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No man is an island”, the poet John Donne announced. Muriel Spark played with this notion in her early novel, Robinson, where a human-shaped island begins to affect a group of castaways stranded there. Islands have a long association with literature, providing a setting for adventure, rebirth and danger. From Treasure Island to Lord of the Flies, they explore us as much as we explore them. The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens, c. 1615, depicting Eve reaching for the forbidden fruit beside the Devil portrayed as a serpent Ferber, Sarah (2004), Demonic Possession and Exorcism in Early Modern France, New York City and London: Routledge, ISBN 0-415-21265-0 The Church Father Origen of Alexandria ( c. 184 – c. 253), who was only aware of the actual text of these passages and not the original myths to which they refer, concluded in his treatise On the First Principles, which is preserved in a Latin translation by Tyrannius Rufinus, that neither of these verses could literally refer to a human being. [126] He concluded that Isaiah 14:12 is an allegory for Satan and that Ezekiel 28:12–15 is an allusion to "a certain Angel who had received the office of governing the nation of the Tyrians," but was hurled down to Earth after he was found to be corrupt. [127] [128] In his apologetic treatise Contra Celsum, however, Origen interprets both Isaiah 14:12 and Ezekiel 28:12–15 as referring to Satan. [129] According to Henry Ansgar Kelly, Origen seems to have adopted this new interpretation to refute unnamed persons who, perhaps under the influence of Zoroastrian radical dualism, believed "that Satan's original nature was Darkness." [130] The later Church Father Jerome ( c. 347 – 420), translator of the Latin Vulgate, accepted Origen's theory of Satan as a fallen angel [131] and wrote about it in his commentary on the Book of Isaiah. [131] In Christian tradition ever since, both Isaiah 14:12 [132] [133] and Ezekiel 28:12–15 have been understood as allegorically referring to Satan. [134] [135] For most Christians, Satan has been regarded as an angel who rebelled against God. [136] [133] Historical development Hebrew Bible Balaam and the Angel (1836) by Gustav Jäger. The angel in this incident is referred to as a "satan". [6]
Main article: Devil in Christianity Names Illustration for John Milton’s “ Paradise Lost“, depicting the "Fall of Lucifer" Hasan of Basra, an eminent Muslim theologian who lived in the seventh century AD, was quoted as saying: "Iblis was not an angel even for the time of an eye wink. He is the origin of Jinn as Adam is of Mankind." [198] The medieval Persian scholar Abu Al-Zamakhshari states that the words angels and jinn are synonyms. [199] Another Persian scholar, Al-Baydawi, instead argues that Satan hoped to be an angel, [199] but that his actions made him a jinn. [199] Abu Mansur al-Maturidi who is reverred as the founder of Maturidiyyah Sunni orthodoxy ( kalam) argued that since angels can be blessed by God, they are also put to a test and can be punished. Accordingly, Satan became a devil ( shaiṭān) or jinn after he refused to obey. [200] Other Islamic scholars argue that Satan was a jinn who was admitted into Paradise as a reward for his righteousness and, unlike the angels, was given the choice to obey or disobey God. When he was expelled from Paradise, Satan blamed humanity for his punishment. [201] Concerning the fiery origin of Iblis, Zakariya al-Qazwini and Muhammad ibn Ahmad Ibshihi [202] state that all supernatural creatures originated from fire but the angels from its light and the jinn from its blaze, thus fire denotes a disembodiment origin of all spiritual entities. [203] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire. [204] Rankin has spent nearly three decades in the company of Rebus, about 10 years longer than Chandler with Marlowe, and this relationship shows no sign of medical emergency. Following novels establishing the characters of Clarke and Fox alongside Rebus and his archenemy, Big Ger, the more recent cast members now feel as credible as Rebus himself and the sparks of their interaction create an atmosphere as rich as the plot, boding well for the future.Forsyth, Neil (1987). The Old Enemy: Satan & the Combat Myth. Princeton University Press; Reprint edition. ISBN 0-691-01474-4. A rogue cop who won’t stay retired has even les Given a choice, he says, he would rather have been successful as a musician than as an author. Now, with Best Picture, comes the chance to live out that teenage fantasy. There is talk of an album, of gigs, of what – if they do play live – his moves should be on stage. He does not plan to dance. a b R. C. Lucas; Christopher Green (2014). The Message of 2 Peter & Jude. InterVarsity Press. pp.168–. ISBN 978-0-8308-9784-1. Hebrew: שָּׂטָן, romanized: sāṭān, lit. 'adversary'; [1] Ancient Greek: ὁ σατανᾶς or σατάν, ho satanas/satan; [2] Arabic: الشَّيطان ash-shayṭān, lit. 'astray', 'distant', or sometimes 'devil'
Medieval Christians were known to adapt previously existing pagan iconography to suit depictions of Christian figures. [277] [273] Much of Satan's traditional iconography in Christianity appears to be derived from Pan, [277] [273] a rustic, goat-legged fertility god in ancient Greek religion. [277] [273] Early Christian writers such as Saint Jerome equated the Greek satyrs and the Roman fauns, whom Pan resembled, with demons. [277] [273] The Devil's pitchfork appears to have been adapted from the trident wielded by the Greek god Poseidon [273] and Satan's flame-like hair seems to have originated from the Egyptian god Bes. [273] By the High Middle Ages, Satan and devils appear in all works of Christian art: in paintings, sculptures, and on cathedrals. [279] Satan is usually depicted naked, [273] but his genitals are rarely shown and are often covered by animal furs. [273] The goat-like portrayal of Satan was especially closely associated with him in his role as the object of worship by sorcerers [280] and as the incubus, a demon believed to rape human women in their sleep. [280] Garland, David E. (2006), Hebrews - Revelation, The Expositor's Bible Commentary: Revised Edition, vol.13, Grand Rapids, Michigan: Zondervan, ISBN 978-0-310-86624-4Pilch, John J. (1995), The Cultural World of Jesus: Sunday by Sunday, Volume 1, Collegeville, Minnesota: The Liturgical Press, ISBN 0-8146-2286-0
a b Schorn, Joel (October 2013). "What is 666 in the Bible?". U.S. Catholic . Retrieved 2018-01-02. The Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher called Satanael. [48] It is a pseudepigraphic text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven [49] and an evil spirit who knew the difference between what was "righteous" and "sinful". [50] In the Book of Wisdom, the devil is taken to be the being who brought death into the world, but originally the culprit was recognized as Cain. [51] [52] [53] The name Samael, which is used in reference to one of the fallen angels, later became a common name for Satan in Jewish Midrash and Kabbalah. [54] Judaism The sound of a shofar ( pictured) is believed to symbolically confuse Satan. Tafsir al-Qur'an al-adhim (Interpretation of the Great Qur'an) – Ibn Kathir – commentary of surat al baqarah Illustration of the Devil on folio 290 recto of the Latin, Bohemian Codex Gigas, dating to the early thirteenth century Smith, Peter (2000), A Concise Encyclopedia of the Baháʼí Faith, Oxford, UK: Oneworld, pp. 135–136, 304, ISBN 1-85168-184-1Post-LaVeyan Satanists, like the adherents of The Satanic Temple, argue that the human animal has a natural altruistic and communal tendency, and frame Satan as a figure of struggle against injustice and activism. They also believe in bodily autonomy, that personal beliefs should conform to science and inspire nobility, and that people should atone for their mistakes. [238] Allegations of worship A depiction of Santa Muerte John Milton's epic poem Paradise Lost features Satan as its main protagonist. [261] [262] Milton portrays Satan as a tragic antihero destroyed by his own hubris. [262] The poem, which draws extensive inspiration from Greek tragedy, [263] recreates Satan as a complex literary character, [264] who dares to rebel against the "tyranny" of God, [265] [266] in spite of God's own omnipotence. [265] [267] The English poet and painter William Blake famously quipped that "The reason Milton wrote in fetters when he wrote of Angels & God, and at liberty when of Devils & Hell, is because he was a true poet and of the Devils party without knowing it." [268] Paradise Regained, the sequel to Paradise Lost, is a retelling of Satan's temptation of Jesus in the desert. [269]
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