Lucius

• a Roman praenomen, usually represented by L.: Crepusci, qui eo tempore erant nati, ut Lucii prima luce, Varr. L. L. 6, § 5 Müll.; cf.: qui luci natus est Lucius, id. ib. 9, § 60 Müll.; and: Lucius praenomen est ejus, qui primum fuit, qui oriente luce natus est, Paul. ex Fest. p. 119 Müll.—In fem.: Lūcia, Varr. L. L. 9, § 61 Müll.—Hence,
• II Lucipor for Lucii puer, the slave of a Lucius, Plin. 33, 1, 6, § 26.

(Λεύκιος).

1. Of Adrianople or Hadrianople, was bishop of that city in the fourth century, succeeding, though Tillemont doubts if immediately, St. Eutropius. He was expelled from his see by the Arian party, then predominant in the East, under the emperor Constantius II., the son of Constantine the Great; and went to Rome to lay his cause before the pope, Julius I., apparently in the year 340 or 341. Several other bishops were at Rome on a similar errand, about the same time; and the pope, having satisfied himself or their innocence and of their orthodoxy, sent them back to their respective churches, with letters requiring their restoration, and other letters rebuking their persecutors. The Oriental bishops appear to have rejected the pope's authority, and sent him back a remonstrance against his rebukes. Lucius, however, recovered his see by the authority of the emperor Constantius, who was constrained to restore him by the threats of his brother Constans, then emperor of the West. This restoration is placed Tillemont before the council of Sardica, A. D. 347. When the death of Constans (A. D. 350) was known in the East, the Arian party, whom Lucius had provoked by the boldness and severity of his attacks, deposed him, bound him neck and hands with irons (as they had done at least once before), and in that condition banished him. He died in exile. The Romish church commemorates him as a martyr on the eleventh of February. (Athanas. Apolog. de Fuga sua, 100.3, and Hist. Arianor. ad Monach. 100.19; Socrat. H. E. 2.15, 23, 26; Sozomen. H. E. 3.8, 24, 4.2; Theodoret, H. E. 2.15; Tillemont, Mémoires, vols. vi. and vii.; Bolland, Acta Sanctorum Februarii, vol. ii. p. 519, Epistolae Julii Papae et Orient. Episc. apud Concilia, vol. ii. col. 475, &c. ed. Labbe.)

2. Of Alexandria. When, on the death of the emperor Constantius, and the murder of the Arian patriarch George of Cappadocia [GEORGIUs, No. 7], Athanasius recovered the patriarchate of Alexandria, the Arians were expelled from the churches, and held their meetings in obscure places. While in this condition, they elected Lucius to be their patriarch (Socrat. H. E. 3.4), who on the death of the emperor Julian and the accession of Jovian, presented a petition to the latter, begging him to annul the re-establishment of Athanasius; but their petition was contemptuously rejected ( Petitio ad Jovian. Imperat. Antiochiae facta à Lucio aliisque, printed with the works of St. Athanasius, vol. i. p. 782, &c. ed. Benedict). When the Arian Valens became emperor of the East, the hopes of Lucius and his party revived; but the emperor would not allow him to return to Alexandria during Athanasius' lifetime, though he obtained the bishopric of Samosata, where, however, he was insulted even by the children of the orthodox party, in consequence of which he incited the officers of the government to inflict some severities on the orthodox. On the death of Athanasius (A. D. 373) and the ordination of Petrus or Peter, whom he had nominated as his successor, Valens sent Lucius to Alexandria, in company with Euzoius, Arian patriarch of Antioch, with orders to the authorities of Alexandria, in consequence of which Peter was deposed and imprisoned, and Lucius forcibly established in his room. A severe persecution of the orthodox then commenced, especially of the priesthood and the nuns, whom Lucius charged with exciting popular disturbances. Peter, who had escaped, fled to Rome, where he was supported by the pope Damasus I., who after some time sent him back to Alexandria, with letters confirming his ordination, in consequence of which he obtained possession of the patriarchate, and Lucius in turn was obliged to flee to Constantinople. This was probably in A. D. 377 or 378, not long before the death of Valens. Whether Lucius was ever restored is doubtful; if he was, he was soon again expelled by the emperor Theodosius. According to some authorities he still remained director of the Arian churches in his patriarchal city. He withdrew from Constantinople at the time of the expulsion of Demophilus, Arian patriarch of that city (A. D. 380), and nothing more is known of him. Works Letters and small works

He wrote, according to Jerome, Solemnes de Paschate Epistolae, and a few little books (libelli) on various subjects. The acts of the Lateran Council, A. D. 649, contain an extract from his Εἰς τὸ πάσχα λόγος, Sermo in Pascha. Whether this Sermo was one of what Jerome has described as Solemnes Epistolae, is not certain. Further Information

Socrat. H. E. 3.4, 4.21, 22, 24, 37; Sozomen, H. E. 6.19, 20, 39; Theodoret, H. E. 4.15, 20-23; Hieronym. De Vir. Illustr. c. 118; Tillemont, Mémoires, vols. vi. vii. viii. passim ; Cave, Hist. Litt. ad ann. 371; Fabric. Bill. Gr. vol. ix. p. 247, Concilia, vol. vi. col. 313, ed. Labbe, vol. iii. col. 892, ed Hardouin.

3. Of Britain. Bede in his Historia Ecclesiastica, 1.4, states that in A. D. 156, in the reign of the Roman emperors Aurelius and Verus, and in the pontificate of Pope Eleutherius, Lucius, a British king, sent a letter to the Pope, praying for his assistance that he might be made a Christian; and having obtained his request, was with his people instructed in the Christian faith, which they preserved perfect and uncorrupted, and in peace, till the reign of Diocletian. A statement similar to this is given by Bede in his Chronicon s. de Sex Aetatibus, and by Ado of Vienne, in his Chronicon. The early Welsh notices and the Silurian Catalogues of Saints state (according to Mr. Rice Rees), that Lleurwg-ab-Coel - ab - Cyllin, called also Lleufer Mawr, " the Great Luminary," and Lles, applied to Rome for spiritual instruction; and that in consequence four teachers, Dyfan, Ffagan, Medwy, and Elfan were sent to him by Pope Eleutherius. Lucius is said to have founded the see of Llandaff. To these scanty, but in themselves, sufficiently credible notices, the credulity of the later ages has added many particulars. Lucius is made by Giraldus Cambrensis (apud Usher), king of the Britons; and the missionaries from Rome effect the conversion of the whole population of the island. Five metropolitan sees are established; one for each of the five provinces into which the Romans had divided the island, with twelve suffragan bishops to each. Geoffrey of Monmouth makes Lucius the son of Coillus, the son of Marius, the son of Arviragus ; and, though differing in details from Giraldus, agrees with him in making the conversion of the inhabitants and the institution of the hierarchy complete. Some other traditions or legends of the middle ages make Lucius resign his crown, travel as a missionary, with his sister St. Emerita, through Rhaetia and Vindelicia, and suffer martyrdom near Curia, the modern Coire or Chur. Thus distorted by the credulity of a later age, the history of Lucius and his very existence have been by some critics altogether doubted. But we see no reason to doubt that there was a British regulus or chieftain of the same or somewhat similar name, about the time of Eleutherius; and that his influence, which he had retained under the Roman dominion, conduced to the establishment and diffusion of Christianity in Britain: and the Welsh traditions, which place him in the territory of the Silures, the present Glamorganshire, are more probable than the suppositions of Spelman, who makes him an Icenian, and of Stillingfleet, who makes him king of the Regni, in Surrey and Sussex. He probably lived in the latter half of the second century; but there are difficulties about the year of his application to Rome, as to which Bede is in error. A letter is extant, and is given by Usher, professing to be from Pope Eleutherius " to Lucius king of Britain," but it is doubtless spurious. Usher mentions that two coins, supposed to be of Lucius, had been found, one of gold, the other of silver; having the image of a king with a cross, and the letters, as far as could be made out, LVC. (Beda, ll. cc. ; Ado, l.c. in the Biblioth. Patrum, vol. xvi. ed. Lyon, 1677; Galfrid, Monemut. lib. ii. init.; Usher, Britannic. Eccles. Antiquitates, 100.3-6; Stillingfleet, Antiq. of the Brit. Churches, 100.2, with the preface of the Rev. T. P. Pantin, the latest editor; Rice Rees, An Essay on the Welsh Saints, pp. 82, seq.; Tillemont, Mémoires, vol. ii. pp. 62, 63, 615, 616; Baron. Annal. ad Ann. 183.)

4. Charinus, an heretical writer of uncertain date.

His name is written by Augustin (De Actis cum Felice Manichaeo, 2.6), and the author of the book De Fide, contra Manichaeos, formerly attributed to Augustin, Leucius or Leutius, and in one MS. Locutius, and in some printed editions Leontius. Photius writes the name Leucius Charinus (Λεύκιος Χαρῖνος). In the Decretum of pope Gelasius, De Libris Apocryphis, it is written Lenticius. Works αἱ τῶν Ἀποστόλων περίοδοι, Periodi Apostolorum

This Leucius wrote a work, entitled, according to Photius, αἱ τῶν Ἀποστόλων περίοδοι, Periodi Apostolorum, now lost, containing the Acts of the Apostles, Peter, John, Andrew, Thomas, and Paul. Photius criticises the style as in many places too familiar, and condemns the sentiments as heretical, self-contradictory, and absurd. The writer distinguished between the God of the Jews (whom he designated as malignant, and whose minister Simon Magus was) and Christ (whom he called " the Good One"). He denied the reality of Christ's human nature, and affirmed that he was not crucified, but that another suffered in his place. He condemned marriage as altogether unlawful. Both Augustin and the author of the book De Fide (ll. cc.) cite a passage from this work, which they call Actus Apostolorum ; and it is evident from what they say that it was much esteemed among the Manichaeans, though rejected by the great body of Christians. Date

But it is not so clear whether the author lived before or after the time of Manes, who nourished in the latter half of the third century. Whether he wrote any other works is not clear. Apocryphal Writings

Pope Innocent I., or the writer, whether Innocentius or not, of the Epistola III ad Exuperantium, ascribes to " one Leucius" some apocryphal writings extant in his time (Innocent died A. D. 417), under the names of Matthew, of James the Less, and of Peter and John: and in the prefatory letters to the apocryphal Evangelium de Nativitate Mariae (Fabric. Codex Apocryph. N. T. vol. i. p. 19), which pretend to be addressed to or written by Jerome, by whom the Evangelium itself (which was ascribed to the evangelist Matthew) was professedly translated from the Hebrew into Latin, it is stated that a work on the same subject, or rather the same work much interpolated, had been published by Seleucus, a Manichaean. We are not aware that the date of these pseudo-Hieronymian letters is known, but they indicate that such a work by Seleucus was then in existence; and this Seleucus is by many critics identified with our Leucius. Huet supposes that the apocryphal writings ascribed to Leucius by pope Innocent included the Protevangelium Jacobi given by Fabricius (l c. p. 66); but if there be any foundation for this opinion, Leucius must have lived a century before Manes, as indeed Grabe supposes that he did. Fabricius, however, decidedly rejects the opinion of Huet. Grabe (Not. ad Irenaeum, lib. 1. c.17) cites from a MS. at Oxford, containing Leucii Evangelium, a passage which resembles part of the Evangelium Infantiae (100.49), but does not exactly agree with it. Confusion with another Leucius

A portion of the Montanists, who existed as late as the end of the fourth century, boasted, though falsely, of a Leucius, as having been an influential person among them (Pacian. Epistol. I. 100.6; apud Aguirre, Concil. Hispan. vol. i. p. 317, fol. Rom. 1753). This Leucius was perhaps the same as the Leucius Charinus of Photius; though Fabricius rather identifies him with another Leucius, mentioned by Epiphanius (Haeres. 51.6, p. 427, ed. Petav.) as a disciple of the Apostle John. Further Information

Augustin. Phot. ll. cc. ; Fabric. Cod. Apocryph. N. T pars ii. p. 768, pars iii. p. 624, alibi, 8vo. Hamb. 1719; Tillemont, Mémoires, vol. ii. p. 445, 446; Cave, Hist. Litt. ad Ann. 180, et ad fin. Saec. vi.

5. Of Etruria. Plutarch, in his Symposiac. s. Quaest. Convivial. (8.7, 8) introduces as one of the speakers Lucius, an Etruscan, and a disciple of Moderatus the Pythagorean, who flourished in the reign of the emperor Nero. Lucius asserted that Pythagoras himself was an Etruscan.

6. Haereticus. [See Nos. 2, 4.]

7. Manichaeus. [See No. 4.]

8. Papa, succeeded Cornelius as bishop of Rome according to Baronius in A. D. 255, but according to Pagi and Pearson in A. D. 252. According to Baronius he was born at Rome, and his father was named Porphyrius. Of his history previous to his pontificate little more is known than that he was one of the presbyters who accompanied his predecessor into exile when he was banished by the emperor Gallus to Centum Cellae, now Civita Vecchia. [Cornelius.] Lucius himself was banished a short time after his election, but soon obtained leave to return. His return was about the end of the year 252, or early in the year 253 (256 according to Baronius), and he could not have long survived it, as his whole pontificate was only of six or eight months, perhaps even shorter than that. He died, not as Baronius states, in A. D. 257, but in A. D. 253, being, according to some accounts, martyred by decapitation. The manner of his death is, however, very doubtful. (Euseb. Hist. Eccl. 7.2; Cyprian. Epistol. 61, 68, ed. Fell. 58, 67, ed. Pamelii; Pearson, Annal. Cyprian. ad ann. 252, 253; Baronius, Annal. ad ann. 255, 256, 257, 258; Pagi, Critice in Baronium ; Tillemont, Mémoires, vol. iv. p. 118, &c.)

9. Of Patrae, a Greek writer of uncertain date. He wrote Μεταμορφώσεων λόγοι διάφοροι, Metamorphoseon Libri Diversi. which are now lost, but were extant in the time of Photius, who has described them (Bibl. cod. 129). His style was perspicuous and pure, but his works were crowded with marvels; and, according to Photius, he related with perfect gravity and good faith the transformations of men into brutes and brutes into men, and " the other nonsense and idle tales of the ancient mythology." Some parts of his works bore so close a resemblance to the Lucius s. Asinus of Lucian, that Photius thought he had either borrowed from that writer, or, as was more likely, Lucian had borrowed from him. The latter alternative appears to be the true one; for if Photius is correct as to Lucius believing the stories he related, we can hardly suppose he would have derived any part of his narratives from such an evident scoffer as Lucian; and Lucian possibly designed, by giving the name Lucius to his hero, and making him an inhabitant of Patrae, to ridicule the credulity of his predecessor.

10. The Pythagorean. [See No. 5.]

11. Of Rome. [See No. 8.] [J.C.M]

artists.

1. A lamp-maker, whose name is inscribed on a lamp in Bartoli's collection. (Lucerne, vol. iii. pl. 9; Welcker, in the Kunstblatt, 1827, No. 84; R. Rochette, Lettre à M. Schorn, p. 342, 2nd edition.)

2. An artist in pottery, the maker of a vessel in the Leyden Museum. (Janssen, Mus. Lugd. Inscript. p. 141.)

3. A gem-engraver, the maker of a beautiful head of Victory. (Bracci, vol. ii. p. 132.) [P.S]

a physician of Tarsus in Cilicia (Galen. De Compos. Medical. sec. Loc. 9.5. vol. xiii. p. 295), who must have lived in or before the first century after Christ, as he is mentioned by Archigenes. (ap. Galen. ibid. 3.1. vol. xii. p. 623.) He was perhaps tutor to Criton (Galen, ibid. 5.3. vol. xii. p. 828) and Asclepiades Pharmacion (ibid. vol. xiii. pp. 648, 746, 846, 850, 852, 857, 969), unless (as is not unlikely) the term ὁ καθηγητής be used merely as a sort of honorary title. Fabricius says (Bibl. Graec. vol. xiii. p. 310, ed. vet.) that he was tutor to Galen, but it is probable that in the passage referred to (vol. xiii. pp. 524, 539) Galen is quoting the words of Asclepiades Pharmacion. His medical formulae are also several times quoted by Aetius (3.4. 42, p. 604, 4.2. 3, p. 685, 4.3. 3, 9, 14, pp. 740, 745, 762, 763), but none of his writings are extant. If he be the same person quoted by Caelius Aurelianus (De Mort. Chron. 2.1, 7, pp. 365, 386, 4.3, p. 522), he wrote a work on chronic diseases (Tardae Passiones) consisting of at least four books. [W.A.G]