Ancient myth and religion

Introduction: though highly fascinating, Revelation is also a difficult book to interpret. It is the end, the culmination of millenniums of time and prophecies. Consequently, every little bit of Bible knowledge one can possibly acquire will help in the proper interpretation and understanding of this book. There are many interpretations of the same passages which seem feasible. More than one interpretation may be preferred, or they may all be wrong. It is certain that no prophecy of scripture is of private interpretation, 2 Peter 1:20. Opinion must be understood for what it is – just that!
As a result, the question may arise as to whether such a study is truly worthwhile. The answer is yes. We may not understand it all, but we will understand much more each time we prayerfully endeavor to learn God’s Word. It appears most discouragement lies in the erroneous human tendency to speculate in details not given. Revelation is understandable as to the general events of the future. Much detail is simply not given.
In preparation for the study of Revelation, it seems appropriate to think first about the magnificent intelligence of God, and the fact that He does every thing in good, perfect order. Mathematics, one of the chief tools of order is seen in every phase of the universe.

The essay titled On astrology (περὶ τῆς ἀστρολογίης) in the Lucianic corpus has been the object of contradictory interpretations in the recent scholarly history: disregarded as spurious by many, or a serious text in defense of astrology possibly dedicated to a Stoic patron, a parody of a Ionian philosopher, or a Stoic parody. A crucial step forward is represented by Lightfoot’s study of Lucian’s Ionic, according to which we must accept his authorship of On astrology. In this article I attempt to show that in this short piece we have a parody of an astrological defense—an established subgenre in Lucian’s age—which throughout the majority of the text makes exaggerated use of mythical rationalizations of the type frequently employed in historical works to explain the origin of human practices. Since (a) Herodotus was a paradigmatic case of that practice, (b) because of the Ionic dialect, and (c) considering the kind of parody employed by the writer from Samosata in his other piece in Ionic (On the Syrian goddess) and his frequent practice of strikingly combining different genres in a single work, we can conclude that Lucian also wore the mask of the historian here.

Cari colleghi, vi ricordo l’appuntamento conclusivo del ciclo seminariale on-line “Il fantastico degli antichi”, organizzato da Giuseppe Feola e Pietro Li Causi, che si terrà il 14 aprile 2025 alle ore 18:00. Dopo un mio breve intervento di apertura, seguirà una tavola rotonda sul tema “Definire il fantastico. Come il presente legge il passato” in cui faremo una sintesi su quanto è emerso negli appuntamenti precedenti e ci confronteremo su come, quando e se si possa parlare di un vero e proprio “fantastico degli antichi”. Per registrarsi e partecipare, scrivere all’organizzatore Pietro Li Causi al seguente indirizzo di posta elettronica: pietro.licausi@unisi.it

There is unexplained variation in Greek names of Persephone :
G. Persephónē, Att. Phresophonē, Epz. *Pēriphonā, Thes. Phersephónā, Ion. Proserpínē >> L.
Proserpina
G. P(h)ersephóneia, Phersephoneiē, Lac. Pērephóneia >> Et. P(h)ersipnai
G. P(h)erséphassa, Pherréphatta, Persóphatta, Phersóphassa, Pherssóphasa, Pher(r)ophatta,
Pherrophatta, Persōphata
Nussbaum said :
>
Wachter argues that Περσόφαττα is the oldest form,3 and that it is to be analyzed as follows. It
is evidently a compound. The first compound member (FCM) *perso- is inherently likely to
correspond to RV parṣá- (m.) ‘sheaf, ear of grain’ and YAv. parša- ‘id.’. This Ved. noun,
moreover, is collocated with hánti ‘strikes, beats; slays’, as is the YAv. one with jaiṇti ‘id.’.
These I-Ir. verb forms are the reflexes of PIE *gwhén-ti, and the phrases mean ‘beat the sheaves’.
>
Knowing whether any of these ideas fits depends first on reconciling the G. forms into a single
original. Though ‘corn thresher’ is not an impossible meaning, it isn’t the most likely, and it
doesn’t seem like the best way to unify these endings and other oddities. Proserpínē has r-r,
which makes the most sense if it was original, with *r-r > 0-r in others (or similar). If really
from *perso-gWhon-, why does no G. dialect have *kWh > **kh with irregular outcomes of KW
by dissimilation near *P or *KW? This is seen in many words, including cp., even in Linear B:
*kWolpo- > OE hwealf ‘vault/arch’, G. kólpos ‘bosom/lap / hollow space’; *pokWo- > G.
Artopópos, artokópos, LB a-to-po-qo ‘baker’; *kWr̥ nokW-s? > párnops ‘kind of locust’, Aeo.
pórnops, Dor. kórnops; *hikkWo-phorgWo- ‘horse-feeder / ostler’ > Ion. ikkophorbó-,
hippophorbó-, LB i-po-po-qo-i-, i-qo-po-qo-. So many G. variants of Persephónē \ Proserpínē \
etc. suggest a compound with a complex form likely to be subject to dissimilation (if r-r is old),
met., etc. I can not accept Nussbaum’s specifics, which involve many cases of analogy of
various type, many which seem very unlikely to me. Instead of arriving at new understanding,
they attempt to sweep away evidence that could lead to the truth as immaterial.
The forms with -eia are probably similar to Athḗnē / Athēnaíā, with the common aj. *-awyo-
forming a word ‘of Persephone’, applied to her festivals, etc., with this later also becoming one
of her names. It is less likely that *Dyewya influenced it, but it should be mentioned in regard to any goddess. For -assa \ -atta, since goddesses were often called *wanaktya ‘queen’, the
simplest explanation is contamination > *-aktya. The e-e-o \ e-o-o is probably V-asm. (G.
bárathron, Ion. bérethron ‘pit’). Adding in Pēriphónā, etc., makes *e-i-o the best original. If a
compound, an o-stem > *-o- is likely, but some IE give ev. for o-stems having *-e- in cp. With
no known way to get *-i- here, instead of *perso- ‘sheaf of corn’, likely *persyo- ‘(made) of
sheaves of corn’ with *-i- in compounds. Some IE words show *-ro- but *-i- in cp., with no way
to see which was older. If from *persro-, it might fit, but it seems very unlikely. Semantic
evidence for *persyo- below.
The r-r in Proserpínē is certainly older, since dsm. of *r-r > (r)-r in G. fits with many other IE
words with older *r-r, *l-l, etc., later changed > *0-r, etc., in others (with r-r retained in a few,
giving clear evidence of this type). This implies Persephónē < *Persiphórnā ‘corn girl’, PIE
*persyo- ‘(made) of sheaves of corn’, *bhor(H1)no- ‘child’. The met. of *r & *H in different
dialects might have been related. PIE *bherH1- instead of traditional *bher- is seen in severa

Torreparedones se ha convertido en los últimos años en uno de los yacimientos arqueológicos más importantes de Andalucía, gracias a los trabajos llevados a cabo en los años 80-90 del siglo pasado, por un grupo de arqueólogos de las universidades de Córdoba, Complutense de Madrid y Oxford y, sobre todo, a las investigaciones que viene desarrollando el Ayuntamiento de Baena desde 2006. Uno de los sectores mejor conocidos y de mayor interés científico lo encontramos en el santuario meridional ibero-romano donde se documentaron restos de dos edificios destinados al culto. Ambos debieron construirse en época romana, el primero en el período republicano (o a finales de la época ibérica) y el segundo, en época altoimperial durante el reinado de Claudio, quedando abandonado a fines del siglo II d.C. Destaca el hallazgo de 350 exvotos de piedra que representan tanto figuras humanas como miembros del cuerpo. Se ignora el nombre de la divinidad indígena (¿Tanit?) que, en época romana, se sincretizó en-DeaCaelestis/Juno Lucina/Venus Verticordia/Salus. Su imagen era un betiloestiliforme, una columna con capitel foliáceo colocado en la pared norte de la cella.

uring archaeological excavations in 2022. with the goal to obtain data important for the conservation works which were to follow, in the northern part of the thermae of Constantine the Great's villa with peristyle, in a layer of debris discovered north of the apse of room 8 of the thermae, a fragmented relief of white marble was discovered (Fig. ). 1 The layer of debris consisted of thick soil with fragments of stone, marble, ceramic and glass. The two marble fragments represent the middle and lower part of the plate and are well preserved. 2 The iconographic presentation is framed by a double moulding and represents the lower part of a figure dressed in a flowing himation, which covers its left leg, while leaving the right leg uncovered; the figure is standing on a globe. Although the representation of the figure is not complete, it could be said with some certainty that the figure in question represents the goddess Victoria who was often shown in an identical pose -standing with one leg on a globe, her richly plaited dress flowing, and frequently with one leg uncovered. In her hands, the goddess usually holds a palm branch and a wreath, which we can presume was the way in which she was also depicted in the Mediana relief. This particular

Their flag to April's breeze unfurled, Here once the embattled farmers stood, And fired the shot heard round the world. Thus begins the "Concord Hymn" of Ralph Waldo Emerson (1803-1882), which celebrated the dedication (April 19, 1836) of a monument to the initial battles of the American Revolution. 1 Sixty-one years earlier on this April day in Massachusetts, first at Lexington Green, then at Concord Bridge, American Minutemen had clashed with British regulars. These minor skirmishes, however militarily insignificant, sparked a 40-year explosion of democratic revolutions and warfare in the transatlantic world and throughout Europe with their fiery cries of "Freedom" and "Liberty." For an American, speaking on the Fourth of July at a conference commemorating the 2,500 th anniversary of Marathon, comparison of these two epoch-making events is unavoidable. In both cases, farmers of a citizens' militia, whether American Minutemen or Athenian hoplites, faced foreign professional soldiers and gained some sort of victory, which became a symbol of freedom. In the Western tradition, Marathon has come to represent the original "shot heard round the world.

This Supernatural Rare Book of old is a comprehensive exploration of spiritualist thought and metaphysics in the late 19th century. The book systematically examines the existence of spirits, their hierarchical organization, their interactions with the material world, and the philosophical underpinnings of spiritualism. Crowell, a physician by profession, combines empirical observations with testimonies from mediums, historical accounts, and theological perspectives to construct a coherent narrative on the spirit realm.

The book delves into various aspects of spiritual existence, including the nature and function of spirits, the conditions of the afterlife, and the progression of souls. It argues for a structured spirit hierarchy, suggesting that spirits evolve through moral and intellectual development. Crowell also discusses mediumship, clairvoyance, and spirit communication, providing detailed case studies to support his claims. The text further engages with religious interpretations, particularly Christian and ancient esoteric traditions, to contextualize spiritualist doctrines.

From a philosophical standpoint, The Spirit World presents a synthesis of scientific reasoning and mystical insights, advocating for a rational investigation into the unseen dimensions of life. It critiques materialist skepticism and offers evidence to support spiritual phenomena. The book was influential in the development of 19th-century spiritualist movements, contributing to the broader discourse on life after death, the soul’s immortality, and the mechanisms of divine justice. Crowell's work remains a significant reference for scholars of esoteric traditions, spiritualism, and historical approaches to metaphysics.
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It Il contributo intende indagare la creativita dal punto di vista della psicoanalisi. Infatti e nei primi studi psicoanalitici, con a capo Freud, all&#39;inizio del 1900 che si rintracciano meccanismi tipici dei processi creativi che possono essere rintracciati negli studi sul sogno. Alcuni di questi studiosi indagano anche la biografia degli artisti e la circolarita interpretativa quale meccanismo di processo ri creativo nella relazione tra opera (quale prodotto creativo) e osservatore. En The contribution intends to investigate creativity from the point of view of psychoanalysis. In fact, it is in the first psychoanalytic studies, led by Freud, at the beginning of the 1900s that typical mechanisms of creative processes can be traced, which can be traced in dream studies. Some of these scholars also investigate the biography of artists and interpretative circularity as a mechanism of re creative process in the relationship between work (as a creative product) and observer.

The article reconstructs lines 75-80 of Tablet V of the Standard Babylonian version of the Epic of Gilgameš. It offers a re-edition of all the extant sources and uses as a recourse verses 9-12 in Chapter 4 of the Book of Qohelet (Ecclesiastes). It then demonstrates how close the passage in the Epic of Gilgameš and the verses of the Book of Qohelet are. The article concludes with a brief discussion about the relationship between the Epic of Gilgameš and the Book of Qohelet.

Segnalo a quanti possano essere interessati la conferenza dedicata alla mitologia greca che terrò a Roma, presso il Liceo Classico “Giulio Cesare”, venerdì 4 aprile, alle ore 19:00: “L’infinito mare che con l’onda infuria. Il mare e il suo lato oscuro nella Teogonia di Esiodo”. Introdurrà e modererà l’incontro la docente Anna Smeragliuolo Perrotta a cui potete rivolgervi per avere informazioni sull’iniziativa. Questo è l’indirizzo di posta elettronica: smeragliuolo@liceogiuliocesare.it.

L’incontro si inserisce nell’ambito delle attività previste per la Notte del Liceo Classico il cui programma completo può essere consultato a questo link:

https://www.liceogiuliocesare.edu.it/index.php/11-generale/582-ricordando-la-notte-nazionale-del-liceo-classico-2025

The theological and eschatological dialogue 𝘋𝘦 𝘴𝘦𝘳𝘢 𝘯𝘶𝘮𝘪𝘯𝘪𝘴 𝘷𝘪𝘯𝘥𝘪𝘤𝘵𝘢 (“On the Slowness of the Divinity to Punish”) by Plutarch of Chaeronea (first–second century CE) contains precise references to scientific and technical notions of his time, primarily within analogies and symbolic images. Assuming that understanding these symbolic elements requires an examination of the terminology and concepts that inspired them across scientific and broader cultural contexts, this article analyses one passage to gain insights into early imperial zoology, ink usage, colour classification, and metallurgical terminology. After introducing selected medical, zoological, and metallurgical references within the dialogue, the article focuses on a symbolic sentence describing “ill-will” and “envy” as a “rusty” (or “poisonous” or “violet-like,” ἰώδης) and “suppurated” (or “hidden” or “treacherous,” ὕπουλος) fluid emitted by envious souls, compared to the manner in which “cuttlefish” (σηπίαι) emit their ink. While clarifying the meaning and chromatic implications of this image, the article explores zoological knowledge of cuttlefish, ancient sources on cephalopod ink usage, and documented associations of these inks with the colours and corrosions of bronze and iron. Personal observations of the natural colours of three cephalopod inks are also presented alongside those of corroded copper and iron powders.

Popular Hindu Gods Hinduism is one of the most interesting religions in the world; with a pantheon of Gods and Goddesses, each one has a story worth looking at and a knowing. But there are certain stories that just grip people, and the characters associated with them become memorable. Such is the case with this list! Whether you practice Indian spirituality or not, it's hard to be at least somewhat aware of these figures. These 5 Gods are so memorable, they have come to signify the entire culture of India. And don't worry-if you are looking for the Goddesses, we'll be doing those soon! Krishna Krishna is considered to be one of the most important Gods ever in Hindu mythology, namely because of his hand in creating the Bhagavad Gita, the most widely read Hindu text of all time. The most complete incarnation of Vishnu, he is probably the most popular God on this list. He

“I rituali di fondazione nel mondo etrusco tra storia romana e archeologia. Problemi di metodo e prospettiva storico-religiosa” offers an innovative investigation into the rituals that accompanied the birth of Etruscan settlements, often overshadowed by the tradition surrounding the foundation of Rome. Drawing on new archaeological data and a historical-comparative approach, this volume presents a methodological reassessment that distinguishes Etruscan specificities from Roman models. Through the study of augural platforms, foundation pits, “sacred” boundaries, and the extra-human entities involved in these rites, the book restores interpretative autonomy to Etruscan culture, highlighting its ritual diversity and complexity while demonstrating the potential of interdisciplinary dialogue between Archaeology and the History of Religions.

New Approach: Rollo May, an American existential psychologist and author, observes "There has been a radical change during the past three decades… Neither term, "symbol" or "myth," even appears in the index of the standard psychology textbooks." Sociologist Elzbieta Halas had parallel observations on how symbolism had been largely marginalized as an epiphenomenon" The bottom line is that "Myths as Symbolic Maps of Social-Moral Order" is in truth a "New Approach" Symbolic Maps-Models of Social Consciousness &amp; Social-Moral Order 1. As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, "Signs and symbols rule the world, not words or laws!" Modern politics and religion have proved Confucius right. 2. Elzbieta Halas Model of Social Symbolism: Halas states that "More profoundly, groups exist only on the ground of common symbolization of their members." "The processes of symbolization…create a social order, express meaning and control actions. Symbols are not autonomous. They constitute tools of action, indicating and dramatizing social relations" 3. D. Balaganapath observes: "The basis of every culture and every identity is determined by its own established common symbolic expression." 4. Ramon Reyes Model: "In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment." 5. Emile Durkheim's model: "The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces," 5. Erica Hill's Model of arctic hunter gatherer beliefs in animal spirits as human relations with the natural world, "Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts." – and the beliefs focused attention of the community on the activity of hunting-gathering of animals. 6. Ekaterina Botziou Pilalis observes, "Greek mythology teaches about humanity, virtues… the tales of Hercules, King Midas, Jason and the Argonauts, Theseus and the Minotaur have very clear depictions of who is good and who is evil. Emotions like jealousy and anger,.. are addressed. Virtues such as wisdom, courage and a sense of right and wrong are also easily identifiable. In more mature literature, the lines between good and evil become blurred,…" Of course, Xenophanes and Diogenes were two Greek philosophers who criticized the "morality" Greek gods – yet narratives are powerful tools. Perspective: New Approach: Myths as Symbolic Maps of Divine Order and Social-Moral Order focused on the social symbolism of Justice &amp; Injustice in context of Elzbieta Halas statement that "groups exist only on the ground of common symbolization of their members." "The processes of symbolization…create a social order, express meaning and control actions!" – which is a counterpoint to the materialist maxim that spirituality is unreal and superstitious nonsense which is incorporated into the "supernatural" maladaptive stereotype. By definition the "supernatural" is "outside the scope of science" and therefore a fallacy (Definist fallacy) and scientifically meaningless – plus the "supernatural" comes with baggage: powers, superstitious nonsense, irrational – intangible and unreal.

This paper examines the character of Loki in Norse mythology, analyzing his complex and multilayered role within the mythological tradition. Loki, often perceived as a figure of deception and chaos, transcends simplistic villainy, embodying forces of transformation and renewal. His actions, ranging from the theft of Sif's golden hair to the orchestration of Balder's death, demonstrate his profound influence on Norse mythology. A psychological analysis positions Loki within the Jungian archetype of the Sacred Trickster, a symbol of destabilization, boundary transgression, and transformation. Through a multidisciplinary approach-drawing from literary, psychological, and philosophical perspectives-this study explores Loki's paradoxical nature, illustrating how he mirrors the human psyche, in which the boundaries between good and evil, truth and deception, and order and chaos remain in constant flux.

Tevanic Judaism, also known as Judeo-Paganism, represents a diverse and evolving spiritual movement within the Jewish tradition. It seeks to integrate ancient Jewish teachings, beliefs, and rituals with contemporary social values. Unlike traditional Judaism, Tevanic Judaism is not bound by a single doctrinal or theological approach, allowing for a broad spectrum of beliefs, including strict monotheism, panentheism, henotheism, polytheism, and even atheism. The movement is grounded in Jewish principles and values, yet its flexibility allows for a personalized approach to spirituality that resonates with modern sensibilities.

O climatologista anglicano Gavin Schmidt, da NASA, junto com o astrofísico estadunidense Adam Frank, decidiram investigar o que seria detectável, nos dias de hoje, se houvesse existido uma civilização industrial no planeta Terra a milhões de anos atrás. Esse é o tema do artigo The Silurian Hypothesis: Would it be possible to detect an industrial civilization in the geological record? (2018).  Afinal, quais traços característicos da era atual – em que a atividade humana está influenciando os processos planetários, como o clima e a biodiversidade – poderíamos esperar encontrar em outras civilizações no Antropoceno? Há quem acredite já termos achado algumas coisas!

EN: This paper explores the celestial references in the ancient Babylonian text MUL.APIN, focusing on the distinctions between Nibiru and the planet Jupiter (SAG.ME.GAR). It critiques the prevailing interpretations within academic circles and introduces linguistic and graphical analyses to foster a deeper understanding of these astronomical entities.

DE: Diese Arbeit untersucht die himmlischen Verweise im alten babylonischen Text MUL.APIN und konzentriert sich auf die Unterschiede zwischen Nibiru und dem Planeten Jupiter (SAG.ME.GAR). Sie kritisiert die vorherrschenden Interpretationen in akademischen Kreisen und führt linguistische sowie grafische Analysen ein, um ein tieferes Verständnis dieser astronomischen Entitäten zu fördern.

Reservados todos los derechos. De acuerdo a lo dispuesto en el art. 270 del Código Penal, podrán ser castigados con penas de multa y privación de libertad quienes sin la preceptiva autorización reproduzcan, plagien, distribuyan o comuniquen públicamente, en todo o en parte, una obra literaria, artística o científica, fijada en cualquier tipo de soporte.

This article reviews the various myths concerning the Sumerian - Mesopotamian Lilith and the astrological Black Moon. Popular misconceptions surround the interpretation of this astrological factor, and this can be traced to the metamorphosis of Lilith through history.

This volume brings together senior and junior scholars from across the globe to revisit the question of myth in the history of philosophy. By exploring the structure of mythical symbolism, and focusing on the problem of mythical meaning, the volume lays bare the tautegorical approach to the philosophy of
mythology, first initiated by F.W.J. Schelling in the 19th century and later by Ernst Cassirer. The authors further explore the philosophy of mythology in other key figures of 19-20th century European philosophy, including Claude Lévi-Strauss, Friedrich Nietzsche, Emmanuel Levinas, Jacques Derrida, and
Hans Blumenberg, among others. Given the ubiquitous character of myth, they further investigate the intersection of European philosophy and Japanese philosophy by addressing the problem of myth in Tanabe Hajime and Kiyozawa Manshi.

La nostra conoscenza della religione originaria dei Lapponi è incerta e frammentaria in quanto le fonti sono costituite dalle relazioni dei missionari che nel '500 e nel '600 si sforzarono di sradicare le credenze pagane e ai quali, di conseguenza, venivano nascoste molte verità. Come per tutti i popoli nordici, la religione dei Samek (Sami) era caratterizzata dallo sciamanesimo e dall'animismo, con l'aggiunta di credenze mediate dai Norvegesi e dagli Ugro-Finnici. La ferma convinzione che tutti i fenomeni e gli esseri naturali

This super rare - special work of its kind is an extensive exploration of how religious beliefs, sacred rites, and divine symbolism are encoded in names across ancient civilizations. Through a critical examination of linguistic patterns, mythological connections, and theological implications, Inman argues that names functioned as more than mere identifiers—they were powerful expressions of spiritual ideology, social hierarchy, and esoteric wisdom. In Volume I, Inman investigates the theological significance of naming practices across various cultures, emphasizing the role of priestly authority in assigning sacred names. He examines how divine attributes, celestial symbols, and religious doctrines shaped the names of children, prophets, kings, and pharaohs, thereby embedding theological narratives within personal identities. The book highlights the cross-cultural prevalence of theophoric names—those invoking deities—demonstrating their significance in ancient Egyptian, Mesopotamian, Greek, Roman, Hebrew, and Indo-European traditions. A major theme of the book is the power of names as conduits of divine influence. Inman discusses how biblical figures often underwent name changes to reflect spiritual transformation (e.g., Abram to Abraham, Jacob to Israel) and how Egyptian magic held that knowing a god’s secret name conferred supernatural control. He also examines the mysticism embedded in Hebrew numerology (Gematria), Greek Isopsephy, and the 99 Names of Allah in Islamic tradition, revealing a deeper, often hidden, significance behind sacred names. Another crucial focus is the solar and phallic symbolism inherent in ancient names. Inman explores how names incorporating sun-related elements—such as those referencing Ra (Egyptian) or Helios (Greek)—point to a widespread reverence for solar deities. Similarly, he investigates the prominence of feminine divinity in names associated with goddesses like Ishtar, Astarte, and Aphrodite, revealing traces of early matriarchal religious traditions. In addition, Inman conducts a comparative analysis of biblical and "pagan" naming customs, highlighting their shared symbolic structures despite theological differences. He examines the divine legitimacy embedded in the names of rulers, from pharaohs to Roman emperors, showing how names reinforced political and religious power. The text also delves into mystical interpretations of names, uncovering esoteric connections that span Kabbalistic, Chaldean, and Greco-Roman traditions. This volume provides a scholarly yet provocative examination of ancient religious thought through the lens of nomenclature, making it a crucial resource for students of comparative religion, mythology, biblical studies, and esoteric traditions. By exposing the sacred and often mystical dimensions of names, Inman challenges conventional perspectives on history, theology, and the transmission of ancient wisdom.
Summary of Contents
Expanded Summaries & Comparative Religion & Mythology
Ancient Faiths Embodied in Ancient Names (Volume I) – By Thomas Inman, M.D.
1. Introduction
Summary:
The introduction establishes the book’s central thesis: names in ancient cultures were more than mere identifiers—they carried religious, mythological, and esoteric significance. Inman argues that the act of naming was a sacred function often controlled by priests and rulers, reflecting theological doctrines and cosmological views.
Comparative Religion & Mythology:
• In Mesopotamian, Egyptian, and Hebrew traditions, names were believed to hold power and influence fate (e.g., the concept of nomina sacra in early Christianity and the mystical Shem HaMephorash in Judaism).
• Many Indo-European languages reflect divine attributes in names, such as Dyaus Pitar (Sky Father) in Vedic religion, paralleling Zeus Pater (Greek) and Jupiter (Roman).
• The notion that knowing a deity’s secret name granted power is present in Egyptian myths, such as Isis compelling Ra to reveal his hidden name to gain divine authority.
2. The Power of Names
This chapter explores how names were perceived as vessels of power. Ancient people believed that a name could dictate destiny, convey divine protection, or even curse an individual. The act of naming was thus deeply intertwined with religion and magic.
Comparative Religion & Mythology:
• In the Bible, name changes symbolize transformation (e.g., Abram → Abraham, Jacob → Israel, Simon → Peter).
• Egyptian magic involved the Ritual of the Secret Name, where knowing the true name of a god or person conferred supernatural control.
• Hindu and Buddhist traditions emphasize mantras—sacred syllables or names of deities that hold metaphysical power (e.g., chanting Om Namah Shivaya).
3. Priestly Authority in Naming
Priests and religious leaders often controlled the naming process, reinforcing their spiritual influence. This chapter examines how sacred names were given by divine mandate and how religious figures assumed names reflecting their divine service.
Comparative Religion & Mythology:
• In ancient Mesopotamia, the god Marduk assigned names to celestial bodies, reinforcing the belief that naming was a divine prerogative.
• Pharaohs of Egypt adopted throne names imbued with divine protection (e.g., Ramesses = "Ra has fashioned him").
• In Christianity, popes and monks take new names upon ordination, similar to Buddhist monks receiving Dharma names.
4. Sacred Symbols and Emblems in Names
This chapter explores how religious symbols, such as the sun, moon, and sacred animals, were incorporated into names. Names served as markers of religious devotion and reflected mythological archetypes.
Comparative Religion & Mythology:
• The Egyptian name Thutmose ("Born of Thoth") reflects reverence for the god of wisdom.
• Greek and Roman names frequently reference gods, e.g., Dionysios (devoted to Dionysus).
• The use of totemic animal names appears in Norse, Native American, and Hindu traditions (e.g., Björn = “Bear,” Singh = “Lion”).
5. Names of Kings and Pharaohs
Rulers often bore names that asserted divine legitimacy. This chapter examines the interplay between monarchy and theology, showing how kings were often deified through their titles.
Comparative Religion & Mythology:
• Egyptian pharaohs incorporated Ra, Amun, or Ptah into their names to align themselves with divine authority.
• The Sumerian King List claims early rulers reigned for thousands of years, linking them with the gods.
• Alexander the Great was declared the "Son of Zeus-Ammon" to solidify his divine right to rule.
6. Biblical Names and Their Meanings
An in-depth analysis of Hebrew and biblical names, many of which encapsulate theological messages. This chapter discusses how names were used to express divine favor, prophecy, and covenant relationships.
Comparative Religion & Mythology:
• Elijah (Eli-Yah) means “My God is Yahweh,” reinforcing monotheistic devotion.
• Theophoric names in Mesopotamian religion (e.g., Belshazzar = "Bel, protect the king") parallel Hebrew naming conventions.
• The Quran also uses significant names, such as Isa (Jesus) and Musa (Moses), connecting Islamic tradition with earlier Abrahamic narratives.
7. Pagan and Heathen Naming Practices
This section contrasts biblical naming traditions with those of so-called "pagan" cultures, revealing similarities in sacred nomenclature.
Comparative Religion & Mythology:
• Norse mythology contains names derived from gods, such as Thorstein (Thor’s stone).
• Roman emperors often adopted divine epithets (e.g., Augustus, meaning "venerable," conferred semi-divine status).
• Hindu names frequently invoke deities (e.g., Vishnupriya = "Beloved of Vishnu").
8. Names and the Sun-Worship Tradition
The importance of solar deities in ancient religions is reflected in names incorporating sun-related elements.
Comparative Religion & Mythology:
• Ra in Egyptian names (e.g., Rameses = "Ra bore him").
• Helios and Apollo in Greek names reflect solar associations.
• The Indo-European root Dyaus (meaning "shining sky") connects to Deus (Latin for "god").
9. Female Deities and Feminine Names
This chapter examines the role of goddess worship in naming conventions, demonstrating how matriarchal religious traditions influenced personal names.
Comparative Religion & Mythology:
• Ishtar, Astarte, and Aphrodite all reflect the divine feminine in ancient names.
• The Virgin Mary’s name (Mariam) has possible Egyptian roots (linked to Merit-Amun).
• Hindu names like Lakshmi and Parvati remain common due to their association with prosperity and motherhood.
10. Mysticism in Ancient Names
The final chapter of Volume I explores esoteric interpretations of names, revealing hidden numerological and cabalistic meanings.
Comparative Religion & Mythology:
• Kabbalistic tradition assigns numerical values to Hebrew letters (Gematria), uncovering hidden messages.
• The Greek Isopsephy system was used to calculate divine name values (e.g., Iesous (Jesus) = 888).
• Islamic Sufi traditions emphasize the 99 Names of Allah, each representing an aspect of the divine.
Tags
Ancient religions, comparative religion, mythology, paganism, heathen traditions, ancient deities, sun worship, moon worship, star worship, elemental gods, divine pantheons, mythological symbols, sacred names, religious syncretism, esoteric traditions, hermeticism, theosophy, mysticism, occult studies, sacred linguistics, sacred etymology, theological names, ancient symbolism, theophoric names, divine epithets, priestly authority, sacred rites, biblical names, Hebrew mysticism, Egyptian mythology, Mesopotamian religion, Phoenician deities, Canaanite religion, Greek mythology, Roman religious practices, Norse mythology, Celtic deities, Hindu deities, Vedic religion, Indo-European mythology, Zoroastrianism, Persian religion, Sumerian gods, Akkadian traditions, Chaldean astrology, ancient astronomy, celestial worship, astrological influences, divine kingship, theocracy, pharaohs and gods, emperor worship, sacred kin...

This study reconstructs transitions in the motif of the divine child in visual art
in the regions and epochs of the flourishing Levantine-Egyptian koinè. In order to do so, traditional borders of disciplines (text/art, pagan/Christian/Jewish, Greece/Levant/Egypt) are not respected.
The motif, attested since prehistoric times, gained popularity with the Libyan
dynasties and was immediately received in the Levant and spread over the whole Mediterranean. It was propagated and transformed in the healing centers of the region. During Ptolemaic reign in Egypt the Hellenized Egyptians and the Egyptianized Greeks transformed the motif of the child-god aesthetically and in regard of its concept. At the same time it was fused with IAÔ, a Jewish re-interpretation of the Canaanite god Baal-Seth. Finally we find its imprints prominently in the Christian religion. For better orientation three main functions of the image of the divine child, as they were developed during the research, may be distinguished: the endangered child (medical relevance), the savior-child (political relevance), and the cosmic child (theological relevance).

This paper explores the potential existence of a submerged urban settlement at coordinates -28.62737, 38.42084, located within the Azores Archipelago, south of the islands of Pico and Faial. High-resolution radar imagery provided by the European Marine Observation Data Network (EMODnet) has revealed a submerged structure with features suggestive of natural origins. The site lies at a depth of 585 meters at its peak and extends to approximately 700 meters below sea level at its base, covering a substantial area indicative of a large, complex settlement. Preliminary analysis of the radar data highlights geometric patterns consistent with urban planning, including rectilinear formations and grid-like structures, which stand in stark contrast to the natural geological formations in the surrounding seafloor. These findings, if substantiated by further investigation, could indicate the presence of an ancient city, submerged due to tectonic activity or sea level rise. This discovery has profound implications for understanding early human settlement patterns in the Atlantic, as well as the geological and historical processes that shaped the Azores region. Further interdisciplinary research, incorporating marine archaeology, geology, and oceanographic surveying, is required to verify the site's origins and assess its cultural and historical significance.

This paper offers a multidisciplinary exploration of the enduring Atlantis myth, arguing that its origins extend far beyond Plato's writings. Through an analysis of ancient texts, archaeological evidence, and cross-cultural traditions, the work situates Atlantis within a broader framework of historical geography and mythology. The investigation focuses on connections to the Iberian Peninsula, North African Berbers, and Atlantic islands, highlighting how regional myths and archaeological discoveries contribute to the legend's development.

This paper explores some of the Atlantean connections in Egyptian, Mayan, Aztec, and Toltec traditions, suggesting a historical basis for the fabled lost civilization. From the Emerald Tablets of Thoth to the Mayan codices, recurring themes of catastrophic destruction, migration, and survival suggest that the legacy of Atlantis influenced civilizations on both sides of the Atlantic.

Ancient Sanskrit texts, particularly from Indian epics and records like the Mahabharata, Ramayana, and Samarangana Sutradhara, along with external manuscripts from other traditions, provide compelling yet fascinating depictions of advanced technologies and catastrophic events. These narratives describe aerial objects (vimanas), celestial chariots, and weapons of immense power, including The Brahma Weapon and Agneyastra. Accounts emphasize the environmental and physiological impacts of these weapons, such as scorched landscapes, boiling seas, and symptoms akin to radiation exposure. The secrecy surrounding their construction and the allegorical language used in their descriptions challenge modern scientific analysis. Speculative links are drawn between these accounts and global myths, such as the destruction of Atlantis, attributing geophysical phenomena, including earthquakes and volcanic eruptions, to the misuse of these technologies. These descriptions, while intertwined with mythology, raise questions about the existence of ancient civilizations with an established scientific understanding, their catastrophic downfall, and the potential historical basis of these records.

به نظر می رسد در ایران معادل تثلیث هندی برهما، ویشنو و شیوا همان اهورا مزدا (سرور دانا)، مهر میانجی و اهریمن (شریر) بوده اند که سرانجام به ثنویت اهورا مزدا (ناستیه) و اهریمن (دسره) ختم شده است. این تثلیث های هندوایرانی مأخذ تثلیت توراتی ابراهیم، ناحور و هاران هستند.

Copies of texts included with the deceased detail the complex challenges the Egyptians associated with the afterlife. These funerary texts provide a clear indication of Egyptian attitudes and practices of death during the New Kingdom and late predecessors, itself often regarded as an artificial construct based on idealized forms of earlier periods. Egyptian funerary practice is well documented, both by the Egyptians themselves and through surviving archaeological evidence. Egypt predominantly remained a predominantly agricultural society for three millennia, and its climate is unsuitable for organic preservation of archaeological remains.

Las características de la Gran Pirámide destacan a Hemiunu, el arquitecto encargado, como un visionario cuya genialidad se refleja tanto en la magnitud y calidad de la pirámide como en las soluciones técnicas que ideó y aplicó a su trazado y construcción. Es razonable pensar que el reto de hacer la Cámara Funeraria segura, fue también resuelto con la misma creatividad e ingenio.
La estrategia utilizada para concretar la Cámara Funeraria segura no estuvo exenta de riesgos. El descubrimiento accidental de los conductos de ventilación empleados en la excavación de la cámara, revela sin querer su plan de ocultación.
Se destacan las estrategias factibles de ser adoptadas por los ingenieros egipcios, comparando el diseño de la pirámide de Keops con el de otras pirámides.
Finalmente, se analizan las técnicas de detección actuales y su potencial para localizar la Cámara Funeraria de Keops.

speaks of a process of 'secularisation' of technical skills. 4 Studies on the intersection between myths and technology, in terms of how specific technological themes and topics were formulated and imagined in ancient myths, include: Graf 20012, on the development of metallurgy; Lively 2006, on classical cyber myths; Devecka 2013, on mythic automata as a culture's expressions of utopian desire; Mayor 2018, on robots and artificially intelligent lifeforms; Chesi and Sclavi 2020, on Pandora as a cyborg; Gerolemou 2023, 31-66 on dramatic automation. The present paper will approach the interaction between myth and technology from a different, yet complementary perspective by looking, vice versa, at how ancient inventors incorporated mythological elements in their technological designs, and why.

This is the introduction dealing with the definition of "myth," an excerpt from my book, "Introduction to Mythology: A Folkloric Perspective." I maintain that the term "myth" is used in diverse, often contradictory, and sometimes insulting ways, rendering it nearly more trouble than it is worth. Nevertheless, people are not likely to abandon something so ubiquitous. I consequently propose a way to define "myth," narrowing its focus even while acknowledging that the term will persist, even with its often contradictory definitions.

Charlie Covell’s vision and the intended message in Netflix’s 2024 series KAOS are explored in the context of recent audiovisual productions featuring powerful families and through a comparison of myths transformed for the needs of the series with the actual myths. We intend to demonstrate that the series reflects current issues and challenges similar to timeless concerns related to being human, which are present in the myths. Of particular interest is the characterization of female characters that focuses on protagonists Eurydice and Ariadne as primary examples. The series combines recognizable elements of classical myths with a modern feminist perspective and offers a new approach to ancient narratives, not only situating itself within the well-established network of classical reception but also deliberately increasing the agency of female mythical characters. Examining Eurydice’s and Ariadne’s portrayals contextualizes them within the contemporary receptions of these mythological figures and highlights elements particular to KAOS, such as the unique changes made to the characters’ respective myths. It is argued that the feminist vision of these characters aligns with broader trends in classical reception and opens up space to perceive these ancient women as liberated from the confines of the mythical ethos and time.

Artykuł kontynuuje wątki poświęcone rekonstrukcji wyobrażeń kosmogonicznych przedchrześcijańskich Słowian, częściowo opublikowane we wcześniejszych tomach serii "Colloquia Anthropologica et Communicativa". Dotychczasowe poszukiwania doprowadziły mnie do następujących wyników: 1. istnieje wiele przesłanek wskazujących, że rozwinięta przez Ryszarda Tomickiego koncepcja kosmogonii dualistycznej jako tradycji osnowowej naszych przodków nie w pełni przystaje do materiału zachodniosłowiańskiego; 2. na podstawie różnorodnych poszlak można przyjąć tezę, że takim fundamentalnym wyobrażeniem była kosmogonia z jaja; 3. wizja stworzenia świata z pierwotnego jaja może mieć charakter polidoksyjny, tzn. może wykluczać udział antropomorficznych bogów w kreacji rzeczywistości, a tym samym budować zręby systemu wierzeniowego pozbawionego jakiegokolwiek panteonu istot świętych, co koresponduje z częścią prac historycznych, poświęconych tej tematyce; 4. taka koncepcja, dotąd mi bliska, ale którą z wolna poddaję modyfikacji, ma pewną tyleż oczywistą, ile zasadniczą lukę: trudne do podważenia przekazy historyczne traktujące wyraźnie o kulcie niełatwej do precyzyjnego ustalenia liczby bogów; a ujmując zagadnienie wprost -gdyby Słowianie nie mieli jakiejś wyższej mitologii opowiadającej o czynach istot świętych, byliby ewenementem w skali co najmniej ogólnoindoeuropejskiej, mamy bowiem na ten temat liczne źródła, takie jak Tacyta dla Germanów, Gajusza Juliusza Cezara dla Celtów, Rigwedy dla starożytnych Indii, by wymienić choćby najbardziej znane; 5. by móc podjąć się rekonstrukcji tychże wyobrażeń, zwróciłem się ku ludowym bajkom magicznym, a ściślej, ku wątkowi T 302 Dusza potwora w jaju (dusza zewnętrzna), którego analiza doprowadziła do wniosku: odnajdujemy [w tych opowieściach] dwa plany: w gruncie rzeczy kosmiczny, w nim dochodzi do zabójstwa pierwotnego potwora […] i wydobycia z jego ciała jaja, oraz plan ludzki, który w istocie powstaje na naszych oczach przez fakt rozbicia jaja spoczywającego na falach oceanu i wydobycia zeń tej wartości […], która nadaje sens ludzkiemu życiu [zawarcie związku małżeńskiego]. W tym kontekście […] akt stworzenia Kosmosu odbywa się nie poprzez kreację przestrzeni, lecz kreację Colloquia Anthropologica et Communicativa: Powodzie, plagi, życie i inne katastrofy, 2012 © for this edition by CNS 1 A. Mianecki, Jajo w wybranych wątkach ludowych bajek magicznych, [w:] Mit, prawda, imaginacja, red. P. Kowalski, Wrocław 2011, s. 141. Zob. także idem, O skarbach w wybranych podaniach ludowych, [w:] Monety, banknoty i inne środki wymiany. Pieniądz w dyskursach kultury, red. P. Kowalski, Wrocław 2010. 2 W związku z tym, że ludowa bajka magiczna, a w każdym razie zajmujące mnie wątki, mają zasięg globalny, nadal pozostaje nierozstrzygnięty problem czyją (w sensie etnicznym) wierzeniowość, koncepcję świata rekonstruujemy, badając ten gatunek.

We live in mythical times and so did Dante. The difference is: he knew it, we don't. The reason why we don't was already spelled out twenty-five hundred years ago, at a time when some were still able to speak from that vanishing core of insightfullness, out of which solely mythical awareness can arise. Let me therefore begin by spelling out the warning that the keepers of the dreamworld issued since the dawn of our so-called civilization's barbarous degeneracy, from their perspective. Dante likely never heard the warning through these exact words, yet all the teachings that contributed to shape his worldview and orient his "altro viaggio" in the Beyond were firmly rooted in this ancient, myth-borne, wisdom.

In religious, historical and theological scientific discourse, monotheistic tendencies characteristic of ancient Egyptian religion are sometimes presented. This article exposes these and other elements of ancient Egyptian beliefs, which may have been, in a sense, an anticipation and matrix for the later development of Christianity in the region. It took place very quickly, which, according to the author of this article, was to some extent a consequence of the specific nature of ancient Egyptian religion, which shaped in its own way the mentality and perception of the Absolute as a monotheism. The balancing act between monotheism and polytheism, as well as the convergent elements of ancient Egyptian and Christian soteriology, together with external factors, provided fertile
although not necessarily fully perceptible to the inhabitants of Egypt at the time – ground for the development of a new religion, which was based on monotheistic and at the same time Trinitarian dogmas.

How our understanding of the ancient Egyptian afterlife was shaped by Christianity.

Many of us are familiar with the ancient Egyptians’ obsession with immortality and the great efforts they made to secure the quality of their afterlife. But, as Rune Nyord shows, even today, our understanding of the Egyptian afterlife has been formulated to a striking extent in Christian terms. Nyord argues that this is no accident, but rather the result of a long history of Europeans systematically retelling the religion of ancient Egypt to fit the framework of Christianity. The idea of ancient Egyptians believing in postmortem judgment with rewards and punishments in the afterlife was developed during the early modern period through biased interpretations that were construed without any detailed knowledge of ancient Egyptian religion, hieroglyphs, and sources. As a growing number of Egyptian images and texts became available through the nineteenth century, these materials tended to be incorporated into existing narratives rather than being used to question them. Against this historical background, Nyord argues that we need to return to the indigenous sources and shake off the Christian expectations that continue to shape scholarly and popular thinking about the ancient Egyptian afterlife.

Open Access at https://library.oapen.org/handle/20.500.12657/98954

En 1964, Heidegger postuló que la función histórica de la filosofía de proporcionar una explicación unificada del mundo estaba quedando obsoleta. La cibernética la había vencido, como disciplina capaz de dar cuenta tanto de la interacción de una célula con su entorno hasta del comportamiento humano o el funcionamiento de una computadora. La proclama de Heidegger del “fin de la filosofía” venía acompañada de una importante advertencia: este nuevo ethos tecnológico corre el riesgo de adoptar una actitud colonizadora hacia los seres humanos y el mundo natural. Por ese motivo, sugiere Yuk Hui en este libro, es que Heidegger recurre a artistas como Cézanne y Paul Klee, buscando descubrir una relación más ética entre la vida humana y la naturaleza. Este diálogo que cruza arte, filosofía y tecnología constituye el eje central de Arte y cosmotécnica. Recuperando los interrogantes de sus anteriores trabajos, Hui insiste en la posibilidad de superación de la modernidad desde una perspectiva no europea, esta vez tomando la experiencia estética china como camino para imaginar formas de tecnodiversidad.

Se trate de pinturas rupestres o de imágenes hechas con inteligencia artificial, el arte siempre dependió de la técnica como medio para expresarse. Esta imbricación es tal que observar la técnica a partir del arte nos permite reconocer de manera intuitiva su participación en un orden moral y cósmico determinado. A través de un recorrido comparativo entre la tragedia griega y la pintura de paisaje china –la pintura shan shui– Hui diferencia dos grandes modos de pensamiento estético (y filosófico). Mientras que la razón occidental se define por una lógica de discontinuidad trágica plagada de intentos por afirmar lo que Hegel llamó el “derecho superior de la Idea contra la naturaleza”, el arte chino exhibe una lógica de continuidad oposicional que se identifica con la noción taoísta de xuan. Esta dinámica pone la continuidad y la armonía por encima de la discontinuidad y la ruptura: shan y shui, “montaña” y “agua”, representan dos polos contrapuestos que se relacionan sin subordinarse, como el yin y el yang. Esta óptica nos abre a un modo de vinculación no instrumental con el mundo natural que se distancia del implacable proyecto tecnoextractivista moderno.

Cependant les langues indo-européennes du sud de l'Europe ont adopté un Soleil masculin. D'où vient ce changement ? La réponse vient : des koinès sémites, et en particulier, de la civilisation akkadienne, où ce dieu fait partie du trio Sîn-Ishtar-Shamash, Ce dernier dieu étant le fils de Sîn. Si on imagine que ce fait est sans conséquence, que l'on consulte ce montage d'une plaque akkadienne, où l'on voit quel sort les akkadiens réservent à la Diane des Ephésiens, d'origine indo-européenne. Vive la Diane des Ephésiens ! GT 2025 3

Through an in-depth analysis of ancient myths, religious texts, and sacred architecture, this book begins the process of unveiling how Egyptian numerology connects to the ancient Egyptian conception of reality, the structure of the cosmos, the nature of time, and with later Platonic and Pythagorean thought. It challenges long-held assumptions and offers a fresh perspective on the origin and nature of Ma’at, the underlying unity of the various creation myths, the ancient Egyptian concept of infinity and the relationship between the material and immaterial worlds.