I’d never really considered the distinction between Lucifer and Satan prior to a few months ago, but stumbled onto a detail which makes the distinction clear and coincides with my working theory on Christianity’s roots.
The primary entry point for the discussion on Lucifer, the “fallen angel” in various traditions, is Isaiah 14:12:
How you have fallen from heaven, morning star, son of the dawn [morning]!
You have been cast down to the earth, you who once laid low the nations!
The morning star is the key here. It is a reference to Venus, which shines brightly in the morning, and as such garnered much attention among worshipers in antiquity, as natural elements were often associated with deities at this time (something which is plainly evident in Sethian Gnosticism, as well as various Greek myths). April Deconick describes this paradigm in the 13th Apostle:
To reinvigorate the soul, the human being must live in accordance with the most important virtues, relying on reason to subdue the sours desires and emotions. Once the psyche was rehabilitated and released from the body at the moment of death, it would be pure enough and strong enough to ascend through the seven planetary realms and reunite with the Good.
The implication is that the 7 planets stood between the soul and its reunification with the Good. When considered in the context of Neo-Platonism, which had the material realm as an imperfect shadow of the perfect realm, we get a clearer picture of how Gnostics integrated pre-Gnostic Christianity and Platonism.
When Isaiah’s Hebrew was translated to Latin, the term morning star was translated as Lucifer. Therefore, Lucifer=Venus=Isaiah’s fallen Angel=son of the morning.
This concern for a fallen object from heaven is repeated in Revelation 12, which contains the story of the Lady chased from heaven by the 7-headed red dragon. The dragon’s chase triggers a war in heaven, uniting heaven’s angels to fight on the lady’s behalf (Rev 12:7). The dragon swung its tail and knocked stars from the sky (Rev 12:4). Eventually the dragon fails to capture the lady or her newborn child, so he turns his attention on the woman’s other children, who were the keepers (eg Nasar).
Revelation 13 has the beast rising out of the waters, and subsequently receiving rendered authority from the dragon. This rendering of authority from the Demiurge to the Cosmocrator (Satan) is parallel to the Valentinian view of it, which Irenaeus describes in AH i.5:
[The Valentinians] represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal.
There were various “Gnostics”, perhaps a later iteration, who saw a differentiation between the creator of the earth and the ruler of the earth. The ruler of the earth was Satan. This distinction is not so apparent in other heresiologist descriptions of the archons. However, it is quite analagous to Alexandrian/Sethian Gnosticism, which had multiple defined rulers of the material realm.
This raises the following questions: Is Lucifer the same as Satan? Was this always the case?
Venus is the clue here.
In Sumerian myths, Inanna was Venus. Inanna became Ishtar to the Akkadians. She eventually became Astarte and Asherah (Astarte and Asherah are sometimes considered sisters). The abstract form of the Lady had several associated symbols, including the dove.
Where has your beloved gone, most beautiful of women? My beloved has gone down to his garden…You are as beautiful as Tirzah, my darling, as lovely as Jerusalem…Your temples behind your veil are like the halves of a pomegranate…but my dove, my perfect one, is unique, the only daughter of her mother, the favorite of the one who bore her.
It is easy enough to imagine the recipient of this poem was a human person; however, it is also easy to imagine that this is an obfuscated reference to the queen of heaven (Asherah, etc), given the reference to the garden (a Nasar/branch reference, Agony in the garden), as well as the veil which halves the pomegranate, a reference to the temple veil which separates heaven and earth. Comparing the lady to Jerusalem is a not-so-subtle reference which occurs throughout texts, including Revelation, which has the lady triumphantly returning in New Jerusalem, like an adorned bride (Rev 21:2).
Songs also calls this lady the “only daughter of her mother”, which rings parallel to the spiritual adoptionism so apparent in the Gospel of Mark, which not only has the man Jesus receiving the Holy Spirit, but also has analogues where men, pigs, and other objects receiving malevolent Spirits which only Jesus, his inner circle, and the mysterious demon caster in Mark 9:38-40, have the ability to cast out.
A symbol which represented the divine lady throughout various cultures was a star within a circle, which represented Venus. Below (left) is an image of Venus’s orbital pattern over the course of 8 years, which explains why the symbol would look as such. Also consider the image to the right, which has inscribed a pentagram within the orbital pattern.
In Isaiah 14:12, the lament goes that the son of the dawn, which was the morning star, has fallen. As such, we have a mother-son relationship, where interestingly enough, Venus becomes the son of the morning (thus the morning is the mother).
A closer reading of Isaiah 14 renders its intent more obvious. Consider Isaiah 14:3-4
On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, you will take up this taunt against the king of Babylon
Though Isaiah was supposedly written in the 8th century BCE, it has long been noted that much of the content of Isaiah matches what would have been written during and after the time of Josiah, who is remembered as the king who purged Asherah idols from the temple in the late 7th century.
This passage is in reference to the Jewish captivity in Babylon following the 6th century BCE invasion. According to this tradition, Jews were held in captivity by the Babylonians. Isaiah 14:3-4 is saying that the Jewish people will taunt the king of Babylon with a prolonged monologue, which includes the reference to the morning star. Isaiah 14 dwells on this star for a time:
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?” All the kings of the nations lie in state, each in his own tomb. But you are cast out of your tomb like a rejected branch
Some dishonest apologist might see the above passage as a reference to Jesus! The “rejected branch” seems again a reference to the Nasar (the keepers, the branch, the children of the Queen). To Isaiah, there was Venus (or perhaps her son), who caused the earth to shake and kingdoms to tremble. The kings received a funeral, but the son is a rejected branch, dead and without tomb.
However, throughout Isaiah 14, one gets to suspect that there is a specific human(s) at whom this lament is intended. My own speculation is that this detail was an early version of that same Spiritual adoptionism that is present in early Christianity: the notion that Spirits can come in and out of humans.
One place this spirit lived was in the temple. The temple’s most holy room was the Holy of Holies, where no one was allowed, except for the high priest one day per year. This room came to represent God’s place on Earth, and was therefore ripe for similar spiritual association.
In 2 Esdras 9-10, we see a reference to the lady as the holy city, and her
The Septuagint refers translates Lucifer (Hebrew Helel) as heōsphoros, which means “bringer of dawn”. This is in reference to the notion of morning star, and that Venus is most easily seen at dawn and dusk; however, there is a parallel Pliny the Younger gives in his description of Christians in Central Turkey in the early 2nd century:
[Christians] were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god…