Now what says the Church and how does it explain the “dreadful association.” The Church believes in the devil, of course, and could not afford to lose him. “The Devil is the chief pillar of the Church” confesses unblushingly an advocate[[5]] of the Ecclesia Militans. “All the Alexandrian Gnostics speak to us of the fall of the Æons and their Pleroma, and all attribute that fall to the desire to know,” writes another volunteer in the same army, slandering the Gnostics as usual and identifying the desire to know or occultism, magic, with Satanism.[[6]] And then, forthwith, he quotes from Schlegel’s Philosophie de l’Histoire to show that the seven rectors (planets) of Pymander, “commissioned by God to contain the phenomenal world in their seven circles, lost in love with their own beauty,[[7]] came to admire themselves with such intensity that owing to this proud self-adulation they finally fell.”
Perversity having thus found its way amongst the angels, the most beautiful creature of God “revolted against its Maker.” That creature is in theological fancy Venus-Lucifer, or rather the informing Spirit or Regent of that planet. This teaching is based on the following speculation. The three principal heroes of the great sidereal catastrophe mentioned in Revelation are, according to the testimony of the Church fathers—“the Verbum, Lucifer his usurper (see editorial) and the grand Archangel who conquered him,” and whose “palaces” (the “houses” astrology calls them) are in the Sun, Venus-Lucifer and Mercury. This is quite evident, since the position of these orbs in the Solar system correspond in their hierarchical order to that of the “heroes” in Chapter xii of Revelation “their names and destinies (?) being closely connected in the theological (exoteric) system with these three great metaphysical names.” (De Mirville’s Memoir to the Academy of France, on the rapping Spirits and the Demons).
The outcome of this was, that theological legend made of Venus-Lucifer the sphere and domain of the fallen Archangel, or Satan before his apostacy. Called upon to reconcile this statement with that other fact, that the metaphor of “the morning star,” is applied to both Jesus, and his Virgin mother, and that the planet Venus-Lucifer is included, moreover, among the “stars” of the seven planetary spirits worshipped by the Roman Catholics[[8]] under new names, the defenders of the Latin dogmas and beliefs answer as follows:—
“Lucifer, the jealous neighbour of the Sun (Christ) said to himself in his great pride: ‘I will rise as high as he!’ He was thwarted in his design by Mercury, though the brightness of the latter (who is St. Michael) was as much lost in the blazing fires of the great Solar orb as his own was, and though, like Lucifer, Mercury is only the assessor, and the guard of honour to the Sun.”—(Ibid.)
Guards of “dishonour” now rather, if the teachings of theological Christianity were true. But here comes in the cloven foot of the Jesuit. The ardent defender of Roman Catholic Demonolatry and of the worship of the seven planetary spirits, at the same time, pretends great wonder at the coincidences between old Pagan and Christian legends, between the fable about Mercury and Venus, and the historical truths told of St. Michael—the “angel of the face,”—the terrestrial double, or ferouer of Christ. He points them out saying: “like Mercury, the archangel Michael, is the friend of the Sun, his Mitra, perhaps, for Michael is a psychopompic genius, one who leads the separated souls to their appointed abodes, and like Mitra, he is the well-known adversary of the demons.” This is demonstrated by the book of the Nabatheans recently discovered (by Chwolson), in which the Zoroastrian[Zoroastrian] Mitra is called the “grand enemy of the planet Venus.”[[9]] (ibid p. 160.)
There is something in this. A candid confession, for once, of perfect identity of celestial personages and of borrowing from every pagan source. It is curious, if unblushing. While in the oldest Mazdean allegories, Mitra conquers the planet Venus, in Christian tradition Michael defeats Lucifer, and both receive, as war spoils, the planet of the vanquished deity.
“Mitra,” says Dollinger, “possessed, in days of old, the star of Mercury, placed between the sun and the moon, but he was given the planet of the conquered, and ever since his victory he is identified with Venus.” (“Judaisme and Paganisme,” Vol. II., p. 109. French transl.)
“In the Christian tradition,” adds the learned Marquis, “St. Michael is apportioned in Heaven the throne and the palace of the foe he has vanquished. Moreover, like Mercury, during the palmy days of paganism, which made sacred to this demon-god all the promontories of the earth, the Archangel is the patron of the same in our religion.” This means, if it does mean anything, that now, at any rate, Lucifer-Venus is a sacred planet, and no synonym of Satan, since St. Michael has become his legal heir?
The above remarks conclude with this cool reflection:
“It is evident that paganism has utilised beforehand, and most marvellously, all the features and characteristics of the prince of the face of the Lord (Michael) in applying them to that Mercury, to the Egyptian Hermes Anubis, and the Hermes Christos of the Gnostics. Each of these was represented as the first among the divine councillors, and the god nearest to the sun, quis ut Deus.”