Demons

Exhaustive research of Angels and other biblical aspects. Further research from Dr. Michael Heisers Angels , Demons , Unsean Realm and further reading into Adam Godawa"s Giants on the earth in those days . This books does cover those titles stated above but gives you a deeper dive into those subjects that are very hard to find online! Enjoy!

Alphabetical Order of Some Described-
A -
Aamon/Amon (Christian demonology)
Abaddon/Apollyon (Christian demonology)
Abezethibou (Jewish demonology)
Abraxas (Gnosticism)
Abyzou (Jewish mythology)
Achlys (Greek mythology)
Adrammelech (Assyrian mythology, Christian demonology)
Aeshma (Zoroastrianism)
Agaliarept (Jewish mythology)
Agrat bat Mahlat (Jewish demonology)
Agares (Christian demonology)
Agiel (Jewish mythology)
Ahriman/Angra Mainyu (Zoroastrianism)
Aim/Haborym (Christian demonology)
Aka Manah/Akem Manah/Akoman/Akvan (Zoroastrianism)
Akuma (Japanese Buddhism, Japanese Christianity)
Al Ana (Turkish folklore)
Ala (Slavic mythology)
Alal (Chaldean mythology)
Alastor (Christian demonology)
Alloces/Allocer (Christian demonology)
Allu (Akkadian mythology)
Amaymon (Christian demonology)
Amdusias (Christian demonology)
Amy (Christian demonology)
Anammelech (Assyrian mythology)
Anqa (Arabian folklore)
Ancitif (Christian demonology)
Andhaka (Hindu mythology)
Andras (Christian demonology)
Andrealphus (Christian demonology)
Andromalius (Christian demonology)
Anti (Sumerian mythology)
Antichrist (Christian eschatology)
Anzu (Sumerian mythology)
Apaosha (Persian mythology)
Apep or Apophis (Egyptian mythology)
Armaros (Jewish demonology)
Archon (Gnosticism)
Arunasura (Hindu mythology)
Asag (Sumerian demonology)
Asakku (Babylonian mythology)
Asb'el (Jewish mythology)
Asmodai/Asmodeus (Jewish folklore, Christian mythology, Islamic folklore)
Astaroth (Christian demonology)
Asura (Hindu mythology, Buddhism, Shinto)
Azazel/Azaz'el (Jewish mythology, Islamic folklore)
Azi Dahaka/Dahak (Zoroastrianism)
B-
Baal/Bael (Christian demonology)
Babi ngepet (Indonesian mythology)
Bakasura (Hindu mythology)
Baku (Japanese mythology)
Balam (Christian demonology)
Balberith (Jewish demonology)
Bali Raj (Hindu mythology)
Banshee (Irish mythology)
Baphomet (Christian folklore, Islamic Folklore, Jewish Mysticism, Satanism, Thelema)
Barbas (Christian demonology)
Barbatos (Christian demonology)
Barong (Indonesian mythology)
Bathin/Mathim/Bathym/Marthim (Christian demonology)
Beelzebub (Jewish and Christian demonology)
Belial (Jewish Christian demonology)
Beleth (Christian demonology)
Belphegor (Christian demonology)
Berith/Beherit (Phoenician mythology, Christian demonology)
Bhūta (Hindu mythology)
Bifrons (Christian demonology)
Boruta (Slavic mythology)
Botis (Christian demonology)
Buer (Christian demonology)
Bukavac (Slavic mythology)
Bune (Christian demonology)
Bushyasta (Zoroastrianism)
C-
C-Caim/Camio (Christian demonology)
Charun (Etruscan mythology)
Chemosh (Moabite mythology)
Choronzon (Thelema)
Chort (Slavic mythology)
Cimejes/Kimaris/Cimeies (Christian demonology)
Corson (Christian demonology)
Crocell/Procell (Christian demonology)

D-
D-Daeva (Zoroastrianism)
Dagon (Semitic mythology)
Dajjal (Islamic eschatology)
Dantalion (Christian demonology)
Danjal (Jewish mythology)
Decarabia (Christian demonology)
Demiurge (Gnostic mythology)
Demogorgon (Christian demonology)
Dev (Persian, Islamic demonology)
Devil (Demonology/Diabology)
Div-e Sepid (Persian mythology)
Djall (Albanian mythology)
Drekavac (Slavic mythology)
Dzoavits (Native American mythology)

E-
Eblis/Iblis/Ibris (Islamic demonology)
Eligos (Christian demonology)
Eisheth (Jewish demonology)
Erlik (Turkish mythology)

F-
Focalor (Christian demonology)
Foras/Forcas/Forras (Christian demonology)
Forneus (Christian demonology)
Furcas/Forcas (Christian demonology)
Furfur (Christian demonology)
G-
Gaap (Christian demonology)
Gader'el (Jewish demonology)
Gaki (Japanese mythology)
Gamigin (Christian demonology)
Ghaddar (Islamic folklore)
Ghoul (Arabian and world-wide mythologies via adaptation from arabs)
Glasya-Labolas/Caacrinolaas/Caassimolar/Classyalabolas/Glassia-labolis (Christian demonology)
Gorgon (Greek mythology)
Gremory/Gomory (Christian demonology)
Grigori (Jewish demonology)
Gualichu (Mapuche mythology)
Guayota (Guanche mythology)
Gusion/Gusoin/Gusoyn (Christian demonology)
H-
Haagenti (Christian demonology)
Halphas/Malthus (Christian demonology)
Haures/Flauros/Flavros/Hauras/Havres (Christian demonology)
Hinn (Islamic folklore)
I-
Ifrit (Islamic demonology)
Incubus (Christian demonology)
Ipos/Ipes (Christian demonology)
Jinn (Islamic demonology)
Jikininki (Japanese mythology
Kabandha/Kabhanda (Hindu mythology)
Kara İye (Turkish mythology)
Kasadya (Jewish demonology)
Kokabiel (Jewish mythology)
Kore (Greek mythology)
Kroni (Ayyavazhi demonology)
Krampus (Germanic-Christian demonology)
Killakee Cat (Hell Fire Club)
Kukudh (Albanian mythology)
Kulshedra (Albanian mythology)
Kumbhakarna (Hindu mythology)
Lamia (Greek mythology)
Legion (Christian demonology)
Lechies (Slavic mythology)
Leviathan (according to certain interpretations of Jewish, Gnostic and Christian mythology)
Lili/Lilin/Lilim (Jewish mythology)
Lilith (Akkadian mythology, Jewish folklore)
Ljubi (Albanian mythology)
Lucifer (Christian theology)
Lucifuge Rofocale (Christian demonology)
Marid (Islamic demonology)
Malphas (Christian demonology)
Mammon (Christian mythology)
Mara (Buddhist mythology)
Maricha (Hindu mythology)
Marax/Morax/Foraii (Christian demonology)
Marchosias (Christian demonology)
Mastema (Jewish demonology)
Mazoku (Japanese folklore)
Mephistopheles (Christian folklore, German folklore)
Merihem (Christian demonology)
Moloch (Jewish, Pagan and Christian mythology, Scientology)
Murmur (Christian demonology)
Naamah (Jewish mythology)
Naberius/Cerbere/Naberus (Christian demonology)
Ninurta (Sumerian mythology, Akkadian mythology)
Namtar (Sumerian mythology)
Nar as-samum (Islamic folklore)
Oni (Japanese folklore)
Onoskelis (Jewish mythology)
Orcus (Roman mythology, later Christian demonology)
Orias/Oriax (Christian demonology)
Orobas (Christian demonology)
Ose (Christian demonology)
Ördög (Hungarian mythology)
O Tokata (Indonesian mythology)
Paimon (Christian demonology)
Pazuzu (Babylonian demonology)
Pelesit (Indonesian and Malaysian mythology)
Phenex (Christian demonology)
Penemue (Jewish and Christian mythology)
Pithius (Christian demonology)
Pocong (Indonesian & Malaysia mythology)
Pontianak (Indonesian and Malaysian mythology)
Preta (Buddhist demonology)
Pruflas (Christian demonology)
Puloman (Hindu mythology)
Rahab (Jewish folklore)
THE ANGELIC SCRIPT 335 THE ORDERS OF THE CELESTIAL HIERARCHY 336 THE SEVEN ARCHANGELS 338 THE RULING PRINCES OF THE NINE CELESTIAL ORDERS 339 THE ANGEL RULERS OF THE SEVEN HEAVENS 340 THE THRONE ANGELS 340 THE SIXTY-FOUR ANGEL-WARDENS OF THE SEVEN CELESTIAL HALLS OR HEAVENS (HECHALOTH) 340 THE GOVERNING ANGELS OF THE TWELVE MONTHS OF THE YEAR 341 SPIRITS, MESSENGERS, INTELLIGENCES OF THE SEVEN PLANETS 342 THE ANGELIC GOVERNORS OF THE TWELVE SIGNS OF THE ZODIAC 342 THE ARCHANGELS AND ANGELS OF THE SEVEN DAYS OF THE WEEK 343 THE ANGELIC GOVERNORS OF THE SEVEN PLANETS 343 THE GOVERNING ANGELS OF THE FOUR SEASONS THE ANGELS OF THE HOURS OF THE DAY AND NIGHT . C O N T E N T S THE SEVENTY-TWO ANGELS BEARING THE MYSTICAL NAME O F GOD SHEMHAMPHORAE THE SEVENTY AMULET ANGELS INVOKED AT THE TIME OF CHILD- BIRTH THE NAMES OF METATRON THE GREAT ARCHONS THE CHIEF ANGEL PRINCES OF THE ALTITUDES THE TWENTY-EIGHT ANGELS RULING IN THE TWENTY-EIGHT MANSIONS OF THE MOON THE ARCHANGELS OF THE HOLY SEFIROTH THE UNHOLY SEFIROTH THE WATCHERS THE SARIM THE ANGELS OF PUNISHMENT (MALAKE HABBALAH) THE ARCHANGELS OF PUNISHMENT THE NAMES OF LILITH THE FALLEN ANGELS THE YEZIDIC ARCHANGELS THE SEALS OF THE SEVEN ANGELS THE MAGIC CIRCLE THE TEN RULING ANGELS AND THEIR ORDERS SIGILS, CHARTS, PACTS.The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים‎) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified the "sons of God" of Genesis 6:1–4 as fallen and  angels. Rabbinic Judaism and Christian authorities after the third century rejected union betweendjs angels and women producing giants. Christian doctrine states that the sins of fallen angels start before the beginning of human history. Accordingly, This book is a awesome work!! I. Seraphim 2. Cherubim 3. Dominations 4. Thrones 5. Principalities 6. Potentates (Powers) 7. Virtues 8. Archangels 9. Angels ST. JEROME 1. Seraphim 2. Cherubim 3. Powers 4. Dominions (Dominations) 5. Thrones 6. Archangels 7. Angels GREGORY THE GREAT (in Homilia) 1 . Seraphim 2. Cherubim 3. Thrones 4. Dominations 5. Principalities 6. Powers 7. Virtues 8. Archangels 9. Angels

"The First Satan" is a book every Bible believer needs to read. Satan has been misunderstood based on pagan and Jewish mythology. "Who are the Nephilim and the sons of God?" "Does Isiah and Ezekiel say Lucifer fell from heaven?" "Where did Angels come from?" "Who are the Cherubim and Seraphim?"

These questions are all answered and more. Discover the truth about the origins of Satan, Devils and Demons. Separating truth from mythology.

Yokai is a catchall Japanese word for ghosts, demons, monsters, shape-shifters, tricksters, and other kinds of supernatural beings and mysterious phenomena. Although sometimes scary, these frightening beings are often portrayed as playful, relatable, and even cute; the experience of fear can also be amusing and fun. Explore all kinds of yokai and the ways that they became pop-culture sensations in Japan in this online exhibition.

https://yokai.moifa.org/#/

The topic of study of this work is the investigation of exorcism in its etymology, biblical
view, throughout the history of the church, in its most diferente aspects and
characteristics, as well as its perception in the presente. The question to be answeered is
what factors led exorcism to cease of being a chuch practice. It is known that the practice
of exorcism was common in biblical times, in the early church and in the middle ages,
what happened from the enlightenment onwards? Also investigated is the need to
maintain the practice of exorcism today as part of pastoral care and not simply be
dismissed as antiquity. The methodology used in this article is the qualitative one. The
technical investigation procedure used was bibliographic research. The reserach aims at
a general introduction to the subject of exorcism, addressing the theme from various
angles, etymological, biblical, historical and bringing its general characteristics to the
present.

This essay analyses literary and artistic works that are specifically tied to the experience or anticipation of plague by their content and purpose; that is, they contain direct reference to the disease, visually or verbally, and are created for plague-related aims, whether commemorative, prophetic, didactic or prophylactic.

Do Scholars Still Remember Satan?
The following paper aims to respond to some questions raised by L. Misiarczyk in his paper „Opętania i egzorcyzmy – nowe wyzwania dla teologii XXI wieku,” Studia Nauk Teologicznych PAN 9 (2014) 247-257.  Author refers first an opinion concerning shortage of studies about demonology and exorcisms in New Testament within Polish theological literature. The second part contains an analysis of the behavior of possessed people as described in New Testament accounts. Third part of the study tries to answer a question why the Gospel of John and Paul’s Letters do not mention demoniac possessions and exorcisms. Fourth chapter attempts to describe biblical anthropology that could help to understand whether biblical authors distinguished possessions from mental or physical maladies. Fifth and concluding part discusses suggestion of three possible ways of structuring the texts describing demons. While refuting some theses expressed by L. Misiarczyk, the paper underlines a number of valuable assets and topics presented by the author, that yet need to be discussed and reviewed.

Contrary to the dominant view in scholarship, the ציים, depicted as kneeling down before the king, in Ps 72:9a have to be interpreted not as exotic peoples from the desert but rather as hostile desert animals. The passage thus illustrates the imagined universal reign of the king. Against the backdrop of the later understanding of ציים as demons, the verse may be considered a potential starting point for the tradition of Solomon as ruler over demons.

Materials 1 These materials contain iconographical and textual evidence shedding light on religion, religious thought, and the relationship between man and god in the ancient Near East. They are neither meant to be exhaustive nor to be touching every aspect of the topic at hand. The artefacts assembled herein focus primarily on objects in the Yale Babylonian Collection, which houses around 37,000 artefacts inscribed with cuneiform script in addition to several thousand more objects from Mesopotamia. They date from the 4 th millennium BC until the 1 st cent. AD.

Dictionnaire Infernal is a book on demonology, organised in hellish hierarchies. It was written by Jacques Auguste Simon Collin de Plancy and first published in 1818. There were several editions of the book; perhaps the most famous is the 1863 edition, which included sixty-nine illustrations by Louis Le Breton depicting the appearances of several of the demons. Many but not all of these images were later used in S. L. MacGregor Mathers's edition of The Lesser Key of Solomon

EvT version 003 “Gabriel”
…is finally online! Although this version is only slightly larger than its predecessor (585 units versus 560 units in version 002 “Belfegor”), it features several important changes.
• All the units of the previous version have been revised and their descriptions reconsidered.
• The class of angels has been significantly expanded, numerous new names (both general and personal) have been recognized and included in the database.
• For the time being the class of angels of the BT can be considered more or less complete. To celebrate this occasion, meet Gabriel (top right corner).
• Several new and less popular demons have been added (inter alia arognavtis).
• New topics have been introduced, both first-tier and second-tier, inter alia physiology and help. Some of the topics gained new sub-topics, e.g. description and proficiency.
• Comas were removed.
• As with previous versions the criteria provided in the “summaries” sheets are just for exemplification purposes. New functionality allows you to substitute the criteria online. For instance, navigate to “summary entities” sheet and exchange *malakh* with *satan* and you will get all the numbers for the latter. You can do this with what you wish: different topics, entities, classes and the like. To start anew, simply reload the page. The changes you make to the database are not saved – if you wish to tinker with the data, download the file instead.
• As of version 003 genre-specific topics have been introduced.
I am currently working on the monsters class in the BT and hope to include it in the forthcoming version 004 (code-name still to be revealed). The estimated (though optimistic) date of the publication of the next version is summer 2018. Meanwhile navigate to the database and enjoy!

Статья посвящена исследованию особенностей передачи
портретного описания Николая Ставрогина в разновременных
переводах романа Ф.М. Достоевского «Бесы» на французский язык.
Портрет рассматривается как важный элемент поэтической и
смысловой структуры романов писателя. Авторы проводят
сопоставительный анализ фрагментов романа «Бесы» и их переводов
на французский язык,выполненных В.Дерели и А.Марковичем.Цель
работы – выявить специфику воспроизведения портрета Ставрогина в
переводах романа Ф.М. Достоевского«Бесы»на французский язык.

The article is dedicated to the analysis of particularities of Nicolai
Stavrogin’sportraitdescription intranslationsofF.M.Dostoyevsky’s novel
“Demons”intotheFrenchlanguage.Theportraitisconsideredanimportant
the element of the poetic and semantic structure of the writer’s novels. The
authors make a comparative analysis of the chosen fragments of the novel
“Demons”, representing a portrait of Stavrogin, and their translations into
the French language. The aim of the work is to reveal peculiarities of
representation of Stavrogin’s portrait in the translation of Dostoevsky’s
novel “Demons” into the French language.

Belief in demons can be justified only if demonic activity is the best explanation for the stories about, or one's own experience of, demonic activity. In this paper I employ the method of abduction (inference to the best explanation) to show why "demons did it" will never be the best explanation for any such phenomena.  Along the way I debunk many famous stories about supposed demonic activity, explain why a preponderance of such stories is not a good reason to think at least one is true, and show why continuing to believe in the demonic (despite the fact that such belief is not justified) is dangerous and immoral.

Vivid in Japanese art and imagination are creatures that are at once ghastly and humorous. The Japanese word yokai generally refers to a range of supernatural beings such as ghosts, demons, monsters, shapeshifters, tricksters, and other strange kinds of creatures. While their status is commonly described as supernatural, they exist or appear in the natural, human world. Today, yokai are wildly popular in Japan. They are prevalent across contemporary entertainment genres such as manga (“comics”) and anime (“animation”) series, horror movies, and video games, and they also manifest as the subject of related material culture objects like game cards, character t-shirts, cuddly plushies, and collectable gashapon capsule toys. This diverse array of yokai imagery and materiality is deeply rooted in the past. Yokai images and their stories are enduring, and there is no question that what we see in hot commodities today is closely aligned with traditional Japanese folklore. Yokai: Ghosts & Demons of Japan explores yokai and their popularity in Japan through multiple perspectives of yokai: what they are, their associated tales, how people engaged with or interpreted yokai in different contexts, and why they remain so popular in Japan. The contributors to this book are among eminent scholars, creators, and promoters of various aspects of yokai culture. The interdisciplinary nature of this book’s presentation vibrantly illustrates yokai from different angles, allowing for a broad view of their cultural scope in Japan. In addition, the contributors delve into popular culture themes, connecting traditional folklore, folk art, and imagery to trends in Japan as well as in the United States.
Contributors: Felicia Katz-Harris, Komatsu Kazuhiko, Noriko Tsunoda Reider, Satoko Shimazaki, Michael Dylan Foster, Adam Kabat, Kagawa Masanobu, Zack Davisson, Yumoto Koichi, & Kono Junya.

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

A great American psychologist summarizes one of the most difficult of subjects--the nature of dreaming--after decades of lifting matters out of the morass of Freudianism. The result nonetheless is a thin gruel that misses the main thing about dreams: their unworldly imaginative power. But he is not the only one. Who defends the psyche in modern science? Who knows what it is, where it resides, and how it controls the brain? The true theory of dreaming will emerge only by facing and answering these questions, which can be said to have baffled ancient, medieval, and modern investigators alike. At present materialism stands confused, pathetically benighted in its own shadow.

Readers are now advised that a new approach to the true theory of dreaming, as well as the first mechanistic explanation of Night Terrors in scientific history, is contained in the reviewer's illustrated essay on this page called 'The Last Day.' Both this late 2017 review and the new 2020 essay concern the same foundational ideas within idealism and can be said to blend smoothly together to produce an increasingly coherent view of the phenomenology as well as the fundamental nature of dreaming, the achievement of which depends on isolating and identifying the cosmic generator of dreams.

See also 'Sartre on Dreaming' (2022) and 'On the Materialization of Being' (2022) for deeper insights into the nature of dreaming according to idealism and in the context of the embodiment of the psyche, which reaches far deeper inwardly than the farthest galaxies are from the Solar System.

“Suppose a great genius is curious; like a babe, gazing in wonder with eyes superposed; an omnipresent humus, spectling on all his game.”   
Nostradamus said, "New Sage" (literal translation). I admit, I am literally a Super Genius. My objective focuses on my Master Thesis, "The Master Idea", an 'ecclesiastic in nature' prognosis, prescription, process and method for future and covert technology that proves that 'anything is possible'. I want a $5 million dollar contract. You'll know why. Get to know me soon. 
-XJ Randall

Wafi Momin, ‘The Idea of Evil and Messianic Deliverance in the Satpanth Ismaili Tradition of South Asia’, in Joseph Laycock and Natasha L Mikles (ed.), Religion, Culture, and the Monstrous: Of Gods and Monsters. Lanham, MD: Lexington Books, 2021, pp. 63-77.

The Biblical Book of Psalms has served throughout the ages as a repository of texts used for the magical purposes. Psalm 91 has been particularly eagerly resorted to and the history of its apotropaic usage extends from the ancient collection of the apocryphal Psalms from Qumran (11Q11), through the medieval commentary Glossa ordinaria up till the Renaissance magical grimoire Shimush Tehilim. Midrash Bamidbar rabbah 12:3 is one of the examples in the history of the apotropaic reception of Ps 91. The content of the hereby presented text is unique as it delivers a rich and detailed rabbinic exposition. It speaks about the origins of the Psalm, the special significance of the Torah studies and the nature of the demons mentioned in Ps 91:5-6.

Throughout the nineteenth century, Maskilic journals increased their publication of anti-Hasidic satires. From the eighteen-sixties onward, this literature came primarily as a response to the revival in the publishing of Hasidic hagiography and to the spread of Hasidism into new territory. To this point, no complete review or even general survey has been performed on this extensive polemical literature, despite the fact that it has much to teach us about Hasidism and the Haskalah in those years. We are not speaking of an insignificant bibliographical lacuna, but of a disregard for an entire field of research which would shed light not only on a forgotten chapter of modern Hebrew and Yiddish literature but also on an important chapter in the relationships between Maskilim and Hasidim in that period and the genesis and development of the different streams of Hasidism. This Maskilic literature intended to do more than eradicate Hasidism; it aimed to strengthen the self-consciousness of the individual Maskilim who found themselves alone in Hasidic territory. Paradoxically, the literature documented the very movement it intended to eradicate from the world. The distorted reflection displayed in the anti-Hasidic literature does more than present a caricature of its subject -- it conceals hitherto unknown elements about the nature and development of the Hasidic movement. The present article deals with one such case, a satire on Bratslav Hasidism from 1863, which has at its core a Maskilic satirical text written by Yehiel Meller on pilgrimage to the grave of R. Nahman of Bratslav in Uman.





כתבי עת של משכילים לאורך המאה התשע עשרה הרבו לפרסם סאטירות בגנותה של החסידות. משנות הששים ואילך באה ספרות זו בעיקר כתגובה להתעוררות הדפסת ספרות השבחים החסידית ולהתפשטות החסידות במרחבים חדשים. לא קיימת עד עתה סקירה שלימה, ואף לא מיפוי כללי, של אותה ספרות פולמוסית ענפה, על אף שיש בה ללמד הרבה על דרכי החסידות וההשכלה באותן שנים.  לא מדובר רק בחסרון ביבליוגרפי שאין לו משמעות, אלא בהתעלמות משדה מחקר רב עניין שעשוי להאיר לא רק על פרק נשכח בספרות עברית ויידיש החדשה אלא גם על פרק חשוב ביחסים בין משכילים לחסידים באותה תקופה, ועל דרכי צמיחתם, פיצולם והתפתחותם של זרמים שונים בחסידות. הייתה זו ספרות שיותר מאשר נועדה לבער את החסידות נועדה לחזק את תודעתם העצמית של המשכילים הבודדים במרחבים החסידיים; ספרות שבאופן פרדוקסלי תיעדה תנועה אותה חפצו לבער מן העולם. הבבואה המעוותת בה התהדרה הסאטירה האנטי חסידית לא רק הציגה דימוי – אלא טומנת בחובה הצבעה על אלמנטים חדשים ועל התפתחויות בחסידות. במקרה אחד ממין זה הנוגע לחסידות ברסלב בשנות השישים של המאה התשע עשרה עוסק המאמר. שלפנינו - שעיקרו מהדורה של טקסט משכילי שכתב יחיאל מלר - בשנת 1863 - על העלייה לקבר ר' נחמן מברסלב באומן
"""

This essay investigates reactions to the recurring disaster of bubonic plague by analysing a series of miniatures in the chronicle of Lucchese apothecary Giovanni Sercambi. Completed in 1400, the richly illustrated manuscript (Lucca, Archivio di Stato, ms. 107) records seven epidemics, from the Black Death to the century’s end. Demons or angels are shown unleashing the disease on helpless humanity. Amongst the earliest visual evocations of the experience of plague, the drawings offer key insights into early modern responses to this most fearsome of disasters, articulating contemporary understandings of plague’s supernatural causes and terrestrial effects, and the emotional regimes elicited in response. Examined individually and as unfolding sequence, set against and interacting with the surrounding text, the miniatures fulfil a range of commemorative, hortatory and cathartic functions.

This course is designed to add to the student's understanding of and appreciation for the important role of spiritual warfare in the Christian life and its implications for evangelism, church ministry, and missions in western culture as well as in cross-cultural situations (whether in the United States or other countries).

Les codes de la science-fiction montrent la réversibilité des signes et l’inversion des catégories ange/démon selon le point de vue imposé par la caméra et les processus d’identification pour le spectateur. Le passage de la croyance dans l’art médiéval devient un contrat d’ordre esthétique dans l’imaginaire contemporain.

Los protocolos de los sabios de Sión es un documento que pone en evidencia el plan de dominación mundial por parte de los judíos. Hubo numerosos debates sobre el origen de este documento. Varios expertos concuerdan en que fueron creados en 1897, en el primer congreso sionista celebrado en Basilea. Otros afirman que se crearon en una sesión secreta de sabios judíos que se había efectuado por aquella época. No es cuestión de creer ciegamente, sino ver y corroborar si la intención del sionismo por dominar al mundo se repite en todas las épocas y en todos los países del mundo.
Para aquellos que aún son escépticos y creen que todo el sistema político, social, económico, educativo, médico y en general absolutamente todo lo que nos rodea es de color de rosa y que está hecho para mejorar nuestras vidas, piénselo 2 veces, abra sus ojos y vea la realidad del mundo en que vivimos y del mundo al que lamentablemente nos dirigimos!

Представления об экзорцизме в католической традиции XIII−XV века (на основе материалов доминиканского и францисканского орденов)
The movement of any science is carried out in accordance with the logic of development and the challenges of modernity. Now, after a lengthy atheistic view, a scientific interest in the history of religion. Exorcism is a private religious belief, subject exist in our days. In this perspective, the exorcism was never just a theological problem. The practice of exorcism "was socially characterized by processes of introspection and analysis in general, the hidden immediacy of uncertainty and chaos." Exorcism is a complex phenomenon, which fits both the traditional and the latest trends of historical science.

Первый полный перевод на русский язык V раздела «Беседы о чудесах» Цезария Гейстербахского. «Беседа о чудесах» представляет собой диалог двух персонажей-монаха и послушника, в которой первый рассказывает второму о различных чудесных событиях, как их нужно интерпретировать и какие выводы необходимо сделать для спасения собственной души. «Примеры» сохраняют уникальную информацию и по истории средневековой цивилизации, и по западноевропейскому фольклору. Часть материала V книги уже знакома отечественному читателю по анализу А. Я. Гуревича, поэтому представляется, что именно перевод важного отрывка из сочинения Цезария, пользовавшегося значительной популярностью в позднем Средневековье, будет интересен читателю.

Se estudian las contribuciones de la lingüística -especialmente en su orientación cognitiva- y de la psicología general al conocimiento de la mitología de los nativos patagónicos, particularmente aquella de los tehuelches y los onas. Mediante citas históricas, mitológicas y lingüísticas de fuentes diversas y con análisis textuales, mitológicos, psicológicos, lingüísticos y etimológicos se demuestra el origen solar/lunar de la religión de los mencionados nativos. Comenzando con numerosas citas de fuentes primarias, sin intervención del autor, se demuestra que el Sol y la Luna eran dioses. Seguidamente se estudian los nombres de los seres celestes, y el mito de Elal, héroe tehuelche, mostrando su filiación solar y su casi olvidado carácter divino. Se lo asimila a Kwanyip, héroe-antihéroe ona. Mediante pruebas mitológico-lingüísticas, ambos son relacionados con un antiguo mito, el del Hijo del Sol. Se asiste a una conflictiva relación paterno-filial, en una sucesión genealógica que demuestra que ambos son el Sol-Dios ellos mismos. Se demuestra que los varios nombres del Alto Dios se refieren a su carácter solar/celeste/luminoso, y que los gentilicios de las etnias implicadas aluden a una posible filiación solar auto-atribuida. Estudiando al Gualicho, el Maligno o Demonio tehuelche, y sus equivalentes, se señala una íntima asociación del mismo con el Alto Dios, apuntando a una arcaica y única Deidad bipolar benigno-maligna. Se prepara el terreno para demostrar el origen común de las mitologías tehuelches y onas, comenzando por los nombres de una antigua deidad solar masculina, y de su consorte y/o hermana, una deidad lunar femenina, evidenciando un posible origen conjunto de ambas a partir de una deidad probablemente indiferenciada.
Se incluiría futuramente un capítulo cotejando patrones de extensión semántica comunes a las lenguas tehuelches y onas por un lado, y a las indoeuropeas por otro, asumiendo un trasfondo psicológico-cognitivo común a toda la Humanidad.
Como rédito secundario, se rescatan citas de documentos poco conocidos en castellano, y se traducen otros en inglés, galés y francés, facilitando su acceso a investigadores y lectores en general.En esta obra se utilizan signos fonéticos, no usados en trabajos anteriores de divulgación.
El volumen preludia una extensa obra de cuatro o cinco tomos que incluyen de 20 a 25 capítulos sobre temas relacionados con el contenido de este tomo.

Humanity's Relationship to the Spirit Realm of Fallen Angels - To understand the beast and other characters of Revelation, we need to revisit Genesis 6 to see how fallen angels will affect the end times.There are 3 dominant views regarding this famous Genesis 6 passage about the Sons of God. Most Bible interpreters and commentators state that the godly children of Seth are the Sons of God marrying outside the faith, or that fallen angels mated with human women to produce giant offspring. We will expound our focus with a 3rd viewpoint while coordinating related biblical passages and mythology.