An article on Luxovios 

In another article, we discussed the importance of Brixta for the magical exploring of this tradition. However, we did not discuss the importance of Brixta’s consort at Luxovium, Luxovios. Understanding Luxovios will be essential to furthering our understanding of magic and other mysteries, and we will discuss how we view Him in this aspect.

Etymology

Luxovios is linked to the site named Luxeuil, we do not know if He was named for the site he inhabits, or the site was named for Him (Green, 2004). His name is thought to relate to light, with his name coming from the root *leuk meaning bright, clear, luminous and shining (Caballero, 2013 and Hofeneder, 2013). 

Inscriptions

Luxovios is mentioned in the same two inscriptions as Brixta, shown below, CIL XIII, nos 5425–26. 

[Lus]soio / et Brictae / Divixti/us Cons/tans / v(otum) s(olvit) <l=T>(ibens) m(erito)

“To Lusso(v)ios and Bricta, Divixtius Constans freely and deservedly fulfilled his vow.”

Luxovio / et Brixtae / G(aius) Iul(ius) Fir/manus / v(otum) s(olvit) l(ibens) m(erito)

“To Luxovios and Brixta, Gaius Julius Firmans freely and deservedly fulfilled his vow."

Iconography and symbolism

At Luxovium, there are reliefs which show dedicant’s holding a box or bottle in their left hand, and a cup in their right hand (Cook, 1940, pp. 1117). These reliefs may be expressing the activity of worshippers at Luxovium, who with their left hand offer their gifts, and in their right hand receive the gift of the holy waters. The offerings within the box may have been coins, as large oak trunks filled with coins have been found deposited within the springs at Luxovium.

Many other things have been found deposited at Luxovium, with the majority made out of oak. In the 1800s hundreds of oak statues, including life-sized recreations, anatomical figures of body parts, busts, and other things were found (Beck, 2009). Unfortunately the majority of these crumbled almost as soon as being unearthed, but some remained.

The deposition of offerings and anatomical body parts is common in Gaulish ritual sites and healing cults (Zanetti, 2018). Offerings are thought to reach the Gods through water, a portal of sorts, and anatomical body parts as offerings are physical prayers to heal said body parts. This suggests that Luxovios and Brixta are associated with healing, which is not a rare association in Gaul, but important regardless. 

Interpretatio

There is little known about Luxovios and His cult, as we can see above. However, we are aware that His name relates to light, that He was the consort of Brixta, he was associated with springs and healing and was the God of Luxovium. Through divination and exploring the relationship between Brixta and Luxovios, we would suggest several things about Luxovios and His role in the partnership.

Luxovios, the bright one, is the torchbearer of the mysteries which Brixta and the waters of Luxovium hold. He initiates people into the mysteries as no one else can. He permits and grants the knowledge of Brixta and the magic waters They both share.

The waters at Luxovium are hot and iron-rich; hot water is often associated with fire as they both share the element of heat, which is fire's essential trait. Therefore it is related to wisdom and inspiration. Therefore, the torchbearer is also the cupbearer of Luxoviums waters and fills the cups of dedicant’s after they make their offerings. 

Put simply, to be initiated into the mysteries, to gain knowledge of Brixta and Her crafts, dedicators must come to Her through Luxovios. Should we be worthy, He will light the way and fill our cup, granting us the wisdom and chance to experience the majesty of Brixta. His role does not imply that Luxovios is a lesser God. For without His light, we would fumble in the darkness, becoming lost, possibly forever. If we seek to delve into the mysteries, we need to light the way so we may see. 

As we further explore the mysteries in this tradition, more will be divinely revealed and greater understandings reached.

Brixtu to Luxovios

Bright lord of the steaming waters,

Shining light-bringer, Torchbearer,

Champion of the mysteries,

Light our torches, so we can see.

Receive our willing offerings,

Fill our cups with steaming waters,

Initiator of the secrets,

Light our torches, fill our cups.

Reference list

Aldhouse-Green, M.J. (2004). Symbol and image in Celtic religious art. London: Taylor & Francis E-Library.

Beck, N., 2009. Goddesses in Celtic Religion: cult and mythology: a comparative study of ancient Ireland, Britain and Gaul (Doctoral dissertation, Lyon 2).

Cook, Arthur Bernard  (1940). Zeus: a study in ancient religion / Vol. 3, Zeus god of the dark sky: (earthquakes, clouds, wind, dew, rain, meteorites). Cambridge: University Press. Pp. 1117. 

Hofeneder, Andreas. Apollon Grannos–Überlegungen zu Cassius Dio 77, 15, 5–7. Vol. 79. Verlag der Österreichischen Akademie der Wissenschaften, 2013.

Ledo Caballero, A.C., 2013. Oscuro sobre claro: consideraciones en torno al hidrónimo" Luxia".

Zanetti, C., 2018. Places of worship and healing water in Roman Germaniae and Raetia. Rethinking the concept of healing settlements: water, cults, constructions and contexts in the Ancient world. Archaeopress Roman Archaeology, 52, pp.49-60.