BAAL PEOR

Baalshamin, also called Baal Shamem and Baal Shamaim, was a Northwest Semitic god and a title applied to different gods at different places or times in ancient Middle Eastern inscriptions, especially in Canaan/Phoenicia and Syria. The title was most often applied to Hadad, who is also often titled just Ba‘al.

Baalshamin was one of the two supreme gods and the sky god of pre-Islamic Palmyra in ancient Syria (Bel being the other supreme god). There his attributes were the eagle and the lightning bolt, and he perhaps formed a triad with the lunar god Aglibol and the sun god Malakbel.
The title was also applied to Zeus.

This name was originally a title of Baal Hadad, in the 2nd millennium BC, but came to designate a distinct god circa 1000 BC.
Inscriptions show that the cult of Ba'al Šamem continued in Tyre from Esarhaddon's day until towards the end of the 1st millennium BC.
In Sanchuniathon's main mythology the god he calls in Greek 'Sky' has been thought by some to stand for Ba'al Šamem.
In Nabatean texts in Greek, Baal Shamin is regularly equated with Zeus Helios, that is Zeus as a sun-god.





Baal or Ba'al was a title and honorific meaning "owner" or "lord". From its use among people, it came to be applied to gods. Inscriptions have shown that the name Baal was particularly associated with the storm. Known by like "rider of the clouds", he was associated with rain, lightning, wind, fertility, and kingship, and was often depicted in opposition to sea and death deities like Yammu and Mot. Worship of Baal spread throughout the Levant, Egypt, and the Mediterranean via Phoenician colonization, with regional forms such as Baal Hammon in Carthage. The god was also known as "the mighty one", and "the one without equal" ("there is none above him").

In the Hebrew Bible, Baal appears frequently as a foreign or rival deity. Depiction as a false god was taken over into Christianity and Islam, sometimes under the form Beelzebub in demonology. Classical sources rendered him as Belus. The feminine form is baʿalah, meaning "mistress" in the sense of a female owner or lady of the house.

Ugaritic records show him as a weather god, with particular power over lightning, wind, rain, and fertility. The dry summers of the area were explained as Baʿal's time in the underworld, and his return in autumn was said to have caused the storms that revived the land. Thus, the worship of Baʿal in Canaan—where he eventually supplanted El as the leader of the gods and patron of kingship—was connected to the region's dependence on rainfall for its agriculture, unlike Egypt and Mesopotamia, which focused on irrigation from their major rivers. Anxiety about water availability for crops and trees increased the importance of his cult, which focused attention on his role as a rain god. He was also called upon during battle, showing that he was thought to intervene actively in the world of man, unlike the more aloof El. The Lebanese city of Baalbeck was named after Baal. Alternatively, Ba'al is a divine co-regent with El, where El was the executive while Ba'al was the sustainer of the cosmos.

The Baʿal of Ugarit was the epithet of Hadad, but as time passed, the epithet became the god's name while Hadad became the epithet.
Both Baʿal and El were associated with the bull in Ugaritic texts, as they symbolized both strength and fertility.
He held special enmity against snakes, both on their own and as representatives of Yammu (="Sea"), the Canaanite sea god and river god. He fought the Tannin (Tunnanu), the "Twisted Serpent", "Lotan the Fugitive Serpent" (=the biblical Leviathan), and the "Mighty One with Seven Heads". Baal's conflict with Yammu is now generally regarded as the prototype of the vision recorded in the 7th chapter of the biblical Book of Daniel. As vanquisher of the sea, the Canaanites and Phoenicians regarded Baʿal as the patron of sailors and sea-going merchants. As vanquisher of Mot, the Canaanite death god, he was known as Baʿal Rāpiʾuma and regarded as the leader of the Rephaim (Rpum), the ancestral spirits, particularly those of ruling dynasties.

From Canaan, worship of Baʿal spread to Egypt by the Middle Kingdom and throughout the Mediterranean following the waves of Phoenician colonization in the early 1st millennium BCE. He was described with diverse epithets, and before Ugarit was rediscovered, these were supposed to refer to distinct local gods. However, as explained by Day, the texts at Ugarit revealed that they were considered "local manifestations of this particular deity, analogous to the local manifestations of the Virgin Mary in the Roman Catholic Church".
He is also mentioned as "Winged Baʿal" (Bʿl Knp) and "Baʿal of the Arrows". Phoenician and Aramaic inscriptions describe "Baʿal of the Mace", "Baʿal of the Lebanon", "Baʿal of Sidon", "Baʿal of the Heavens", Baʿal ʾAddir, Baʿal Hammon, Bʿl Mgnm.

Baʿal Hammon was worshipped in the Tyrian colony of Carthage as their supreme god. It is believed that this position developed in the 5th century BCE. Like Hadad, Baʿal Hammon was a fertility god. Inscriptions about Punic deities tend to be rather uninformative, though, and he has been variously identified as a moon god and as Dagan, the grain god. Rather than the bull, Baʿal Hammon was associated with the ram and depicted with his horns. He was worshipped as Baʿal Karnaim ("Lord of the Two Horns"). The archaeological record seems to bear out accusations in Roman sources that the Carthaginians burned their children as human sacrifices to him.
The epithet Hammon is obscure. Most often, it is connected with the NW Semitic ḥammān ("brazier") and associated with a role as a sun god.
Renan and Gibson linked it to Hammon and Cross and Lipiński to Haman or Khamōn, the classical Mount Amanus and modern Nur Mountains, which separate northern Syria from southeastern Cilicia.

Beelzebub: Baʿal Zebub occurs in the first chapter of the Second Book of Kings as the name of the Philistine god of Ekron.
Jewish scholars have interpreted the title of "Lord of the Flies" as the Hebrew way of calling Baʿal a pile of dung and his followers vermin, although others argue for a link to power over causing and curing pestilence. The Septuagint renders the name as Baälzeboúb and as "Baʿal of Flies". Symmachus the Ebionite rendered it as Beëlzeboúl, possibly reflecting its original sense. This has been proposed to have been B‘l Zbl, Ugaritic for "Prince Baal".

Outside of Jewish and Christian contexts, the various forms of Baʿal were indifferently rendered in classical sources as Belus. An example is Josephus, who states that Jezebel "built a temple to the god of the Tyrians, which they call Belus"; this describes the Baʿal of Tyre, Melqart. Herrmann identifies the Demarus/Demarous figure mentioned by Philo Byblius as Baʿal.

Baʿal Hammon, however, was identified with the Greek Cronos and the Roman Saturn as the Zabul Saturn. He was probably never equated with Melqart, although this assertion appears in older scholarship.
Beelzebub or Beelzebul was identified by the writers of the New Testament as Satan, "prince" (i.e., king) of the demons.

John Milton's 1667 epic Paradise Lost describes the fallen angels collecting around Satan, stating that, though their heavenly names had been "blotted out and ras'd", they would acquire new ones "wandring o're the Earth" as false gods.
Baalim and Ashtaroth are given as the collective names of the male and female demons.


On January 30, 2026, the United States Department of Justice (DOJ) released a portion of the Epstein files that mention the word "Baal". Some online claims attach the worship of Baal to satanic rituals and the occult, and link it to allegations involving American financer and child sex offender Jeffrey Epstein.

On February 11th 2026, during the yearly celebration of the Iranian Revolution anniversary in Iran, at 11:33 AM (resembling the masonic holy numbers), several effigies of Baal along with several obelisks were set to fire simultaneously in several cities in Iran. They were made of natural rubber and cardboard days before the Performance. These words were said before performing the act:
“We, the monotheists of the world, by the help of God, will bring down the worshipers of Baal, the worshipers of Satan, and the arrogant oppressors.”
This act was said by its performers to symbolise how Muslims reject demon Gods and their worshippers and to also note that even though paganism and worshipping of demons and idols is believed publicly to be forfeit, many top leaders, especially in the west, still practice it.






Aglibol is a moon god who was worshiped in the ancient Syrian city of Palmyra as part of a triad alongside Bel and Yarhibol, and associated with the sun god Malakbel.
Several second century CE inscriptions attest that Aglibol was venerated with Malakbel in a sanctuary known as the "Sacred Garden". The earliest known mention of Aglibol was an inscription which dates back to 17 BCE and associates him with the sun god Malakbel.



Malakbel was a sun god worshipped in the ancient Syrian city of Palmyra, frequently associated and worshipped with the moon god Aglibol as a party of a trinity involving the sky god Baalshamin.
Malakbel's name means "Messenger of Baal", attesting to his mythological role as Bel's messenger and acolyte.

The earliest known mention of Malakbel was an inscription which dates back to 17 BC and associates him with the lunar god Aglibol. Several other inscriptions made by the Bene Komare also associate him with Aglibol, including a bilingual inscription from 122 AD in which Aglibol and Malakbel sponsor a citizen by the name of Manai for his piety.

One of the reliefs found in the Temple of Bel (in Palmyra) show the sanctuary's two altars and depictions of the two gods (Aglibol and Malakbel).
A shrine of Malakbel is attested around the early 2nd century AD in Rome. There, Malakbel was frequently identified with the Roman divinity Sol, known as Deus Sol Sanctissimus.
In 274, following his victory over the Palmyrene Empire, emperor Aurelian dedicated a large temple to Sol Invictus in Rome; most scholars consider Aurelian's Sol Invictus to be of Syrian origin, either a continuation of the cult of Sol Invictus Elagabalus, or Malakbel of Palmyra, as Malakbel was frequently identified with the Roman god Sol and bore the epithet Invictus.

The relation between Malakbel and Sol Invictus, if any, can not be confirmed and will probably remain unresolved.



Apollón, latinsky Apollo – bůh světla, umění, věštění a uzdravování v řecké, římské a etruské mytologii

Foibos Apollón (Foibos = Zářící) je v řecké a římské mytologii a náboženství bohem, synem Dia a Létó a dvojčetem bohyně Artemis. V pozdějších dobách byl také identifikován s Héliem, který je zosobnění Slunce; jeho sestra Artemis byla ztotožněna s bohyní Měsíce Seléné.
(Jméno tohoto boha v etruské mytologii zní Aplu.)

Apollón je považován za božstvo, které má moc nad morem, světlem, sluncem, uzdravením, uměním, básnictvím, lukostřelbou, věštbami a proroctvími, kolonisty, tancem, rozumem a které též chrání stáda.
Zejména jeho schopnost uvedená jako první působí podivně ve výčtu dalších. Uvádí se však, že při udržování bohem stanovených pořádků dokázal trestat morem – jeho šípy vždy zasáhly cíl a přinesly mor. Stejně tak ale uměl nemoci léčit a dokonce i odvracet či odhánět přírodní pohromy.

V umění je Apollón často stavěn do protikladu s Dionýsem, neboť je spojován s harmonií, řádem a rozumem, kdežto Dionýsos, bůh vína, s emocemi a chaosem. Řekové však učili, že se tato božstva navzájem doplňují, neboť jsou bratry.
Jako Olympan patřil do dvanáctihlavého panteonu hlavních řeckých bohů. Apolón měl proslulou věštírnu v Delfách.

Původ slova Apollón není jasný. Platón ve svém Kratylovi spojuje název s „odplata“ / „očista“ a „stále střílející“.
Název je opakovaně navrhován v Plútarchových Moráliích ve smyslu „jednoty“. Hesychius spojuje toto jméno s „shromáždění“, protože Apollón byl bohem politického života, a také podává vysvětlení pro „ohrada“ - Apollón byl bohem hejn a stád. Je také možné, že apellai vychází ze staré formy Apollóna, kterou je možno srovnat s výrazem Appaliunas, anatolijským bohem jehož jméno může znamenat „otec lev“ nebo „otec světlo“. Řekové později spojovali jméno Apollóna s řeckým slovesem (apollymi) ve významu „zničit“.
Také bylo občas naznačováno, že Apollón pochází z churritského a chetitského božstva Aplu, který byl uctíván zvláště v době „morových let“. Aplu, jak je připomínáno, pochází z akkadského Aplu Enlil, což znamená „Enlilův syn“, titul, který byl dán bohu Nergalovi, který byl spojován se Šamašem, babylónským bohem slunce.



Artemis v bájesloví dcera Dia a Létó; jejím bratrem je bůh Apollón, který se s ní narodil jako dvojče. Artemis je bohyně lovu a bohyně Měsíce. Proto je často zobrazovaná s lukem. Je ochránkyní lesů a divoké zvěře. Římskou obdobou Artemidy je bohyně Diana.

Artemis se narodila o jeden den dříve a pomáhala své matce při bratrově porodu; proto byla tato bohyně pokládána za panenskou ochránkyni matek. Dokázala se lehce urazit, ale byla výjimečně krásná; nosila luk a šípy. Mohla stejně jako její bratr Apollón rozdávat smrtelníkům náhlou smrt nebo nemoc, avšak stejně mohla i nemocné uzdravovat. Podle jedné báje si bohyně ve svých třiceti letech vyprosila od otce Dia dary pro svůj osud: věčné panenství, luk a šípy, které by byly stejné jako zbraně jejího bratra, družinu mořských nymf a družinu říčních ryb, které by pečovaly o její oděv a vzrušení, když nebude lovit; přála si mít šafránový, rudě lemovaný lovecký oděv.

Artemis je bohyní Měsíce a měsíčního svitu.
Původně byla bohyní měsíce krásná Selena, ale Římané si nemohli dovolit všechny oběti a tak Selenu a Helia (původního boha slunce) vyškrtli a tuto funkci svěřili Apollónovi a Artemidě.

Artemis je tak krásná, že se do ní zamiloval každý bůh. Jednoho dne se bohyně koupala a přišel za ní Akteon. Za trest ho bohyně proměnila v jelena a poštvala na něj jeho vlastní psy. Později se sama zamilovala do Oriona. Její bratr Apollón ji pak vyzval na souboj, kde měla sestřelit bod. Nevěděla, že ten bod je Orion, a tak ho vlastní rukou zastřelila. Ubohá Artemis vhodila jeho tělo na nebesa a tak vzniklo souhvězdí Oriona. To je ale jenom jedna ze spousty pověstí…

Tato bohyně byla velmi urážlivá a vyžadovala patřičnou úctu. Pokud někdo zapomněl na oběť, měl pak velké problémy. Také její pomsta vychloubačné Niobě byla krutá (spolu se svým bratrem jí zabila dvakrát sedm dětí). I když nutno přiznat že občas se nechala obměkčit omluvou a obětí.