Lucifer

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The Fallen Angel (1847) by Alexandre Cabanel Alexandre Cabanel - Fallen Angel.jpg
The Fallen Angel (1847) by Alexandre Cabanel

The most common meaning for Lucifer in English is as a name for the Devil in Christian theology. It appeared in the King James Version of the Bible in Isaiah [1] and before that in the Vulgate (the late-4th-century Latin translation of the Bible), [2] not as the name of a devil but as the Latin word lucifer (uncapitalized), [3] [4] meaning "the morning star", "the planet Venus", or, as an adjective, "light-bringing". [5] It is a translation of the Hebrew word הֵילֵל, hêlēl, meaning "Shining One". [6]

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As the Latin name for the morning appearances of the planet Venus, it corresponds to the Greek names Phosphorus Φωσφόρος, "light-bringer", and Eosphorus Ἑωσφόρος, "dawn-bringer". The entity's Latin name was subsequently absorbed into Christianity as a name for the Devil. Modern scholarship generally translates the term in the relevant Bible passage (Isaiah 14:12), where the Greek Septuagint reads ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων, as "morning star" or "shining one" rather than as a proper noun, Lucifer, as found in the Latin Vulgate.

As a name for the planet in its morning aspect, "Lucifer" (Light-Bringer) is a proper noun and is capitalized in English. In Greco-Roman civilization, it was often personified and considered a god [7] and in some versions considered a son of Aurora (the Dawn). [8] A similar name used by the Roman poet Catullus for the planet in its evening aspect is "Noctifer" (Night-Bringer). [9]

Roman folklore and etymology

Lucifer (the morning star) represented as a winged child pouring light from a jar. Engraving by G. H. Frezza, 1704. Lucifer (the morning star). Engraving by G.H. Frezza, 1704, Wellcome V0035916.jpg
Lucifer (the morning star) represented as a winged child pouring light from a jar. Engraving by G. H. Frezza, 1704.

In Roman folklore, Lucifer ("light-bringer" in Latin) was the name of the planet Venus, though it was often personified as a male figure bearing a torch. The Greek name for this planet was variously Phosphoros (also meaning "light-bringer") or Heosphoros (meaning "dawn-bringer"). [10] Lucifer was said to be "the fabled son of Aurora [11] and Cephalus, and father of Ceyx". He was often presented in poetry as heralding the dawn. [10]

Planet Venus in alignment with Mercury (above) and the Moon (below) Mercury, Venus and the Moon Align.jpg
Planet Venus in alignment with Mercury (above) and the Moon (below)

The Latin word corresponding to Greek Phosphoros is Lucifer. It is used in its astronomical sense both in prose [a] [b] and poetry. [c] [d] Poets sometimes personify the star, placing it in a mythological context. [e] [f]

Lucifer's mother Aurora corresponds to goddesses in other cultures. The name "Aurora" is cognate to the name of the Vedic goddess Denu is the daughter of king 'Daksha'. That of the Lithuanian goddess Aušrinė, and that of the Greek goddess Eos, all three of whom are also goddesses of the dawn. All four are considered derivatives of the Proto-Indo-European stem *h₂ewsṓs [19] (later *Ausṓs), "dawn", a stem that also gave rise to Proto-Germanic *Austrō, Old Germanic *Ōstara and Old English Ēostre/Ēastre (whence also Modern German " Österreich " meaning "Eastern Empire", as well as Modern English "east".) This agreement has led scholars to reconstruct a Proto-Indo-European dawn goddess. [20]

The 2nd-century Roman mythographer Pseudo-Hyginus said of the planet: [21]

The fourth star is that of Venus, Luciferus by name. Some say it is Juno's. In many tales it is recorded that it is called Hesperus, too. It seems to be the largest of all stars. Some have said it represents the son of Aurora and Cephalus, who surpassed many in beauty, so that he even vied with Venus, and, as Eratosthenes says, for this reason it is called the star of Venus. It is visible both at dawn and sunset, and so properly has been called both Luciferus and Hesperus.

The Latin poet Ovid, in his 1st-century epic Metamorphoses , describes Lucifer as ordering the heavens: [22]

Aurora, watchful in the reddening dawn, threw wide her crimson doors and rose-filled halls; the Stellae took flight, in marshaled order set by Lucifer who left his station last.

Ovid, speaking of Phosphorus and Hesperus (the Evening Star, the evening appearance of the planet Venus) as identical, makes him the father of Daedalion. [23] Ovid also makes him the father of Ceyx, [24] [25] while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis. [26]

In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths, [10] though the planet was associated with various deities and often poetically personified. Cicero stated that "You say that Sol and Luna are deities, and the Greeks identify the former with Apollo and the latter with Diana. But if Luna is a goddess, then Lucifer (the Morning-Star) also and the rest of the Wandering Stars (Stellae Errantes) will have to be counted gods; and if so, then the Fixed Stars (Stellae Inerrantes) as well." [27]

Planet Venus, Sumerian folklore, and fall from heaven motif

The motif of a heavenly being striving for the highest seat of heaven only to be cast down to the underworld has its origins in the motions of the planet Venus, known as the morning star.

The Sumerian goddess Inanna (Babylonian Ishtar) is associated with the planet Venus, and Inanna's actions in several of her myths, including Inanna and Shukaletuda and Inanna's Descent into the Underworld appear to parallel the motion of Venus as it progresses through its synodic cycle. [28] [29] [30] [31]

A similar theme is present in the Babylonian myth of Etana. The Jewish Encyclopedia comments:

The brilliancy of the morning star, which eclipses all other stars, but is not seen during the night, may easily have given rise to a myth such as was told of Ethana and Zu: he was led by his pride to strive for the highest seat among the star-gods on the northern mountain of the gods [...] but was hurled down by the supreme ruler of the Babylonian Olympus. [32]

The fall from heaven motif also has a parallel in Canaanite mythology. In ancient Canaanite religion, the morning star is personified as the god Attar, who attempted to occupy the throne of Ba'al and, finding he was unable to do so, descended and ruled the underworld. [33] [34] The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high god El, who lived on a mountain to the north. [35] [36] Hermann Gunkel's reconstruction of the myth told of a mighty warrior called Hêlal, whose ambition was to ascend higher than all the other stellar divinities, but who had to descend to the depths; it thus portrayed as a battle the process by which the bright morning star fails to reach the highest point in the sky before being faded out by the rising sun. [37] However, the Eerdmans Commentary on the Bible argues that no evidence has been found of any Canaanite myth or imagery of a god being forcibly thrown from heaven, as in the Book of Isaiah (see below). It argues that the closest parallels with Isaiah's description of the king of Babylon as a fallen morning star cast down from heaven are to be found not in Canaanite myths, but in traditional ideas of the Jewish people, echoed in the Biblical account of the fall of Adam and Eve, cast out of God's presence for wishing to be as God, and the picture in Psalm 82 of the "gods" and "sons of the Most High" destined to die and fall. [38] This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve. [32] [39] The Life of Adam and Eve, in turn, shaped the idea of Iblis in the Quran. [40]

The Greek myth of Phaethon, a personification of the planet Jupiter, [41] follows a similar pattern. [37]

Christianity

In the Bible

Le genie du mal (1848) by Guillaume Geefs (Liege Cathedral), known in English as The Genius of Evil, The Spirit of Evil, The Lucifer of Liege, or simply Lucifer. Lucifer Liege Luc Viatour new.jpg
Le génie du mal (1848) by Guillaume Geefs (Liège Cathedral), known in English as The Genius of Evil, The Spirit of Evil, The Lucifer of Liège, or simply Lucifer.

In the Book of Isaiah, chapter 14, the king of Babylon is condemned in a prophetic vision by the prophet Isaiah and is called הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar , Hebrew for "shining one, son of the morning"), [38] who is addressed as הילל בן שחר (Hêlêl ben Šāḥar). [42] [43] [44] [45] The title "Hêlêl ben Šāḥar" refers to the planet Venus as the morning star, and that is how the Hebrew word is usually interpreted. [46] [47] The Hebrew word transliterated as Hêlêl [48] or Heylel, [49] occurs only once in the Hebrew Bible. [48] The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος [50] [51] [52] [53] [54] (Heōsphoros), [55] [56] "bringer of dawn", the Ancient Greek name for the morning star. [57] Similarly the Vulgate renders הֵילֵל in Latin as Lucifer, the name in that language for the morning star. According to the King James Bible-based Strong's Concordance, the original Hebrew word means "shining one, light-bearer", and the English translation given in the King James text is the Latin name for the planet Venus, "Lucifer", [49] as it was already in the Wycliffe Bible.

However, the translation of הֵילֵל as "Lucifer" has been abandoned in modern English translations of Isaiah 14:12. Present-day translations render הֵילֵל as "morning star" (New International Version, New Century Version, New American Standard Bible, Good News Translation, Holman Christian Standard Bible, Contemporary English Version, Common English Bible, Complete Jewish Bible), "daystar" (New Jerusalem Bible, The Message), "Day Star" (New Revised Standard Version, English Standard Version), "shining one" (New Life Version, New World Translation, JPS Tanakh), or "shining star" (New Living Translation).

In a modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!" [58] After describing the death of the king, the taunt continues:

How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, "I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. I will ascend above the tops of the clouds; I will make myself like the Most High." But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: "Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?" [59]

For the unnamed "king of Babylon", [60] a wide range of identifications have been proposed. [61] They include a Babylonian ruler of the prophet Isaiah's own time, [61] the later Nebuchadnezzar II, under whom the Babylonian captivity of the Jews began, [62] or Nabonidus, [61] [63] and the Assyrian kings Tiglath-Pileser, Sargon II and Sennacherib. [64] [65] Verse 20 says that this king of Babylon will not be "joined with them [all the kings of the nations] in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever", but rather be cast out of the grave, while "All the kings of the nations, all of them, sleep in glory, every one in his own house." [46] [66] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers. [67]

Isaiah 14:12 became a source for the popular conception of the fallen angel motif. [68] Rabbinic Judaism has rejected any belief in rebel or fallen angels. [69] In the 11th century, the Pirkei De-Rabbi Eliezer illustrates the origin of the "fallen angel myth" by giving two accounts, one relates to the angel in the Garden of Eden who seduces Eve, and the other relates to the angels, the benei elohim who cohabit with the daughters of man (Genesis 6:1–4). [70] An association of Isaiah 14:12–18 with a personification of evil, called the devil, developed outside of mainstream Rabbinic Judaism in pseudepigrapha, [71] and later in Christian writings, [72] particularly with the apocalypses. [73]

As the devil

Illustration of Lucifer in the first fully illustrated print edition of Dante Alighieri's Divine Comedy. Woodcut for Inferno, canto 33. Pietro di Piasi, Venice, 1491. Lucifer from Petrus de Plasiis Divine Comedy 1491.png
Illustration of Lucifer in the first fully illustrated print edition of Dante Alighieri's Divine Comedy . Woodcut for Inferno , canto 33. Pietro di Piasi, Venice, 1491.

The metaphor of the morning star that Isaiah 14:12 applied to a king of Babylon gave rise to the general use of the Latin word for "morning star", capitalized, as the original name of the devil before his fall from grace, linking Isaiah 14:12 with Luke 10 ("I saw Satan fall like lightning from heaven") [74] and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven. [75] [76]

Considering pride as a major sin peaking in self-deification, Lucifer (Hêlêl) became the template for the devil. [77] As a result, Lucifer was identified with the devil in Christianity and in Christian popular literature, [2] as in Dante Alighieri's Inferno , Joost van den Vondel's Lucifer, and John Milton's Paradise Lost . [78] [79] Early medieval Christianity fairly distinguished between Lucifer and Satan. While Lucifer, as the devil, is fixated in hell, Satan executes the desires of Lucifer as his vassal. [80] [81]

Interpretations

Gustave Dore, illustration to Paradise Lost, book IX, 179-187: "he [Satan] held on / His midnight search, where soonest he might finde / The Serpent: him fast sleeping soon he found" Lucifer3.jpg
Gustave Doré, illustration to Paradise Lost , book IX, 179–187: "he [Satan] held on / His midnight search, where soonest he might finde / The Serpent: him fast sleeping soon he found"
J. Mehoffer, fallen Lucifer and the hound of hell Cathedral Fribourg vitrail Georg Michael Anna Maria 04.jpg
J. Mehoffer, fallen Lucifer and the hound of hell

Aquila of Sinope derives the word hêlêl, the Hebrew name for the morning star, from the verb yalal (to lament). This derivation was adopted as a proper name for an angel who laments the loss of his former beauty. [82] The Christian church fathers – for example Hieronymus, in his Vulgate – translated this as Lucifer.

Some Christian writers have applied the name "Lucifer" as used in the Book of Isaiah, and the motif of a heavenly being cast down to the earth, to the devil. Sigve K. Tonstad argues that the New Testament War in Heaven theme of Revelation 12, in which the dragon "who is called the devil and Satan [...] was thrown down to the earth", was derived from the passage about the Babylonian king in Isaiah 14. [83] Origen (184/185–253/254) interpreted such Old Testament passages as being about manifestations of the devil. [84] [85] [86] Origen was not the first to interpret the Isaiah 14 passage as referring to the devil: he was preceded by at least Tertullian (c. 160 – c. 225), who in his Adversus Marcionem (book 5, chapters 11 and 17) twice presents as spoken by the devil the words of Isaiah 14:14: "I will ascend above the tops of the clouds; I will make myself like the Most High". [87] [88] [89] Though Tertullian was a speaker of the language in which the word was created, "Lucifer" is not among the numerous names and phrases he used to describe the devil. [90] Even at the time of the Latin writer Augustine of Hippo (354–430), a contemporary of the composition of the Vulgate, "Lucifer" had not yet become a common name for the devil. [91]

Augustine of Hippo's work Civitas Dei (5th century) became the major opinion of Western demonology including in the Catholic Church. For Augustine, the rebellion of the Devil was the first and final cause of evil. By this he rejected some earlier teachings about Satan having fallen when the world was already created. [92] Further, Augustine rejects the idea that envy could have been the first sin (as some early Christians believed, evident from sources like Cave of Treasures in which Satan has fallen because he envies humans and refused to prostrate himself before Adam), since pride ("loving yourself more than others and God") is required to be envious ("hatred for the happiness of others"). [93] He argues that evil came first into existence by the free will of Satan. [94] His attempt to take God's throne is not an assault on the gates of heaven, but a turn to solipsism in which the Devil becomes God in his world. [95] When the king of Babylon uttered his phrase in Isaiah, he was speaking through the sprite of Lucifer, the head of devils. He concluded that everyone who falls away from God are within the body of Lucifer, and is a devil. [96]

Adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the Devil have decried the modern translations. [97] [98] [99] [100] [101] [102] An opposing view attributes to Origen the first identification of the "Lucifer" of Isaiah 14:12 with the Devil and to Tertullian and Augustine of Hippo the spread of the story of Lucifer as fallen through pride, envy of God and jealousy of humans. [103]

The 1409 Lollard manuscript titled Lanterne of Light associated Lucifer with the deadly sin of the pride.

Protestant theologian John Calvin rejected the identification of Lucifer with Satan or the Devil. He said: "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance: for the context plainly shows these statements must be understood in reference to the king of the Babylonians." [104] Martin Luther also considered it a gross error to refer this verse to the Devil. [105]

Counter-Reformation writers, like Albertanus of Brescia, classified the seven deadly sins each to a specific Biblical demon. [106] He, as well as Peter Binsfield, assigned Lucifer to the sin pride. [107]

Gnosticism

Since Lucifer's sin mainly consists of self-deification, some Gnostic sects identified Lucifer with the creator deity in the Old Testament. [108] In the Bogomil and Cathar text Gospel of the Secret Supper , Lucifer is a glorified angel but fell from heaven to establish his own kingdom and became the Demiurge who created the material world and trapped souls from heaven inside matter. Jesus descended to earth to free the captured souls. [109] [110] In contrast to mainstream Christianity, the cross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus. [111]

Latter Day Saint movement

Lucifer is regarded within the Latter Day Saint movement as the pre-mortal name of the Devil. Latter-day Saint theology teaches that in a heavenly council, Lucifer rebelled against the plan of God the Father and was subsequently cast out. [112] The Doctrine and Covenants reads:

And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, and was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old serpent, even the devil, who rebelled against God, and sought to take the kingdom of our God and his Christ—Wherefore, he maketh war with the saints of God, and encompasseth them round about.

— Doctrine and Covenants 76:25–29 [113]

After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men." [114] Members of the Church of Jesus Christ of Latter-day Saints consider Isaiah 14:12 to be referring to both the king of the Babylonians and the Devil. [115] [116]

Other occurrences

Satanism

Sigil of Lucifer.svg
Grimoirium verum full sigil of lucifer.png
The Sigil of Lucifer used by modern Satanists (left), originating from the 18th century Grimorium Verum (right). [117]

Luciferianism is a belief structure that venerates the fundamental traits that are attributed to Lucifer. The custom, inspired by the teachings of Gnosticism, usually reveres Lucifer not as the Devil, but as a savior, a guardian or instructing spirit [118] or even the true god as opposed to Jehovah. [119]

In LaVeyan Satanism, Lucifer is described by The Satanic Bible as one of the four crown princes of hell, particularly that of the East, the 'lord of the air', and is called the bringer of light, the morning star, intellectualism, and enlightenment. [120]

Anthroposophy

Rudolf Steiner's writings, which formed the basis for Anthroposophy, characterised Lucifer as a spiritual opposite to Ahriman, with Christ between the two forces, mediating a balanced path for humanity. Lucifer represents an intellectual, imaginative, delusional, otherworldly force which might be associated with visions, subjectivity, psychosis and fantasy. He associated Lucifer with the religious/philosophical cultures of Egypt, Rome and Greece. Steiner believed that Lucifer, as a supersensible Being, had incarnated in China about 3000 years before the birth of Christ.

Freemasonry

Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax, he alleged that leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of the World" (an invention of Taxil), instructing them that Lucifer was God, and was in opposition to the evil god Adonai. Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly) [121] that purported to reveal a highly secret ruling body called the Palladium, which controlled the organization and had a satanic agenda. As described by Freemasonry Disclosed in 1897:

With frightening cynicism, the miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed. [122]

Supporters of Freemasonry assert that, when Albert Pike and other Masonic scholars spoke about the "Luciferian path," or the "energies of Lucifer," they were referring to the Morning Star, the light bearer, the search for light; the very antithesis of dark. Pike says in Morals and Dogma, "Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!" [123] Much has been made of this quote. [124]

Taxil's work and Pike's address continue to be quoted by anti-masonic groups. [125]

In Devil-Worship in France, Arthur Edward Waite compared Taxil's work to today's tabloid journalism, replete with logical and factual inconsistencies.

Charles Godfrey Leland

In a collection of folklore and magical practices supposedly collected in Italy by Charles Godfrey Leland and published in his Aradia, or the Gospel of the Witches , the figure of Lucifer is featured prominently as both the brother and consort of the goddess Diana, and father of Aradia, at the center of an alleged Italian witch-cult. [126] In Leland's mythology, Diana pursued her brother Lucifer across the sky as a cat pursues a mouse. According to Leland, after dividing herself into light and darkness:

[...] Diana saw that the light was so beautiful, the light which was her other half, her brother Lucifer, she yearned for it with exceeding great desire. Wishing to receive the light again into her darkness, to swallow it up in rapture, in delight, she trembled with desire. This desire was the Dawn. But Lucifer, the light, fled from her, and would not yield to her wishes; he was the light which flies into the most distant parts of heaven, the mouse which flies before the cat. [127]

Here, the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus, respectively. [128] Though Leland's Lucifer is based on the classical personification of the planet Venus, he also incorporates elements from Christian tradition, as in the following passage:

Diana greatly loved her brother Lucifer, the god of the Sun and of the Moon, the god of Light (Splendor), who was so proud of his beauty, and who for his pride was driven from Paradise. [127]

In the several modern Wiccan traditions based in part on Leland's work, the figure of Lucifer is usually either omitted or replaced as Diana's consort with either the Etruscan god Tagni, or Dianus (Janus, following the work of folklorist James Frazer in The Golden Bough). [126]

See also

Notes

  1. ↑ Cicero wrote: Stella Veneris, quaeΦωσφόροςGraece, Latine dicitur Lucifer, cum antegreditur solem, cum subsequitur autem Hesperos. ("The star of Venus, called Φωσφόρος in Greek and Lucifer in Latin when it precedes, Hesperos when it follows the sun". [12]
  2. ↑ Pliny the Elder: Sidus appellatum Veneris [...] ante matutinum exoriens Luciferi nomen accipit [...] contra ab occasu refulgens nuncupatur Vesper ("The star called Venus [...] when it rises in the morning is given the name Lucifer [...] but when it shines at sunset it is called Vesper".) [13]
  3. ↑ Virgil wrote:

    Luciferi primo cum sidere frigida rura
    carpamus, dum mane novum, dum gramina canent

    ("Let us hasten, when first the Morning Star appears, to the cool pastures, while the day is new, while the grass is dewy") [14]
  4. ↑ Marcus Annaeus Lucanus:

    Lucifer a Casia prospexit rupe diemque
    misit in Aegypton primo quoque sole calentem

    ("The morning-star looked forth from Mount Casius and sent the daylight over Egypt, where even sunrise is hot") [15]
  5. ↑ Ovid wrote:

    [...] vigil nitido patefecit ab ortu
    purpureas Aurora fores et plena rosarum
    atria: diffugiunt stellae, quarum agmina cogit
    Lucifer et caeli statione novissimus exit

    ("Aurora, awake in the glowing east, opens wide her bright doors, and her rose-filled courts. The stars, whose ranks are shepherded by Lucifer the morning star, vanish, and he, last of all, leaves his station in the sky") [16]
  6. ↑ Statius:

    Et iam Mygdoniis elata cubilibus alto
    impulerat caelo gelidas Aurora tenebras,
    rorantes excussa comas multumque sequenti
    sole rubens; illi roseus per nubila seras
    aduertit flammas alienumque aethera tardo
    Lucifer exit equo, donec pater igneus orbem
    impleat atque ipsi radios uetet esse sorori

    ("And now Aurora rising from her Mygdonian couch had driven the cold darkness on from high in the heavens, shaking out her dewy hair, her face blushing red at the pursuing sun – from him roseate Lucifer averts his fires lingering in the clouds and with reluctant horse leaves the heavens no longer his, until the blazing father make full his orb and forbid even his sister her beams") [17] [18]

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Fallen angels are angels who were expelled from Heaven. The literal term "fallen angel" does not appear in any Abrahamic religious texts, but is used to describe angels cast out of heaven or angels who sinned. Such angels often tempt humans to sin.

<i>The Satanic Bible</i> 1969 religious text of LaVeyan Satanism

The Satanic Bible is a collection of essays, observations, and rituals published by Anton LaVey in 1969. It is the central religious text of LaVeyan Satanism, and is considered the foundation of its philosophy and dogma. It has been described as the most important document to influence contemporary Satanism. Though The Satanic Bible is not considered to be sacred scripture in the way that the Christian Bible is to Christianity, LaVeyan Satanists regard it as an authoritative text as it is a contemporary text that has attained for them scriptural status. It extols the virtues of exploring one's nature and instincts. Believers have been described as "atheistic Satanists" because they believe that God and Satan are not external entities, but rather projections of an individual's personality—benevolent and stabilizing forces in their life. There have been thirty printings of The Satanic Bible, selling over a million copies.

<span class="mw-page-title-main">Hesperus</span> The planet Venus in the evening

In Greek mythology, Hesperus is the Evening Star, the planet Venus in the evening. A son of the dawn goddess Eos, he is the half-brother of her other son, Phosphorus. Hesperus' Roman equivalent is Vesper. By one account, Hesperus' father was Cephalus, a mortal, while Phosphorus was the star god Astraeus. Other sources, however, state that Hesperus was the brother of Atlas, and thus the son of Iapetus.

<span class="mw-page-title-main">Phosphorus (morning star)</span> Greek and Roman god of the Morning Star

Phosphorus is the god of the planet Venus in its appearance as the Morning Star. Another Greek name for the Morning Star is "Eosphorus", which means "dawn-bringer". The term "eosphorus" is sometimes met in English. As an adjective, the word "phosphorus" is applied in the sense of "light-bringing" and "torch-bearing" as an epithet of several gods and goddesses, especially of Hecate but also of Artemis/Diana and Hephaestus. Seasonally, Venus is the "light bringer" in the northern hemisphere, appearing most brightly in December, signalling the "rebirth" of longer days as winter wanes.

<span class="mw-page-title-main">Luciferianism</span> Belief system that venerates Lucifer

Luciferianism is a belief system that venerates the essential characteristics that are affixed to Lucifer, the name of various mythological and religious figures associated with the planet Venus. The tradition usually reveres Lucifer not as the Devil, but as a destroyer, a guardian, liberator, light bringer or guiding spirit to darkness, or even the true god. According to Ethan Doyle White of the Britannica, among those who "called themselves Satanists or Luciferians", some insist that Lucifer is an entity separate from Satan, while others maintain "the two names as synonyms for the same being".

Shahar "Dawn" is a god in Ugaritic and Canaanite religion first mentioned in inscriptions found in Ugarit.

<span class="mw-page-title-main">Devil in the arts and popular culture</span>

The Devil, appears frequently as a character in literature and various other media, beginning in the 6th century when the Council of Constantinople officially recognized Satan as part of their belief system. In Abrahamic religions, the figure of the Devil, Satan personifies evil. In music, the Devil is referenced in most music genres. Connecting the devil to certain music can be used to associate the music with immorality, either by critics or by the musicians themselves. In television and film, the Devil has a long history of being used and often appears as an extremely powerful, purely evil, antagonist. He also may appear working behind the scenes, in disguise, or in secrecy to influence a story in the forefront. In narrative works, the Devil is often associated with concepts such as the Antichrist, Hell and the afterlife, and the apocalypse. Especially in media from the early 1900s, creators might have been compelled to portray the Devil with another name or in a non-classical fashion to skirt censorship laws that discouraged showing the Devil as a character. Occasionally the Devil appears not as an entity but rather is used as a name for something that is very sinister or malevolent in a narrative such that the characters feel it is the Devil.

<span class="mw-page-title-main">Theistic Satanism</span> Umbrella term for religious groups

Theistic Satanism, otherwise referred to as traditional Satanism, religious Satanism, or spiritual Satanism, is an umbrella term for religious groups that consider Satan, the Devil, to objectively exist as a deity, supernatural entity, or spiritual being worthy of worship or reverence, whom individuals may believe in, contact, and convene with, in contrast to the atheistic archetype, metaphor, or symbol found in LaVeyan Satanism.

<span class="mw-page-title-main">Devil in Christianity</span> Concept of the personification of evil in Christianity

In Christianity, the Devil is the personification of evil. He is traditionally held to have rebelled against God in an attempt to become equal to God himself. He is said to be a fallen angel, who was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God. The devil is conjectured to be several other figures in the Bible including the serpent in the Garden of Eden, Lucifer, Satan, the tempter of the Gospels, Leviathan, and the dragon in the Book of Revelation.

<span class="mw-page-title-main">War in Heaven</span> Conflict between Lucifer and Michael in the New Testament

The War in Heaven is a mythical conflict between supernatural forces in traditional Christian cosmology, attested in the Book of Revelation alongside proposed parallels in the Hebrew Bible and the Dead Sea Scrolls. It is described as the result of the Archangel Satan rebelling against God and leading to a war between his followers and those still loyal to God, led by the Archangel Michael. Within the New Testament, the War in Heaven provides basis for the concept of the fallen angels and for Satan's banishment to Christian Hell. The War is frequently featured in works of Christian art, such as John Milton's epic poem Paradise Lost, which describes it as occurring over the course of three days as a result of God the Father announcing Jesus Christ as His Son.

<span class="mw-page-title-main">Beelzebub</span> Philistine god, Satan, or a demon

Beelzebub or Ba'al Zebub, also spelled Beelzebul or Belzebuth, and occasionally known as the Lord of the Flies, is a name derived from a Philistine god, formerly worshipped in Ekron. In some Abrahamic religions he is described as a major demon. The name Beelzebub is associated with the Canaanite god Baal.

Serpents are referred to in both the Hebrew Bible and the New Testament. The symbol of a serpent or snake played important roles in the religious traditions and cultural life of ancient Greece, Egypt, Mesopotamia, and Canaan. The serpent was a symbol of evil power and chaos from the underworld as well as a symbol of fertility, life, healing, and rebirth.

Biblical Astronomy broadly encompasses the views expressed within the Biblical texts concerning the Earth's placement in the cosmos, the recognition of celestial bodies such as stars and planets, and the associated belief systems. The scriptural sources, particularly the poetic passages, offer limited and often enigmatic references to these topics beyond the Earth's positioning. This scarcity of explicit astronomical details reflects the ancients' understanding and the contextual focus of the scriptures.

<span class="mw-page-title-main">Isaiah 14</span> Book of Isaiah, chapter 14

Isaiah 14 is the fourteenth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets.

<span class="mw-page-title-main">Venus in culture</span> Depictions in culture of the planet Venus

Venus, as one of the brightest objects in the sky, has been known since prehistoric times and has been a major fixture in human culture for as long as records have existed. As such, it has a prominent position in human culture, religion, and myth. It has been made sacred to gods of many cultures, and has been a prime inspiration for writers and poets as the morning star and evening star.

References

  1. ↑ Isaiah 14:12
  2. 1 2 Kohler, Kaufmann (2006). Heaven and Hell in Comparative Religion with Special Reference to Dante's Divine Comedy. Whitefish, Montana: Kessinger Publishing. pp. 4–5. ISBN   0-7661-6608-2. Lucifer, is taken from the Latin version, the Vulgate[ permanent dead link ] Originally published New York: The MacMillan Co., 1923.
  3. ↑ "Latin Vulgate Bible: Isaiah 14". DRBO.org. Archived from the original on 26 December 2018. Retrieved 22 December 2012.
  4. ↑ "Vulgate: Isaiah Chapter 14" (in Latin). Sacred-texts.com. Archived from the original on 26 December 2018. Retrieved 22 December 2012.
  5. ↑ Lewis, Charlton T.; Short, Charles. "A Latin Dictionary". Perseus.tufts.edu. Archived from the original on 6 November 2013. Retrieved 22 December 2012.
  6. ↑ Old Testament Hebrew Lexical Dictionary Archived 2019-04-02 at the Wayback Machine .
  7. ↑ Dixon-Kennedy, Mike (1998). Encyclopedia of Greco-Roman Mythology . Santa Barbara, California: ABC-CLIO. p.  193. ISBN   978-1-57607-094-9. dixon-kennedy lucifer.
  8. ↑ Smith, William (1878). "Lucifer". A Smaller Classical Dictionary of Biography, Mythology, and Geography. New York City: Harper. p. 235. Archived from the original on 2021-07-30. Retrieved 2020-11-15.
  9. ↑ Catullus 62.8 Archived 2019-12-04 at the Wayback Machine .
  10. 1 2 3 "Lucifer Archived 2020-01-24 at the Wayback Machine " in Encyclopaedia Britannica].
  11. ↑ Auffarth, Christoph; Stuckenbruck, Loren T., eds. (2004). The Fall of the Angels. Leiden: BRILL. p.  62. ISBN   978-90-04-12668-8.
  12. ↑ "De Natura Deorum 2, 20, 53". Archived from the original on 2007-03-16. Retrieved 2019-04-01.
  13. ↑ Natural History 2, 36.
  14. ↑ Archived 2019-11-15 at the Wayback Machine Georgics3:324–325.
  15. ↑ Lucan, Pharsalia, 10:434–435 Archived 2019-01-30 at the Wayback Machine ; English translation by J. D. Duff (Loeb Classical Library).
  16. ↑ Metamorphoses 2.114–115; A. S. Kline's Version. Archived 2012-06-09 at the Wayback Machine
  17. ↑ Archived 2019-03-30 at the Wayback Machine Statius, Thebaid2, 134–150
  18. ↑ P. Papinius Statius (2007). Thebaid and Achilleid (PDF). Vol. II. Translated by A. L. Ritchie; J. B. Hall. Collaboration with M. J. Edwards. Cambridge Scholars Publisher. ISBN   978-1-84718-354-5. Archived from the original (PDF) on 2011-07-23.
  19. ↑ R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 492.
  20. ↑ Mallory, J. P.; Adams, D. Q. (2006). The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World . Oxford: Oxford University Press. p.  432. ISBN   978-0-19-929668-2.
  21. ↑ Astronomica 2. 4 (trans. Grant) Archived 2014-12-11 at the Wayback Machine .
  22. ↑ Metamorphoses 2. 112 ff (trans. Melville) Archived 2014-12-11 at the Wayback Machine .
  23. ↑ Metamorphoses , 11:295.
  24. ↑ Metamorphoses, 11:271.
  25. ↑ Pseudo-Apollodorus. Bibliotheca, 1.7.4 Archived 2021-02-25 at the Wayback Machine .
  26. ↑ "EOSPHORUS & HESPERUS (Eosphoros & Hesperos) – Greek Gods of the Morning & Evening Stars". Archived from the original on 2019-07-14. Retrieved 2019-04-01.
  27. ↑ "Cicero, De Natura Deorum 3. 19". Archived from the original on 2014-12-11. Retrieved 2018-11-01.
  28. ↑ Marvin Alan Sweeney (1996). Isaiah 1–39. Eerdmans. p. 238. ISBN   978-0-8028-4100-1 . Retrieved 23 December 2012.
  29. ↑ Cooley, Jeffrey L. (2008). "Inana and Šukaletuda: A Sumerian Astral Myth". KASKAL. 5: 161–172. ISSN   1971-8608. Archived from the original on 2019-12-24. Retrieved 2018-12-30.
  30. ↑ Black, Jeremy; Green, Anthony (1992). Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. The British Museum Press. pp. 108–109. ISBN   0-7141-1705-6. Archived from the original on 2023-03-17. Retrieved 2020-11-15.
  31. ↑ Nemet-Nejat, Karen Rhea (1998). Daily Life in Ancient Mesopotamia. Santa Barbara, California: Greenwood Publishing Group. p.  203. ISBN   978-0-313-29497-6.
  32. 1 2 "Lucifer". Jewish Encyclopedia . Archived from the original on 11 November 2020. Retrieved 9 September 2013.
  33. ↑ Day, John (2002). Yahweh and the gods and goddesses of Canaan. London: Continuum International Publishing Group. pp. 172–173. ISBN   978-0-8264-6830-7.
  34. ↑ Boyd, Gregory A. (1997). God at War: The Bible & Spiritual Conflict. InterVarsity Press. pp. 159–160. ISBN   978-0-8308-1885-3.
  35. ↑ Pope, Marvin H. (1955). Marvin H. Pope, El in the Ugaritic Texts . Retrieved 22 December 2012.
  36. ↑ Gary V. Smith (30 August 2007). Isaiah 1–30. B&H Publishing Group. pp. 314–315. ISBN   978-0-8054-0115-8 . Retrieved 23 December 2012.
  37. 1 2 Gunkel, Hermann (2006) [1895]. "Isa 14:12–14". Creation And Chaos in the Primeval Era And the Eschaton. A Religio-historical Study of Genesis 1 and Revelation 12. Translated by Whitney, K. William Jr. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. pp. 89–90. ISBN   978-0-8028-2804-0. Archived from the original on 2023-10-18. Retrieved 2016-01-27. ... it is even more definitely certain that we are dealing with a native myth!]
  38. 1 2 Dunn, James D. G.; Rogerson, John William (2003). Eerdmans Commentary on the Bible. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 511. ISBN   978-0-8028-3711-0 . Retrieved 23 December 2012.
  39. ↑ Schwartz, Howard (2004). Tree of souls: The mythology of Judaism. New York City: OUP. p. 108. ISBN   0-19-508679-1.
  40. ↑ Houtman, Iberdina; Kadari, Tamar; Poorthuis, Marcel; Tohar, Vered (2016). Religious Stories in Transformation: Conflict, Revision and Reception. Leiden, Netherlands: Brill Publishers. p. 66. ISBN   978-9-004-33481-6. Archived from the original on 2018-11-23. Retrieved 2018-11-23.
  41. ↑ Cicero. De Natura Deorum. Project Gutenberg. Archived from the original on 2005-09-12. Retrieved 2019-01-29.
  42. ↑ "Isaiah 14 Biblos Interlinear Bible". Interlinearbible.org. Archived from the original on 13 August 2012. Retrieved 22 December 2012.
  43. ↑ "Isaiah 14 Hebrew OT: Westminster Leningrad Codex". Wlc.hebrewtanakh.com. Archived from the original on 23 January 2013. Retrieved 22 December 2012.
  44. ↑ "Astronomy – Helel, Son of the Morning". Jewish Encyclopedia (1906 ed.). Archived from the original on 27 September 2020. Retrieved 1 July 2012.
  45. ↑ Wilken, Robert (2007). Isaiah: Interpreted by Early Christian and Medieval Commentators. Grand Rapids MI: Wm Eerdmans Publishing. p. 171. ISBN   978-0-8028-2581-0.
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  47. ↑ Gunkel expressly states that "the name Helel ben Shahar clearly states that it is a question of a nature myth. Morning Star, son of Dawn has a curious fate. He rushes gleaming up towards heaven, but never reaches the heights; the sunlight fades him away." (Schöpfung und Chaos, p. 133)
  48. 1 2 "Hebrew Concordance: hê·lêl – 1 Occurrence – Bible Suite". Bible Hub. Leesburg, Florida: Biblos.com. Archived from the original on 26 December 2018. Retrieved 8 September 2013.
  49. 1 2 "Strong's Concordance, H1966". Archived from the original on 2019-11-18. Retrieved 2012-06-27.
  50. ↑ "LXX Isaiah 14" (in Greek). Septuagint.org. Archived from the original on 26 December 2018. Retrieved 22 December 2012.
  51. ↑ "Greek OT (Septuagint/LXX): Isaiah 14" (in Greek). Bibledatabase.net. Archived from the original on 15 January 2020. Retrieved 22 December 2012.
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  53. ↑ "Septuagint Isaiah 14" (in Greek). Sacred Texts. Archived from the original on 26 December 2018. Retrieved 6 May 2013.
  54. ↑ "Greek Septuagint (LXX) Isaiah – Chapter 14" (in Greek). Blue Letter Bible. Archived from the original on 26 December 2018. Retrieved 6 May 2013.
  55. ↑ Neil Forsyth (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press. p. 136. ISBN   978-0-691-01474-6 . Retrieved 22 December 2012.
  56. ↑ Nwaocha Ogechukwu Friday (30 May 2012). The Devil: What Does He Look Like?. American Book Publishing. p. 35. ISBN   978-1-58982-662-5 . Retrieved 22 December 2012.
  57. ↑ Taylor, Bernard A.; with word definitions by J. Lust; Eynikel, E.; Hauspie, K. (2009). Analytical lexicon to the Septuagint (Expanded ed.). Peabody, Mass.: Hendrickson Publishers, Inc. p. 256. ISBN   978-1-56563-516-6. Archived from the original on 2020-12-12. Retrieved 2020-11-15.{{cite book}}: CS1 maint: multiple names: authors list (link)
  58. ↑ Isaiah 14:3–4
  59. ↑ Isaiah 14:12–17
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  88. ↑ Migne, Patrologia latina, vol. 2, cols. 500 and 514
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  104. ↑ Calvin, John (2007). Commentary on Isaiah. Vol. I:404. Translated by John King. Charleston, S.C.: Forgotten Books.
  105. ↑ Ridderbos, Jan (1985). The Bible Student's Commentary: Isaiah. Translated by John Vriend. Grand Rapids, Michigan: Regency. p. 142.
  106. ↑ Patrick Gilli (ed.). La pathologie du pouvoir: vices, crimes et délits des gouvernants: antiquité, moyen âge, époque moderne (2016). Studies in Medieval and Reformation Traditions, vol. 198. Brill. pg. 494
  107. ↑ Levack, B. (2013). The Devil Within: Possession and Exorcism in the Christian West. Yale University Press. pg. 278
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  122. ↑ Freemasonry Disclosed April 1897
  123. ↑ (Albert Pike, Morals and Dogma, p. 321).
  124. ↑ (Masonic information: Lucifer Archived 2022-01-27 at the Wayback Machine ).
  125. ↑ "Leo Taxil: The tale of the Pope and the Pornographer". Archived from the original on 17 April 2022. Retrieved 14 September 2006.
  126. 1 2 Magliocco, Sabina. (2009). Aradia in Sardinia: The Archaeology of a Folk Character. Pp. 40–60 in Ten Years of Triumph of the Moon. Hidden Publishing.
  127. 1 2 Charles G. Leland, Aradia: The Gospel of Witches, Theophania Publishing, US, 2010.
  128. ↑ Magliocco, Sabina. (2006). Italian American Stregheria and Wicca: Ethnic Ambivalence in American Neopaganism Archived 2019-08-09 at the Wayback Machine . Pp. 55–86 in Michael Strmiska, ed., Modern Paganism in World Cultures: Comparative Perspectives. Santa Barbara, CA: ABC-Clio.
  129. ↑ "Paradise Lost: Illustrations by Gustave Doré". 2011-07-08. Archived from the original on 8 July 2011. Retrieved 2022-04-24.
  130. ↑ "Paradise Lost: Illustrations by Gustave Doré". 2010-09-23. Archived from the original on 23 September 2010. Retrieved 2022-04-24.

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