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170-917: 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 and before that in the Vulgate (the late-4th-century Latin translation of the Bible), not as the name of a devil but as the Latin word lucifer (uncapitalized), meaning "the morning star", "the planet Venus", or, as an adjective, "light-bringing". It
340-577: A Babylonian ruler of the prophet Isaiah 's own time, the later Nebuchadnezzar II , under whom the Babylonian captivity of the Jews began, or Nabonidus , and the Assyrian kings Tiglath-Pileser , Sargon II and Sennacherib . 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;
510-462: A Proto-Indo-European dawn goddess . The 2nd-century Roman mythographer Pseudo-Hyginus said of the planet: 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
680-641: A god and in some versions considered a son of Aurora (the Dawn). A similar name used by the Roman poet Catullus for the planet in its evening aspect is "Noctifer" (Night-Bringer). 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"). Lucifer
850-595: A major sin peaking in self- deification , Lucifer ( Hêlêl ) became the template for the devil. As a result, Lucifer was identified with the devil in Christianity and in Christian popular literature, as in Dante Alighieri 's Inferno , Joost van den Vondel 's Lucifer , and John Milton 's Paradise Lost . Early medieval Christianity fairly distinguished between Lucifer and Satan. While Lucifer, as
1020-420: A spiritual being ( Geistwesen ), having no relation to any form of sensual pleasure. It is necessarily required for the devil to be a spiritual being because if the devil were also a sensual being, it would be possible that the devil does evil to satisfy lower sensual desires, and does not act from the mind alone. The devil acts against morals, not to satisfy sensual lust, but solely for the sake of evil. As such,
1190-504: A Tuticanus, whose name, Ovid complains, does not fit into meter. The final poem is addressed to an enemy whom Ovid implores to leave him alone. The last elegiac couplet is translated: "Where's the joy in stabbing your steel into my dead flesh?/ There's no place left where I can be dealt fresh wounds." One loss, which Ovid himself described, is the first five-book edition of the Amores , from which nothing has come down to us. The greatest loss
1360-565: 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. In Leland's mythology, Diana pursued her brother Lucifer across
1530-421: A collection of twenty-one poems in elegiac couplets. The Heroides take the form of letters addressed by famous mythological characters to their partners expressing their emotions at being separated from them, pleas for their return, and allusions to their future actions within their own mythology. The authenticity of the collection, partially or as a whole, has been questioned, although most scholars would consider
1700-420: A created being turning evil (a fallen angel ) or 4) a symbol of human evil. Each tradition, culture, and religion with a devil in its mythos offers a different lens on manifestations of evil. The history of these perspectives intertwines with theology, mythology, psychiatry, art, and literature, developing independently within each of the traditions. It occurs historically in many contexts and cultures, and
1870-472: A doctor and utilizes medical imagery. Some have interpreted this poem as the close of Ovid's didactic cycle of love poetry and the end of his erotic elegiac project. The Metamorphoses , Ovid's most ambitious and well-known work, consists of a 15-book catalogue written in dactylic hexameter about transformations in Greek and Roman mythology set within a loose mytho-historical framework. The word "metamorphoses"
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#17327918526102040-445: A friend of poets in the circle of Maecenas . In Tristia 4.10.41–54, Ovid mentions friendships with Macer, Propertius , Ponticus and Bassus, and claims to have heard Horace recite. He only barely met Virgil and Tibullus , a fellow member of Messalla's circle, whose elegies he admired greatly. He married three times and had divorced twice by the time he was thirty. He had one daughter and grandchildren through her. His last wife
2210-936: A god, but an evil angel. These writings commonly refer to the Creator of the material world as "a demiurgus " to distinguish him from the One true God . Some texts, such as the Apocryphon of John and On the Origin of the World , not only demonized the Creator God but also called him by the name of the devil in some Jewish writings, Samael . In the 12th century in Europe the Cathars , who were rooted in Gnosticism , dealt with
2380-484: A good soul will be brought to Paradise by a Yayutshi sent by Ulgen. Some shamans also made sacrifices to Erlik, for gaining a higher rank in the Underworld, if they should be damned to Hell. According to Yazidism there is no entity that represents evil in opposition to God; such dualism is rejected by Yazidis, and evil is regarded as nonexistent. Yazidis adhere to strict monism and are prohibited from uttering
2550-610: A gross error to refer this verse to the Devil. Counter-Reformation writers, like Albertanus of Brescia , classified the seven deadly sins each to a specific Biblical demon. He, as well as Peter Binsfield , assigned Lucifer to the sin pride . Since Lucifer's sin mainly consists of self-deification, some Gnostic sects identified Lucifer with the creator deity in the Old Testament . In the Bogomil and Cathar text Gospel of
2720-466: A guardian to let the poet see Corinna, poem 6 is a lament for Corinna's dead parrot; poems 7 and 8 deal with Ovid's affair with Corinna's servant and her discovery of it, and 11 and 12 try to prevent Corinna from going on vacation. Poem 13 is a prayer to Isis for Corinna's illness, 14 a poem against abortion, and 19 a warning to unwary husbands. Book 3 has 15 poems. The opening piece depicts personified Tragedy and Elegy fighting over Ovid. Poem 2 describes
2890-464: A later addition to the corpus because they are never mentioned by Ovid and may or may not be spurious. The Heroides markedly reveal the influence of rhetorical declamation and may derive from Ovid's interest in rhetorical suasoriae , persuasive speeches, and ethopoeia , the practice of speaking in another character. They also play with generic conventions; most of the letters seem to refer to works in which these characters were significant, such as
3060-507: A lover; Ovid then digresses on the story of Vulcan's trap for Venus and Mars . The book ends with Ovid asking his "students" to spread his fame. Book 3 opens with a vindication of women's abilities and Ovid's resolution to arm women against his teaching in the first two books. Ovid gives women detailed instructions on appearance telling them to avoid too many adornments. He advises women to read elegiac poetry, learn to play games, sleep with people of different ages, flirt, and dissemble. Throughout
3230-452: 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!" After describing the death of
3400-490: A mountain to the north. 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. However, the Eerdmans Commentary on
3570-450: A noon tryst, introduces Corinna by name. Poems 8 and 9 deal with Corinna selling her love for gifts, while 11 and 12 describe the poet's failed attempt to arrange a meeting. Poem 14 discusses Corinna's disastrous experiment in dyeing her hair and 15 stresses the immortality of Ovid and love poets. The second book has 19 pieces; the opening poem tells of Ovid's abandonment of a Gigantomachy in favor of elegy . Poems 2 and 3 are entreaties to
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#17327918526103740-462: A personification of the planet Jupiter , follows a similar pattern. 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"), who is addressed as הילל בן שחר ( Hêlêl ben Šāḥar ). The title "Hêlêl ben Šāḥar" refers to
3910-511: A piece on the Rape of the Sabine women , Pasiphaë , and Ariadne . Book 2 invokes Apollo and begins with a telling of the story of Icarus . Ovid advises men to avoid giving too many gifts, keep up their appearance, hide affairs, compliment their lovers, and ingratiate themselves with slaves to stay on their lover's good side. The care of Venus for procreation is described as is Apollo's aid in keeping
4080-528: A place among the chief Roman elegists Gallus, Tibullus, and Propertius, of whom he saw himself as the fourth member. By AD 8, Ovid had completed Metamorphoses , a hexameter epic poem in 15 books, which comprehensively catalogs the metamorphoses in Greek and Roman mythology, from the emergence of the cosmos to the apotheosis of Julius Caesar . The stories follow each other in the telling of human beings transformed to new bodies: trees, rocks, animals, flowers, constellations , etc. Simultaneously, he worked on
4250-416: A poem about the Roman calendar, of which only the first six books exist – January through June. He learned Sarmatian and Getic . The five books of the elegiac Tristia , a series of poems expressing the poet's despair in exile and advocating his return to Rome, are dated to AD 9–12. The Ibis , an elegiac curse poem attacking an unnamed adversary, may also be dated to this period. The Epistulae ex Ponto ,
4420-405: A poem against criticism (9), and a dream of Cupid (3). Book 4, the final work of Ovid, in 16 poems talks to friends and describes his life as an exile further. Poems 10 and 13 describe Winter and Spring at Tomis, poem 14 is halfhearted praise for Tomis, 7 describes its geography and climate, and 4 and 9 are congratulations on friends for their consulships and requests for help. Poem 12 is addressed to
4590-537: A secondary deity, a demiurgus , who was god, in a sense, but not the supreme God; he was just, rigidly just, he had his good qualities, but he was not the good god, who was Father of Our Lord Jesus Christ. John Arendzen (1909) in the Catholic Encyclopedia (1913) mentions that Eusebius accused Apelles , the 2nd-century AD Gnostic, of considering the Inspirer of Old Testament prophecies to be not
4760-440: A sensual joy or relief still accompanies the destruction of the tulip and therefore cannot be thought of solely as a violation of morality. Kant further argues that a (spiritual) devil would be a contradiction. If the devil would be defined by doing evil, the devil had no free choice in the first place. But if the devil had no free-choice, the devil could not have been held accountable for his actions, since he had no free will but
4930-750: A series of letters to friends in Rome asking them to effect his return, are thought to be his last compositions, with the first three books published in AD 13 and the fourth book between AD 14 and 16. The exile poetry is particularly emotive and personal. In the Epistulae he claims friendship with the natives of Tomis (in the Tristia they are frightening barbarians) and to have written a poem in their language ( Ex Ponto , 4.13.19–20). Yet he pined for Rome – and for his third wife, addressing many poems to her. Some are also to
5100-472: A series of supports and refutations in the short space of five years. Among the supporting reasons Brown presents are: Ovid's exile is only mentioned by his own work, except in "dubious" passages by Pliny the Elder and Statius , but no other author until the 4th century; that the author of Heroides was able to separate the poetic "I" of his own and real life; and that information on the geography of Tomis
5270-529: A significant year in Roman politics. Along with his brother, who excelled at oratory, Ovid was educated in rhetoric in Rome under the teachers Arellius Fuscus and Porcius Latro . His father wanted him to study rhetoric so that he might practice law. According to Seneca the Elder, Ovid tended to the emotional, not the argumentative pole of rhetoric. Following the death of his brother at 20 years of age, Ovid renounced law and travelled to Athens , Asia Minor , and Sicily . He held minor public posts, as one of
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5440-480: A son of God and a brother to Christ. To explain this, they used the parable of the prodigal son, with Christ as the good son, and Lucifer as the son that strayed into evilness. The Catholic Church responded to dualism in AD 1215 in the Fourth Lateran Council , saying that God created everything from nothing, and the devil was good when he was created, but he made himself bad by his own free will. In
5610-405: A teacher of love. Ovid describes the places one can go to find a lover, like the theater, a triumph, which he thoroughly describes, or arena – and ways to get the girl to take notice, including seducing her covertly at a banquet. Choosing the right time is significant, as is getting into her associates' confidence. Ovid emphasizes care of the body for the lover. Mythological digressions include
5780-406: A theory that is little considered among scholars of Latin civilization today: that Ovid was never exiled from Rome and that all of his exile works are the result of his fertile imagination. This theory was supported and rejected in the 1930s, especially by Dutch authors. In 1985, a research paper by Fitton Brown advanced new arguments in support of Hartman's theory. Brown's article was followed by
5950-436: A tulip seller who was in possession of a rare tulip, but when he learned that another seller had the same tulip, he bought it from him and then destroyed it instead of keeping it for himself. If he had acted according to his sensual urges, the seller would have kept the tulip for himself to make a profit, but not have destroyed it. Nevertheless, the destruction of the tulip cannot be completely absolved from sensual impulses, since
6120-441: A variety of definitions for the meaning of "devil", supported by a range of citations: "Devil" may refer to Satan, the supreme spirit of evil, or one of Satan's emissaries or demons that populate Hell, or to one of the spirits that possess a demoniac person; "devil" may refer to one of the "malignant deities" feared and worshiped by "heathen people", a demon, a malignant being of superhuman powers; figuratively "devil" may be applied to
6290-464: A visit to the races, 3 and 8 focus on Corinna's interest in other men, 10 is a complaint to Ceres because of her festival that requires abstinence, 13 is a poem on a festival of Juno , and 9 a lament for Tibullus . In poem 11 Ovid decides not to love Corinna any longer and regrets the poems he has written about her. The final poem is Ovid's farewell to the erotic muse. Critics have seen the poems as highly self-conscious and extremely playful specimens of
6460-672: A wicked person, or playfully to a rogue or rascal, or in empathy often accompanied by the word "poor" to a person—"poor devil". In the Baháʼí Faith , a malevolent, superhuman entity such as a devil or satan is not believed to exist. However, these terms do appear in the Baháʼí writings, where they are used as metaphors for the lower nature of man. Human beings are seen to have free will , and are thus able to turn towards God and develop spiritual qualities or turn away from God and become immersed in their self-centered desires. Individuals who follow
6630-453: Is Ahriman . They are in eternal struggle and neither is all-powerful, especially Angra Mainyu is limited to space and time: in the end of time, he will be finally defeated. While Ahura Mazda creates what is good, Angra Mainyu is responsible for every evil and suffering in the world, such as toads and scorpions. Iranian Zoroastrians also considered the Daeva as devil creature, because of this in
6800-454: Is Ovid's only tragedy, Medea , from which only a few lines are preserved. Quintilian admired the work a great deal and considered it a prime example of Ovid's poetic talent. Lactantius quotes from a lost translation by Ovid of Aratus ' Phaenomena , although the poem's ascription to Ovid is insecure because it is never mentioned in Ovid's other works. A line from a work entitled Epigrammata
6970-400: Is a didactic elegiac poem in three books that sets out to teach the arts of seduction and love. The first book addresses men and teaches them how to seduce women, the second, also to men, teaches how to keep a lover. The third addresses women and teaches seduction techniques. The first book opens with an invocation to Venus, in which Ovid establishes himself as a praeceptor amoris (1.17) –
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7140-517: Is a translation of the Hebrew word הֵילֵל , hêlēl , meaning "Shining One". 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
7310-491: Is also known for works in elegiac couplets such as Ars Amatoria ("The Art of Love") and Fasti . His poetry was much imitated during Late Antiquity and the Middle Ages , and greatly influenced Western art and literature . The Metamorphoses remains one of the most important sources of classical mythology today. Ovid wrote more about his own life than most other Roman poets. Information about his biography
7480-609: Is also used in the New Testament as a synonym for the devil. A corrupted version, "Belzeboub", appears in The Divine Comedy ( Inferno XXXIV). In other, non-mainstream, Christian beliefs (e.g. the beliefs of the Christadelphians ) the word "satan" in the Bible is not regarded as referring to a supernatural, personal being but to any 'adversary' and figuratively refers to human sin and temptation. In
7650-601: 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: 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,
7820-804: 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 (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
7990-474: Is drawn primarily from his poetry, especially Tristia 4.10, which gives a lengthy autobiographical account of his life. Other sources include Seneca the Elder and Quintilian . Ovid was born in the Paelignian town of Sulmo (modern-day Sulmona , in the province of L'Aquila , Abruzzo), in an Apennine valley east of Rome , to an important equestrian family, the gens Ovidia , on 20 March 43 BC –
8160-574: Is given many different names— Satan (Judaism), Lucifer (Christianity), Beelzebub (Judeo-Christian), Mephistopheles (German), Iblis (Islam)—and attributes: it is portrayed as blue, black, or red; it is portrayed as having horns on its head, and without horns, and so on. The Modern English word devil derives from the Middle English devel , from the Old English dēofol , that in turn represents an early Germanic borrowing of
8330-601: Is going to use his abilities to hurt his enemy. He cites Callimachus' Ibis as his inspiration and calls all the gods to make his curse effective. Ovid uses mythical exempla to condemn his enemy in the afterlife, cites evil prodigies that attended his birth, and then in the next 300 lines wishes that the torments of mythological characters befall his enemy. The poem ends with a prayer that the gods make his curse effective. The Tristia consist of five books of elegiac poetry composed by Ovid in exile in Tomis. Book 1 contains 11 poems;
8500-519: Is good, the evil in the world must be part of God's plan. Actually, God allowed the devil to seduce humanity. Evil and suffering are regarded as a test or a chance to prove confidence in God. Some philosophers and mystics emphasized Iblis himself as a role model of confidence in God. Because God ordered the angels to prostrate themselves, Iblis was forced to choose between God's command and God's will (not to praise someone other than God). He successfully passed
8670-467: Is in stark contrast to Islamists, such as Osama bin Laden , who justifies his violence against the infidels by contrary assertions. While in classical hadiths , devils ( shayāṭīn ) and jinn are responsible for ritual impurity, many Salafis substitute local demons by an omnipresent threat through the Devil himself. Only through remembrance of God and ritual purity, the devil can be kept away. As such,
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#17327918526108840-619: Is inherently evil. The One true God is remote, beyond the material universe; therefore, this universe must be governed by an inferior imposter deity. This deity was identified with the deity of the Old Testament by some sects, such as the Sethians and the Marcions . Tertullian accuses Marcion of Sinope , that he [held that] the Old Testament was a scandal to the faithful … and … accounted for it by postulating [that Jehovah was]
9010-460: Is not necessarily seen as opposed to God. The devil activates the selfish desires of the psyche, leading the human astray from the Divine. Thus, it is the I that is regarded as evil, and both Iblis and Pharao are present as symbols for uttering "I" in ones own behavior. Therefore, it is recommended to use the term I as little as possible. It is only God who has the right to say "I", since it
9180-545: Is of Greek origin and means "transformations". Appropriately, the characters in this work undergo many different transformations. Within an extent of nearly 12,000 verses, almost 250 different myths are mentioned. Each myth is set outdoors where the mortals are often vulnerable to external influences. The poem stands in the tradition of mythological and etiological catalogue poetry such as Hesiod 's Catalogue of Women , Callimachus ' Aetia , Nicander 's Heteroeumena , and Parthenius ' Metamorphoses . The first book describes
9350-440: Is only God who is self-subsistent. Uttering "I" is therefore a way to compare oneself to God, regarded as shirk . Many Salafi strands emphasize a dualistic worldview between believers and unbelievers, The unbelievers are considered to be under the domain of the Devil and are the enemies of the faithful. The former are credited with tempting the latter to sin and away from God's path. The Devil will ultimately be defeated by
9520-431: Is portrayed as a large, ferocious dragon or snake and is considered the king of the World of Darkness. Together they rule the underworld and create the seven planets and twelve zodiac constellations . Also found in the underworld is Krun , the greatest of the five Mandaean Lords of the underworld. He dwells in the lowest depths of creation and his epithet is the 'mountain of flesh'. Prominent infernal beings found in
9690-523: 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. 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
9860-523: Is required to be envious ("hatred for the happiness of others"). He argues that evil came first into existence by the free will of Satan. 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. 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
10030-601: The Ars Amatoria (the Art of Love ), a parody of didactic poetry and a three-book manual about seduction and intrigue, which has been dated to AD 2 (Books 1–2 would go back to 1 BC ). Ovid may identify this work in his exile poetry as the carmen , or song, which was one cause of his banishment. The Ars Amatoria was followed by the Remedia Amoris in the same year. This corpus of elegiac, erotic poetry earned Ovid
10200-688: The Ars Amatoria concerned the serious crime of adultery . He may have been banished for these works, which appeared subversive to the emperor's moral legislation. However, in view of the long time that elapsed between the publication of this work (1 BC) and the exile (AD 8), some authors suggest that Augustus used the poem as a mere justification for something more personal. In exile, Ovid wrote two poetry collections, Tristia and Epistulae ex Ponto , which illustrated his sadness and desolation. Being far from Rome, he had no access to libraries, and thus might have been forced to abandon his Fasti ,
10370-651: The Aeneid in the case of Dido and Catullus 64 for Ariadne, and transfer characters from the genres of epic and tragedy to the elegiac genre of the Heroides . The letters have been admired for their deep psychological portrayals of mythical characters, their rhetoric, and their unique attitude to the classical tradition of mythology. They also contribute significantly to conversations on how gender and identity were constructed in Augustan Rome. A popular quote from
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#173279185261010540-462: The Fasti , a six-book poem in elegiac couplets on the theme of the calendar of Roman festivals and astronomy. The composition of this poem was interrupted by Ovid's exile, and it is thought that Ovid abandoned work on the piece in Tomis. It is probably in this period that the double letters (16–21) in the Heroides were composed, although there is some contention over their authorship. In AD 8, Ovid
10710-513: The Gospel of the Secret Supper , Lucifer, just as in prior Gnostic systems, appears as a demiurge, who created the material world. In Islam, the principle of evil is expressed by two terms referring to the same entity: Shaitan (meaning astray , distant or devil ) and Iblis . Iblis is the proper name of the devil representing the characteristics of evil. Iblis is mentioned in
10880-500: The tresviri capitales , as a member of the Centumviral court and as one of the decemviri litibus iudicandis , but resigned to pursue poetry probably around 29–25 BC, a decision of which his father apparently disapproved. Ovid's first recitation has been dated to around 25 BC, when he was eighteen. He was part of the circle centered on the esteemed patron Marcus Valerius Messalla Corvinus , and likewise seems to have been
11050-500: The Ars Amatoria , and is primarily addressed to men. The poem criticizes suicide as a means for escaping love and, invoking Apollo, goes on to tell lovers not to procrastinate and be lazy in dealing with love. Lovers are taught to avoid their partners, not perform magic, see their lover unprepared, take other lovers, and never be jealous. Old letters should be burned and the lover's family avoided. The poem throughout presents Ovid as
11220-411: 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
11390-508: The Book of Wisdom , the devil is represented as the one who brought death into the world. The Second Book of Enoch contains references to a Watcher called Satanael, describing him as the prince of the Grigori who was cast out of heaven and an evil spirit who knew the difference between what was "righteous" and "sinful". In the Book of Jubilees , Satan rules over a host of angels. Mastema , who induced God to test Abraham through
11560-589: 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. 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")
11730-661: The Lake of Fire . He is described as hating all humanity (or more accurately all creation), opposing God, spreading lies and wreaking havoc on their souls. In the Bible , the devil is identified as "the dragon" and "the old serpent" in the Book of Revelation, as "the prince of this world" in the Gospel of John ; "the spirit that now worketh in the children of disobedience" in the Epistle to
11900-578: The Latin diabolus . This in turn was borrowed from the Greek διάβολος diábolos , "slanderer", from διαβάλλειν diabállein , "to slander" from διά diá , "across, through" and βάλλειν bállein , "to hurl", probably akin to the Sanskrit gurate , "he lifts up". In his book The Devil: Perceptions of Evil from Antiquity to Primitive Christianity , Jeffrey Burton Russell discusses various meanings and difficulties that are encountered when using
12070-550: The Metamorphoses , scholars have focused on Ovid's organization of his vast body of material. The ways that stories are linked by geography, themes, or contrasts creates interesting effects and constantly forces the reader to evaluate the connections. Ovid also varies his tone and material from different literary genres; G. B. Conte has called the poem "a sort of gallery of these various literary genres". In this spirit, Ovid engages creatively with his predecessors, alluding to
12240-509: The Metamorphoses , the Fasti was to be a long poem and emulated etiological poetry by writers like Callimachus and, more recently, Propertius and his fourth book. The poem goes through the Roman calendar, explaining the origins and customs of important Roman festivals, digressing on mythical stories, and giving astronomical and agricultural information appropriate to the season. The poem was probably dedicated to Augustus initially, but perhaps
12410-628: The Quranic narrative about the creation of humanity. When God created Adam , he ordered the angels to prostrate themselves before him. Out of pride, Iblis refused and claimed to be superior to Adam. Therefore, pride but also envy became a sign of "unbelief" in Islam. Thereafter, Iblis was condemned to Hell, but God granted him a request to lead humanity astray, knowing the righteous would resist Iblis' attempts to misguide them. In Islam, both good and evil are ultimately created by God. But since God's will
12580-460: The Shahnameh , it is mentioned as both Ahriman Div ( Persian : اهریمن دیو , romanized : Ahriman Div ) as a devil. A non-published manuscript of Spinoza 's Ethics contained a chapter (Chapter XXI) on the devil, where Spinoza examined whether the devil may exist or not. He defines the devil as an entity which is contrary to God. However, if the devil is the opposite of God,
12750-438: The apocalypses . 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") and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven. Considering pride as
12920-476: The battle of the centaurs , and Iphigeneia . The thirteenth book discusses the contest over Achilles' arms , and Polyphemus . The fourteenth moves to Italy, describing the journey of Aeneas , Pomona and Vertumnus , and Romulus and Hersilia . The final book opens with a philosophical lecture by Pythagoras and the deification of Caesar . The end of the poem praises Augustus and expresses Ovid's belief that his poem has earned him immortality. In analyzing
13090-516: 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." Martin Luther also considered it
13260-627: 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. 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
13430-407: The sacrifice of Isaac , is identical with Satan in both name and nature. The Book of Enoch contains references to Sathariel , thought also to be Sataniel and Satan'el . The similar spellings mirror that of his angelic brethren Michael , Raphael , Uriel , and Gabriel , previous to his expulsion from Heaven. Gnostic and Gnostic-influenced religions postulate the idea that the material world
13600-954: 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!" Much has been made of this quote. Taxil's work and Pike's address continue to be quoted by anti-masonic groups. In Devil-Worship in France , Arthur Edward Waite compared Taxil's work to today's tabloid journalism , replete with logical and factual inconsistencies. In
13770-640: 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). An association of Isaiah 14:12–18 with a personification of evil , called the devil , developed outside of mainstream Rabbinic Judaism in pseudepigrapha, and later in Christian writings, particularly with
13940-605: The Babylonian Olympus. 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 . The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high god El , who lived on
14110-530: 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
14280-450: The Devil becomes an increasinly powerful entity who is believed to interfer with both personal and political life. For example, many Salafis blame the Devil for Western emancipation . Yahweh , the god in pre-exilic Judaism , created both good and evil, as stated in Isaiah 45:7: "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things." The devil does not exist in Jewish scriptures. However,
14450-614: The Emperor Augustus, yet others are to himself, to friends in Rome, and sometimes to the poems themselves, expressing loneliness and hope of recall from banishment or exile. The obscure causes of Ovid's exile have given rise to much speculation by scholars. The medieval texts that mention the exile offer no credible explanations: their statements seem incorrect interpretations drawn from the works of Ovid. Ovid himself wrote many references to his offense, giving obscure or contradictory clues. In 1923, scholar J. J. Hartman proposed
14620-537: The Ephesians ; and "the god of this world" in 2 Corinthians 4:4. He is also identified as the tempter of the Gospels . Satan is traditionally identified as the serpent who convinced Eve to eat the forbidden fruit ; thus, Satan has often been depicted as a serpent. Beelzebub is originally the name of a Philistine god (more specifically a certain type of Baal , from Ba‘al Zebûb , lit. "Lord of Flies") but
14790-661: 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." 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
14960-464: The Heroides anticipates Machiavelli's "the end justifies the means". Ovid had written "Exitus acta probat" – the result justifies the means. The Amores is a collection in three books of love poetry in elegiac meter, following the conventions of the elegiac genre developed by Tibullus and Propertius . Elegy originates with Propertius and Tibullus, but Ovid is an innovator in the genre. Ovid changes
15130-414: The Jewish idea of the devil as yetzer hara . On the other hand, Shaitan refers unilaterally to forces of evil, including the devil Iblis who causes mischief. Shaitan is also linked to humans' psychological nature, appearing in dreams, causing anger, or interrupting the mental preparation for prayer. Furthermore, the term Shaitan also refers to beings who follow the evil suggestions of Iblis. Also,
15300-528: The Limits of Reason Alone , Immanuel Kant uses the devil as the personification of maximum moral reprehensibility. Deviating from the common Christian idea, Kant does not locate the morally reprehensible in sensual urges. Since evil has to be intelligible , only when the sensual is consciously placed above the moral obligation can something be regarded as morally evil. Thus, to be evil, the devil must be able to comprehend morality but consciously reject it, and, as
15470-476: 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?" For the unnamed "king of Babylon", a wide range of identifications have been proposed. They include
15640-563: 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
15810-458: 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. In contrast to mainstream Christianity, the cross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus. Lucifer
15980-570: The Sufi idea of seeing "Many as One" and considering the creation in its essence as the Absolute, leads to the idea of the dissolution of any dualism between the ego substance and the "external" substantial objects. The rebellion against God, mentioned in the Quran, takes place on the level of the psyche that must be trained and disciplined for its union with the spirit that is pure. Since psyche drives
16150-465: The World of Darkness include lilith , nalai ( vampire ), niuli ( hobgoblin ), latabi (devil), gadalta ( ghost ), satani ( Satan ) and various other demons and evil spirits. In Manichaeism , God and the devil are two unrelated principles. God created good and inhabits the realm of light, while the devil (also called the prince of darkness ) created evil and inhabits the kingdom of darkness. The contemporary world came into existence, when
16320-494: 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) 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,
16490-471: The Younger and Agrippa Postumus (the latter adopted by him), were also banished around the same time. Julia's husband, Lucius Aemilius Paullus , was put to death for a conspiracy against Augustus , a conspiracy of which Ovid potentially knew. The Julian marriage laws of 18 BC , which promoted monogamous marriage to increase the population's birth rate, were fresh in the Roman mind. Ovid's writing in
16660-590: The body of Lucifer, and is a devil. 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. 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. The 1409 Lollard manuscript titled Lanterne of Light associated Lucifer with
16830-411: The body, flesh is not the obstacle to humans but rather an unawareness that allows the impulsive forces to cause rebellion against God on the level of the psyche. Yet it is not a dualism between body, psyche and spirit, since the spirit embraces both psyche and corporeal aspects of humanity. Since the world is held to be the mirror in which God's attributes are reflected, participation in worldly affairs
17000-419: The book, Ovid playfully interjects, criticizing himself for undoing all his didactic work to men and mythologically digresses on the story of Procris and Cephalus . The book ends with his wish that women will follow his advice and spread his fame saying Naso magister erat, "Ovid was our teacher". (Ovid was known as "Naso" to his contemporaries. ) This elegiac poem proposes a cure for the love Ovid teaches in
17170-550: The capital of the newly-organised province of Moesia , on the Black Sea , where he remained for the last nine or ten years of his life. Ovid himself attributed his banishment to a "poem and a mistake", but his reluctance to disclose specifics has resulted in much speculation among scholars. Ovid is most famous for the Metamorphoses , a continuous mythological narrative in fifteen books written in dactylic hexameters . He
17340-528: The date is uncertain as it depends on a notice in Am. 2.18.19–26 that seems to describe the collection as an early published work. The authenticity of some of these poems has been challenged, but this first edition probably contained the first 14 poems of the collection. The first five-book collection of the Amores , a series of erotic poems addressed to a lover, Corinna, is thought to have been published in 16–15 BC;
17510-567: The death of the emperor prompted Ovid to change the dedication to honor Germanicus . Ovid uses direct inquiry of gods and scholarly research to talk about the calendar and regularly calls himself a vates , a seer. He also seems to emphasize unsavory, popular traditions of the festivals, imbuing the poem with a popular, plebeian flavor, which some have interpreted as subversive to the Augustan moral legislation. While this poem has always been invaluable to students of Roman religion and culture for
17680-537: The devil as an independent force of evil besides God. After the apocalyptic period , references to Satan in the Tanakh are thought to be allegorical . In Mandaean mythology , Ruha fell apart from the World of Light and became the queen of the World of Darkness , also referred to as Sheol . She is considered evil and a liar, sorcerer and seductress. She gives birth to Ur , also referred to as Leviathan . He
17850-421: The devil is blamed for could be explained without the proposal of a devil. Thus, the devil does not have any explanatory power and should be dismissed ( Occam's razor ). Regarding evil through free choice, Spinoza asks how it can be that Adam would have chosen sin over his own well-being. Theology traditionally responds to this by asserting it is the devil who tempts humans into sin, but who would have tempted
18020-400: The devil is unselfish, for he does not benefit from his evil deeds. However, Kant denies that a human being could ever be completely devilish. Kant admits that there are devilish vices (ingratitude, envy, and malicious joy), i.e., vices that do not bring any personal advantage, but a person can never be completely a devil. In his Lecture on Moral Philosophy (1774/75) Kant gives an example of
18190-547: The devil is usually referred to as Satan . This is because Christian beliefs in Satan are inspired directly by the dominant view of Second Temple Judaism (recorded in the Enochian books ), as expressed/practiced by Jesus , and with some minor variations. Some modern Christians consider the devil to be an angel who, along with one-third of the angelic host (the demons), rebelled against God and has consequently been condemned to
18360-531: The devil or Satan is a fallen angel who is the primary opponent of God . Some Christians also considered the Roman and Greek deities to be devils. Christianity describes Satan as a fallen angel who terrorizes the world through evil, is opposed to truth , and shall be condemned, together with the fallen angels who follow him, to eternal fire at the Last Judgment . In mainstream Christianity ,
18530-491: The devil would consist of Nothingness, which does not exist. In a paper called On Devils , he writes that we can a priori find out that such a thing cannot exist. Because the duration of a thing results in its degree of perfection, and the more essence a thing possess the more lasting it is, and since the devil has no perfection at all, it is impossible for the devil to be an existing thing. Evil or immoral behaviour in humans, such as anger, hate, envy, and all things for which
18700-502: The devil, is fixated in hell, Satan executes the desires of Lucifer as his vassal. 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. The Christian church fathers – for example Hieronymus, in his Vulgate – translated this as Lucifer. Some Christian writers have applied
18870-463: 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." Members of the Church of Jesus Christ of Latter-day Saints consider Isaiah 14:12 to be referring to both
19040-414: The devil. 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". Though Tertullian
19210-433: The devil? According to Spinoza, a rational being, such as the devil must have been, could not choose his own damnation. The devil must have known his sin would lead to doom, thus the devil was not knowing, or the devil did not know his sin will lead to doom, thus the devil would not have been a rational being. Spinoza deducts a strict determinism in which moral agency as a free choice, cannot exist. In Religion Within
19380-618: The elegiac genre. About a hundred elegiac lines survive from this poem on beauty treatments for women's faces, which seems to parody serious didactic poetry. The poem says that women should concern themselves first with manners and then prescribes several compounds for facial treatments before breaking off. The style is not unlike the shorter Hellenistic didactic works of Nicander and Aratus . Si quis in hoc artem populo non novit amandi, hoc legat et lecto carmine doctus amet. The Ars Amatoria
19550-466: The emperor for forgiveness. Book 3 in 14 poems focuses on Ovid's life in Tomis. The opening poem describes his book's arrival in Rome to find Ovid's works banned. Poems 10, 12, and 13 focus on the seasons spent in Tomis, 9 on the origins of the place, and 2, 3, and 11 his emotional distress and longing for home. The final poem is again an apology for his work. The fourth book has ten poems addressed mostly to friends. Poem 1 expresses his love of poetry and
19720-550: The evening appearance of the planet Venus) as identical, makes him the father of Daedalion . Ovid also makes him the father of Ceyx , while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis . In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths, though the planet was associated with various deities and often poetically personified. Cicero stated that "You say that Sol and Luna are deities, and
19890-555: 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. This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve . The Life of Adam and Eve, in turn, shaped the idea of Iblis in the Quran . The Greek myth of Phaethon ,
20060-560: The figure in the Abrahamic religions . In the Introduction to his book Satan: A Biography , Henry Ansgar Kelly discusses various considerations and meanings that he has encountered in using terms such as devil and Satan , etc. While not offering a general definition, he describes that in his book "whenever diabolos is used as the proper name of Satan", he signals it by using "small caps". The Oxford English Dictionary has
20230-400: The first human. He desired to create a human just as Ulgen did, thereupon Ulgen reacted by punishing Erlik, casting him into the Underworld where he becomes its ruler. According to Tengrism, there is no death, meaning that, when life comes to an end, it is merely a transition into the invisible world. As the ruler of Hell, Erlik enslaves the souls, who are damned to Hell. Further, he lurks on
20400-501: The first piece is an address by Ovid to his book about how it should act when it arrives in Rome. Poem 3 describes his final night in Rome, poems 2 and 10 Ovid's voyage to Tomis, 8 the betrayal of a friend, and 5 and 6 the loyalty of his friends and wife. In the final poem Ovid apologizes for the quality and tone of his book, a sentiment echoed throughout the collection. Book 2 consists of one long poem in which Ovid defends himself and his poetry, uses precedents to justify his work, and begs
20570-413: The first semester of the year, with each book dedicated to a different month of the Roman calendar (January to June). The project seems unprecedented in Roman literature. It seems that Ovid planned to cover the whole year, but was unable to finish because of his exile, although he did revise sections of the work at Tomis, and he claims at Trist. 2.549–52 that his work was interrupted after six books. Like
20740-403: The following passage: Devil A devil is the mythical personification of evil as it is conceived in various cultures and religious traditions. It is seen as the objectification of a hostile and destructive force. Jeffrey Burton Russell states that the different conceptions of the devil can be summed up as 1) a principle of evil independent from God , 2) an aspect of God, 3)
20910-507: The formation of the world, the ages of man , the flood , the story of Daphne 's rape by Apollo and Io 's by Jupiter. The second book opens with Phaethon and continues describing the love of Jupiter with Callisto and Europa . The third book focuses on the mythology of Thebes with the stories of Cadmus , Actaeon , and Pentheus . The fourth book focuses on three pairs of lovers: Pyramus and Thisbe , Salmacis and Hermaphroditus , and Perseus and Andromeda . The fifth book focuses on
21080-475: The full spectrum of classical poetry. Ovid's use of Alexandrian epic, or elegiac couplets, shows his fusion of erotic and psychological style with traditional forms of epic. A concept drawn from the Metamorphoses is the idea of the white lie or pious fraud : "pia mendacia fraude". Six books in elegiacs survive of this second ambitious poem that Ovid was working on when he was exiled. The six books cover
21250-432: The historical Sappho to Phaon , seems spurious (although referred to in Am. 2.18) because of its length, its lack of integration in the mythological theme, and its absence from Medieval manuscripts. The final letters (16–21) are paired compositions comprising a letter to a lover and a reply. Paris and Helen , Hero and Leander , and Acontius and Cydippe are the addressees of the paired letters. These are considered
21420-398: The idea that Satan is an opponent of God and the implied struggle between God and the devil . Iblis might either be regarded as the most monotheistic or the greatest sinner , but remains only a creature of God. Iblis did not become an unbeliever due to his disobedience, but because of attributing injustice to God; that is, by asserting that the command to prostrate himself before Adam
21590-597: The influence of Zoroastrianism during the Achaemenid Empire introduced evil as a separate principle into the Jewish belief system, which gradually externalized the opposition until the Hebrew term satan developed into a specific type of supernatural entity, changing the monistic view of Judaism into a dualistic one. Later, Rabbinic Judaism rejected the Enochian books (written during the Second Temple period under Persian influence), which depicted
21760-426: The king of the Babylonians and the Devil. 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 or even the true god as opposed to Jehovah . In LaVeyan Satanism , Lucifer is described by The Satanic Bible as one of
21930-429: 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
22100-565: The kingdom of darkness assaulted the kingdom of light and mingled with the spiritual world. At the end, the devil and his followers will be sealed forever and the kingdom of light and the kingdom of darkness will continue to co-exist eternally, never to commingle again. Hegemonius (4th century CE) accuses that the Persian prophet Mani , founder of the Manichaean sect in the 3rd century CE, identified Jehovah as "the devil god which created
22270-412: The leader of his elegies from the poet, to Amor (Love or Cupid). This switch in focus from the triumphs of the poet, to the triumphs of love over people is the first of its kind for this genre of poetry. This Ovidian innovation can be summarized as the use of love as a metaphor for poetry. The books describe the many aspects of love and focus on the poet's relationship with a mistress called Corinna. Within
22440-535: The letters mentioned specifically in Ovid's description of the work at Am. 2.18.19–26 as safe from objection. The collection comprises a new type of generic composition without parallel in earlier literature. The first fourteen letters are thought to comprise the first published collection and are written by the heroines Penelope , Phyllis , Briseis , Phaedra , Oenone , Hypsipyle , Dido , Hermione , Deianeira , Ariadne , Canace , Medea , Laodamia , and Hypermnestra to their absent male lovers. Letter 15, from
22610-432: 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. Here, the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus, respectively. Though Leland's Lucifer is based on the classical personification of the planet Venus, he also incorporates elements from Christian tradition, as in
22780-406: The line taken by Irenaeus instead of the later Christian consensus that the devil did not rebel against God but against humanity. Further, although Iblis is generally regarded as a real bodily entity, he plays a less significant role as the personification of evil than in Christianity. Iblis is merely a tempter, notable for inciting humans into sin by whispering into humans minds (waswās), akin to
22950-515: 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. Supporters of Freemasonry assert that, when Albert Pike and other Masonic scholars spoke about
23120-399: 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 . A similar theme is present in
23290-652: 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. Origen (184/185–253/254) interpreted such Old Testament passages as being about manifestations of
23460-1167: 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", 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
23630-534: The planet Venus as the morning star, and that is how the Hebrew word is usually interpreted. The Hebrew word transliterated as Hêlêl or Heylel , occurs only once in the Hebrew Bible . The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος ( Heōsphoros ), "bringer of dawn", the Ancient Greek name for the morning star. Similarly the Vulgate renders הֵילֵל in Latin as Lucifer ,
23800-628: The power of God, but remains until then a serious threat for the believer. The notion of a substantial reality of evil (or a form of dualism between God and the Devil) has no precedence in the Quran or earlier Muslim traditions. Neither in the writings of ibn Sina, Ghazali, nor ibn Taimiyya, has evil any positive existence, but is described as the absence of good. Accordingly, infidelity among humans, civilizations, and empires are not described evil or devilish in Classical Islamic sources. This
23970-416: The principle of shaitan is in many ways a symbol of spiritual impurity, representing humans' own deficits, in contrast to a " true Muslim ", who is free from anger, lust and other devilish desires. In Muslim culture, devils are believed to be hermaphrodite creatures created from hell-fire, with one male and one female thigh, and able to procreate without a mate. It is generally believed that devils can harm
24140-460: The problem of evil, and developed ideas of dualism and demonology. The Cathars were seen as a serious potential challenge to the Catholic church of the time. The Cathars split into two camps. The first is absolute dualism, which held that evil was completely separate from the good God, and that God and the devil each had power. The second camp is mitigated dualism, which considers Lucifer to be
24310-483: The quality of his poetry. The Epistulae ex Ponto is a collection in four books of further poetry from exile. The Epistulae are each addressed to a different friend and focus more desperately than the Tristia on securing his recall from exile. The poems mainly deal with requests for friends to speak on his behalf to members of the imperial family, discussions of writing with friends, and descriptions of life in exile. The first book has ten pieces in which Ovid describes
24480-526: 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 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
24650-472: 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." Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers. Isaiah 14:12 became a source for the popular conception of the fallen angel motif. Rabbinic Judaism has rejected any belief in rebel or fallen angels. In
24820-469: 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,
24990-438: The solace it brings; while 2 describes a triumph of Tiberius. Poems 3–5 are to friends, 7 a request for correspondence, and 10 an autobiography. The final book of the Tristia with 14 poems focuses on his wife and friends. Poems 4, 5, 11, and 14 are addressed to his wife, 2 and 3 are prayers to Augustus and Bacchus , 4 and 6 are to friends, 8 to an enemy. Poem 13 asks for letters, while 1 and 12 are apologies to his readers for
25160-521: The song of the Muses , which describes the rape of Proserpina . The sixth book is a collection of stories about the rivalry between gods and mortals, beginning with Arachne and ending with Philomela . The seventh book focuses on Medea , as well as Cephalus and Procris . The eighth book focuses on Daedalus ' flight, the Calydonian boar hunt, and the contrast between pious Baucis and Philemon and
25330-400: The souls of humans through their whisperings. While whisperings tempt humans to sin, the devils might enter the hearth ( qalb ) of an individual. If the devils take over the soul of a person, this would render them aggressive or insane. In extreme cases, the alterings of the soul are believed to have effect on the body, matching its spiritual qualities. In contrast to Occidental philosophy,
25500-456: The souls of those humans living on Earth by causing death, disease and illnesses. At the time of birth, Erlik sends a Kormos to seize the soul of the newborn, following him for the rest of his life in an attempt to seize his soul by hampering, misguiding, and injuring him. When Erlik succeeds in destroying a human's body, the Kormos sent by Erlik will try take him down into the Underworld. However
25670-471: The state of his health (10), his hopes, memories, and yearning for Rome (3, 6, 8), and his needs in exile (3). Book 2 contains impassioned requests to Germanicus (1 and 5) and various friends to speak on his behalf at Rome while he describes his despair and life in exile. Book 3 has nine poems in which Ovid addresses his wife (1) and various friends. It includes a telling of the story of Iphigenia in Tauris (2),
25840-493: The surviving version, redacted to three books according to an epigram prefixed to the first book, is thought to have been published c. 8 –3 BC. Between the publications of the two editions of the Amores can be dated the premiere of his tragedy Medea , which was admired in antiquity but is no longer extant. Ovid's next poem, the Medicamina Faciei (a fragmentary work on women's beauty treatments), preceded
26010-461: The temptations of the self and do not develop spiritual virtues are often described in the Baháʼí writings with the word satanic . The Baháʼí writings also state that the devil is a metaphor for the "insistent self" or "lower self", which is a self-serving inclination within each individual. Those who follow their lower nature are also described as followers of "the Evil One". In Christianity ,
26180-408: The term devil . He does not claim to define the word in a general sense, but he describes the limited use that he intends for the word in his book—limited in order to "minimize this difficulty" and "for the sake of clarity". In this book Russell uses the word devil as "the personification of evil found in a variety of cultures", as opposed to the word Satan , which he reserves specifically for
26350-556: 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
26520-405: The test, yet his disobedience caused his punishment and therefore suffering. However, he stays patient and is rewarded in the end. Muslims hold that the pre-Islamic jinn , tutelary deities , became subject under Islam to the judgment of God, and that those who did not submit to the law of God are devils . Although Iblis is often compared to the devil in Christian theology , Islam rejects
26690-441: The various poems, several describe events in the relationship, thus presenting the reader with some vignettes and a loose narrative. Book 1 contains 15 poems. The first tells of Ovid's intention to write epic poetry, which is thwarted when Cupid steals a metrical foot from him, changing his work into love elegy. Poem 4 is didactic and describes principles that Ovid would develop in the Ars Amatoria . The fifth poem, describing
26860-477: The waters and collect some mud. Erlik hid some inside his mouth to later create his own world. But when God commanded the Earth to expand, Erlik got troubled by the mud in his mouth. God aided Erlik to spit it out. The mud carried by Erlik gave place to the unpleasant areas of the world. Because of his sin, he was assigned to evil. In another variant, the creator-god is identified with Ulgen . Again, Erlik appears to be
27030-427: The wealth of antiquarian material it preserves, it recently has been seen as one of Ovid's finest literary works and a unique contribution to Roman elegiac poetry. The Ibis is an elegiac poem in 644 lines, in which Ovid uses a dazzling array of mythic stories to curse and attack an enemy who is harming him in exile. At the beginning of the poem, Ovid claims that his poetry up to that point had been harmless, but now he
27200-425: The wicked Erysichthon . The ninth book focuses on Heracles and the incestuous Byblis . The tenth book focuses on stories of doomed love, such as Orpheus , who sings about Hyacinthus , as well as Pygmalion , Myrrha , and Adonis . The eleventh book compares the marriage of Peleus and Thetis with the love of Ceyx and Alcyone . The twelfth book moves from myth to history describing the exploits of Achilles ,
27370-480: The word "devil" and from speaking of anything related to Hell . Zoroastrianism probably introduced the first idea of the devil; a principle of evil independently existing apart from God. In Zoroastrianism, good and evil derive from two ultimately opposed forces. The force of good is called Ahura Mazda and the "destructive spirit" in the Avestan language is called Angra Mainyu . The Middle Persian equivalent
27540-494: The world" and said that "he who spoke with Moses, the Jews, and the priests … is the [Prince] of Darkness, … not the god of truth." Among the Tengristic myths of central Asia, Erlik refers to a devil-like figure as the ruler of Tamag (Hell), who was also the first human. According to one narrative, Erlik and God swam together over the primordial waters. When God was about to create the Earth, he sent Erlik to dive into
27710-406: Was a Roman poet who lived during the reign of Augustus . He was a younger contemporary of Virgil and Horace , with whom he is often ranked as one of the three canonical poets of Latin literature . The Imperial scholar Quintilian considered him the last of the Latin love elegists . Although Ovid enjoyed enormous popularity during his lifetime, the emperor Augustus exiled him to Tomis ,
27880-502: 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. 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. Augustine of Hippo 's work Civitas Dei (5th century) became the major opinion of Western demonology including in
28050-505: Was already known by Virgil , by Herodotus and by Ovid himself in his Metamorphoses . Most scholars, however, oppose these hypotheses. One of the main arguments of these scholars is that Ovid would not let his Fasti remain unfinished, mainly because this poem meant his consecration as an imperial poet. Ovid died at Tomis in AD 17 or 18. It is thought that the Fasti , which he spent time revising, were published posthumously. The Heroides ("Heroines") or Epistulae Heroidum are
28220-534: Was banished to Tomis , on the Black Sea , by the exclusive intervention of the Emperor Augustus without any participation of the Senate or of any Roman judge . This event shaped all his following poetry. Ovid wrote that the reason for his exile was carmen et error – "a poem and a mistake", claiming that his crime was worse than murder, more harmful than poetry. The Emperor's grandchildren, Julia
28390-568: Was connected in some way to the influential gens Fabia and helped him during his exile in Tomis (now Constanța in Romania). Ovid spent the first 25 years of his literary career primarily writing poetry in elegiac meter with erotic themes. The chronology of these early works is not secure, but scholars have established tentative dates. His earliest extant work is thought to be the Heroides , letters of mythological heroines to their absent lovers, which may have been published in 19 BC, although
28560-511: Was inappropriate. There is no reference to angelic revolt in the Quran and no mention of Iblis trying to take God's throne, and Iblis's sin could be forgiven at any time by God. According to the Quran, Iblis's disobedience was due to his disdain for humanity , a narrative already occurring in early New Testament apocrypha . As in Christianity, Iblis was once a pious creature of God but later cast out of Heaven due to his pride. However, to maintain God's absolute sovereignty, Islam matches
28730-688: Was only following his nature. Honorifics or styles of address used to indicate devil-figures. Opinion polls show that belief in the devil in Western countries is more common in the United States ... where it is more common among the religious, regular church goers, political conservatives, and the older and less well educated, ... but has declined in recent decades. Ovid Publius Ovidius Naso ( Latin: [ˈpuːbliʊs ɔˈwɪdiʊs ˈnaːso(ː)] ; 20 March 43 BC – AD 17/18), known in English as Ovid ( / ˈ ɒ v ɪ d / OV -id ),
28900-436: Was said to be "the fabled son of Aurora and Cephalus , and father of Ceyx ". He was often presented in poetry as heralding the dawn. The Latin word corresponding to Greek Phosphoros is Lucifer . It is used in its astronomical sense both in prose and poetry. Poets sometimes personify the star, placing it in a mythological context. Lucifer's mother Aurora corresponds to goddesses in other cultures. The name "Aurora"
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