Lucifer was Alexander the Great

In Isaiah 14: 12-14 we read:

“How art thou fallen from heaven , O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High”.

In The Real Devil, Biblical scholar Duncan Heaster delves deeper into context:

Lucifer is described as being covered in worms (v. 11) and mocked by men (v. 16) because he no longer has any power after his casting out of heaven (vs. 5-8); so there is no justification for thinking that Lucifer is now on earth leading believers astray. Lucifer is to rot in the grave: “Thy pomp is brought down to the grave…and the worms cover thee” (v. 11). Seeing angels cannot die (Lk. 20:35-36), Lucifer therefore cannot be an angel; the language is more suited to a man.

Suggested Explanations

The N.I.V. and other modern versions have set out the text of Isaiah chapters 13-23 as a series of “burdens” on various nations, e.g. Babylon, Tyre, Egypt. Is. 14:4 sets the context of the verses we are considering: “Thou shalt take up this proverb (parable) against the king of Babylon…”. The prophecy is therefore about the human king of Babylon, who is described as “Lucifer”. On his fall: “they that see thee shall…consider thee, saying, Is this the man that made the earth to tremble…?” (v. 16). Thus Lucifer is clearly defined as a man.

Because Lucifer was a human king , “All kings of the nations…shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?” (vs. 9-10). …

Verse 20 says that Lucifer’s seed will be destroyed. Verse 22 says that Babylon’s seed will be destroyed, thus equating them.

Remember that this is a “proverb (parable) against the king of Babylon” (v. 4). “Lucifer” means “the morning star”, which is the brightest of the stars. In the parable, this star proudly decides to “ascend (higher) into heaven…exalt my throne above the (other) stars of God” (v. 13). Because of this, the star is cast down to the earth. The star represents the king of Babylon. …

Verse 17 accuses Lucifer of making the “world as a wilderness, (destroying) the cities thereof; that let not loose his prisoners to their home…(that did) fill the face of the world with cities…the exactress of gold” (vs 17 & 21 R.V.; v. 4 A.V. margin). These are all descriptions of Babylonian military policy – razing whole areas to the ground (as they did to Jerusalem), transporting captives to other areas and not letting them return to their homeland (as they did to the Jews), building new cities and taking tribute of gold from nations they oppressed. Thus there is emphasis on the fact that Lucifer was not even going to get the burial these other kings had (vs. 18-19), implying that he was only a human king like them, seeing his body needed burying. Is. 14:8 records the relief that now the “Lucifer” figure would no longer cut down cedars in Lebanon and hew mountains. …

Note that “the stars of God” can refer to the leaders of Israel (Gen. 37:9; Joel 3:15; Dan. 8:10), above whom the King of Babylon wished to arise.

The passage about “Lucifer” is alluding to and deconstructing a contemporary myth, in a manner which is common to much Biblical literature. “An ancient myth told how Heylel, the morning star, tried to climb the walls of the northern city of the gods to make himself king of heaven, only to be driven from the sky by the rising sun. In Isaiah 14:12-20 this myth is given a historical application” (4). Isaiah is mocking the myth, and saying that the King of Babylon was acting like Heylel in the myth- but would be thrown down not by another planet, but by God Himself.

“The mount of the congregation in the sides of the north” (:13) is surely an allusion to “the Babylonian Olympus, the [supposed] dwelling place of the gods, which was considered to be situated somewhere in the high Asiatic mountain range which forms the bounday or the Plain of Mesopotamia on the northern side, and is also the region of the source of the Euphrates and Tigris” (5). This location was on earth- not in Heaven. The King of Babylon, the morning star, didn’t aspire to greatness in Heaven, but rather to mount Olympus, or possibly to the temple mount in Jerusalem [another possible interpretation of the mount on the sides of the north”. The point of the prophecy is that it is Yahweh alone who is the ultimate and only God-King, reigning on His mount, the mountain of God, which is mount Zion, not Olympus.

“Lucifer” wishes to ascend into Heaven (:13). This is somewhat different from the scenario traditionally assumed- which is that Lucifer was in Heaven already, wanted to rise higher, and was therefore thrown down to earth because of his prideful intentions. But the text actually says that he wished to ascend into Heaven- so he was not there originally. The point has been made by that “heaven” was often how the capital city of a nation or people was perceived; for in that city the national god supposedly lived, thus making the city “heaven”. The “Hymn to the City of Arbela” is an example in the Assyrian context- because of the gods who supposedly lived there, “Arbela is as lofty as heaven… O lofty sanctuary… gate of heaven!” (6). The desire to ascend into ‘heaven’ would therefore speak of the king of Babylon or Assyria’s desire to capture Jerusalem and supplant her God- Yahweh- with their own gods. This idea of Jerusalem as “heaven” is continued in later Isaiah, where the Divine revival of Jerusalem is spoken of as the creation of a new or renewed ‘heaven’ (Is. 51:6,16; 65:17,18).

Ben Klassen explains further, in Nature’s Eternal Religion:

[The Jew] has always hated his host nation with a terrible passion. How many times have we heard the expression ingrained in Jewish controlled books about the “whore of Babylon.” The fact is that the Babylonian people were a good White people, a productive people, a creative people, who were finally destroyed by the Jews in their midst. Throughout history the Jews have propagated a vicious lying propaganda about degeneracy of the Babylonian people; a monstrous lie.

So when the Bible says that Babylon’s seed will be destroyed that means the white race will be exterminated. “White genocide” is a Biblical principle. (You may have notice that communism is neo-Christianity.)

It is my contention that the King of Babylon to which Isaiah was referring was Alexander the Great. William Luther Pierce, in Who We Are, explains Alexander the Great as such:

Alexander used his power base to launch a new and vastly greater wave of Nordic conquest. In 336, at the age of 20, he succeeded his father as king of Macedonia. Within a decade he had conquered most of the ancient world.

Alexander’s principal conquests lay in the Middle East: Egypt, Palestine, Syria, Asia Minor, Mesopotamia, Iran, Afghanistan, and the Aryan realm of northwest India. By bringing it under common rule with Greece and Macedonia, Alexander created the greatest empire the world had yet seen.

And it was Babylon which he chose as the capital of his empire.

On June 13, 323 B.C., at Babylon, Alexander, not yet 33 years old, died of a fever– and with him died the empire. The various plans he had set in motion for homogenizing the culture and government of his vast realm became sidetracked.

Elements of Alexander’s empire survived long after his death. In Egypt, for example, the Macedonian Ptolemaic dynasty lasted three centuries; Queen Cleopatra was not an Egyptian by blood, but a Macedonian. And in the east, after the breakup of the empire, local rulers claimed descent from Alexander, even as late as modern times.

The Tragical History of Doctor Faustus by Christopher Marlowe is an esoteric yet fictional text written in 1588 exploring white heritage from a Satanic perspective. Most literary scholars probably don’t possess the requisite understanding in order to fully appreciate it. Undoubtebly I myself will need to study it deeper in order to make sure I fully grasp all the references and implications about culture it provides. One very significant cultural contribution was the association of Alexander the Great with Lucifer. In order to impress the then Emporer of Germany, Faustus is ordered to conjure up Alexander the Great (which he does):

FAUSTUS: My gracious sovereign, though I must confess myself far
inferior to the report men have published, and nothing answerable
to the honour of your imperial majesty, yet, for that love and duty
binds me thereunto, I am content to do whatsoever your majesty
shall command me.

EMPEROR of GERMANY: Then, Doctor Faustus, mark what I shall say.
As I was sometime solitary set
Within my closet, sundry thoughts arose
About the honour of mine ancestors,
How they had won by prowess such exploits,
Got such riches, subdu’d so many kingdoms,
As we that do succeed, or they that shall
Hereafter possess our throne, shall
(I fear me) ne’er attain to that degree
Of high renown and great authority:
Amongst which kings is Alexander the Great,
Chief spectacle of the world’s pre-eminence,
The bright shining of whose glorious acts
Lightens the world with his reflecting beams,
As when I hear but motion made of him,
It grieves my soul I never saw the man:
If, therefore, thou, by cunning of thine art,
Canst raise this man from hollow vaults below,
Where lies entomb’d this famous conqueror,
And bring with him his beauteous paramour,
Both in their right shapes, gesture, and attire
They us’d to wear during their time of life,
Thou shalt both satisfy my just desire,
And give me cause to praise thee whilst I live.

Marlowe is clearly trying to associate Alexander with the Luciferian archetype here, both its Promethean (‘light-bearer’) aspect and also its Hitlerian (“King of great authority, honour of mine ancestors”) aspect. Acccording to PhD Gary Homer Gutchess: “Alexander’s adventures grew to super-hero proportions in the imagination of medieval Europeans. They saw him as the prototype of the successful crusader in the east.”

In Dante’s Inferno, the tyrants who stew in the river of blood in the seventh level of Hell (canto 12) include Alexander the Great. But further associations between Lucifer and Alexander can be made right from what is written in the Bible. According to Daniel 8:20-22:

{20} “The empire of Babylon will soon fall. The two-horned ram you saw represents the coming kingdom of the Medes and Persians. The horn on the ram that came up last and reached out farther than the first horn represents the Persian side of this empire. The Persians will dominate the Medes.
{21} Later, the Medes and Persians will be overrun by the Greeks. The shaggy goat represents the kingdom of Grecia. The large horn you saw between the eyes of the goat represents a man, its first king, Alexander the Great. Alexander will die an untimely death at the peak of his power.
{22} The four horns on the goat represent four generals who will replace Alexander. These generals will be Cassander, Lysimachus, Ptolemy, and Seleucus. None of these generals will be as powerful as Alexander. They will divide Grecia into four sectors and each will rule over his sector.”

This all seems to imply that Semites assassinated Alexander the Great. In The Jew of Malta, Marlowe claims that Alexander was said to have drunken a poison brew. And the same widespread belief was reported later by Voltaire in his Philosophical Dictionary.

Many comparisons have been made between Jesus and Lucifer, and also Jesus and Alexander. The fact that both were said to have been killed by Semites at the age of 33 seems to hold clues to this fact. It seems that some of the mythology associated with Alexander the Great was later applied to Jesus in order to make him more acceptable to the pagan Luciferians of northern Europe (who were eventually exterminated – see Lucifer’s Court by Otto Rahn, required reading for service in the ϟϟ).

According to Boyd Rice:

“Alexander the Great was said to have horns. In fact, to this very day, if you talk to people in certain Iranian villages (who speak of his invasion as though it happened last week), they will tell you in all solemnity Alexander had horns, and that he wore his hair long to cover this up.”


This coin, bearing a pentagram on one side and the face of Alexander the Great on the other helps us to understand why Kabbalist Eliphas Levi designated the upside down pentagram as a symbol of Satan, the adversary, and “the goat attacking Heaven with its horns”, “the goat of Black Magic”.

In Zoroastrian texts, which influenced Christianity, Alexander is called “the accursed”. It is interesting to note that the ram’s horns that are shown on Alexander’s coins, became an attribute of the Persian god of evil, Ahriman. Later, they were to influence the western iconography of the devil.

R. S. Loomis, in the Burlington Magazine for Connoisseurs May 1918, remarked about the symbology surrounding Alexander the Great:

The identification of Alexander with the devil [and fall of Lucifer] is confirmed by the Cartmel misericord, which depicts the king with the monstrous features proper to Satan. We may then say with some assurance that although in some exceptional cases the Celestial Journey was understood as a type of laudable striving heavenward, the authoritative tradition of the Church, stated by Rudolf von Ems and the Venerable Godfrey, and reflected in the Otranto mosaic, the Bale capital, and the Cartmel misericord, found in the episode an instance of overweening pride, and even a type of Lucifer’s supreme attempt against the throne of God. The question naturally arises: how did such a motif perpetuate itself and pass from town to town, from country to country, across mountains and seas?

Sometimes, doubtless, the artist saw the motif at one place, then travelled on and reproduced it at another. But we may imagine that more often it was the design itself that travelled to the artist. Carved on a casket, or woven in a web, it followed the great merchant routes westward and northward, to delight the eye not only of noble dame or wealthy burgess but also of the craftsmen in their employ. Probably, too, the craftsmen themselves compiled and passed around sketch-books of stock designs, somewhat like that of Villard de Honnecourt, though of a humbler variety. Sometimes the design would stand unexplained, mysterious, with the result that the copy made from it would show manifest distortions; sometimes the single word Alexander would give the clue to an artist who was well versed in his romances; sometimes, perhaps, the figure would be explained as a symbol of pride; sometimes, as a type of Satan, he would be depicted with the paws and face of a monster; sometimes, in association with the Temptation and Fall of Adam, the scene would be expounded at length as an allegory of Lucifer’s impious ambition to sit upon the throne of the Most High. With the design before him, one craftsman would follow the lines with the skill of a master, another with a bungling stroke: one would emphasise the moral, another would have appreciation for nothing but the symmetry of the design. Much may yet be added to our knowledge of the history of this episode.

To top all of this off, Alexandria aligns with the rising Sun on Alexander the Great’s birthday! So explains LiveScience Senior Writer Stephanie Pappas in an article published in 2012:

The Macedonian king, who commanded an empire that stretched from Greece to Egypt to the Indus River in what is now India, founded the city of Alexandria in 331 B.C. The town would later become hugely prosperous, home to Cleopatra, the magnificent Royal Library of Alexandria and the 450-foot-tall (140 meters) Lighthouse of Alexandria, one of the wonders of the ancient world. Today, more than 4 million people live in modern Alexandria.

Ancient Alexandria was planned around a main east-west thoroughfare called Canopic Road, said Giulio Magli, an archaeoastronomer at the Politecnico of Milan. A study of the ancient route reveals it is not laid out according to topography; for example, it doesn’t run quite parallel to the coastline. But on the birthday of Alexander the Great, the rising sun of the fourth century rose “in almost perfect alignment with the road,” Magli said.

The results, he added, could help researchers in the hunt for the elusive tomb of Alexander. Ancient texts hold that the king’s body was placed in a gold casket in a gold sarcophagus, later replaced with glass. The tomb, located somewhere in Alexandria, has been lost for nearly 2,000 years.

Magli and his colleague Luisa Ferro used computer software to simulate the sun’s position in the fourth century B.C. (Because Earth’s orbit isn’t perfect, there is some variation in the sun’s path through the sky over centuries.) Alexander the Great was born on July 20, 356 B.C. by the Julian calendar, which is slightly different than the modern, Gregorian calendar, because it does not have leap years to account for partial days in the Earth’s orbit around the sun. On that day in the fourth century B.C., the researchers found, the sun rose at a spot less than half a degree off of the road’s route.

“With a slight displacement of the day, the phenomenon is still enjoyable in our times,” Magli told LiveScience.

A second star would have added to the effect, Magli said. The “King’s Star” Regulus, which is found on the head of the lion in the constellation Leo, also rose in near-perfect alignment with Canopic Road and became visible after a period of conjunction with the sun near July 20. Earth’s orbit has changed enough that this Regulus phenomenon no longer happens, Magli said.

Architecture-by-astronomy was common in the ancient world, Magli said. The Great Pyramid of Giza, for example, is aligned with amazing precision along the compass points, which would have required the use of the stars as reference points. The Egyptians, whom Alexander conquered, had long associated the sun god Ra with their pharaohs.

“Aligning the city [of Alexandria] to the sun in the day of birth of Alexander was a way to embody in the architectural project an explicit reference to his power,” Magli said. The King’s Star would have only added to the mystique, he said.

The researchers reported their work online Oct. 9 in the Oxford Journal of Archaeology. They are now examining other cities founded by Alexander and later rulers to see if the solar pattern holds. The hope, Magli said, is that an understanding of Alexandria’s astronomical layout will give researchers a better idea of where Alexander’s tomb might be.

This helps us explain why Lucifer and his weakling replacement, Jesus, are both referred to in Christian texts as “Son of the Morning” or “Morning Star.”


Author: National-Satanist

Just another blue-eyed devil...

3 thoughts on “Lucifer was Alexander the Great”

  1. The plain fact is that Alexander encouraged intermarriage only between his followers and high-born Persians, who were of pure or relatively pure Aryan ancestry. Not being stupid, Alexander would have perceived that fact, if he did not already know it, from their features and bodily conformation; their language, furthermore, was Old Persian, which did not differ from Attic, Ionic, and Doric Greek very much more than did some of the epichoric and contaminated dialects of Greek that may be inspected in A. Thumb’s Handbuch der griechischen Dialekte, revised by Kieckers and Scherer (Heidelberg, 1932-59). What Alexander proposed was nothing more radical than marriage between Anglo-Saxons and Irish or between Germans and northern Italians. There is no evidence at all to support the entirely gratuitous assumption that Alexander would have favored racial miscegenation. Propaganda that he had done so was concocted in the centuries that immediately followed his death, probably by Jews. One audacious forgery was a purported letter from Aristotle to Alexander advising him to interchange the populations of Asia and Europe to produce a mongrelized One World; it is now extant only in an Arabic translation. See S. M. Stern, Aristotle on the World State (Oxford, Cassirer, 1968), in which you will also find copious references to the Jews’ exploitation of the hoax.


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