[1] In the _Alexander_ (25) we are told that the province of Pontus,
due north of Syria, was "full of Christians."
[2] _Philopatris_, 12, [Greek: hypsimedonta Theon megan ambroton
ouraniôna, huion Patros, Pneuma ek patros ekporeuomenon, hen ek tpiôn
kai ex henos tria], a passage which bears on the controverted
procession "a Patre Filioque."
[3] _Philopatris_, 13. Aesch. _Eum._ 265, [Greek: deltographô de
pant' epôpa phreni].
[4] In _Hermotimus_ (51) Hermotimus says to Lycinus (who must be
assumed to represent Lucian himself), [Greek: hybristês aei su, kai
ouk oid' ho ti pathôn miseis philosophian kai es tous philosophountas
aposkôpteis]. In _Icaromenippus_ (5; see also 29) he says he always
guessed who were the best physical philosophers "by their sour-faced
looks, their paleness of complexion and the length of their beards."
[5] He says (speaking as [Greek: Syros] in _Bis accusatus_, 34) that
he found dialogue somewhat out of repute from the too numerous
questions (i.e. employed by Plato), and brought it up to a more human
and natural standard, substituting banter and repartee for dialectic
quibbles and close logical reasoning.
[6] He says (p. 127) that he saw punished in Hades, more severely
than any other sinners, writers of false narratives, among whom were
Ctesias of Cnidus and Herodotus. Yet in the short essay inscribed
_Herodotus_ (p. 831), he wishes it were possible for him to imitate
the many excellencies of that writer.
[7] E.g. "A stone is a body; a living creature is a body; you are a
living creature; therefore you are a stone." Again: "Is _every_ body
possessed of life?" "No." "Is a stone possessed of life?" "No." "Are
_you_ a body?" "Yes." "A _living_ body?" "Yes." "Then, if a living
body, you are not a stone."
LUCIFER (d. 370/1), bishop of Cagliari (hence called _Caralitanus_), an
ardent supporter of the cause of Athanasius. After the unfavourable
result of the synod of Arles in 353 he volunteered to endeavour to
obtain a new and impartial council. He was accordingly sent by Pope
Liberius, with Pancratius the presbyter and Hilarius the deacon, but
could not prevent the condemnation of Athanasius, which was renewed at
Milan in 355. For his own persistent adherence to the orthodox creed he
was banished to Germanicia in Commagene; he afterwards lived at
Eleutheropolis in Palestine, and finally in the upper Thebaid. His exile
came to an end with the publication of Julian's edict in 362. From 363
until his death in 371 he lived at Cagliari in a state of voluntary
separation from ecclesiastical fellowship with his former friends
Eusebius of Vercelli, Athanasius and the rest, on account of their mild
decision at the synod of Alexandria in 362 with reference to the
treatment of those who had unwillingly Arianized under the persecutions
of Constantius. Lucifer was hardly sufficiently educated to appreciate
the real question at issue, and the sect which he thus founded did not
continue long after his death. It is doubtful whether it ever formulated
any distinctive doctrine; certainly it developed none of any importance.
The memory of Lucifer is still cherished in Sardinia; but, although
popularly regarded there as a saint, he has never been canonized.
The controversial writings of Lucifer, dating from his exile, are
chiefly remarkable for their passionate zeal, and for the boldness and
violence of the language addressed to the reigning emperor, whom he
did not scruple to call the enemy of God and a second Saul, Ahab and
Jeroboam. Their titles, in the most probable chronological order, are
_De non parcendis in Deum delinquentibus_, _De regibus apostaticis_,
_Ad Constantium Augustum pro Athanasio libri ii._, _De non conveniendo
cum haereticis and Moriendum esse pro Filio Dei_. Their quotations of
Scripture are of considerable value to the critical student of the
Latin text before Jerome. They were first collected and edited by
Tilius (Paris, 1568); the best edition is that of W. Hartel in the
Vienna _Corpus, Script. Eccl. Lat._ (1886). See also G. Krüger,
_Lucifer Bischof von Cagliari und das Schisma der Luciferianer_
(Leipzig, 1886); F. G. Kenyon, _Textual Criticism_, pp. 181, 221.
LUCIFER (the Latinized form of Gr. [Greek: phôsphoros], "light-bearer"),
the name given to the "morning star," i.e. the planet Venus when it
appears above the E. horizon before sunrise, and sometimes also to the
"evening star," i.e. the same planet in the W. sky after sundown, more
usually called Hesperus (q.v.). The term "day star" (so rendered in the
Revised Version) was used poetically by Isaiah for the king of Babylon:
"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" (Is. xiv.
12, Authorized Version). The words ascribed to Christ in Luke x. 18: "I
beheld Satan as lightning fall from heaven" (cf. Rev. ix. 1), were
interpreted by the Christian Fathers as referring to the passage in
Isaiah; whence, in Christian theology, Lucifer came to be regarded as
the name of Satan before his fall. This idea finds its most magnificent
literary expression in Milton's _Paradise Lost_. In this sense the name
is most commonly associated with the familiar phrase "as proud as
Lucifer."
LUCILIUS, GAIUS (c. 180-103 B.C.), the earliest Roman satirist, of whose
writings only fragments remain, was born at Suessa Aurunca in Campania.
The dates assigned by Jerome for his birth and death are 148 and 103 or
102 B.C. But it is impossible to reconcile the first of these dates with
other facts recorded of him, and the date given by Jerome must be due to
an error, the true date being about 180 B.C. We learn from Velleius
Paterculus that he served under Scipio at the siege of Numantia in 134.
We learn from Horace that he lived on the most intimate terms of
friendship with Scipio and Laelius, and that he celebrated the exploits
and virtues of the former in his satires. Fragments of those books of
his satires which seem to have been first given to the world (books
xxvi.-xxix.) clearly indicate that they were written in the lifetime of
Scipio. Some of these bring the poet before us as either corresponding
with, or engaged in controversial conversation with, his great friend.
One line--