Best Books to LEARN Ancient RELIGION!Gnostic Informant TV2023-03-20 | Originally aired on the Deep Drinks Podcast: BOOKSHELF TOUR | @MythVisionPodcast & @GnosticInformant | Deep Drinks Podcast #50
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Prof. Yonatan Adler is an Associate Professor in Archaeology at Ariel University in Israel, where he also heads the Institute of Archaeology. In 2019–2020, he held the appointment of Horace W. Goldsmith Visiting Associate Professor in Judaic Studies at Yale University.
Adler specializes in the origins of Judaism as a system of ritual practices, and in the evolution these practices over the long-term. His research in recent years has focused on ritual purity observance evidenced in the archaeological remains of chalk vessels and immersion pools. He has also researched and published extensively on ancient tefillin (phylacteries) from Qumran and elsewhere in the Judean Desert.
He has directed excavations at several sites throughout Israel, most recently at ‘Einot Amitai and at Reina, two sites in Galilee where Roman-era chalk vessel workshops have been unearthed.
Adler was appointed in 2018 by the Minister of Culture to serve as a member of the Israeli Council for Archaeology.
Adler's book, entitled: 𝐓𝐡𝐞 𝐎𝐫𝐢𝐠𝐢𝐧𝐬 𝐨𝐟 𝐉𝐮𝐝𝐚𝐢𝐬𝐦: 𝐀𝐧 𝐀𝐫𝐜𝐡𝐚𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥-𝐇𝐢𝐬𝐭𝐨𝐫𝐢𝐜𝐚𝐥 𝐑𝐞𝐚𝐩𝐩𝐫𝐚𝐢𝐬𝐚𝐥, published with Yale University Press in November, 2022.
Throughout much of history, the Jewish way of life has been characterized by strict adherence to the practices and prohibitions legislated by the Torah: dietary laws, ritual purity, circumcision, Sabbath regulations, holidays, and more. But precisely when did this unique way of life first emerge, and why specifically at that time?
In this revolutionary new study, Yonatan Adler methodically engages ancient texts and archaeological discoveries to reveal the earliest evidence of Torah observance among ordinary Judeans. He examines the species of animal bones in ancient rubbish heaps, the prevalence of purification pools and chalk vessels in Judean settlements, the dating of figural representations in decorative and functional arts, evidence of such practices as tefillin and mezuzot, and much more to reconstruct when ancient Judean society first adopted the Torah as authoritative law.
Focusing on the lived experience of the earliest Torah observers, this investigative study transforms much of what we thought we knew about the genesis and early development of Judaism.
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Prof. Yonatan Adler is an Associate Professor in Archaeology at Ariel University in Israel, where he also heads the Institute of Archaeology. In 2019–2020, he held the appointment of Horace W. Goldsmith Visiting Associate Professor in Judaic Studies at Yale University.
Adler specializes in the origins of Judaism as a system of ritual practices, and in the evolution these practices over the long-term. His research in recent years has focused on ritual purity observance evidenced in the archaeological remains of chalk vessels and immersion pools. He has also researched and published extensively on ancient tefillin (phylacteries) from Qumran and elsewhere in the Judean Desert.
He has directed excavations at several sites throughout Israel, most recently at ‘Einot Amitai and at Reina, two sites in Galilee where Roman-era chalk vessel workshops have been unearthed.
Adler was appointed in 2018 by the Minister of Culture to serve as a member of the Israeli Council for Archaeology.
Adler's book, entitled: 𝐓𝐡𝐞 𝐎𝐫𝐢𝐠𝐢𝐧𝐬 𝐨𝐟 𝐉𝐮𝐝𝐚𝐢𝐬𝐦: 𝐀𝐧 𝐀𝐫𝐜𝐡𝐚𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥-𝐇𝐢𝐬𝐭𝐨𝐫𝐢𝐜𝐚𝐥 𝐑𝐞𝐚𝐩𝐩𝐫𝐚𝐢𝐬𝐚𝐥, published with Yale University Press in November, 2022.
Throughout much of history, the Jewish way of life has been characterized by strict adherence to the practices and prohibitions legislated by the Torah: dietary laws, ritual purity, circumcision, Sabbath regulations, holidays, and more. But precisely when did this unique way of life first emerge, and why specifically at that time?
In this revolutionary new study, Yonatan Adler methodically engages ancient texts and archaeological discoveries to reveal the earliest evidence of Torah observance among ordinary Judeans. He examines the species of animal bones in ancient rubbish heaps, the prevalence of purification pools and chalk vessels in Judean settlements, the dating of figural representations in decorative and functional arts, evidence of such practices as tefillin and mezuzot, and much more to reconstruct when ancient Judean society first adopted the Torah as authoritative law.
Focusing on the lived experience of the earliest Torah observers, this investigative study transforms much of what we thought we knew about the genesis and early development of Judaism.
/ gnosticinformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
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#gnosticinformant #religion #hebrewbibleThe Bible is a product of the Library of AlexandriaGnostic Informant TV2024-06-03 | Professor Gad Barnea, Ph.D (Link for Book) https://www.degruyter.com/document/is... (PRE-ORDER HERE) https://www.amazon.com/s?i=stripbooks... Yahwism under the Achaemenid Empire Professor Shaul Shaked in Memoriam Edited by: Gad Barnea and Reinhard G. Kratz Links to academic articles from Dr. Barnea: https://haifa.academia.edu/gadbarnea
Dr. Barnea is a Lecturer at the department of Jewish history and biblical studies at the University of Haifa as well as a Research Fellow at “the Bible in its Traditions,” a research project of the École biblique et archéologique Française de Jérusalem - and a flagship in the field of Digital Humanities. Barnea’s scholarly focus is directed at researching and teaching the evolution and character of “Yahwism under the Iranian ‘Age of Empires’”—from the rise of the Achaemenid empire to the fall of the Sassanian empire.
Already during his academic studies, Barnea recognized that the scholarship of the ancient Near East, ancient Judaism and biblical studies is seriously crippled by a lack of awareness and engagement with the rich history, linguistics, cultic practices and writings of the Iranian empires who, in one way or another, ruled over the region and its peoples for well over a millennium. The Iranian “age of empires” was instrumental as the historical and ideological background for the composition, edition and redaction of the Hebrew Bible, the apocryphal texts, early-Christianity, the so-called “Gnostic” writings as well as rabbinic and early mystical Jewish works.
Specifically in the realm of cultic practices, Barnea’s scholarship examines the dialogue and symbiosis of early-Zoroastrianism and Yahwism (or early Judaism). On that front, Barnea has made several important contributions—in articles as well as lectures—to the study of interpretatio iudaica in the Achaemenid period as well as the early-Zoroastrian features found in the royal inscriptions (Xerxes’ “Daiva” inscription). He has recently designed a course, entitled “Seen from the East: Judaism under the Iranian ‘Age of Empires’” which he is currently teaching simultaneously at the universities of Haifa, Israel and Oldenburg, Germany.
A significant portion of Barnea’s scholarship is devoted to epigraphic work. He has recently published a previously misread ostracon from Elephantine dating to the early Achaemenid period, which is the first and only direct witness we possess of a Jewish female temple officiant-a priestess-in charge of a cultic service at the temple of Yhw. it is also the earliest Jewish curse text known to us outside the bible and the only direct extra-biblical witness we have to a Jewish ritual of any kind prior to the Greco-Roman period. In addition, it is the oldest known example of this genre of “curses against thieves” which we know were very popular later in the Greco-Roman world and the only known specimen of such a curse text that survived in Aramaic. Furthermore, it is the unique witness of this genre of curse ritual in a Jewish context, and the sole record of any ritual performed at a temple to Yahweh.
Barnea’s epigraphic work also led him to restore a remarkable Qumran scroll (4Q550) which recounts a previously unknown Achaemenid court tale and is forthcoming in Brill’s DSSE series. He has recently signed an agreement with Palgrave-Macmillian to write a comprehensive book covering the history and character of the Yahwistic community at Elephantine and is co-editor with Prof. Reinhard Kratz (Gõttingen) of the forthcoming book “Yahwism under the Achaemenid empire,” which is and edited volume inspired by the international conference under the same name (in honor of the late Prof. Shaul Shaked) that Barnea organized in Dec. 2022 at the university of haifa.
International collaboration is a central feature of Barnea’s activities and his collaboration with Prof. Benedikt Hensel on a number of groundbreaking projects promises to rethink the epigraphy of Judaism in the Achaemenid period using innovative methodologies and technologies.
Finally, Barnea brings several decades of experience in designing and managing complex technology projects into the field of Digital Humanities - as well as in the formulation and establishment of international technology standards (VRML 97). He has been a central member and a technology consultant of the Digital project “the bible in its traditions” and is currently developing, together with Prof. Hensel, a new standard approach to the elaboration of Digital Humanities projects.
/ gnosticinformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Dr. Barnea is a Lecturer at the department of Jewish history and biblical studies at the University of Haifa as well as a Research Fellow at “the Bible in its Traditions,” a research project of the École biblique et archéologique Française de Jérusalem - and a flagship in the field of Digital Humanities. Barnea’s scholarly focus is directed at researching and teaching the evolution and character of “Yahwism under the Iranian ‘Age of Empires’”—from the rise of the Achaemenid empire to the fall of the Sassanian empire.
Already during his academic studies, Barnea recognized that the scholarship of the ancient Near East, ancient Judaism and biblical studies is seriously crippled by a lack of awareness and engagement with the rich history, linguistics, cultic practices and writings of the Iranian empires who, in one way or another, ruled over the region and its peoples for well over a millennium. The Iranian “age of empires” was instrumental as the historical and ideological background for the composition, edition and redaction of the Hebrew Bible, the apocryphal texts, early-Christianity, the so-called “Gnostic” writings as well as rabbinic and early mystical Jewish works.
Specifically in the realm of cultic practices, Barnea’s scholarship examines the dialogue and symbiosis of early-Zoroastrianism and Yahwism (or early Judaism). On that front, Barnea has made several important contributions—in articles as well as lectures—to the study of interpretatio iudaica in the Achaemenid period as well as the early-Zoroastrian features found in the royal inscriptions (Xerxes’ “Daiva” inscription). He has recently designed a course, entitled “Seen from the East: Judaism under the Iranian ‘Age of Empires’” which he is currently teaching simultaneously at the universities of Haifa, Israel and Oldenburg, Germany.
A significant portion of Barnea’s scholarship is devoted to epigraphic work. He has recently published a previously misread ostracon from Elephantine dating to the early Achaemenid period, which is the first and only direct witness we possess of a Jewish female temple officiant-a priestess-in charge of a cultic service at the temple of Yhw. it is also the earliest Jewish curse text known to us outside the bible and the only direct extra-biblical witness we have to a Jewish ritual of any kind prior to the Greco-Roman period. In addition, it is the oldest known example of this genre of “curses against thieves” which we know were very popular later in the Greco-Roman world and the only known specimen of such a curse text that survived in Aramaic. Furthermore, it is the unique witness of this genre of curse ritual in a Jewish context, and the sole record of any ritual performed at a temple to Yahweh.
Barnea’s epigraphic work also led him to restore a remarkable Qumran scroll (4Q550) which recounts a previously unknown Achaemenid court tale and is forthcoming in Brill’s DSSE series. He has recently signed an agreement with Palgrave-Macmillian to write a comprehensive book covering the history and character of the Yahwistic community at Elephantine and is co-editor with Prof. Reinhard Kratz (Gõttingen) of the forthcoming book “Yahwism under the Achaemenid empire,” which is and edited volume inspired by the international conference under the same name (in honor of the late Prof. Shaul Shaked) that Barnea organized in Dec. 2022 at the university of haifa.
International collaboration is a central feature of Barnea’s activities and his collaboration with Prof. Benedikt Hensel on a number of groundbreaking projects promises to rethink the epigraphy of Judaism in the Achaemenid period using innovative methodologies and technologies.
Finally, Barnea brings several decades of experience in designing and managing complex technology projects into the field of Digital Humanities - as well as in the formulation and establishment of international technology standards (VRML 97). He has been a central member and a technology consultant of the Digital project “the bible in its traditions” and is currently developing, together with Prof. Hensel, a new standard approach to the elaboration of Digital Humanities projects.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Dr. Barnea is a Lecturer at the department of Jewish history and biblical studies at the University of Haifa as well as a Research Fellow at “the Bible in its Traditions,” a research project of the École biblique et archéologique Française de Jérusalem - and a flagship in the field of Digital Humanities. Barnea’s scholarly focus is directed at researching and teaching the evolution and character of “Yahwism under the Iranian ‘Age of Empires’”—from the rise of the Achaemenid empire to the fall of the Sassanian empire.
Already during his academic studies, Barnea recognized that the scholarship of the ancient Near East, ancient Judaism and biblical studies is seriously crippled by a lack of awareness and engagement with the rich history, linguistics, cultic practices and writings of the Iranian empires who, in one way or another, ruled over the region and its peoples for well over a millennium. The Iranian “age of empires” was instrumental as the historical and ideological background for the composition, edition and redaction of the Hebrew Bible, the apocryphal texts, early-Christianity, the so-called “Gnostic” writings as well as rabbinic and early mystical Jewish works.
Specifically in the realm of cultic practices, Barnea’s scholarship examines the dialogue and symbiosis of early-Zoroastrianism and Yahwism (or early Judaism). On that front, Barnea has made several important contributions—in articles as well as lectures—to the study of interpretatio iudaica in the Achaemenid period as well as the early-Zoroastrian features found in the royal inscriptions (Xerxes’ “Daiva” inscription). He has recently designed a course, entitled “Seen from the East: Judaism under the Iranian ‘Age of Empires’” which he is currently teaching simultaneously at the universities of Haifa, Israel and Oldenburg, Germany.
A significant portion of Barnea’s scholarship is devoted to epigraphic work. He has recently published a previously misread ostracon from Elephantine dating to the early Achaemenid period, which is the first and only direct witness we possess of a Jewish female temple officiant-a priestess-in charge of a cultic service at the temple of Yhw. it is also the earliest Jewish curse text known to us outside the bible and the only direct extra-biblical witness we have to a Jewish ritual of any kind prior to the Greco-Roman period. In addition, it is the oldest known example of this genre of “curses against thieves” which we know were very popular later in the Greco-Roman world and the only known specimen of such a curse text that survived in Aramaic. Furthermore, it is the unique witness of this genre of curse ritual in a Jewish context, and the sole record of any ritual performed at a temple to Yahweh.
Barnea’s epigraphic work also led him to restore a remarkable Qumran scroll (4Q550) which recounts a previously unknown Achaemenid court tale and is forthcoming in Brill’s DSSE series. He has recently signed an agreement with Palgrave-Macmillian to write a comprehensive book covering the history and character of the Yahwistic community at Elephantine and is co-editor with Prof. Reinhard Kratz (Gõttingen) of the forthcoming book “Yahwism under the Achaemenid empire,” which is and edited volume inspired by the international conference under the same name (in honor of the late Prof. Shaul Shaked) that Barnea organized in Dec. 2022 at the university of haifa.
International collaboration is a central feature of Barnea’s activities and his collaboration with Prof. Benedikt Hensel on a number of groundbreaking projects promises to rethink the epigraphy of Judaism in the Achaemenid period using innovative methodologies and technologies.
Finally, Barnea brings several decades of experience in designing and managing complex technology projects into the field of Digital Humanities - as well as in the formulation and establishment of international technology standards (VRML 97). He has been a central member and a technology consultant of the Digital project “the bible in its traditions” and is currently developing, together with Prof. Hensel, a new standard approach to the elaboration of Digital Humanities projects.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Main Channel: @GnosticInformant
#gnosticinformant #babylon #sumerianDeeper Mysteries of the Orphic-PythagoreansGnostic Informant TV2024-03-29 | www.patreon.com/gnosticinformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
#pythagorean #orphic #gnosticinformantJohns Gospel Imitates Euripides Bacchae (Proof)Gnostic Informant TV2024-03-27 | www.patreon.com/gnosticinformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Jesus & Dionysus Links: Deeper Than You Think | DOCUMENTARY Full Video: youtu.be/aKzURrl_6GY
Jesus and Dionysus (also called Bacchus, Zagreus, Sabazius & Liber) both are the Son of God. But not just any of the sons of God, these two are the only two that are chosen to be the heir of the Kingdom of Heaven itself. They are THE Son of God. I will show why Dionysus stands above all other sons of Zeus later in the video. But in short, in the Dionysaica, as well as older legends and fragments concerning Dionysus, Zeus, in the form of a dragon impregnated the Perpetual Virgin, or Kore, aka Persephone, and chose the child to wield the thunderbolt and become the Prince of Olympus, and the heir to Zeus’s throne, a status that no son of Zeus had ever been promised before. Like Jesus, who is the Heir of the Kingdom of Heaven, the Logos, who was one with God. In the same sense, Dionysus, called Sabazius by the Phrygians, was “In the Bosom of the Father Zeus”. (Clement)
Dionysus & Jesus both have a mortal human mother and are miraculously born. Unlike Jesus, Dionysus has 2 mothers, one divine, one mortal. But one of them, Persephone, had the epithet of Kore, which can mean Virgin or Young Maiden. Similar to Hebrew word עלמה Almah, used in the famous “Virgin Birth Prophecy” by Isaiah, cited by Christians and used for Mary and Jesus. Persephone’s name was so sacred that it was not permitted to be spoken aloud by mortal lips, so the Virgin, or Kore, is who gave birth to the first Dionysus, called Zagreus. And the Dionysaica, reports that Dionysus, called Zagreus, was conceived during the time when “the Full Moon was seen in Virgo”. And two times the author Nonnus reports that Virgo was present during his conception.
There is also the Sabazius, who Diodorus calls the oldest Dionysus, who according to multiple inscriptions and passages from Diodorus and Cicero, is the Son of the Great Mother Cybele, who like Mary holds the title for Mother of God. I will argue that the Veneration & Worship of Mother Mary has some of its roots of influence in Phrygian Cybele. More on this to come later.
After Dionysus’ death and resurrection, he was born again by the other mortal mother, Semele, was reported to be a virgin according to commentary about the wedding between her and Zeus, but no virgin-birth in a miracle sense. The text clearly says she had intercourse with Zeus, and that Zeus loved her more than anyone before her and the love was real love. Regardless of the details, a mortal-virgin-miracle birth scene is present in both the Gospels and in the Dionysaica legends and fragments.
Jesus and Dionysus died in violent ways but were reported to have been bodily resurrected within a matter of days.
Jesus and Dionysus both want one thing, and one thing only from their followers. Devotion. At the end of the Bacchae, Dionysus tells Agave, that the wages of sin is death, and she is told that it is too late to repent, for she did not believe in him before the hour was too late. This is the very attitude that Jesus has for people who do not believe in him and will be cast into hell when it is too late for repenting.
By about 150 years after Jesus lived, people started to really notice these similarities, and they talked about them a lot. Early 2nd century Christian Preachers compared Jesus with Bacchus, and later Nonnus, a Pagan Poet who wrote the famous Dionysaica, the most extensive mythology of Dionysus, in the form of Homeric Prose, was reported by Church tradition to have converted to Christ, and wrote extensively on the Gospel of John, comparing the life of the Johannine Jesus to the life of Dionysus.
So, when Greek people who believed in many gods heard about Jesus turning water into wine, they would have thought it was very much like what Dionysus could do. Later in the Gospel of John, Jesus says, "I am the true vine," another phrase that would readers of John’s Gospel would hear and think of Dionysus, the Vine God, but could arguably be interpreted as Jesus' supplanting of Dionysus, as the TRUE Vine God. By this, Jesus was like a new version of Dionysus but even more important.
Traditionally the “great story” of ancient Greece has been a hymn to progress, progress both toward rationality and toward humanity; the two appeared connected in their contrast to brute primitivity. The slogan had been the momentous step from “Mythos to Logos,” from fantastic tales about gods and the heroic past to a reasonable account of permanent nature, which is fundamental for “modern” consciousness. We are less secure today about the essence of such progress. The traditional praise of Greece has proved to be šawed, at least on three accounts: The originality of the “Greek miracle” is crumbling, as the older civilizations of the Near East have become better known. There are strata of high civilization that reach far beyond the pageant of Greece. The focus of interest has shifted from “classical” to “wild.” That has rekindled a special interest in myth, be it nostalgic or critical; this has ousted the concept of “primitive mentality.” Myth is no longer viewed as an inferior genre, but as a central and persistent phenomenon of culture. This also means that the superiority of logos is becoming less clear. The “rationality” of the Greek achievement has been found questionable; the logos claimed by Greeks, the “reasonable account” of Greek philosophy and science, can be criticized for various kinds of prejudice and blunder, within a society dominated by machos and slaveholders. Modern doubts about rationality Šnd their rešection in the ancient evidence and cast their shadow on the rising sun of the Greek miracle. Take as an example the book on the “Sacred Disease,” attributed to Hippocrates, a doctor of the 5fth century b.c. This is a polemical treatise on epilepsy, which fervently advocates a “natural” explication of this illness, with vigorous polemics against the traditional characterization as a “sacred disease,” to be tackled by religious rituals. This is enlightenment versus superstition, we are prone to judge: Epilepsy, the author writes, is not at all “sacred” but “has its nature and its cause”; it is a natural phenomenon. So far we acclaim the birth of natural science as the foundation of medicine. The consequences from this theory for treatment would be zero, if not detrimental; a traditional “purifier” or witch doctor, we imagine, might easily come up with better results. So where is the progress, but for the arrogance of polemics? This is not new knowledge, but rather a new kind of rhetoric, Geoffrey Lloyd has stated. This new rhetoric indeed is contemporary with the political and judicial rhetoric that arose with emerging “democracy” just then. We see the social context in the evolution of media; we fail to see the triumph of science.
The cry of triumph was premature; but the route toward “nature” was promising. It is easy to adduce examples of less controversial progress at the same epoch, “classical” discoveries from the crucial 5fth century b.c., new chapters indeed of emerging natural science. A simple one is the statement that the moon shines by rešected light, light that comes from the sun. You can realize this if only you care to observe the moon regularly and realize how a globe’s surface is lit by light from the side. It is still detracting from the charms of moonlight and greatly contradicts the Greek name “Selene,” which means the “shining torch” of night.
Nasseenes affirm that Venus and Proserpina, both in love with Adonis, represent the natural world of Production and Regeneration, but when Diana-Selene passes over to eclipse them, then Adonis becomes Attis Castrated. This represents the three fold nature of Christ, who is neither male nor female enacted by his death, ressurection and apotheosis. Christ they say, in all that have been generated, is portrayed Son of Man from the un-portryabale Logos, which is the meaning of the Great and Unspeakable Eleusinian Mysteries of Dionysus and Demeter. They say that Christ is Mercury, the Logos of Zeus, waving his wand, which guides souls out of Hades and into Heaven. The Nassene preacher says to the adepts: "And as when in the Magic Cave's recess, Bats humming fly, and when one drops from ridge of rock, and each to other closely clings. I place as a rock at the foundations of Zion". This Rock, he affirms is Adam. The Nassene Hymn, was an ancient Orphic Hymn to Attis, re-purposed for Jesus Christ: I will Hymn Attis, Son of Rhea, not with buzzing sound of trumpets, or of Idaean Pipers, with accord of the voices of the Curetes; but I will mingle my song with Apollo's music of Harps, Evoe, halelujah, insomuch as thou art Pan, as thou art Bacchus as thou art Shepherd of brilliant stars!"
The Roman "Bruma" is known only from a few passing remarks, none of which predates Imperial times. Mentions of the Brumalia are found after the IV c. Against the Church disapproval John Malalas and John the Lydian used rhetoric that claimed their introduction by Romulus himself.
Roman life during classical antiquity centred on the military, agriculture, and hunting. The short, cold days of winter would halt most forms of work. Brumalia was a festival celebrated during this dark, interludal period. It was chthonic in character and associated with crops, of which seeds are sown in the ground before sprouting.
Farmers would sacrifice pigs to Saturn and Ceres. Vine-growers would sacrifice goats in honor of Bacchus—for the goat is an enemy of the vine; and they would skin them, fill the skin-bags with air and jump on them. Civic officials would bring offerings of firstfruits (including wine, olive oil, grain, and honey) to the priests of Ceres.
Although Brumalia was still celebrated as late as the 6th century, it was uncommon and celebrants were ostracised by the Christian church. However, some practices did persist as November and December time customs.
In later times, Romans would greet each other with words of blessing at night, "Vives annos", "Live for years".
The Brumalia was a winter solstice festival celebrated in the eastern part of the Roman Empire. In Rome there had been the minor holiday of Bruma on November 24, which turned into large scale end of the year festivities in Constantinople and Christianity. The festival included night-time feasting, drinking, and merriment. During this time, prophetic indications were taken as predictions for the remainder of the winter. Despite the 6th century emperor Justinian's official repression of paganism, the holiday was celebrated at least until the 11th century, as recorded by Christopher of Mytilene. No references exist after the 1204 sacking of the capital by the Fourth Crusade.
The Orphic Persephone, Kore, is said to have become by Zeus the mother of Dionysus who in this case is called Zagreus / and after he is ripped apart and eaten by the Titans just after his birth, he is ressurected as Iacchus, just 3 months later, once again connected to the Solstice leading to the Equinox. Also Bacchus, the main god of Merry-Making wine, and Green & Red Ivy and berry diadems is arguably one of the many cultural influences behind what makes this time of the year so magical.
Now outside of Athens and Eleusis, in particular, Eleutherae, the country of Attica and in places along the western coast of modern day turkey, was the celebration of the Rural Dionysia, the mid-winter Solstice festival dedicated to Dionysus & Apollo and the birth of the new solar year. The Orphic Hymns invoked by these revelers: Ἥλιος ὃν Διόνυσον ἐπίκλησιν καλέουσιν. Helios whom Dionysus invokes." - Orphic Hymn to Helios And again Orpheus, who equates these figures into one Godhead: "One Zeus, one Hades, One Helios, One Dionysus." - Orpheus
"But although (Aeschylus) first asserted that Apollo and Sol were the same, and taught afterwards that he Liber (Dionysus), who is Apollo, there is no doubt from these that the Sol and Liber are considered the father of the same deity. This, however, will absolutely be substantiated by more liquid arguments. For when the Sacred Arcane religious observance is held, that when the Sun is in the upper, that is, in the daytime, hemisphere, Apollo is invoked: when in the underworld, that is, at night, Dionysus is invoked.." - Macrobius Saturnalia
"... Now these differences of ages are related to the sun, so that at the Winter Solstice he seems to be a new-born child, such as the Egyptians bring forth from the Adytes on a certain day, that on that very short day it is seen as small baby. His age is set at the summer solstice, when he attains his greatest height in the image of the beard. From then on, by diminutions, the god is represented as the fourth form of an aging man. Likewise in Thrace the same is to be had we take Sol and Liber (Dionysus), whom they call Sabazius and celebrate with a magnificent religion..." - Macrobius Saturnalia
Macrobius, in this same chapter also argues that the rites of Sarapis, Mercury, Hercules, Attis, Adonis, and Osiris are also related to these gods, and that the Saturnalia is not just a festival dedicated to Saturn, but also his grand-children, the dying and rising gods who are represented by the dying and rising sun. "Sarapis and Sol have one and individual nature. Isis is celebrated in conjunction with religion, which is either the earth or the nature of things underlying the sun." - Macrobius, Saturnalia Book I
Christ was born on the 6th day of January, after thirteen days of the winter solstice and of the light and day of addition." but this day is celebrated by the Greeks, and also by the pagans, on the 6th of January, called by the Romans Saturnalia, by the Egyptians Kronia, and by Alexandria Kicellia. ...those of the idolatrous religion, the leaders and deceivers, in order to deceive the idolaters who are convinced of these, in many places will celebrate the greatest festival on the night of the Epiphany.. First, I was in Alexandria, in the Korreia, that is, the temple of the Daughter. for the whole night awake in song and hallowed to the idol, gnashing their teeth and celebrating with the wailing of mania, they descend with torches into the subterranean cell and bring up a certain statue sitting naked on a wooden bier, with the seal of a cross on them of the forehead gilded and on them two such seals on each other's arms, and two more crosses on the two knees, and five seals of gold engraved, and they will go around this temple seven times, circling the middle temple with courtyards and drums and hymns, come to him underground in the sanctum, being asked what this mystery is, they answer and say that at this hour today the Virign gave birth to Aion. And this is also done in the city of Petra, in that idol in the same way, and in the Arabic dialect praising the Virgin, calling her the Kore, that is, a Virgin, and Dusares, she gave birth to, that is, the Virgin's Only Son. and this also happens in Elousa in the city that same night, (Jan, 6th) as there in Petra and in Alexandria, Egypt. - Epiphanius, Panarion 51
It turns out that this Holy Child, born at the Winter Solstice, by a Virgin, who is called Dusares, is considered by most scholars to be an Arabian Dionysus, a Vine-God, who's devotees engaged in Bacchic Frenzy and Dionysian Revelry, just as forementioned by Epiphanius. And it is here in Egypt that we first see any mention of Jesus Birth, known as the Epiphany, to be celebrated at this time.
The text begins with Moses' proclamation that God is "a consuming fire" (Deuteronomy 4:24), Simon wove together this concept with Heraclitus' philosophy, which posited fire as the fundamental element of all existence. Simon referred to this foundational element as an "endless power" (δύνμις ἀπέραντος), and proposed that it resides within human beings, who are created of flesh and blood. However, Simon argued that fire was not as simple as commonly perceived, in a manner akin to the Stoics, and Zoroastrians, he imagined it as an entity with intelligence. From this eternal entity emanated the created universe that we are familiar with, structured with six foundational elements or roots, each having an internal and external aspect, paired as such: mind and intention (νοῦς and ἐπίνοια) equating to heaven and earth; voice and name (φωνή and ὄνομα) to the sun and moon; reasoning and reflection (λογισμός and ἐνθύμησις) to air and water. These six roots were also termed as six powers. Interwoven with all was the supreme "endless power," which is described as "that which is, was, and will be." This power held the potential within every human being and could unfold to its vast extent. The insignificant could become significant, and the minute could expand endlessly. Simon taught that this minute essence within the body, known only to the spiritually attuned, was akin to the Kingdom of Heaven, and comparable to the mustard seed's potential for growth. It is within our capacity to cultivate this essence, and it is this very potential that the phrase "that we may not be condemned with the world" (1 Corinthians 11:32) alludes to. For if one does not actualize this divine likeness within oneself, it perishes with the physical demise. Simon warned, echoing the biblical sentiment, that the unproductive tree is destined to be hewn down and cast into the flames. Simon Magus would later be heavily opposed by the Orthodoxy that began to emerge in the latter half of the 2nd century, with writers like Irenaeus, Hippolytus and Justin Martyr claiming that Simon met his demise in a horrible way, however, these stories about his demise in the Church are conflicting and don't make a lot of sense. For instance, a text known as "Acts of Peter" which was written around the 3rd century depicts Peter as the main protagonists leading the Church of Rome and being opposed by Simon Magus, who is depicted as the main antagonist. This text seems to be more reflective of a deeper layer that consists of the early Christian Schizm between the Gnostics and Orthodoxy of that time period. In this text, taking place during the reign of Nero, Simon Magus and Simon Peter have a magic deul in which Simon Magus shows he is capable of levitation and flies high into the sky. Peter, resonds with his own cast of magic as he strikes Simon Magus down from the sky and instantly kills him. In another source by Hippolytus, Simon Magus was in Rome with both Paul and Peter and was very succesful in swaying people over by his magic arts. Peter and Paul both reject him and he then leaves Rome and goes back to Samaria, where he tried to prove to the Samaritans that he is the Christ, by having himself buried with the promise that he would be raised up on the 3rd day. Simon Magus never gets raised up and thus meets his end. A 3rd century text called "Pseudo-Clementines", similar to the Acts of Peter, gives a legend about Clement of Rome and Peter as the main protagonists against Simon Magus. In this text, it is during the reign of Claudius that Simon Magus was opposed by Peter and after losing many magical duels, jumped off a tall building to his own death. This story can't even be true because Clement would of been less than 10 years old during the riegn of Claudius. All 3 of these legends about his demise in Rome conflict with one another, and Justin Martyr relates that Simon Magus was rejected by Peter and Paul in Samaria, before ever going to Rome at all. If that was the case, why would Simon Magus be welcomed in Rome by the Church, let alone by Peter. The Book of Acts gives no such account of Simon's demise. The book of Acts leaves Simon Magus on a postiive note, as one of the earliest disciples to be baptized by Philp and attain the Holy Spirit by Peter Himself. That would be such a high degree of salvation that rendering him a heretic would make the Holy Spirit and baptism useless. Some Christians today might point to Simon's sorcery and his attempt to buy the Holy Spirit with money as a clear sign that he was always a heretic and should be rejected as such.
As most people know, Jesus lived in the 1st half of the 1st century, had a following of young jewish teens consisting of both male and female. And he was crucified under Pontius Pilate in Jerusalem around 30 AD. Most of his life is shrouded in mystery. He wrote nothing down. And we have 0 contemporary primary sources or any archaeoligical evidence about him or his movement that exist from the period in which he was alive. Everything we know about him is taken from Paul's letters and what the Gospel authors say about him. All we know about his family is that his mother's name was Mary, and that James may of been his brother. Paul tells us nothing about his father, and the earliest Gospel Mark, doesn't even mention who his fathers name is. It is not until Matthew's Gospel, written between 85-95 in which we get any mention of Joseph, being the father of Jesus. Celsus, a greek who was hostile to Christianity, claims that Jesus biological father was a Roman Soldier named Pantera. Celsus cites Jewish sources who he says he got this information from. And the Talmudic fragments from Rabbinic sources also agree with this. According to Origen, Celcus lived during the reign of Hadrian, between 117-138. Even if Celcus wrote later, this would mean that Pantera and Joseph, as possible fathers of Jesus are nearly contemporary ideas to each other in the sources. If Joseph was really Jesus' father's name, you would think Paul's letters and Mark's early gospel would easily relate this. And what reason would jews have for deceptively telling Celsus in the early 2nd century that his father was actually Pantera, a gentile Roman, born out of wedlock? It seems that there would be much more incentive for Paul to hide this than there would be for Celcus to lie about it. Whether Joseph or Pantera is his father, is impossible to know. I will leave that up to you to decide. That is a topic for another video. The main question I want to explore in this video, is what did the earliest Christians believe? And who were they? Celsus gives us a list of the sects and denominations of the Church that were relevent in his day, in the early 2nd century. He says: Those of the 'Great Church', recieve as true the accounts of the creation in 6 days, and God resting on the 7th. They agree in regard to the first man, and deduce their genealogies from him. They accept the narratives about the going of the Children of Israel into Egypt, and their flight from it. I know some hold the Creator - the God of the Jews - to be different from, and opposed to, the God from which Jesus came. In truth, their divisions are endless. They have 'carnal' and 'spiritual' men. They call themselves Christians, who wish to live in all things as the Jews. There are among them; Sibyllists, Simonians, Marcellians, Carpocrations, disciples of Mary & Martha, and Marcionites... But notwithstanding all their divisions and abusive controversies, you may hear them ALL saying, "the world is crucified unto me and I unto the world". - Celsus What I find so interesting about this passage, is how he shows no knowledge of any gnostic heresy at this time. He considers the Simonians, Marcellians, Carpocrations and Marcionites to be among the sects of the Great Church. All of them are considered gnostics and heretics by later Christian writers. And he mentions them being Sibyllists, something I will address later in the video. I think this is very telling of how the early church was divided but yet all were within the church. Wide ranging doctrines that opposed each other, yet all believed in the crucifixion.
Another student of Simon Magus was Basillides. This Basillides became a famous Christian mystic and teacher in Alexandria Egypt during the first half of the second century. Basillides is arguably the face of Christian Gnosticism. He takes gnosis to another level. The Logo of this channel, which is the symbol of Abraxas, comes from none other than Basillides himself. He taught that The Great Archon, known as Abraxas or YAO, who was the Un-Begotten Father and Demiruge, who had the highest emanation of Light in the Universe, and produced Aeons descended from his being, resulting in multiple heavenly realms and angelic powers, with the Jewish God Yaldaboath, identified as one of these angels. Abraxas had the Head of a Hawk, Torso of a Man, and Legs of Serpents, signifying the 3 elements of Air, Earth and Water. His name in greek ABRASAX ΑΒΡΑΣΑΞ , 7 letters for 7 planets and days of the week, consists of 3 vowels and 4 consanants wich multiplied gives 12 lunar months of a solar calendar, the Gematria of the name which is the sum of the numbers denoted by the Greek letters in ΑΒΡΑΣΑΞ according to the rules of isopsephy is 365: Α = 1, Β = 2, Ρ = 100, Α = 1, Σ = 200, Α = 1, Ξ = 60 He designates Abraxas more distinctly as "the power above all, and First Principle", "the cause and first archetype" of all things; and mentions that the Basilidians referred to 365 as the number of parts (mele) in the human body, as well as of days in the year. ; He says that 'Abraxas', the Arche, which is the Monad, gave birth to Mind (nous) which is the Duad along with Sophia the female principle of Nous, and this duad produces the Logos, who is Christ. The world, as well as the 365 heavens, was created in honour of 'Abraxas'; and that Christ was sent not by the Maker of the world but by 'Abraxas' his true father. Theos-Hypsistos, who I mentioned earlier as a god worshipped by monotheistic Greeks, was also a title given to Abraxas, as well as God-Almighty, Pantokrator.
It is quite possible that this doctrine of Abraxas is rooted in deep ancient mystery rites. Eusibiues the Church HIstorian under Constantine, writes about a Bronze age Priest named Sanchuniathion from 1200 BCE in phoenica, cited by Philo of Byblos in the first century who says: The Phoenicians call it "Good Daemon": in like manner the Egyptians also surname it Cneph; and they add to it the head of a hawk because of the hawk's activity. 'Epeïs also (who is called among them a chief hierophant and sacred scribe, and whose work was translated [into Greek] by Areius of Heracleopolis), speaks in an allegory word for word as follows: 'The first and most divine being is a serpent with the form of a hawk, extremely graceful, which whenever he opened his eyes filled all with light in his original birthplace, but if he shut his eyes, darkness came on.' 'Epeïs here intimates that he is also of a fiery substance, by saying "he shone through," for to shine through is peculiar to light. From the Phoenicians Pherecydes also took the first ideas of his theology concerning the god called by him Ophion and concerning the Ophionidae. 'Moreover the Egyptians, describing the world from the same idea, engrave the circumference of a circle, of the colour of the sky and of fire, and a hawk-shaped serpent stretched across the middle of it, and the whole shape is like our Theta (θ), representing the circle as the world, and signifying by the serpent which connects it in the middle the good daemon. 'Zoroaster also the Magian, in the Sacred Collection of Persian Records, says in express words: "And god has the head of a hawk. He is the first, incorruptible, eternal, uncreated, without parts, most unlike (all else), the controller of all good, who cannot be bribed, the best of all the good, the wisest of all wise; and he is also a father of good laws and justice, self-taught, natural, and perfect, and wise, and the sole author of the sacred power of nature.
Basilides’ own scriptural collection featured a unique Gospel in addition to the Gospel of John, while explicitly excluding the Epistle of Titus as a forgery and incorporating only selected letters from the Pauline corpus which he thought were authentic. His canon also included specific texts believed to have been authored by Basilides or his immediate disciples, such as the Interpretations of the Gospels and the Exegetica. In contrast with the established Christian canon, it omitted the Synoptic Gospels—Matthew, Mark, and Luke—deeming them incompatible with perfection of John's Gospel which incorporates Christ as the Logos and Sophia as Zoe, ascending from the Father, who is Abraxas.
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The Sibylline Oracles, texts written in Greek Hexameter prose, are a wide ranging phenomenon that is said to stretch back to the Oracle of Delphi, and spread throughout the Hellenistic world into Asia Minor, Mesopotamia, Judea, North Africa and Italy. The Sibyl was at first, depicted as an aged woman, with the gift of prophecy and that there was 12 of them. The Persian Sibyl, Libyan Sibyl, Delphic Sibyl, Cimmerian Sibyl, Erythraen Sibyl, Samian Sibyl, Cumaen Sibyl, Hellspontine Sibyl, Phyrgian Sibyl, Tiburtine Sibyl, Egyptian Sibyl, and Chaldean Sibyl. Some lists replace the Persian Sibyl with the Hebrew Sibyl. Legend had it, that the Cumaen Sibyl, close to Rome, was 1000 years old and had given her books to the 5th King of Rome, an Etruscan King named Tarquinius Priscus, grandson of Numa Pompilius who succeeded Romulus. These oracles were entrusted to the Priesthood of Jupiter to be guarded by the Vestal Virgins and only consulted in times of crises. Regardless of the truth of their origins, these books became central to the Religion of Rome during the Republic Era. Like the Prophets of the Old Tetsament, these Sibyls predicted future catastrophic events and the demise of major cities by god. These texts were most likely used as a from of political propaganda to sway public opinion during times of war. From the 3rd century BC to thorugh the 1st century, we see a mixture of Greek & Jewish themes present in these texts, specifically in Alexandria Egypt, where a large jewish and greek population co-exists. It is here in Alexandria, where the collection of all 12 Sibyls are gathered and put into one collection. They show both Jewish and Pagan influence. Everything from Hesiod themes of the Golden Age of Saturn, Homeric Epics like the Illiad, Predictions of Romulus, Cyrus the Great, Alexander the Great, Caesar Augusus as well as references to Gods like Ares, Kronos, Aphrodite, Zeus, the Titans vs the Olympinas, all the way to stories about Noah's Ark, the Tower of Babel, Moses getting the Tablets on Mt. Sinia. The Latin Poet Virgil is mentioned by name in the Sibylline Oracles, as a great teacher sent by God to teach the world. And Virgil himself, cites the Sibylline Books in his Aeneid, and mentions the Deiphobe as the Cumaen Sibyl.
Notice the blend between Pagan and Jewish elements, and how the Creator includes the many gods within his creation of the world. This type of genre can also be seen among the Book of Revelation.
For Example: Then I saw a great white throne and him who was seated on it. Gaia and Ouranos fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Thassala gave up the dead that were in it, and Thanatos and Hades gave up the dead that were in them, and each person was judged according to what they had done. Then Thanatos and Hades were thrown into the lake of fire. The lake of fire is the second death. Anyone whose name was not found written in the book of life was thrown into the lake of fire. Revelation 20:11-15
If you read the english translation, you might not know this. But most english translations are like playing a game of telephone, being filtered through latin and different versions of english, the nouns are translated into places when they were written as names. Not only that, Gaia, Ouranos, Thassala, Thanatos, and Hades are all gods that have hymns dedicated to them in the Oprhic Hymns. The latter 3, Thassala, Thanatos, and Hades are gods who rule over the dead, while Gaia and Ouranos rule over creation. Here Thanatos and Hades are being judged and casted into the lake of fire for being insubordinate to the divine plan of God. Revelation was the last book to be accepted into the Christian biblical canon, and even at the present day some Nestorian churches reject it. It was tainted because the heretical sect of the Montanists relied on it and doubts were raised over its Jewishness and authorship, and it was not until 419 that it was included in the canon. The Montanists were led by Montanus, a heretic who was called a gnositc, and he was a Sibyllist. He was assisted by two women, Prisca and Maximilla, led a group of Christian Sibyllists called the ILLUMINATI (enlightened ones), who were considered prophetesses and voices of the Sibyl. They entered into states of ecstatic frenzies, spoke in tongues and prophecied the future. Montanus, despite being deemed a heretic, is credited with Baptizing Tertullian, "the father of Latin Christianity".
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The religious beliefs of Israel were rooted in the shared culture of Canaan. Although it had unique attributes that differed from the Canaanites, it still found expression in shared practices and language. Some traditional practices couldn't be merged with Yahwism, but others like sacred poetry, music, and architecture were adopted and became integral to Israelite religion. The Old Testament's embrace or rejection of these elements means that Canaanite religious influences still affect us today through biblical narratives. Before the findings at Ugarit-Ras Shamra, our knowledge of Canaanite religion was minimal and largely from indirect sources. The Old Testament did mention Canaanite deities and rituals, but these were often in a negative light, making interpretations challenging. Mentions of Canaanite gods and rituals were also found in Egyptian, Mesopotamian, and Phoenician writings, including the Karatepe inscriptions from 1946. However, these weren't enough to form a complete understanding. Greek historians provided accounts of Canaanite beliefs, but it was hard to distinguish authentic traditions from later additions. Excavations at places like Byblos and Megiddo gave us glimpses, but only a fragmentary picture. Now, thanks to discoveries at Ras Shamra (ancient Ugarit) in North Syria, the Canaanites tell their own story. Hundreds of clay tablets found there, written in a dialect close to Biblical Hebrew, offer rich insights. These tablets feature extensive mythological poems, records related to temple services, lists of deities and sacrifices, and details about temple workers and rituals. Additionally, artifacts linked to gods like Baal and Dagon, including temple remains and stelae, have been uncovered. It's crucial to understand that while there was a core Canaanite religious belief, local variations existed. Not every Canaanite city would have worshiped all the gods we know from the texts. Canaanite religion was more of a public affair than a personal one. Its rituals, mostly centered on ensuring fertility, were community events. Though there were individual acts of devotion, as seen in Phoenician inscriptions, the religion was mainly a communal way to connect with nature's forces. This involved practices believed to ensure continued creation and rejuvenation. The prominence of some deities in mythological writings doesn't always reflect their actual popularity among Canaanite devotees. Conversely, some gods, like Dagon, had a minimal role in myths—merely acknowledged as Baal's father—but seemed quite revered, as evidenced by a dedicated temple and two stelae in Ugarit. EL, the hebrew word for GOD, is the Supreme God and creator, and shows up as ALLAH in arabic. YHWH’s revelation is always at a mountain, whether called Sinai or Horeb, pictures the event is a volcanic eruption. As these texts show, volcanism seems to be an essential attribute typically associated with YHWH, linking him to the Craftsman Metalurgy gods I mentioned before. The account of the Sinai revelation, with its volcanic imagery, is meant to show that YHWH himself, and not simply a divine emissary, but a Demiurgic Crafstman. Some believe Mount Sinai might be one of these Arabian volcanoes, which the Israelites approached after departing Egypt. The Kenites seem to have been skilled metalworkers. Genesis 4 discusses Cain's descendant, Tubal-Cain, as a craftsman skilled in molding copper and iron. Semitic cognates of Cain hint that metallurgical activities were integral to its meaning. Hence, Cain might originally have represented the pioneering figure in metallurgy, with the Kenites—both metalworkers and smelters—as his successors. Their association with a volcanic deity like YHWH becomes clearer in this context.
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Clement of Alexandria says "'God in the bosom' is a countersign of the mysteries of Sabazius to the adepts". Clement reports: "This is a snake, passed through the bosom of the initiates" In this context Clement is comparing Jesus as the SOn of God being in the Bosom of God the Father, as the Phrygians believed the same about Dionysus and Sabazius being god the father and son in the bosom. Phyrgia was a booming region for early christianity. During this time, Sabazius had evolved into a more Middle Platonist, Monotheistic form called THEOS HYPSISTOS, the Hypsistarians are the groups that lived in CAppadocia and Phyrgia who worshipped this god with no images in the temple and he was represented by an Eagle. The Eagle as his symbol does have roots to his earliest forms. Gregory of Nazianzus, was once a Hypsistarian initiate, converted to Christianity, when he married Saint Nonna and sure enough, he was known as "Trinitarian Theologian" who contributed major contributions to the idea of the Trinity that became the Christian God head. To the phygians, Dionysus and Zeus were one, Zeus Sabazius, with a Saturnian spirit that binded them together. These ideas are heavily influenced by Zoroastrian Theology and Plato. The Chaldean Oracles, with some passages attributed to Zoroaster, Pythagoras others to Plato and the rest attributed to Neo-Platonist Theurgists that lived in the court of Marcus Aurelius, has the following passage: All things are governed by the father, in the bosoms of the intelligable triad" and again, "the Father mingled every spirit from this Triad"
"The summit of Intelligables is the Intelligable Triad, containing in itself containing in itself, the cause and essence of all triads" - Parminides Thus he who knows himself, knows all things, as Zoroaster first asserted in his Gathas, and afterwarwds Plato in the First Alcibiades: All things are the progeny of One Fire. One Divine Nature. The Monad is there first where the paternal monad subsitst. The Monad is extended which generates two. The Logos, Father-begotten Light. It is the operator, the giver of life-bearing Fire. It fills the vivific bosom of the angel Hecate. The Angel Love (Eros) who first leaped forth from Intellect, clothing fire bound together with fire. The Father Saturn, has hastily withdrawn himself from all connection of matter. The Duad sits with Jupiter and glitters with intellectual sections, together with the power of governing all things. Plato, Alcibiades & Zoroaster, Gathas (Chaldean Oracles)
The Triad. The Demiurgos made the whole world from fire, water, earth and all-nourishing air. What the Pythagoreans intended to signify by Monad, duad, and Triad - bound (Saturn), infinite (Juptier), and that which is mixed from both United (Dionsyus) Plato Alciabides
We also have texts from early christians in the pre-church era that cite pythagoras and use similar concepts for Jesus and God The Father. "Now Pythagoras declared that the unbegotten monad was the principle of the universals and the parent of the dyad and of all the other numbers. And he says that the monad is the father of the dyad and the dyad the mother of all engendered things (and) a bearer of things begotten. And Zaratas,] also, the teacher of Pythagoras, calls the one father, but the two, mother. For the dyad has come into being from a monad according to Pythagoras, and the monad is masculine and first, but the dyad female and second. From the dyad, again, as Pythagoras says, (come) the triad" - Hippolytus of Rome
The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine,or the donkey, among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. –Justin, First Apology, Ch. 54
Dionysus worship continued in the Eleusinian mysteries up until the 5th century BCE, from what began in the Bronze Age Mycenaen period. The christians could find no other way to replace them other than to co-opt them somehow. A legend was created about a devotee of the Mysteries named Demetrius who was visitied by Demeter in a dream and told to worship Jesus and convert Eleusis to a Church.
Orpheus, the High priest of Dionysus also got legends written about him by christians that make him into a Saint. And in the oldest christian catacombs we can see Orpheus playing his Lyre near Jesus and Mary. Orpheus is also present in the Syballine Oracles from the 1st - 2nd century Christian Syballists showing the close proximity of Orphism and Judaism and Christianity.
#gnosticinformant #christianity #orphicCanaanite Jehovah before JudaismGnostic Informant TV2023-10-26 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Painting on a jar found at Kuntillet Ajrud, under the inscription "Yahweh of Samaria and his Asherah" (c. 800 BCE) possibly the Male and female pair that HErodotus thought was Dionysus and Aphrodite. In an inscription discovered in Ein Gedi and dated around 700 BCE, Yahweh appears described as the lord of the nations, while in other contemporary texts discovered in Khirbet Beit Lei (near Lachish) he is mentioned as the ruler of Jerusalem and probably also of Judah. Yahweh, in the form of IAO is frequently invoked in Graeco-Roman magical texts dating from the 2nd century BCE to the 5th century CE, most notably in the Greek Magical Papyri,under the names Iao, Adonai, Sabaoth, and Eloai. These are also used as bacchic chants among dionysian religious revelers of this time. Use of IAO becomes blurred by the usage. Since the second century BCE, Egyptians, Greeks, and Romans had identified the evil god Seth-Typhon (often depicted as a donkey-like creature) with the Jewish god Yahweh. The Seth-Yahweh tradition, with all its negative valence, was then applied to the creator worshiped by Christians as well. Evidence for this view comes from the early Christian depiction of the creator and his sons in donkey (Typhonian) form. The oldest manuscripts of the Greek Septuagaint, before the church editions show IAO in them for Leviticus 3:27 and 4:27. These are replaced with the uniform KURIOS, in the 4th century church codexes of Siniaticus, Alexandricus and Vaticanus. I think it is very possible, that what we have in YHVH is a Warrior, Demirgic craftsman, with ancient bronze age dionysuan elements passed down through the rites and traditions. Although much closer to something like Vulcan than of dionysus. and this YHVH, the local craftsman metalurgy god of the southern Levant, became infused with EL, the cheif god of the canaanites to become the YHVH ELOHIM. This also puts him in direct opposition to Baal, the prince and son of EL in the northern canaanite religion. Which brings us to EL. For Canaanites and the broader Levantine region, ʼĒl was the highest god, fathering notable gods like Baal and Yam. In Ugarit, ʼĒl was married to the goddess Asherah, but no temple was dedicated solely to him. Numerous titles and attributes describe ʼĒl, from being a creator and king to a wise elder. Some myths feature him prominently, such as a tale where he encounters two women by the sea and fathers the deities of dawn and dusk. In another Ugaritic story, ʼĒl hosts a feast for gods on Mount Lel, which may indicate he lived in a tent, explaining his lack of a dedicated temple. The text also suggests he might have resided near sources of saltwater and freshwater. In the "Palace of Ba'al" story, Ba'al Hadad, commonly known as Dagan's son, is occasionally referred to as ʼĒl's son, hinting at ʼĒl's overarching authority over other gods. Another fragmentary text depicts ʼĒl inviting gods to a banquet, where he gets embarrassingly drunk, showcasing his human-like flaws.
The belief system of the Canaanites, a group of ancient Semitic peoples from the ancient Levant, spanned from the early Bronze Age up to the initial centuries CE. This religion was characterized by the worship of multiple deities and, in certain instances, the exclusive veneration of one god while acknowledging the existence of others. The pantheon in Ugarit referred to the deities as 'ilhm (Elohim) or El's descendants. Philo of Byblos, citing Sanchuniathon of Berythus (Beirut), identified the chief creator god as Elion. He was considered the progenitor of other gods. Greek records mention his union with Beruth (symbolizing the city of Beirut). Such divine-city unions can also be drawn parallel with Melqart and Tyre, Chemosh and Moab, Tanit and Baal Hammon in Carthage, and Yah with Jerusalem. El Elyon's relationship with Asherah can be likened to the Greek tales of Cronos and Rhea or the Roman myths of Saturnus and Ops.
The Samothracian and Phrygian Mysteries are considered the oldest by the greeks. And at the helm of these is Orpheus, the Thracian Bard. the Phrygians and Thracians are separated by the Bosporus Strait, which is the border of Europe and Asia. The place where east meets west. The mysteries of both the Thracians and Phrgyians are very similar, yet the names of the deities may differ. For example, the great mother of the Thracians is Zemele, hinting to the Mother of Dionysus Semele's divinity to the thracians. But the son of Zemele is called ZALMOXIS. Zalmoxis is clearly the same deity who the phrygians call SABAZIUS. both are depicted as riding the horse, and wielding thunderbolts. This proves that Zalmoxis and Sabaius are both influenced by Dionysus in their respected regions. Through linguistical analyisi and the writings of Herodotus, we can really see this as fact.
Zalmoxis or Salmoxis as Aristotle calls him, has etymological connections to Dionysus through the name meaning "Zemele/Semele Son". Zemele or Semele means Earth in thracian and dacian. Clear connection to Dionysus. And whats even more interesting, if you noticed herodotus gives a second name for Zalmoxis , which is GEBELEIZIS. This breaks down in two words GEBELE + IZIS "cybele's Zeus". Showing connections to SABAZIUS and the Phyrgian great mother Cybele. Heyschius tells us that gebelizis was also called Sabazius by the Goths of the Jordanes, and equated this god with Cronos & Saturn. Mnaseas of Patrae identified Zalmoxis with Cronos, which makes this connection even stronger, since both are underwold kings and judges of the dead who give agriculture and equality for the poor and rich. In fact, Dionysus, although he's the grandson of Saturn, according to Nonnus has his spirit.
Zalmoxis survives in the pagan north for centuries. in the 13th century, Zalmoxis as evolved into Žemeliūkštis, as well as the earth goddess Zemele, now called Žemyna are being worshipped by the Gothic pagans living in the far north. This would be the last surviving trace of the ancient bronze age dionysian religion.
Žemeliūkštis father, Perkūnas, married to his mother Zemyna a deity connected to Oak trees, storms and thunderbolts like Zeus, shows that many of these ancient elements are still intact in medieval europe. The Germanic is related to the VEdic pantheons through linguistics that both trace back to Proto-Indo European.
The God Shiva and Dionysus are both depicted as young beautifal effiminate, both riding on animals and wearing animal skins, and carrying a magic staff or wand. Shiva, Like dionysus is also known as a Cthonic Lord who is associated with arts, intoxication and revelry. Strabos cites texts of Megasthenes Indica, of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively Euripides calls Dionysus "god of the Orient" because of their Similar, the use of phallus within the mysteries and intoxication by a sacred drink.
Kykeon and Soma may be made differently, but their purpose was to put the initiates into the state of the frenzy so they can recieve the inspiration of the god. What's even more mind blowing, is when we look at the Phrygian Dionysus known as Sabazius, his name SABA + DIOS has proto-indo european roots that trace back to SWA + DAEWA which in turn is related to SHIVA + DAEVA. And we know that the vedic aryans once lived in between the black and caucasus region, which is where Sabazius was venerated. Once again, demonstrating how ancient and widespread the dionysian religion is.
c. 2350–2000 BCE Mohenjo Daro Archaeology shows a "proto Shiva" as a horned deity, described as a master of animals and plants. The oldest form of Dionysus, according to Diodorus of Sicily, is from ASIA, and some claim that it could be from this region, who also was horned and mastered animal husbandry.
"Some writers of myths, however, relate that there was a second Dionysus who was much earlier in time than the one we have just mentioned, Sabazius...
They state also that he excelled in sagacity and was the fist to attempt the yoking of oxen and by their aid to effect the sowing of the seed, this being the reason why they also represent him having horns." - Diodorus 4.4
The Vedic Religion shows direct connections to these 3 medieval lithuanian gods that evolved from Zalmoxis, Zeus and Semele, through lingustic connections as well as the mythology itself through Indra Mitra & Varuna. The Mitra-Varuna Dichotomy is comparable to the Apollonian-Dionysian dichotomy I explained earlier. But according to Philologist Jan de Vries, ODIN, the Norse God also has a relationship with this duality of opposites.
In the Middle Babylonian narrative of Adapa, Ningishzida is depicted as one of the two guardians of Anu's heavenly abode, sharing this role with Dumuzi. This story seems to suggest that upon their death, these two deities reside in the celestial realms instead of the underworld, or that they took turns descending and ascending. It was traditionally believed that the disappearance of both Nighishida and Dumuzi occurred annually between mid-summer and mid-winter. What is so interesting about this, is a similar duality we see of Dionysus With Apollo. Attic Calanders from classical age of athens depict Apollo & Dionysus as Lord of the Two main Seasons. They believed that after harvest, Apollo would leave and go north to the land of the Hyperboreans and perform his music which caused the winter aurora borealis. During this time, dionysus ruled from the underworld and brought Merry Revelry to the wintertime. Then during Spring Dionysus death and sacrifice would cause the crops to grow and Apollo would rule from the heavens and his light was a blessing for the entire summer until the next harvest. Harvard Philologist CArl AP Ruck puts forth that the gods Dionysus and Apollo are actually both 2 spirits of the same "Gods son" character. He points out that they are never depicted in the same myths together, but also since they are both the Prince of Zeus and Mediator between the God and humans, like the dual nature of Mithra, seen as both Cthonic and Solar, and is the Mediator for Ahura Mazda and Zoroaster. Dionysus is Liberation of the Soul from within (Cthonic) Apollo is Justice Given down from above (Heavenly) What we have in Dionysus is a god of Inspiration, Freedom, Equality, Arts, Music, Revelry, Moisture, Metamorphosis, Growth of Vegetation, Wine, Ecstasy, Sex, passion, instinct, emotion, Death, Ressurection, Salvation, Eternal Life. Dionysus is Cthonic, and dark. IN the exact oppoiste sense, Apollo is a god of light, the sky, Order, rationality, Piety, Justice, Heirarchy, composure, sobriety, logic, purity and most of all, Prophecy and unchangeable Fate. But like dionysus, also a god of arts and music, though a different kind. Music with order. Apollo's music, the Paean, is comparable to classical orchestra. Dionysus music, the Dithyramb, is more abstract and poetic singing that goes with dancing and revelry. Apollo's music is like classical orchestra while Dionysus is more like gangster rap music or dubstep. Apollo is the embodiment of Individual Responsibility. You are given your lot by above. (Heirarchy) Dionysus is the embodiment of Collective Responsibility. Slaves become free through inspiration. (Equality) Both gods are sons of Zeus, Dionysus is connected to the underworld and the moisture that grows the crops from below the earth while Apollo is connected to the heavens and the light that comes down. The athenian calanders marked half the year with Apollo, Lord of the Light, the dry, sunny, hottest 6 months and Dionysus was marked as Lord of the Harvest, Cold wet and Dark seasons. Friedrich Nietchses Birth of Tragedy does a great comparison of these gods and the symbiotic relationship of the two, like a Yin & Yang, who's Primordial Unity, between the Dionysian Frenzy & apollonian Order can bring the physiological condition that enables the creation of tragedy. Life itself is tragic. "In this state one enriches everything out of one's own fullness: whatever one sees, whatever wills is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power—until they are reflections of his perfection. This having to transform into perfection is—art." - Birth of Tragedy Nietzsche firmly believes that the creations of Pindar, Aeschylus and Sophocles epitomize the pinnacle of artistic expression and the true embodiment of tragedy. Nietzsche disputes too much Socratic rationalism and, arguing that introducing ethics and reason displaces the essence of tragedy, specifically, the delicate equilibrium between the Dionysian and Apollonian elements. This emphasis on reason was perpetuated by Plato in his dialogues, leading the contemporary world to prioritize reason over the artistic energies inherent in the Apollonian and Dionysian contrasts. Nietzsche also believed that Christianity, which he calls "Platonism for the people" was results of western culture falling to far from the artistic, tragic world of the Satyr, which had beceme the symbol of all that is demonic and evil. The devil, or anti-christ. The Satryr is the horror of the annihilation of the principle of individuality and at the same time someone who delights in its destruction. It is pure liberation and freedom of expression. We see a similar dichotomy between Osiris and Set. Both sons of Ammon. Set is the god of dryness and desert who rules over the summer and Osiris is the cthonic underworld god of moisture, vegetation and darkness.
In my opinion, Odin's connection to the Dionysian is the most obvious. Especially when we examine the etymology of his name. His name means “frenzy,” the inspiration that guided warriors and poets alike. He is associated with magic and intoxication. "Additional Germanic equivalents stemming from *wōðaz encompass Gothic woþs ('possessed'), Old Norse óðr ('mad, frantic, furious'), Old English wōd ('insane, frenzied'), and Dutch woed ('frantic, wild, crazy'), accompanied by the substantivized versions like Old Norse óðr ('mind, wit, sense; song, poetry'), Old English wōþ ('sound, noise; voice, song'), Old High German wuot ('thrill, violent agitation'), and Middle Dutch woet ('rage, frenzy'), all originating from the same root as the initial adjective.
IN fact, I would argue that Odin is an almost perfect Syncronization between Dionysus and Apollo. Like Apollo, Odin is associated with Prophecy, fate, Justice and Order. Huginn and Muninn are a pair of ravens that fly all over the world, Midgard, and bring information to the god Odin. In greek legends, Ravens are messangers of Apollo and are symbols of Apollo's Prophecy. Herodotus says that Apollo is the most worshipped god by the Hyperboreans (Germans). Odin also has his obvious Dionysian side as he's the frenzy god who gives inspiration. And as I mentioned the connection with Saturn & Dionysus, Odin has even more Saturnian aspects to his character. The ALL-Father, who rules from the underworld, who gave the world the golden age before he was sacrificed by Zeus for mankind and plays central role in myths about the creation and destruction of the world. Saturn's return marks the end of the age and beginning of the new. Odin checks every one of those boxes. He is the All-Father, connected with creation, the end of the world, and his death, like saturn, makes him a judge of the dead.
Of the Gauls, Julius Caesar writes that they claim descent from Dis Pater, the roman underworld God, who is actually Taranis. The Dis Pater connection brings us all the way back full circle to Dionysus, Osiris and Hades. And the Dis Pater of the Celts is also Dual nature with Cthonic and sky father traits like an apollonian-dionysian mix.
Julius Caesar also wrote ""among the gods Mercury is the one they principally worship" when referring to the germanic tribes east of Gaul Tacitus cites Caesar 2 centuries later, writing his Agricola refers to the god Odin as "Mercury", Thor as "Hercules", and Týr as "Mars". The "Isis" of the Suebi as "Freyja". And the old Roman day for wedsneday at the time was Mercury's day. So when Germanic lands became more romanized they converted this day to WODAN's DAY. This is not without any merits though. Tacitus did have some good reasons. Odin is a messenger like Mercury who also has the role of a Pyschopomp who transports the dead to and fro the world and the underwold. We see this with Thoth of the egyptians. Like Mercury & Thoth, Odin is also the god who gave mankind the Runes, or the Runic Alphabet, and in greek and egyptian myths, Hermes/Mercury and Thorth also give mankind the alphabets and heiroglyphs. You can argue that Odin has traits of Saturn, Mercury, Apollo and Dionysus, and possible influenced by all of these, since Odin comes much later in history. There are some who think Odin's Imagery of Odin, riding a horse, with a spear, flanked by 2 birds, compares to anceint depictions of Dacian and Germanic gods who also have similar depictions. However, in my opinion, this brings us right back to Dionysus via the depictions Thracian Zalmoxis and Phrygian Sabazius. We clearly see that Zalmoxis and Sabazius are depicted as horse riders with a spear and flanked by birds. To me, it is obvious that WODANAZ, or FRENZY is a title that became evolved into a name, coming from Sabazius of the Phrygians and Thracians. The symbol of Sabazius was the eagle. But where exactly did Sabazius come from? And how old is Sabazius?
Even in the earliest mentions by Greek sources in the sixth and fifth centuries BCE, Sabazios was referenced as a god of Thracian or Phrygian origin and was recognized as being profoundly ancient. In Athens, his cult was notably associated with the Orphic and Eleusinian Mysteries, where nocturnal initiation rites were conducted, and initiates underwent purification through mud application. Participation also involved a sacred beverage, which was a psychedelic wine mixed with ergot called Kykeon. These are known as Ethneogens, greek for ἔνθεος (éntheos) and γενέσθαι (genésthai). The adjective entheos translates to English as "full of the god, inspired, possessed," and is the root of the English word "enthusiasm."
#odin #norse #norsemythologyJesus & the Dead Sea ScrollsGnostic Informant TV2023-10-21 | sales.mvp-courses.com/dss/?affiliate=gnosticinformant (Link for Course) Join Dr. James D. Tabor for an in-depth study of: "Jesus and the Dead Sea Scrolls" An exclusive private ten-part online lecture series taught by Dr. James D. Tabor. You'll receive full access to the "Jesus and the Dead Sea Scrolls" course, which encompasses lifetime access to all ten lectures, upcoming live Q&A sessions (dates to be announced), lecture and reading assignments, and a wealth of supplementary materials. Additionally, you'll gain exclusive access to a special bonus video featuring live footage of Dr. Tabor on location at Qumran, with his presence firmly grounded in the historical setting he speaks about throughout this course.
Dr. James Tabor is a retired Professor in the Department of Religious Studies at the University of North Carolina in Charlotte where he taught Christian origins and ancient Judaism for thirty-three years, serving as Chair of the Department for a decade. His Ph.D. is from the University of Chicago (1981). He previously taught at the University of Notre Dame and at the College of William and Mary.
Dr. Tabor now devotes himself full-time to research, archaeological field work, and publishing. Over the past three decades he has combined his work on ancient texts with extensive field work in archaeology in Israel and Jordan. Since 2008 he has been co-director, along with Shimon Gibson, of the acclaimed Mt. Zion excavation in Jerusalem and been involved in a half dozen other archaeological projects in the Holy Land over the past thirty years.
Dr. Tabor has worked at several sites in Israel and Jordan including Qumran, site of the Dead Sea Scrolls (1991, 1996), Wadi el-Yabis in Jordan (1992, 1996), Masada (1994), and Sepphoris (1996, 1999, 2000). In 2000 he teamed up with Dr. Shimon Gibson to excavate a newly discovered cave at Suba, west of Jerusalem that dates back to the Iron Age but was used for ritual rites in the early Roman period (2000-2006). Tabor and Gibson were also the principals involved in the discovery a 1st century Jewish burial shroud in a looted tomb at Akeldama. Their latest project is an ongoing excavation in Jerusalem on Mt Zion (Southwestern Hill) just outside Mt Zion Gate along the Turkish city wall (2006-2022).
In the early 1990s he was involved in the release of the unpublished Dead Sea Scrolls and was one of the first scholars to examine and publish several very important ones. He has also published extensive studies on several Jerusalem tombs related to Mary and her family, as well as research on the skeletal remains at Masada, the last stand of Jewish refugees in the first century revolt against Rome.
The Dead Sea Sect (also called Qumran Sect or Qumran Community). The name refers strictly to a Jewish community which lived in the Second Temple period and which adopted a strict and separatist way of life. It is so called because the main source of knowledge about it derives from the discovery of a settlement at Khirbat Qumran , near the northwest shore of the Dead Sea, where it is believed to have lived, and where remnants, apparently of its library, were found in neighboring caves. The pottery and coins found there constitute the main external sources for establishing the date of the sect. From these, as well as from the fact that the library contains no work later than the Second Temple period, it appears that the settlement was inhabited (on the ruins of a much older settlement), from the beginning of the second century B.C.E. until its destruction by the Romans shortly after the fall of the Second Temple, around 70 C.E. The sect believed to have lived at Qumran called itself the yaḥad (or "Union"), and the Qumran scrolls describe its beliefs and organization. They also describe a related movement that lived in communities elsewhere. Although it has been suggested that these were offshoots of the Qumran community, the consensus is now that they represent a parent movement, from which the yaḥad split off, for reasons that are still debated. How much earlier that parent movement began is uncertain, though probably not more than a few decades. The occasional historical clues that the texts offer cannot be used with great confidence to describe the origins or growth of either the parent movement or the yaḥad, though it is possible to trace some outlines. In recent years, the suggestion has also been made that the scrolls are unconnected with the Qumran settlement, and that the site was not inhabited by a religious sect; but the circumstantial evidence linking the scrolls and the settlement is powerful if not conclusive. It has come to be realized, however, that many or even most of the scrolls were not, as once assumed, actually written at Qumran.
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patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Dionysus, alternatively named Bacchus, Iacchus, Zagreus, Sabazius, or Liber Pater (as well as dozens of Titles in the traditions of Greco-Roman mythology, is a deity representing the natural elements of fertility and plant life, but is most renowned as the god of wine and revelry. The presence of his name on a Linear B tablet dating back to the 13th century BCE provides evidence that his worship was present during the Bronze age Mycenaean period, yet the exact origins of his cult remain unkown. He could be even older than that. Throughout various legends associated with his cult, Dionysus is consistently portrayed as having exotic beginnings.
To even begin to guess how old Dionysus is, you first have to understand that he is older than the invention of the alphabet. So dating him is tricky. Linear B represents a system of writing that utilized syllabic script to transcribe Mycenaean Greek, recognized as the most ancient form of the Greek language on record. This system of writing was in existence several centuries before the emergence of the Phoenican and Greek alphabet. The earliest instances of Mycenaean inscription trace back to approximately 1500 BCE, but the use of Linear B ceased following the end of the Bronze Age around 1200 BCE. Dionysus shows up in this period.
sixth century BC, Pherecydes of Syros had suggested nũsa as an ancient word for "tree," it could possibly have ties to Mount Nysa, the mythological birthplace in Greek lore of the god, where he was cared for by nymphs known as the Nysiads. ANd it's possible that it could be related to both "tree" and Mt. Nysa.
As Homer describes "‘There is a certain Nysa, mountain high, with forests thick of Cedar, in Phoinike afar, close to Aigyptos' (Egypt's) streams.’ .
A vase created by Sophilos ascribes names to these Nysiads (nusae). Some ancient propositions situated Nysa within Boeotia, the dwelling place of Dionysus' mother, Semele. Helicon Mountain and the hamlet of Eleutherae were believed to be plausible locations. Thrace was another potential location, possibly due to the early reverence of the god in that region. The Caucasus was another speculated site, situated at the known world's eastern boundary, since Dionysus was presumed to have entered Greece from the east.
In the fifth century BCE, Herodotus of Halicarnassus was aware of a mountain by the name of Nysa located in Aethiopia, possibly referring to Djebel Barkal, a place where ancient Nubians offered sacrifices to Amon. Antimachus of Colophon, who lived around the same time as Herodotus, seems to have adopted this idea, relocating Nysa to Arabia, possibly correlating it with the Arab deity referred to by Greeks as Orotalt. Diodorus of Sicily cites Antimachus, but he also documents a tradition locating Nysa in Libya. This relocation may be influenced by the worship of Shadrapa in Phoenician colonies along the Libyan coast. Furthermore, Diodorus chronicles ancient traditions situating the god’s birth in various places including Elis, Eleutherae, Naxos, or Teos."
Regardless of his origins, This means that Dionyus can be dated no sooner than the 13th century BCE but also possibly even older, possibly even in the copper age. Knossos crete is arguably the oldest city in the world, having archaeological evidence dating back to 7,000 BCE, in the late stone age. The Island is rich in copper and is one of the leading possible locations for the beginning of the copper age which began around 4,000-3,500 BCE. The minoans Thrived during this period. Linear B, which Dionysus name is found in, is generally thought to have evolved from LINEAR A, the Heiroglyphic writing that the Minoans used and one of the oldest forms of writing on earth. In Minoan Crete, specifically at Knossos, the name 'Pentheus,' a term from subsequent Dionysian mythology meaning 'suffering,' was commonly bestowed upon men. It was a common name for the common class. Hungarian Philologist Kerényi posited that assigning such a name to a child likely implies a substantial spiritual linkage—perhaps as a descriptor for Dionysus himself, who, according to his mythology, is a deity destined to endure and then overcome suffering. In narratives that follow, Pentheus endures agony at the behest of Dionysus' acolytes, hinting at a profound spiritual intertwining, as per Kerényi’s analysis. He further hypothesizes that the term 'man who suffers' originally pertained to the deity before being attributed to specific persons as the narrative evolved.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Dionysus, alternatively named Bacchus, Iacchus, Zagreus, Sabazius, or Liber Pater (as well as dozens of Titles in the traditions of Greco-Roman mythology, is a deity representing the natural elements of fertility and plant life, but is most renowned as the god of wine and revelry. The presence of his name on a Linear B tablet dating back to the 13th century BCE provides evidence that his worship was present during the Bronze age Mycenaean period, yet the exact origins of his cult remain unkown. He could be even older than that. Throughout various legends associated with his cult, Dionysus is consistently portrayed as having exotic beginnings.
To even begin to guess how old Dionysus is, you first have to understand that he is older than the invention of the alphabet. So dating him is tricky. Linear B represents a system of writing that utilized syllabic script to transcribe Mycenaean Greek, recognized as the most ancient form of the Greek language on record. This system of writing was in existence several centuries before the emergence of the Phoenican and Greek alphabet. The earliest instances of Mycenaean inscription trace back to approximately 1500 BCE, but the use of Linear B ceased following the end of the Bronze Age around 1200 BCE. Dionysus shows up in this period.
sixth century BC, Pherecydes of Syros had suggested nũsa as an ancient word for "tree," it could possibly have ties to Mount Nysa, the mythological birthplace in Greek lore of the god, where he was cared for by nymphs known as the Nysiads. ANd it's possible that it could be related to both "tree" and Mt. Nysa.
As Homer describes "‘There is a certain Nysa, mountain high, with forests thick of Cedar, in Phoinike afar, close to Aigyptos' (Egypt's) streams.’ .
A vase created by Sophilos ascribes names to these Nysiads (nusae). Some ancient propositions situated Nysa within Boeotia, the dwelling place of Dionysus' mother, Semele. Helicon Mountain and the hamlet of Eleutherae were believed to be plausible locations. Thrace was another potential location, possibly due to the early reverence of the god in that region. The Caucasus was another speculated site, situated at the known world's eastern boundary, since Dionysus was presumed to have entered Greece from the east.
In the fifth century BCE, Herodotus of Halicarnassus was aware of a mountain by the name of Nysa located in Aethiopia, possibly referring to Djebel Barkal, a place where ancient Nubians offered sacrifices to Amon. Antimachus of Colophon, who lived around the same time as Herodotus, seems to have adopted this idea, relocating Nysa to Arabia, possibly correlating it with the Arab deity referred to by Greeks as Orotalt. Diodorus of Sicily cites Antimachus, but he also documents a tradition locating Nysa in Libya. This relocation may be influenced by the worship of Shadrapa in Phoenician colonies along the Libyan coast. Furthermore, Diodorus chronicles ancient traditions situating the god’s birth in various places including Elis, Eleutherae, Naxos, or Teos."
Regardless of his origins, This means that Dionyus can be dated no sooner than the 13th century BCE but also possibly even older, possibly even in the copper age. Knossos crete is arguably the oldest city in the world, having archaeological evidence dating back to 7,000 BCE, in the late stone age. The Island is rich in copper and is one of the leading possible locations for the beginning of the copper age which began around 4,000-3,500 BCE. The minoans Thrived during this period. Linear B, which Dionysus name is found in, is generally thought to have evolved from LINEAR A, the Heiroglyphic writing that the Minoans used and one of the oldest forms of writing on earth. In Minoan Crete, specifically at Knossos, the name 'Pentheus,' a term from subsequent Dionysian mythology meaning 'suffering,' was commonly bestowed upon men. It was a common name for the common class. Hungarian Philologist Kerényi posited that assigning such a name to a child likely implies a substantial spiritual linkage—perhaps as a descriptor for Dionysus himself, who, according to his mythology, is a deity destined to endure and then overcome suffering. In narratives that follow, Pentheus endures agony at the behest of Dionysus' acolytes, hinting at a profound spiritual intertwining, as per Kerényi’s analysis. He further hypothesizes that the term 'man who suffers' originally pertained to the deity before being attributed to specific persons as the narrative evolved.
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Dionysus, alternatively named Bacchus, Iacchus, Zagreus, Sabazius, or Liber Pater (as well as dozens of Titles in the traditions of Greco-Roman mythology, is a deity representing the natural elements of fertility and plant life, but is most renowned as the god of wine and revelry. The presence of his name on a Linear B tablet dating back to the 13th century BCE provides evidence that his worship was present during the Bronze age Mycenaean period, yet the exact origins of his cult remain unkown. He could be even older than that. Throughout various legends associated with his cult, Dionysus is consistently portrayed as having exotic beginnings.
To even begin to guess how old Dionysus is, you first have to understand that he is older than the invention of the alphabet. So dating him is tricky. Linear B represents a system of writing that utilized syllabic script to transcribe Mycenaean Greek, recognized as the most ancient form of the Greek language on record. This system of writing was in existence several centuries before the emergence of the Phoenican and Greek alphabet. The earliest instances of Mycenaean inscription trace back to approximately 1500 BCE, but the use of Linear B ceased following the end of the Bronze Age around 1200 BCE. Dionysus shows up in this period.
sixth century BC, Pherecydes of Syros had suggested nũsa as an ancient word for "tree," it could possibly have ties to Mount Nysa, the mythological birthplace in Greek lore of the god, where he was cared for by nymphs known as the Nysiads. ANd it's possible that it could be related to both "tree" and Mt. Nysa.
As Homer describes "‘There is a certain Nysa, mountain high, with forests thick of Cedar, in Phoinike afar, close to Aigyptos' (Egypt's) streams.’ .
A vase created by Sophilos ascribes names to these Nysiads (nusae). Some ancient propositions situated Nysa within Boeotia, the dwelling place of Dionysus' mother, Semele. Helicon Mountain and the hamlet of Eleutherae were believed to be plausible locations. Thrace was another potential location, possibly due to the early reverence of the god in that region. The Caucasus was another speculated site, situated at the known world's eastern boundary, since Dionysus was presumed to have entered Greece from the east.
In the fifth century BCE, Herodotus of Halicarnassus was aware of a mountain by the name of Nysa located in Aethiopia, possibly referring to Djebel Barkal, a place where ancient Nubians offered sacrifices to Amon. Antimachus of Colophon, who lived around the same time as Herodotus, seems to have adopted this idea, relocating Nysa to Arabia, possibly correlating it with the Arab deity referred to by Greeks as Orotalt. Diodorus of Sicily cites Antimachus, but he also documents a tradition locating Nysa in Libya. This relocation may be influenced by the worship of Shadrapa in Phoenician colonies along the Libyan coast. Furthermore, Diodorus chronicles ancient traditions situating the god’s birth in various places including Elis, Eleutherae, Naxos, or Teos."
Regardless of his origins, This means that Dionyus can be dated no sooner than the 13th century BCE but also possibly even older, possibly even in the copper age. Knossos crete is arguably the oldest city in the world, having archaeological evidence dating back to 7,000 BCE, in the late stone age. The Island is rich in copper and is one of the leading possible locations for the beginning of the copper age which began around 4,000-3,500 BCE. The minoans Thrived during this period. Linear B, which Dionysus name is found in, is generally thought to have evolved from LINEAR A, the Heiroglyphic writing that the Minoans used and one of the oldest forms of writing on earth. In Minoan Crete, specifically at Knossos, the name 'Pentheus,' a term from subsequent Dionysian mythology meaning 'suffering,' was commonly bestowed upon men. It was a common name for the common class. Hungarian Philologist Kerényi posited that assigning such a name to a child likely implies a substantial spiritual linkage—perhaps as a descriptor for Dionysus himself, who, according to his mythology, is a deity destined to endure and then overcome suffering. In narratives that follow, Pentheus endures agony at the behest of Dionysus' acolytes, hinting at a profound spiritual intertwining, as per Kerényi’s analysis. He further hypothesizes that the term 'man who suffers' originally pertained to the deity before being attributed to specific persons as the narrative evolved.
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Dionysus, alternatively named Bacchus, Iacchus, Zagreus, Sabazius, or Liber Pater (as well as dozens of Titles in the traditions of Greco-Roman mythology, is a deity representing the natural elements of fertility and plant life, but is most renowned as the god of wine and revelry. The presence of his name on a Linear B tablet dating back to the 13th century BCE provides evidence that his worship was present during the Bronze age Mycenaean period, yet the exact origins of his cult remain unkown. He could be even older than that. Throughout various legends associated with his cult, Dionysus is consistently portrayed as having exotic beginnings.
To even begin to guess how old Dionysus is, you first have to understand that he is older than the invention of the alphabet. So dating him is tricky. Linear B represents a system of writing that utilized syllabic script to transcribe Mycenaean Greek, recognized as the most ancient form of the Greek language on record. This system of writing was in existence several centuries before the emergence of the Phoenican and Greek alphabet. The earliest instances of Mycenaean inscription trace back to approximately 1500 BCE, but the use of Linear B ceased following the end of the Bronze Age around 1200 BCE. Dionysus shows up in this period.
sixth century BC, Pherecydes of Syros had suggested nũsa as an ancient word for "tree," it could possibly have ties to Mount Nysa, the mythological birthplace in Greek lore of the god, where he was cared for by nymphs known as the Nysiads. ANd it's possible that it could be related to both "tree" and Mt. Nysa.
As Homer describes "‘There is a certain Nysa, mountain high, with forests thick of Cedar, in Phoinike afar, close to Aigyptos' (Egypt's) streams.’ .
A vase created by Sophilos ascribes names to these Nysiads (nusae). Some ancient propositions situated Nysa within Boeotia, the dwelling place of Dionysus' mother, Semele. Helicon Mountain and the hamlet of Eleutherae were believed to be plausible locations. Thrace was another potential location, possibly due to the early reverence of the god in that region. The Caucasus was another speculated site, situated at the known world's eastern boundary, since Dionysus was presumed to have entered Greece from the east.
In the fifth century BCE, Herodotus of Halicarnassus was aware of a mountain by the name of Nysa located in Aethiopia, possibly referring to Djebel Barkal, a place where ancient Nubians offered sacrifices to Amon. Antimachus of Colophon, who lived around the same time as Herodotus, seems to have adopted this idea, relocating Nysa to Arabia, possibly correlating it with the Arab deity referred to by Greeks as Orotalt. Diodorus of Sicily cites Antimachus, but he also documents a tradition locating Nysa in Libya. This relocation may be influenced by the worship of Shadrapa in Phoenician colonies along the Libyan coast. Furthermore, Diodorus chronicles ancient traditions situating the god’s birth in various places including Elis, Eleutherae, Naxos, or Teos."
Regardless of his origins, This means that Dionyus can be dated no sooner than the 13th century BCE but also possibly even older, possibly even in the copper age. Knossos crete is arguably the oldest city in the world, having archaeological evidence dating back to 7,000 BCE, in the late stone age. The Island is rich in copper and is one of the leading possible locations for the beginning of the copper age which began around 4,000-3,500 BCE. The minoans Thrived during this period. Linear B, which Dionysus name is found in, is generally thought to have evolved from LINEAR A, the Heiroglyphic writing that the Minoans used and one of the oldest forms of writing on earth. In Minoan Crete, specifically at Knossos, the name 'Pentheus,' a term from subsequent Dionysian mythology meaning 'suffering,' was commonly bestowed upon men. It was a common name for the common class. Hungarian Philologist Kerényi posited that assigning such a name to a child likely implies a substantial spiritual linkage—perhaps as a descriptor for Dionysus himself, who, according to his mythology, is a deity destined to endure and then overcome suffering. In narratives that follow, Pentheus endures agony at the behest of Dionysus' acolytes, hinting at a profound spiritual intertwining, as per Kerényi’s analysis. He further hypothesizes that the term 'man who suffers' originally pertained to the deity before being attributed to specific persons as the narrative evolved.
#gnosticinformant #jesus #paganWhy 70% of SCHOLARS are WRONG about ANCIENT ISRAELGnostic Informant TV2023-10-06 | Subscribe to David MacDonald: @DeepDrinks
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#gnosticinformant #christianity #emptytomb #debateWhy We KNOW Yahweh is a GRAPE GODGnostic Informant TV2023-10-02 | Subscribe to Snappy: @drawingdownthestars
Join the Conference Here: gnosticinformant--ehrman.thrivecart.com/nint2023 A NEW BIBLE CONFERENCE FOR NON-SCHOLARS! NEW INSIGHTS INTO THE NEW TESTAMENT A two-day virtual conference with presentations by 10 world-class Bible scholars Dr. Candida Moss Dr. Hugo Mendez Dr. James Tabor Dr. Dale Allison Dr. Robyn Walsh Dr. Mark Goodacre Dr. Jenny Knust Dr. Amy-Jill Levine Dr. Bart Ehrman
Candida R. Moss is an English public intellectual, journalist, New Testament scholar and historian of Christianity, and as of 2017, the Edward Cadbury Professor of Theology in the Department of Theology and Religion at the University of Birmingham. A graduate of Oxford and Yale universities, Moss specialises in the study of the New Testament, with a focus on the subject of martyrdom in early Christianity, as well as other topics from the New Testament and early Church History. She is the winner of a number of awards relating to her research and writing.
Moss has specialized in the study of martyrdom, ancient medicine and the New Testament, early Christian ideas about the resurrection of Jesus's physical body, and enslaved literate workers in the ancient world.
Moss has written three books on martyrdom. Her writing has been praised for its "readability, clarity...creativity, thoughtfulness, and wit." She was the recipient of The John Templeton Award of Theological Promise in 2011, which cited her 2010 OUP book, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom. Her 2012 book, Ancient Christian Martyrdom, argued that post-Enlightenment bias against martyrdom had led scholars to think of martyrdom as a phenomenon that spread from one region of the Roman empire to another; against this, Moss argues that martyrdom developed differently in different contexts. Her controversial 2013 book, The Myth of Persecution: How Early Christians Invented a Story of Martyrdom, argues that the stories of early Christian martyrdom "have been altered ... edited and shaped by later generations of Christians" and none of them are "completely historically accurate"; she additionally maintains that the Roman authorities did not actively seek out or target Christians and that in the first three centuries of Christian history, Christians were only prosecuted by order of a Roman emperor for a brief period (no more than twelve years). In a review published in 2013 focusing on her first two books, Edinburgh classicist Lucy Grig wrote that "Candida Moss has swiftly established herself as one of the most interesting and original scholars working on early Christian martyrdom."
The Myth of Persecution: How Early Christians Invented a Story of Martyrdom is a 2013 book by Candida Moss, a professor of New Testament and Early Christianity at the University of Notre Dame. In her book, Moss advances a thesis that:
The traditional idea of the "Age of Martyrdom", when Christians suffered persecution from the Roman authorities and lived in fear of being thrown to the lions, is largely fictional. Here she follows the work of G. E. M. de Ste. Croix. There was never sustained, targeted persecution of Christians by Imperial Roman authorities. Official persecution of Christians by order of the Roman Emperor lasted for at most twelve years of the first three hundred of the Church's history. Moss writes: "This does not mean, however, that there were no martyrs at all or that Christians never died. It is clear that some people were cruelly tortured and brutally executed for reasons that strike us as profoundly unjust." Most of the stories of individual martyrs amassed by the early modern period are pure inventions. She agrees with Bollandist scholar Hippolyte Delehaye that most martyrdom literature developed in the fourth century and beyond. Even the oldest and most historically accurate stories of martyrs and their sufferings have been altered and re-written by later editors, so that it is impossible to know for sure what any of the martyrs actually thought, did or said.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Join the Conference Here: gnosticinformant--ehrman.thrivecart.com/nint2023 A NEW BIBLE CONFERENCE FOR NON-SCHOLARS! NEW INSIGHTS INTO THE NEW TESTAMENT A two-day virtual conference with presentations by 10 world-class Bible scholars Dr. Candida Moss Dr. Hugo Mendez Dr. James Tabor Dr. Dale Allison Dr. Robyn Walsh Dr. Mark Goodacre Dr. Jenny Knust Dr. Amy-Jill Levine Dr. Bart Ehrman
Candida R. Moss is an English public intellectual, journalist, New Testament scholar and historian of Christianity, and as of 2017, the Edward Cadbury Professor of Theology in the Department of Theology and Religion at the University of Birmingham. A graduate of Oxford and Yale universities, Moss specialises in the study of the New Testament, with a focus on the subject of martyrdom in early Christianity, as well as other topics from the New Testament and early Church History. She is the winner of a number of awards relating to her research and writing.
Moss has specialized in the study of martyrdom, ancient medicine and the New Testament, early Christian ideas about the resurrection of Jesus's physical body, and enslaved literate workers in the ancient world.
Moss has written three books on martyrdom. Her writing has been praised for its "readability, clarity...creativity, thoughtfulness, and wit." She was the recipient of The John Templeton Award of Theological Promise in 2011, which cited her 2010 OUP book, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom. Her 2012 book, Ancient Christian Martyrdom, argued that post-Enlightenment bias against martyrdom had led scholars to think of martyrdom as a phenomenon that spread from one region of the Roman empire to another; against this, Moss argues that martyrdom developed differently in different contexts. Her controversial 2013 book, The Myth of Persecution: How Early Christians Invented a Story of Martyrdom, argues that the stories of early Christian martyrdom "have been altered ... edited and shaped by later generations of Christians" and none of them are "completely historically accurate"; she additionally maintains that the Roman authorities did not actively seek out or target Christians and that in the first three centuries of Christian history, Christians were only prosecuted by order of a Roman emperor for a brief period (no more than twelve years). In a review published in 2013 focusing on her first two books, Edinburgh classicist Lucy Grig wrote that "Candida Moss has swiftly established herself as one of the most interesting and original scholars working on early Christian martyrdom."
The Myth of Persecution: How Early Christians Invented a Story of Martyrdom is a 2013 book by Candida Moss, a professor of New Testament and Early Christianity at the University of Notre Dame. In her book, Moss advances a thesis that:
The traditional idea of the "Age of Martyrdom", when Christians suffered persecution from the Roman authorities and lived in fear of being thrown to the lions, is largely fictional. Here she follows the work of G. E. M. de Ste. Croix. There was never sustained, targeted persecution of Christians by Imperial Roman authorities. Official persecution of Christians by order of the Roman Emperor lasted for at most twelve years of the first three hundred of the Church's history. Moss writes: "This does not mean, however, that there were no martyrs at all or that Christians never died. It is clear that some people were cruelly tortured and brutally executed for reasons that strike us as profoundly unjust." Most of the stories of individual martyrs amassed by the early modern period are pure inventions. She agrees with Bollandist scholar Hippolyte Delehaye that most martyrdom literature developed in the fourth century and beyond. Even the oldest and most historically accurate stories of martyrs and their sufferings have been altered and re-written by later editors, so that it is impossible to know for sure what any of the martyrs actually thought, did or said.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Join the Conference Here: gnosticinformant--ehrman.thrivecart.com/nint2023 A NEW BIBLE CONFERENCE FOR NON-SCHOLARS! NEW INSIGHTS INTO THE NEW TESTAMENT A two-day virtual conference with presentations by 10 world-class Bible scholars Dr. Candida Moss Dr. Hugo Mendez Dr. James Tabor Dr. Dale Allison Dr. Robyn Walsh Dr. Mark Goodacre Dr. Jenny Knust Dr. Amy-Jill Levine Dr. Bart Ehrman
Candida R. Moss is an English public intellectual, journalist, New Testament scholar and historian of Christianity, and as of 2017, the Edward Cadbury Professor of Theology in the Department of Theology and Religion at the University of Birmingham. A graduate of Oxford and Yale universities, Moss specialises in the study of the New Testament, with a focus on the subject of martyrdom in early Christianity, as well as other topics from the New Testament and early Church History. She is the winner of a number of awards relating to her research and writing.
Moss has specialized in the study of martyrdom, ancient medicine and the New Testament, early Christian ideas about the resurrection of Jesus's physical body, and enslaved literate workers in the ancient world.
Moss has written three books on martyrdom. Her writing has been praised for its "readability, clarity...creativity, thoughtfulness, and wit." She was the recipient of The John Templeton Award of Theological Promise in 2011, which cited her 2010 OUP book, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom. Her 2012 book, Ancient Christian Martyrdom, argued that post-Enlightenment bias against martyrdom had led scholars to think of martyrdom as a phenomenon that spread from one region of the Roman empire to another; against this, Moss argues that martyrdom developed differently in different contexts. Her controversial 2013 book, The Myth of Persecution: How Early Christians Invented a Story of Martyrdom, argues that the stories of early Christian martyrdom "have been altered ... edited and shaped by later generations of Christians" and none of them are "completely historically accurate"; she additionally maintains that the Roman authorities did not actively seek out or target Christians and that in the first three centuries of Christian history, Christians were only prosecuted by order of a Roman emperor for a brief period (no more than twelve years). In a review published in 2013 focusing on her first two books, Edinburgh classicist Lucy Grig wrote that "Candida Moss has swiftly established herself as one of the most interesting and original scholars working on early Christian martyrdom."
The Myth of Persecution: How Early Christians Invented a Story of Martyrdom is a 2013 book by Candida Moss, a professor of New Testament and Early Christianity at the University of Notre Dame. In her book, Moss advances a thesis that:
The traditional idea of the "Age of Martyrdom", when Christians suffered persecution from the Roman authorities and lived in fear of being thrown to the lions, is largely fictional. Here she follows the work of G. E. M. de Ste. Croix. There was never sustained, targeted persecution of Christians by Imperial Roman authorities. Official persecution of Christians by order of the Roman Emperor lasted for at most twelve years of the first three hundred of the Church's history. Moss writes: "This does not mean, however, that there were no martyrs at all or that Christians never died. It is clear that some people were cruelly tortured and brutally executed for reasons that strike us as profoundly unjust." Most of the stories of individual martyrs amassed by the early modern period are pure inventions. She agrees with Bollandist scholar Hippolyte Delehaye that most martyrdom literature developed in the fourth century and beyond. Even the oldest and most historically accurate stories of martyrs and their sufferings have been altered and re-written by later editors, so that it is impossible to know for sure what any of the martyrs actually thought, did or said.
patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
#gnosticinformant #candidamoss #christianityArtemis SURVIVEDGnostic Informant TV2023-09-21 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Prepare to embark on a fascinating journey into the depths of mythology, spirituality, and ancient mysteries as we collaborate with The Goddess Project in this eye-opening exploration: "INSANE Connections Between the Virgin Mary and Artemis of Ephesus."
🔮 In this intriguing video, we delve deep into the mystique of two iconic figures, the Virgin Mary and Artemis of Ephesus. Join us as we uncover the unexpected parallels, shared symbolism, and profound spiritual significance that link these powerful female archetypes across time and cultures.
🌿 From ancient Greece to early Christianity, from the majestic Temple of Artemis to the veneration of the Virgin Mary, this collaboration will leave you astounded by the enigmatic connections that have shaped human spirituality for millennia.
💡 Gain a fresh perspective on the historical and symbolic threads that have woven these divine women together, and discover how their legacies continue to influence our world today.
🌌 The Goddess Project and Gnostic Informant invite you to join us in this thought-provoking exploration that bridges the gaps between ancient wisdom and modern understanding. Dive into the depths of mythology and symbolism with us as we uncover the extraordinary links between the Virgin Mary and Artemis of Ephesus.
🔔 Don't forget to like, share, and subscribe to both Gnostic Informant and The Goddess Project to stay updated on our upcoming collaborations and thought-provoking content!
#gnosticinformant #Mary #artemisYou Wont BELIEVE How SHE Influenced CHRISTIANITYGnostic Informant TV2023-09-20 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Prepare to embark on a fascinating journey into the depths of mythology, spirituality, and ancient mysteries as we collaborate with The Goddess Project in this eye-opening exploration: "INSANE Connections Between the Virgin Mary and Artemis of Ephesus."
🔮 In this intriguing video, we delve deep into the mystique of two iconic figures, the Virgin Mary and Artemis of Ephesus. Join us as we uncover the unexpected parallels, shared symbolism, and profound spiritual significance that link these powerful female archetypes across time and cultures.
🌿 From ancient Greece to early Christianity, from the majestic Temple of Artemis to the veneration of the Virgin Mary, this collaboration will leave you astounded by the enigmatic connections that have shaped human spirituality for millennia.
💡 Gain a fresh perspective on the historical and symbolic threads that have woven these divine women together, and discover how their legacies continue to influence our world today.
🌌 The Goddess Project and Gnostic Informant invite you to join us in this thought-provoking exploration that bridges the gaps between ancient wisdom and modern understanding. Dive into the depths of mythology and symbolism with us as we uncover the extraordinary links between the Virgin Mary and Artemis of Ephesus.
🔔 Don't forget to like, share, and subscribe to both Gnostic Informant and The Goddess Project to stay updated on our upcoming collaborations and thought-provoking content!
#gnosticinformant #Mary #artemisTheotokos? - The Council of EphesusGnostic Informant TV2023-09-19 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Prepare to embark on a fascinating journey into the depths of mythology, spirituality, and ancient mysteries as we collaborate with The Goddess Project in this eye-opening exploration: "INSANE Connections Between the Virgin Mary and Artemis of Ephesus."
🔮 In this intriguing video, we delve deep into the mystique of two iconic figures, the Virgin Mary and Artemis of Ephesus. Join us as we uncover the unexpected parallels, shared symbolism, and profound spiritual significance that link these powerful female archetypes across time and cultures.
🌿 From ancient Greece to early Christianity, from the majestic Temple of Artemis to the veneration of the Virgin Mary, this collaboration will leave you astounded by the enigmatic connections that have shaped human spirituality for millennia.
💡 Gain a fresh perspective on the historical and symbolic threads that have woven these divine women together, and discover how their legacies continue to influence our world today.
🌌 The Goddess Project and Gnostic Informant invite you to join us in this thought-provoking exploration that bridges the gaps between ancient wisdom and modern understanding. Dive into the depths of mythology and symbolism with us as we uncover the extraordinary links between the Virgin Mary and Artemis of Ephesus.
🔔 Don't forget to like, share, and subscribe to both Gnostic Informant and The Goddess Project to stay updated on our upcoming collaborations and thought-provoking content!
#gnosticinformant #Mary #artemisHow the Gospel of James INVENTED CatholicismGnostic Informant TV2023-09-18 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Prepare to embark on a fascinating journey into the depths of mythology, spirituality, and ancient mysteries as we collaborate with The Goddess Project in this eye-opening exploration: "INSANE Connections Between the Virgin Mary and Artemis of Ephesus."
🔮 In this intriguing video, we delve deep into the mystique of two iconic figures, the Virgin Mary and Artemis of Ephesus. Join us as we uncover the unexpected parallels, shared symbolism, and profound spiritual significance that link these powerful female archetypes across time and cultures.
🌿 From ancient Greece to early Christianity, from the majestic Temple of Artemis to the veneration of the Virgin Mary, this collaboration will leave you astounded by the enigmatic connections that have shaped human spirituality for millennia.
💡 Gain a fresh perspective on the historical and symbolic threads that have woven these divine women together, and discover how their legacies continue to influence our world today.
🌌 The Goddess Project and Gnostic Informant invite you to join us in this thought-provoking exploration that bridges the gaps between ancient wisdom and modern understanding. Dive into the depths of mythology and symbolism with us as we uncover the extraordinary links between the Virgin Mary and Artemis of Ephesus.
🔔 Don't forget to like, share, and subscribe to both Gnostic Informant and The Goddess Project to stay updated on our upcoming collaborations and thought-provoking content!
#gnosticinformant #Mary #artemisHow Mary became a GODDESSGnostic Informant TV2023-09-18 | patreon.com/GnosticInformant Please Consider joining my Patreon to help finding scholars to bring on. Any amount helps me. Thank you existing Patrons.
Prepare to embark on a fascinating journey into the depths of mythology, spirituality, and ancient mysteries as we collaborate with The Goddess Project in this eye-opening exploration: "INSANE Connections Between the Virgin Mary and Artemis of Ephesus."
🔮 In this intriguing video, we delve deep into the mystique of two iconic figures, the Virgin Mary and Artemis of Ephesus. Join us as we uncover the unexpected parallels, shared symbolism, and profound spiritual significance that link these powerful female archetypes across time and cultures.
🌿 From ancient Greece to early Christianity, from the majestic Temple of Artemis to the veneration of the Virgin Mary, this collaboration will leave you astounded by the enigmatic connections that have shaped human spirituality for millennia.
💡 Gain a fresh perspective on the historical and symbolic threads that have woven these divine women together, and discover how their legacies continue to influence our world today.
🌌 The Goddess Project and Gnostic Informant invite you to join us in this thought-provoking exploration that bridges the gaps between ancient wisdom and modern understanding. Dive into the depths of mythology and symbolism with us as we uncover the extraordinary links between the Virgin Mary and Artemis of Ephesus.
🔔 Don't forget to like, share, and subscribe to both Gnostic Informant and The Goddess Project to stay updated on our upcoming collaborations and thought-provoking content!
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Featuring Derek Lambert from: @MythVisionPodcast (Reading verses from sources)
The religious beliefs of Israel were rooted in the shared culture of Canaan. Although it had unique attributes that differed from the Canaanites, it still found expression in shared practices and language. Some traditional practices couldn't be merged with Yahwism, but others like sacred poetry, music, and architecture were adopted and became integral to Israelite religion. The Old Testament's embrace or rejection of these elements means that Canaanite religious influences still affect us today through biblical narratives. Before the findings at Ugarit-Ras Shamra, our knowledge of Canaanite religion was minimal and largely from indirect sources. The Old Testament did mention Canaanite deities and rituals, but these were often in a negative light, making interpretations challenging. Mentions of Canaanite gods and rituals were also found in Egyptian, Mesopotamian, and Phoenician writings, including the Karatepe inscriptions from 1946. However, these weren't enough to form a complete understanding. Greek historians provided accounts of Canaanite beliefs, but it was hard to distinguish authentic traditions from later additions. Excavations at places like Byblos and Megiddo gave us glimpses, but only a fragmentary picture. Now, thanks to discoveries at Ras Shamra (ancient Ugarit) in North Syria, the Canaanites tell their own story. Hundreds of clay tablets found there, written in a dialect close to Biblical Hebrew, offer rich insights. These tablets feature extensive mythological poems, records related to temple services, lists of deities and sacrifices, and details about temple workers and rituals. Additionally, artifacts linked to gods like Baal and Dagon, including temple remains and stelae, have been uncovered. It's crucial to understand that while there was a core Canaanite religious belief, local variations existed. Not every Canaanite city would have worshiped all the gods we know from the texts. Canaanite religion was more of a public affair than a personal one. Its rituals, mostly centered on ensuring fertility, were community events. Though there were individual acts of devotion, as seen in Phoenician inscriptions, the religion was mainly a communal way to connect with nature's forces. This involved practices believed to ensure continued creation and rejuvenation. The prominence of some deities in mythological writings doesn't always reflect their actual popularity among Canaanite devotees. Conversely, some gods, like Dagon, had a minimal role in myths—merely acknowledged as Baal's father—but seemed quite revered, as evidenced by a dedicated temple and two stelae in Ugarit. EL, the hebrew word for GOD, is the Supreme God and creator, and shows up as ALLAH in arabic. YHWH’s revelation is always at a mountain, whether called Sinai or Horeb, pictures the event is a volcanic eruption. As these texts show, volcanism seems to be an essential attribute typically associated with YHWH, linking him to the Craftsman Metalurgy gods I mentioned before. The account of the Sinai revelation, with its volcanic imagery, is meant to show that YHWH himself, and not simply a divine emissary, but a Demiurgic Crafstman. Some believe Mount Sinai might be one of these Arabian volcanoes, which the Israelites approached after departing Egypt. The Kenites seem to have been skilled metalworkers. Genesis 4 discusses Cain's descendant, Tubal-Cain, as a craftsman skilled in molding copper and iron. Semitic cognates of Cain hint that metallurgical activities were integral to its meaning. Hence, Cain might originally have represented the pioneering figure in metallurgy, with the Kenites—both metalworkers and smelters—as his successors. Their association with a volcanic deity like YHWH becomes clearer in this context.