The Temple was established in the United States in 1975 by Michael Aquino, an American political scientist, military officer, and a high-ranking member of Anton LaVey's Church of Satan. Dissatisfied with the direction in which LaVey was taking the Church, Aquino resigned and – according to his own claim – embarked on a ritual to invoke Satan, who revealed to him a sacred text called The Book of Coming Forth by Night. According to Aquino, in this work Satan revealed his true name to be that of Set, which had been the name used by his followers in ancient Egypt. Aquino was joined in establishing the Temple by a number of other dissatisfied members of LaVey's Church, and soon various Setian groups were established across the United States.
Setians believe that Set is the one real god and that he has aided humanity by giving them a questioning intellect, the "Black Flame", which distinguishes them from other animal species. Set is held in high esteem as a teacher whose example is to be emulated but he is not worshipped as a deity. Highly individualistic in basis, the Temple promotes the idea that practitioners should seek self-deification and thus attain an immortality of consciousness. Setians believe in the existence of magic as a force which can be manipulated through ritual, however the nature of these rituals is not prescribed by the Temple. Specifically, Aquino described Setian practices as "black magic"
A contemporary folk etymology that connects Saturn to the Hebrew word Satan, שָׂטָן, meaning adversary or accuser, seems worthy of consideration as no convincing etymologies for the word Satan appear.[1] Again, this assumes a late development of the Hebrew Bible, which this study does.
Etymologists believe Saturn originates from the Etruscan subterranean deity Satre whose name meaning is unknown. It certainly seems possible, if not likely, that they represent essentially the same chthonic deity particularly since the Etruscans appear to have had a crypto-Jewish or proto-Jewish element. Though this derivation is of course undisruptive to the idea that the word Satan is also related to Saturn. Rather its possible all words share a comnmon root.
In the New Testament Satan appears in the Greek as Diabolos, διάβολος, and Satanas, Σατανᾶς. The names appear to describe a figure who is also the serpent in the Garden of Eden. Famously in John 8:44, Jesus accuses Jews who he is imploring to “accept his message” as being the children of diabolos. The interaction in John is worthy of close study but ostensibly this would give these Jews, at least in these passages, the same relationship to Satan that Tacitus’ Histories speculatively gives them to Saturn.
To be clear, to the extent we understand Saturn as akin to Satan, this is in no way disruptive of the idea that Saturn is a proto-Jewish God which appears unequivocal. Again, JEM commonly reveals caducean conflicts between two factions that are ultimately pro-Jewish, whether between Yahweh and the Serpent in the Garden of Eden or between Christ and Jews in the New Testament. It may, however, suggest Saturn as closer to Vulcan or the Demiurge in gnostic teachings versus a charismatic Adonis-like Dying-and-Rising “Love God.”
In any case, the Greek Satanas might be suggestive of “Saturnus,” the name of Saturn in Latin. Certainly in the Roman Empire, where Christianity would gain its foothold, it seems the name Satanas would conjure this pantheonic and well known Saturnus to mind. Indeed, Saturn enjoyed a salient temple at the western end of the Roman Forum at the foot of the Capitoline Hill from the 5th century BC into the 4th century AD. Presumably only the most ignorant Latin speakers would be unfamiliar with this major, central deity.
The Greek Satanas might be suggestive of “Saturnus,” the name of Saturn in Latin. Certainly in the Roman Empire, where Christianity would gain its foothold, it seems the name Satanas would conjure this pantheonic and well known Saturnus to mind. Indeed, Saturn enjoyed a salient temple at the western end of the Roman Forum at the foot of the Capitoline Hill from the 5th century BC into the 4th century AD. Presumably only the most ignorant Latin speakers would be unfamiliar with this major, central deity
Saturn’s temple was used, for at least a period, as the “Aerarium” or state treasury as Saturn, God of the “Golden Age,” was understood as a wealth God. Here the Roman reserves of silver and gold were stored. With Aerarium perhaps we are reminded of the later Norse myths of golden ring hordes protected by dragons such as Fafnir who was formerly a dwarf. Both Dwarfs and Dragons become Semitic figures in our understanding.
Whether such likely Jewish myths drew inspiration from similar ancient treasures is, of course, speculation. However that such treasuries in Rome were dedicated to Saturn might suggest a crypto-Jewish influence hinted at through REM or mysterious allusion. To be clear, this would not necessarily be moralizing to Jews, who would be indicated as money handlers below a marital, Aryan noble class represented by figures like Jupiter.
Though a temple that is a “market place” and a “den of thieves” also conjures the Semitic Mercury to mind who was known as Mercury Agoraeus,[2] the God of Merchants and Mercury Archus Pheleteon,[3] God of Thieves. Mercury too enjoyed an ancient temple in Rome, his on the Aventine Hill dating back to 495 BC.[4] In revelation 12:9 the Devil is referred to as the “ancient serpent,” “Diabolos,” “Satanas” and “the deceiver (planaó) of the whole world.” In 1 John as well the antichristos or “anti-Christ” is also described as “a liar” and “the deceiver.” Mercury, with his serpentine caduceus, is commonly guessed to have developed from earlier serpent Gods. Mercury was also known as Mercury Clepsiphron[5] or Mercury the Deceiver.
Indeed, one obvious example of a “proto-Mercury” was the Egyptian Heka, who is said to have killed two serpents and entwined them on a staff. This is often believed to be the origin of Mercury’s caduceus. Speculatively, we might guess a Hebrew name for temple, Hekal, הֵיכַל, which is of an unknown origin, is related to Heka, a God of Magic, Medicine and Healing. This study argues that Mercury represents a Priest type as well as a Magician type, to which figures like Aaron and Moses are related. Certainly the God Heka would also represent something similar.
Possibly the name of the Egyptian God Set or Seth is related to Satan. And again one derivation does not exclude the other, as names may be intelligently developed as double references perhaps with the intention of magnifying a subliminal impact or simply for the sake of making an especially clever reference. This study suggests that the Biblical figure of Sheth or Seth, שֵׁת, brother of Cain and Abel, is related to the Egyptian God of the same name. Indeed Seth or Set was the deity of the Hyksos, a group this study classifies as proto-Jewish. Set, as a deity we understand as proto-Jewish, is not unrelated to Saturn at least according to Interpretatio Romana. For instance, the Greeks associated the son of Saturn, Typhon, with Set.
A Biblical Hebrew word set, שֵׂט, distinct from the name Seth, appearing in Hosea 5 means “revolter,” “swerver” or “deeds that swerve” (i.e. sin). It is related to sut, שׂוּט, meaning “to swerve” or “fall away” and carrying similar connotations. Speculatively Satan is a portmanteau of Seth, שֵׁת, or set, שֵׂט, and Tan, תַּן, meaning “Jackal.” Tan shares a root with Tannin, תַּנִּין, meaning “serpent,” “dragon,” and “sea monster.” Tannin is also sometimes translated from the Hebrew Bible as “jackal.”
Amos 9 3And if they shall be hid in the top of Carmel, from thence I seeking shall do them away (And if they shall be hidden on top of Mount Carmel, I shall seek them out there, and I shall do them away); and if they shall hide themselves from mine eyes in the deepness of the sea, there I shall command a serpent, and it shall bite them
that day I shall raise the tabernacle of David, that fell down, and I shall again-build openings of the walls thereof, and I shall restore the things that fell down; and I shall again-build it, as in old days, (On that day I shall raise up David’s house, that fell down, and I shall rebuild, or repair, the openings in its walls, and I shall restore the things that fell down; and I shall rebuild it, like in the old days,)
12that they wield the remnants of Idumea, and all nations; for that my name is called to help on them, saith the Lord doing these things.
masc. proper name, Biblical judge and prophet, from Late Latin, from Greek Samouel, from Hebrew Shemiel, literally "the name of God," from shem "name" + El "God."
Amos 9
that they wield the remnants of Idumea, and all nations; for that my name is called to help on them, saith the Lord doing these things.
His actions and name indicate he is the Satan, the "Adversary", but in these religious works Satan is more like him who appears in the Book of Job with a function to fulfill under God than like Satan of later tradition who is the uttermost enemy of God. Beliar, mentioned twice in Jubilees, is likely to be identical with Mastema in this work.[1]
When God is ready to destroy all these demons after the flood and Noah prays that his descendants be released from their attacks, Mastema intervenes, beseeching God to allow him to retain and control one tenth of these demons in order to exercise his authority because they are "intended to corrupt and lead astray before my judgement because the evil of the sons of men is great". (Jubilees 10:8)[2] Mastema is the tester of humans, with God's permission.
Mastema sends a plague of birds onto the land in the days of Terah.
Later, Mastema counsels God to test Abraham (Jubilees 17:15-16),[4] just as Satan in the book of Job wants permission to test Job. As Abraham prepares to sacrifice his son Isaac, Mastema stands in God's presence. On his deathbed, Isaac promises that the spirits of Mastema will have no power to turn Jacob or his descendants away from Yahweh.
The strange account in Exodus 4.24 where Yahweh meets Moses by the way and tries to kill him is retold in a way that attributes the attack to Mastema instead (Jubilees 48:1-3).[5] It is claimed that Mastema aided the Egyptian priests that opposed Moses. Mastema is also said to have been chained while the Israelites left Egypt, but then let go to encourage the Egyptians to chase after the Israelites and so come to their doom in the Red Sea. The deaths of the firstborn of the Egyptians are attributed to "all the powers of Mastema"
Although many of his functions resemble the Christian notion of Satan, to the point of being sometimes identified as a fallen angel,[5][6][7]:257–60 in others he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.[3]
He is considered in Talmudic texts to be a member of the heavenly host with often grim and destructive duties. One of Samael's greatest roles in Jewish lore is that of the main angel of death and the head of satans. Although he condones the sins of man, he remains one of God's servants. He appears frequently in the story of Garden of Eden and engineered the fall of Adam and Eve with a snake in writings during the Second Temple period.[5] However, the serpent is not a form of Samael, but a beast he rode like a camel.[8] In some traditions he is also believed to be the father of Cain,[6][9] as well as the partner of Lilith.
Samael was first mentioned during the Second Temple Period and immediately after its destruction. He is apparently first mentioned in the Book of Enoch along with other rebellious angels. In Enoch 1 he is one of the Watchers who descended to Earth to copulate with human women, although he is not their leader[11][5], this being Semyaza.[6][12]
In the Exodus Rabbah, Samael is depicted as the accuser in the heavenly court and tempting to sin, while Michael defends Israel's actions.[13] Here, Samael is identified with Satan. While Satan describes his function as an "accuser," Samael is considered to be his proper name. He also fulfills the role of the Angel of Death, when he comes to take the soul of Moses and is called the leader of satans.
The title of satan is also applied to him in the midrash Pirke De-Rabbi Eliezer, where he is the chief of the fallen angels.[7]:257–60 According to the text, Samael opposed the creation of Adam and descended to Earth to tempt him into evil. Riding the serpent, he convinces Eve to eat the forbidden fruit.[6] His role here might be influenced by the Islamic idea of Iblis,[14] who refused to prostrate himself before Adam because he consists of fire and Adam merely from dust.[15][16] The midrash also reveals Samael fathered Cain with Eve.
In Kabbalah (A. E. Waite, 255), Samael is described as the "severity of God," and is listed as fifth of the archangels of the world of Briah.
Although both Samael and Lilith are major demons in earlier Jewish traditions, they do not appear paired until the second half of the thirteenth century, when they are introduced together.[18] Lilith is a demon created alongside Adam, originally created for the role Eve would fill, who then becomes Samael's bride. With her, Samael created a host of demon children, including a son, the "Sword of Samael"[19] (or Asmodai).[20]
In the Kabbalistic work Treatise on the Left Emanation, Samael is part of the Qliphoth, prince of all demons, and spouse of Lilith.[6] The two are said to parallel Adam and Eve, being emanated together from the Throne of Glory as a counterpart. Asmodeus is also mentioned to be subservient to Samael and married to a younger, lesser Lilith.[21] According to the treatise, God (zeus) castrated Samael in order not to fill the world with their demonic offspring, this being the reason why Lilith seeks to fornicate with men.
In the Zohar, one of Kabbalah's main works, Samael is described as a leader of the divine forces of destruction, being part of the Qliphoth. He is mentioned again as the serpent's rider,[8] and is described as having mated with Eisheth Zenunim, Na'amah, and Agrat bat Mahlat, all being "angels" of sacred prostitution.[22] Notably, the same work later calls him Azazel,[8] which might be a case of mistaken identity, as Azazel may be himself in Zoharistic lore a combination of the angels Aza and Azrael.[23]
It is also said that the Baal Shem once summoned Samael to make him do his bidding.
Comments
The Temple of Set is an occult initiatory order founded in 1975. A new religious movement and form of Western esotericism, the Temple espouses a religion known as Setianism, whose practitioners are called Setians. This is sometimes identified as a form of Satanism, although this term is not often embraced by Setians and is contested by some academics
The Temple was established in the United States in 1975 by Michael Aquino, an American political scientist, military officer, and a high-ranking member of Anton LaVey's Church of Satan. Dissatisfied with the direction in which LaVey was taking the Church, Aquino resigned and – according to his own claim – embarked on a ritual to invoke Satan, who revealed to him a sacred text called The Book of Coming Forth by Night. According to Aquino, in this work Satan revealed his true name to be that of Set, which had been the name used by his followers in ancient Egypt. Aquino was joined in establishing the Temple by a number of other dissatisfied members of LaVey's Church, and soon various Setian groups were established across the United States.
A contemporary folk etymology that connects Saturn to the Hebrew word Satan, שָׂטָן, meaning adversary or accuser, seems worthy of consideration as no convincing etymologies for the word Satan appear.[1] Again, this assumes a late development of the Hebrew Bible, which this study does.
Etymologists believe Saturn originates from the Etruscan subterranean deity Satre whose name meaning is unknown. It certainly seems possible, if not likely, that they represent essentially the same chthonic deity particularly since the Etruscans appear to have had a crypto-Jewish or proto-Jewish element. Though this derivation is of course undisruptive to the idea that the word Satan is also related to Saturn. Rather its possible all words share a comnmon root.
To be clear, to the extent we understand Saturn as akin to Satan, this is in no way disruptive of the idea that Saturn is a proto-Jewish God which appears unequivocal. Again, JEM commonly reveals caducean conflicts between two factions that are ultimately pro-Jewish, whether between Yahweh and the Serpent in the Garden of Eden or between Christ and Jews in the New Testament. It may, however, suggest Saturn as closer to Vulcan or the Demiurge in gnostic teachings versus a charismatic Adonis-like Dying-and-Rising “Love God.”
The Greek Satanas might be suggestive of “Saturnus,” the name of Saturn in Latin. Certainly in the Roman Empire, where Christianity would gain its foothold, it seems the name Satanas would conjure this pantheonic and well known Saturnus to mind. Indeed, Saturn enjoyed a salient temple at the western end of the Roman Forum at the foot of the Capitoline Hill from the 5th century BC into the 4th century AD. Presumably only the most ignorant Latin speakers would be unfamiliar with this major, central deity
Indeed, one obvious example of a “proto-Mercury” was the Egyptian Heka, who is said to have killed two serpents and entwined them on a staff. This is often believed to be the origin of Mercury’s caduceus. Speculatively, we might guess a Hebrew name for temple, Hekal, הֵיכַל, which is of an unknown origin, is related to Heka, a God of Magic, Medicine and Healing. This study argues that Mercury represents a Priest type as well as a Magician type, to which figures like Aaron and Moses are related. Certainly the God Heka would also represent something similar.
3And if they shall be hid in the top of Carmel, from thence I seeking shall do them away (And if they shall be hidden on top of Mount Carmel, I shall seek them out there, and I shall do them away); and if they shall hide themselves from mine eyes in the deepness of the sea, there I shall command a serpent, and it shall bite them
that day I shall raise the tabernacle of David, that fell down, and I shall again-build openings of the walls thereof, and I shall restore the things that fell down; and I shall again-build it, as in old days, (On that day I shall raise up David’s house, that fell down, and I shall rebuild, or repair, the openings in its walls, and I shall restore the things that fell down; and I shall rebuild it, like in the old days,)
12that they wield the remnants of Idumea, and all nations; for that my name is called to help on them, saith the Lord doing these things.
Samuel
masc. proper name, Biblical judge and prophet, from Late Latin, from Greek Samouel, from Hebrew Shemiel, literally "the name of God," from shem "name" + El "God."
Amos 9
that they wield the remnants of Idumea, and all nations; for that my name is called to help on them, saith the Lord doing these things.
Mastema (Hebrew: מַשְׂטֵמָה Mastēmāh; Ge'ez: መሰቴማ Mesetēma) is an angel who persecutes evil in the Book of Jubilees. He carries out punishments for God, as well as tempting humans and testing their faith. In the Zadokite Fragments and the Dead Sea Scrolls, he is the angel of disaster, the father of all evil, and a flatterer of God. He is said to have become a fallen angel. He first appears in the literature of the Second Temple Period as a personification of the Hebrew word mastemah (מַשְׂטֵמָה), meaning "hatred", "hostility", "enmity", or "persecution".
According to the Book of Jubilees, Mastema ("hostility") is the chief of the demons engendered by the Watchers/fallen angels with women.
His actions and name indicate he is the Satan, the "Adversary", but in these religious works Satan is more like him who appears in the Book of Job with a function to fulfill under God than like Satan of later tradition who is the uttermost enemy of God. Beliar, mentioned twice in Jubilees, is likely to be identical with Mastema in this work.[1]
When God is ready to destroy all these demons after the flood and Noah prays that his descendants be released from their attacks, Mastema intervenes, beseeching God to allow him to retain and control one tenth of these demons in order to exercise his authority because they are "intended to corrupt and lead astray before my judgement because the evil of the sons of men is great". (Jubilees 10:8)[2] Mastema is the tester of humans, with God's permission.
Mastema sends a plague of birds onto the land in the days of Terah.
Later, Mastema counsels God to test Abraham (Jubilees 17:15-16),[4] just as Satan in the book of Job wants permission to test Job. As Abraham prepares to sacrifice his son Isaac, Mastema stands in God's presence. On his deathbed, Isaac promises that the spirits of Mastema will have no power to turn Jacob or his descendants away from Yahweh.
The strange account in Exodus 4.24 where Yahweh meets Moses by the way and tries to kill him is retold in a way that attributes the attack to Mastema instead (Jubilees 48:1-3).[5] It is claimed that Mastema aided the Egyptian priests that opposed Moses. Mastema is also said to have been chained while the Israelites left Egypt, but then let go to encourage the Egyptians to chase after the Israelites and so come to their doom in the Red Sea. The deaths of the firstborn of the Egyptians are attributed to "all the powers of Mastema"
Samael (Hebrew: סַמָּאֵל, Sammāʾēl, 'Venom of God, Poison of God'[1] or 'Blindness of God'; Arabic: سمسمائيل, Samsama'il or سمائل, Samail; alternatively Smil, Samil, or Samiel)[2][3][4] is an archangel in Talmudic and post-Talmudic lore; a figure who is the accuser (Ha-Satan), seducer, and destroyer (Mashhit).
Although many of his functions resemble the Christian notion of Satan, to the point of being sometimes identified as a fallen angel,[5][6][7]:257–60 in others he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.[3]
He is considered in Talmudic texts to be a member of the heavenly host with often grim and destructive duties. One of Samael's greatest roles in Jewish lore is that of the main angel of death and the head of satans. Although he condones the sins of man, he remains one of God's servants. He appears frequently in the story of Garden of Eden and engineered the fall of Adam and Eve with a snake in writings during the Second Temple period.[5] However, the serpent is not a form of Samael, but a beast he rode like a camel.[8] In some traditions he is also believed to be the father of Cain,[6][9] as well as the partner of Lilith.
As guardian angel and prince of Rome, he is the archenemy of Israel. By the beginning of Jewish culture in Europe, Samael had been established as a representative of Christianity, due to his identification with Rome
Samael was first mentioned during the Second Temple Period and immediately after its destruction. He is apparently first mentioned in the Book of Enoch along with other rebellious angels. In Enoch 1 he is one of the Watchers who descended to Earth to copulate with human women, although he is not their leader[11][5], this being Semyaza.[6][12]
In the Greek Apocalypse of Baruch,[5] he is the dominant evil figure. Samael plants the Tree of knowledge, thereupon he is banished and cursed by God.[7]:257–60 To take revenge, he tempts Adam and Eve into sin by taking the form of the serpent.[5][6]
He appears further as the embodiment of evil in the Ascension of Isaiah, often identified as:
The names Belial and Satan are also applied to him and he gains control of King Manasseh in order to accuse Isaiah of treason.
In the Exodus Rabbah, Samael is depicted as the accuser in the heavenly court and tempting to sin, while Michael defends Israel's actions.[13] Here, Samael is identified with Satan. While Satan describes his function as an "accuser," Samael is considered to be his proper name. He also fulfills the role of the Angel of Death, when he comes to take the soul of Moses and is called the leader of satans.
The title of satan is also applied to him in the midrash Pirke De-Rabbi Eliezer, where he is the chief of the fallen angels.[7]:257–60 According to the text, Samael opposed the creation of Adam and descended to Earth to tempt him into evil. Riding the serpent, he convinces Eve to eat the forbidden fruit.[6] His role here might be influenced by the Islamic idea of Iblis,[14] who refused to prostrate himself before Adam because he consists of fire and Adam merely from dust.[15][16] The midrash also reveals Samael fathered Cain with Eve.
In the Midrash Konen, he is the ruler of the third hell. Several sources, such as Yalkut Shimoni (I, 110) describe him as the guardian angel of Esau relating him to Rome, the one who wrestled with Jacob, the angel who ordered Abraham to sacrifice Isaac, and a patron of Edom.
In Kabbalah (A. E. Waite, 255), Samael is described as the "severity of God," and is listed as fifth of the archangels of the world of Briah.
Although both Samael and Lilith are major demons in earlier Jewish traditions, they do not appear paired until the second half of the thirteenth century, when they are introduced together.[18] Lilith is a demon created alongside Adam, originally created for the role Eve would fill, who then becomes Samael's bride. With her, Samael created a host of demon children, including a son, the "Sword of Samael"[19] (or Asmodai).[20]
In the Kabbalistic work Treatise on the Left Emanation, Samael is part of the Qliphoth, prince of all demons, and spouse of Lilith.[6] The two are said to parallel Adam and Eve, being emanated together from the Throne of Glory as a counterpart. Asmodeus is also mentioned to be subservient to Samael and married to a younger, lesser Lilith.[21] According to the treatise, God (zeus) castrated Samael in order not to fill the world with their demonic offspring, this being the reason why Lilith seeks to fornicate with men.
In the Zohar, one of Kabbalah's main works, Samael is described as a leader of the divine forces of destruction, being part of the Qliphoth. He is mentioned again as the serpent's rider,[8] and is described as having mated with Eisheth Zenunim, Na'amah, and Agrat bat Mahlat, all being "angels" of sacred prostitution.[22] Notably, the same work later calls him Azazel,[8] which might be a case of mistaken identity, as Azazel may be himself in Zoharistic lore a combination of the angels Aza and Azrael.[23]
It is also said that the Baal Shem once summoned Samael to make him do his bidding.