This is an accepted version of this page
72-591: (Redirected from Lightbearer ) Light Bearer may refer to: Lucifer , called 'Light Bearer', as the Latin word lucifer meant "light-bringing" Luciferase , a generic term for the class of oxidative enzymes used in bioluminescence The Light Bearer , a 1994 novel by Donna Gillespie Phosphorus , etymologically derived from the Greek: φως = light, φέρω = carry, which roughly translates as "light-bringer" Light Bearers,
144-583: A Babylonian ruler of the prophet Isaiah 's own time, the later Nebuchadnezzar II , under whom the Babylonian captivity of the Jews began, or Nabonidus , and the Assyrian kings Tiglath-Pileser , Sargon II and Sennacherib . Verse 20 says that this king of Babylon will not be "joined with them [all the kings of the nations] in burial, because thou hast destroyed thy land, thou hast slain thy people;
216-464: A Proto-Indo-European dawn goddess . The 2nd-century Roman mythographer Pseudo-Hyginus said of the planet: The fourth star is that of Venus, Luciferus by name. Some say it is Juno's. In many tales it is recorded that it is called Hesperus, too. It seems to be the largest of all stars. Some have said it represents the son of Aurora and Cephalus, who surpassed many in beauty, so that he even vied with Venus, and, as Eratosthenes says, for this reason it
288-645: A god and in some versions considered a son of Aurora (the Dawn). A similar name used by the Roman poet Catullus for the planet in its evening aspect is "Noctifer" (Night-Bringer). In Roman folklore , Lucifer ("light-bringer" in Latin) was the name of the planet Venus, though it was often personified as a male figure bearing a torch. The Greek name for this planet was variously Phosphoros (also meaning "light-bringer") or Heosphoros (meaning "dawn-bringer"). Lucifer
360-599: A major sin peaking in self- deification , Lucifer ( Hêlêl ) became the template for the devil. As a result, Lucifer was identified with the devil in Christianity and in Christian popular literature, as in Dante Alighieri 's Inferno , Joost van den Vondel 's Lucifer , and John Milton 's Paradise Lost . Early medieval Christianity fairly distinguished between Lucifer and Satan. While Lucifer, as
432-462: A Seventh-day Adventist organization co-directed by David Asscherick Nick Lightbearer, a character from the game We Happy Few A user of the light, from Destiny (video game series) See also [ edit ] Lightbringer (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Light bearer . If an internal link led you here, you may wish to change
504-566: A collection of folklore and magical practices supposedly collected in Italy by Charles Godfrey Leland and published in his Aradia, or the Gospel of the Witches , the figure of Lucifer is featured prominently as both the brother and consort of the goddess Diana , and father of Aradia , at the center of an alleged Italian witch-cult. In Leland's mythology, Diana pursued her brother Lucifer across
576-732: A great sense of humour such as in Catullus 13 . The Hungarian-born British composer Matyas Seiber set poem 31 for unaccompanied mixed chorus Sirmio in 1957. The American composer Ned Rorem set Catullus 101 to music for voice and piano; the song, "Catullus: On the Burial of His Brother", was originally published in 1969. Catullus Dreams (2011) is a song cycle by David Glaser set to texts of Catullus, scored for soprano and eight instruments; it premiered at Symphony Space in New York by soprano Linda Larson and Sequitur Ensemble. Carmina Catulli
648-516: A gross error to refer this verse to the Devil. Counter-Reformation writers, like Albertanus of Brescia , classified the seven deadly sins each to a specific Biblical demon. He, as well as Peter Binsfield , assigned Lucifer to the sin pride . Since Lucifer's sin mainly consists of self-deification, some Gnostic sects identified Lucifer with the creator deity in the Old Testament . In
720-453: A modern translation from the original Hebrew, the passage in which the phrase "Lucifer" or "morning star" occurs begins with the statement: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labour forced on you, you will take up this taunt against the king of Babylon: How the oppressor has come to an end! How his fury has ended!" After describing the death of
792-493: A mountain to the north. Hermann Gunkel 's reconstruction of the myth told of a mighty warrior called Hêlal, whose ambition was to ascend higher than all the other stellar divinities, but who had to descend to the depths; it thus portrayed as a battle the process by which the bright morning star fails to reach the highest point in the sky before being faded out by the rising sun. However, the Eerdmans Commentary on
SECTION 10
#1732790842342864-469: A personification of the planet Jupiter , follows a similar pattern. In the Book of Isaiah , chapter 14 , the king of Babylon is condemned in a prophetic vision by the prophet Isaiah and is called הֵילֵל בֶּן-שָׁחַר ( Helel ben Shachar , Hebrew for "shining one, son of the morning"), who is addressed as הילל בן שחר ( Hêlêl ben Šāḥar ). The title "Hêlêl ben Šāḥar" refers to
936-423: A single scroll. There is no scholarly consensus on whether Catullus himself arranged the order of the poems. The longer poems differ from the polymetra and the epigrams not only in length but also in their subjects: several of them are based on the theme of marriage. The longest (64) of 408 lines, contains two myths (the abandonment of Ariadne and the marriage of Peleus and Thetis ), one story included inside
1008-569: A sophisticated woman from the aristocratic house of patrician family Claudii Pulchri, sister of the infamous Publius Clodius Pulcher , and wife to Quintus Caecilius Metellus Celer (consul of 60 BC). In his poems Catullus describes several stages of their relationship: initial euphoria, doubts, separation, and his wrenching feelings of loss. Clodia had several other partners; "From the poems one can adduce no fewer than five lovers in addition to Catullus: Egnatius (poem 37), Gellius (poem 91), Quintius (poem 82), Rufus (poem 77), and Lesbius (poem 79)." There
1080-633: Is a song cycle arranged from 17 of Catullus's poems by American composer Michael Linton. The cycle was recorded in December 2013 and premiered at Carnegie Hall's Weill Recital Hall in March 2014 by French baritone Edwin Crossley-Mercer and pianist Jason Paul Peterson. Thomas Campion also wrote a lute-song entitled "My Sweetest Lesbia" dating from 1601 using his own translation of the first six lines of Catullus 5 followed by two verses of his own;
1152-519: Is also some question surrounding her husband's mysterious death in 59 BC: in his speech Pro Caelio Cicero hints that he may have been poisoned. However, a sensitive and passionate Catullus could not relinquish his flame for Clodia, regardless of her obvious indifference to his desire for a deep and permanent relationship. In his poems, Catullus wavers between devout, sweltering love and bitter, scornful insults that he directs at her blatant infidelity (as demonstrated in poems 11 and 58). His passion for her
1224-786: Is as a name for the Devil in Christian theology . It appeared in the King James Version of the Bible in Isaiah and before that in the Vulgate (the late-4th-century Latin translation of the Bible), not as the name of a devil but as the Latin word lucifer (uncapitalized), meaning "the morning star", "the planet Venus", or, as an adjective, "light-bringing". It is a translation of
1296-602: Is called the star of Venus. It is visible both at dawn and sunset, and so properly has been called both Luciferus and Hesperus. The Latin poet Ovid , in his 1st-century epic Metamorphoses , describes Lucifer as ordering the heavens: Aurora, watchful in the reddening dawn, threw wide her crimson doors and rose-filled halls; the Stellae took flight, in marshaled order set by Lucifer who left his station last. Ovid, speaking of Phosphorus and Hesperus (the Evening Star,
1368-857: Is cognate to the name of the Vedic goddess Denu is the daughter of king 'Daksha'. That of the Lithuanian goddess Aušrinė , and that of the Greek goddess Eos , all three of whom are also goddesses of the dawn. All four are considered derivatives of the Proto-Indo-European stem *h₂ewsṓs (later *Ausṓs ), "dawn", a stem that also gave rise to Proto-Germanic * Austrō , Old Germanic * Ōstara and Old English Ēostre /Ēastre (whence also Modern German " Österreich " meaning "Eastern Empire", as well as Modern English "east".) This agreement has led scholars to reconstruct
1440-524: Is regarded within the Latter Day Saint movement as the pre-mortal name of the Devil. Latter-day Saint theology teaches that in a heavenly council , Lucifer rebelled against the plan of God the Father and was subsequently cast out. The Doctrine and Covenants reads: And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against
1512-526: Is required to be envious ("hatred for the happiness of others"). He argues that evil came first into existence by the free will of Satan. His attempt to take God's throne is not an assault on the gates of heaven, but a turn to solipsism in which the Devil becomes God in his world. When the king of Babylon uttered his phrase in Isaiah, he was speaking through the sprite of Lucifer, the head of devils. He concluded that everyone who falls away from God are within
SECTION 20
#17327908423421584-460: Is uncertain when he was born and when he died. Jerome stated that he was born in 87 BC and died in Rome in his 30th year. However, Catullus' poems include references to events of 55 BC. Since the Roman consular fasti make it somewhat easy to confuse 87–57 BC with 84–54 BC, many scholars accept the dates 84 BC–54 BC, supposing that his latest poems and the publication of his libellus coincided with
1656-734: Is unrelenting—yet it is unclear when exactly the couple split up for good. Catullus's poems about the relationship display striking depth and psychological insight. He spent the year from summer 57 to summer 56 BC in Bithynia on the staff of the commander Gaius Memmius . While in the East, he traveled to the Troad to perform rites at his brother's tomb, an event recorded in a moving poem (101). No ancient biography of Catullus has survived. His life has to be pieced together from scattered references to him in other ancient authors and from his poems. Thus it
1728-508: The Alexandrian school , which had propagated a new style of poetry that deliberately turned away from the classical epic poetry in the tradition of Homer . Cicero called these local innovators neoteroi ( νεώτεροι ) or "moderns" (in Latin poetae novi or ' new poets '), in that they cast off the heroic model handed down from Ennius in order to strike new ground and ring a contemporary note. Catullus and Callimachus did not describe
1800-411: The Babylonian myth of Etana . The Jewish Encyclopedia comments: The brilliancy of the morning star, which eclipses all other stars, but is not seen during the night, may easily have given rise to a myth such as was told of Ethana and Zu : he was led by his pride to strive for the highest seat among the star-gods on the northern mountain of the gods [...] but was hurled down by the supreme ruler of
1872-622: The Bogomil and Cathar text Gospel of the Secret Supper , Lucifer is a glorified angel but fell from heaven to establish his own kingdom and became the Demiurge who created the material world and trapped souls from heaven inside matter. Jesus descended to earth to free the captured souls. In contrast to mainstream Christianity, the cross was denounced as a symbol of Lucifer and his instrument in an attempt to kill Jesus. Lucifer
1944-590: The Catholic Church . For Augustine, the rebellion of the Devil was the first and final cause of evil. By this he rejected some earlier teachings about Satan having fallen when the world was already created. Further, Augustine rejects the idea that envy could have been the first sin (as some early Christians believed , evident from sources like Cave of Treasures in which Satan has fallen because he envies humans and refused to prostrate himself before Adam), since pride ("loving yourself more than others and God")
2016-510: The Hebrew word הֵילֵל , hêlēl , meaning "Shining One". As the Latin name for the morning appearances of the planet Venus , it corresponds to the Greek names Phosphorus Φωσφόρος , "light-bringer", and Eosphorus Ἑωσφόρος , "dawn-bringer". The entity's Latin name was subsequently absorbed into Christianity as a name for the devil . Modern scholarship generally translates the term in
2088-442: The apocalypses . The metaphor of the morning star that Isaiah 14:12 applied to a king of Babylon gave rise to the general use of the Latin word for "morning star", capitalized, as the original name of the devil before his fall from grace, linking Isaiah 14:12 with Luke 10 ("I saw Satan fall like lightning from heaven") and interpreting the passage in Isaiah as an allegory of Satan's fall from heaven. Considering pride as
2160-517: The deadly sin of the pride . Protestant theologian John Calvin rejected the identification of Lucifer with Satan or the Devil. He said: "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance: for the context plainly shows these statements must be understood in reference to the king of the Babylonians." Martin Luther also considered it
2232-577: The four crown princes of hell , particularly that of the East, the 'lord of the air ', and is called the bringer of light, the morning star, intellectualism, and enlightenment. Rudolf Steiner 's writings, which formed the basis for Anthroposophy , characterised Lucifer as a spiritual opposite to Ahriman , with Christ between the two forces, mediating a balanced path for humanity. Lucifer represents an intellectual, imaginative, delusional, otherworldly force which might be associated with visions, subjectivity, psychosis and fantasy. He associated Lucifer with
Light bearer - Misplaced Pages Continue
2304-957: The "Luciferian path," or the "energies of Lucifer," they were referring to the Morning Star, the light bearer, the search for light; the very antithesis of dark. Pike says in Morals and Dogma, "Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual, or selfish Souls? Doubt it not!" Much has been made of this quote. Taxil's work and Pike's address continue to be quoted by anti-masonic groups. In Devil-Worship in France , Arthur Edward Waite compared Taxil's work to today's tabloid journalism , replete with logical and factual inconsistencies. In
2376-643: The 11th century, the Pirkei De-Rabbi Eliezer illustrates the origin of the "fallen angel myth" by giving two accounts, one relates to the angel in the Garden of Eden who seduces Eve, and the other relates to the angels, the benei elohim who cohabit with the daughters of man ( Genesis 6 :1–4). An association of Isaiah 14:12–18 with a personification of evil , called the devil , developed outside of mainstream Rabbinic Judaism in pseudepigrapha, and later in Christian writings, particularly with
2448-608: The Babylonian Olympus. The fall from heaven motif also has a parallel in Canaanite mythology . In ancient Canaanite religion , the morning star is personified as the god Attar , who attempted to occupy the throne of Ba'al and, finding he was unable to do so, descended and ruled the underworld . The original myth may have been about the lesser god Helel trying to dethrone the Canaanite high god El , who lived on
2520-530: The Bible argues that no evidence has been found of any Canaanite myth or imagery of a god being forcibly thrown from heaven, as in the Book of Isaiah ( see below ). It argues that the closest parallels with Isaiah's description of the king of Babylon as a fallen morning star cast down from heaven are to be found not in Canaanite myths, but in traditional ideas of the Jewish people, echoed in the Biblical account of
2592-662: The Greeks identify the former with Apollo and the latter with Diana. But if Luna is a goddess, then Lucifer (the Morning-Star) also and the rest of the Wandering Stars ( Stellae Errantes ) will have to be counted gods; and if so, then the Fixed Stars ( Stellae Inerrantes ) as well." The motif of a heavenly being striving for the highest seat of heaven only to be cast down to the underworld has its origins in
2664-479: The Most High." But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: "Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?" For the unnamed "king of Babylon", a wide range of identifications have been proposed. They include
2736-563: The Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, and was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old serpent, even
2808-547: The World" (an invention of Taxil), instructing them that Lucifer was God, and was in opposition to the evil god Adonai . Taxil promoted a book by Diana Vaughan (actually written by himself, as he later confessed publicly) that purported to reveal a highly secret ruling body called the Palladium , which controlled the organization and had a satanic agenda. As described by Freemasonry Disclosed in 1897: With frightening cynicism,
2880-598: The body of Lucifer, and is a devil. Adherents of the King James Only movement and others who hold that Isaiah 14:12 does indeed refer to the Devil have decried the modern translations. An opposing view attributes to Origen the first identification of the "Lucifer" of Isaiah 14:12 with the Devil and to Tertullian and Augustine of Hippo the spread of the story of Lucifer as fallen through pride, envy of God and jealousy of humans. The 1409 Lollard manuscript titled Lanterne of Light associated Lucifer with
2952-505: The devil, is fixated in hell, Satan executes the desires of Lucifer as his vassal. Aquila of Sinope derives the word hêlêl , the Hebrew name for the morning star, from the verb yalal (to lament). This derivation was adopted as a proper name for an angel who laments the loss of his former beauty. The Christian church fathers – for example Hieronymus, in his Vulgate – translated this as Lucifer. Some Christian writers have applied
Light bearer - Misplaced Pages Continue
3024-464: The devil, who rebelled against God, and sought to take the kingdom of our God and his Christ—Wherefore, he maketh war with the saints of God, and encompasseth them round about. After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men." Members of the Church of Jesus Christ of Latter-day Saints consider Isaiah 14:12 to be referring to both
3096-420: The devil. Origen was not the first to interpret the Isaiah 14 passage as referring to the devil: he was preceded by at least Tertullian ( c. 160 – c. 225 ), who in his Adversus Marcionem (book 5, chapters 11 and 17) twice presents as spoken by the devil the words of Isaiah 14:14: "I will ascend above the tops of the clouds; I will make myself like the Most High". Though Tertullian
3168-555: The evening appearance of the planet Venus) as identical, makes him the father of Daedalion . Ovid also makes him the father of Ceyx , while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis . In the classical Roman period, Lucifer was not typically regarded as a deity and had few, if any, myths, though the planet was associated with various deities and often poetically personified. Cicero stated that "You say that Sol and Luna are deities, and
3240-559: The fall of Adam and Eve , cast out of God's presence for wishing to be as God, and the picture in Psalm 82 of the "gods" and "sons of the Most High" destined to die and fall. This Jewish tradition has echoes also in Jewish pseudepigrapha such as 2 Enoch and the Life of Adam and Eve . The Life of Adam and Eve, in turn, shaped the idea of Iblis in the Quran . The Greek myth of Phaethon ,
3312-411: The feats of ancient heroes and gods (except perhaps in re-evaluating and predominantly artistic circumstances, e.g. poem 64), focusing instead on small-scale personal themes. Although these poems sometimes seem quite superficial and their subjects often are mere everyday concerns, they are accomplished works of art. Catullus described his work as expolitum , or polished, to show that the language he used
3384-423: The following passage: Catullus Gaius Valerius Catullus ( Classical Latin : [ˈɡaːius waˈlɛrius kaˈtullus] ; c. 84 – c. 54 BC), known as Catullus ( kə- TUL -əs ), was a Latin neoteric poet of the late Roman Republic . His surviving works remain widely read due to their popularity as teaching tools and because of their personal or sexual themes. Gāius Valerius Catullus
3456-430: The king of the Babylonians and the Devil. Luciferianism is a belief structure that venerates the fundamental traits that are attributed to Lucifer. The custom, inspired by the teachings of Gnosticism , usually reveres Lucifer not as the Devil, but as a savior, a guardian or instructing spirit or even the true god as opposed to Jehovah . In LaVeyan Satanism , Lucifer is described by The Satanic Bible as one of
3528-429: The king, the taunt continues: How you have fallen from heaven, morning star , son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, "I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon . I will ascend above the tops of the clouds; I will make myself like
3600-510: The later Valerii Catulli may have been his descendants. Catullus's poems have been preserved in an anthology of 116 carmina (the actual number of poems may slightly vary in various editions), which can be divided into three parts according to their form: approximately sixty short poems in varying meters, called polymetra , nine longer poems, and forty-eight epigrams in elegiac couplets. Each of these three parts – approximately 860 (or more), 1136, and 330 lines respectively – would fit onto
3672-434: The light, fled from her, and would not yield to her wishes; he was the light which flies into the most distant parts of heaven, the mouse which flies before the cat. Here, the motions of Diana and Lucifer once again mirror the celestial motions of the moon and Venus, respectively. Though Leland's Lucifer is based on the classical personification of the planet Venus, he also incorporates elements from Christian tradition, as in
SECTION 50
#17327908423423744-468: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Light_bearer&oldid=1231211669 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Lucifer The most common meaning for Lucifer in English
3816-516: The miserable person we shall not name here [Taxil] declared before an assembly especially convened for him that for twelve years he had prepared and carried out to the end the most sacrilegious of hoaxes. We have always been careful to publish special articles concerning Palladism and Diana Vaughan. We are now giving in this issue a complete list of these articles, which can now be considered as not having existed. Supporters of Freemasonry assert that, when Albert Pike and other Masonic scholars spoke about
3888-462: The motions of the planet Venus , known as the morning star. The Sumerian goddess Inanna ( Babylonian Ishtar) is associated with the planet Venus, and Inanna's actions in several of her myths, including Inanna and Shukaletuda and Inanna's Descent into the Underworld appear to parallel the motion of Venus as it progresses through its synodic cycle . A similar theme is present in
3960-704: The name "Lucifer" as used in the Book of Isaiah, and the motif of a heavenly being cast down to the earth, to the devil. Sigve K. Tonstad argues that the New Testament War in Heaven theme of Revelation 12 , in which the dragon "who is called the devil and Satan [...] was thrown down to the earth", was derived from the passage about the Babylonian king in Isaiah 14. Origen (184/185–253/254) interpreted such Old Testament passages as being about manifestations of
4032-1168: The name in that language for the morning star. According to the King James Bible -based Strong's Concordance , the original Hebrew word means "shining one, light-bearer", and the English translation given in the King James text is the Latin name for the planet Venus, "Lucifer", as it was already in the Wycliffe Bible . However, the translation of הֵילֵל as "Lucifer" has been abandoned in modern English translations of Isaiah 14:12. Present-day translations render הֵילֵל as "morning star" ( New International Version , New Century Version , New American Standard Bible , Good News Translation , Holman Christian Standard Bible , Contemporary English Version , Common English Bible , Complete Jewish Bible ), "daystar" ( New Jerusalem Bible , The Message ), "Day Star" ( New Revised Standard Version , English Standard Version ), "shining one" ( New Life Version , New World Translation , JPS Tanakh ), or "shining star" ( New Living Translation ). In
4104-512: The other. The polymetra and the epigrams can be divided into four major thematic groups (ignoring a rather large number of poems that elude such categorization): Above all other qualities, Catullus seems to have valued venustas , or charm, in his acquaintances, a theme which he explores in a number of his poems. Catullus's poetry was influenced by the innovative poetry of the Hellenistic Age , and especially by Callimachus and
4176-598: The planet Venus as the morning star, and that is how the Hebrew word is usually interpreted. The Hebrew word transliterated as Hêlêl or Heylel , occurs only once in the Hebrew Bible . The Septuagint renders הֵילֵל in Greek as Ἑωσφόρος ( Heōsphoros ), "bringer of dawn", the Ancient Greek name for the morning star. Similarly the Vulgate renders הֵילֵל in Latin as Lucifer ,
4248-428: The poet Marcus Furius Bibaculus . A number of prominent contemporaries appear in his poetry, including Cicero, Caesar and Pompey . According to an anecdote preserved by Suetonius , Caesar did not deny that Catullus's lampoons left an indelible stain on his reputation, but when Catullus apologized, he invited the poet for dinner the very same day. The " Lesbia " of his poems is usually identified with Clodia Metelli ,
4320-544: The relevant Bible passage ( Isaiah 14:12 ), where the Greek Septuagint reads ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων, as "morning star" or "shining one" rather than as a proper noun, Lucifer, as found in the Latin Vulgate . As a name for the planet in its morning aspect, "Lucifer" (Light-Bringer) is a proper noun and is capitalized in English. In Greco-Roman civilization , it was often personified and considered
4392-526: The religious/philosophical cultures of Egypt, Rome and Greece. Steiner believed that Lucifer, as a supersensible Being, had incarnated in China about 3000 years before the birth of Christ. Léo Taxil (1854–1907) claimed that Freemasonry is associated with worshipping Lucifer. In what is known as the Taxil hoax , he alleged that leading Freemason Albert Pike had addressed "The 23 Supreme Confederated Councils of
SECTION 60
#17327908423424464-458: The resort of Tibur (modern Tivoli). Catullus appears to have spent most of his young adult years in Rome. His friends there included the poets Licinius Calvus and Helvius Cinna , Quintus Hortensius (son of the orator and rival of Cicero ), and the biographer Cornelius Nepos , to whom Catullus dedicated a libellus of poems, the relation of which to the extant collection remains a matter of debate. He appears to have been acquainted with
4536-477: The seed of evil-doers shall not be named for ever", but rather be cast out of the grave, while "All the kings of the nations, all of them, sleep in glory, every one in his own house." Herbert Wolf held that the "king of Babylon" was not a specific ruler but a generic representation of the whole line of rulers. Isaiah 14:12 became a source for the popular conception of the fallen angel motif. Rabbinic Judaism has rejected any belief in rebel or fallen angels. In
4608-418: The sky as a cat pursues a mouse. According to Leland, after dividing herself into light and darkness: [...] Diana saw that the light was so beautiful, the light which was her other half, her brother Lucifer, she yearned for it with exceeding great desire. Wishing to receive the light again into her darkness, to swallow it up in rapture, in delight, she trembled with desire. This desire was the Dawn. But Lucifer,
4680-618: The translation by Richard Crashaw was set to music in a four-part glee by Samuel Webbe Jr. It was also set to music, in a three-part glee by John Stafford Smith . Catullus 5 , the love poem Vivamus mea Lesbia atque amemus , in the translation by Ben Jonson , was set to music in 1606, ( lute accompanied song) by Alfonso Ferrabosco the younger . Dutch composer Bertha Tideman-Wijers used Catullus's text for her composition Variations on Valerius "Where that one already turns or turns." The Icelandic composer Jóhann Jóhannsson set Catullus 85 to music; entitled Odi Et Amo ,
4752-639: The wedding of Peleus and Thetis , the departure of the Argonauts , Theseus and the Minotaur, Ariadne 's abandonment, Tereus and Procne , as well as Protesilaus and Laodamia . Catullus wrote in many different meters including hendecasyllabic verse and elegiac couplets (common in love poetry). A great part of his poetry shows strong and occasionally wild emotions, especially in regard to Lesbia (e.g., poems 5 and 7). His love poems are very emotional and ardent, and are relatable to this day. Catullus describes his Lesbia as having multiple suitors and often showing little affection towards him. He also demonstrates
4824-406: The year of his death. Other authors suggest 52 or 51 BC as the year of the poet's death. Though upon his elder brother's death Catullus lamented that their "whole house was buried along" with the deceased, the existence (and prominence) of Valerii Catulli is attested in the following centuries. T. P. Wiseman argues that after the brother's death Catullus could have married, and that, in this case,
4896-449: Was a speaker of the language in which the word was created, "Lucifer" is not among the numerous names and phrases he used to describe the devil. Even at the time of the Latin writer Augustine of Hippo (354–430), a contemporary of the composition of the Vulgate, "Lucifer" had not yet become a common name for the devil. Augustine of Hippo 's work Civitas Dei (5th century) became the major opinion of Western demonology including in
4968-402: Was born to a leading equestrian family of Verona , in Cisalpine Gaul . The social prominence of the Catullus family allowed the father of Gaius Valerius to entertain Julius Caesar when he was the Promagistrate (proconsul) of both Gallic provinces . In a poem, Catullus describes his happy homecoming to the family villa at Sirmio , on Lake Garda , near Verona; he also owned a villa near
5040-408: Was famous for. Catullus twice used a meter that Sappho was known for, called the Sapphic stanza , in poems 11 and 51, perhaps prompting his successor Horace's interest in the form. Catullus, as was common to his era, was greatly influenced by stories from Greek and Roman myth. His longer poems—such as 63 , 64 , 65 , 66 , and 68 —allude to mythology in various ways. Some stories he refers to are
5112-444: Was said to be "the fabled son of Aurora and Cephalus , and father of Ceyx ". He was often presented in poetry as heralding the dawn. The Latin word corresponding to Greek Phosphoros is Lucifer . It is used in its astronomical sense both in prose and poetry. Poets sometimes personify the star, placing it in a mythological context. Lucifer's mother Aurora corresponds to goddesses in other cultures. The name "Aurora"
5184-420: Was very carefully and artistically composed. Catullus was also an admirer of Sappho , a female poet of the seventh century BC. Catullus 51 partly translates, partly imitates, and transforms Sappho 31 . Some hypothesize that 61 and 62 were perhaps inspired by lost works of Sappho but this is purely speculative. Both of the latter are epithalamia , a form of laudatory or erotic wedding-poetry that Sappho
#341658