Gnostic Informant
Jordan Peterson is WRONG about Christianity
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Orignis of Original Sin & the Doctrine of Immortality of the Soul.
Dionysus is the Forbidden Fruit | Immortality of the Soul & Original Sin (Doctrine ORIGINS)
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Imagine the dawn of civilization, where humanity grapples with the forces of nature, the mysteries of life, and the inescapable shadow of death. 7 ancient sources will be examined in this video from 7 different traditions and 7 parts of the world, the Bronze Age Epic of Gilgamesh from Ancient Mesopotamia, Copper Age & Bronze Age Egyptian Funerary Books, which consists of Egyptian Book of the Dead, Book of Hidden Chambers, and Book of Gates, which sometimes are found together in Ancient Egyptian tombs of Pharaohs and so for the sake of keeping things simple, I will refer to this as one tradition, called Egyptian Funerary Texts. The 3rd, Prometheus Bound, written as a Play by Aeschylus in Athens in the classical period, but has its roots in ancient lore possibly going deep into copper or bronze age Black Sea Region, modern day Ukraine & Georgia, then, the 4th, the Homeric Hymn to Demeter, possibly also a bronze age tradition from the Myceneans at Eleusis, also handed down to the classical Greeks. 5th Works & Days by Hesiod from Iron Age Ionia, which is modern day Turkey, thought to have possible connections to earlier Hittite Theogonies from the region, handed down to the Ionians after the collapse of the Bronze Age. 6th The Orphic Theogony from Ancient Greece’s Classical period, thought to be rooted in ancient bronze age Thracian tradition, according to Plato & later Strabo, the Hellenes owe most of their culture to imported Thracian rites, especially Orphic tradition, which Plato himself was initiated into. And finally, 7th, the Book of Genesis from the Hebrew Bible, which in the form we have today, early Hellenistic Jewish creation epic, possibly borrows themes from all 6 mentioned, or at the very least, attempts to answer the questions that these texts propose to one another, having roots in some of the oldest literature and traditions in the world, and updated to keep with the trends of Monism & Hellenistic Cosmology, while keeping the core identity of Israel alive and in the forefront. In this video, I plan to demonstrate and explore how these 7 traditions are interrelated and how the previous 6 traditions influence the latter Genesis. I also plan to show how the major differences in these traditions reflect the vast changing of world views from time & place, but how these major themes of Sin & Mortality stay fixed, even if these traditions view these fixed moral axes in different ways. These 7 ancient sources, from 7 different places, in 4 separate languages, and spanning from 2,500 BCE to 300 BCE, rise from a timeless quest for meaning. While separated by culture and geography, these stories share a profound exploration of two universal themes: Sin/Morality & Death/Mortality. Yet, how they navigate these themes reveals the distinct worldviews of these authors and audience.
Enlil’s decision reflects the somewhat capricious nature of the gods in Mesopotamian mythology. The flood isn't portrayed as a moral judgment on human wickedness, as it is in the Book of Genesis. Instead, it’s more about the gods being inconvenienced and wanting to restore their own tranquility by reducing the noise of human activity. Enlil’s action is depicted as a divine overreaction rather than a calculated punishment for specific human sins.
In contrast to Enlil sending a flood because he was annoyed, In Genesis, Yahweh floods the world because of the sins of humans and plans to destroy and rebuild the world through his chosen servant Noah, as stated earlier, with his 7 family members.
Chapters:
00:00:00 - Intro (0)
00:01:47 - A Gift & a Curse (1)
00:09:00 - 7 Ancient Texts (2)
00:02:48 - Sin & Deluge (3)
00:13:00 - Morality of the Gods (4)
00:18:56 - Myth of Er (5)
00:20:32 - Justice / δικαιοσύνη (6)
00:22:56 - Death Passports / Totenpässe (7)
00:25:05 - Osiris & Ma'at (8)
00:27:30 - Holy Ichor of Prometheus (9)
00:28:57 - Ambrosia & Nectar of the Gods (10)
00:31:45 - Adam's Apple (11)
00:33:16 - Holy Eua & the Pomengranate (12)
00:35:09 - Holy Deo & Hospitality (13)
00:40:30 - Bacchus IS THE Forbidden Fruit (14)
00:45:35 - Orphic Original Sin (15)
00:49:00 - Pythagorean Immortality of the Soul (16)
00:51:07 - Pandora's Box & Eve (17)
00:56:22 - Epimetheus & Adam (18)
00:57:52 - Prometheus & Satan (19)
00:59:32 - Original Sin (20)
01:04:19 - Conclusion (21)
#gnosticinformant #mythology #biblicalstudies
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Euphorion of Xalxis (3rd Century BCE):
(Death, Sacrifice, Resurrection of Dionysus-Zagreus)
[Διονύσωι δέ φασιν]
[εἶναι τρεῖς γενέ-]
[σεις, μίαν μὲν τού]
των `τὴν ἐκ´ τῆς μ[ητρός]
ἑτέραν δὲ τ[ὴν ἐκ]
τοῦ μηροῦ [Διός, τρί]-
την δὲ τὴ[ν ὅτε δι]-
ασπασθεὶς ὑ[πὸ τῶν]
Τιτάνων ῾Ρέα[ς τὰ]
μέλη συνθε[ίσης]
ἀνεβίω{ι}. κἀν [τῆι]
Μοψοπία[ι] δ’ Εὐ[φορί]-
ων [ὁ]μολογεῖ [τού]-
τοις. [οἱ] δ᾿ Ὀρ[φικοὶ]
καὶ παντά[πασιν]
ἐνδιατρε[ίβουσιν] …34
[They say that Dionysos had three births: one] of these is that from his
m[other], another [that from] the thigh [of Zeus], and the third the one
[when] he was torn apart by [the] Titans and came back to life after
Rhea reassembled his limbs. (space) And in [his] Mopsopia Euphorion
agrees with this (account); [the] Orph[ics] too dwell on (it) intensively.
Peer review Paper on Dionysus Resurrection:
https://www.academia.edu/83709505/The_rule_of_Dionysus_in_the_light_of_the_Orphic_theogony_Hieroi_Logoi_in_24_Rhapsodies
Diodorus of Sicily:
Diodorus Siculus (100BCE - BCE 30)
Bibliotheca historica:
https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/home.html
Ana Isabel Jiménez San Cristóbal, Ph.D:
Chapter 17 The Epiphany of Dionysus in Elis and the Miracle of the Wine (Plutarch, Quaestiones Graecae 299 B)
brill.com/display/book/9789004443549/BP000021.xml?language=en
Livy:
Titus Livius (59 BCE – CE 17)
Ab Urbe Condita:
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0026%3Abook%3D1%3Achapter%3D19
Orphic Hymns:
(600-100BCE)
theoi.com/Text/OrphicHymns1.html
θεοσεβής:
A.fearing God, religious, Hdt.1.86, 2.37, S.OC260 (Sup.), Pl.Cra. 394d, al.; “θ. μέλος” Ar.Av.897 (lyr.); “τὸ θεοσεβές” Pl.Epin.977e. Adv. “-βῶς” X.Cyr.3.3.58.
https://www.perseus.tufts.edu/hopper/morph?l=%CE%B8%CE%B5%CE%BF%CF%83%CE%B5%CE%B2%CE%AE%CF%82&la=greek#lexicon
Constantine and the Divine Mind:
(Kegan A Chandler, Ph.D) 2019
amazon.com/Constantine-Divine-Mind-Kegan-Chandler/dp/1532689934
The Cults of the Roman Empire:
(Robert Turcan, Ph.D) 1997
amazon.com/dp/0631200479?ref=ppx_yo2ov_dt_b_fed_asin_title
Ancient Mystery Cults:
(Walter Burkert, Ph.D)
https://www.hup.harvard.edu/books/9780674033870
A Companion to Greek Religion
(Daniel Ogden, Ph.D)
amazon.com/dp/1444334174?ref=ppx_yo2ov_dt_b_fed_asin_title
Paola Corrente, Ph.D:
religiousstudiesproject.com/persons/paola-corrente
https://docenti.unisa.it/020754/en/curriculum
Hippolytus of Rome:
(175 - 245 CE)
Book V (The System of the Naasseni):
newadvent.org/fathers/050105.htm
Book VI [System of the Valentinians (Markus Magus & the Marcosians)]
newadvent.org/fathers/0501.htm
Israel Finkelstein, Ph.D:
The Forgotten Kingdom: The Archaeology and History of Northern Israel (Ancient Near East Monographs)
(Star in the East, Augustus Birth, Death of Innocents)
*Fragment of Julius Marathus*
C. Suetonius Tranquillus, Divus Augustus
Alexander Thomson, Ed.
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0132%3Alife%3Daug.%3Achapter%3D92
Adrienne Mayor, Ph.D:
(A Saviour-King is Born, Mithradates VI Dionysus)
The Poison King: The Life and Legend of Mithradates, Rome's Deadliest Enemy
amazon.com/Poison-King-Legend-Mithradates-Deadliest-ebook/dp/B003V5WKPE/ref=tmm_kin_swatch_0?_encoding=UTF8&dib_tag=se&dib=eyJ2IjoiMSJ9.LEcssrDcS9vnQDxtN1ahulJxCC76Np0Z_eiqs6OTbLbpG2lfPBV3CajlnZdVoX6J.4AOxx1kxMoXnloM3l7LaBrdxYoES3FRBxIn2nYbJijo&qid=1724689601&sr=8-1&asin=B003V5WKPE&revisionId=b9148c85&format=1&depth=1
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CHAPTERS:
00:00:00 - Dionysus Meme Intro
00:07:12 - Daniel McClellan Expertise
00:09:30 - Umpire calling Balls & Strikes
00:13:04 - Ancient Greek/Hebrew Lexicon
00:18:43 - θεοσεβής God-Fearing
00:27:45 - Religious Bias in Bible Studies
00:31:45 - What Dan Misses (Mysteries)
00:37:50 - Bart Ehrman Overrated
00:46:48 - Dan's Critics & Biases
00:49:10 - Dating Hebew Bible
01:04:00 - Religious Drug Use
01:07:45 - Eleusinian Mysteries & Christianity
01:11:48 - Christianity & Mithraism
01:15:55 - Dan misrepresenting Books
01:19:48 - Bacchic / Bacchae
01:24:01 - Jesus as TRUE Son of God
01:25:55 - Jesus Human Trafficker?
01:27:33 - Not knowing Lucian
01:33:20 - Pagan Influences on Christianity
01:39:56 - Dying & Rising Gods
01:56:00 - Paola Corrente, Ph.D
02:02:55 - Hilara Festival (Attis)
02:16:12 - Lazy Scholarship
#gnosticinformant #christianity #biblicalarchaeology
amazon.com/Origins-Judaism-Archaeological-Historical-Reappraisal-Reference/dp/0300276656/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr=
The Origins of Judaism: An Archaeological-Historical Reappraisal (The Anchor Yale Bible Reference Library)
Yonatan Adler, Ph.D (Academia):
https://ariel.academia.edu/YonatanAdler
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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Do these texts go back to the early Iron Age? Are they Hellenistic? What nuances are there involved in trying to even attempt to date these texts?
Kipp Davis:
@DrKippDavis
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#hebrewbible #septuagint #oldtestament
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Most Christians don’t learn anything about the earliest Christian history.
Those who do, typically learn a canned narrative telling you how the church of popes and martyrs won out against external enemies (called “pagans”) and internal enemies (called “heretics”).
It’s time to stop ignoring the creators of early Christianity. It’s time to stop
marginalizing figures whose life and thought is so helpful for developing an authentic and philosophically-informed spirituality today. It’s time to embrace the heretics as the true fathers and mothers of a spiritual assembly. If Jesus spoke to the poor and the outcast, he spoke to heretics.
What united these figures? One simple thing: gnosis. Gnosis is not
information, it is deep knowledge, redeeming knowledge, transformative
learning. Christians who preached secret knowledge were called gnostics. In some cases, they called themselves gnostics. In others, they were called gnostics by their enemies.
A gnostic is a knower—a person who takes faith and transmutes it into spiritual knowledge. They stated reasons for their faith, and spoke in terms that transcended normal rationality. They were not afraid to speak against the majority, or to be countercultural. In being disruptive and radical, they followed the pattern set by Jesus himself.
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Chapters:
00:00:00 - Borborites Gospel of Mary Intro
00:02:52 - Epiphanius of Salamis Against the Nicolaitans
00:08:00 - Gnostics & Heretics
00:10:59 - Marcion of Sinope
00:13:00 - Marcion's Validity
00:16:39 - Marcionite Ditheism
00:20:43 - Marcion's Heresy
00:23:50 - Marcion in Context
00:29:38 - Marcion goes to Rome
00:33:15 - Simon Magus: Ultimate Heretic
00:37:17 - Great Declaration
00:39:16 - Simon the Universalist
00:41:42 - Simon the Samaritan
00:45:00 - Carpocrates & Carpocrations
00:47:05 - Epiphanes
00:48:05 - On Justice
00:50:10 - Carpocration Jesus
00:52:19 - Marcellina
00:57:52 - Epiphanes' Apotheosis
00:58:55 - Secret Mark
01:00:31 - Naassenes
01:01:26 - Naassene Preacher Sermon
01:06:44 - Phyrgian Great Mother
01:09:08 - Who are the Naassenes?
01:14:18 - Mystery Cults
01:16:23 - Nag Hammadi Codices
#gnosticinformant #gnosticism #earlychristianity
degruyter.com/document/isbn/9783111018638/html
(PRE-ORDER HERE)
amazon.com/s?i=stripbooks&rh=p_27%3AGad+Barnea&s=relevancerank&text=Gad+Barnea&ref=dp_byline_sr_book_2
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.
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The Paraphrase Of Shem:
http://www.gnosis.org/naghamm/para_shem.html
Vivian Taylor, M.A:
https://x.com/VivianTaylor41
LUCIAN ON THE TEMPLE AT HELIOPOLIS
durham-repository.worktribe.com/preview/1397112/19832.pdf
The Women of Asherah: Weaving
https://faculty.washington.edu/snoegel/PDFs/articles/noegel-women-asherah-cbq-83-2021.pdf
researchgate.net/publication/236680179_Queer_Sects_in_Patristic_Commentaries_on_Romans_126-27_Goddess_Cults_Free_Will_and_Sex_Contrary_to_Nature
Nassenes:
brill.com/display/book/9789004295971/B9789004295971-s005.xml
Discord:
discord.com/invite/uWBZkxd4UX
#gnosticinformant #earlychristianity #christianity
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Calling all Christians to call in and debate Jesus with Rabbi Singer.
Rabbi Tovia Singer:
@ToviaSinger1
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Classical archaeologist
https://faculty-directory.dartmouth.edu/flint-dibble
Flint's youtube:
@FlintDibble
follow him on X:
twitter.com/FlintDibble
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#gnosticinformant #flintdibble #archaeology
Resurrection and Reception in Early Christianity (Routledge Studies in Religion)
amazon.com/Resurrection-Reception-Christianity-Routledge-Religion-ebook/dp/B0CQPZ9RK2?ref_=ast_author_mpb
https://independent.academia.edu/RichardMiller140
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#eclipse #solareclipse #totalsolareclipse
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#gnosticinformant #tierlist #ancientreligion
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#gnosticinformant #easter #springequinox
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Easter. The Celebration of the Resurrection of Jesus Christ. The story we are told is that Jesus of Nazareth, around the age of 33, went down to Jerusalem with his disciples during the Pesach Festival, also known as the Passover, which is a Jewish festival celebrated at the Spring Equinox, which according to tradition, occurs on the 14th of the Babylonian month of Nisan, which corresponds to the Athenian month of Elaphebolia, which also corresponds to the period of the Roman March 15th to April 15th, which means that the 14th of Nisan would fall on 28th of March to be exact, although since the Julian Calendar is Solar and the Babylonian and Attic Calendars are Lunar, the dates will vary from year to year. This is also why the dates of Easter and Passover are celebrated on different days of our modern Gregorian Calendars each year, and they mark the date of Easter & Pesach based on the Paschal Moon.
The Spring Equinox, also known as the Vernal Equinox, marks the moment in the year when the Sun crosses the celestial equator from south to north. This event occurs around March 20th or 21st in the Northern Hemisphere and around September 22nd or 23rd in the Southern Hemisphere, depending on the year. The term "equinox" comes from Latin words meaning "equal night," reflecting the approximately equal length of day and night that occurs everywhere on Earth during the equinoxes.
The Spring Equinox signifies the beginning of spring, a time of renewal and growth when daylight begins to increase, leading to longer days than nights. It is a period celebrated in various cultures with festivals and rituals that often symbolize rebirth, fertility, and new beginnings. In the Northern Hemisphere, the Spring Equinox is associated with the warming weather, melting snow, budding plants, and the return of foliage and blooming flowers, embodying the cycle of life, rejuvenation, and the Earth's fertility.
Ancient spring equinox festivals were significant cultural and religious events in many ancient societies, marking the end of winter and the beginning of spring—a time of rebirth, renewal, and fertility. These festivals were often tied to agricultural cycles, reflecting the importance of planting seasons and the growth of new life.
“When, after three days and three nights, Inanna had not returned, Ninshubur set up a lament for her by the ruins. She beat the drum for her in the temple. She circled the houses of the gods. She tore at her eyes; she tore at her mouth; she tore at her thighs. She dressed herself in a single garment like a beggar. Alone, she set out for Nippur and the temple of Enlil”
Ask her only for the corpse that hangs from the hook on the wall. One of you will sprinkle the food of life on it. The other will sprinkle the water of life. Inanna will arise."
The kurgarra and the galatur heeded Enki's words. They set out for the underworld. Like flies, they slipped through the cracks of the gates. They entered the throne room of the Queen of the Underworld.
Ereshkigal said: "Speak then! What do you wish?" They answered: We wish only the corpse that hangs from the hook on the wall." Ereshkigal said: "The corpse belongs to Inanna." They said: "Whether it belongs to our queen, Whether it belongs to our king, That is what we wish." The corpse was given to them. The kurgarra sprinkled the food of life on the corpse. The galatur sprinkled the water of life on the corpse. Inanna arose. .
(Descent of Inanna, Wolkstein and Kramer, 90)
The Hilaria of Attis was a “Holy Week” or the “Passion of Attis.” This was a Roman festival, celebrated in multiple cities in Rome during the same week, and in Egypt was celebrated for Osiris and Isis, without castration, and slightly celebrated differently, but still called Hilaria, which in latin means “Rejoicing”
Chapters:
00:00:00 - Start
00:01:55 - Paschal Moon
00:03:24 - Passover Lamb
00:04:35 - Christ Crucified
00:11:17 - Intro
00:14:39 - Vernal Equinox
00:17:10 - Akitu Festival
00:18:58 - Baal & Marduk
00:21:31 - Descent of Ishtar
00:35:11 - Esther
00:40:40 - Lent
00:44:22 - Zukru Festival
00:48:48 - Dagan of the Garden
00:54:21 - Nowruz Festival
00:56:40 - Ēostre
01:01:19 - Sham al-Nassim
01:05:58 - Osiris Resurrected
01:13:32 - Eshmun
01:23:14 - Theraputai
01:30:55 - Orphic Incubation
01:37:38 - Buddhist Monasticism
01:40:36 - Eshmun-Melqart
01:45:38 - Pyrgi Tablet & Adonis
01:53:42 - Hilaria
01:58:20 - Nasseene Hymn
02:00:53 - Mysteries of Iasios
02:02:13 - Dionysus
02:05:49 - Hyacinthus
02:08:47 - Orpheus' Descent
02:11:46 - Orphic Piety
02:15:14 - Katabasis & Anabasis
02:22:00 - Eleusinian Mysteries
02:25:17 - Earliest Apologists
02:30:33 - Outro
#gnosticinformant #easter #springequinox
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The Proto-Indo-European (PIE) language & its spread across the world from the Stone Age through the Copper Age and into the Bronze Age represent a fascinating period of human history, revealing complex migrations, cultural transformations, and the dawn of linguistic diversity as we know it today. These narratives span thousands of years and cover vast expanses of Eurasia, marking the beginnings of many of the world's major language families.
The story of Proto-Indo-Europeans, also called Aryans and Eurasians, begins with the question of the homeland, a topic of scholarly debate. The most widely accepted theory places the Eurasian homeland in the Pontic-Caspian steppe, covering today's Ukraine, Russia, and Kazakhstan. From this region, during the late Neolithic period (around 4500-2500 BCE), just after the cultivation of the vine and making wine was discovered by people from that same eastern black sea region, known as the Caucasus, Colchis & Armenia, the Eurasian people began their expansive journey, in all directions, east, west and even north and south. They travel as far east as India and as far west as the Atlantic Ocean.
We know this due to several reasons. Culture, Religion, and Language are 3 of the biggest clues.
*Méh₂tēr
Mother in English, Mōdar in Gothic/Germanic, Mḗtēr μάτηρ in Ancient Greek, Mātar مادر in Persian, मातृ Mā́tṛ in Sanksrit.
Cultic Religious terms *seh₂k-, which means Holy or Sanctified, like Latin Sānctus or Sanciō. The Greek word ἅγιος Hágios, which also means Sacred, cognate with Sankrit yájus यजुस्, hence YajurVeda or “Worship Knowledge” coming from PIE H₁yaǵ-.
And the Sankrit Word Soma सोम , cognate with Persian Haoma هاما, is a sacred drink that is in cognate with the Germanic word for GOD. GOTTA. Coming from the PIE word ǵʰew- "to pour, libate, invoke".
This also shows evidence that religion itself may come from Psychedelic potions in ritual use.
The dispersal of Proto-Indo-European speakers is closely tied to their nomadic pastoralist lifestyle, which relied heavily on the domestication of horses and innovations such as the wheel. These technological advances facilitated mobility over great distances, allowing PIE tribes to spread their language and culture across the Eurasian steppes.
As we move into the Copper Age (also known as the Chalcolithic period, approximately 3500-2300 BCE), the spread of PIE speakers accelerated due to several factors. The development of copper metallurgy provided new tools and weapons, enhancing agricultural productivity and warfare capabilities. These advancements supported population growth and encouraged PIE tribes to explore new territories.
During this time, PIE communities fragmented and migrated in various directions, leading to the differentiation of the language into distinct but related dialects. These migrations can be traced through archaeological evidence, such as the spread of Corded Ware culture in northern Europe and the Yamnaya culture in the Pontic-Caspian steppe, both of which are associated with early PIE speakers.
The transition to the Bronze Age (around 3300-1200 BCE) marked a significant turning point in the dissemination of PIE languages and cultures. The increased use of bronze, an alloy of copper and tin, further revolutionized tools, weapons, and artifacts. This period saw the emergence of more complex social structures, including chiefdoms and early states, which facilitated larger-scale migrations and conquests.
Europe's Stone Age, spanning from the Paleolithic through the Neolithic periods, has yielded a wealth of artifacts that provide insight into the spiritual life, artistic expression, and daily practices of its ancient inhabitants. Among these, some of the most remarkable and ancient artifacts include the Lion Man, Venus figurines.
Hindus worship the Daevas (daemons) and reject the Asuras (titans). This is why they have a pantheon similar to the Greeks and Romans with a Tyrannical Sky Father at the Helm, who was called Dyas Pitar, which is cognate with Zeus Pater and Ju-Piter. This god is later known as Indra in vedic texts and then finally assumes the form as Vishnu and comes as a human form as Krishna.
Chapters:
00:00:00 - Intro
00:03:16 - Stone Age
00:06:07 - Anatolia & Göbekli Tepe
00:11:07 - Stonehenge
00:11:50 - Stone Age Art
00:13:01 - Great Mother
00:16:17 - Yamnaya & Corded Ware
00:20:42 - Linguistics (Indo-European)
00:21:43 - Religion (Vedic & Hellenic)
00:31:39 - Pelasgians
00:35:52 - Indo-European Gods
00:40:08 - Rituals
00:41:39 - Cosmology
00:42:38 - Priesthood
00:44:36 - Thracians
00:48:56 - Scythians
00:55:33 - Slavic
01:01:20 - Celts
01:14:28 - Norse Germanic
01:22:42 - Conclusion
#gnosticinformant #oldest #religion
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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.
CHAPTERS:
00:00:00 - Intro
00:00:45 - Main Arguments (Dionysian Roots of Christianity)
00:12:10 - John's Bacchae
00:14:08 - Greek Tragedy Mimesis
00:23:55 - Inverted Mysteries
00:28:24 - Syncretism & Competition
00:34:58 - Last Pagan Generation
00:40:40 - 'Lamb of God' Vs. 'Bull of God'
00:49:40 - Thracian Horse Rider
00:59:35 - Transfer of Eleusinian Mysteries
01:10:00 - Dionysian Eucharist
01:11:17 - New Testament World
01:12:56 - Judaizing the Greek World
01:15:55 - Hypsistarians & 'God-Fearers'
01:22:22 - 'Right Hand of God' (Benedictio Latina Gesture & Sabazius)
01:29:41 - Conclusion
#gnosticinformant #dionysus #christianity
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The Brumalia was a winter solstice festival celebrated in 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. Cato reports that cutting down trees for vine props was custom for this Holiday. 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.
“Yalda Night”, a Winter Solstice Holiday, was one of the holy nights in ancient Iran, included in the official calendar of the ancient Iranians from 502 BC during the time of Darius I. The festivities that take place on this night are an ancient tradition.
The Saturnalia was an enduring Roman festival dedicated to the agricultural god Saturn which was held between the 17th and 23rd of December each year during the winter solstice. Originating from archaic agricultural rituals the Roman festivities came to include a general round of gift-giving, merrymaking, and role-reversals so that it became one of the most popular celebrations in the calendar and certainly the jolliest. The similarities of some of its features and the timing - pushed later into December over time - suggest a strong influence on the Christian celebration of Christmas.
Starting off as a one-day holiday the Saturnalia eventually expanded to cover a week by the Late Republic. Augustus reduced the festivities to a more modest three days, but his successor Caligula increased it to five days, and it seems that, in practice, ordinary people celebrated for the full seven days anyway, despite the official decrees.
The Saturnalia was presided over by a king, chosen especially for the occasion, known as the Saturnalicius princeps or 'leader of the Saturnalia.' Sometimes he is referred to as the 'Lord of Misrule' as he was selected from the lowliest members of a household and given the right to conduct light-hearted mischief. It was a festive period when people gave gifts to one another. Slaves had the freedoms enjoyed by ordinary citizens and were now able to gamble, get drunk in public, and throw aside the cloak of decorum they were meant to present at any other time of the year. More informal clothes (synthesis) were worn by citizens instead of the usual toga, and there was a general round of feasts, partying, game playing, and merrymaking for all. These events made it the jolliest Roman festival in the calendar; a fact which led Catullus to famously describe it as 'the best of times.'
Yule, festival observed historically by Germanic peoples and in modern times primarily by Neo-Pagans, coinciding with the winter solstice (December 21–22 in the Northern Hemisphere; June 20–21 in the Southern Hemisphere). The pre-Christian festival originated in Scandinavia and was later subsumed, along with other pagan celebrations, into the Christian holiday of Christmas. Some modern celebrations of Yule attempt to re-create ancient traditions, while others have been adapted or reimagined to suit contemporary personal and religious practices.
The Dionysia was originally a rural festival in Eleutherae, Attica (Διονύσια τὰ κατ' ἀγρούς – Dionysia ta kat' agrous), probably celebrating the cultivation of vines. It was probably a very ancient festival, perhaps not originally associated with Dionysus. This "rural Dionysia" was held during the winter, in the month of Poseideon (the month straddling the winter solstice, i.e., Dec.-Jan.).
00:00:00 - Intro
00:08:38 - Ancient Solstice Veneration
00:11:25 - Virgin Born Dusares
00:15:20 - Justin Martyr Apology
00:19:08 - Out of Egypt, I have called my Son
00:24:09 - Virgin Born Aion
00:29:50 - Winter Solstice Festivals
00:31:00 - Yalda Night
00:36:22 - Gift Giving & Merry Making
00:38:34 - Haloa & Rural Dionysia
00:46:32 - Macrobius' Saturnalia
00:53:24 - Brumalia
00:59:26 - Pine Tres
01:08:03 - Christmas Spirit
01:10:59 - Its Pagan Bruh
01:18:26 - Puritans
01:21:54 - Jolly Ol' Saint Nick
01:28:05 - Infernal Father
01:36:24 - Severan Dynasty Religion
01:53:25 - Elagabalus
02:01:53 - Mithras
02:25:05 - Sol Invictus
02:32:10 - Aurelian's Feast Date
02:33:55 - Calculation Theory
02:39:59 - January 6th
02:43:00 - Cultural Milieu
#brumalia #christmas #saturnalia
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This video systematically compares biblical, Ancient Near Eastern and Greek creation accounts and to show that Genesis 1-3 is heavily indebted to Plato’s Timaeus and other cosmogonies by Greek natural philosophers. It argues that the idea of a monotheistic cosmic god was first introduced in Genesis 1 under the influence of Plato’s philosophy, and that this cosmic Creator was originally distinct from the lesser terrestrial gods, including Yahweh, who appear elsewhere in Genesis. It shows the use of Plato’s Critias, the sequel to Timaeus, in the stories about the Garden of Eden, the intermarriage of "the sons of God" and the daughters of men, and the biblical flood. This book confirms the late date and Hellenistic background of Genesis 1-11, drawing on Plato’s writings and other Greek sources found at the Great Library of Alexandria.
Berossus and Genesis, Manetho and Exodus proposes a provocative new theory regarding the date and circumstances of the composition of the Pentateuch. We argue that the Hebrew Pentateuch was composed in its entirety about 273-272 BCE by Jewish scholars at Alexandria that later traditions credited with the Septuagint translation of the Pentateuch into Greek. The primary evidence is literary dependence of Gen. 1-11 on Berossus' Babyloniaca (278 BCE) and of the Exodus story on Manetho's Aegyptiaca (c. 285-280 BCE), and the geo-political data contained in the Table of Nations. A number of indications point to a provenance of Alexandria, Egypt for at least some portions of the Pentateuch. That the Pentateuch, drawing on literary sources found at the Great Library of Alexandria, was composed at almost the same date as the Septuagint translation, provides compelling evidence for some level of communication and collaboration between the authors of the Pentateuch and the Septuagint scholars at Alexandria's Museum. The late date of the Pentateuch, as demonstrated by literary dependence on Berossus and Manetho, has two important consequences: the definitive overthrow of the chronological framework of the Documentary Hypothesis, and a late, 3rd century BCE date for major portions of the Hebrew Bible which show literary dependence on the Pentateuch.
All this evidence points to direct influence from Greek writings, especially Plato's Laws, on the biblical legal tradition. Finally, it is argued that the creation of the Hebrew Bible took place according to the program found in Plato's Laws for creating a legally authorized national ethical literature, reinforcing the importance of this specific Greek text to the authors of the Torah and Hebrew Bible in the early Hellenistic Era. This study offers a fascinating analysis of the background to the Pentateuch, and will be of interest not only to biblical scholars, but also to students of Plato, ancient law, and Hellenistic literary traditions.
#gnosticinformant #mythvision #oldtestament
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The first century of Christianity is shrouded in mystery. What we know for sure, compared to what we are told by traditional accounts is wide ranging and extremely problematic. The earliest Christian documents we have are letters from Paul, dating to the 40s-50s and early 60s. Only 7 of them are considered to by authentic and written by one author.These letters from Paul contain the most important details about Jesus being crucified. We have letters from John and Peter, which may not be authentic, but are nevertheless, late 1st century and early 2nd century texts written by Christians. Most scholars date the 3 Synoptic Gospels to the late 1st and early 2nd century, starting with Mark around 70, then Matthew between 85-95, and Luke-Acts in the early to middle of the 2nd century. The Gospel of John also is dated by most scholars between the 90s and 140s. All four of these gospels did not have names of authors attached to them until the end of the 2nd century. So we don't even know if they really were written by Mark, Matthew, Luke or John. These titles were given by later Church fathers. The earliest physical fragments of these texts that we have are from the late 2nd and 3rd century. And the oldest full copy of the bible in existence is Codex Sinaiticus from 325 AD. The Gospel of Thomas, which was once an important early christian text, is dated between late 1st and early 2nd century (some even arguing that it could be the oldest) but was not selected among the Biblical Canon by the Church fathers in the 4th century. Although it's impact on early Christianity was massive. Outside of that, there is a plethora of gospels and texts produced by early christians in the 2nd century that will be discussed later in the video.
In the 4th century, Eusibius provides a detailed list of the early Church Bishops in Antioch, Rome, Alexandria, Athens, Corinth, Smyrna and others. These lists show a direct continuation from the apostles like Andrew, consecrating the father of the Heretic Marcion, Philologus, the first bishop of Sinope as well as consecrating the first bishop of Corinth, named Apollos, who is mentioned in Paul's letters. And Mark being the first bishop of Alexandria consecrated by Peter, with Peter being the first bishop of both Antioch and Rome, consecrating both Linus and Evodius. And of course, they list James as the leader and first bishop of the Church of Jerusalem. And from them are the 70 apostles listed in Acts, with names that look familiar to people mentioned in Paul's letters. These elaborate lists of succesion show what appears to be a United Church that has a direct line of Orthodoxy from Jesus down to Constantine.
However, the primary sources show this to be not only problematic, but impossible in some cases. Many of the sources conflicting lists with each other and people considered to be alive in certain times are somehow alive in times when they should be dead. And the survinving texts we have are so few and far between, that it becomes a nightmare to try to peice it all together.
The truth is, early Chrisitianity was far from united. It was so diverse that I would argue Christians in the first two centuries were farther apart than a Moorman is today with a Catholic.
00:00:00 - Intro
00:05:35 - (Ch.1) Apostolic Succesion
00:07:40 - (Ch.2) Early Chrisitan Sects.
00:10:38 - (Ch.3) Historical Jesus
00:13:29 - (Ch.4) Great Assembly
00:15:38 - (Ch.5) Sibylline Oracles
00:31:08 - (Ch.6) Early Roman Sources
00:35:27 - (Ch.7) The Mandaeans
00:37:26 - (Ch.8) Pagan Baptists
00:41:30 - (Ch.9) Who was Paul writing to?
00:45:05 - (Ch.10) Cult of Theos-Hypsistos & Early Christ Assemblies
00:54:03 - (Ch.11) Carpocrations & Marcellina
01:07:16 - (Ch.12) Apotheosis of Epiphanes & Simon Magus
01:17:11 - (Ch.13) Simon Magus, Father of Heresy
01:26:14 - (Ch.14) Gnostic & Catholic Schizm
01:28:00 - (Ch.15) Basilides & Abraxas
01:31:02 - (Ch.16) Pre-Christian Gnosticism
01:33:54 - (Ch.17) Gnosis Vs. Fath
01:36:06 - (Ch.18) SOPHIA & Apocryphon of John
01:43:45 - (Ch.19) Zoroaster's Grandfather Zostrianos
01:46:40 - (Ch.20) Gnostics & Docetists
01:48:11 - (Ch.21) Marcion of Sinope
01:56:34 - (Ch.22) Valentinus of Rome
01:58:09 - (Ch.23) Gnostic Paul & Sophia
02:04:54 - (Ch.24) Markus Magus
02:09:29 - (Ch.25) Nasseene Preacher
02:14:42 - (Ch.26) Clement of Rome's Phoenix
02:18:21 - (Ch.27) Ignatius Vs. Docetists
02:20:01 - (Ch.28) Polycarp
02:21:13 - (Ch.29) Papias
02:21:53 - (Ch.30) Justin Martyr
02:24:10 - (Ch.31) WWJD Bishopic Authority or Secret Gnosis
02:28:44 - (Ch.32) 3rd Century Outcome
02:30:44 - (Ch.33) Conclusion
#gnosticinformant #christianity #gnosticism
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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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Dr. Carla Ionescu is a Romanian refugee who escaped the Communist regime with her family when she was 10 years old. She is also an adrenaline junkie, an animal lover, and a natural born storyteller. She likes to ride motorcycles real fast, and research through archival documents very carefully. Carla’s research centers on the influential nature of Artemis both in the Greek world and in Ephesus. Her work provides evidence which suggests that Artemis is the most prevalent and influential goddess of the Mediterranean, with roots embedded in the community and culture of this area that can be traced further back in time than even the arrival of the Greeks.
As one of the leading experts in the worship and ritual of Artemis Ephesia, Dr. Ionescu spends most of her time teaching in the field of Ancient History and Women’s Studies, and/or applying for grants to support her research travels.
In the summers she scavenges new locations and cities world wide, digging through the remains of grave sites, ruins, and abandoned buildings, trying to uncover the long lost mystery that is Artemis, The Great Mother.
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🌟 Welcome to Gnostic Informant! 🌟
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Contents:
00:00:00 - Intro
00:02:03 - Early Christian Context
00:13:07 - Protoevangelium of James
00:27:05 - Council of Ephesus
00:38:25 - Cultural Influences
00:59:20 - Art and the World
01:23:33 - Outro
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.
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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."
Get the Book:
The Myth of Persecution, Candida Moss (Ph.D)
amazon.com/MYTH-PERSECUTION-Candida-Moss/dp/0062104551
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.
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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.
00:00:00 - Intro
00:02:21 - Chapter 1: Canaanite Religion
00:05:33 - Chapter 2: the God EL
00:07:14 - Chapter 3: Divine Craftsman
00:10:38 - Chapter 4: PTAH, Demiruge
00:12:48 - Chapter 5: Elephantine Jews
00:17:27 - Chapter 6: Yahweh, Midianite Metallurgy God
00:24:59 - Chapter 7: YHWH vs. Ba'al
00:32:18 - Chapter 8: Dionysian IAO
00:37:54 - Chapter 9: Dionysus of the Desert
00:39:57 - Chapter 10: Yahweh Inscriptions
00:42:50 - Chapter 11: EL, King of the North
00:45:45 - Chapter 12: Saturn, King of ELOHIM
00:53:57 - Chapter 13: Old Gods - BAD
00:58:00 - Chapter 14: Breasts of Gaia (2 Mountains)
01:01:27 - Chapter 15: Jewish Polythesim
01:03:22 - Chapter 16: Rise of Monotheism
01:19:25 - Chapter 17: Demetrius Phalerius
01:26:16 - OUTRO: Plutarch on 'AMEN'
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Article on Psalm 22:
cdn.fbsbx.com/v/t59.2708-21/372507768_852703672866182_3862162795725416885_n.pdf/The-Psalm-22_16-Controversy_-New-Evidence-from-the-Dead-Sea-Scrol.pdf?_nc_cat=102&ccb=1-7&_nc_sid=0cab14&_nc_ohc=MwrmI16ABBkAX9hAtAf&_nc_ht=cdn.fbsbx.com&oh=03_AdQpYEE1ggGMw0KSg6GWIeXZ6LYIsBKyS9-OXF23LnBfCw&oe=64ED8241&dl=1
We are discussing the Greek Septugaint & Hebrew Masoretic Text.
Which is the oldest?
Which one is a translation?
Panel:
Dr. Kipp Davis (Ph.D Biblical Hebraic Studies)
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Derek Lambert
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Dr. Ammon Hillman (Ph.D Greek & Latin Classical Philology)
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The Etruscans, who lived primarily in the region now
known as Tuscany, emerged around the 8th century BCE. They had a
significant impact on the early Roman civilization and were eventually
absorbed by the Romans.
There were also various Italic tribes, including the
Latins, Sabines, and Samnites, who lived in the Italian peninsula from around
the 2nd millennium BCE. The Latins were the tribe from which the Romans
emerged.
Starting from the 8th century BCE, the Greeks established
colonies in southern Italy and Sicily, an area that was often referred to as
Magna Graecia.
Aeneas, a legendary figure of both Trojan and Roman mythology, is renowned as
the son of the divine Aphrodite and mortal Anchises. A part of Troy's royal lineage
and a kin of Hector, Aeneas was a distinguished defender of his city during the
Trojan War, demonstrating martial prowess second only to Hector himself. Homer's
work subtly hints at Aeneas' discontent with his secondary role, thereby giving rise
to a later narrative that posits Aeneas as a conspirator in Troy's betrayal to the
Greeks. However, a more prevalent version of his story portrays Aeneas as the
helm of the Trojan survivors following the Greek conquest of Troy. Regardless of
these divergent accounts, the common thread in all the narratives is the survival of
Aeneas, enabling him to be woven into the fabric of Roman mythology.
The connection of Homeric heroes to Italy and Sicily can be traced back to the 8th
century BCE, coinciding with the era when Homer's epics are believed to have
transitioned into written form. Greek colonies, established in Italy and Sicily during
this period and the ensuing century, often claimed lineage from figures central to
the Trojan War. Aeneas, in particular, was associated with various locales and
dynasties, notably within the region of Latium. As the Roman Empire expanded
throughout Italy and across the Mediterranean, Roman authors imbued with a
sense of patriotism sought to craft a mythological tradition that would
simultaneously infuse their land with historical grandeur and subdue an underlying
resentment towards Greek cultural hegemony. Aeneas, in his role as a Trojan
adversary of the Greeks, and with a post-war narrative open to interpretation, was
uniquely suited to embody the mythical precursor to the inception of Roman
supremacy.
Composed circa 29-19 BCE, Virgil's Aeneid narrates across 12 books the mythic
establishment of Lavinium, the precursor to Alba Longa and Rome, by the Trojan
hero Aeneas. As Virgil recounts, when the Greeks seized Troy, a resilient Aeneas
was instructed by the apparition of Hector to escape and initiate a significant city
abroad. Mustering his family and followers, Aeneas secured the penates—
household deities—of Troy. However, amidst the chaos of evacuation from the
burning city, his wife vanished. Her spirit later appeared to him, revealing his
destiny to venture to a land in the west where the Tiber River coursed.
Thus began Aeneas's epic journey, with stops in Thrace, Crete, and Sicily, and
fraught with a plethora of trials culminating in a shipwreck near Carthage on the
African coast. Here, he was hospitably received by Dido, the bereaved queen. As
he narrated his tale, they fell in love and he delayed his journey until a stern
reminder from the god Mercury refocused him on his ultimate objective: Rome.
Wracked with guilt, he immediately deserted Dido, who subsequently ended her
own life. Resuming his voyage, Aeneas eventually reached the mouth of the Tiber.
Upon his arrival, he was warmly greeted by Latinus, the regional king.
Nevertheless, several Italians, particularly Latinus's wife and Turnus, the Rutuli's
leader, contested the Trojan settlers and the prospective marriage alliance
between Aeneas and Latinus's daughter, Lavinia. War ensued, with the Trojans
emerging victorious and Turnus meeting his end. Subsequently, Aeneas wed
Lavinia and established Lavinium.
The legendary founders of Rome, Romulus and Remus, are depicted in Virgil's
Aeneid as the direct descendants of Aeneas, the Trojan hero whose destiny-led
escapades in discovering Italy form the crux of the epic. The lineage connecting
Romulus and Remus to Aeneas is through their maternal grandfather, Numitor.
Numitor, a former king of Alba Longa—an ancient city in Latium, central Italy—was
the father of Rhea Silvia, the mother of Romulus and Remus.
Prior to the twins' conception, Numitor's sovereignty was overthrown by his
younger brother, Amulius, who exploited the wealth of Alba Longa's treasury to
seize power. To preclude potential conflicts of succession, Amulius murdered
Numitor's male offspring and forced Rhea Silvia into the vestal order, thus obliging
her to maintain the sacred flame of Vesta, the hearth's patron goddess, and
uphold vows of chastity.
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Dr. Joshua Bowen (Ph.d) & Megan Lewis (M.A)
Assyriology
www.youtube.com/digitalhammurabi
Learn to Read Sumerian:
amazon.com/Learn-Read-Ancient-Sumerian-Introduction/dp/1734358602
Despite their ancient origins, the Anunnaki have been subject to many
contemporary reinterpretations, notably in various fringe theories and works of pseudo-history. These often involve extraterrestrial influences and other speculative concepts, but these ideas are not supported by mainstream scholarship or historical evidence. But more on that later as well. The mythology of the Anunnaki is complex and spans several ancient cultures, with the earliest accounts coming from the Sumerians. Their stories, like many ancient mythologies, attempt to explain the origin of the world, the nature of gods and humanity, and the laws that govern existence.
In Sumerian mythology, the Anunnaki were initially viewed as celestial deities associated with various aspects of life and nature. However, the term Anunnaki gradually came to be associated more specifically with chthonic (underworld)
deities. In Mesopotamian mythology, the term "Anunnaki" was used to refer to deities in general, but it was often specifically associated with the deities of the underworld, the realm of the dead. However, this does not necessarily imply a negative or punitive association. In many ancient cultures, the world was perceived as a multitiered structure, often divided into heavens, earth, and underworld. Gods and goddesses were assigned to different realms based on their roles and functions.
The Anunnaki are depicted in various myths as judges in the underworld, ruling over the fate of the dead. For instance, the goddess Ereshkigal, the queen of the underworld, and Nergal, the god of death and plague, were both considered part of the Anunnaki. The reason why many of the Anunnaki were associated with the underworld is likely related to the Sumerians' beliefs about life, death, and the afterlife. The underworld, known as Kur or Irkalla, was considered a dreary, dark place where the
spirits of the dead existed in a shadowy version of their earthly life, sustained by libations and offerings from the living.
The Nephilim, as depicted in biblical traditions, are the offspring of the sons of gods (or fallen angels) and are described as giants.
In general, the Anunnaki and the fallen angels, who give birth to giants, or Nephilim, are separate entities from distinct cultural and religious contexts: Mesopotamian mythology and Hebrew religion, respectively.
Both undergo the wrath of God and try to teach humans knowledge.
Both the Anunnaki and the fallen angels are seen as powerful
beings with the ability to influence humanity.
The Book of Enoch, an ancient Jewish religious work, ascribes the origins of sin and corruption on earth to a group of angels known as the "Watchers," who fell from grace by mating with human women and teaching humanity forbidden knowledge. But rather than the Anunnaki, This story shares more elements with the myth of the apkallu, seven wise
men or demigods in Mesopotamian mythology who were created by the god Enki (a member of the Anunnaki) to establish culture and give civilization to mankind.
Zecharia Sitchin refers to various Sumerian cuneiform texts to support his idea of the planet Nibiru. One key text he often cites is the "Enuma Elish," the Babylonian creation epic. Sitchin suggests that references to a celestial body called Marduk in this epic actually refer to Nibiru.
In the Enuma Elish, Marduk is portrayed as a "wandering planet" that collides with and splits Tiamat, a primordial goddess associated with the sea, in two. Sitchin interprets Tiamat as a pre-existing planet located between Mars and Jupiter. He suggests that one half of Tiamat became the asteroid belt, and the other half was struck by another of Marduk's moons and was pushed into a new orbit, becoming Earth.
However, Sitchin's interpretation of the Enuma Elish and his association of Marduk with Nibiru is heavily criticized by scholars. Mainstream interpretation reads the Enuma Elish as mythology and not a literal astronomical account. Furthermore, Sitchin's identification of Nibiru with Marduk is not supported by any extant cuneiform text. In fact, the term "Nibiru" in the extant texts is used to denote a point of crossing, and sometimes is associated with certain celestial bodies depending on their position in the sky, but it's never described as the home of the Anunnaki, nor as an additional planet in our solar system with an unusual orbit, as
Sitchin claims.
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Cyprus has a long history, with evidence of human habitation dating back as far as
the 10th millennium BC. These earliest inhabitants are believed to have been
hunter-gatherers who crossed over to the island from the nearby regions of the
Middle East.
The first major wave of civilization in Cyprus was during the Neolithic period,
around 7000-6000 BC, when farming communities began to develop. The Bronze
Age, which started around 2500 BC, brought significant advancements in
metallurgy and commerce.
Cyprus has since been occupied by a series of different civilizations including the
Mycenaean Greeks, Phoenicians, Romans, Byzantines, Arab caliphates, French
Lusignan, Venetians, Ottoman Turks, and British.
The Neolithic period on Cyprus, also known as the New Stone Age, is
characterized by significant advancements in human technology and culture. It's
believed to have started around 8200-7000 BC and lasted until about 3900 BC,
spanning the Aceramic (without pottery) and Ceramic (with pottery) Neolithic
periods.
In the Aceramic Neolithic period (8200-5200 BC), Cyprus saw its first permanent
human settlements. The inhabitants lived in round houses and survived mainly by
hunting, gathering, and fishing. The Khirokitia culture is a well-known example of
this period, with a well-preserved archaeological site that has provided a great
deal of information about the early settlers' way of life. The Khirokitia people are
known for their innovative architecture, including stone round houses, which were
often partially buried in the ground for insulation.
The Ceramic Neolithic period (ca. 4500-3900 BC) marked the introduction of
pottery, more sophisticated tools, and the beginnings of agriculture. The Sotira
culture is a significant group from this period. During this time, Cyprus had
significant interactions with the surrounding regions, especially the Levantine
coast, as evidenced by the commonality in certain types of pottery and other
artifacts.
Despite being an island, Cyprus had a rich Neolithic culture that closely mirrored
the major developments happening on the mainland at the same time. The
evidence of these ancient cultures provides invaluable insights into the human
journey from hunter-gatherers to settled farming communities.
The Copper Age, also known as the Chalcolithic Age, in Cyprus is believed to have
begun around 3900 BC and continued until the advent of the Bronze Age around
2500 BC. This period is characterized by the development and use of copper, in
addition to stone, for tools and other items.
While farming continued to be the primary source of sustenance during the
Copper Age, the inhabitants of Cyprus began to master the smelting and working
of copper, which was abundant on the island. This allowed for the production of
more durable tools, weapons, and other objects, facilitating a significant
advancement in technology.
The Cypriot Chalcolithic period is also noted for the production of distinctively
decorated pottery, and for the beginning of trade relations with the surrounding
regions. Artifacts from this period, such as cruciform figurines, plank-shaped
figurines, and pottery with complex incised decoration, show a sophistication in
their craftsmanship. These artifacts indicate that society was becoming more
complex, with the development of new rituals and social norms.
In terms of settlement, people during this period tended to live in small villages,
usually built on hills, which allowed them to easily defend themselves. The
architecture was simple, generally featuring round or rectangular houses.
Burial practices also became more elaborate during the Copper Age, with the dead
often buried under the floors of homes or in designated cemeteries. Grave goods
became more common, suggesting a belief in an afterlife.
This was an important period in Cyprus's history, as the technological
advancements and cultural developments set the stage for the Bronze Age, during
which the island became a significant player in the eastern Mediterranean region.
The Bronze Age of Cyprus, also known as the Cypriot Bronze Age, extended from
approximately 2300 BC to 1050 BC. This period saw the development of more
complex political and economic systems, and the emergence of new religious
practices.
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The Theogony (from the Greek theogonia, meaning "generations of the gods") is an epic poem of 1,022 hexameter lines which describes the birth of the gods in the Greek pantheon. It is thought to have been composed c. 700 BCE (give or take a generation either side of that date). Little is known of Hesiod's life. His father emigrated from Cyme in Asia Minor and settled in Boeotia, a small state in central Greece. It is assumed that the poet was a farmer; a fact garnered from the early verses of the Theogony. He may also have been a rhapsodist, a reciter of poetry, where he learned the technique and vocabulary of heroic songs.
Although there are some who question whether or not Hesiod actually wrote the Theogony, most classicists believe he did. However, parts of the work may have been added by later poets and there is a definite similarity in some aspects to earlier Mesopotamian literature.
The Enuma Elish (also known as The Seven Tablets of Creation) is the Babylonian creation myth whose title is derived from the opening lines of the piece, "When on High". The myth tells the story of the great god Marduk's victory over the forces of chaos and his establishment of order at the creation of the world.
All of the tablets containing the myth (also known as Enuma Elis), found at Ashur, Kish, Ashurbanipal's library at Nineveh, Sultantepe, and other excavated sites, date to c. 1200 BCE. Their colophons, however, indicate that these are all copies of a much older version of the myth dating from long before the reign of Hammurabi of Babylon (1792-1750 BCE), the king who elevated the god Marduk to patron deity of Babylon. The poem in its present form, with Marduk as champion, is thought to be a revision of an even older Sumerian work.
the Sumerian Ea/Enki or Enlil is thought to have played the major role in the original version of the story, which is dated to the 3,500 BCE
Hesiod's "Theogony" and the Enuma Elish are both ancient epic poems that
explore the creation of the universe and the origins of the gods in different
mythological traditions. While they come from different cultures and time periods,
there are several similarities between the two works:
Creation of the universe: Both "Theogony" and the Enuma Elish
describe the process of creation and the establishment of order in the
cosmos. They present elaborate cosmogonies that explain how the world
came into existence and how the gods emerged.
Primordial deities: Both poems feature primordial deities who
precede the main pantheon of gods. These primordial beings represent
abstract concepts and forces of nature. For example, in "Theogony," Chaos
(the void) is the initial entity from which everything else originates, while in the
Enuma Elish, Tiamat represents the primeval sea.
Genealogy of gods: Both works provide genealogies of the gods,
tracing their lineage and relationships. They present a hierarchy of gods and
goddesses, with different generations of deities and their interactions shaping
the world and its divine order.
Divine conflicts: Both poems depict conflicts among the gods that
lead to the establishment of order. In "Theogony," the Titans rebel against
their father Uranus, and later the Olympian gods overthrow the Titans. In the
Enuma Elish, the younger gods, led by Marduk, battle against the primordial
goddess Tiamat and her forces.
Divine succession: Both poems address the succession of power
among the gods. They portray a shift in leadership and authority from older
generations to younger ones. In "Theogony," Zeus emerges as the supreme
ruler of the gods, while in the Enuma Elish, Marduk becomes the chief god
after defeating Tiamat.
Succession of power: Both traditions address the theme of
succession in divine power. They portray a transfer of authority from older
generations to younger ones. In "Theogony," Zeus emerges as the supreme
ruler of the gods, while in Hittite mythology, Teshub becomes the chief deity
after overcoming Kumarbi and assuming kingship in heaven.
Divine creation and cosmic order: Both traditions provide
explanations for the creation of the world and the establishment of cosmic
order. They describe how the gods shape the universe, assign roles and
domains to different deities, and bring order out of chaos.
#gnosticinformant #genesis #bible
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The origins and ethnic identity of the Pelasgians are uncertain. Some ancient sources believe they were an indigenous people of Greece, while others suggest they might have migrated from different regions, including the Black Sea Regions, Anatolia or the Balkans. Their precise ethnicity and language remain unresolved, though a combination of Proto-Indo European and Native Mediterannean is the most likely.
The earliest references to the Pelasgians can
be found in ancient Greek literature, particularly in the works of Homer,
Herodotus, and Thucydides.
In the Iliad, there were Pelasgians on both sides of the Trojan War. WHen Homer explains who the Ancient Trojans were, Pelasgians are mentioned between the Hellespontine cities and Thrace. Homer calls their town or district "Larisa" and characterises it as fertile, and its inhabitants as celebrated for their spearsmanship. He records their chiefs as Hippothous and Pylaeus, sons of Lethus, son of Teutamides. The Iliad also refers to the camp at Greece, specifically at "Argos Pelasgikon", which is most likely to be the plain of Thessaly, and to "Pelasgic Zeus", living in and ruling over Dodona. According to Homer, Pelasgians were camping out on the shore together with the following tribes:
"Towards the sea lie the Carians and the Paeonians, with curved bows, and the Leleges and Caucones, and the goodly Pelasgi."
In the Odyssey, they appear among the inhabitants of Crete. Which would possibly equate them with the Minoans themselves, who invented Purple Dye and migrated east towards coastal Levant and conquered Egypt.
Odysseus, affecting to be Cretan himself, instances Pelasgians among the tribes in the ninety cities of Crete, "language mixing with language side by side".Last on his list, Homer distinguishes them from other ethnicities on the island: "Cretans proper", Achaeans, Cydonians, Dorians, and "noble Pelasgians".
A fragment from Hesiod, calls Dodona, identified by reference to "the oak", the "seat of Pelasgians", thus explaining why Homer, in referring to Zeus as he ruled over Dodona, did not style him "Dodonic" but Pelasgic Zeus. He mentions also that Pelasgus was the father of King Lycaon of Arcadia.
Asius of Samos claimed that Pelasgus as the first man, born of the earth.This account features centrally in the construction of an enduring autochthonous Arcadian identity into the Classical period. In a fragment by Pausanias, he cites Asius who describes the foundational hero of the Greek ethnic groups as "godlike Pelasgus [whom the] black earth gave up".
Sophocles, in one of his famous plays, presents Inachus, as the elder in the lands of Argos, the Heran hills and among the Tyrsenoi Pelasgoi, an unusual hyphenated noun construction, "Tyrsenians-Pelasgians". Interpretation is open, even though translators typically make a decision, but Tyrsenians may well be the ethnonym Tyrrhenoi. A possible connection to the city of Tyre, a possible location where many Minoan Migrants moved to.
All of this comes into context when we examine the writings of Pherecydes of Syros, the famous Pre-Socratic, who claims to have in his posession, the Pelasgian Creation myth, who he says was given to him by Phoenican Scholars.
The sequence of Pherecydes' creation myth is as follows. First, there are the eternal gods Zas (Zeus), Chthoniê (Gaia) and Chronos (Kronos). Then Chronos creates elements in niches in the earth with his seed, from which other gods arise. This is followed by the three-day wedding of Zas and Chthonie. On the third day Zas makes the robe of the world, which he hangs from a winged oak and then presents as a wedding gift to Chthonie, and wraps around her. Before the world is ordered, a cosmic battle takes place, with Cronus as the head of one side and Ophion as the leader of the other. Ophion then attacks Kronos, who defeats him and throws him in Ogenos. Sometime after his battle with Ophion, Kronos is succeeded by Zas. Kronos is given control of the Underwold as the King of Elysium, the grea province of Hades where the gods dwell. These three primordial gods are eternal, equal and wholly responsible for the world order. Plato seems to borrw from this cosmology in his Timaeus, and echoes of a Trinity sprinkle down into later Christian Theology. Pherecydes and Thales, who are both of the 7 Sages of Greece are both known to have influenced Monotheism, as they both believed the gods to be servents and messanger (daemons and Angels), under the One, or Monad. The source of all Light, Creation and Wisdom.
#gnosticinformant #4k #documentary
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Robyn Faith Walsh Ph.D
Robyn Faith Walsh is an Associate Professor at the University of Miami (UM). She earned her Ph.D. at Brown University in Religions of the Ancient Mediterranean, with a focus on early Christianity, ancient Judaism, and Roman archaeology.
Before coming to UM, Professor Walsh taught at Wheaton College (Mass.), The College of the Holy Cross, and received teaching certificates and pedagogical training at Brown University and Harvard University. She teaches courses on the New Testament, Greco-Roman literature and material culture.
Her first monograph, The Origins of Early Christian Literature: Contextualizing the New Testament within Greco-Roman Literary Culture, was published with Cambridge University Press in 2021 and is now available in paperback. Please see the tabs above for a page dedicated to the book, including reviews, and a discount code for purchasing!
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St. Paul the Apostle, original name Saul of Tarsus, (born 4 BCE?, Tarsus in Cilicia [now in Turkey]—died c. 62–64 CE, Rome [Italy]), one of the leaders of the first generation of Christians, often considered to be the most important person after Jesus in the history of Christianity. In his own day, although he was a major figure within the very small Christian movement, he also had many enemies and detractors, and his contemporaries probably did not accord him as much respect as they gave Peter and James. Paul was compelled to struggle, therefore, to establish his own worth and authority. His surviving letters, however, have had enormous influence on subsequent Christianity and secure his place as one of the greatest religious leaders of all time.
Of the 27 books in the New Testament, 13 are attributed to Paul, and approximately half of another, Acts of the Apostles, deals with Paul’s life and works. Thus, about half of the New Testament stems from Paul and the people whom he influenced. Only 7 of the 13 letters, however, can be accepted as being entirely authentic (dictated by Paul himself). The others come from followers writing in his name, who often used material from his surviving letters and who may have had access to letters written by Paul that no longer survive. Although frequently useful, the information in Acts is secondhand, and it is sometimes in direct conflict with the letters. The seven undoubted letters constitute the best source of information on Paul’s life and especially his thought; in the order in which they appear in the New Testament, they are Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon. The probable chronological order (leaving aside Philemon, which cannot be dated) is 1 Thessalonians, 1 Corinthians, 2 Corinthians, Galatians, Philippians, and Romans. Letters considered “Deutero-Pauline” (probably written by Paul’s followers after his death) are Ephesians, Colossians, and 2 Thessalonians; 1 and 2 Timothy and Titus are “Trito-Pauline” (probably written by members of the Pauline school a generation after his death).
Until about the midpoint of his life, Paul was a member of the Pharisees, a religious party that emerged during the later Second Temple period. What little is known about Paul the Pharisee reflects the character of the Pharisaic movement. Pharisees believed in life after death, which was one of Paul’s deepest convictions. They accepted nonbiblical “traditions” as being about as important as the written Bible; Paul refers to his expertise in “traditions” (Galatians 1:14). Pharisees were very careful students of the Hebrew Bible, and Paul was able to quote extensively from the Greek translation. (It was fairly easy for a bright, ambitious young boy to memorize the Bible, and it would have been very difficult and expensive for Paul as an adult to carry around dozens of bulky scrolls.)
Paul was a Greek-speaking Jew from Asia Minor. His birthplace, Tarsus, was a major city in eastern Cilicia, a region that had been made part of the Roman province of Syria by the time of Paul’s adulthood. Two of the main cities of Syria, Damascus and Antioch, played a prominent part in his life and letters. Although the exact date of his birth is unknown, he was active as a missionary in the 40s and 50s of the 1st century CE. From this it may be inferred that he was born about the same time as Jesus (c. 4 BCE) or a little later. He was converted to faith in Jesus Christ about 33 CE, and he died, probably in Rome, circa 62–64 CE.
#gnosticinformant #christianity #paul
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Lucy, the discovery of this 3.2 million-year-old fossil skeleton was such a monumental
breakthrough and what it meant for our understanding of human evolution.
In 1974, a team of researchers led by the renowned paleoanthropologist Dr.
Donald Johanson made a groundbreaking find in the Afar region of Hadar,
Ethiopia. They unearthed an almost complete fossil skeleton belonging to an early
human ancestor of our species, whom they affectionately named Lucy after the
Beatles' song "Lucy in the Sky with Diamonds."
The oldest known religion in Ethiopia is a traditional belief system called "Ethiopian
Traditional Religion" or "Ethiopian indigenous faith." This religious practice
predates the arrival of Christianity and Islam in the region by thousands of years. It encompasses a wide
range of spiritual beliefs and practices that have been passed down through
generations and are deeply rooted in Ethiopian culture and heritage.
Ethiopian Religion is characterized by its strong connection to nature,
ancestral worship, and the belief in supernatural forces and spirits. It incorporates
elements of animism, where various aspects of the natural world, such as rivers,
mountains, and trees, are considered to possess spiritual essence and are revered
accordingly.
The practice of Ethiopian Traditional Religion involves rituals, ceremonies, and
offerings to appease and seek blessings from ancestral spirits and deities. These
rituals often take place in sacred sites, such as forests, mountains, or ancient
stone structures known as "mazgabas."
The Aksumite religion, also known as the Aksumite Polytheism, refers to the
religious practices and beliefs of the Aksumite Empire, an ancient kingdom located
in present-day Ethiopia and Eritrea.
The primary deity of the Aksumite religion was the god Mahrem, also known as
Astar, who was considered the supreme god and the protector of the Aksumite
kingdom. Mahrem was associated with the sky, rain, and fertility. The Aksumite
kings, who held significant religious and political authority, were believed to be
direct descendants of Mahrem, solidifying their divine status and legitimacy.
In addition to Mahrem, the Aksumite pantheon included other gods and
goddesses, such as Astar, Beher, Meder, and Waraqa. Each deity had specific
domains and was worshipped for various purposes, including fertility, protection,
agriculture, and prosperity.
The Aksumites also practiced ancestor worship, believing that deceased ancestors
played a role in the spiritual well-being and guidance of the living. They would
honor and venerate their ancestors through rituals and offerings, seeking their
blessings and assistance.
The Aksumite religion was closely intertwined with the political and cultural
aspects of the empire. Temples and religious structures, such as the famous
Stelae of Aksum, were erected to honor the gods and commemorate the rulers.
Ritual ceremonies, sacrifices, and festivals were held to celebrate important
events, agricultural cycles, and religious observances.
With the spread of Christianity in the 4th century CE, the Aksumite religion began
to decline. Christianity eventually became the dominant religion in the region and
played a significant role in shaping Ethiopian culture and identity.
Today, remnants of the Aksumite religion can still be found in Ethiopian Orthodox
Christianity, which incorporates some elements and practices from the ancient
Aksumite belief system. However, the original Aksumite religion, as a distinct and
separate faith, ceased to exist as Christianity took root in the region. And by the 7th and 8th centuries, Islam would take over as the dominant religion of Africa. Which continues today.
The history of Africa begins with the emergence of hominids, archaic humans and — around 300,000–250,000 years ago — anatomically modern humans (Homo sapiens), in East Africa, and continues unbroken into the present as a patchwork of diverse and politically developing nation states. The earliest known recorded history arose in Ancient Egypt, and later in Nubia, the Sahel, the Maghreb, and the Horn of Africa.
Following the desertification of the Sahara, North African history became entwined with the Middle East and Southern Europe while the Bantu expansion swept from modern day Cameroon (Central West Africa) across much of the sub-Saharan continent in waves between around 1000 BC and 1 AD, creating a linguistic commonality across much of the central and Southern continent.
#gnosticinformant #documentary #africa
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The oldest known god in written history is typically considered to be Anu, the sky god, worshiped by the Sumerians in Mesopotamia (modern-day Iraq) around 4,000 BCE. Anu was part of the Sumerian
pantheon and was later incorporated into the pantheon of other civilizations in the
region, such as the Akkadians and Babylonians. Anu was believed to be the father
of the gods and the ruler of the heavens.
It's important to note that there may have been older gods or deities worshiped by
prehistoric cultures that did not have written records. Archaeological evidence
suggests that religious beliefs and practices existed long before the invention of
writing. However, without written records, it is Anu & his daughter Ishtar, the morning star, who show up in the beginning.
The oldest known tablet or inscription mentioning the god Anu comes from the
ancient Sumerian city of Uruk and dates back to around 2500 BCE. This tablet,
known as the Uruk King List, is a historical document that lists the kings of Uruk in
chronological order. Among the names of the kings, there is a reference to Anu,
indicating his prominence as a deity in that period.
Additionally, Anu is mentioned in several other ancient Sumerian texts, such as
hymns, prayers, and myths, which provide further insights into the role and
significance of this god in Sumerian religious beliefs. These texts were written on
clay tablets and have been discovered at various archaeological sites in
Mesopotamia, including the cities of Nippur, Ur, and Eridu.
It's worth noting that these inscriptions and tablets are the oldest known
references to Anu specifically, but it is likely that the worship of Anu predates
these written records, possibly by several centuries or more.
Anu is considered the god of the heavens, and his name
is often translated as "sky" or "firmament." Although the word AN is interchangable with the word logogram for the word GOD "diĝir", and it is theorized that the word AN, is cognate with the proto indo european root for the word ONE, which also is AN or EIN, showing ANU as a possible proto-Monad concept of "the ONE".
Anu is the son of Anshar and Kishar, who are
primordial deities associated with the horizon and the earth. Anu is depicted as a
mighty and wise god who resides in the highest heaven, ruling over the other
gods. He is often portrayed as the father or progenitor of other deities, including
Enlil and Ea (also known as Enki). Anu's role as the supreme deity is sometimes
overshadowed by other gods such as Enlil or Marduk, who gained more
prominence in later periods. Nevertheless, Anu retains his status as the head of
the pantheon and the ultimate authority.
Anu's role in the divine hierarchy is also reflected in the Mesopotamian cosmology,
where he occupies the highest level of the universe, separated from the earth and
its inhabitants. He is associated with the celestial realm, divine laws, and the
ordering of the cosmos. In the Akkadian mythology of Babylon, Anu is considered the chief god and the father of all other gods. He plays a crucial role in the creation story known as the
Enuma Elish, where he gives birth to the god Ea and grants him authority over the
earth.
The god OURANOS in Greek mythology seems to have a similar role as "the firmament, or Heavens" god.
Or Sky Father: Both Anu and Ouranos are considered the personifications of the sky and are regarded as sky kings. They are associated with the heavens and are seen as the rulers of the celestial realm. Both Anu and Ouranos are considered primordial
deities, existing at the beginning of creation. They are among the earliest
divine beings in their respective mythologies. Anu and Ouranos are depicted as fathers of major deities in their pantheons. Anu is the father of Enlil and Ea, while Ouranos is
the father of the Titans, including Cronus (Saturn) and Rhea. Both gods hold significant authority and power
within their pantheons. They are often depicted as the leaders of the gods,
overseeing and governing the other deities.
Both Anu and Ouranos are physically
separated from the earth and its inhabitants. Anu resides in the highest
heaven, while Ouranos is depicted as an entity that covers and separates the
earth from the heavens.
These parallels suggest a common theme of a sky god figure with a paternal role
and authority in the early mythologies of these civilizations.
Anu is associated with the concept of divine
kingship, which was a prominent aspect of Sumerian society. He is seen as the
ultimate authority and the one who bestows kingship upon earthly rulers. The
king of Sumer was believed to derive his authority from Anu.
#gnosticinformant #sumerian #history
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In Sumerian mythology, the Underworld was known as Kur, and it was ruled by the goddess Ereshkigal. The Babylonians also had a similar concept of the Underworld, which they called Irkalla.
According to Sumerian mythology, the Underworld was a dark and gloomy place where the souls of the dead went after they passed away. The journey to the Underworld was perilous, and the souls had to navigate through seven gates, each guarded by a different deity.
Once in the Underworld, the souls were judged by Ereshkigal and her consort, Nergal. The souls were then assigned to different levels of the Underworld based on their deeds in life. The worst offenders were sent to the lowest level, where they were subjected to eternal torment.
The Babylonians had a similar concept of the Underworld, but their version was more complex. According to Babylonian mythology, the Underworld was divided into several levels, each with its own ruler. The souls of the dead had to pass through each level, facing different challenges and obstacles along the way.
One of the most famous stories from Babylonian mythology is the tale of Ishtar's descent into the Underworld. Ishtar was the goddess of love and fertility, and she decided to visit the Underworld to rescue her lover, Tammuz. However, she was unable to pass through the gates of the Underworld, and she was forced to remove her clothing and jewelry as payment to the gatekeepers.
The seven deities that guard each of the seven gates in the Underworld are named: 1) Neti, 2) Gedu, 3) Ennugi, 4) Ninkasi, 5) Ninimma, 6) Enbilulu, and 7) Dumuzid/SISTER. These deities were believed to have the power to judge the souls of the deceased and determine their fate in the afterlife. It was believed that those who were deemed worthy would be granted access to the afterlife, while those who were deemed unworthy would be condemned to eternal suffering.
The purpose of each of the seven gates in the Underworld is to prevent the dead from escaping and to ensure that they are judged fairly before being allowed to enter the afterlife. Each gate is guarded by a different deity, and each deity has a specific role in the judgment process. The first gate is guarded by the god Neti, who checks the name of the deceased against a list of those who are allowed to enter. The second gate is guarded by the god Gedu, who weighs the heart of the deceased against a feather to determine if they have lived a good life. The third gate is guarded by the goddess Lahamu, who judges the deceased based on their deeds in life. The fourth gate is guarded by the god Shala, who determines if the deceased has been faithful to their spouse. The fifth gate is guarded by the goddess Ninlil, who judges the deceased based on their knowledge and wisdom. The sixth gate is guarded by the god Nergal, who determines if the deceased has been a good ruler or leader. The seventh and final gate is guarded by the goddess Ereshkigal, who judges the deceased based on their overall worthiness to enter the afterlife.
Ereshkigal is a prominent figure in Sumerian and Babylonian mythology, known as the goddess of the Underworld. She is the sister of the god of the sky, Anu, and the god of the earth, Enlil. Ereshkigal is often depicted as a fearsome and powerful goddess, ruling over the dead and the spirits of the Underworld.
Ereshkigal held a senior status among the underworld deities, ruling over the category of so-called "transtigridian snake gods"
Two Minoan snake goddess figurines were excavated in 1903 in the Minoan palace at Knossos in the Greek island of Crete.
The combination of elaborate clothes that leave the breasts completely bare, and "snake-wrangling", remains a popular icon for Minoan art and religion, now also generally referred to as a "Snake Goddess". It is quite possible that this Goddess could ve connected to ERESHKIGAL.
Ereshkigal is often compared to other goddesses of death and the Underworld, such as the Greek goddess Hades and the Egyptian goddess Isis. Like Ereshkigal, these goddesses are often depicted as powerful and fearsome figures, ruling over the dead and the spirits of the Underworld.
One of the most interesting aspects of Ereshkigal's mythology is her relationship with the god of fertility and vegetation, Dumuzid. According to legend, Dumuzid was Ereshkigal's lover, but he was also a symbol of life and fertility. This relationship between life and death is a common theme in many mythologies, and it is often used to explore the cyclical nature of existence.
#gnosticinformant #documentary #mythology
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Steve Mason is Emeritus Professor of Ancient Mediterranean Cultures and Religions in the University of Groningen, in the Netherlands. His degrees are from Canada’s McMaster University (BA, MA) and University of St Michael’s College (PhD), with years of graduate study in Jerusalem and Tübingen, Germany. A fellow of the Royal Historical Society in the UK, Steve has published widely on Roman Judaea, the works of Josephus, historical method, and Christian origins. He leads an international project providing the first commentary to thirty Greek volumes by Flavius Josephus, along with a new translation, and has contributed three volumes to that project. His other books include Flavius Josephus on the Pharisees; Josephus and the New Testament; Josephus, Judaea, and Christian Origins; Orientation to the History of Roman Judaea; A History of the Jewish War, AD 66 - 74; and most recently, Jews and Christians in the Roman World — appearing this month from Brill Academic Publishers.
Steve was born in Canada and grew up in Canada, Britain, and Australia. After first jobs in kitchens, factories, a mine mill, security, and counselling, Steve worked for the Memorial University of Newfoundland, Toronto’s York University, The Pennsylvania State University, The University of Aberdeen in Scotland, and The University of Groningen. He has been a guest professor with stays in Oxford, Princeton, Konstanz, Berlin, Paris, Trinity College Dublin, and Rome's Pontifical Biblical Institute.
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Steve Mason (B.A., M.A. McMaster, Ph.D. St. Michael’s) is Professor of History and Canada Research Chair in Greco-Roman Cultural Interaction at York University in Toronto. He edits the twelve-volume Flavius Josephus: Translation and Commentary (Brill, 2000-), and has contributed two of its volumes: Life of Josephus and Judean War 2. His other books include Flavius Josephus on the Pharisees (1991), Josephus and the New Testament (second edn. 2003), and Josephus, Judea, and Christian Origins: Methods and Categories (2009). He is currently writing a book for Cambridge University Press on the Judaean-Roman War of 66 to 74.
#gnosticinformant #josephus #stevemason
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Most historians have suggested that Sumer was first permanently settled between c. 5500 – c. 3300 BC by a West Asian people who spoke the Sumerian language (pointing to the names of cities, rivers, basic occupations, etc., as evidence), a non-Semitic and non-Indo-European agglutinative language isolate.
The Blau Monuments combine proto-cuneiform characters and illustrations of early Sumerians, Jemdet Nasr period, 3100–2700 BC. British Museum.
Others have suggested that the Sumerians were a North African people who migrated from the Green Sahara into the Middle East and were responsible for the spread of farming in the Middle East. However, with evidence strongly suggesting the first farmers originated from the Fertile Crescent, this suggestion is often discarded. Although not specifically discussing Sumerians, Lazaridis et al. 2016 have suggested a partial North African origin for some pre-Semitic cultures of the Middle East, particularly Natufians, after testing the genomes of Natufian and Pre-Pottery Neolithic culture-bearers.
Alternatively, a recent (2013) genetic analysis of four ancient Mesopotamian skeletal DNA samples suggests an association of the Sumerians with Indus Valley Civilisation, possibly as a result of ancient Indus–Mesopotamia relations. According to some data, the Sumerians are associated with the Hurrians and Urartians, and the Caucasus is considered their homeland.
A prehistoric people who lived in the region before the Sumerians have been termed the "Proto-Euphrateans" or "Ubaidians", and are theorized to have evolved from the Samarra culture of northern Mesopotamia. The Ubaidians, though never mentioned by the Sumerians themselves, are assumed by modern-day scholars to have been the first civilizing force in Sumer. They drained the marshes for agriculture, developed trade, and established industries, including weaving, leatherwork, metalwork, masonry, and pottery.
Enthroned Sumerian king of Ur, possibly Ur-Pabilsag, with attendants. Standard of Ur, c. 2600 BC.
Some scholars contest the idea of a Proto-Euphratean language or one substrate language; they think the Sumerian language may originally have been that of the hunting and fishing peoples who lived in the marshland and the Eastern Arabia littoral region and were part of the Arabian bifacial culture. Reliable historical records begin much later; there are none in Sumer of any kind that have been dated before Enmebaragesi (Early Dynastic I). Juris Zarins believes the Sumerians lived along the coast of Eastern Arabia, today's Persian Gulf region, before it was flooded at the end of the Ice Age.
Sumerian civilization took form in the Uruk period (4th millennium BC), continuing into the Jemdet Nasr and Early Dynastic periods. The Sumerians progressively lost control to Semitic states from the northwest. Sumer was conquered by the Semitic-speaking kings of the Akkadian Empire around 2270 BC (short chronology), but Sumerian continued as a sacred language. Native Sumerian rule re-emerged for about a century in the Third Dynasty of Ur at approximately 2100–2000 BC, but the Akkadian language also remained in use for some time.
The Sumerian city of Eridu, on the coast of the Persian Gulf, is considered to have been one of the oldest cities, where three separate cultures may have fused: that of peasant Ubaidian farmers, living in mud-brick huts and practicing irrigation; that of mobile nomadic Semitic pastoralists living in black tents and following herds of sheep and goats; and that of fisher folk, living in reed huts in the marshlands, who may have been the ancestors of the Sumerians.
Epic of Gilgamesh, ancient Mesopotamian odyssey recorded in the Akkadian language about Gilgamesh, the king of the Mesopotamian city-state Uruk (Erech).
The fullest extant text of the Gilgamesh epic is on 12 incomplete Akkadian-language tablets found in the mid-19th century by the Turkish Assyriologist Hormuzd Rassam at Nineveh in the library of the Assyrian king Ashurbanipal (reigned 668–627 BCE). The gaps that occur in the tablets have been partly filled by various fragments found elsewhere in Mesopotamia and Anatolia. In addition, five short poems in the Sumerian language are known from tablets that were written during the first half of the 2nd millennium BCE; the poems have been entitled “Gilgamesh and Huwawa,” “Gilgamesh and the Bull of Heaven,” “Gilgamesh and Agga of Kish,” “Gilgamesh, Enkidu, and the Netherworld,” and “The Death of Gilgamesh.”
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Proto-Indo-European mythology is the body of myths and deities associated with the Proto-Indo-Europeans, the hypothetical speakers of the reconstructed Proto-Indo-European language. Although the mythological motifs are not directly attested – since Proto-Indo-European speakers lived in preliterate societies – scholars of comparative mythology have reconstructed details from inherited similarities found among Indo-European languages, based on the assumption that parts of the Proto-Indo-Europeans' original belief systems survived in the daughter traditions.
The Proto-Indo-European pantheon includes a number of securely reconstructed deities, since they are both cognates – linguistic siblings from a common origin – and associated with similar attributes and body of myths: such as *Dyḗws Ph₂tḗr, the daylight-sky god; his consort *Dʰéǵʰōm, the earth mother; his daughter *H₂éwsōs, the dawn goddess; his sons the Divine Twins; and *Seh₂ul, a solar goddess. Some deities, like the weather god *Perkʷunos or the herding-god *Péh₂usōn, are only attested in a limited number of traditions – Western (European) and Graeco-Aryan, respectively – and could therefore represent late additions that did not spread throughout the various Indo-European dialects.
Some myths are also securely dated to Proto-Indo-European times, since they feature both linguistic and thematic evidence of an inherited motif: a story portraying a mythical figure associated with thunder and slaying a multi-headed serpent to release torrents of water that had previously been pent up; a creation myth involving two brothers, one of whom sacrifices the other in order to create the world; and probably the belief that the Otherworld was guarded by a watchdog and could only be reached by crossing a river.
Various schools of thought exist regarding possible interpretations of the reconstructed Proto-Indo-European mythology. The main mythologies used in comparative reconstruction are Indo-Iranian, Baltic, Roman, and Norse, often supported with evidence from the Celtic, Greek, Slavic, Hittite, Armenian, Illyrian, and Albanian traditions as well.
One of the earliest attested and thus one of the most important of all Indo-European mythologies is Vedic mythology, especially the mythology of the Rigveda, the oldest of the Vedas. Early scholars of comparative mythology such as Friedrich Max Müller stressed the importance of Vedic mythology to such an extent that they practically equated it with Proto-Indo-European myths. Modern researchers have been much more cautious, recognizing that, although Vedic mythology is still central, other mythologies must also be taken into account.
Another of the most important source mythologies for comparative research is Roman mythology. The Romans possessed a very complex mythological system, parts of which have been preserved through the characteristic Roman tendency to rationalize their myths into historical accounts. Despite its relatively late attestation, Norse mythology is still considered one of the three most important of the Indo-European mythologies for comparative research, due to the vast bulk of surviving Icelandic material.
Baltic mythology has also received a great deal of scholarly attention, as it is linguistically the most conservative and archaic of all surviving branches, but has so far remained frustrating to researchers because the sources are so comparatively late. Nonetheless, Latvian folk songs are seen as a major source of information in the process of reconstructing Proto-Indo-European myth. Despite the popularity of Greek mythology in western culture,Greek mythology is generally seen as having little importance in comparative mythology due to the heavy influence of Pre-Greek and Near Eastern cultures, which overwhelms what little Indo-European material can be extracted from it. Consequently, Greek mythology received minimal scholarly attention until the first decade of the 21st century.
Although Scythians are considered relatively conservative in regards to Proto-Indo-European cultures, retaining a similar lifestyle and culture, their mythology has very rarely been examined in an Indo-European context and infrequently discussed in regards to the nature of the ancestral Indo-European mythology. At least three deities, Tabiti, Papaios and Api, are generally interpreted as having Indo-European origins, while the remaining have seen more disparate interpretations. Influence from Siberian, Turkic and even Near Eastern beliefs, on the other hand, are more widely discussed in literature.
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Dr. Bilby's iterative open science book demonstrating a new scientific solution to retrieve and reconstruct the earliest gospel strata may be found at doi.org/10.5281/zenodo.3927056
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Dr. Mark G. Bilby holds a PhD from the University of Virginia, graduating in 2012 from its program
in Judaism and Christianity in Antiquity, which combined the study of Early Christianity, New
Testament, Greco-Roman Classics, Rabbinics, and TaNaKh studies. Mark also earned a Masters in
Library and Information Science from Drexel University in 2012, and previously completed two
masters degrees in theology from Nazarene Theological Seminary. He also completed coursework in Syriac at Notre Dame and French and Latin at the University of Missouri Kansas City. Mark has
taught at numerous universities, including Iowa State University, Point Loma Nazarene University,
the University of San Diego, Azusa Pacific University, Claremont School of Theology, and Cal State
Fullerton. At Claremont, Mark served as a Reference and Systems librarian as well as the thesis
secretary for their doctoral programs. He also served for six years as faculty librarian of Scholarly
Communications at Cal State Fullerton, where he led the successful passage of two resolutions
related to open access in the statewide academic senate of the CSU. Mark has published one scholarly monograph with the University of Strasbourg and edited two scholarly book compilations, one with Claremont Press and one with Abingdon. He has published peer-reviewed articles in Harvard Theological Review, the Journal of Ecclesiastical History, the de Gruyter Encyclopedia of the Bible and Its Reception, and the Brill Encyclopedia of Early Christianity. He has contributed chapters to numerous peer-reviewed scholarly compilations, including all three volumes of the More New Testament Apocrypha series edited by Tony Burke and published by Eerdmans.
Marcion of Sinope
( 85 – c. 160) was an early Christian theologian in early Christianity. Marcion preached that God had sent Jesus Christ who was an entirely new, alien god, distinct from the "vengeful" God who had created the world. He considered himself a follower of Paul the Apostle, whom he believed to have been the only true apostle of Jesus Christ; his doctrine is called Marcionism. Marcion published the earliest record of a canon of New Testament books.
Early Church Fathers such as Justin Martyr, Irenaeus, and Tertullian denounced Marcion as a heretic, and he was excommunicated by the church of Rome around 144. He published his own canon of Christian sacred scriptures, which contained ten Pauline epistles (the Pastoral epistles were not included) and the Gospel of Marcion which historically is claimed to be an edited version of the Gospel of Luke. Several modern scholars have theorized that Marcion's Gospel was the oldest, although this has received strong criticism as it seems to rest on special pleading.
This made Marcionism a catalyst in the process of the development of the New Testament canon by forcing the proto-orthodox Church to respond to his canon.
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The Death of Heracles or the Apotheosis of Heracles. It is a mythological tale that recounts the final moments and the subsequent events after the death of the great Greek hero, Heracles (or Hercules in Roman mythology).
In Greek mythology, Heracles was renowned for his incredible strength and numerous heroic feats. However, his life was not without tragedy. After completing his twelve labors, Heracles faced a series of misfortunes, including the accidental murder of his wife Megara and their children, which was caused by a fit of madness sent by the goddess Hera, who harbored a deep resentment towards him.
As a form of penance and purification for the crime he had committed, Heracles sought guidance from the Oracle of Delphi. The oracle instructed him to serve his cousin Eurystheus, the king who had imposed the twelve labors upon him, for a period of twelve years as recompense for the murders. After fulfilling this requirement, Heracles would be rewarded with immortality and a place among the gods.
Following the completion of his servitude, Heracles was eager to ascend to Mount Olympus and join the gods. However, he faced a final challenge orchestrated by Hera. The goddess sent a vengeful centaur named Nessus to wreak havoc on Heracles and his wife Deianeira. During their encounter, Heracles slew Nessus with arrows dipped in the venomous blood of the Hydra.
However, the story takes an unusual turn regarding the fate of Heracles' body. As the flames continued to burn, his close friend Philoctetes and his son Hyllus (also known as Hyllas) were present at the pyre. Stricken with grief, they debated the appropriate course of action. Some versions of the myth claim that the gods themselves ordered the disciples to eat the remains of Heracles as a means of absorbing his divine essence and allowing his soul to ascend to Olympus.
This act of consuming Heracles' flesh is known as the immolation or autochthonous banquet. It was believed to symbolize the assimilation of Heracles' divine power by his followers, thus allowing his spirit to be released and join the realm of the gods.
The story of the death of Heracles and the subsequent consumption of his body by his disciples is a lesser-known aspect of his myth. It emphasizes the hero's transition from mortality to immortality and the continuation of his divine legacy through his devoted followers. Hyllus was said to become the new heracles, and continue to Avenge and fufill the Will of the Father in Heaven.
In Egyptian mythology, the story of how Horus avenged his father Osiris varies in different versions but generally involves a series of conflicts with his uncle Set (also known as Seth). The tale is part of the larger Osiris myth, which centers around the death and resurrection of Osiris, the god of the dead and ruler of the underworld.
The deification of Julius Caesar and Augustus served both political and religious purposes. It bolstered the legitimacy and authority of Octavian/Augustus as the rightful heir and successor to Caesar. By presenting the emperors as gods, their rule was elevated above mortal affairs, and dissent or opposition could be construed as sacrilegious.
The cults of Julius Caesar and Augustus continued to thrive long after their deaths, even beyond the time of the Roman Empire. Their influence extended to the early centuries of Christianity, as the refusal of Christians to partake in the Imperial Cults became a defining characteristic of their faith. The story of the deification of Julius Caesar and Augustus stands as a testament to the intricate interplay between politics, religion, and the cult of personality in ancient Rome.
The Figures known as "Son of God" are wide ranging and vastly differnet in their own respected ways, but it is clear that these heroes and gods have much overlap with each other, and the themes of Being begotten by a father god, avenging that father god, suffering for mankind, dying at the hands of evil, being ritually eaten by disciples, and ascending to the sit next to god the father is what we see among these myths of Heralces, Caesar, Horus, Dionysus, Dumuzi, Orpheus and Jesus Christ.
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I have gazed on the walls of impregnable Babylon along which chariots may race, and on the Zeus by the banks of the Alpheus, I have seen the hanging gardens, and the Colossus of the Helios, the great man-made mountains of the lofty pyramids, and the gigantic tomb of Mausolus; but when I saw the sacred house of Artemis that towers to the clouds, the others were placed in the shade, for the sun himself has never looked upon its equal outside Olympus.
— Greek Anthology IX.58
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