[3] Philopatris, 13. Aesch. Eum. 265, δελτογράφῳ δὲ πάντ᾽ ἐπωπᾷ φρενί.
[4] In Hermotimus (51) Hermotimus says to Lycinus (who must be assumed to represent Lucian himself), ὑβριστὴς ἀεὶ σὺ, καὶ οὐκ οἷδ᾽ ὄ τι παθὼν μισεῖς φιλοσοφίαν καὶ ἐς τοῦς φιλοσοφοῦντας ἀποσκώπτεις. 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 Σύρος 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. φωσφόρος, “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.”