Lugh - Lucifer Composed by Cindy Fleming – Raspotnik One more note to stir it - I never said that I didn't believe in "Lucifer"...It's just not in the way everyone else in the occult wants me to. "Lucifer" is a Christian corruption of Lugh, Champion of the Tuatha De Danaan, He who held the Spear, forged of the finest wood (Yew) which flew through the air (the East).
The Sword was originally in the position of the south as it was forged by fire. These two were changed in the 12th century until recently when the truth came out. The spear of victory was also referred to as the spear of destiny. I adore Lugh (Lu) as himself – uncorrupted by the Holy Roman Empire...which fed the Christian religion - and the Pagan Lugh in origin fit the bad guy narrative as Paganism was “Satan” or the opposition of the Church..I will Never knowingly bow to a Christian construct to suit anyone.
I do however understand that most who are now in the occult do venerate the corrupt version because they don't understand how these thieves took it, along with many other traditions of Paganism. First lets look at Lugh. Who is he? Lugh's father is Cian of Tuatha De Danann (the people f Anu) and his mother is Ethniu, daughter of Balor, of the Fomorians.
He was also the foster son of the sea deity Manannán mac Lir Lugh and Lucifer - their names have the same root names. Words containing Lu, as in the word Lugh itself, or lo or le, have appeared for millennia always meaning light or sun or sun god. Luwian Apaliunas, Hurrian Aplu, Etruscan Apulu, Homeric Greek: Ἀπόλλων, that is λω, Latin Apollo.
The form Apaliunas (]x-ap-pa-li-u-na-aš) is attested as a god of Wilusa in a treaty between Alaksandu of Wilusa interpreted as "Alexander of Ilios", and the Hittite great king Muwatalli II ca. 1280 BC. Luwian is closely related to Hittite, and was among the languages spoken during the second and first millennia BC by population groups in central Anatolia, Anatol ia (from Greek Aνατολή Anatolē—"East"; also Asia Minor.
When the Illyrians migrated to Italy and founded Luceria in Apulia, a temple to Minerva was built. Minerva is the Etruscan and Roman equivalent of Athena. The arms (armament and weapons) of Diomedes given to him by Athena in the Trojan War were said to be were preserved in her temple. The Lusitanians (or Lusitani in Latin) were an Indo-European people living in the Western Iberian Peninsula Endovelicus was the most important God.
António da Visitação Freire classified the name of "Endovelicus" as a mixed Celtic and Phoenician name, adapted to the Roman language. The "end-" radical would be from Celtic languages, "bel" (or "vel-") would be Phoenician for "lord", and "-cus" is a usual word termination in Latin. The name would suggest Bal, Bel, or Vel, the god Belenus (also Belenos) was a deity worshipped in Gaul, Britain, and Celtic areas of Austria and Spain. In the Roman period Belenus was identified with Apollo. Belisama has been claimed to be the consort of Belenus and she was identified with Minerva/Athena.
It would seem that the word Lugh is related to every Indo-European language word meaning light. Lugh's mastery of all arts has led many to link him with the Gaulish god Lugus, Julius Caesar wrote much on this Deity, whom he identifies with Roman Mercury whom he describes as the "inventor of all the arts".Caesar describes Lugh, (Mercury Roman, Greek Hermes, Egyptian Thoth) as the most revered deity in Gaul, overseeing journeys and business transactions.
Juliette Wood interprets Lugh's name as deriving from the Celtic root *lugios, "oath", and the Irish word Lugh connotes ideas of "blasphemy, cursing, lies, bond, joint, binding oath", which strengthens the identification with Mercury, who was, among other attributes, a god of contracts. Early Germanic peoples who later became the pagan Visigoths (followed the pagan Arian or Aryan ideals) referred to the Tuatha De Danaan as “Fallen Angels”, those who fell from the sky. . Colonia Copia Claudia Augusta Lugdunum (today is Lyon, France) was an important Roman city in Gaul.
The city was founded in 43 BC by Lucius Munatius Plancus. It served as the capital of the Roman Province of Gallia Lugdunensis and was an important city in the western half of the Roman Empire for centuries. Two emperors,Claaudius and Caracalla, were born in Lugdunum.
In the time period 69–192 AD the city population could be as large as 50,000 to 100,000. Even figures of up to 200,000 people are proposed by Albert Grenier. The original Roman city was situated west of the confluence of the Rhone and Saône, on the Fourviere heights. By the late centuries of the empire much of the population was located in the Saône River valley at the foot of Fourvière.
The Roman city was founded as Colonia Copia Felix Munatia, a name invoking prosperity and the blessing of the gods. The city became increasingly referred to as Lugdunum (and occasionally Lugudunum) by the end of the 1st century AD. During the Middle Ages, Lugdunum was transformed to Lyon by natural sound change. Lugdunum is a Latinization of the Gaulish Lugudunon, meaning "Fortress (or hill) of (the god) Lugus" or, alternately "Fortress of the champion" (if lugus is a common noun cognate with Old Irish lug "warrior, hero, fighter"). The Celtic god Lugus was apparently popular in Ireland and Britain as is found in Medieval Irish Literature as Lug(h) and in medieval Welsh Literature as Lleu (also spelled Llew).
According to Pseudo-Plutarch, Lugdunum takes its name from an otherwise unattested Gaulish word lugos, that he says means "raven" (κόρακα), and the Gaulish word for an eminence or high ground (τοπον έξέχοντα), dunon.
An early folk stories of Gaulish Lugduno as "Desired Mountain" is recorded in a gloss in the 9th-century Endlicher's Glossary, but this may in fact reflect a native Frankish speaker's attempt at linking the first element of the name,Lugu - (which, by the time this gloss was composed, would have been pronounced lu'u, the -g- having become silent) with the similar-sounding Germanic word for "love", luβ. Another early medieval folk-etymology of the name, found in gloss on the Latin poet Juvenal, connects the element Lugu- to the Latin word for "light", lux (luci- in compounds) and translates the name as "Shining Hill" (lucidus mons) After the First Council of Nicaea there were other counsels that met in the early formulation of the Christian religion. First Council of Nicaea (325) First Council of Constantinople (381) First Council of Ephesus (431) Council of Chalcedon (451) Second Council of Constantinople (553) Third Council of Constantinople (680–681) Second Council of Nicaea (787) St Jerome was the the one who added the name “Lucifer” to replace the name “Satan” in 3 area's of the Christian bible.
St Jerome was born Eusebius Sophronius Hieronymus was born around 347 A.D. He was of Illyrian ancestry and his native tongue was the Illyrian dialect As a student in Rome, he engaged in the superficial escapades and homosexual behavior and lude sex acts of students there, which he indulged in quite casually , along with his many visits with willing females but for which he suffered terrible bouts of guilt afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostles in the catacombs.
As a student in Rome, he engaged in the superficial escapades and homosexual behavior of students there, which he indulged in quite casually but for which he suffered terrible bouts of guilt afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostles in the catacombs. Leaving Rome is his early twenties he traveled to Gaul. As a young man, Jerome did not easily forget the delights of Rome and found himself homesick for a world of thought, study and discussion. However, he had a deep spiritual experience in a dream and was accused of being a “Ciceronian, not a Christian”.
Since his solitude was disrupted by quarreling monks, he returned to Antioch in 378 where he heard Apollinaris the Younger speak. This experience influenced him to become a priest, but he remained free of a diocese. He returned to Rome after 12 years of living as somewhat of a hermit in Gaul. He was exposed to the legends of Pagan god Lugh who was still beloved of the people of Gaul during his stay in Gaul. All of his delights were accepted by the pagan way of life.
Jerome wrote about a man named Lucifer (of Caliari) who is he? Lucifer (of Cagliari) first appears in history as an envoy from Pope Liberius to the Emperor Constantius II, requesting the convening of a church council. At the Council of Milan in 355, he defended Athanasius of Alexandria against Arian/Aryan attempts to secure his condemnation by Western bishops. It was reported that Constantius II, a supporter of Arian theology, confined Lucifer for three days in the Imperial Palace, where Lucifer continued to argue vehemently on behalf of Athanasius.
Along with Eusebius of Vercelli and Dionysius of Milan, Lucifer was exiled for his opposition to the imperial ecclesiastical policy, which opposed the Nicaea creed. He was banished first to Germanicia, the see of Bishop Eudoxius, thereafter to Palestine and finally to the Thebaisin Egypt. While in exile, he wrote fiery pamphlets to the Emperor in which he proclaimed himself to be ready to suffer martyrdom for his beliefs. After the death of Constantius and the accession of Julian the Apostate, Lucifer and other expatriated bishops were allowed to return from exile in 361 or 362.
However, he would not be reconciled to former Arians. He opposed the Bishop Meletius, who came to accept the Nicene Creed (and for that was driven out by Arians). Although Meletius had the support of many proponents of Nicene theology at Antioch, Lucifer put his support behind the Eustathian party which had unflinchingly stood by the Nicene Creed, and prolonged the schism between Meletians and Eustathians by consecrating without licence a Eustathian, Paulinus, as bishop. He subsequently returned to Cagliari where, according to Jerome, he died in 370.
He may have been excommunicated as is hinted in the writings of Ambrose of Milan and Augustine of Hippo, as well as Jerome, who refers to his followers as Luciferians. There is extant a work known as Libellus precum, which was written by two Luciferian clergy called Faustinus and Marcellinus. Jerome discusses Lucifer and his supporters in his polemic Altercatio Luciferiani et orthodoxi ("Altercation of a Luciferian and an Orthodox"), as well as describing the bishop's career in De Viris Illustribus. All in all St Jerome was extremely influenced by pagan god and a man named Lucifer (of Cagliari) who was in opposition of the ideals of the Nicaea creed and who upheld the Arian's or Pagans of the time. It becomes easy to see where the formula of a beloved pagan god Lugh and the pagan accepting of the delights of a guilt-riddled man and a cult which was in opposition lead by a human man named Lucifer becomes advocacy to the early Christian religion.
Jerome could never overcome his own guilt, but the indulgences and delights of the pagans and their Deity Lugh made it easy, but still Jerome seen himself as “fallen” from grace. The inner conflict of a man set the course of an advocacy the world to this day still uses. In the end question becomes, who are today's Luciferian's actually worshiping? Is it the corrupted version of Lugh or is a human man name Lucifer who started a cult who did worship the pagan god Lugh – or a combination of both as Jerome was influenced by both and he was the one who first added the name “Lucifer” to the Christian bible.
Source 1. Olmsted, Garrett. The Gods of the Celts and the Indo-Europeans. University of Innsbruck, 1994. p.117 2. Monaghan, Patricia. The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing, 2004. pp.296-297 3. Ward, Alan (2011). The Myths of the Gods: Structures in Irish Mythology. p.13 4. Koch, John T. Celtic Culture: A Historical Encyclopedia. ABC-CLIO, 2006. p.1200 5. MacNeill, Eoin. Duanaire Finn: The book of the Lays of Fionn. Irish Texts Society, 1953. p.205 6. Evans-Wentz, Walter (1911). The Fairy-Faith in Celtic Countries, p.369 7. Hull, Eleanor (1898). The Cuchullin Saga in Irish Literature. 8. Whitley Stokes (ed. & trans), "The Second Battle of Moytura", Revue Celtique12, 1891, p. 59 9. Lebor Gabála Érenn §59 10. Olmsted, Garrett. The Gods of the Celts and the Indo-Europeans. University of Innsbruck, 1994. p.117 11. John O'Donovan (ed. & trans.), Annala Rioghachta Éireann: Annals of the Kingdom of Ireland by the Four Masters Vol. 1, 1856, pp. 18–21, footnote S; T. W. Rolleston, Myths and Legends of the Celtic Race, 1911, pp. 109–112; Augusta, Lady Gregory, Gods and Fighting Men, 1094, pp. 27–29 12. According to the Dindsenchas Cú killed Cethen, and there once was a well-known phrase that "Thou hast acted for me Cú and Cethen." 13. https://www.ucd.ie/tlh/trans/ws.rc.15.001.t.text.html 14. "The Fate of the Children of Tuirenn", Tom Peete Cross & Clark Harris Slover (eds.), Ancient Irish Tales, Henry Holt & Co., 1936, pp. 49–81 15. Vernam Hull (ed. & Trans.), "Aided Meidbe: The Violent Death of Medb", Speculum v.13 issue 1. (Jan. 1938), pp. 52–61 16. James MacKillop, Dictionary of Celtic Mythology, Oxford University Press, 1998, p. 273 17. "Deirdre, or the Exile of the sons of Usnech" (ed. & trans. unknown) 18. MacKillop 1998, pp. 102–104, 272–273 19. "Lugh". bardmythologies.com. Retrieved 2017-08-01. 20. Stokes 1891, pp. 75–81 21. "The Fate of the Children of Tuirenn", Tom Peete Cross & Clark Harris Slover (eds.), Ancient Irish Tales, Henry Holt & Co., 1936, pp. 49–81 22. Stokes 1891, pp. 81–111 23. E. J. Gwynn (ed. & trans.), The Metrical Dindshenchas Vol 3, 1906, Poem 40: Carn Hui Neit 24. "John gives Celtic board game a new lease of life - Independent.ie". Independent.ie. Retrieved 2017-10-31. 25. E. J. Gwynn (ed. & trans.), The Metrical Dindshenchas Vol 3, 1906, Poem 5: Nás 26. http://www.maryjones.us/ctexts/dagda.html 27. "Cnú Deireóil - Oxford Reference". doi:10.1093/oi/authority.20110803095619885. 28. Monaghan, Patricia. The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing, 2004. pp.296-297 29. https://archive.org/stream/metricaldindsenc04royauoft/metricaldindsenc04royauoft_djvu.txt 30. http://www.ucc.ie/celt/published/T106500D/index.html 31. O'Curry tr., p.193, 192n "Scuabtuinné, that is, the Besom, or Sweeper of the Waves" 32. Vernam Hall ed.,tr., "The four jewels of the Tuatha Dé Danann," Zeitschrift für Celtische Philologie 18 (1930) 73–89. "No battle was maintained against the spear of Lug or against him who had it in his hand," 33. Macalister, R. A. S., ed. tr., Lebor Gabála Érenn: The Book Of The Taking Of Ireland, Part IV (1941) [3] Lugh's spear is from Gorias in all three recensions (¶305, ¶315, ¶357). However, Hull's "Four Jewels" text swaps weapons between owners in the attached verse portion, making it Lug's sword that came from Gorias. Something similar happens in the verse invoked in Geoffrey Keating's History of Ireland, and in Comyn ed. tr., Lugh's sword is from Gorias, Lugh's spear is from Findias (Lugh becomes owner of both) 34. O'Curry, Eugene, ed. tr. "The Fate of the Children of Tuireann", The Atlantis IV, London 1863, 157–240. 35. O'Duffy, Richard J. ed. tr., Oidhe Chloinne Tuireann. The Fate of the Children of Tuireann. Society for the Preservation of the Irish Language, Dublin 1888 36. Joyce, P. W. (Patrick Weston), 1827–1914, tr. "The Fate of the Children of Turenn; or, The Quest for the Eric-Fine", Old Celtic Romances (3rd ed., 1907) (reprint 1920) 37. This tract was recapped by Hennessy, in his introduction, p.xiv, to his edition of Mesca Ulad. The tract occurs in the manuscript of TCD MS 1336 (olim H 3. 17) immediately after the h text of the Expulsion of the Déssi, Kuno Meyer, Anecdota, I, pp.15–24. 38. op. cit. ¶312, ¶312, ¶364 39. Gray, Elizabeth A. ed. tr., Cath Maige Tuired: the second battle of Mag Tuired ([Dublin]: Irish Texts Society [Series 52] 1982.), English 40. O'Curry, Eugene Manners and Customs II, 252. He translates 5 strophes from a poem from a vellum MS "formerly in the possession of Mr. W. Monck Mason, but lately sold at a public auction in London." 41. T. F. O'Rahilly, Early Irish History and Mythology (1946), pp.60–5 42. Charles Squire, Chapter 5 "The Gods of the Gaels" in The Mythology of the British Islands, 1905, republished as Celtic Myth and Legend, online at http://www.sacred-texts.com/neu/celt/cml/ 43. Macalister ed., ¶319 (loc. cit.) 44. Stern, L. Chr. ed., tr. (into German), in: "Eine ossianische Ballade aus dem XII. Jahrhundert", Festschrift Whitley Stokes zum siebzigsten Geburtstage, 1900, pp. 7–12, edited from LL 207b 45. Wh. Stokes, Book of Lismore, fo. 153 b. recension of the ballad in the Notice on Festschrift above, in: Zeitschrift für Celtische Philologie, III, p.432– 46. O'Curry, Eugene, "Tri Thruaighe na Scéalaigheachta (Three Sorrows of Storytelling)" The Atlantis III, London 1862, 396– 7. The four verses excerpted do not include the hound's name. 47. Alexei Kondratiev (1997), Lugus: the Many-Gifted Lord Archived 26 November 2010 at the Wayback Machine.. Retrieved 7 January 2006 48. Julius Caesar, Commentarii de Bello Gallico 6:17 49. Alexander McBain (1982), An Etymological Dictionary of the Irish LanguageSection 25. Retrieved 7 January 2006 Primary sources R.A.S. Macalister (ed.). Lebor Gabála Érenn [The Book of the Taking of Ireland]. Dublin: Irish Texts Society. Baile In Scáil, The Phantom's Trance Cath Maige Tuireadh, The (second) Battle of Magh Tuireadh Oidheadh Chlainne Tuireann, The Death of the Children of Tuireann Compert Con Culainn (Recension I), ed. A.G. van Hamel (1933). Compert Con Culainn and Other Stories. Mediaeval and Modern Irish Series 3. Dublin: DIAS. pp. 1–8. Kinsella, Thomas. The Táin, Oxford: Oxford University Press, 1969. ISBN 0-19-280373-5. Táin Bó Cuailnge, The Cattle Raid of Cooley Metrical Dindshenchas Secondary sources Cross, Tom Peete and Clark Harris Slover. Ancient Irish Tales, Henry Holt & Company, Inc., 1936. ISBN 1-56619-889-5. Ellis, Peter Berresford. Dictionary of Celtic Mythology. Oxford: Oxford University Press, 1994. ISBN 0-19-508961-8. MacKillop, James. Dictionary of Celtic Mythology. Oxford: Oxford University Press, 1998. ISBN 0-19-280120-1. Ovist, Krista L. The integration of Mercury and Lugus: Myth and history in late Iron Age and early Roman Gaul. Chicago: University of Chicago Divinity School dissertation, pp. 703, 2004. (link) Wood, Juliette. The Celts: Life, Myth, and Art. Thorsons Publishers, 2002. ISBN 0-00-764059-5. Lugh's Song, by T. Thorn Coyle, summarizes and recounts several of the myths about Lugh. "Lucifer (bishop of Cagliari)." Encyclopædia Britannica. Available online . Cross, F. L., and Elizabeth A. Livingstone. "Lucifer." Oxford Dictionary of the Christian Church (pp. 841). Second Edition. New York: Oxford University Press, 1984. Source 1. MC GUIRE, M.R.P. "Lucifer of Cagliari." New Catholic Encyclopedia (Volume 8, pp. 1058). McGraw-Hill Co., New York, 1967. Copyright by The Catholic University of America, Washington, D.C. 2. Schaff, Philip. "Principal Works of St. Jerome." Select Library of the Nicene and Post-Nicene Fathers of the Christian Church (Volume VI, pp. 319). Second Series. Christian Literature Publishing Co., New York, 1892. Available online through The Christian Classics Ethereal Library. 3. LECLERCQ, H. "Lucifer of Cagliari." Catholic Encyclopedia (Volume IX, pp. 410). Robert Appleton Company. New York, 1907. Available online <"Archived copy". Archived from the original on 2013-12-24. Retrieved 2013-12-28.>. 4. Jerome, Chron. Ol. CCLXXXVII 2 5. "NPNF2-06. Jerome: The Principal Works of St. Jerome - Christian Classics Ethereal Library". www.ccel.org. Retrieved 2016-10-18. 6. Butler, Alban, Butler's Lives of The Saints, "St. Athanasius" 7. Butler, Alban, Butler's Lives of The Saints, "St. Jerom" 8. T. Gilmartin, Manual of Church History, Vol.1, Ch XVII, 1890 9. John Henry Blunt, Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought (1874), p. 263. 10. A Jacobite Gazetteer - Cagliari, Sardinia 11. BENIGNI, U. "Cagliari, Archdiocese of." Catholic Encyclopedia (Volume III, pp. 139). Robert Appleton Company.
Created and Researched by Cindy Raspotnik
www.ancientchurchofgod.com COPYRIGHT 2018 DIGITAL REGISTERED
Reposting
with the sense of "hostile action" being derived from it. But neither this opinion nor a similar one expressed by Döderlein and Storr, and revived in Riehm's "Realwörterbuch," seems acceptable, as "Beel debaba" is the ordinary Aramean word for "calumniator." (Brockelmann, "Lex Syriæ.")
, Movers, in "Journal Asiatique," 1878, pp. 220-225), and afterward "Baal of the nether world." (2) The word "Zebul" (from "zebel," dung) is a cacophonic corruption of "Zebub," in order to give the name the meaning of "god of the dung." It is more likely that the name "Beelzebul" is a dialectic variation of "Beelzebub," as "Beliar" is of "Belial"; Jerome read and translated the name as "dominus muscarum" (lord of flies).
