Lucifer is believed to be afallen angel and theDevil in Christiantheology. Lucifer is associated with the sin of pride and believed to have attempted a usurpation of God, whereafter being banished to hell.
The concept of a fallen angel attempting to overthrow the highest deity parallelsAttar's attempt to overthrowBa'al inCanaanite mythology; Attar is thrown into the underworld as a result of his failure. The story is alluded to in theBook of Isaiah and transferred to Christian beliefs, and is also used in theVulgate (the late-4th-century Latin translation of the Bible).[1]
As Lucifer is the antagonist of God in Christian beliefs, some sects ofSatanism began to venerate him as a bringer of freedom. Other religious communities, such as theGnostics andFreemasons, have been accused of worshipping Lucifer as their deity.
Lucifer frequently appears in popular media to this day.
Lucifer (the morning star) represented as a winged child pouring light from a jar. Engraving by G. H. Frezza, 1704.
InRoman folklore, Lucifer ("light-bringer" in Latin) was the name of the planet Venus, though it was oftenpersonified as a male figure bearing a torch. The Greek name for this planet was variouslyPhosphorosΦωσφόρος (also meaning "light-bringer") orHeosphoros/EosphorosἙωσφόρος (meaning "dawn-bringer").[2] Lucifer was said to be "the fabled son ofAurora[3][4] andCephalus, and father ofCeyx". He was often presented in poetry as heralding the dawn.[2]
Planet Venus in alignment with Mercury (above) and the Moon (below)
The Latin word corresponding to GreekPhosphoros isLucifer. It is used in its astronomical sense both in prose[a][5][b] and poetry.[c][d] Poets sometimespersonify the star, placing it in a mythological context. As the Latin name for the morning appearances of the planetVenus, it corresponds not only to theGreek namesPhosphoros andEosphoros, but also to theEgyptian nameTioumoutiri, and theOld English termMorgensteorra (morning star).
A similar name used by the Roman poetCatullus for the planet in its evening aspect is "Noctifer" (Night-Bringer).[9] This name respectively corresponded to not only the Greek nameHesperus Ἕσπερος (star of the evening), but also the Egyptian nameOuaiti, and theOld English termÆfensteorra (evening star).
Latin Lūcifer “light-bringer, morning star” (lux + ferre); used in the Vulgate for Isaiah 14:12 (Hebrewהֵילֵל בֶּן־שָׁחַר,Helel ben Shahar; translates to "Shining One, Son of the morning/dawn"), later applied to Satan in Christian tradition.[10][e][f] The translation of theHebrew wordהֵילֵל,hêlēl means "Shining One".[14]
The 2nd-century Roman mythographerHyginus said of the planet:[15]
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 poetOvid, in his 1st-century epicMetamorphoses, describes Lucifer as ordering the heavens:[16]
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 andHesperus (the Evening Star, the evening appearance of the planet Venus) as identical, makes him the father ofDaedalion.[17] Ovid also makes him the father ofCeyx,[18][19] while the Latin grammarianServius makes him the father of theHesperides or ofHesperis.[20]
In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths,[2] 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."[21]
Planet Venus, Sumerian folklore, and fall from heaven motif
Themotif of a heavenly being striving for the highest seat ofheaven only to be cast down to the underworld has its origins in the motions of the planetVenus, known as the morning star.
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 andZu: 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.[22]
The fall from heaven motif also has a parallel inCanaanite mythology. In ancientCanaanite religion, the morning star is personified as the god, who attempted to occupy the throne ofBa'al and, finding he was unable to do so, descended and ruled theunderworld.[23][24] The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high godEl, who lived on a mountain to the north.[25][26]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.[27]
In theBook of Isaiah,chapter 14, theking of Babylon is condemned in aprophetic vision by the prophetIsaiah and is calledהֵילֵל בֶּן-שָׁחַר (Helel benShachar,Hebrew for "shining one, son of the morning"),[30] who is addressed asהילל בן שחר (Hêlêl ben Šāḥar).[31][32][33][34] The title"Hêlêl ben Šāḥar" refers to the planetVenus as the morning star, and that is how the Hebrew word is usually interpreted.[35][36] The Hebrew word transliterated asHêlêl[37] orHeylel[38] occurs only once in theHebrew Bible.[37] TheSeptuagint rendersהֵילֵל inGreek asἙωσφόρος[39][40][41][42][43] (Heōsphoros),[44][45] "bringer of dawn", theAncient Greek name for the morning star.[46] Similarly theVulgate rendersהֵילֵל inLatin asLucifer, the name in that language for the morning star. According to theKing James Bible-basedStrong'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",[38] as it was already in theWycliffe Bible.
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!"[47] 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 ofMount 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?"[48]
For the unnamed "king of Babylon",[49] a wide range of identifications have been proposed.[50] They include aBabylonian ruler of the prophetIsaiah's own time,[50] the laterNebuchadnezzar II, under whom theBabylonian captivity of the Jews began,[51] orNabonidus,[50][52] and theAssyrian kingsTiglath-Pileser,Sargon II andSennacherib.[53][54] 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."[35][55] Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers.[56]
Isaiah 14:12 became a source for the popular conception of thefallen angel motif.[57]Rabbinic Judaism has rejected any belief in rebel or fallen angels.[58] In the 11th century, thePirkei De-Rabbi Eliezer illustrates the origin of the "fallen angel myth" by giving two accounts, one relates to the angel in theGarden of Eden who seduces Eve, and the other relates to the angels, thebenei elohim who cohabit with the daughters of man (Genesis 6:1–4).[59] An association of Isaiah 14:12–18 with apersonification of evil, called thedevil, developed outside of mainstream Rabbinic Judaism in pseudepigrapha,[60] and later in Christian writings,[61] particularly with theapocalypses.[62]
Themetaphor 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 withLuke 10 ("I sawSatan fall like lightning from heaven")[63] and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven.[64][65]
Consideringpride as amajor sin peaking in self-deification, Lucifer (Hêlêl) became the template for the devil.[66] As a result, Lucifer was identified with the devil in Christianity and in Christian popular literature,[1] as inDante Alighieri'sInferno,Joost van den Vondel'sLucifer, andJohn Milton'sParadise Lost.[67][68] Early medieval Christianity fairly distinguished between Lucifer and Satan. While Lucifer, as the devil, is fixated inhell, Satan executes the desires of Lucifer as his vassal.[69][70]
Gustave Doré, illustration toParadise 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
Aquila of Sinope derives the wordhêlêl, the Hebrew name for the morning star, from the verbyalal (to lament). This derivation was adopted as a proper name for an angel who laments the loss of his former beauty.[71] The Christian church fathers – for exampleJerome, in his Vulgate – translated this as Lucifer.
Augustine's workCivitas Dei (5th century) became the major opinion of Westerndemonology including in theCatholic 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.[81] Further, Augustine rejects the idea thatenvy could have been the first sin (as someearly Christians believed, evident from sources like theCave 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").[82] He argues that evil came first into existence by thefree will of Satan.[83] His attempt to take God's throne is not an assault on the gates of heaven, but a turn tosolipsism in which the Devil becomes God in his world.[84] 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.[85]
Adherents of theKing James Only movement and others who hold that Isaiah 14:12 does indeed refer to the Devil have decried the modern translations.[86][87][88][89][90][91] An opposing view attributes to Origen the first identification of the "Lucifer" of Isaiah 14:12 with the Devil and toTertullian andAugustine of Hippo the spread of the story of Lucifer as fallen through pride, envy of God and jealousy of humans.[92]
Protestant theologianJohn 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."[93]Martin Luther also considered it a gross error to refer this verse to the Devil.[94]
Counter-Reformation writers, likeAlbertanus of Brescia, classified the seven deadly sins each to a specific Biblical demon.[95] He, as well asPeter Binsfield, assigned Lucifer to the sin of pride.[96]
Since Lucifer's sin mainly consists of self-deification, someGnostic sects identified Lucifer with thecreator deity in theOld Testament.[97] In theBogomil andCathar textGospel of the Secret Supper, Lucifer is a glorified angel but fell from heaven to establish his own kingdom and became theDemiurge who created the material world and trappedsouls from heaven inside matter. Jesus descended to earth to free the captured souls.[98][99] In contrast to mainstream Christianity, thecross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus.[100]
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.
After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men."[103] Members ofthe 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.[104][105]
According to Arabian legend the starSuhail (Canopus) was cast down from a his original place to a lower place in heaven; a story parallel to that of Lucifer. As recorded by thecompanion of theIslamicprophetMuhammadIbn Abbas, Suhail has once been the intermediary between the authority of command and the stars which had the position of soldiers. From that place he become the originator of rebellion and was eventually degraded and cast down to the southern sky.[106]
The notion that the stars are soldiers may originate from Persian beliefs, but also appear in theEthopian Book of Enoch: "And the stars which roll over the fire are they which have been transgressed the commandment of the Lord in the beginning of their rising, because they did not come forth at their appointed time."[107]
Another legend states that Suhail has once been a Yemenite tithe-collector, but transformed into a star as means of punishment for his injust dealings. The idea that people turn into stars as a form of punishment is common in Arabian legend.[108] The planet Venus was, according to Arabian legend, once a beautiful woman who has been transformed into a star as means of punishment when she seduced two angels.[4]
Luciferianism is a belief structure that venerates the fundamental traits that are attributed to Lucifer. The custom usually reveres Lucifer not as the Devil, but as a savior, a guardian or instructing spirit[110] or even the true god as opposed toJehovah.[111]
Rudolf Steiner's writings, which formed the basis forAnthroposophy, characterised Lucifer as a spiritual opposite toAhriman, withChrist 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.
Léo Taxil (1854–1907) claimed thatFreemasonry is associated with worshipping Lucifer. In what is known as theTaxil hoax, he alleged that leading FreemasonAlbert 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 godAdonai. Taxil promoted a book by Diana Vaughan (actually written by Taxil, as he later confessed publicly)[113] that purported to reveal a highly secret ruling body called thePalladium, which controlled the organization and had a satanic agenda. As described byFreemasonry 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.[114]
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 ithe who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!"[115] Much has been made of this quote.[116]
Taxil's work and Pike's address continue to be quoted by anti-masonic groups.[117]
In a collection of folklore and magical practices supposedly collected in Italy byCharles Godfrey Leland and published in hisAradia, or the Gospel of the Witches, the figure of Lucifer is featured prominently as both the brother and consort of the goddessDiana, and father ofAradia, at the center of an alleged Italian witch-cult.[118] 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.[119]
Here, the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus, respectively.[120] 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.[119]
In the several modernWiccan 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 godTagni, or Dianus (Janus, following the work of folkloristJames Frazer inThe Golden Bough).[118]
In modernpopular culture, Lucifer is often depicted as a charismatic, complex, and sometimes sympathetic figure rather than a purely evil being. He is frequently portrayed as a fallen angel with a rebellious streak, and may be intelligent, witty, and even morally conflicted.
InSupernatural Lucifer is the main antagonist ofthe fifth season. The conflict between the good and evil angels is portrayed as a conflict between brothers.[121] Despite being the villain in the story, he is held in higher regards than the antagonistic deities, as Lucifer defeats the pagan gods alone, in one episode.[121] His background story further adds to his moral ambiguity. His evil motivations are said to stem from his love to God: When God shows love for humanity and orders the angels to bow before them, Lucifer refuses because he could only love God.[121] His depictions are inspired by theIslamic traditions aboutIblis, and Satanael as a son of God inBogomilism.[121]
Notable examples include the television seriesLucifer (2016–2021), where he is a suave nightclub owner who rebelled against his lord-father and abandoned the role as Hell's warden,[122] andThe Sandman comics, which present him as a refined ruler of hell seeking independence, both stemming fromDC Comics' interpretation of the religious figure. These portrayals emphasize his free will, disdain for authority, and struggle with his identity, often blending elements of myth, theology, and contemporary storytelling.[122][123]
^Cicero wrote:Stella Veneris, quaeΦωσφόροςGraece, Latine dicitur Lucifer, cum antegreditur solem, cum subsequitur autem Hesperos. ("The star of Venus, calledΦωσφόρος inGreek and Lucifer in Latin when it precedes, Hesperos when it follows the sun".
^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".)[6]
[...] 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")[11]
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 nowAurora rising from herMygdonian 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, untilthe blazing father make full his orb and forbid evenhis sister her beams")[12][13]
^abSmith, 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. Retrieved2020-11-15.
^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.ISBN978-1-84718-354-5. Archived fromthe original(PDF) on 2011-07-23.
^Wilken, Robert (2007).Isaiah: Interpreted by Early Christian and Medieval Commentators. Grand Rapids MI: Wm Eerdmans Publishing. p. 171.ISBN978-0-8028-2581-0.
^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)
^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.ISBN978-1-56563-516-6.Archived from the original on 2020-12-12. Retrieved2020-11-15.{{cite book}}: CS1 maint: multiple names: authors list (link)
^Herzog, Schaff- (1909). Samuel MacAuley Jackson; Charles Colebrook Sherman; George William Gilmore (eds.).The New Schaff-Herzog Encyclopedia of Religious Thought: Chamier-Draendorf (Volume 3 ed.). USA: Funk & Wagnalls Co. p. 400.ISBN1-4286-3183-6.Heylel (Isa. xiv. 12), the "day star, fallen from heaven," is interesting as an early instance of what, especially in pseudepigraphic literature, became a dominant conception, that of fallen angels.{{cite book}}:ISBN / Date incompatibility (help)[permanent dead link]
^Bamberger, Bernard J. (2006).Fallen Angels: Soldiers of Satan's Realm (1. paperback ed.). Philadelphia, Pa.: Jewish Publ. Soc. of America. pp. 148, 149.ISBN0-8276-0797-0.
^Harold Bloom (2005).Satan. Infobase Publishing. p. 57.ISBN978-0-7910-8386-4.Archived from the original on 21 September 2021. Retrieved23 December 2012.
^Litwa, M. David (2016). Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford University Press. ISBN 978-0-19-046717-3. p. 46
^Jeffrey Burton Russell: Biographie des Teufels: das radikal Böse und die Macht des Guten in der Welt. Böhlau Verlag Wien, 2000, retrieved 19 October 2020.
^Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2.p. 10
^Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories](in German). Roter Drache; ISBN 978-3-939459-68-2 / OCLC 935942344. pg. 263
^Schreckenberg, Heinz; Schubert, Kurt (1992).Jewish Historiography and Iconography in Early and Medieval Christianity. Augsburg Fortress, Publishers; ISBN 978-0-8006-2519-1. pg. 253
^Burns, J. Patout (1988). "Augustine on the Origin and Progress of Evil".The Journal of Religious Ethics.16 (1):9–27.JSTOR40015076.
^Babcock, William S. (1988). "Augustine on Sin and Moral Agency".The Journal of Religious Ethics.16 (1):28–55.JSTOR40015077.
^Aiello, Thomas (2010). "The Man Plague: Disco, the Lucifer Myth, and the Theology of 'It's Raining Men': The Man Plague".The Journal of Popular Culture.43 (5):926–941.doi:10.1111/j.1540-5931.2010.00780.x.PMID21140934.
^Hollerich, M. J.; Christman, A. R. (2007).Isaiah: Interpreted by Early Christian Medieval Commentators. Cambridge: Eerdmans. pp. 175–176
^Calvin, John (2007).Commentary on Isaiah. Vol. I:404. Translated by John King. Charleston, S.C.: Forgotten Books.
^Ridderbos, Jan (1985).The Bible Student's Commentary: Isaiah. Translated by John Vriend. Grand Rapids, Michigan: Regency. p. 142.
^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
^Levack, B. (2013).The Devil Within: Possession and Exorcism in the Christian West. Yale University Press. pg. 278
^Litwa, M. David (2016).Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford University Press.ISBN978-0-19-046717-3. p. 46
^Michael C. Thomsett (2011).Heresy in the Roman Catholic Church: A History. McFarland.ISBN978-0-786-48539-0 p. 71
^Willis Barnstone, Marvin Meyer (2009).The Gnostic Bible: Revised and Expanded Edition. Shambhala.ISBN978-0-834-82414-0. p. 745–755, 831
^Willis Barnstone, Marvin Meyer (2009).The Gnostic Bible: Revised and Expanded Edition. Shambhala.ISBN978-0-834-82414-0. p. 745–755, 751
^"Devils".Encyclopedia of Mormonism. Archived fromthe original on 2018-09-22. Retrieved2017-11-29.
^ANTON M. HEINEN ISLAMIC COSMOLOGY A STUDY OF AS-SUYUTI'S al-Hay'a as-samya fi l-hay'a as-sunmya with critical edition, translation, and commentary ANTON M. HEINEN BEIRUT 1982 pp. 96-97
^ANTON M. HEINEN ISLAMIC COSMOLOGY A STUDY OF AS-SUYUTI'S al-Hay'a as-samya fi l-hay'a as-sunmya with critical edition, translation, and commentary ANTON M. HEINEN BEIRUT 1982 pp. 220-221
^ANTON M. HEINEN ISLAMIC COSMOLOGY A STUDY OF AS-SUYUTI'S al-Hay'a as-samya fi l-hay'a as-sunmya with critical edition, translation, and commentary ANTON M. HEINEN BEIRUT 1982 p. 96
^"Leo Taxil's confession". Grand Lodge of British Columbia and Yukon. 2 April 2001.Archived from the original on 2 May 2015. Retrieved23 December 2012.
^abMagliocco, Sabina. (2009). Aradia in Sardinia: The Archaeology of a Folk Character. Pp. 40–60 inTen Years of Triumph of the Moon. Hidden Publishing.
^abCharles G. Leland,Aradia: The Gospel of Witches, Theophania Publishing, US, 2010.
^abMaurice, Lisa (10 November 2023). "From Olympian to Christ-figure: Lucifer (2016 – 2021)".Thersites.17:245–272.doi:10.34679/thersites.vol17.244.
^Porter, Adam (June 2013). "Neil Gaiman's Lucifer: Reconsidering Milton's Satan".The Journal of Religion and Popular Culture.25 (2):175–185.doi:10.3138/jrpc.25.2.175.
._Engraving_by_G.H._Frezza%2c_1704%2c_Wellcome_V0035916.jpg)
.jpg)
.jpg)
![Gustave Doré's illustration for Milton's Paradise Lost, III, 739–742: Satan on his way to bring about the fall of man[124]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aParadise_Lost_12.jpg)
![Gustave Doré's illustration for Milton's Paradise Lost, V, 1006–1015: Satan yielding before Gabriel[125]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aParadise_Lost_19.jpg)
