More than this, he flung the ashes into the nearest river, for he feared that there might be danger even in them. So venomous were they that the river boiled up and slew every living creature in it, and therefore it has been called the River Barrow, the ‘Boiling’ ever since. According to the Metrical Dindsenchas: > No motion it made The ashes of Meichi the strongly smitten: The stream made > sodden and silent past recovery The fell filth of the old serpent. Three > turns the serpent made; It sought the soldier to consume him; It would have > wasted by its doing the kine; The fell filth of the old serpent.
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The name Suga(a)r is derived from suge (serpent) and -ar (male), thus "male serpent".Trask, L. The History of Basque, Routledge 1997 The suggestions of a formation based on su (fire) and gar (flame), thus yielding "flame of fire" are considered folk etymology. Sugoi, another name of the same deity, has two possible interpretations, either a suge + o[h]i (former, "old serpent") or su + goi ("high fire"). There is no likely etymology for the third name of this god, Maju.
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However, Revelation 12:9 says, "that old serpent called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth and his angels were cast out with him". Tomkinson simply denies any 'rebellion in heaven' as described in Revelation 12:7Thomas Tomkinson "Muggletonian Principles Prevailing" Deal: James May (1822) p. 40 Such angels, he says, are merely Cain's offspring on this earth. But Tomkinson cannot summon the insouciance one might have expected Muggleton to have wielded at this point.
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The most infamous of Epps' unorthodox views regards the devil (1842). He was one of a long line of Dissenters to take this view, stretching back through Simpson (1804), Lardner (1742), Sykes (1737), going back to the Dutch Anabaptist, David Joris (1540). According to Epps, references in the Bible to the devil and Satan are, in the main, to be understood as personifications of the lustful principle in humans. In 1842 he anonymously published The Devil: a Biblical exposition of the truth concerning that old serpent, the devil and Satan and a refutation of the beliefs obtaining in the world regarding sin and its source.
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Serpent (Greek: ;Strong's Concordance: G3789 Trans: Ophis, ; "snake", "serpent") occurs in the Book of Revelation as the "ancient serpent"From the Greek: ἀρχαῖος, archaios (är-khī'-os) - Strong's Concordance Number G744 or "old serpent"(YLT) used to describe "the dragon",[20:2] Satan Σατανᾶς, Satanas, (sä-tä-nä's) - of Aramaic origin corresponding to Σατάν (G4566) - Strong's Concordance Number G4567 the Adversary,(YLT) who is the devil.[12:9, 20:2] This serpent is depicted as a red seven-headed dragon having ten horns, each housed with a diadem. The serpent battles Michael the Archangel in a War in Heaven which results in this devil being cast out to the earth. While on earth, he pursues the Woman of the Apocalypse.
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Le Fay discovers that McNee used a charm to make his voice sound more like her (Le Fay's) former mentor and lover Merlin in order to sway her more easily. She concludes that not only does McNee sound like Merlin, but he also acts "mischievous" like Merlin, and out of respect for the old wizard's memory, Le Fay tells Ian where he can find the Ebony Rose. Ian retrieves it, and Le Fay tells him that he will next travel beneath the ocean to a place she "once believed was Avalon," guarded by an old serpent, where McNee will presumably seek the Cornerstone of Water. Unlike in the McNee subplot in Mystic Arcana: Magik, the second chapter of McNee's quest does not directly correlate to the objects or events in the main story.
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War breaks out in heaven between Michael and the Dragon, identified as that old Serpent, the Devil, or Satan (12:9). After a great fight, the Dragon and his angels are cast out of Heaven for good, followed by praises of victory for God's kingdom. (12:7–12). The Dragon engages to persecute the Woman, but she is given aid to evade him. Her evasiveness enrages the Dragon, prompting him to wage war against the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ. (12:13–17) ##A Beast (with seven heads, ten horns, and ten crowns on his horns and on his heads names of blasphemy) emerges from the Sea, having one mortally wounded head that is then healed.
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In Christianity and Judaism, the snake makes its infamous appearance in the first book of the Bible when a serpent appears before the first couple Adam and Eve and tempts them with the forbidden fruit from the Tree of Knowledge. The snake returns in Exodus when Moses, as a sign of God's power, turns his staff into a snake and when Moses made the Nehushtan, a bronze snake on a pole that when looked at cured the people of bites from the snakes that plagued them in the desert. The serpent makes its final appearance symbolizing Satan in the Book of Revelation: "And he laid hold on the dragon the old serpent, which is the devil and Satan, and bound him for a thousand years." In Neo-Paganism and Wicca, the snake is seen as a symbol of wisdom and knowledge.
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Stanley Stewart FRSL is a British writer, who is the author of three travel books: Old Serpent Nile, Frontiers of Heaven, and In the Empire of Genghis Khan about journeys to the source of the Nile, through China to Xinjiang province, and across Mongolia by horse. The last two books both won the Thomas Cook Travel Book Award, in 1996 and 2001 respectively, making Stewart the only writer, with Jonathan Raban, to have won this prestigious award twice. He is a contributing editor at Conde Nast Traveller UK. His work appears in various periodicals including the Sunday Times, the Daily Telegraph, and National Geographic Traveler, and has been included in numerous anthologies on both sides of the Atlantic. In 2008, he was named the Magazine Writer of the year. He was born in Ireland, grew up in Canada, and has spent most of his adult life in the UK.Bryan Walsh, "The Wanderer", Time Magazine, 20 January 2003.
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Included in his adventures' bill of fare are the rescue a consignment of maidens destined for the block from a fortress full of homicidal retired executioners, romancing the centuries-old serpent princess Yargali guarding the Kist in order to steal it, matching wits with an unreliable and ineffectual god who appears to his worshipers in dreams, escaping sacrifice by a horde of angry beast men to their tiger god, enslavement and sale by treacherous nomads, and abetting a revolution in the priest-ruled city-state of Tarxia, during which a huge frog statue is brought to life. The ultimate challenge comes at a great symposium of Karadur's guild of magicians hosted by the city-state of Metouro - the depiction of which provides de Camp with the opportunity to poke some fun at academic conferences and symposiums before getting on with the plot. The meeting is held in the fabled Goblin Tower, constructed from actual goblins transformed to stone. There Jorian becomes enmeshed in sorcerous politics as his patron Karadur naively presents the Kist of Avlen to the heads of his own faction, hoping thereby to advance its cause.
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Horns of a goat and a ram, goat's fur and ears, nose and canines of a pig; a typical depiction of the devil in Christian art. The goat, ram and pig are consistently associated with the devil. Detail of a 16th-century painting by Jacob de Backer in the National Museum in Warsaw. Satan is traditionally identified as the serpent who convinced Eve to eat the forbidden fruit; thus, Satan has often been depicted as a serpent. Although this identification is not present in the Adam and Eve narrative, this interpretation goes back at least as far as the time of the writing of the Book of Revelation, which specifically identifies Satan as being the serpent (Rev. 20:2). In the Bible, the devil is identified with "the dragon" and "the old serpent" seen in the Book of Revelation (12:9, 20:2), as has "the prince of this world" in the Gospel of John (12:31, 14:30); and "the spirit that now worketh in the children of disobedience" in the Epistle to the Ephesians (2:2); and "the god of this world" in 2 Corinthians (4:4).
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