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Zevist Personalities Section: A Community Project [JG Karnonnos + Update]

I will definitely include him in my research! If you would like, we could collaborate and share information. My email is [email protected], or if you would prefer, we can keep in contact via the forums.
I would like to thank you very much for your support, Charlotte666. Your message reached me after I had already started recording the "Imhotep" project, which is now thriving. However, I won't be posting it here for another 2-3 days, as I unfortunately still have some work commitments and therefore often have to take time off. The practical exercises, which take 2-3 hours a day, also take up some of my time, so I can usually only work on the project for a maximum of 1 hour.

Hail Satanas!
Hail Luciferus!
Hail Wotanas!
 
Joan of Arc was not a Satanist. Just because someone was accused of having "demonic abilities", does not guarantee they were a Satanist.

There have been psychics who were xian, and xianity was against psychic ability, so sometimes those xians were also persecuted, especially in times of political upheaval and war. It doesn't mean they were with us.

Joan d'Arc was simply a psychic fanatic xian who was visited by a Yehubor angel thoughtforms, and did their bidding. She was a puppet. She wasn't the first nor the last, although she did become one of the most famous.
 
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Iamblichus
"(ca. 242–ca. 325) was a Syrian Neoplatonist and disciple of Porphyry of Tyre, the editor of Plotinus’ works. One of the three major representatives of early Neoplatonism (the third one being Plotinus himself), he exerted considerable influence among later philosophers belonging to the same tradition, such as Proclus, Damascius, and Simplicius. His work as a Pagan theologian and exegete earned him high praise and made a decisive contribution to the transformation of Plotinian metaphysics into the full-fledged system of the fifth-century school of Athens, at that time the major school of philosophy, along with the one in Alexandria. His harsh critique of Plotinus’ philosophical tenets is linked to his pessimistic outlook on the condition of the human soul, as well as to his advocacy of salvation by ritual means, known as “theurgy”. https://plato.stanford.edu/entries/iamblichus/"

Empedocles
"In the middle of the fifth century BCE, Empedocles of Acragas formulated a philosophical program in hexameter verse that pioneered the influential four-part theory of roots (air, water, earth, and fire) along with two active principles of Love and Strife, which influenced later philosophy, medicine, mysticism, cosmology, and religion. The philosophical system responded to Parmenides’ rejection of change while embracing religious injunctions and magical practices. As a result, Empedocles has occupied a significant position in the history of Presocratic philosophy as a figure moving between mythos and logos, religion and science. Modern debate arises from the lack of consensus on the number of his verse works, their relation to one another, and the coherence of his philosophical system as a whole. This entry will introduce Empedocles, his life and work—traditionally referred to as On Nature and the Purifications—as well as the scholarly debates that continue to dominate study of his philosophical system. It closes with the influence Empedocles had upon his successors. The numbering of the fragments in this article follows that of the Diels-Kranz edition [DK] and Laks and Most 2016; translations are from Laks and Most.
The sixth edition of Diels-Kranz’s Die Fragmente der Vorsokratiker remains the gold standard for the fragments of the Presocratic philosophers. In this system of classification, each Presocratic thinker is numbered (roughly) chronologically – Empedocles is DK 31 in the series, for example. Following this number (which we omit in cases where it is clear we are referring to Empedocles), fragments of each philosopher are subdivided into one of three categories: testimonia, or witnesses to the philosopher’s thought, constitute ‘A’ fragments; the actual words of the philosopher fall under the category of ‘B’ fragments; imitations come under ‘C’ fragments. After a fragment’s letter, each also receives a sequential distinguishing number. For example, the first fragment of Empedocles referred to in this article, DK 31 A 1, signals that it arises from the Diels-Kranz edition, focuses on Empedocles, and is testimonium no. 1. In 2016, a new and updated edition of the Presocratic philosophers was published with a facing translation by André Laks and Glenn W. Most. It is now essential to consult this monumental work of scholarship in addition to Diels-Kranz. For this reason, we also include notations from Laks and Most’s edition following Diels-Kranz. Laks and Most follow a different system of notation for the fragments: ‘P’ (= person) fragments include those in which a philosopher’s person is discussed. These give information on a philosopher’s biography, personality, and memorable sayings. ‘D’ (= doctrine) fragments refer to all references to the doctrine of the philosopher, including their own words. Finally, ‘R’ (= reception) fragments preserve later conceptions of the philosopher’s doctrine."


Epimenides​

Flourished: c.600 BCE - c.501 BCE

"Epimenides (flourished 6th century bce?) was a Cretan seer, reputed author of religious and poetical writings, including a Theogony, Cretica, and other mystical works. Religious theories of an Orphic character were attributed to him as well. He conducted purificatory rites at Athens, according to Plato. Stories of his advanced age, his miraculous sleep, his dealings with oracles, and his wanderings outside the body have led some scholars to regard him as a legendary figure of a shamanistic type. For his reputed claim—cited by St. Paul the Apostle (Titus 1:12)—that all Cretans are liars, Epimenides, a Cretan, is credited with invention of the paradox of the liar, in which a sentence says of itself that it is false, thus being true if it is false and false if it is true."

 
I suppose that the most prominent members of the French Enlightenment were into occultism and with the Gods.
This would also be the case of the naturalist and mathematician Georges Louis Lecrerc, better known as the Comte de Buffon.
I'm beginning to think they were.

Even Buffon's book L'histoire Naturelle was criticized by the church. If the enemy doesn't like what you do, you know you're on the right path.😅
 
The story of Patroclus and his relationship with Achilles

Patroclus is one of the most important characters of Greek mythology and especially of Homer's Iliad. As Achilles' closest friend and a key figure in the war, Patroclus is remembered as much for his heroism on the battlefield as for his profound tragedy. The story of Patroclus stands out not only as a warrior, but also as a symbol of friendship, loyalty and a tragic fate.

Patroclus is the son of Menoitios from the city of Opus. Like many heroes of Greek mythology, Patroclus' family was noble, but his childhood was shaped by misfortune. According to legend, when Patroclus was a young boy, he accidentally killed another boy during a game. This event would change his life forever. Because in Ancient Greece, killing a man, no matter how accidental, was a capital offense. His father Menoitios sends his son into exile in order to protect Patroklos and ensure his impunity. Patroclus' exile marks the period when he meets Achilles and their deep friendship begins.

While in exile, Patroclus was adopted by Achilles' father Peleus and grew up with Achilles. Achilles and Patroclus grew up together and were trained as warriors. Patroclus is one of the many heroes trained by Kheiron. Kheiron is recognized as one of the wisest centaurs in Greek mythology and is the trainer of warriors and heroes.

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Patroclus' relationship with Achilles is based on deep friendship and loyalty. The nature of this relationship is not explicitly stated in Homer's Iliad, but the importance of Patroclus in Achilles' life is evident in many parts of the epic. Patroclus is Achilles' closest friend, confidant and supporter on the battlefield. In contrast to Achilles' angry and proud character, Patroclus is more calm and understanding. This makes their relationship important as a balancing factor.

Patroclus is best known in history for his role in the Trojan War. Patroclus participates in the war with Achilles. However, at an important turning point in the war, a disagreement arises between Achilles and Agamemnon, the leader of the Greek army. As a result of this disagreement, Achilles withdraws from the war because his pride is hurt and refuses to fight. This is a big blow for the Greek army and they are weakened against the Trojan army.

Patroclus, meanwhile, sees that the Greek army is in a difficult situation and begs Achilles to return to the battle. However, Achilles refuses to return to the battle because he is too fond of his honor. At this point, Patroclus makes a big decision: He decides to put on Achilles' armor and go to the battlefield instead. In this decision, Patroclus wants both to raise the morale of the Greek army and to keep Achilles' glory alive. Patroclus' aim is to push back the Trojan army and ensure that the Greeks regain the upper hand in the war.

When Patroklos puts on Achilles' armor and appears on the battlefield, everyone mistakes him for Achilles. This boosts the morale of the Greek army and the Trojan army begins to retreat. Patroklos fights with great courage in Achilles' armor and kills many Trojan soldiers. He even achieves an important success by killing Sarpedon, one of the chief commanders of the Trojan army.

However, although Patroklos is not a mighty warrior like Achilles, he gets caught up in the excitement of the battle and forgets the instructions given to him by him and advances to the walls of Troy. Achilles had told Patroclus to only defend the Greek army, but not to go beyond the walls of Troy. However, despite this warning, Patroclus charges forward and encounters Hector in front of the walls.

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Patroclus' tragic end begins with his encounter with Hector. Hector is the greatest warrior of Troy and, mistaking Patroclus for Achilles, decides to fight him. Meanwhile, the gods begin to intervene in the battle. Apollo attacks Patroklos from behind, shattering his armor and weakening his strength. Without armor, Patroklos is at a great disadvantage when he faces Hector.

Hector manages to kill Patroklos and realizes that he is not Achilles. However, Patroclus says the following words to Hector before he dies: “Achilles will kill you to avenge me.” These prophetic words will determine Hector's fate and change the course of the Trojan War.

The death of Patroclus is one of the most important turning points of the Iliad. The news of Patroclus' death shakes Achilles deeply and plunges him into great grief. Although Achilles had refused to return to battle until Patroclus' death, this loss changes him completely. Achilles vows to return to the battlefield to avenge the death of his friend. Patroclus' death fuels Achilles' anger and desire for revenge and leads him to kill Hector, Troy's greatest warrior.

Achilles organizes Patroclus' funeral with great pomp. Patroclus' body is cremated and Achilles organizes funeral games to honor his memory. These games are one of the important rituals that show the respect for heroes in Ancient Greek culture. During Patroclus' funeral games, competitions between Greek warriors are organized and Achilles makes a great effort to keep the memory of his friend alive.

Patroclus' funeral
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Controversies about the Relationship between Patroclus and Achilles

The friendship of Patroclus and Achilles was seen as a deep bond in the Ancient Greek world. The nature of their relationship has led to debates throughout history as to whether they were lovers or best friends. In Ancient Greece, friendship and comradeship in war were woven with deep emotional bonds. The relationship between Patroclus and Achilles has led to different interpretations as to whether it was simply a friendship or a romantic bond.

In ancient Greece, same-sex relationships were common and socially accepted. For this reason, some classical authors and later writers have argued that this relationship involved some kind of romantic bond. However, Homer does not explicitly state the nature of this relationship in the Iliad; it is interpreted more in terms of friendship and brotherhood.

Patroclus and Achilles
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Patroclus is remembered in Greek mythology not only as Achilles' friend, but also as a great hero. His sacrifice, his bravery on the battlefield for his friend, and ultimately his tragic death, occupy an important place in Greek heroic culture. Patroclus' death is one of the most important events in the story of Achilles.

Patroclus' loyalty and heroism are matched by his courage on the battlefield. He is not only a figure overshadowed by Achilles; he is also a hero in his own right. His tragedy, however, is that his courage and sacrifices in battle result in his death. Patroclus, like many characters in the Iliad, is a figure who succumbs to the inevitability of fate, and his death brings Achilles' story to its climax.


Patroclus' Influence on Achilles

The death of Patroclus is one of the most dramatic events of the Iliad. It is considered the turning point in Achilles' life and completely changes his character. Whereas at the beginning of the war there was an arrogant, angry and proud Achilles, with the death of Patroclus there is an Achilles in mourning, in deep pain and full of desire for revenge.

Achilles' love for Patroclus is the most important factor that brings him back to the battlefield. With the loss of Patroclus, Achilles gives up his own desire for immortality and his personal ambitions. In order to avenge Patroclus, Achilles deliberately takes steps to hasten his own death. Because he knows that after he kills Hector, he will also die. But this is no longer important to Achilles. What is important for him is to keep Patroclus' memory alive and avenge his friend. This makes the human weaknesses and emotional depth of Achilles' character more apparent.

Achilles weeps over the death of Patroclus and his anger reaches its peak. This shows the depth of friendship and loyalty between the heroes in Greek mythology. After Patroklos' death, Achilles' anger is so intense that he drags and humiliates Hector's corpse after killing him. However, when Priamos comes to Achilles to retrieve his son's body and shares his grief, Achilles' anger is calmed. At this point, Patroclus' death reawakens not only a sense of revenge, but also humanity and empathy.

The death of Patroclus and his relationship with Achilles had a great impact on Ancient Greek literature and later on Western culture. Philosophers such as Plato analyzed the relationship between Patroclus and Achilles in depth. In Plato's works, especially in his dialogue Symposium, this relationship is discussed in terms of “idealized love” and comradeship. Plato argues that such friendships and relationships contribute to a virtuous and heroic life.

Looking at the history of art, the friendship of Patroclus and Achilles has inspired many artists. Especially Renaissance paintings and sculptures depicted the relationship of these two heroes in dramatic scenes. The death scene of Patroclus is a common theme in art. Achilles' mourning has continued to be a strong theme in both literature and visual art.

The death of Patroclus shows how profound the loss of a friend can be and its effect on heroes. In Greek culture, Patroclus' sacrifice and friendship is seen as a virtue as important as heroism. Patroclus is remembered not for his heroism on the battlefield, but for his loyalty and sacrifice to his friend. This makes him one of the most memorable figures of Greek mythology.

Patroclus may seem like a character in Greek mythology overshadowed by Achilles, but he is a hero in his own right. His story becomes a symbol of loyalty, friendship and sacrifice. His heroism in the Trojan War, his tragic death and especially his influence on Achilles make him one of the most tragic and poignant figures in mythology.

Patroclus' story also helps us understand Achilles' mortality and human frailty. Patroclus is not only Achilles' comrade-in-arms on the battlefield, but also a friend who brings out his soul and human side. This relationship adds a deeply human dimension to the heroic narratives of mythology and has inspired many artists and writers throughout history.
 
I would like to thank you very much for your support, Charlotte666. Your message reached me after I had already started recording the "Imhotep" project, which is now thriving. However, I won't be posting it here for another 2-3 days, as I unfortunately still have some work commitments and therefore often have to take time off. The practical exercises, which take 2-3 hours a day, also take up some of my time, so I can usually only work on the project for a maximum of 1 hour.

Hail Satanas!
Hail Luciferus!
Hail Wotanas!
Of course, I understand. Life can get in the way. I also am limited with the time I have. I've been researching Imhotep and others for a few days, although I'm still a bit trepidatious about the information I've gathered, as I'm not sure about its accuracy.
 
Romanian Satanic Personalities

I left out a few bigger personalities that will get their own longer essays, but this does have 10+ of the greatest Satanic Personalities of Romanian history.
I'll be working on similar documents for other nations.

Any personalities mentioned here or their works mentioned here are absolutely worth checking out and looking into for any Zevism, but especially our Romanian Zevism.
 

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Romanian Satanic Personalities

I left out a few bigger personalities that will get their own longer essays, but this does have 10+ of the greatest Satanic Personalities of Romanian history.
I'll be working on similar documents for other nations.

Any personalities mentioned here or their works mentioned here are absolutely worth checking out and looking into for any Zevism, but especially our Romanian Zevism.
Thanks I dowload
 
Romanian Satanic Personalities

I left out a few bigger personalities that will get their own longer essays, but this does have 10+ of the greatest Satanic Personalities of Romanian history.
I'll be working on similar documents for other nations.

Any personalities mentioned here or their works mentioned here are absolutely worth checking out and looking into for any Zevism, but especially our Romanian Zevism.
Thanks to this PDF I now have download books about the first personality that appears in the pdf Mircea Eliade
 
Thanks to this PDF I now have download books about the first personality that appears in the pdf Mircea Eliade
I do recommend Hyperborean Dacia next, but Eliade is a great author.
 

Satanic Personalities List

Updated: 10/1/2024
Tag for project head: @Karnonnos [JG]

The purpose of this list is to organize what articles currently exist.
Note: Multiple authors can submit articles or other content or edits for the same Personality. What is listed below does not reflect the final product.

Full Articles:

 
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Solon the Father of Law

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Solon was one of the most important legislators and reformers of Athens in Ancient Greece, who lived between 638-558 BC. his life and works are full of reforms that radically changed the political, economic and social structure of Athens. He is known as a statesman who laid the foundations of Athenian democracy and made important arrangements to ensure justice and social balance. Solon's story tells the story of the transformation from an economic system based on slavery to a society where the first seeds of democracy were sown.

Solon was born into an aristocratic family, but it is thought that his family was not very wealthy. Coming from the established aristocratic class of Athens, Solon was brought up among the traditional nobility, but personally had more democratic values. Despite his aristocratic background, Solon is known for his reforms that focused on improving the welfare of the people and ensuring social justice. Solon is known to have been an educated young man and gained wealth through trade.


His Contribution to Literature

Solon was also famous as a poet and writer. In his poetry he wrote about moral values, social justice and political reform. Solon's poetry contains writings that express his political views and prioritize the welfare and order of society. Solon's talent as a poet helped him both in his political career and in his public reputation. In his poems, he defended justice, morality and order, and gave strong messages to the Athenians.

Solon's poems often refer to Solon addressing the Athenian people and making laws for their welfare. These works are important for understanding the thinking behind Solon's reforms, because his writings as a poet reflect the ideological underpinnings of his reforms. For example, he criticized the gap between the rich and the poor and expressed in his poetry the steps he took to reduce inequalities.


Solon's Intervention in Athens' Political Crisis

Solon's political career began at a time when Athens was experiencing internal turmoil and serious social inequalities. At that time, Athens was ruled by aristocrats and the rich, and most of the people lived in poverty. Society was on the brink of a major economic and social crisis. Many citizens had fallen into slavery due to debts and had lost their land. This was causing serious polarization and internal unrest in Athenian society. On the one hand, the aristocratic class held political power, while the lower classes lived in great poverty.

In Athens, the exploitation of the poor people by the rich aristocrats and the prevalence of debt slavery had reached the point of revolt. The people began to revolt against economic injustices and the society was about to be dragged into a great civil war. At this stage, both the rich and the poor commissioned Solon to solve this problem. It was believed that he would be a fair and balanced leader who would protect the rights of all.

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Solon's Reforms and Laws

Solon was elected as archon (chief judge) to solve these social and economic problems in Athens. Solon, who was appointed as archon, undertook the task of making balanced reforms that would satisfy all segments of society. However, his reforms were aimed at improving the whole of society, not just one class. Solon's reforms led to radical changes in the political and social structure of Athens.

Seisachtheia - Debt Relief and Abolition of Slavery
One of Solon's most famous reforms is the debt relief law called Seisachtheia, or “removal of burdens”. With this reform, Solon freed Athenians who had become slaves due to debts from slavery. It also allowed those who had lost their land to regain possession of it. This reform meant an end to debt slavery and debt relief for the poor. Solon also banned the pledging of land for debt and ensured that Athenian citizens would no longer be enslaved. This step brought great relief to society.

Achieving Balance between Social Classes
Solon divided society into four classes to balance political power in Athens. These classes were based on the economic power and income of the citizens:

Pentakosiomedimnoi: The richest class, large landowners.
Hippeis: Rich farmers, those who could afford to serve as horsemen in war.
Zeugitai: Middle-class farmers, those who served as infantry soldiers.
Thetes: The poorest class, landless peasants and laborers.

To balance these classes, Solon also made political participation class-based. The richest class could run for the highest government posts, but lower classes could also play a certain role in politics. Thus, Solon tried to ensure that not only the rich but also the wider society participated in governance. However, the poorest class, the thetes, still had a limited role in decision-making.

Strengthening the People's Council and The Courts
Solon strengthened the popular assembly and the courts to establish a more democratic structure in Athens. The People's Assembly (Ekklesia) became a body that all male citizens could attend and had a say in important state matters. This led to increased political participation of the people. Solon also gave the people a direct say in the justice system by establishing popular courts called Heliaia. Citizens could now oversee the implementation of the laws and participate in the trials.

New Constitution
Solon revised the laws in force in Athens and drafted a new constitution. This constitution had a structure that balanced the rights of the rich and the poor. Solon's reform aimed to achieve social justice in Athens. The laws were designed to protect everyone's interests, and Solon forbade them to be changed for ten years to ensure that they would remain valid for a long time.

Economic Reforms
Solon's reforms were not limited to the political and social spheres; economic reforms also played an important role. He took various measures to revitalize Athens' trade and agricultural economy. For example, Athenian citizens were banned from exporting agricultural products except olive oil. This was intended to strengthen Athens' foreign trade while protecting the domestic supply of agricultural products. In addition, craftsmanship and trade were encouraged to improve the economic welfare of the poor.


Solon's Later Years and his self-isolation

After implementing his reforms, Solon announced that he would stay away from Athens for ten years and observe the reforms take hold. During this time, Solon visited various countries, such as Egypt and Cyprus, and engaged in trade. When he returned home after leaving Athens, he did not see his reforms fully implemented. Despite Solon's reforms, internal strife continued in Athens and the tyrannical regime of Peisistratos began. Solon did not support Peisistratos' tyranny, but he did not completely oppose him either.

When Solon returned to Athens in his old age, he found that his reforms had not been fully implemented and the tyrannical regime of Peisistratos had begun, but he did not openly oppose his rule. Although he did not support Peisistratos' tyranny, the tyrant is known to have respected Solon and benefited from his prestige. Peisistratos remained faithful to the general outlines of Solon's laws and preserved his reforms. During this period, Solon remained in the background in Athens, but continued to be a sage whose ideas and advice were sought.

Although the exact year of Solon's death is not known, it is estimated that he died around 558 BC. Even after his death, the Athenian people held him in high esteem and Solon was considered a cornerstone in the development of Athenian democracy. His reforms laid the foundation for the democratic system that followed the tyranny of Peisistratos and became one of the most important symbols of justice, law and social order in Athens for centuries.


Solon's Influence
His laws and reforms formed the cornerstones of Athenian democracy, and these reforms continued to have an impact on the Greek world and the world at large for centuries. Solon, on the one hand, limited the power of the aristocratic class and granted political rights to a wider mass of people, while on the other hand, he attached great importance to the preservation of social balance. Therefore, his reforms were neither fully democratic nor aristocratic. However, this balance paved the way for the preservation of social peace and the development of a democratic structure in Athens.

Foundations of Athenian Democracy
Solon laid the foundations of Athenian democracy, especially by strengthening the popular assembly and the courts. His reforms were further developed centuries later by Kleisthenes and Pericles and a full democratic system was established in Athens. This process initiated by Solon was later taken as an example by many city-states in the Greek world.

Rule of Law
His reforms were based on the rule of law and the provision of justice. His adjustments to the legal system aimed to ensure both the participation of the people in governance and the equal distribution of justice. This served as a model for the developing judicial system of Athens. Solon's understanding of justice and equality became an important reference point in the philosophy of law in later periods.

His Impact Around the World
His ideas and reforms had great influence beyond the Greek world. The Roman Empire and later European legal systems were influenced by Solon's laws. His democratic principles played an important role in the development of modern legal and political philosophy.

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Solon's name has been revered in Athens and throughout the Greek world for centuries. Athenians saw him as a symbol of justice, wisdom and balanced government. His reforms are considered to be the first step in the processes that ushered in the golden age of Athens and have been emulated by many philosophers, thinkers and legislators throughout history.

Solon is honored with monuments in Athens and his name is among the most important leaders in Greek history. His legacy is centered around the principles of democratic values, social justice and the rule of law, which have left a lasting mark on both Ancient Greece and world history.

Solon's story is one of the best examples of how a statesman can influence society not only in his own time but also in the future. His reforms were based on justice and social balance and reshaped the political and social structure of Athens. For this reason, Solon continues to be remembered as one of the most important and respected figures in Athenian history.
 

Hypatia (370 - 415)​


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The life of Hypatia was one enriched with a passion for knowledge. Hypatia was the daughter of Theon, who was considered one of the most educated men in Alexandria, Egypt. Theon raised Hypatia in a world of education. Most historians now recognize Hypatia not only as a mathematician and scientist, but also as a philosopher.

Historians are uncertain of different aspects of Hypatia's life. For example, Hypatia's date of birth is one that is highly debated. Some historians believe that Hypatia was born in the year 370 AD. On the other hand, others argue that she was an older woman (around 60) at the time of her death, thus making her birth in the year 355 AD.

Throughout her childhood, Theon raised Hypatia in an environment of thought. Historians believe that Theon tried to raise the perfect human. Theon himself was a well known scholar and a professor of mathematics at the University of Alexandria. Theon and Hypatia formed a strong bond as he taught Hypatia his own knowledge and shared his passion in the search for answers to the unknown. As Hypatia grew older, she began to develop an enthusiasm for mathematics and the sciences (astronomy and astrology).

Most historians believe that Hypatia surpassed her father's knowledge at a young age. However, while Hypatia was still under her father's discipline, he also developed for her a physical routine to ensure for her a healthy body as well as a highly functional mind. In her education, Theon instructed Hypatia on the different religions of the world and taught her how to influence people with the power of words. He taught her the fundamentals of teaching, so that Hypatia became a profound orator. People from other cities came to study and learn from her.

Hypatia's studies included astronomy, astrology, and mathematics. References in letters by Synesius, one of Hypatia's students, credit Hypatia with the invention of the astrolabe, a device used in studying astronomy. However, other sources date this instrument back at least a century earlier. Claudius Ptolemy wrote extensively on the projection used on the plane astrolabe, and Hypatia's father wrote an astrolabe treatise that was the basis for much of what was written later in the Middle Ages. Hypatia did teach about astrolabes as Synesius had an instrument made that was arguably a form of astrolabe.

Hypatia was known more for the work she did in mathematics than in astronomy, primarily for her work on the ideas of conic sections introduced by Apollonius. She edited the work On the Conics of Apollonius, which divided cones into different parts by a plane. This concept developed the ideas of hyperbolas, parabolas, and ellipses. With Hypatia's work on this important book, she made the concepts easier to understand, thus making the work survive through many centuries. Hypatia was the first woman to have such a profound impact on the survival of early thought in mathematics.

Hypatia lived in Alexandria when Christianity started to dominate over the other religions. In the early 390's, riots broke out frequently between the different religions. Cyril, a leader among the Christians, and Orestes, the civil governor, opposed each other. Hypatia was a friend of Orestes and it is believed that Cyril spread virulent rumors about her. In 415 AD, on Hypatia's way home, a mob attacked her, stripped her and killed her with pieces of broken pottery. Later, the mob dragged her through the streets.

Hypatia's life ended tragically, however her life's work remained. Later, Descartes, Newton, and Leibniz expanded on her work. Hypatia made extraordinary accomplishments for a woman in her time. Philosophers considered her a woman of great knowledge and an excellent teacher.

 
Solon the Father of Law

antik-yunanin-yedi-bilgesinden-biri-solon-1726359006.jpg

Solon was one of the most important legislators and reformers of Athens in Ancient Greece, who lived between 638-558 BC. his life and works are full of reforms that radically changed the political, economic and social structure of Athens. He is known as a statesman who laid the foundations of Athenian democracy and made important arrangements to ensure justice and social balance. Solon's story tells the story of the transformation from an economic system based on slavery to a society where the first seeds of democracy were sown.

Solon was born into an aristocratic family, but it is thought that his family was not very wealthy. Coming from the established aristocratic class of Athens, Solon was brought up among the traditional nobility, but personally had more democratic values. Despite his aristocratic background, Solon is known for his reforms that focused on improving the welfare of the people and ensuring social justice. Solon is known to have been an educated young man and gained wealth through trade.


His Contribution to Literature

Solon was also famous as a poet and writer. In his poetry he wrote about moral values, social justice and political reform. Solon's poetry contains writings that express his political views and prioritize the welfare and order of society. Solon's talent as a poet helped him both in his political career and in his public reputation. In his poems, he defended justice, morality and order, and gave strong messages to the Athenians.

Solon's poems often refer to Solon addressing the Athenian people and making laws for their welfare. These works are important for understanding the thinking behind Solon's reforms, because his writings as a poet reflect the ideological underpinnings of his reforms. For example, he criticized the gap between the rich and the poor and expressed in his poetry the steps he took to reduce inequalities.


Solon's Intervention in Athens' Political Crisis

Solon's political career began at a time when Athens was experiencing internal turmoil and serious social inequalities. At that time, Athens was ruled by aristocrats and the rich, and most of the people lived in poverty. Society was on the brink of a major economic and social crisis. Many citizens had fallen into slavery due to debts and had lost their land. This was causing serious polarization and internal unrest in Athenian society. On the one hand, the aristocratic class held political power, while the lower classes lived in great poverty.

In Athens, the exploitation of the poor people by the rich aristocrats and the prevalence of debt slavery had reached the point of revolt. The people began to revolt against economic injustices and the society was about to be dragged into a great civil war. At this stage, both the rich and the poor commissioned Solon to solve this problem. It was believed that he would be a fair and balanced leader who would protect the rights of all.

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Solon's Reforms and Laws

Solon was elected as archon (chief judge) to solve these social and economic problems in Athens. Solon, who was appointed as archon, undertook the task of making balanced reforms that would satisfy all segments of society. However, his reforms were aimed at improving the whole of society, not just one class. Solon's reforms led to radical changes in the political and social structure of Athens.

Seisachtheia - Debt Relief and Abolition of Slavery
One of Solon's most famous reforms is the debt relief law called Seisachtheia, or “removal of burdens”. With this reform, Solon freed Athenians who had become slaves due to debts from slavery. It also allowed those who had lost their land to regain possession of it. This reform meant an end to debt slavery and debt relief for the poor. Solon also banned the pledging of land for debt and ensured that Athenian citizens would no longer be enslaved. This step brought great relief to society.

Achieving Balance between Social Classes
Solon divided society into four classes to balance political power in Athens. These classes were based on the economic power and income of the citizens:

Pentakosiomedimnoi: The richest class, large landowners.
Hippeis: Rich farmers, those who could afford to serve as horsemen in war.
Zeugitai: Middle-class farmers, those who served as infantry soldiers.
Thetes: The poorest class, landless peasants and laborers.

To balance these classes, Solon also made political participation class-based. The richest class could run for the highest government posts, but lower classes could also play a certain role in politics. Thus, Solon tried to ensure that not only the rich but also the wider society participated in governance. However, the poorest class, the thetes, still had a limited role in decision-making.

Strengthening the People's Council and The Courts
Solon strengthened the popular assembly and the courts to establish a more democratic structure in Athens. The People's Assembly (Ekklesia) became a body that all male citizens could attend and had a say in important state matters. This led to increased political participation of the people. Solon also gave the people a direct say in the justice system by establishing popular courts called Heliaia. Citizens could now oversee the implementation of the laws and participate in the trials.

New Constitution
Solon revised the laws in force in Athens and drafted a new constitution. This constitution had a structure that balanced the rights of the rich and the poor. Solon's reform aimed to achieve social justice in Athens. The laws were designed to protect everyone's interests, and Solon forbade them to be changed for ten years to ensure that they would remain valid for a long time.

Economic Reforms
Solon's reforms were not limited to the political and social spheres; economic reforms also played an important role. He took various measures to revitalize Athens' trade and agricultural economy. For example, Athenian citizens were banned from exporting agricultural products except olive oil. This was intended to strengthen Athens' foreign trade while protecting the domestic supply of agricultural products. In addition, craftsmanship and trade were encouraged to improve the economic welfare of the poor.


Solon's Later Years and his self-isolation

After implementing his reforms, Solon announced that he would stay away from Athens for ten years and observe the reforms take hold. During this time, Solon visited various countries, such as Egypt and Cyprus, and engaged in trade. When he returned home after leaving Athens, he did not see his reforms fully implemented. Despite Solon's reforms, internal strife continued in Athens and the tyrannical regime of Peisistratos began. Solon did not support Peisistratos' tyranny, but he did not completely oppose him either.

When Solon returned to Athens in his old age, he found that his reforms had not been fully implemented and the tyrannical regime of Peisistratos had begun, but he did not openly oppose his rule. Although he did not support Peisistratos' tyranny, the tyrant is known to have respected Solon and benefited from his prestige. Peisistratos remained faithful to the general outlines of Solon's laws and preserved his reforms. During this period, Solon remained in the background in Athens, but continued to be a sage whose ideas and advice were sought.

Although the exact year of Solon's death is not known, it is estimated that he died around 558 BC. Even after his death, the Athenian people held him in high esteem and Solon was considered a cornerstone in the development of Athenian democracy. His reforms laid the foundation for the democratic system that followed the tyranny of Peisistratos and became one of the most important symbols of justice, law and social order in Athens for centuries.


Solon's Influence
His laws and reforms formed the cornerstones of Athenian democracy, and these reforms continued to have an impact on the Greek world and the world at large for centuries. Solon, on the one hand, limited the power of the aristocratic class and granted political rights to a wider mass of people, while on the other hand, he attached great importance to the preservation of social balance. Therefore, his reforms were neither fully democratic nor aristocratic. However, this balance paved the way for the preservation of social peace and the development of a democratic structure in Athens.

Foundations of Athenian Democracy
Solon laid the foundations of Athenian democracy, especially by strengthening the popular assembly and the courts. His reforms were further developed centuries later by Kleisthenes and Pericles and a full democratic system was established in Athens. This process initiated by Solon was later taken as an example by many city-states in the Greek world.

Rule of Law
His reforms were based on the rule of law and the provision of justice. His adjustments to the legal system aimed to ensure both the participation of the people in governance and the equal distribution of justice. This served as a model for the developing judicial system of Athens. Solon's understanding of justice and equality became an important reference point in the philosophy of law in later periods.

His Impact Around the World
His ideas and reforms had great influence beyond the Greek world. The Roman Empire and later European legal systems were influenced by Solon's laws. His democratic principles played an important role in the development of modern legal and political philosophy.

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Solon's name has been revered in Athens and throughout the Greek world for centuries. Athenians saw him as a symbol of justice, wisdom and balanced government. His reforms are considered to be the first step in the processes that ushered in the golden age of Athens and have been emulated by many philosophers, thinkers and legislators throughout history.

Solon is honored with monuments in Athens and his name is among the most important leaders in Greek history. His legacy is centered around the principles of democratic values, social justice and the rule of law, which have left a lasting mark on both Ancient Greece and world history.

Solon's story is one of the best examples of how a statesman can influence society not only in his own time but also in the future. His reforms were based on justice and social balance and reshaped the political and social structure of Athens. For this reason, Solon continues to be remembered as one of the most important and respected figures in Athenian history.

Hello brother. How are you making these articles so quickly? Although they appear good on the surface, I don't see any source material or anything to indicate where this information was derived from. This is important not just now, but also later as others may wish to add to this work and would need to understand how to evaluate specific statements or facts. Similarly, it makes it easier for JG Karnonnos or others to verify what is written.
 
Hello brother. How are you making these articles so quickly? Although they appear good on the surface, I don't see any source material or anything to indicate where this information was derived from. This is important not just now, but also later as others may wish to add to this work and would need to understand how to evaluate specific statements or facts. Similarly, it makes it easier for JG Karnonnos or others to verify what is written.


Hello, actually the answer to this question is very personal and I am glad you noticed my effort.

I have the whole day free at the moment and I usually dedicate all my time to my research. I don't write a single article at a single moment. Many of the articles I have posted in the past days were written piece by piece at the same time. If you notice, the stories of the personalities I share are usually intertwined. (like Meleager and Atalanta) I write them in small bits and pieces in my native Turkish, and then when it's time to share them with the community, I edit them and translate them into English using DeepL, I can translate them myself, but it's easier for me to get help from AI. Because I write my articles more conveniently and faster in my native language.

In fact, if I am fully committed, I can maybe even produce 3 articles a day. But the cons here are the following. The DeepL app translates my native language into English quite inaccurately, and going back and checking afterwards tires me even more than writing the article itself.

As for the bibliography, I use information sources in my native language. There are many videos on Youtube that tell the life stories of these characters. There are many sites like Wikipedia. However, I don't think I am yet aware enough to put my writings through a Satanic lens. For this reason, I present to people that I read directly what is told in history without changing it at all

Of course, writing what I read and hear from historical sources and videos leads to some information problems. Like the homosexual nickname for Alexander the Great. However, such mistakes are already corrected by HPHC and other knowledgeable Zevism brothers.

this project is perfect for me. I am grateful to the esteemed HPHC for giving such an opportunity.
 
I would like to write something about artists like Da Vinci or Botticelli. Botticelli was influenced a lot by the Platonic Academy, which wanted to bring back to Italy the ideas of the Ancient Past. I could write something about that too, even if I'm not 100% sure it is something good or something corrupted.
One thing I don't understand is, should I do my research and then post everything in this thread? Or should I send it to JG Karnonnos? I need a guideline.
 
I would like to write something about artists like Da Vinci or Botticelli. Botticelli was influenced a lot by the Platonic Academy, which wanted to bring back to Italy the ideas of the Ancient Past. I could write something about that too, even if I'm not 100% sure it is something good or something corrupted.
One thing I don't understand is, should I do my research and then post everything in this thread? Or should I send it to JG Karnonnos? I need a guideline.
Oh really? i have been wanting to share a post about Davinci. i have even written part of the article for 2 days, but i still need time to complete it because there is so much information about Davinci. if you wish, i can send you what i have written via DM and we can even write it together.
 
Oh really? i have been wanting to share a post about Davinci. i have even written part of the article for 2 days, but i still need time to complete it because there is so much information about Davinci. if you wish, i can send you what i have written via DM and we can even write it together.
Yes, it could be fun. Send me everything you want
 
Unfortunately, I still need more time to present Imhotep properly. I will then make a pdf file available for download, as the scope of the work is too large to put it here.
I have tried to compile a lot of sources from different languages and I will provide page references for everything. I will then summarize the highlights in the forum to whet your appetite for the pdf. Let me surprise you. Until then, I wish you all the continued blessing of Lord Satanas and his hellish demons.
Hail Satanas!
Hail Luciferus!
Hail Wotanas!
 
Juliancng8851obverse.jpg

Emperor Julian the “Apostate”
Flavius Claudius Julianus (331–June 26, 363) was a Roman Emperor (361–363) of the Constantinian dynasty. He was known as the last Pagan emperor and attempted to halt the spread of Christianity that had been spreading rapidly since the 2nd century, for his rule saw swift religious reforms driven by a desire to return Rome to its polytheistic roots and minimize the influence of Christianity with strict, anti-Christian edicts. Furthermore, Julian was initiated into at least two mystery schools during his life, receiving his Pagan education from Neo-Platonic philosophers like his teacher, Maximus of Ephesus, a student of Iamblichus (Tierney 593). As an emperor, philosopher, and soldier, Julian stands out as a remarkable figure in the late days of Rome. This exploration will reveal his upbringing and rise to power, rule, and Hellenistic affiliations, presenting him as a heroic example against the corruption of Judeo-Christianity.

Julian’s early life was marked by significant stress and anxiety. Raised in Arian Christianity under the guidance of a bishop, he ultimately rejected Christianity in favor of Greek Hellenism by the age of twenty (Tierney 585–586; Wikisource contributors). In 337, to secure his position as sole emperor, Julian’s zealous Arian Christian cousin, Constantius II, orchestrated a massacre of Julian’s family, leaving only Julian and his half-brother Gallus alive. They were subsequently exiled to the imperial estate of Macellum in Cappadocia. Their exile ended when Julian turned 18, and in 351, he returned to Asia Minor to study Neo-Platonism (New World Encyclopedia).

Julian quickly rose to prominence when he was called to serve Rome. His brother Gallus, who preceded him, became a tyrant and was executed in 354. In response, Constantius II turned to his only remaining male relative, Julian, appointing him “Caesar of the West” to assist in defending against surrounding barbarian nations. Over the next five years, Julian achieved a series of victories, leading his men to proclaim him emperor. Although civil war seemed likely, it did not occur, as Constantius II died and reportedly recognized Julian as emperor in his last will (New World Encyclopedia). Consequently, Julian was free to rule Rome as he saw fit.

Now, to focus Julian further as a personality worth contributing to the Joy of Satanas, the following events followed:

After gaining the purple, Julian started a religious reformation of the state, which was intended to restore the lost strength [Hellenic Polytheism] of the Roman State. He also forced the Christian church to return the riches, or fines equaling them, looted from the pagan temples after the Christian religion was made legitimate by Constantine. He supported the restoration of the old Roman faith, based on polytheism. His laws tended to target wealthy and educated Christians, and his aim was not to destroy Christianity but to drive the religion out of "the governing classes of the empire—much as Buddhism was driven back into the lower classes by a revived Confucian mandarinate in thirteenth-century China” (Brown, as cited in New World Encyclopedia).

The anti-Christian edicts provide some of the clearest evidence of Julian’s policies. In his school edict, he prohibited Christian teachers from using any pagan texts, stating, “If they want to learn literature, they have Luke and Mark: Let them go back to their churches and expound on them” (Brown, as cited in New World Encyclopedia). This aimed to diminish Christian influence on youth education and financially starve Christian scholars, tutors, and teachers. Additionally, the Tolerance Edict of 362 “decreed the reopening of pagan temples and the restitution of alienated temple properties” (New World Encyclopedia). Julian established new priesthoods for these temples, excluded Christians from court and state positions, and revoked grants and immunities for Christian bishops (Tierney 596). Overall, these measures sought to marginalize Christians as much as possible.

Julian, however, died early, leaving his legacy with him. With a retreat, on June 26, 363, Julian died near Maranga, aged 31, during a battle against the Sassanid army. Afterwards, the Christian tide swept in, and Rome would never see a Pagan ruler again, but this does not diminish his heroic ideals and his pious nature towards the true gods that he displayed. Therefore, from three of his most notable works, that is his “Hymn to the Mother of the Gods and his “Hymn to King Helios, as well as a “Fragment of a letter to a priest,” some of his wisdom is illustrated (please note this is not exhaustive):

It is without doubt that Julian was a member of the Mithraic Mysteries and Eleusinian Mysteries. Furthermore, like in the Joy of Satanas today, he understood the Gods as both real and allegorical, as well as syncretic across cultures (Wikisource contributors; Tierney).

From the “Hymn to King Helios:”

“For I am a follower of King Helios. And of this fact I possess within me, known to myself alone, proofs more certain than I can give.”

“Besides these, another marvelous activity of Helios the King of the All is that by which he endows with superior lot the nobler races — I mean gods, daemons, heroes, and those divided souls which remain in the category of model and archetype and never give themselves over to bodies.”

“For the priests of the mysteries tell us what they have been taught by the gods or mighty daemons…”

“For the Romans themselves not only belong to the Greek race, but also the sacred ordinances and the pious belief in the gods which they have established and maintain are, from beginning to end, Greek. And beside this they have established a constitution not inferior to that of any one of the best governed states, if indeed it be not superior to all others that have ever been put into practice.”


From the “Hymn to the Mother of the Gods:”

“Who then is the Mother of the Gods? She is the source of the intellectual and creative gods, who in their turn guide the visible gods: she is both the mother and the spouse of mighty Zeus; she came into being next to and together with the great creator; she is in control of every form of life, and the cause of all generation; she easily brings to perfection all things that are made; without pain she brings to birth, and with the father's aid creates all things that are; she is the motherless maiden, enthroned at the side of Zeus, and in very truth is the Mother of all the Gods.”

From the “Fragment of a letter to a priest” (which provides the most practical wisdom for an Zevism):

“Though just conduct in accordance with the laws of the state will evidently be the concern of the governors of cities, you in your turn will properly take care to exhort men not to transgress the laws of the gods, since those are sacred.”

“…and the gods created us all together, at the first when the world began, not one man and one woman only, but many men and many women at once.”

“Then let everyone make the basis of his conduct moral virtues, and actions like these, namely reverence towards the gods, benevolence towards men, personal chastity; and thus let him abound in pious acts, I mean by endeavoring always to have pious thoughts about the gods, and by regarding the temples and images of the gods with due honour and veneration, and by worshipping the gods as though he saw them actually present.”

“For zeal to do all that is in one's power is, in truth, a proof of piety, and it is evident that he who abounds in such zeal thereby displays a higher degree of piety; whereas he who neglects what is possible, and then pretends to aim at what is impossible, evidently does not strive after the impossible, since he overlooks the possible. For even though God stands in need of nothing, it does not follow that on that account nothing ought to be offered to him. He does not need the reverence that is paid in words. What then? Is it rational to deprive him of this also? By no means. It follows then that one ought not to deprive him either of the honour that is paid to him through deeds, an honour which not three years or three thousand years have ordained, but all past time among all the nations of the earth.”

“And it is reasonable to honour the priests also as officials and servants of the gods; and because they minister to us what concerns the gods, and they lend strength to the gods' gift of good things to us; for they sacrifice and pray on behalf of all men.”

“As for men who with reckless minds work wickedness against the priests of the deathless gods and plot against their privileges with plans that fear not the gods, never shall such men travel life's path to the end, men who have sinned against the blessed gods whose honour and holy service those priests have in charge."


*All quotes sourced from Wikisource contributors.
Works Cited

Brown, Peter Robert Lamont. The World of Late Antiquity: AD 150-750. (Library of world civilization) New York: W.W. Norton, 1989.

"Julian the Apostate." New World Encyclopedia, . 12 May 2024, 09:46 UTC. 4 Oct 2024, 20:10 <https://www.newworldencyclopedia.org/p/index.php?title=Julian_the_Apostate&oldid=1143586

Tierney, Michael. “Julian the Apostate and the Religion of Hellenism.” Studies: An Irish Quarterly Review, vol. 20, no. 80, 1931, pp. 583–97. JSTOR, http://www.jstor.org/stable/30094833. Accessed 4 Oct. 2024.

Wikisource contributors. "The Works of the Emperor Julian/Hymn to King Helios." Wikisource . Wikisource, 7 Mar. 2024. Web. 4 Oct. 2024.

Wikisource contributors. "The Works of the Emperor Julian/Hymn to the mother of the gods." Wikisource. Wikisource , 7 Mar. 2024. Web. 4 Oct. 2024.

Wikisource contributors. "The Works of the Emperor Julian/Fragment of a letter to a priest." Wikisource. Wikisource, 7 Mar. 2024. Web. 4 Oct. 2024.
 
All articles about Hypatia, Solon, Emperor Julian and Giordano Bruno are good. We will refurbish them with more hieratic information, biographical info and other things. There are certain things about Julian unknown and inaccessible just via the histories. He was not just a 'regular' person. Solon is also of a very elevated importance.

I would like to write something about artists like Da Vinci or Botticelli. Botticelli was influenced a lot by the Platonic Academy, which wanted to bring back to Italy the ideas of the Ancient Past. I could write something about that too, even if I'm not 100% sure it is something good or something corrupted.
One thing I don't understand is, should I do my research and then post everything in this thread? Or should I send it to JG Karnonnos? I need a guideline.
You can either post it in the thread or send it to me via conversation when it is completed.
 
All articles about Hypatia, Solon, Emperor Julian and Giordano Bruno are good. We will refurbish them with more hieratic information, biographical info and other things. There are certain things about Julian unknown and inaccessible just via the histories. He was not just a 'regular' person. Solon is also of a very elevated importance.


You can either post it in the thread or send it to me via conversation when it is completed.
Thanks, Guardian! Yes, I felt like I did not do Emperor Julian enough Justice, so any high level contribution would be great. Furthermore, he has "a lot" of information that would be relevant for a more detailed page, but I was a bit overwhelmed—I hope I didn't disappoint The Emperor.

Looking forward to the high level stuff 👌
 
All articles about Hypatia, Solon, Emperor Julian and Giordano Bruno are good. We will refurbish them with more hieratic information, biographical info and other things. There are certain things about Julian unknown and inaccessible just via the histories. He was not just a 'regular' person. Solon is also of a very elevated importance.


You can either post it in the thread or send it to me via conversation when it is completed.
Okay, thank you!
 
Dear Master Cobra

¿Could someone please send me (send us) the list you already have compiled? ¿Could you please let me (let us) know how many of these Heroes already have a page written? ¿Could you also let me (us) know, if you need Spanish translation of some of these pages? I want to participate! I used to do translations into Spanish for JoS back in 2014 to 2016, I may have some time now to help with these. I know my internet connect is not as good as many others here, but still, I'd like to give my support. I can also translate from Spanish into English.

Thank you!
 

Enheduanna​

Daughter or Sargon of Akkad the King of Sumeria, Enheduanna was appointed by her father as High Priestess of Inanna she composed a variety of hymns and prayers to all the Anunnaki but of course most notably Inanna to whom she wrote the Exaltation of Inanna, Lady of Heaven and Inanna and Ebih as well as a wide variety of temple hymns, she is in fact the oldest known author in human civilization, much of her life remains mysterious due to the sheer amount of time that has passed and the incredible amount of destruction the world had experienced however we know that she remained the High Priestess of Inanna throughout her life including when a usurper to the city of Ur usurped the throne of her Father's Grandson called Naram-Sin, as you can see Enheduanna was clearly extremely long lived as not only was she still High Priestess at the time but she had enough vitality to openly refuse to acknowledge the usurpers power leading to her exile from the city during which she performed a great act of Theurgy to Inanna known as the Nin me šara after which Naram-Sin successfully brought the usurpers to their knees not just in the city of Ur but across his entire empire after which the remainder of reign was stable and prosperous.

Enheduanna has no known date of death nor any description of her death has ever been found, it seems likely to me that she ascended the realm of the Gods whom she had spent her entire life serving along with her having served her people to such an extent that even the usurper would not dare to lay a hand on her and thus was forced to resort to a short lived exile for the High Priestess.
 
Was the military statesman Horatio Nelson in the occult?

This is just a guess and I have not been able to find any information that directly suggests he was involved in Freemasonry or the occult.
But I find it very curious that after coming into contact with some people who seem to have been involved his life changed radically: he left his Christian wife and his relationship with the model and dancer Emma Hamilton was compared in that time to Marcus Antonius and Cleopatra.

The most interesting part is that just after his death this painting called Apotheosis of Nelson was painted in which he is depicted with the Gods.

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I am disappointed I could not have studied and contributed more, especially about Imhotep and Hypatia. I understand that it is late, and this may not provide much, but this is what I have found from the figure who I studied: Florence Nightingale. She was a peculiar woman, her logic and abstract thinking was well-founded, but her reasoning always led back to her Xian beliefs. I am going to be quoting directly from her book Notes on Nursing: What it is and What it is Not, so this may be a rather lengthy post.

Underlying Occult Messages
Right at the beginning, Nightingale proposes that disease is a reparative process, "an effort of nature and to remedy a process of poisoning or decay" and compares it to Mont Blanc. This book was written during the Romantic Era, so the comparison isn't all that surprising. If accepted as a general principle, it is immdiately met with instances that prove the contrary, so too would the claim that all climates of earth are made to be habitable by man. "Will the top of Mont Blanc ever be made habitable? Our answer would be, it will be many thousands of years before we have reached the bottom of Mont Blanc in making the earth healthy. Wait till we have reached the bottom before we discuss the top". This could be her way of implying "As Above, So Below", as is what I initially thought.

Preceeding this statement, Nightingale crticizes the Roman Catholic Church. They see no point in there being a nurse, if it does not meet their needs or serves them in any way that is not "religious". Nurses need no vow, no special accomodations, however, a nun or priest will see much of these. "But is a "vow" necessary to convince us that the true spirit for learning any art, most especially an art of charity, alright, is not a disgust to everything or something else? Do we really place the love of our kind (and of nursing, as one branch of it) so low as this?"

General Findings
While this is more so applied to the health of an individual, she emphasizes clean and fresh air. Air that is not cold or polluted and is well ventilated. "...keep the air breathed by her patient as pure as the air without." We know the effects of breathing in filthy air and what this does to a person's lungs. What about a sick person's lungs? She advised to open the windows, day and night (an idea that was argued against at the time).

She also makes a point to highlight, that although there are many things that ought to be done for the health of a patient, this does not necessarily mean that the nurse must be the one to go about it. In fact, she says it is favorable that the nurse not be at the bedside at all times. It is better to teach others how to care for patients so the same care is given when you are not present. "To look to all these things yourself does not mean to do them yourself. If you do it, it is by so much the better, certainly, than if it were not done at all. But can you not ensure that it is done when not done by yourself? Can you ensure that it is not undone when your back is turned? The former only implies that just what you can do with your own hands is done. The latter that what ought to be done is always done."

Although discussed breifly, it is something I want to include. "If you believed in and observed the laws for preserving the health of houses, and which, by the way, are laws, as implicitly as you believe in the popular opinion, for it is nothing more than an opinion, don't you think that upon the whole your child would be more likely to escape (disease) altogether?" Laws are something that she emphasizes. Granted it is viewed through the lens of a Xian, it is still applied rather well in this context. She is referring to parents whom all too often would listen to a popular rather than medical opinion. It was believed that every child must have measles, hooping-cough or scarlet fever, yet no one questioned if there were ways to prevent this. It was simply accepted as fact. Nightingale is trying to convey that if we all adhered to these laws of health, then there would be no need to anticipate an ill child.

This must be mentioned again, but in different way; in regards to not always being present. Nightingale says, "You ought to go, we will suppose. Health or duty requires it. Then say so to the patint openly." She mentions how this will in fact stregthen the relationship with the patient, as he is not anxiously waiting for the nurse's return. Reports of suicides are included, as a result of the nurse "not being there". She finds it incredible that this is true, but even more so that it is accepted as sufficient reason. Yes, the person in charge was not present, but this is not the issue. No provision was made to supply the absence. "When the sun is under a total eclipse or during his nightly absence, we light candles." So, then, what must be done? Not for the nurse or whomever is in charge to always be present, but for their absence to be properly replaced. Dependency cannot be allowed to manifest, especially in these situations with the sick. "...let whoever is in charge keep this simple question in her head (not, how can I always do this right thing myself, but) how can I provide for this right thing to be always done?"

I am particularly drawn to this part. "Let your doubt be to yourself, your decision to them." What is said to a patient must have already been decided in the nurse's mind. No hesitation can be in her voice, or it will instill fear and confusion. It is up to the nurse to be professional and collected when speaking, carrying out assessments, or oftentimes sharing final moments with a patient before their death. This does not necessarily have to applied only to nursing or the medical profession. I am sure many members of JoS who have taken on more responsibilities have had this feeling before. Being apart of the Clergy is a rewarding experience, I am sure. It comes with leadership and pride, as it should. The work of the Clergy and the Guardians is astounding. I have appreciated HP Zevios Metathronos for always giving us a black and white answer, no hesitation, only the truth but with an uplifting theme. Does the positivity change the truth? No. In fact it gives us more motivation to do what we must. This is what makes a leader.

Here, Nightingale refers to the physical effects on patients for want of nature. "People say the effect is only on the mind. It is no such thing. The effect is on the body, too. Little as we know about the way in which we are affected by form, by color and light, we do know this; that they have an actual physical effect." She also correctly draws attention to how we truly take these things for granted. Those who are of perfect health, may see the sun shine through their window and while they may enjoy it for that moment, they will not go outdoors and genuinely appreciate it. Perhaps by duty to family or occupation or simple laziness, those in health do not tend to think much of these things while they have them. It is only when they can no longer stand on their own feet to venture in the woods, feel the sun's warmth and see the greenery of the earth, that they come to regret. It is unknown if she is aware of the spiritual effect of the sun, as it gives vitality, physical strength and endurance. Perhaps by these patients facing towards the sun, they are reveling in some of its energy. Flowers and light, particularly sunlight, is what a patient longs for especially when confined to a hospital for months or even years. "The sun is not only a painter but a sculptor. Where there is sun there is thought."

The next part I'd like to share is about those who care a bit too much for the sick. As I mentioned, positivity is not a bad thing, however, in this context, it is. "I would appeal most seriously to all friends, visitors, and attendants of the sick to leave off this practice of attempting to 'cheer' the sick by making light of their danger and by exaggerating their probabilities of recovery." One can certainly see the issue here. This is similar to the blind faith that xians have. Nightingale even goes on to say how many times she has had to hear a patient being told things like, "I hope that it will please god yet to give you twenty years". "How often we see at the end of biographies or of cases recorded in medical papers, 'after a long illness A. died rather suddenly', or, 'unexpectedly both to himself and others'. 'Unexpectedly' to others, perhaps, who did not see, becauuse they did not look; but by no means 'unexpectedly to himself'. There was every reason to expect that A. would die, and he knew it; but he found it useless to insist upon his own knowledge to his friends." In chronic cases, this adds insult to injury. That person may never be able to walk again, yet friends and family just love to "pray" that he will. They are in fact praying for his downfall. Nightingale insists that this patient needs a balance. Not to be filled with useless hopes nor just with the admitting issue. It is alright to tell him what is the matter, but while you're at it, don't you think it right to tell him something pleasant? This does not mean filling him with hopes for a future that may very well not happen. But perhaps about his family visiting while he slept or the lovely weather.

Next, is the need for observation. “They boldly assert that there was nothing to observe, not that their observation was at fault.” This can be applied to so many situations, not only observation. How many times have people made a mistake or an intentionally wrong action, and instead of admitting their fault, they blame others or find some way to not take responsibility? What ought to be done, is for that person to recognize that a mistake was made and reflect on how to improve. As Zevism, we strive to go beyond even this. We don’t only reflect on our actions but also on ourselves. What are these issues that are leading us to repeat these behaviors and how can we change these for the better?

Conclusion

I truly loved reading Nightingale's book, it confirmed to me that being a nurse is my true calling. Applying our Ethics and approach to life to the medical profession is an amazing opportunity. As I learn more about the human body and the nursing profession, I see so many parallels to Spiritual Satanism. It proves to me the truth of what we are all about: life. My studies are still not as in-depth as I’d like, but with time, I am sure that I can help a lot of people. I would hate for my time and energy put into this area of study to be wasted. I have grown so much, yet the sky is the limit. I am proud to be here, partaking in the most important movement for humanity. We are a community that seeks to better ourselves and the world around us, and that begins from within. May we move ever forward and may the Gods bless each of our steps.
 
@Karnonnos [JG]

Hello, has anyone already dealt or will deal with the reinassance hero, Gemistus Plethon?


What about the mathematician and astronomer/astrologer Girolamo Cardano and his father, Fazio? Fazio was also a friend of Leonardo Da Vinci. Girolamo had some innate siddhi that he refers to as the Cardano wonders, including the innate ability to go into a trance. He wrote a commendation for Nero, although he was hated for allegedly burning Christians.
If you think it might be interesting I can do some more in-depth research on him directly from his writings whose language I understand and which are digitized.

In the meantime I feel like quoting some passages from the article Fazio and His Demons

When Cardano published the horoscope of his father in his De exemplis centum geniturarum (1547), he duly noted Fazio’s « knowledge of occult disciplines ». According to Girolamo, his father had « such a great expertise in necromancy that he surpassed everyone in our time ». Most of all, people knew that « he had a familiar spirit, something that, in a naive way, he himself would admit ». 3 This is confirmed by Girolamo, who tells us how Fazio relied a great deal on the services of his personal demon. Only in cases of extreme gravity would he resort to the more orthodox help of saints. Girolamo tells the story of when, at the age of eight, ill with dysentery and fever, he was on the
brink of death, and his father turned to St Jerome for help rather than to his familiar spirit, as was his want in cases like these.
Revisiting the episode in his autobiography (written in 1575), Cardano writes that he « steadfastly refrained from investigating » this tainted relationship. 4
It is important to remember that the time when Cardano was recollecting these childhood memories was after the tragic experience of his imprisonment in 1570, very likely to have occurred because of his unwise meddling with divinatory topics and practices. It comes as no surprise, then, that he felt the need to specify how, unlike his father, he had not indulged in such activities as predicting the future and entertaining the company of demons. In fact, we know that not only did Cardano investigate demonic matters ; he, too, had his own familiar spirit. 5
 

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