Jesus Christ, Columbus, and the US Constitution » CounterPunch: Tells the Facts, Names the Names – In light of the above it is revealing that, in his oft-quoted diary entry of 1498, Columbus wrote: “let us in the name of the Holy Trinity go on sending all the slaves that can be sold.” That is, it is the pastoral power of the administrative body of the church – the power of law, of violence, sanctioned by the papal decrees of 1452 and 1493 – that Columbus is referring to and conspiring with, and decidedly not with the healer. Indeed, the enslavement, murder, and other atrocities committed by Columbus over the course of his conquest may be viewed as the very opposite of healing.
This tension between Jesus the healer and Jesus the shepherd/the Trinity (which matches the opposition between Asklepios and the Fates, and between the spirit and the letter of the law) makes another important appearance in the Americas. Three centuries after Columbus’ voyage this same dynamic appears in the US Constitution. As with the Fates, a dominating power is “separated” into three parts – into the legislative, judicial, and executive branches. And just as the Fates are not only opposed, but neutralized, by Asklepios, it is important to recognize that the Constitution’s Power is at once opposed and legitimated by a notion of justice that (in addition to the “general welfare” of the people) is intimately related to the concept of health. To be sure, it is no small coincidence that Asklepios’ daughter – the Greek goddess of healing – was known to the Romans as Salus; and Salus, the Roman goddess of health, in turn pops up in the ancient Roman legal maxim salus populi suprema lex esto. Translated as the health of the people is the supreme law, the maxim has been interpreted to hold that laws and practices that are hostile to the health of the people (however defined) are devoid of legitimacy altogether.
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