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# An Etymological Dictionary of the German Language/lugen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lugen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lugen, vb., ‘to look out, spy,’ from the equiv. MidHG. luogen, OHG. luogên; corresponding to OSax. lôcôn, AS. lôcian, E. to look, with an abnormal k for g. From these Norman luquer is borrowed. The early history of this West Teut. stem lôkai, lôgai-, is obscure.
# An Etymological Dictionary of the German Language/loh

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/loh | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ loh, adj. (espec. in lichterloh, ‘in full blaze’), ‘blazing, flaring,’ ModHG. only; allied to the following word.
# An Etymological Dictionary of the German Language/los

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/los | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ los, adj., ‘loose, released,’ from MidHG. lôs, ‘free, unimpeded, bare, plundered, released, wanton, not solid, frivolous’; corresponding to Goth. laus, ‘empty, invalid, vain,’ OIc. ‘loose, free, unimpeded,’ AS. leás, ‘loose, false, deceitful’ (to this is allied E. leas, ‘lie’ and E. -less, only as the second part of a compound; E. loose is borrowed from Scand.), Du. los, OSax. lôs; the adj. form lausa-, common to Teut., is from the root lus, ‘to be loose,’ discussed under verlieren. From the Teut. adj. is derived Span. lozano, ‘merry, cheerful.’ See lösen.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCIV

Chapter XCIV.
But if the soul of birds is to be esteemed divine because future events are predicted by them, why should we not rather maintain, that when omens are accepted by men, the souls of those are divine through which the omens are heard? Accordingly, among such would be ranked the female slave mentioned in Homer, who ground the corn, when she said regarding the suitors:—
“For the very last time, now, will they sup here.”
This slave, then, was divine, while the great Ulysses, the friend of Homer’s Pallas Athene, was not divine, but understanding the words spoken by this “divine” grinder of corn as an omen, rejoiced, as the poet says:—
“The divine Ulysses rejoiced at the omen.”
Observe, now, as the birds are possessed of a divine soul, and are capable of perceiving God, or, as Celsus says, the gods, it is clear that when we men also sneeze, we do so in consequence of a kind of divinity that is within us, and which imparts a prophetic power to our soul. For this belief is testified by many witnesses, and therefore the poet also says:—
“And while he prayed, he sneezed.”
And Penelope, too, said:—
“Perceiv’st thou not that at every word my son did sneeze?”
* ↑ κληδόνες.
* ↑ Cf. Homer, Odyss., iv. 685; cf. also xx. 116, 119.
* ↑ Cf. Homer, Odyss., xx. 120.
* ↑ Cf. Homer, Odyss., xvii. 541.
* ↑ Cf. Homer, Odyss., xvii. 545.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCIII

Chapter XCIII.
For which reason, whatever else there may be in the writings of Moses which excites my wonder, I would say that the following is worthy of admiration, viz., that Moses, having observed the varying natures of animals, and having either learned from God what was peculiar to them, and to the demons which are kindred to each of the animals, or having himself ascertained these things by his own wisdom, has, in arranging the different kinds of animals, pronounced all those which are supposed by the Egyptians and the rest of mankind to possess the power of divination to be unclean, and, as a general rule, all that are not of that class to be clean. And amongst the unclean animals mentioned by Moses are the wolf, and fox, and serpent, and eagle, and hawk, and such like. And, generally speaking, you will find that not only in the law, but also in the prophets, these animals are employed as examples of all that is most wicked; and that a wolf or a fox is never mentioned for a good purpose. Each species of demon, consequently, would seem to possess a certain affinity with a certain species of animal. And as among men there are some who are stronger than others, and this not at all owing to their moral character, so, in the same way, some demons will be more powerful in things indifferent than others; and one class of them employs one kind of animal for the purpose of deluding men, in accordance with the will of him who is called in our Scriptures the “prince of this world,” while others predict future events by means of another kind of animal. Observe, moreover, to what a pitch of wickedness the demons proceed, so that they even assume the bodies of weasels in order to reveal the future! And now, consider with yourself whether it is better to accept the belief that it is the Supreme God and His Son who stir up the birds and the other living creatures to divination, or that those who stir up these creatures, and not human beings (although they are present before them), are wicked, and, as they are called by our Scriptures, unclean demons.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCV

Chapter XCV.
The true God, however, neither employs irrational animals, nor any individuals whom chance may offer, to convey a knowledge of the future; but, on the contrary, the most pure and holy of human souls, whom He inspires and endows with prophetic power. And therefore, whatever else in the Mosaic writings may excite our wonder, the following must be considered as fitted to do so: “Ye shall not practise augury, nor observe the flight of birds;” and in another place: “For the nations whom the Lord thy God will destroy from before thy face, shall listen to omens and divinations; but as for thee, the Lord thy God has not suffered thee to do so.” And he adds: “A prophet shall the Lord your God raise up unto you from among your brethren.” On one occasion, moreover, God, wishing by means of an augur to turn away (His people) from the practice of divination, caused the spirit that was in the augur to speak as follows: “For there is no enchantment in Jacob, nor is there divination in Israel. In due time will it be declared to Jacob and Israel what the Lord will do.” And now, we who knew these and similar sayings wish to observe this precept with the mystical meaning, viz., “Keep thy heart with all diligence,” that nothing of a demoniacal nature may enter into our minds, or any spirit of our adversaries turn our imagination whither it chooses. But we pray that the light of the knowledge of the glory of God may shine in our hearts, and that the Spirit of God may dwell in our imaginations, and lead them to contemplate the things of God; for “as many as are led by the Spirit of God, they are the sons of God.”
* ↑ οὔτε τοῖς τυχοῦσι τῶν ἀνθρώπων.
* ↑ Cf. Lev. xix. 26. The Septuagint here differs from the Masoretic text.
* ↑ Cf. Deut. xviii. 14, cf. 12.
* ↑ Cf. Deut. xviii. 15.
* ↑ Cf. Num. xxiii. 23.
* ↑ Prov. iv. 23.
* ↑ Cf. Rom. viii. 14.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter VII

Chapter VII.
I do not know how it is, that after the foolish remarks which he has made upon the subject which we have just been discussing, he should add the following, that “God does not desire to make himself known for his own sake, but because he wishes to bestow upon us the knowledge of himself for the sake of our salvation, in order that those who accept it may become virtuous and be saved, while those who do not accept may be shown to be wicked and be punished.” And yet, after making such a statement, he raises a new objection, saying: “After so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?” To which we answer, that there never was a time when God did not wish to make men live righteous lives; but He continually evinced His care for the improvement of the rational animal, by affording him occasions for the exercise of virtue. For in every generation the wisdom of God, passing into those souls which it ascertains to be holy, converts them into friends and prophets of God. And there may be found in the sacred book (the names of) those who in each generation were holy, and were recipients of the Divine Spirit, and who strove to convert their contemporaries so far as in their power.
* ↑ μετὰ τοσοῦτον αἰῶνα.
* ↑ δικαιῶσαι.
* ↑ τὸ λογικὸν ζῶον.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCII

Chapter XCII.
In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and amongst birds and serpents, and even foxes and wolves.  For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exist in these animals.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCIX

Chapter XCIX.
In addition to all that he has already said, Celsus subjoins the following: “All things, accordingly, were not made for man, any more than they were made for lions, or eagles, or dolphins, but that this world, as being God’s work, might be perfect and entire in all respects. For this reason all things have been adjusted, not with reference to each other, but with regard to their bearing upon the whole. And God takes care of the whole, and (His) providence will never forsake it; and it does not become worse; nor does God after a time bring it back to himself; nor is He angry on account of men any more than on account of apes or flies; nor does He threaten these beings, each one of which has received its appointed lot in its proper place.” Let us then briefly reply to these statements. I think, indeed, that I have shown in the preceding pages that all things were created for man, and every rational being, and that it was chiefly for the sake of the rational creature that the creation took place. Celsus, indeed, may say that this was done not more for man than for lions, or the other creatures which he mentions; but we maintain that the Creator did not form these things for lions, or eagles, or dolphins, but all for the sake of the rational creature, and “in order that this world, as being God’s work, might be perfect and complete in all things.” For to this sentiment we must yield our assent as being well said. And God takes care, not, as Celsus supposes, merely of the whole, but beyond the whole, in a special degree of every rational being. Nor will Providence ever abandon the whole; for although it should become more wicked, owing to the sin of the rational being, which is a portion of the whole, He makes arrangements to purify it, and after a time to bring back the whole to Himself. Moreover, He is not angry with apes or flies; but on human beings, as those who have transgressed the laws of nature, He sends judgments and chastisements, and threatens them by the mouth of the prophets, and by the Saviour who came to visit the whole human race, that those who hear the threatenings may be converted by them, while those who neglect these calls to conversion may deservedly suffer those punishments which it becomes God, in conformity with that will of His which acts for the advantage of the whole, to inflict upon those who need such painful discipline and correction. But as our fourth book has now attained sufficient dimensions, we shall here terminate our discourse. And may God grant, through His Son, who is God the Word, and Wisdom, and Truth, and Righteousness, and everything else which the sacred Scriptures when speaking of God call Him, that we may make a good beginning of the fifth book, to the benefit of our readers, and may bring it to a successful conclusion, with the aid of His word abiding in our soul.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter VIII

Chapter VIII.
And it is not matter of surprise that in certain generations there have existed prophets who, in the reception of divine influence, surpassed, by means of their stronger and more powerful (religious) life, other prophets who were their contemporaries, and others also who lived before and after them. And so it is not at all wonderful that there should also have been a time when something of surpassing excellence took up its abode among the human race, and which was distinguished above all that preceded or even that followed. But there is an element of profound mystery in the account of these things, and one which is incapable of being received by the popular understanding. And in order that these difficulties should be made to disappear, and that the objections raised against the advent of Christ should be answered—viz., that, “after so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?”—it is necessary to touch upon the narrative of the divisions (of the nations), and to make it evident why it was, that “when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;” and it will be necessary to state the reason why the birth of each man took place within each particular boundary, under him who obtained the boundary by lot, and how it rightly happened that “the portion of the Lord was His people Jacob, and Israel the cord of His inheritance,” and why formerly the portion of the Lord was His people Jacob, and Israel the cord of His inheritance. But with respect to those who come after, it is said to the Saviour by the Father, “Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” For there are certain connected and related reasons, bearing upon the different treatment of human souls, which are difficult to state and to investigate.
* ↑ ἐν τῇ παραδοχῇ τῆς θειότητος.
* ↑ ἐξαίρετόν τι χρῆμα.
* ↑ Deut. xxxii. 8, 9 (according to the LXX.).
* ↑ Cf. Ps. ii. 8.
* ↑ Εἰσὶ γάρ τινες εἱρμοὶ καὶ ἀκολουθίαι ἄφατοι καὶ ἀνεκδιήγητοι περὶ τῆς κατὰ τὰς ἀνθρωπίνας ψυχὰς διαφόρου οἰκονομίας.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter X

Chapter X.
In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that “it is perfectly manifest that they babble about God in a way that is neither holy nor reverential;” and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who “in the Bacchic mysteries introduce phantoms and objects of terror.” With respect to the mysteries of Bacchus, whether there is any trustworthy account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, and which perhaps are not without use to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects.
* ↑ [The word “reliable” is used here. I cannot let it stand, and have supplied an English word instead].
* ↑ συνθιασῶται.
* ↑ τῷ παντί.
* ↑ οὐκ ἀχρήστους.  On Origen’s views respecting rewards and punishments, cf. Huet’s Origeniana, book ii. question xi.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XC

Chapter XC.
But we have a few remarks to make, out of a larger number, in answer to these statements of Celsus, that we may show the ingratitude towards his Maker which is involved in his holding these false opinions. For Celsus, although a man, and “being in honour,” does not possess understanding, and therefore he did not compare himself with the birds and the other irrational animals, which he regards as capable of divining; but yielding to them the foremost place, he lowered himself, and as far as he could the whole human race with him (as entertaining lower and inferior views of God than the irrational animals), beneath the Egyptians, who worship irrational animals as divinities. Let the principal point of investigation, however, be this: whether there actually is or not an art of divination, by means of birds and other living things believed to have such power. For the arguments which tend to establish either view are not to be despised. On the one hand, it is pressed upon us not to admit such an art, lest the rational being should abandon the divine oracles, and betake himself to birds; and on the other, there is the energetic testimony of many, that numerous individuals have been saved from the greatest dangers by putting their trust in divination by birds. For the present, however, let it be granted that an art of divination does exist, in order that I may in this way show to those who are prejudiced on the subject, that if this be admitted, the superiority of man over irrational animals, even over those that are endowed with power of divination, is great, and beyond all reach of comparison with the latter. We have then to say, that if there was in them any divine nature capable of foretelling future events, and so rich (in that knowledge) as out of its superabundance to make them known to any man who wished to know them, it is manifest that they would know what concerned themselves far sooner (than what concerned others); and had they possessed this knowledge, they would have been upon their guard against flying to any particular place where men had planted snares and nets to catch them, or where archers took aim and shot at them in their flight. And especially, were eagles aware beforehand of the designs formed against their young, either by serpents crawling up to their nests and destroying them, or by men who take them for their amusement, or for any other useful purpose or service, they would not have placed their young in a spot where they were to be attacked; and, in general, not one of these animals would have been captured by men, because they were more divine and intelligent than they.
* ↑ τὴν ἀχάριστον ψευδοδοξίαν.
* ↑ Ps. xlix. 12.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XCI

Chapter XCI.
But besides, if birds of augury converse with one another, as Celsus maintains they do, the prophetic birds having a divine nature, and the other rational animals also ideas of the divinity and foreknowledge of future events; and if they had communicated this knowledge to others, the sparrow mentioned in Homer would not have built her nest in the spot where a serpent was to devour her and her young ones, nor would the serpent in the writings of the same poet have failed to take precautions against being captured by the eagle. For this wonderful poet says, in his poem regarding the former:—
“A mighty dragon shot, of dire portent;
From Jove himself the dreadful sign was sent.
Straight to the tree his sanguine spires he rolled,
And curled around in many a winding fold.
The topmost branch a mother-bird possessed;
Eight callow infants filled the mossy nest;
Herself the ninth: the serpent, as he hung,
Stretched his black jaws, and crashed the dying young;
While hovering near, with miserable moan,
The drooping mother wailed her children gone.
The mother last, as round the nest she flew,
Seized by the beating wing, the monster slew:
Nor long survived: to marble turned, he stands
A lasting prodigy on Aulis’ sands.
Such was the will of Jove; and hence we dare
Trust in his omen, and support the war.”
And regarding the second—the bird—the poet says:—
“Jove’s bird on sounding pinions beat the skies;
A bleeding serpent of enormous size,
His talons twined; alive, and curling round,
He stung the bird, whose throat received the wound.
Mad with the smart, he drops the fatal prey,
In airy circles wings his painful way,
Floats on the winds, and rends the heaven with cries;
Amidst the host, the fallen serpent lies.
They, pale with terror, mark its spires unrolled,
And Jove’s portent with beating hearts behold.”
Did the eagle, then, possess the power of divination, and the serpent (since this animal also is made use of by the augurs) not? But as this distinction can be easily refuted, cannot the assertion that both were capable of divination be refuted also?  For if the serpent had possessed this knowledge, would not he have been on his guard against suffering what he did from the eagle? And innumerable other instances of a similar character may be found, to show that animals do not possess a prophetic soul, but that, according to the poet and the majority of mankind, it is the “Olympian himself who sent him to the light.” And it is with a symbolical meaning that Apollo employs the hawk as his messenger, for the hawk is called the “swift messenger of Apollo.”
* ↑ εἴπερ οἰωνοὶ οἰωνοῖς μάχονται. For μάχονται Ruæus conjectures διαλέγονται, which is adopted by Lommatzsch.
* ↑ Homer, Iliad, ii. 308 sq. (Pope’s translation).
* ↑ Homer, Iliad, xii. 200 sq. (Pope’s translation).
* ↑ κατὰ δέ τι σημεῖον.
* ↑ ἱέραξ.
* ↑ κίρκος, “the hen-harrier,” “Falco,” or “Circus pygargus.” Cf. Liddell and Scott, s.v.
* ↑ Cf. Homer, Odyss., xv. 526.