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00:00Μαίοι ακούσαν την κανέναν και προκλεί μια βέβλανε συγκεφτάστασης,
00:04Ξστηκε από την ανάμενη μόνο του Ισουαρίου,
00:08Ωραία άνθρωποι όλη παράδει,
00:10Ρσουαρίς και θα δημιουργήσω την ουσογέννη.
00:13Αυτή συντημα δεν είναι ομοτικά με κάποιον για ψους αυτούς του Ισουαρίου,
00:18αλλά είναι επίσης και μεγάλη χώρονια λόγης.
00:22Ωραία ένθα στραγγόνη από το 2024 της Ελληνικής Ποραιδισης,
00:27Υπότιτλοι AUTHORWAVE
00:57In Western religious traditions, especially within Judaism, Christianity and Islam, a prominent figure is Satan or the Devil.
01:08Interestingly, this embodiment of evil wasn't always present in ancient religious texts.
01:14In the Jewish Bible, for instance, the concept of Satan as an inherently evil entity is absent.
01:21His role and identity evolved significantly during the Persian Achaemenid Empire's rule around 550 BCE.
01:30The Jews, under Persian influence, adopted this evolving concept of Satan,
01:35whose name in Hebrew, HaSatan, translates to the opposer or the adversary, indicative of his role against God's creation.
01:43Similarly, the Greek term diabolos and the English devil convey meanings like accuser or slanderer.
01:53Further defining his character, evil, in its many forms, has been a constant in human history.
01:59From natural disasters like earthquakes and floods, to human-inflicted sufferings such as wars, diseases and moral decay,
02:07the presence of evil needed explanation within the context of religious beliefs.
02:13Ancient religions often attributed both good and evil to a supreme deity or a pantheon of gods, reflecting their omnipotence.
02:21In the biblical book of Deuteronomy, for example, God proclaims his control over both prosperity and adversity.
02:30This omnipotence was a common theme in many creation narratives, addressing the origins and reasons for the existence of evil.
02:39To understand the origin of Satan as a figure known by its entire evil, we must turn our gaze to the past and to the ancient past,
02:49where the sands of time first known conscious human beings in history, the Sumerian civilization.
02:57Scholars, differing from Zechariah Sitchin's views, contend that the Sumerians perceived the earth as flat, not a globe.
03:05In this belief system, the space above, known as An or Anu, represented the heavens, depicted pictographically as a star or the Maltese cross.
03:16This realm, named after the god An for the Sumerians and Anu for the Akkadians, symbolized the celestial or the heavens.
03:25Beneath this heavenly abode was Lil, a space signifying the air or spirit, resonating with the god Enlil or the lord of the air.
03:35Further down was the earth, termed Ki, and beneath it lay the underworld, a realm for the deceased.
03:42These scholarly definitions starkly contrast with Sitchin's interpretations.
03:48These definitions by academics are completely discordant with the studies of Zechariah Sitchin.
03:53According to Sitchin, the Sumerians knew that the earth was not flat, but round, and those who conveyed this information to the Sumerians were the Anunnaki.
04:04Returning to our main subject, it is necessary to recall the historical antecedent of the biblical scriptures concerning the Old Testament.
04:13The Sumerian Tablets
04:14Parallel to these ancient Mesopotamian beliefs, the Book of Genesis in the Bible presents a counter-narrative to the Enuma Elish.
04:23The Seven Tablets of Creation, also recognized as the Enuma Elish, represents a cornerstone of Babylonian mythology.
04:32This creation epic begins with the phrase,
04:35When on high, and unfolds the tale of the mighty deity, Marduk.
04:39Marduk's triumph over chaotic forces, and his pivotal role in shaping the orderly cosmos, form the narrative's core.
04:48In the ancient Mesopotamian epic, Enuma Elish, it is depicted that the inception of evil is attributed to the deities themselves.
04:58In this myth, the gods are portrayed as agents of chaos, creating humans to serve them.
05:04When Marduk heard the gods' speech, he conceived a desire to accomplish clever things.
05:10He opened his mouth addressing Ea.
05:12He counsels that which he had pondered in his heart.
05:16I will bring together blood to form bone.
05:19I will bring into being Lulú, whose name shall be Man.
05:23I will create Lulú, Man, on whom the toil of the gods will be laid, that they may rest.
05:29In stark contrast, Genesis depicts the God of Israel as purposeful and benevolent,
05:36with all of his creations being inherently good.
05:40The central theme of the fall in the Garden of Eden, featuring Adam and Eve,
05:45serves as a pivotal illustration of the origin of evil,
05:49attributing it to human error rather than divine fault.
05:52This act of defiance resulted in arduous labor for humans in cultivating sustenance
05:58and intensified pain for women during childbirth.
06:02However, the most profound consequence was the forfeiture of everlasting life.
06:08This original transgression introduced the ultimate affliction, mortality,
06:13a destiny now shared by all their progeny.
06:16For a better understanding, let's observe the interlinear translation
06:20that maintains the term Yahweh Elohim,
06:24where common translations use Lord or God.
06:27Then Yahweh Elohim took the human and settled him in the Garden of Eden
06:32to serve it and to keep it.
06:34And Yahweh Elohim instructed on the human, saying,
06:37From every tree of the garden you may eat, yea, eat.
06:41But from the tree of the knowledge of good and evil, you must not eat from it.
06:45For on the day you eat from it to die, you shall be dying.
06:49And Yahweh Elohim said,
06:51It is not good for the human to be alone by himself.
06:55I shall make for him a helper as his complement.
06:59Yahweh Elohim had formed from the ground every animal of the field
07:03and every flyer of the heavens.
07:06And he brought each one to the human to see what he would call it.
07:09And whatever the human would call it,
07:12each living soul, that was its name.
07:16So the human was calling the names of every domestic beast,
07:20of every flyer of the heavens, and of every animal of the field.
07:24Yet for the human, not a helper was available as his complement.
07:28Then Yahweh Elohim caused a stupor to fall on the human.
07:33While he was sleeping, he took one of his angular organs
07:36and closed up the flesh over its place.
07:40Yahweh Elohim built the angular organ that he had taken from the human
07:44into a woman and brought her to the human.
07:47The human said,
07:48This time it is bone of my bones and flesh of my flesh.
07:52This shall be called woman, for this was taken from man.
07:57Therefore a man shall forsake his father and his mother.
08:00He will cling to his wife, and both of them will be one flesh.
08:04Both of them were naked, the human and his wife.
08:08Yet they were not ashamed.
08:09Now the serpent, it became more crafty than any other animal of the field
08:14that Yahweh Elohim had made.
08:16The serpent said to the woman,
08:18Indeed, did Elohim say,
08:21You shall not eat from every tree of the garden?
08:24The woman replied to the serpent,
08:26We may eat of the fruit of the trees of the garden.
08:30Yet of the fruit of the tree that is in the midst of the garden, Elohim said,
08:35You shall not eat from it, and you shall not touch it, lest you should die.
08:39But the serpent said to the woman,
08:42Not to die shall you be dying.
08:44For Elohim knows that on the day you eat of it,
08:47your eyes will be unclosed,
08:50and you will become like Elohim,
08:52knowing good and evil.
08:55Then the woman saw that the tree was good for food,
08:58that it brought a yearning to the eyes,
09:00and that the tree was desirable for gaining insight.
09:04So she took of its fruit, and ate.
09:07She also gave some to her husband with her, and he ate.
09:11Then the eyes of both of them were unclosed,
09:14and they realized that they were naked.
09:16So they sewed fig leaves together and made girdle skirts for themselves.
09:22Then they heard the sound of Yahweh Elohim walking about in the garden in the windy part of the day,
09:28and the human hid himself with his wife from the face of Yahweh Elohim among the trees of the garden.
09:34Yahweh Elohim called to the human and said to him,
09:39Adam, where are you?
09:41He replied to him,
09:42I heard the sound of you walking in the garden,
09:46and I was fearful because I was naked.
09:48So I hid.
09:50Then he asked,
09:51Who told you that you are naked unless you have eaten from the only tree that I instructed you by no means to eat from it?
09:58The human replied,
10:01The woman whom you have given to be with me,
10:04she gave me of that tree, and I ate.
10:07Yahweh Elohim said to the woman,
10:09What is this you have done?
10:11The woman replied,
10:12The serpent, he lured me, and I ate.
10:15Then Yahweh Elohim said to the serpent,
10:18Because you have done this,
10:19cursed shall you be away from every domestic beast and from every animal of the field.
10:25On your torso shall you crawl,
10:27and soil shall you eat all the days of your life.
10:30And I shall set enmity between you and the woman,
10:33and between your seed and her seed.
10:36He shall hurt you in the head,
10:38and you shall hurt him in the heel.
10:40And to the woman he said,
10:42I shall increase, yea increase,
10:45your grief and the groanings of your pregnancy.
10:48In grief shall you bear children,
10:50yet by your husband is your restoration,
10:53and he shall rule over you.
10:55And to Adam he said,
10:57Because you hearkened to your wife's voice,
10:59and ate from the only tree that I instructed you,
11:02saying you must not eat from it,
11:04cursed is the ground on your account.
11:07In grief shall you eat of it all the days of your life.
11:10Thorn and weed shall it sprout for you,
11:13and you will eat the herbage of the field.
11:16By the sweat of your brow shall you eat your bread until you return to the ground,
11:20for from it were you taken.
11:22For soil you are, and to soil you shall return.
11:26The human called his wife's name Eve,
11:28for she would become the mother of all the living.
11:31And Yahweh Elohim made for Adam and his wife tunics of skin and clothed them.
11:36Then Yahweh Elohim said,
11:38Behold, man has become like one of us in knowing good and evil.
11:43Now lest he should stretch out his hand and take also of the tree of life and eat and live forever.
11:50So Yahweh Elohim sent him out of the garden of Eden to serve the ground from where he was taken.
11:56After he drove the human out,
11:58he made him tabernacle at the east of the garden of Eden,
12:01and he set the cherubim and the flame of the revolving sword to guard the way to the tree of life.
12:10In Judaism, angels were seen as higher celestial beings,
12:14while lower spirits, initially neutral demons in Greek,
12:17gradually became synonymous with malevolence.
12:20These narratives, blending scholarly interpretations and mythological tales,
12:25reveal the depth and complexity of human attempts to understand the cosmos and their place within it.
12:32In the narrative of Genesis,
12:34God is portrayed as consulting his celestial court,
12:38referred to as the sons of God.
12:41In the original Hebrew,
12:43the benai Elohim,
12:44commonly translated as angels,
12:47during the creation of the earth.
12:49A peculiar account in Genesis 6 describes these
12:53sons of God,
12:54or the benai Elohim,
12:56mating with human women,
12:58resulting in the birth of the Nephilim.
13:00This tale was meant to explain the cause of the great flood
13:03as a divine response to evil on earth.
13:07Such stories of gods interacting with humans were common in many mythologies,
13:12like the numerous liaisons of Zeus in Greek myths.
13:15However, the Israelite tradition viewed such intermingling negatively,
13:20associating it with the grave sin of idolatry.
13:24Dating back to around 600 BCE,
13:28the Book of Job is an ancient text
13:30grappling with the perplexing question of the existence of evil and suffering
13:35under a benevolent deity.
13:37This dilemma, known in modern times as theodicy,
13:41is central to the narrative.
13:43The story begins with a scene in the celestial realm,
13:47where angels report to God.
13:50Among them is the angel Ha-Satan,
13:52a being tasked with placing moral dilemmas before humans,
13:56thus giving them a choice between good and evil.
14:00This role essentially casts Ha-Satan as a divine prosecutor,
14:05challenging human morality.
14:06During one such report,
14:08Ha-Satan brings up Job,
14:11a man blessed with prosperity by God.
14:14A wager ensues,
14:15with God allowing Ha-Satan to strip Job of his wealth and health,
14:19sparing only his life.
14:21Convinced of Job's unwavering faith,
14:24God watches as Job faces the loss of his children,
14:27his wealth and his health.
14:29Job's friends,
14:31believing in a just God,
14:32assert that Job's misfortunes must be a result of his sins.
14:37Job, however, maintains his innocence,
14:40frustrated and perplexed by his undeserved suffering.
14:44Eventually, he demands an explanation from God,
14:47who responds from a whirlwind,
14:50essentially reprimanding Job for questioning the divine order.
14:53The figure of Ha-Satan is not a prominent one in Jewish scriptures,
14:59primarily appearing as an adversary to humans rather than God.
15:04The serpent in Eden and various other references throughout the prophet's books
15:08highlight this adversarial role.
15:11Traditionally, the people's sins,
15:13particularly idolatry,
15:15are seen as the source of evil.
15:17The historical context of the Jewish exile
15:20following the Neo-Babylonian Empire's conquest of Jerusalem
15:24in 587 BCE
15:27and their subsequent exposure to Zoroastrianism
15:30during their captivity under the Persian Empire
15:33plays a crucial role in the evolution of the concept of evil.
15:38Under the Zoroastrian influence,
15:41evil and good were seen as polar opposites,
15:43with Ahura Mazda representing pure goodness
15:47and Angra Mainyu embodying chaos and deception.
15:51This malevolent entity also known as Ahriman
15:54stood as a symbol of darkness, chaos,
15:57and the root of human despair and conflict.
16:01This figure,
16:02counterbalancing the benevolent Spenta Mainyu,
16:05also recognized as Ahura Mazda or Ormuzd,
16:09played a crucial role in the belief systems
16:12of early Iranian religion,
16:14Zoroastrianism,
16:15and Zorvanism.
16:17Initially in the polytheistic traditions of Persia,
16:21Ahura Mazda reigned as the supreme deity and creator,
16:25while Angra Mainyu,
16:26or Ahriman,
16:27commanded the forces of demons as his adversary.
16:31The emergence of Zoroaster's teachings
16:33between 1500 to 1000 BCE
16:36transformed this framework
16:38into a monotheistic Zoroastrianism.
16:41Here,
16:42Ahura Mazda ascended as the sole deity,
16:45with other gods becoming manifestations of his power.
16:49However,
16:50Ahriman continued to epitomize evil
16:52in this new theology.
16:54With the rise of the Achaemenid Empire
16:57around 550 to 330 BCE,
17:02Zoroastrianism became more prominent,
17:05displacing earlier beliefs.
17:07A significant theological dilemma emerged.
17:10The coexistence of Ahriman's malevolence
17:13in a world crafted by an omnipotent,
17:15benevolent deity.
17:17Zorvanism,
17:18often viewed as a divergent sect of Zoroastrianism,
17:21addressed this quandary by
17:23elevating Zorvan,
17:24a lesser-known deity of time,
17:26to the apex of the divine hierarchy.
17:29In this belief,
17:30both Ahura Mazda and Ahriman were birthed by Zorvan.
17:34absolving Ahura Mazda from the origins of evil
17:37and attributing it to Ahriman's deliberate choice
17:40against the ultimate good.
17:43The return to Jerusalem in 539 BCE
17:46under Cyrus the Great
17:48brought with it these Zoroastrian elements,
17:51reshaping the Jewish conception of Ha-Satan.
17:54This figure evolved into Satan,
17:57or Diabolos in Greek,
17:59becoming synonymous with evil
18:01and distinct from God's role.
18:04This shift marked a significant transformation
18:06in the Jewish understanding of evil,
18:09centralizing it in the figure of Satan.
18:11Ahriman's portrayal as the divine antagonist
18:15is believed to have significantly influenced
18:18the conceptualization of similar entities
18:21in subsequent religions.
18:23Examples include Satan in Judaism,
18:26the Christian devil,
18:27and Iblis in Islam.
18:29This notion of a personified evil
18:32first emerges in the texts
18:33of the Jewish Essenes sect at Qumran,
18:37around 150 BCE.
18:39Their writings introduce the idea
18:42of evil personification,
18:44portraying Satan as the embodiment
18:46of all opposition to their beliefs,
18:49extending even to dissenting Jewish groups.
18:52The Essene texts describe
18:54a dualistic nature in humans,
18:57split between the paths of light and darkness,
19:00controlled by God and Satan, respectively.
19:03They depicted demons under Satan's command,
19:06influencing those engulfed in darkness
19:09to commit evil acts.
19:11Satan, also referred to as Belial or Worthless,
19:15was envisioned as leading the
19:16Sons of Darkness
19:18in an apocalyptic battle
19:19against the forces of light,
19:21as detailed in the War Scroll.
19:24Satan's realm was structured with hierarchies,
19:27including figures like Beelzebub,
19:29a prince of hell,
19:31and a derivative of an ancient Canaanite deity.
19:34In the ancient text of Jubilees,
19:37the lore of the devil gains further depth.
19:40Here, Satan is referred to as Mastema,
19:44meaning hatred or hostility.
19:46This narrative portrays Mastema's aspiration
19:49to surpass God,
19:51leading to his rebellion
19:52and subsequent fall from grace.
19:55Cast down into the abyss,
19:56he transforms into the archetypal fallen angel.
19:59Post-flood,
20:01when God contemplated the annihilation of all demons,
20:05Mastema interceded,
20:06requesting to retain a fraction of these entities
20:09to vex humanity,
20:10citing the profound wickedness of humankind.
20:14Granted this permission,
20:15Mastema emerges as the arch-tempter,
20:18retroactively inserted into preceding tales.
20:21A notable instance in Jubilees
20:23is Mastema's role in the testing of Abraham,
20:26the ordeal involving Isaac,
20:28underscoring the notion
20:30that even Satan's actions occur
20:32under divine allowance.
20:34The New Testament,
20:35particularly through Paul's epistles
20:37and the Gospels,
20:39introduces a paradigm
20:40where Satan reigns over the earthly domain.
20:43This concept is encapsulated
20:45in a letter by a disciple of Paul,
20:48quoting,
20:48Put on the full armor of God
20:51so that you can stand against the devil's schemes.
20:54For our struggle is not against flesh and blood,
20:57but against the rulers,
20:58authorities,
20:59powers of this dark world,
21:01and spiritual evils in heavenly realms.
21:05Paul often attributes his tribulations
21:07and hindered missions
21:08to demonic forces
21:09acting as Satan's emissaries.
21:12He interprets his personal afflictions,
21:15symbolized by a thorn in the flesh,
21:17as a form of demonic harassment,
21:20yet perceives it as a divine test,
21:22allowing Satan's limited scope
21:24under God's overarching control.
21:27This view aligns with his belief
21:29in Christ's protective embrace
21:31against such malevolent forces.
21:35The Gospel of Mark
21:36casts Jesus in the light
21:38of a charismatic exorcist,
21:40combating the devil's earthly dominion.
21:42This portrayal taps into
21:44the then prevailing belief
21:45of demonic possession
21:46as the root of physical and mental ailments.
21:49Mark's narrative does not delve
21:52into defining Satan,
21:53presuming his audience's familiarity
21:55with the figure.
21:57However,
21:58both Matthew and Luke
21:59further detail
22:00the wilderness temptation
22:01of Jesus by Satan,
22:03illustrating Christ's
22:05unwavering scriptural wisdom
22:06in the face of such trials.
22:09The Gospel of Mark
22:10also demonstrates
22:11an acute awareness
22:12of Jesus' identity among demons,
22:15in stark contrast
22:16to the disciples' confusion.
22:19This is exemplified
22:20in the episode
22:21where Jesus exercises
22:22demons named
22:23Legion,
22:25a possible allegorical reference
22:27to the Roman military.
22:29Mark,
22:30along with other Gospels,
22:31suggests that those opposing Jesus
22:33are under Satanic influence.
22:36Luke and John
22:37narrate Satan's possession
22:38of Judas
22:39as a prelude
22:40to Jesus' betrayal.
22:42The Gospel of John
22:43reaches a climax
22:44in its portrayal
22:46of blame
22:46for Jesus' death,
22:48where it asserts
22:49that the Jewish people,
22:50as descendants
22:51of their true father,
22:53the devil,
22:54are beyond redemption.
22:56The apocalyptic vision
22:58shared in the book
22:59of Revelation,
23:00authored by John of Patmos
23:02around the year 90-100,
23:05vividly portrays
23:06God's intervention
23:07in the twilight
23:08of human history,
23:09primarily to bring retribution
23:11upon Rome
23:12for its oppression
23:13of Christians.
23:15This scripture details
23:16a narrative
23:16where Satan,
23:18bound within hell's depths,
23:20operates through emissaries.
23:22Among these,
23:23a key figure emerges,
23:25labeled as
23:26the Beast
23:26and the Deceiver.
23:28Notably,
23:29the term
23:29Antichrist
23:31is absent
23:31from Revelation,
23:33but present
23:33in the three
23:34Johannine letters.
23:36The Deceiver
23:37is depicted
23:37as a charismatic figure,
23:39misleading many,
23:40identifiable by the mark
23:42666,
23:44the number
23:44of the beast.
23:46John's visions
23:47also echo themes
23:48from Isaiah 14,
23:50a denunciation
23:51of the Babylonian king,
23:53who arrogantly likened
23:54himself to the
23:55morning star.
23:56This comparison
23:57led Jerome,
23:58in his 4th century
23:59Latin translation
24:00of Hebrew scriptures,
24:02to equate this figure
24:03with Lucifer,
24:05a name that gained
24:06widespread popularity
24:07in the Middle Ages.
24:09In Revelation,
24:11Satan's confinement
24:12in the abyss
24:13persists for most
24:14of the narrative,
24:15being released
24:16only for a climactic
24:17confrontation
24:18after Christ's
24:19millennium reign.
24:21This juxtaposition
24:22of Christ,
24:23symbolized as a lamb,
24:25triumphing over
24:25such a formidable adversary,
24:28culminates in Satan's
24:29defeat and his
24:30consignment
24:31to the lake of fire,
24:33identified as
24:33the Dead Sea.
24:35The New Testament
24:36also delves into
24:37the theme of
24:38Jesus's dominion
24:39over the netherworld.
24:41Luke's Acts of the Apostles
24:43asserts that Hades
24:44could not detain
24:45Christ post-crucifixion,
24:47and 1 Peter 3 and 4
24:49narrates Jesus
24:50preaching to spirits
24:51imprisoned from
24:52ancient times.
24:54This narrative
24:55evolved by the
24:562nd century,
24:57answering questions
24:58about Jesus's
24:59activities between
25:00his crucifixion
25:01and resurrection,
25:02and how ancient
25:03righteous individuals
25:04could attain salvation
25:06without knowing Christ.
25:08The concept of
25:09Christ's descent
25:10to hell,
25:11battling Satan
25:12for the souls
25:13of the virtuous,
25:14and emerging
25:15triumphant with
25:16these souls,
25:17including figures
25:18like Adam and Plato,
25:20became canonized
25:21in the Nicene Creed
25:22of the 4th century,
25:24known as
25:25the harrowing
25:25of hell.
25:27By the 2nd century,
25:29Christian doctrine
25:30increasingly personified
25:31evil, targeting Jews,
25:34women, heretics,
25:35and pagan practices.
25:37Pagan gods were
25:38reinterpreted as
25:39Satan's representatives.
25:41Satan's renowned
25:42depiction draws
25:43influence from the
25:44Greek deity Pan
25:46and the Celtic god
25:47Cernunnos.
25:49Pan, a mythical figure
25:50from Greek lore,
25:52initially emerged
25:53as a rural deity
25:54in Arcadia,
25:55residing amidst
25:56Greece's mountains
25:57and woodlands.
25:59As the guardian
26:00of shepherds,
26:01one of his notable
26:01symbols is the
26:02lagobalon,
26:04a tool for catching
26:05hairs.
26:06Distinctly non-human
26:08in appearance,
26:09Pan possesses
26:10goat-like legs
26:11and horns
26:11emerging from his head.
26:13His strong link
26:14to music,
26:15particularly his
26:15invention of the
26:16syrinx or panpipes,
26:18highlights his
26:19musical influence,
26:20even inspiring
26:21Wolfgang Amadeus
26:22Mozart's opera,
26:24The Magic Flute.
26:25This opera is
26:26often associated
26:27with mystical elements
26:28and Freemasonry.
26:30J.M. Barrie also
26:32drew from Pan
26:32for his creation
26:33of Peter Pan
26:34and his iconic
26:35flute, a symbol
26:37intertwined with
26:38male sexuality
26:39and sacredness.
26:40Regarding Pan's
26:41lineage, he is
26:42commonly believed
26:43to be the son
26:44of Hermes, the
26:45Greek deity linked
26:46to Hermeticism
26:47and a nymph.
26:49Hermes is often
26:50equated with the
26:51Egyptian god Thoth,
26:53the supposed author
26:54of the Emerald Tablets
26:56of Hermes or Thoth.
26:59Curnunnos, a pivotal
27:00figure in Celtic mythology,
27:02shares traits with Pan.
27:04Known for his depiction
27:05with stag antlers or
27:07horns and frequently
27:08at Torque, he symbolizes
27:10nature, plants,
27:12animals, and fertility.
27:14Curnunnos, often called
27:16the Horned One, is a
27:18significant figure in
27:19ancient Celtic art,
27:21stretching from Ireland
27:22to Romania.
27:23He embodies nature,
27:25fruit, grain, animals,
27:27fertility, and abundance.
27:29His role as an
27:30ancestral deity is
27:32speculated, though the
27:33scarcity of Celtic
27:34written records leaves
27:35much to interpretation.
27:38Julius Caesar, in his
27:39Gallic Wars, drew
27:41parallels between Celtic
27:42and Roman deities,
27:44likening Curnunnos to
27:45Dispater, the Roman god
27:47of the underworld, akin
27:49to Pluto.
27:49The frequent portrayal
27:51of Curnunnos seated
27:52cross-legged has led
27:53to comparisons with
27:55Buddha.
27:55His stag antlers or
27:57horns, possibly hooves,
27:59signify strength, speed,
28:01and virility.
28:02Antlers, shed annually,
28:04symbolize regeneration,
28:06and were often fashioned
28:07into phallic talismans.
28:09This deity, revered
28:11across Celtic regions
28:12from Ireland to Romania,
28:14is a symbol of nature,
28:15fruit, grain, animals,
28:17fertility, and prosperity,
28:20earning the epithet,
28:21the Horned One.
28:23Curnunnos' significance
28:24is further highlighted
28:25by his possible role
28:27as an ancestor deity.
28:29However, due to the
28:30scarcity of written
28:31Celtic records,
28:33the specifics of his
28:34worship and symbolism
28:35remain largely speculative.
28:38Julius Caesar's
28:39accounts in his
28:40Gallic Wars draw
28:41comparisons between
28:42Celtic and Roman
28:44deities, aligning
28:45Cernunnos with
28:46Dispater, the Roman
28:48god of death and
28:49the underworld,
28:50possibly related to
28:52Pluto.
28:53The comparison of
28:54Cernunnos with
28:55Dispater intertwines
28:57with ancient Sumerian
28:58worldviews.
29:00The contrast between
29:01Cernunnos or Dispater
29:02who governed the
29:03underworld, and the
29:05celestial deity
29:06An or Anu, akin to
29:08Zeus Peta, Jupiter,
29:09or Jove, is striking.
29:12This dichotomy mirrors
29:13the later linguistic
29:14evolution from
29:15inferior or infernum
29:17to inferno or hell,
29:20emphasizing the
29:21underworld's association
29:22with darker,
29:23subterranean realms.
29:26In the belief systems
29:27of what was later
29:27termed as
29:28paganism,
29:29the divine was thought
29:31to physically dwell
29:32within temples.
29:33This notion,
29:35seen as an association
29:36with Satan by the
29:37Catholics,
29:38may have its roots
29:39in ancient civilizations
29:40like Sumer,
29:41Akkad,
29:42Assyria,
29:43and Egypt.
29:44The ceremonies
29:45like the Mispi,
29:47or the Opening
29:47Mouth Ceremony,
29:49previously explored
29:50on this channel,
29:51could be key
29:52in understanding
29:53this belief.
29:55The depiction
29:55of Satan as a
29:56half-man,
29:57half-goat entity
29:58originated from
30:00the Greco-Roman
30:00deity Pan,
30:02symbolizing
30:03fertility.
30:04Pan's notable
30:05characteristics including
30:06his hooves,
30:07horns,
30:08and notably
30:09prominent phallus,
30:10shaped the later
30:11visual portrayals
30:12of Satan.
30:13Even the ancient
30:14figure of Pazuzu
30:15may have contributed
30:16to the creation
30:17of modern imagery
30:19of devils,
30:20or Satan.
30:21It is necessary
30:22to note that
30:23Pazuzu has wings
30:24to fly and two hands,
30:26one reaching upward
30:27and the other downward.
30:29This scene may
30:30represent duality,
30:32such as life and death,
30:33creation and destruction,
30:35day and night,
30:36masculine and feminine
30:37energies.
30:39This figure probably
30:40influenced the occultist
30:41and cabalist
30:42Eliphas Levi
30:43to create the figure
30:45of Baphomet,
30:46who is associated
30:47with Satanism today.
30:49To complete our
30:50alchemical and occultist
30:51journey,
30:52Eliphas Levi
30:53was a cabalist,
30:54as I mentioned,
30:55and Kabbalah
30:56is the esoteric
30:57and mystical thought
30:58of Judaism.
30:59The father of occult
31:02and esoteric thought
31:03is believed to be
31:04the Egyptian Thoth
31:06or Hermes in Greece,
31:08who is believed
31:08to be an Atlantean
31:09and probably the father
31:11of one of the pagan gods
31:13associated with the imagery
31:14of the devil,
31:15the Greek god Pan.
31:18By the second century,
31:20interpretations of the
31:21biblical fall story
31:22evolved among Christians
31:24and Jews,
31:24particularly early rabbis.
31:27The serpent in the
31:28Garden of Eden
31:29was then fully equated
31:30with the devil,
31:31and Eve's role
31:32was magnified
31:33as the principal sinner.
31:36Such interpretations,
31:37steeped in misogyny,
31:39suggested that Eve,
31:40tempted by the serpent,
31:42a symbol of deceit
31:43and lust,
31:44led to Adam's downfall.
31:46This narrative
31:47found expression
31:48in texts like
31:49the Genesis Rabbah,
31:51a rabbinic treatise,
31:52which linked women's
31:53sexual shame
31:54to Eve's actions,
31:56citing menstruation
31:57as a punishment.
31:58Tertullian,
31:59a significant figure
32:00in early Christianity,
32:02went as far
32:03as to label women
32:04as the devil's gateway,
32:06linking them
32:06to the crucifixion of Christ.
32:09European religious traditions,
32:11including those
32:11of the Celts,
32:13Druidism,
32:13and the Teutons,
32:15further contributed
32:16to the evolving
32:17portrayal of Satan.
32:19Loki's daughter,
32:20for example,
32:20embodying roles
32:21in both fertility
32:22and the afterlife,
32:24influenced the concept
32:25of hell,
32:26underscoring the amalgamation
32:28of various cultural beliefs
32:30in shaping the figure
32:31of Satan.
32:33Initially depicted
32:34in black,
32:35red soon became
32:36his associated color,
32:38symbolizing hellfire.
32:40And then,
32:41with a figure
32:41that could be placed
32:42as the opposite
32:43of the Godfather,
32:45the Dios Potter,
32:46presented itself
32:47the Diabolos,
32:49the one who separates,
32:50the bearer of light
32:51or fire,
32:52the enemy of
32:53Dios Potter,
32:54the Dis Potter,
32:56Satan.
32:57The enemy was created,
32:59the beast,
33:00which would remain hidden
33:01in the farthest corners
33:02of the earth.
33:03And so,
33:04with this invisible enemy
33:05created,
33:06the church could instill fear
33:08of the fires of hell
33:09and eternal damnation
33:11in Satan.
33:12And with the fear
33:13of fire and damnation,
33:15the sheep huddled
33:16in their corners,
33:17asking God the Father
33:18for protection.
33:20The Lord is my shepherd,
33:22I shall not want.
33:23And thus,
33:24they forgot
33:25that the salvation
33:26of their own souls
33:27is not confined
33:28to God the Father,
33:30nor to behaving
33:31like a flock of sheep
33:32going in one direction
33:33and fearing the knowledge
33:34of good and evil,
33:36the forgotten tree
33:37of the Garden of Eden.
33:39Salvation is within
33:40each one of us.
33:42I myself have said,
33:43you are Elohim,
33:45gods,
33:45and sons of the Supreme.
33:47Elyon are all of you.
33:49Psalms 82, 6
33:51May the light of knowledge
33:52bless us all
33:53and dispel the darkness
33:55of ignorance.
33:57If you liked the video,
33:59please hit the like button
34:00and share it with your friends
34:01and family
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34:03in the topic.
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