OLDEST RELIGIONS- the Entire History (1)
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Welcome to a journey of trunosis. Today you will be transported back in time
to the ancient world where the gods and goddesses of paganism and nature worship reigned supreme
for thousands of years from the Neolithic to the Bronze Age. From there you will witness
the evolution of theology as the syncretic Roman imperial cult emerged from the dust
of the Game of Thrones sparked by Alexander the Great, and after the Augustan Age eventually
giving way to the monotheistic religions of Judeo-Christianity, Neoplatonism, and Islam.
Prepare to be amazed by the rich history and fascinating insights that await you in this
journey.
According to the Bible, Adam and Eve lived 4,000 years before the time of Christ. The
flood occurred around 2,700 years before Christ. Meaning civilization started over during the
time when Noah landed the ark in Anatolia. However, there are some things that seem to
go against this theory. But I'll give the credit where credit is due. If the ark is
going to land anywhere, Anatolia is a great place for it to land. Because this is an ancient
place that goes back millions of years. The Black Sea region was inhabited by people for
hundreds and thousands of years. This is the Anatolian earth mother, Kubaba, later known
as Kybili. If you look at her depiction, seated, heavy set, grandmother figure, there's
something really interesting about Kubaba. Number one, she seems to predate written language,
and even make her way all the way down to the Roman era as Kybili, the great mother,
Her evolution over time is phenomenal. And the reason why it is, is because she is older than
the Bible itself. She's older than the Bible even reports time itself to be. Now, what do I mean by
that? For a long time, we didn't know how old the world was. For many centuries, scholars sort of
went along with the Bible. The Bible says Adam and Eve and Noah, Babylon was the first city.
Around 3500 BCE. All right, let's go with that. But since the Enlightenment, scholarship has
gotten a lot better. And now we know that the earth is millions of years old, and humans have
been around for hundreds of thousands of years. In 1999, in Morocco, a depiction just like Kubaba
was found known as Venus of Tantan. This idol is dated to 300,000 to 500,000 years old. You
didn't hear that wrong. 300,000 to 500,000 years old, according to Robert Bednarik,
an anthropologist who says this is the earliest representation of the human form in existence on
the planet. Discovered in 1999, during an archaeological survey by Lutz Fiedler,
Northwest Africa, in Morocco, according to Bednarik, this was most likely a manuport,
which is an object that appears to look like a shape and then is taken as one. The horizontal
grooves were caused by some sort of carving stone tool. The dating has been a point of controversy,
however, the findings of Bednarik have not been reexamined by other scholars. His statements
have neither been confirmed nor rejected. Stanley Ambrose thinks that the object is as old as they
say it is due to its natural weathering patterns. This is called the Lion Man. The Lion Man was
found in Baden-Wurttemberg, Germany. It's 40,000 years old, sculpted with mammoth tusk ivory,
a species of mammoth that has been long extinct, dating this thing to clearly 40,000 years old.
It has the head of a cave lion, another extinct animal, with a partly human body, and it stands
upright. What you're staring at right now is an object that is so ancient that it's not even
conceived of being this old before we figured out the age of the earth. Found in 1939, this Lion Man
makes a story that sounds like a myth. The wear on his body was caused by the handling of being
passed around and rubbed as a part of a ritual or religious rites. It's impossible to know what the
story was about him, however, some of the oldest images of the god Mithras depicts him standing
upright with the head of a lion wrapped with a serpent like Phanes, which is the primordial deity,
the oldest myth that people know of in ancient Greece, has the story of a primordial god or
goddess leaping out of chaos wrapped around with a serpent. And here we have one of the oldest gods,
Mithra, who shows up in the Rig Veda as Mitra, and he has the head of a lion wrapped around by a
serpent. Now, it's probably a stretch to say that the Lion Man is connected to Mithras, however,
it is very interesting that we look at Mithra, his story is told all the way in the beginning
as soon as we find writing, and here we are depicted in the same way.
Venus of Willendorf is estimated to be 25,000 to 30,000 years old, found in August of 1908
by Johann Waren in a site near Willendorf in Lower Austria. It is carved from Ulletic limestone that
is not even local to the area and tinted with red ochre. The reason why this figure is dated to
what it is, is its association with upper Paleolithic Gravitan industry, with similar sculptures
exactly like this, dating to the same time. It probably was left on the ground somewhere and
buried around 25,000 years ago, with radiocarbon dating surrounding this exact time.
It seems to be a type of ancient Greek god,
idol, it never had any feet and would not have stood on its own, it might have been
pegged into soft ground and stood up on a pedestal. Notice the similarities between
this Venus and the Kubaba figure from Anatolia, later becomes the model for Kybele.
Venus at Barakat Ram is also dated to 280,000 years ago, it is a small pebble found on the
Golan Heights near Israel, it was excavated by Nama Goren Inbar from the Institute of Archaeology
at the Hebrew University of Jerusalem. Inbar suggested that the object resembled a female
body and that it was artificially modified by hominids to emphasize its anthropomorphic features.
The object was called the figurine and is currently known as Venus of Barakat Ram,
and it is fascinating how similar these objects turn out to be.
Venus of Hohfels, dated to 40,000 years ago, found in Europe near Germany, this is the oldest
undisputed example of a depiction of a human being, the other two have disputes,
this has no disputes, 40,000 years old. Venus figurine looks almost similar to the other ones
that I have shown, and it is sculpted from a woolly mammoth tusk, an animal that is no longer alive on the planet.
Venus of Dolný Vestonici, 29,000 years ago, found in the Czech Republic at the base of Devon Mountain,
it seems to be a symbol of fertility. Relatively smaller head and little detail, a feature which
no longer remains part of the sculpture, is the fact that it is thought to have been originally
ornamented with four feathers. This is evidenced by the four small holes on the top of the head,
although the type of feather has not been determined, the holes are said to be produced
with a tool that is relatively sharp. In addition to the Venus figurine, figures of a bear, a lion,
and a mammoth, along with horse, fox, rhino, and owls, and more than 2,000 balls of burnt clay
were found in the same general location.
This is the Venus of Gelgenberg, dated to 30,000 years old. Because of the figurine exhibits a
dancing pose, it was nicknamed Fanny after Fanny Elsler, an Austrian ballerina of the 19th century.
It is sculpted from shiny green serpentine rock, which is found
in the immediate vicinity of where the figurine was unearthed.
This beautiful image right here is known as the Venus of La Salle, carved from the limestone rock
in Marquet, France. The figure holds a bison horn in the shape of a crescent moon,
or possibly a cornucopia, which would be held with oil inside of it. It has 13 notches. She
has large breasts and a great stomach, just like the other Venuses do, or later on, Kybele.
This one is dated to 25,000 years old. This is direct evidence of sophisticated Stone Age tool
use. This one was discovered in 1911. The figure and the horn are considered significant in
figurative studies of Palaeolithic art, and it seems to be just right in line with the other
Venus images of around the world. The color and the number of notches on the horn may symbolize
the number of moons in a year and the number of menstrual cycles in a year, connecting the goddess
with the moon and menstrual cycles. Venus of Lesbos dated to 25,000 years ago,
in the foothills of the Pyrenees in France and Spain. This one is 6 inches tall, carved from
tusk ivory, an extinct animal. The carving shows a skirt hanging below the hips, made of twisted
fibers. This statue may display the earliest representation of someone spinning thread.
This one is my favorite, Venus of Brasenpoi, known as the Lady with the Hood, another fragment
of ivory carved from tusk dated to 25,000 years ago, found near Spain. She is wearing a hat,
which is evidence of sophistication and dress from the Stone Age. This Venus is carved with
mammoth ivory, and according to archaeologist Paul Bond, the head is unsexed, although it is usually
called a Venus or a Lady. But the head has a forehead, nose, and brows, carved in relief with
no mouth. On the head is a checkerboard-like pattern formed by two series of shallow incisions
at right angles to each other. The hair is styled in cornrows. It is agreed by scholars that this
Venus also belongs to the Paleolithic material culture of the Gravitean from 22,000 to 29,000
years ago. This one, known as the Venus Figurine of Gagarina, also made with ivory, dating to 20,000
years ago from Russia. The depiction is very similar to the other ones seen all around the
world. This is Venus Zorayisk. Both of these found at the same location, made from mammoth ivory,
dated to 14,000 years ago from Russia. And lastly, the Venus of Monbrous, is another Venus figurine
dated to around 10,000 years ago, right around the time of Gobekli Tepe, when languages are
being developed and a civilization is starting to form. When we're almost entering the Copper Age
and leaving the Stone Age, we see some sophistication. It has a black jet pendant in the
shape of a stylized human body, almost like modern art, discovered in 1991 in Switzerland.
Anatolia
From 12,000 to 10,000 BCE, Anatolia, also known as Asia Minor, transitioning from the late
Paleolithic to the Mesolithic period. During this time, the region was characterized by a
hunter-gatherer lifestyle, with small groups of people living in temporary settlements. The
climate was gradually warming after the last Ice Age, leading to the expansion of forests and the
increased availability of resources, such as plants and animals. As the environment became
more hospitable, the human population in Anatolia began to grow. People started to develop new
technologies and tools to adapt to their surroundings. The inhabitants of this region
relied on hunting, fishing, gathering wild plants for sustenance. They also began to develop
more advanced stone tools, such as microliths, which were small, sharp-edged tools
used for various purposes, including hunting and food processing.
During this period, there is evidence of increased social interaction
and trade between different groups of people in Anatolia. This exchange of ideas and resources
likely played a significant role in the development of new technologies and the
eventual rise of agriculture in the region. It is clear that between the time of 12,000 to 10,000
BCE, significant change and development in Anatolia, setting the stage for the emergence
of more complex societies.
Göbekli Tepe, an archaeological site located in southeastern Turkey near the city of Sanlerfa,
dates back to the pre-pottery Neolithic period, around 10,000 BCE, making it one of the oldest
known human-made religious structures on the planet.
Göbekli Tepe consists of several circular and oval-shaped stone enclosures, with the largest
measuring about 30 meters in diameter. The site is notable for its T-shaped limestone pillars,
some of which are up to 5.5 meters tall and weigh up to 20 tons. Many of these pillars are decorated
with intricate carvings of animals, such as foxes, snakes, scorpions, birds, and other abstract
symbols. The purpose of Göbekli Tepe remains a subject of debate among archaeologists and
philologists. Some believe it was a religious center or sanctuary, while others think it may
have been a social gathering place. The site predates the invention of pottery, metal tools,
and advanced agriculture, which has led some researchers to propose that it may have played
a role in the transition from hunter-gatherer lifestyle to a more settled agricultural
society. One of the most intriguing aspects of Göbekli Tepe is the apparent lack of permanent
habitation. There is little evidence of houses or domestic structures, suggesting that the site
was not a permanent settlement, but rather a place visited periodically for religious
ceremonial purposes, similar to what we see at Stonehenge. The site was intentionally buried
around 8000 BCE, possibly as a means of decommissioning the structure or as a form
of ritual closure. The reasons for this remain unclear, but it has helped to preserve the site
in relatively good condition. Göbekli Tepe has significantly impacted our understanding
of early human societies and the development of religion, art, and architecture. Its discovery
has challenged traditional theories about the origins of civilization and has raised
new questions about the role of religion and ritual in the lives of prehistoric people.
Jericho, one of the oldest continuously inhabited cities in the world, with evidence of settlements
go back to 9000 BCE. Its first inhabitants were likely a mix of hunter-gatherers,
just like Göbekli Tepe, who settled in an area due to its fertile soil and abundant water sources.
These early inhabitants would have lived as simple mud-brick houses and relied on agricultural
hunting and gathering. Over time, this settlement grew and developed, eventually becoming the
fortified city that we know today. However, a more advanced city or palace known as Nasos in
Crete, which has evidence of people living there, going back to 7000 BCE. This may be the first
real city in the world. Nasos would not have existed as the ancient Minoan palace that we
know of today. However, it does have evidence of some sort of building structure located where the
palace was built, which means that Nasos as a city can be traced back to 7000 BCE. The Minoan
civilization, which was centered on the island of Crete, did not emerge until 2700 BCE. However,
in 7000 BCE, the area was inhabited by Neolithic communities who practiced agriculture.
The Copper Age, also known as the Chalcolithic Period, was a transitional phase between the
Neolithic Stone Age and the Bronze Age. It is generally dated between 4500 and 3300 BCE.
During this time, human societies began to use copper tools and weapons in addition to stone.
The Copper Age was marked by significant advancements in technology, agriculture,
and social organization. As people learned how to smelt and work with copper, they were able to
create more efficient tools and weapons, which in turn allowed for more productive farming and
hunting. This led to an increase in the food population, supporting larger populations than
the growth of settlements which came with the growth of art and ideas, which led to religion.
Trade networks expanded during the Copper Age as communities sought to acquire copper and other
valuable resources. The exchange of goods and ideas facilitated the spread of new technologies
and cultural practices across different regions. Medicines were traded. Metalurgy also had a
profound impact on social structures as specialized craftsmen emerged to produce copper tools and
weapons. These skilled artisans often held a higher status within their communities,
reflecting the growing importance of metalworking in Copper Age societies.
Ritual practices continued to play a central role in the lives of Copper Age people.
Megalithic structures such as Stonehenge in England and the Gontija Temples in Malta
are constructed during this period, demonstrating the sophisticated engineering skills
and religious beliefs of these ancient societies. The emergence of complex burial practices,
including the use of grave goods and elaborate tombs,
also points to a growing concern with the afterlife and the veneration of ancestors.
The Copper Age saw the rise of several important civilizations, including the Sumerians in
Mesopotamia, as well as the Minoans of Crete, and the pre-dynastic Egyptians in the Nile Valley.
These early societies developed complex political systems, monumental architecture,
and sophisticated art and writing systems, laying the groundwork for later Bronze Age
civilizations to follow. As trade networks expanded, the facilitation of goods and ideas
crossed paths from different regions, and religion and ritual practices continued to play
central roles in the lives of people, culturally and politically.
The influence of the Proto-Indo-European pantheon on Vedic and Greco-Roman mythology,
as well as the early Sumerians and pre-dynastic Egyptians, can be traced back to this
transformative period in human history.
The Proto-Indo-European pantheon of gods is believed to have originated in the Pontic-Caspian
Black Sea steppe region, a region that spans from modern-day Ukraine, Russia, and Kazakhstan,
all the way over to Europe. As the Proto-Indo-Europeans migrated and interacted with
other cultures, their religious beliefs spread and evolved. The Vedic religion, which emerged
in ancient India around 1500 BCE, shares many similarities with these Proto-Indo-Europeans.
For example, the Vedic god Indra, the king of the gods, and the god of thunder, is strikingly
similar to the Proto-Indo-European god Perkwanos. Similarly, the Vedic god of fire, Agni, can be
traced back to the Proto-Indo-European god Angwanos. The influence of the Proto-Indo-European
pantheon can also be seen in Greco-Roman mythology. The Greek god Zeus and the Roman god Jupiter
both share characteristics with the sky god, Dias-Petar. Additionally, the Greek god of
the sea, Poseidon, and the Roman god Neptune have similarities with the Proto-Indo-European
god of water, Hypnum Neptulis. The Sumerians, who inhabited modern-day Iraq,
developed one of the earliest known systems of writing, the cuneiform script. This allowed
them to record their religious beliefs, which centered around a pantheon of gods, including
Anu, the god of the sky, and Enlil, the god of wind and storms. These gods would later influence
the religious beliefs of the Akkadians, Babylonians, and Assyrians. The Pelasgians, however, were
pre-Hellenic people who inhabited parts of Greece and the Aegean region before the arrival of Greeks.
Little is known about their religion, as there are few surviving records or artifacts. However,
it is believed that they practiced a form of animism or nature worship with a focus on fertility
and agricultural deities. Some scholars suggest that the Pelasgians may have influenced the
development of early Greek religion, in particular the worship of the earth goddess Gaia and other
Chthonic deities. In pre-dynastic Egypt, before the unification of Upper and Lower Egypt around
3000 BCE, various local deities were worshipped. Some of these deities, such as the falcon god
Horus and the cow goddess Hathor, would later be incorporated in the Egyptian pantheon during the
dynastic period. The early Egyptians also believed in the concept of the mat, a cosmic order that
maintained balance and harmony in the universe. The Minoans, centered around the island of Crete,
was another influential Bronze Age culture. These Minoans are best known for the palace
that I mentioned earlier at Knossos, which featured elaborate frescoes depicting religious scenes.
Minoan religion appears to have been centered around a great goddess, who was associated with
fertility, nature, and possibly the underworld. The Minoans also had a male god, depicted as a bull
or a bull-headed man, who, connected with Bacchus, may have been the consort to the great goddess.
Dionysus shows up in the earliest forms of writing, as well as hieroglyphs, predating writing itself.
The Minoan religion was centered around the worship of these various deities,
with a strong emphasis on the female goddess, the serpent goddess. The primary deity was this
mother goddess, who was associated with animals and nature. Other important deities, the master
of animals and Skyfather, were a part of this pantheon. The Minoans practiced rituals involving
animal sacrifices, processions, orgies, and offerings. Their religious symbols
included the double-headed axe, the bull, and the serpent.
The Roman pantheon was influenced by these various cultures, Romulus and Remus, the founders of Rome.
Manu and Yemo are figures from Indo-European mythology. Just like Romulus and Remus are the
legendary founders of Rome and Roman mythology, Manu and Yemo are believed to be the first man
and first king, respectively, in the Indo-European mythological tradition. In some versions of the
myth, Yemo is sacrificed by Manu to create the world, just as Romulus kills Remus in order to
build Rome. In the Indian myths, Manu, the first man, and his twin brother Yama is sacrificed and
is the first to die, who becomes the king of the underworld, while Manu becomes the
father of mankind and survives a flood like Noah and Gilgamesh.
The god Mars, the Roman god of war and oaths, is connected to the Proto-Indo-European god
Mawart, the deity of war and storms. This figure is also related to the Greek Ares and the Hindu
Marutas. Neptune, the Roman god of the sea, is linked to the Proto-Indo-European Neptos,
the deity of water and underworld. This figure is also related to the Vedic god Napat and the Irish
god Nechat. Minerva, the Roman goddess of wisdom and war, is associated with the Proto-Indo-European
goddess Hesos, the deity of dawn. This figure is also related to Athena and Eos, the goddess of
Venus. Venus, also related to this goddess as well, is the goddess of love and beauty and fertility,
also the dawn goddess, who is known in Latin as Lucifer, lightbringer. Hawos is the figure in the
Proto-Indo-European pantheon, related to this. There is also Perquanos, the lord of oaks, which
reminds one of Zeus of Dodona, one of the ancient wonders of the world, surrounded by oak trees.
And like Perquanos, he is a sky god, connected with thunder and lightning. Obvious connections
to Indra as well as Zeus. Keranos, the name of Zeus' thunderbolt. The Hercina, spring nymph,
associated with the river of the same name, identified with Demeter. The name could be
a borrowing as it rather follows a Celtic sound law. Which explains why Indra and Dyas Pitar,
in Hindu mythology, are two distinct gods, unlike how Zeus takes on the role of both,
and is synced with Jupiter. Both related to Dyas, or day father. Jupiter, the king of the gods in
the Roman pantheon, is associated with Dyas Pitar, the sky father. This deity is also the
precursor to Zeus as I have mentioned, and the Hindu god, Dyas Pita. This god, although a sky
father, seems to be connected with an underworld king of Hades, known as Dyspater. Dyspater,
otherwise known as Rex Infernus or Pluto, is a Roman god of the underworld. Dys was
originally associated with fertile agricultural land and mineral wealth, and since those minerals
came from underground, he was later equated with the Chthonic deities Dionysos, Pluto,
Hades, as well as Saturn, who becomes the king of the underworld, and rules the golden age where
everybody has wealth. Tacitus refers to the god Odin as Mercury, Thor as Hercules, and Tyr as
Mars. He calls the Isis of the Swebi, who is known as Freya. I think it should be pointed out that
Herodotus also relates that the Hyperboreans are descended from Hermes, connecting Odin once again
to Mercury, but Julius Caesar himself, who spent many years of his life in Gaul, relates that they
are descended from Dys. This makes sense because the ancient form of Bacchus, who is the frenzy god,
and Odin is the god of the frenzy who possesses, Bacchus is also the god of the frenzy who
possesses. Both Odin and Bacchus are connected to the all-father Dys, the king of the underworld.
This connection between Hades and Bacchus goes back to the Greeks as well. Here we see two
depictions of Bacchus and Hades, both looking identical, black beards, ivy wreath crown,
and holding a Thrysus staff. Saturn's role as the devourer and underworld king can be traced to
Egypt. Sobek, also known as Seb or Geb, is either depicted with the head of a snake or a crocodile,
as he devours the souls of the wicked. In Greco-Roman Egypt, Seb or Geb was equated with
the Greek god Cronos because he held a quite similar position in the Greek pantheon as the
father of the gods, Zeus, Hades, Poseidon, as Seb did in Egyptian mythology. This equation
is particularly well attested in Teptunus in the southern Theia. Seb and Cronos were here
part of a local version of the cult of Sobek, lord of the four corners, the crocodile god.
The equation was shown on the one hand in local iconography of the gods in which Seb is depicted
as a man with attributes of Cronos and Cronos with the attributes of Seb. On the other hand,
the priests of the local main temple identify themselves in Egyptian texts as priests of
Soknotubis Seb or Soknotubis Geb but in Greek texts as priests of Soknotubis Cronos.
Accordingly, Egyptian names formed with the name of the god Seb or Geb were just popular
among local villagers, as Greek names derived from Cronos, especially Cronion.
The Destroyer
In the case of the Egyptians, it was this destroyer,
Seb, who takes on all the traits of the earth shaker, Poseidon, Hades, king of the underworld
and the sky father, Zeus, and he holds a trident like Poseidon but also like Sheba.
Seb, like Sheba, can be connected with the Proto-Indo-European Sewa through this god
Sabatios, who also has a Proto-Indo-European root name, Siwa.
Sheba, one of the principal deities in Hinduism, is indeed associated with time
through his aspect of Kala. Kala, which means time in Sanskrit, is one of the many aspects of Sheba.
In this form, Sheba is considered the lord of time, destruction and change, just as Saturn
has the same traits. He is often depicted as the destroyer of the universe,
who brings about the end of time to make way for new creation.
This cyclical nature of time in the universe is a key concept in Hindu cosmology.
Kalas, or Kali, have similar Proto-Indo-European etymologies. The word for Kalas,
as you can see here on this chart, to call, to cry, is also related to the word calendar,
or the kalans of a month in the Roman calendar. But here we see Kel, to turn, in motion, pivot,
pole star, connecting with time and the cycle nature of the heavens and the sky
that turns in a clockwise nature. Kel and Kali are related through this Proto-Indo-European word.
So the goddess Kali, who is the consort of Sheba, just as Kalas is the father of Saturn
in Roman mythology. Kalas is depicted on the cuirass of Augustus of Prima Porta,
at the very top above the four horses of Helios' quadriga. He is a mature bearded man,
who holds a cloak over his head, so that it billows in the form of an arch.
Conventional sign of deity that recalls the vault of the firmament, he is balanced and paired
with the personification of earth at the bottom of the cuirass. These two figures have also been
identified as Saturn and Magna Mater, to represent the new Saturnian golden age of Augustan ideology.
On the altar of the lairs, now held by the Vatican, Kalas in his chariot appears among
with Mithras, above the figure of Augustus. The name Kalas occurs in dedicatory inscriptions
in connection to the cult of Mithras. The Mithraic Kalas is sometimes depicted allegorically,
as an eagle bending over the sphere of heaven, marked with symbols of the planet or the zodiac.
In the Mithraic context, he is associated with Katas, and can appear as Kalas Aeternus,
eternal sky. A form of a Hora Mazda is invoked in Latin as Kalas Aeternus Jupiter.
The walls of some of the Mithraea feature allegorical depictions of the cosmos with
Oceanus and Kalas. The Mithraeum of Diburg represents the tripartite world of Kalas,
Oceanus and Telus, below Phaeton Heliodromus.
Mithra-Varuna is a deity or dyad of deities that played a significant role in the Proto-Indo-European
religion as well as the Vedic religion. Composed of two distinct elements, Mithra and Varuna,
this divine pair represented different aspects of sovereignty, with Mithra embodying reason,
order, and benevolence, and Varuna symbolizing violence, darkness, and inspiration of the frenzy.
The concept of Mithra as Brahman and Varuna as the king of Gandharva is a particular suggestive
formula. The Gandharva normally live in a mysterious world of their own, beyond the
darkness into which Indra smote the singular Gandharva for the greater good of the Brahman.
In Varuna's legend, the Gandharva intervene at a tragic moment to restore his failed virility
with the magic herb, just as the first Luperci put an end to the sterility of the woman Romulus
had abducted. This Mithra-Varuna dyad can be seen as an ancient form of the Apollonian-Dionysian
dualism that we see in Greek mythology, sky and underworld, dark and light, righteousness and
liberty. In an earlier model, Georges Dumasil proposed that Waranos, also the god in the
Reconstructed Dialogue, is the nocturnal sky and benevolent counterpart of Deus, with possible
cognates the Greek Aranos and Vedic Varuna from the Proto-Indo-European waru, which means to
encompass over. Waranos may have personified the firmament or dwelled in the night sky. In both
Greek and Vedic poetry, Aranos and Varuna are portrayed as wide-looking, bounding or seizing
their victims and having or being heavenly seat. This dyad can be seen in the Thracian religion,
with Clement of Alexandria compared to Jesus being in the bosom of Yahweh when she compared
to Sebasius being the godhead of Bacchus and Zeus or Saturn. Sebasius, a god of the Thracians and
Phrygians, is also known from Greek and Latin sources as Sebatios or Sebaedios, his name
related to the Macedonian word Sadoi or Satyrs. According to some scholars, he was a Thracian
mountain god whose cult was carried by Phrygian emigrants from Thrace to Anatolia. Greek sources
from the 5th century BCE onward mention Sebatios as a Thracian god and Athens his cult's initiation
ceremonies took place by night and the depths were purified by being rubbed by serpents. A
sacramental drink was also involved. The identification of Sebatios with Dionysus, which
occurs regularly in Hellenistic sources, is unquestionable. He might have had the features
of the heavenly god, hence he was later identified with the Semitic god Baal, both of them receiving
Greek epithet Hypsistos or Highest or Supreme. Sebatios' name connected with the Proto-Indo-European
Sea-Woe connected with Shiva as well as Saturn, meaning his own. The idea of freedom which
constantly shows up in the epithets of Dionysus. Franz Kummelt has suggested a relationship with
the Illyrian Tsabae or Tsabaeum, identifying beer extracted from cereals such as we see in the
Eleusinian Mysteries, the Bacchus and Demeter. Sebatios, connected with the Proto-Indo-European
word for sap, is a sap god with his juices and fluids being drunk in the Mysteries. This
translation corresponds well to the pattern of Dionysus who has the divinity of humidity
and such was connected to vegetation and intoxication.
Anatolia identified Sebatios with Tsabaeum. Under the Roman rulers, Sebatios was worshipped in Thrace
where he was often known as Sebatios or in Latin Tsabadeos and where he received such epithets as
Benevolent, Curious, Lord, Majestos, Greatest, and Hypsistos, Most High, and so forth.
He was constantly identified both with Zeus, the Sun and the Moon, sort of a dual
underworld sky father earth sun god head. Sun and Moon in one. The motifs of hands making the
voted gesture are among the distinctive features of his cult. The right hand of God.
According to several Christian writers, Clement, Arnobius, Maternus, the most impressive rite of
initiation into the Mysteries of Sebatios consisted of the adept's contact with the serpent
that was first put over his breast and then pulled down to his genitals.
No less enigmatic than Zalmoxis, Sebatios was worshipped as early as the 4th century BCE,
both as the Chthonic and Heavenly God as I mentioned.
Scholars have often tried to solve this riddle, supposing that Bowerynk from the Jewish religion,
but the Jewish influence was not relevant in Anatolia before the 3rd century BCE.
One should rather consider the Chthonic features determine the character of the Thracian Sebatios
whereas the Phrygian Sebatios was probably connected with the sky father Zeus. This very
sky father was often worshipped side by side with the earth mother, Kubaba, later known as Kybele.
The Sumerians in the 4th century BCE show evidence of knowledge of this very duo.
Zababa, Sumerian god of war and the Tuletary deity of the city of Kish
before it became Babylon in ancient Mesopotamia. He is often depicted as a warrior holding a weapon
just like Sebatios was, such as a mace or a bow and often associated with the protection of the
people. Zababa was often linked with the goddess Inanna, either related as brother and sister or
husband and wife. The goddess Kubaba, mentioned in the legendary Sumerian king list, though due
to her gender, her inclusion is considered unusual. While modern authors refer to her as the
Queen, the Sumerian title applied to her is Lugal, King, which had no feminine counterpart.
A recension from Ur, instead, states that there was no king while Kubaba reigned. A span of 100
years, she is the only ruler from the 3rd dynasty of Kish listed. The list describes her as the
innkeeper and credits her with strengthening the foundation of Kish and attributes 100 years
culminating in a temporary transfer of power from Kish to Akshak before it was regained by Putser
Suin. The latter ruler is said to be Kubaba's son, which makes her the grandfather of Ur-Zababa,
once again Zababa named after the god, a legendary king who reigned for 400 years
and was the legendary opponent of Sargon of Akkad, the founder of the first Akkadian dynasty.
The Sargon legend is a Sumerian text purporting to be Sargon's biography. In this text,
Ur-Zababa, who is the grandson of Kubaba, is mentioned, who often awakes after a dream.
For unknown reasons, Ur-Zababa appoints Sargon as his cupbearer. Soon after this, Ur-Zababa invites
Sargon to his chambers to discuss a dream of Sargon's involving the favor of the goddess Inanna.
Also in the Sargon legend, Ur-Zababa is described as being the brother of holy Inanna.
Just as the god Zababa is the brother of Kubaba, the goddess, and this goddess would end up
replacing Kubaba as the main goddess of Babylon, just as Ninurta would replace Zababa
as the Tuletary deity of Babylon. Ninurta has the same traits as the god Saturn, just as Inanna
has the same features as Venus. Could it be that Sargon's triumph over the Ur-Zababa
shows a polemic against these ancient earlier traditions that we see in Proto-Indo-European?
According to Gonzalo Rubio in the Journal of Cuneiform Studies, Zababa and Kubaba are not
Semitic names and are borrowed from Proto-Indo-Europeans, which is not common with
Sumerian traditions. But we now know that Inanna and Ninurta would replace Kubaba and Zababa
as the Tuletary deities of the city of Kish, which later became the city of Babylon.
Inanna and Ninurta have parallels to Venus and Saturn in Roman mythology.
And it could be how the king and queen, God of Israel, Yahweh and Asherah, became the head of
the pantheon. The golden vines and satyrs in the temple of Yahweh, along with the observance of
the Sabbath, reflect the Babylonian connection to Israelite tradition. In ancient Babylonia,
the Akkadian word Shab-Shabum corresponds to the 15th day of the month, as the day of quieting
God's heart. These are the Akkadian words Shabbatum, meaning 7th day. The Babylonians
observed the full moon as a day of rest and called it the Shabbat. Sabbatios, the Phrygian
descendant of this ancient deity, can be seen with the moon on his forehead.
Possible early connections between Sabbatios and his followers, our indigenous mother goddess
Phrygia Kybeli, may be reflected in Homer's brief reference to the youthful feats of Priam,
who aided the Phrygians in their battles against the Amazons, an aspect of the compromised
religious settlement. Similar to other mythic adjustments throughout the Aegean culture,
can be read in the later Phrygian king Gordias' adoption with Kybeli of Midas.
One of the native religion's creatures was the lunar bull. Sabbatios' relation with the goddess
may be surmised in the way that his horse places a hoof on the head of the bull,
in a Roman marble relief at the Boston Museum of Fine Arts.
Whether or not this can be shown as direct influences or just indirect passing down of
ideas through the cultural milieu is unknown, but I do think it shows that some aspects of religion
are universal that can be traced back to the beginning of civilization.
Even the word holy itself, the Proto-Indo-European word Hayyg, can be related to both the Greek
Hagios and the Vedic Yagios. So, the word holy being common from one side of the continent to
the other side of the continent shows that the religious rites are universally connected.
The Sumerian Stories
Sumerian stories have had significant influence on various aspects of ancient Near Eastern
literature, including the Hebrew Bible, also called the Torah, and the Tanakh. It's important
to note that the Bible is a collection of texts written by different authors over a long period
of time, and its composition was influenced by various cultural and literary traditions,
including those of the Sumerians. Sumerians were an ancient civilization
that flourished in Mesopotamia, modern-day Iraq, around 4000-2000 BCE. They left behind
a rich literary tradition, including mythological and epic texts, some of the Sumerian stories
and motifs that influenced the Bible. The Sumerian creation myth, known as the Enuma Elish,
bears similarities to the creation account found in the book of Genesis. Both narratives
involve the establishment of order from chaos, and the separation of the heavens and the earth.
Genesis 1-2 states that the earth was formless and empty, darkness was over the surface of the earth,
and the spirit of God was hovering over the waters. Notice how the waters are plural. In
the Enuma Elish, it is two waters known as Apsu and Tiamat. The Hebrew for deep is Tehom. The
word for Tiamat is cognate for deep. So not only is there a connection between the way the story
is written off the rip, but we also have cognates in the language. The two waters being Apsu and
Tiamat, the primeval waters, just as the surface of the deep hovering over the waters.
The Sumerian epic of Gilgamesh contains a flood narrative that predates the biblical account of
Noah's flood by thousands of years. The similarities between the two stories,
such as the construction of an ark, the preservation of animals, and sending out a
dove to find land, suggest that the biblical flood story may have drawn inspiration from the Sumerian
may have drawn inspiration from the Sumerian tradition. Sumerians developed one of the
earliest known legal codes, known as the Code of Ur-Namu. This influenced subsequent legal codes
of the ancient Near East, including the biblical laws found in the books of Exodus, Leviticus,
and Deuteronomy. Similarities in themes and regulations, such as the concept of an eye for
an eye and a tooth for a tooth, the exact same phrase is found in Sumerian law codes. Now this
is a very specific thing to say, an eye for an eye and a tooth for a tooth, which shows up in
the Code of Hammurabi, shows up in Leviticus when Yahweh tells Moses an eye for an eye and a tooth
for a tooth. These regulations regarding property and slavery suggest a shared legal heritage.
The biblical book of Proverbs bears similarities to Sumerian wisdom literature, such as the
instructions of Shurupak, just like the instructions of Amen-Opeh, which I'll get to later. Both of
these texts offer moral and practical advice on various aspects of life. Hebrew authors and
editors transformed and adapted these Sumerian stories to fit the religious and cultural context.
The influence of the Sumerian literature is evident in the themes, motifs, and narrative
structures found in the Hebrew Bible. This influence is a part of a broader cultural
exchange and continuity in the ancient Near East. Ugaritic stories, specifically those discovered
in the ancient city of Ugarit, modern-day Syria, have also had an impact on the development of
biblical literature. Ugarit was a flourishing city-state during the Late Bronze Age, from 1400
to 1200 BCE, and its texts, written in cuneiform script, provide valuable insights into the
religious and cultural milieu of the ancient Near East. The Ugaritic texts contain myths, epic poems,
and ritual texts that have parallels and influences on certain aspects of the Hebrew Bible.
The Ball Cycle, most famous Ugaritic text, a collection of mythological texts about the
Canaanite god Baal. The Ball Cycle shares similarities with biblical narratives,
particularly in the portrayal of a divine conflict between a storm god and the forces of chaos.
These parallels can be seen in passages of the Psalms that describe Yahweh's victory over chaos
and the sea, and descriptions of Yahweh's control over the elements. Baal defeats the Leviathan,
just as Yahweh defeats the Leviathan in Psalms.
Ugaritic texts depict a divine assembly, or a council of gods, with El as the head deity.
This assembly plays a role in divine decision-making and governance. Similar concepts
are found in the Hebrew Bible, where Yahweh provides over a heavenly council, as seen in
like Psalm 82 and Job 1.6. Psalm 82 saying, El presides in the great assembly. He renders judgment
among the gods, the Elohim. But also Job 1.6 states, Now there was a day when the sons of God
came to present themselves before El, and Satan came also among them. Both of these texts are not
hiding the fact that there are lesser gods below the high god, who is El.
Ritual and liturgical texts contain descriptions of religious rituals and liturgies performed in
honor of various Ugaritic deities. These texts offer insights into the religious practices and
beliefs of the ancient Near East. Some scholars suggest the elements of the Ugaritic rituals may
have influenced certain aspects of Israelite worship, such as the structure and content of
Psalms and other poetic texts. The Ugaritic language, closely related to Hebrew, provides
linguistic and lexical parallels that shed light on certain biblical terms and expressions. The
study of Ugaritic has helped scholars better understand and interpret Hebrew words and phrases
found in the Bible. Egyptian stories and cultural influence are evident in various aspects of the
Hebrew Bible. Egypt, a powerful and influential civilization in the Near East, had significant
impact on the development of Israelite culture and religious beliefs. The story of the Exodus,
which describes the liberation of the Israelites from slavery in Egypt, is one of the central
narratives in the Bible. The biblical account shares the same thematic elements and motifs
with the Egyptian literature, such as the idea of the divine deliverer and confrontation between a
powerful ruler and figure chosen by God. While the Exodus story primarily reflects Israelite
perspectives, it is likely that the historical experience of the Hyksos leaving Egypt may have
influenced this narrative. Some Judeo-Christian scholars try to link these as the same event,
however, this is not likely considering the dates are separated by several centuries. Within the
Hyksos period, we don't see a Moses or Joshua or Aaron. And the Exodus story is likely a legend
because even the Pharaoh is not named. If this was a real story, the Pharaoh should just be named
and scholars would be able to point to these events because we have so much data on every
single Pharaoh. We'd be able to know which of these Pharaohs lines up with this story.
The assumption that this was Pharaoh Ramses is not likely due to the fact that Ramses
conquers Canaan. And in the text of the biblical story, he fails to catch up to the Israelites,
which is the opposite of what happens with Ramses. In fact, after Ramses, the land of Canaan
was under Egyptian occupation for another 200 years, which would not make any sense if Moses
and the Israelites were setting up the covenant during this time under Egyptian occupation.
The biblical book of Proverbs contains wisdom sayings and teachings that are similar to those
found in ancient Egyptian wisdom literature, such as the instructions of Amen-Opeh. In fact,
some of the manuscripts from the Septuagint actually still have Amen-Opeh in the text.
Both traditions emphasize ethical conduct, practical advice for daily life, and the pursuit
of wisdom. Egyptian religious symbolism and imagery can be found in certain biblical texts.
For example, in the book of Ezekiel, the prophets use symbols reminiscent of Egyptian religious
motifs to convey his message. The portrayal of Pharaoh as a powerful ruler and the imagery
associated with the Egyptian gods and goddesses also demonstrate the cultural influence of Egypt.
Here on the stone of Hezekiah, you can see an Egyptian Ankh present.
The use of hymnic and liturgical elements in the Hebrew Bible shows similarities to Egyptian
religious practices. The Psalms contain hymns of praise and worship that share structural and
thematic resemblances to ancient Egyptian hymns and prayers. Some of the legal concepts in the
Hebrew Bible bear similarities to Egyptian legal traditions just as the Sumerian and Babylonian
The Canaanites arguably have the most influence on the Hebrew Bible. The Canaanite pantheon of
gods was a diverse and complex system of deities worshipped by the ancient Canaanites. Land that
would be present-day Israel right now, who inhabited the region corresponding to present-day
Israel, was the source of the Canaanites. The Canaanites were the first to establish
corresponding to present-day Israel, Palestine, Lebanon, and parts of Jordan and Syria.
Here are some key gods and goddesses from the Canaanite pantheon.
1. El The same name is the god of the Hebrew Bible.
El is the chief deity in the Canaanite pantheon and was associated with authority, kingship,
and wisdom. He is often depicted as an aged and bearded figure. El presided over a divine council
and held a central position in the Canaanite religious beliefs.
His son was Baal. Baal was one of the most prominent gods in the Canaanite pantheon.
He was associated with the storms, fertility, and agricultural abundance. Baal was depicted
as a powerful warrior wielding a lightning bolt, symbolizing his control over the forces of nature.
El had a wife named Asherah, the consort of El, considered the mother goddess in Canaanite
religion, the queen of heaven. She represented fertility, motherhood, and nurturing. Asherah was
often depicted as the divine mother figure, sometimes portrayed alongside a sacred tree
or pole representing her presence. Anat was a fierce and warlike goddess associated with battle,
violence, protection, and wisdom, like Athena. Anat was depicted as a warrior goddess,
often shown with a bow, a spear, or a shield. Astarte, also known as Asherah, was the goddess
associated with love, beauty, and sexuality. She was considered the patron of fertility,
both in terms of human production and agricultural abundance. Astarte was depicted as a sensual
goddess adorned with jewelry and symbols of fertility. Dagon, associated with agriculture,
grain, and fertility. He was often depicted as a fish-like deity, symbolizing abundance with
fertility linked to water and agricultural prosperity. Last but certainly not least,
Yahweh, often referred to as Yahu, the deity associated with a specific region or tribe,
rather than being a central figure in the broader Canaanite pantheon. The understanding of Yahweh's
role in the Canaanite religion is complex and subject to ongoing scholarly debate. He was a
tribal deity. He is also one of the sons of El. There are some who suggest that Yahweh and Baal
are interchangeable depending on the location, both being the son of El and both being extremely
important as princes of the pantheon. This may play into the later tradition of the Hebrew
Bible where the priests of Yahweh are battling with the priests of Baal, such as the story of
Elijah and Jezebel. Another perspective suggests that Yahweh emerged through a process of syncretism
wherein the worship of Yahweh merged with elements of Canaanite religious beliefs and
practices. This view posits that Yahweh began as a local deity, later absorbed attributes and roles
from other Canaanite gods such as El and Baal. Canaanite stories have significant impact on the
Hebrew Bible given the close historical and cultural connections between the Israelites
and Canaanites. The Canaanites were the indigenous inhabitants of the land of Canaan, which
encompasses modern-day Israel. Canaanite mythology and religious beliefs, cultic practices such as
the sacrifices, offerings, and temple worship. Biblical texts frequently mention Israelite
interactions with Canaanite religious practices, often presenting them negatively that Israelites
should avoid them. The Canaanite practices and the Israelites' response to them are discussed
in the context of idolatry and the centralization of worship in Jerusalem.
The absorption of the Canaanite El into the Yahweh religion is a complex process that took place over
an extended period of time. El, the chief deity in the pantheon associated with the authority,
kingship, and divine counsel, becomes one and the same with his own son Yahweh. And throughout the
Hebrew Bible, Yahweh and El or El Elyon, which means God Most High, are interchangeable and mean
the same thing at some points. The biblical texts even refer to Yahweh as El Elyon, emphasizing his
identification with the supreme deity. This suggests that the early Israelites may have seen
Yahweh as a manifestation or an aspect of El. As the Israelites settled in Canaan, they likely
interacted and assimilated elements of Canaanite culture and religious practices. The worship of El
may have influenced the evolving understanding of Yahweh, with El's attributes and characteristics
merging with those ascribed to Yahweh. The process of syncretism, wherein deities from
different religious traditions are combined or identified with each other, likely played a role.
Over time, the Israelites established their religious identity. There may have been a
merging of El and Yahweh, resulting in the understanding of Yahweh as the primary deity,
supreme authority. El's association with the divine counsel, consisting of subordinate deities,
can be seen in both Canaanite and early Israelite traditions. As the Israelite religion
developed, the concept of divine counsel was retained, but with Yahweh as the head of the counsel.
The Phoenician stories and cultural influences left their mark on certain aspects of the Hebrew
Bible. The Phoenicians, which are the purple people called by the Greeks, are an ancient
seafaring people who inhabited the coastal region of modern-day Lebanon, had significant
interactions with the Israelites, leading to cultural exchanges and influences. With direct
evidence of Phoenician stories in the Bible, the Neoplatonist writer Porphyry, stating that a priest
named Sancho Nathan of Beirut wrote the truest history because he obtained the records from
Hierambolus, priest of Yehweh, that Sancho Nathan dedicated his history to Ababel, king of Beirut,
and it was approved by the king and other investigators, the date of this writing being
1200 BCE. In this text, El, who is also called Kronos, sacrifices his only begotten son,
Yehud, as an offering to his father in heaven, and then circumcises himself, and decreed from that
day forward that all of his offspring must also circumcise themselves in honor of Aranos.
El was deified as the star Saturn, Saturday being the same day as the Sabbath. This story
is clearly borrowed by the Hebrew scribes for the book of Genesis, when Abraham, who
was offering his only begotten son, Isaac, as an offering to El, but in this case an
angel stops him. However, like in the Phoenician myth, it is Abraham who was the first patriarch
to circumcise himself and make this a custom among the Israelites for all males.
The Israelites had a tendency to synthesize elements from neighboring cultures and the
Phoenicians played a role in this process. The worship of Canaanite deities, including
Baal and Asherah, found its way into Israelite religious practices. As described in the Hebrew
Bible, these influences can be seen in the biblical narratives of Israelite idolatry
and their struggle to remain faithful to only Yahweh. Phoenician expertise in craftsmanship
and maritime trade likely influenced the construction of the first temple in Jerusalem,
known as the Solomon Temple. Phoenician artisans and materials were involved in the construction
and some architectural and artistic elements may have been influenced by Phoenician styles.
The Hebrew Bible contains references to Phoenician cities such as Tyre and Sidon
and their cultural practices. For example, the story of King Hiram of Tyre collaborating with
King Solomon in the building of the temple highlights the close relationship between
the Israelites and Phoenicians. The first temple period in ancient Israel refers to the time when
the first temple, also known as Solomon's Temple, stood in Jerusalem. This period spans between
approximately 10th century BCE until its destruction by the Babylonians in 586 BCE.
Understanding the religious landscape during this period is complex and scholarly views vary
regarding the extent of polytheistic practices present during this time. The practice of
monotheism seems to be only after the Israelites returned back from Babylon in the 5th century.
Scholars suggest that polytheistic elements persisted during this period. They argue that
while Yahweh may have been regarded as the primary deity, other gods and goddesses were
still acknowledged in worship alongside Yahweh. The archaeological evidence, including inscriptions
and artifacts found in Jerusalem, indicate the presence of symbols associated with other deities
during this time.
The Elephantine Jews were a Jewish community that resided in the ancient city of Elephantine,
located on an island in the Nile River in Egypt. They lived during the 5th century BCE,
and left behind a corpus of documents known as the Elephantine Papyri, which provides
insights into the religious beliefs and practices of the time. Based on the Elephantine Papyri,
it appears that the religion of the Elephantine Jews was a blend of Yahweh worship and syncretic
elements influenced by the local religious environment. While they acknowledged Yahweh
as the primary deity, they also incorporated certain practices from both Egyptian and Canaanite
religious traditions. These Elephantine Jews built and maintained a temple dedicated to Yahweh
on the island. They considered Yahweh as the supreme deity and sought his guidance and
protection. However, alongside the worship of Yahweh was also other gods and goddesses,
like Asherah. One of the prominent deities mentioned in the Elephantine Papyri is YAHO,
often identified as a synchronistic form of Yahweh fused with Egyptian gods like Amon.
Additionally, Egyptian gods, particularly Qunum, Sathis, and Anuket were worshipped in this
location. These deities were believed to have protective powers and were invoked for various
purposes such as fertility, health, and general well-being. This Elephantine Papyri indicates a
level of polytheism and syncretism, as well as cultural assimilation, where elements of
different religious traditions coexisted. Overall, the Elephantine Jews maintained a distinctive
religious identity centered around Yahweh, but also incorporated beliefs and practices from their
local environment. Their religion demonstrates the complex nature of religious syncretism
and the adaption of religious traditions in a multicultural text.
The exact time frame for the final compilation of the Torah, or the first five books of Moses,
Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, into its current monotheistic
form, is the subject of scholarly debate. Most scholars agree that these texts were written
during post-Babylonian exile. As the Israelites returned to their land, religious leaders and
scribes likely engaged in the process of collecting, editing, and shaping various religious
texts. There is no mention of the Torah by any Greek, Egyptian, Persian, or Syrian sources
before the 5th century BCE. Moses and Noah and Abraham are not mentioned in any text
before the 5th century BCE. Only the kings like David and Omri show up in some steles.
But the stories of the flood, the exodus, and the twelve tribes of Israel show up in popular
culture only after Alexander the Great conquers Persia in the 4th century BCE. There are some
scholars who now suggest that the five books of Moses were compiled in Alexandria during the
Ptolemaic period. Ancient historians like Herodotus, Xenophon, and Thucydides don't
even mention Israel in their writings. This suggests that Israel was not a powerful kingdom,
just a small city-state. It's possible that these texts existed as independent scrolls
during these periods, but they were not known to most of the world outside the Levant until
the 4th century BCE. This is the end of our mythological journey through the ancient realms
of Sumer, Ugarit, Egypt, Canaan, and beyond. As we've explored this rich tapestry of these
captivating civilizations, it became clear that their stories, beliefs, and cultural influences
have left an indelible mark on the biblical world. From the epic tales of Gilgamesh and Sumer,
to the poetic sagas of Baal and Ugarit, from the mystical hymns of the Egyptian gods,
to the intricate pantheon of the Canaanite deities, we find a treasure trove of inspiration
that seeped into the very fabric of the Hebrew Bible. But the skilled weavers, the biblical
authors and editors didn't simply copy and paste from the neighboring mythologies. Oh no,
they expertly blended, transformed, and repurposed these ancient narratives, weaving them into a new
tapestry of faith, history, and moral guidance. Let me give you one more example before I go.
The story of Esther and Mordecai. Esther and Mordecai look a lot like Ishtar and Marduk.
The story of Esther and Mordecai has obvious parallels to the story of Ishtar
descending into the underworld to save Tammuz from his death. In the story of Ishtar and Tammuz,
Tammuz is taken down to the underworld, the lover of Ishtar, and then Ishtar goes and descends down,
and as she goes down from every layer of hell, she has to take off a layer of clothing until
she gets to the bottom layer where she has to face off with the queen of the underworld,
where she stays down there for three days until her galley eunuchs are sent down from heaven
to bring her back to life, where she is able to take Tammuz and raise him out of hell,
and thus springtime ensues. In the story of Esther in the Bible, there's a lot of similarities and
parallels. Instead of Tammuz, it's Mordecai. Now, why would they use Marduk's name instead
of Tammuz's name? Well, it turns out that Marduk and Tammuz are actually synchronized in many texts.
The god Bel is actually a synchronization of Marduk and Demuzi or Tammuz. So, it actually does
make sense for Mordecai to be the name of the Hebrew person who is saved by Esther. In this
text, Mordecai is taken into a dungeon by Haman, and then Esther has to go into the court of the
king of Persia, Xerxes, and she has to plead for the safety of Mordecai, which she is successful
when her eunuch priest, just like the galley eunuchs, her eunuchs actually come to her aid,
and she also has to take off layers of clothing as well. It is a clear mimesis of the story of
the Sumerians. I am of the opinion that these writers did this with no ill intent,
and they were just trying to pass down sacred stories that everyone knew.
The Sumerian floodman finds its counterpart in the story of Noah and the ark. The Canaanite
storm god Baal's conflict with the sea god Yam echoes the biblical portrayal of Yahweh's triumph
over chaos. And the grandeur of Egyptian cosmology lends its majesty to the descriptions of heaven and
earth in Genesis. Yes, this interplay between mythologies goes beyond mere literary borrowings.
It reveals the interconnectedness of ancient civilizations, the vibrant exchange of ideas,
and the eternal quest for humanity to understand the mysteries of the world and our place in it.
Esther, just like Ishtar, is a story that explains the death of the winter and the
resurrection of the spring. Both Ishtar and Esther have their festivals at the same time of the year.
The ancient Pelescians, mentioned by the Greek poet Homer, were a mysterious and enigmatic
people who played a significant role in early Greek mythology and history. Homer describes them
as a prehistoric civilization, often associated with the region of Thessaly and the city of Argos.
However, the exact origins and characteristics of the Pelescians remain a subject of debate
among historians and scholars. According to Homer, the Pelescians were a people who lived
in the time before the Trojan War and were associated with the construction of massive
structures, such as the walls of Mycenae and the palaces of the Minoan Crete and Gnosis.
They were considered skilled builders and were often depicted as a semi-divine or legendary group.
Homer describes the Cretans as an ancient civilization that had 90 city-states
surrounded by the palace at Gnosis. Some ancient Greek writers even suggested that the Pelescians
were the original inhabitants of Greece, predating other Greek-speaking tribes. Among the Pelescians
Among the Pelescians dwelling in Crete were the Dorians, who in Greek is gifted people.
The historical reality of the Pelescians is complex and elusive as they appear in various
ancient Greek texts with different interpretations. Some scholars argue that they were a distinct
ethnic group, while others propose that the term Pelescian was used to refer to a group of
the various indigenous populations of the Aegean region. Ultimately, the true identity and nature
of the Pelescians remain shrouded in the midst of antiquity, leaving us fragments of mythology
and historical accounts that continue to intrigue and fascinate to this day.
Proto-Indo-European ancestors of the Greeks in and around the Black Sea region are generally
believed to be these very people, who are also called Proto-Greeks and Mycenaean Greeks,
even going back to the Minoan Linear A Pre-Greeks. The Mycenaean civilization of the mainland Greece,
which flourished from around the 16th to 12th century BCE, is considered an important precursor
to classical Greek civilization. These Mycenaeans were a part of a broader group of Indo-European
speakers who migrated into the Balkans and Anatolia during the Bronze Age. These migrations
are often associated with the expansion of the Indo-European language family, which includes
Greek as one of its branches. The exact origins of the Proto-Greeks are still a subject of
ongoing research and debate among historians and philologists. The Mycenaeans established
a powerful civilization centered around the southern part of mainland Greece with major
centers such as Mycenae, Pylos, and Tyrannos. They were skilled warriors, traders, and builders
known for their impressive palaces and fortifications. Their culture and language
laid the foundation for the later development of ancient Greek civilization.
