I had healed the blind without a word.

So you had strength to deliver over the spoil in battle

To yourself.

I had fought no battle,

And what battle I fought, it was a sin

Just like yours.

 

Violence is in your hands

O Jerusalem.

In my hands is chaff

For the nations consume my work

Because of your false prophecies.

Repent. But you will be like Jerusalem

Crying over your sister Sodom;

“She had done so too!”

You had forgotten her in your day of pride

O Jerusalem.

I, I had humbled myself and realized my confession was vanity.

That is why I did not resist nor trust in Farrow’s Chariot.

Instead, I had rejected his counsel

And did not resist the punishment.

I did not go forth into greater wrath,

But to appease my LORD I stayed where He had

Made a place for me

And there I had listened to the preachers.

It is not me who is guilty

For I had known my sins;

And when I confessed I realized

Had I resisted, I would be like a snake charmer

Who had no whistle

Or a man walking on coals

And standing there to let my feet burn.

 

I had loved you like a brother.

I had wept for you.

But I found you in the world

As if you belonged there.

Woe unto Jerusalem

Who scorns her prophets.