Satanic Bible: Anton LaVey

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Schimmel, Annemarie (1993). The Triumphal Sun: A Study of the Works of Jalaloddin Rumi. Albany, New York: SUNY Press. p.255. ISBN 978-0-791-41635-8. Versluis, Arthur (2006). The New Inquisitions: Heretic-Hunting and the Intellectual Origins of Modern Totalitarianism. Oxford University Press. ISBN 978-0-19-530637-8.

Muzzatti, Stephen L. (2005). "Satanism". In Bosworth, Mary (ed.). Encyclopedia of Prisons and Correctional Facilities. Vol.2. Thousand Oaks, CA: Sage Reference. pp.874–876. ISBN 978-1-4129-2535-8.The Muslim historian Al-Tabari, who died in around 923 AD, [186] writes that, before Adam was created, earthly jinn made of smokeless fire roamed the earth and spread corruption. [205] He further relates that Iblis was originally an angel named Azazil or Al-Harith, [206] from a group of angels, created from the fires of simoom, [207] sent by God to confront the earthly jinn. [208] [186] Azazil defeated the jinn in battle and drove them into the mountains, [208] but he became convinced that he was superior to humans and all the other angels, leading to his downfall. [208] In this account, Azazil's group of angels were called jinn because they guarded Jannah (Paradise). [209] In another tradition recorded by Al-Tabari, Satan was one of the earthly jinn, who was taken captive by the angels [194] [186] and brought to Heaven as a prisoner. [194] [186] God appointed him as judge over the other jinn and he became known as Al-Hakam. [194] He fulfilled his duty for a thousand years before growing negligent, [186] but was rehabilitated again and resumed his position until his refusal to bow before Adam. [186] Other traditions A stoning of the Devil from 1942 Faiola, Anthony (10 May 2014), "A modern pope gets old school on the Devil: A renewed interest in exorcism", The Washington Post, The WP Company, LLC Main article: Devil in Christianity Names Illustration for John Milton’s “ Paradise Lost“, depicting the "Fall of Lucifer" Campo, Juan Eduardo (2009), "Satan", Encyclopedia of Islam, New York City: Infobase Publishing, pp.603–604, ISBN 978-0-8160-5454-1 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]

However, not all Muslim Sufi mystics are in agreement with a positive depiction of Iblis. Rumi's viewpoint on Iblis is much more in tune with Islamic orthodoxy. Rumi views Iblis as the manifestation of the great sins of haughtiness and envy. He states: "(Cunning) intelligence is from Iblis, and love from Adam." [225] Baháʼí Faith Although the Book of Genesis does not mention him, Christians often identify the serpent in the Garden of Eden as Satan. In the Synoptic Gospels, Satan tempts Jesus in the desert and is identified as the cause of illness and temptation. In the Book of Revelation, Satan appears as a Great Red Dragon, who is defeated by Michael the Archangel and cast down from Heaven. He is later bound for one thousand years, but is briefly set free before being ultimately defeated and cast into the Lake of Fire. 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. Enoch 18:3. On this tradition, see A. Orlov, "The Watchers of Satanael: The Fallen Angels Traditions in 2 (Slavonic) Enoch", in: A. Orlov, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (Albany: SUNY, 2011) 85–106. Brown, Louise (1 October 1989). "Alarming number of teenagers drawn to Satanism, experts say". Toronto Star.Geoffroy, Éric (2010), Introduction to Sufism: The Inner Path of Islam, Bloomington, Indiana: World Wisdom, ISBN 978-1-935493-10-5 In many cases, the translators of the Septuagint, the pre-Christian translation of the Hebrew Bible into ancient Greek, chose to render the Hebrew word sâtan as the Greek word διάβολος ( diábolos), meaning "opponent" or "accuser". [3] [2] This is the root of the modern English word Devil. [2] [4] Both the words satanas and diábolos are used interchangeably in the New Testament and in later Christian writings. [2] The Pauline epistles and the Gospel of Mark both use the word satancas more frequently than diábolos, [2] [5] but the Gospel of Matthew uses the word diábolos more frequently and so do the Church Fathers Justin Martyr, Irenaeus, and Origen. [2] Hallman, J.C. (2006). The Devil is a Gentleman: Exploring America's Religious Fringe. Random House. ISBN 978-1-4000-6172-3. Rebhorn Wayne A. "The Humanist Tradition and Milton's Satan: The Conservative as Revolutionary", SEL: Studies in English Literature 1500–1900, Vol. 13, No. 1, The English Renaissance (Winter, 1973), pp.81–93 in JSTOR

The Arabic equivalent of the word Satan is Shaitan (شيطان, from the triliteral root š-ṭ-n شطن). The word itself is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and al-jinn (الجن), but it is also used in reference to Satan in particular. In the Quran, Satan's name is Iblis ( Arabic pronunciation: [ˈibliːs]), probably a derivative of the Greek word diabolos. [186] Muslims do not regard Satan as the cause of evil, but as a tempter, who takes advantage of humans' inclinations toward self-centeredness. [187] Quran Illustration from a manuscript of Abu Ali Bal'ami's Persian translation of the Annals of al-Tabari, showing Satan ( Iblis) refusing to prostrate before the newly created man ( Adam)Russell, Jeffrey Burton (1984), Lucifer: The Devil in the Middle Ages, Ithaca, New York: Cornell University Press, ISBN 0-8014-9429-X During the Second Temple Period, when Jews were living in the Achaemenid Empire, Judaism was heavily influenced by Zoroastrianism, the religion of the Achaemenids. [34] [8] [35] Jewish conceptions of Satan were impacted by Angra Mainyu, [8] [36] the Zoroastrian spirit of evil, darkness, and ignorance. [8] In the Septuagint, the Hebrew ha-Satan in Job and Zechariah is translated by the Greek word diabolos (slanderer), the same word in the Greek New Testament from which the English word " devil" is derived. [37] Where satan is used to refer to human enemies in the Hebrew Bible, such as Hadad the Edomite and Rezon the Syrian, the word is left untranslated but transliterated in the Greek as satan, a neologism in Greek. [37] Though at some points LaVey refers to Satan as a physical being, this is intended to encourage the Satanist's "rational self-interest." [74] Science [ edit ]