Of this man, who has given name to one of Sabellians themselves, who also compared the
the most enduring modifications of belief in the Deity to the Sun," which is one hypostasis, but
Christian Church, hardly anything is known.
the most enduring modifications of belief in the Deity to the Sun," which is one hypostasis, but
Christian Church, hardly anything is known.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - c
Dissert.
Secunda de Libris
Patriarch of Jerusalem archimandrite of the an- Eccles. Graecor. ). This Typicon he elsewhere de.
chorets of Palestine. But the peace of these soli- scribes as written by S. Saba, and used in all the
taries was disturbed by the seditious proceedings monasteries of Jerusalem ; and states that having
of some of them, and by the disputes occasioned by been corrupted and almost lost in the various in-
the revival and progress of Origenistic and other vasions and disturbances of Palestine, it was re
opinions (ORIGENES) regarded by Saba as heretical. stored by Joannes Damascenus. But Oudin con-
In his seventy-third year (A. D. 512) Saba was siders that the work is at any rate much interpu-
scut, with some other heads of the anchorets of lated, and that it probably not the work of Sala
i
## p. 684 (#700) ############################################
684
SABACON.
SABBA.
&
nt all ; but has received his name, because con- | king of Egypt, with whom Hosea king of Israel,
formed to the usage of his monastery. His sup- made an alliance about B. c. 722 (2 Kings, xvii. 4),
position that the Typicon was a forgery of Marcus, was in all probability the same as the second king
surnamed Hamartolus (Peccator, the Sinner), is of the dynasty, Sebichus *; and the Tirhakah,
improbable (Marcus, No. 16). The title of the king of the Ethiopians, who was preparing to make
work in Greek, as given in a Vienna MS. cited by war against Sennacherib, in B. c. 711 (1s. xxxvii.
Oudin, Τυπικόν της εκκλησιαστικής ακολουθίας | 9), is evidently the same as the Taracus of Ma.
της εν Ιεροσολύμοις αγίας Λαύρας του οσίου και netho, as has been already remarked. Herodotus
Scopépou pat pos ouwv Lábbo Typicon, 6. Ordo speaks of Sethon as king of Egypt at the time of
Officii Ecclesiustici Monasterii llierosłymilani Sancti Sennacherib's invasion (SETHON); but it is evident
Putris nostri Sabae, indicates, not that the work was that the Ethiopian dynasty must have ruled at least
written by S. Saba, but only that it is conformed to over Upper Egypt at this time, for we can hardly
the practice of his monastery. (Cyrillus Scythopol. refer the statement of Isaiah to an Ethiopian king
S. Sebae Vita, apud Coteler. Eccles. Graec. Monu- at Meroe.
menta, vol. iii. ; Cave, Hist. Litl. ad ann. 481, vol. i. The name of Sabacon is not found on monu-
p. 457, and vol. ii. Dissert. Secunda, p. 38, &c. , ed. ments, as Lepsius has shown, though the contrary
Oxon. 1740-1743; Fabric. Bibl. Gr. vol. x. p. is stated by most modern writers. We find, how-
319 ; Oudin, Commentar, de Scriptorib. Eccles. vol. ever, on monuments, the name of Shelek and Tek-
i. col. 1394 ; Tillemont, Mém. vol. xvi. )
rak. Shebek is the Sebichus of Manetho, and
There were some other persons of the name of Bunsen has conjectured, with some probability,
Saba (Phot. Biblioth. cod. 52 ; Fabric. l. c. ), but that the two first kings of the dynasty both bore
they do not require notice.
(J. C. M. ) this name, and that Manetho only gave the name
SABACES (Labákns), a Persian, was satrap of of Sabacon to the first, as it was so well known
Egypt under Dareius III. , and was slain at the through the history of Ilerodotus. Sabacon and
battle of Issus, in B. C. 333 (Arr. Anab. ii. 11 ; Sebichus, however, bear so great a resemblance to
Curt. iii. 8, iv. 1). The name is otherwise written one another, that they are probably merely different
Sataces and Sathaces, and it occurs as Tasiaces in forms of the same name. (Bunsen, Aegyptens Stelle
Diod. xvii. 34, according to the common reading in der Weltgeschichte, vol. iii. pp. 137, 138. )
(Wess. ad loc. ; Freinsh. ad Curt. ll. cc. ) [E. E. ) SABAʼZIUS (Palácios), a Phrygian divinity,
SABACON (Zabakwv), a king of Ethiopia, who commonly described as a son of Rhea or Cybele ;
invaded Egypt in the reign of the blind king Any. but in later times he was identified with the
sis, whom he dethroned and drove into the marshes. mystic Dionysus, who hence is sometimes called
The Ethiopian conqueror then reigned over Egypt Dionysus Sabazius. (Aristoph. Av. 873 ; Hesych.
for 50 years, but at length quitted the country in s. v. ) For the same reason Sa bazius is called a son
consequence of a dream, whereupon Anysis regained of Zeus by Persephone, and is said to have been
his kingdom. This is the account which Herodotus reared by a nymph Nyssa ; though others, by philo-
received from the priests (ii. 137–140 ; comp. sophical speculations, were led to consider him a son
Diod. i. 65) ; but it appears from Manetho, that of Cabeirus, Dionysus, or Cronos. He was tom
there were three Ethiopian kings who reigned over by the Titans into seven pieces. (Joan. Lydus, De
Egypt, named Sabacon, Sebrichus, and Taracus, and Mens. p. 82 ; Orph. Fragm. vii. 46, p. 469, ed.
who form the twenty-fifth dynasty of that writer. Herm. , Hymn. 47 ; Cic. de Nat. Deor. iii. 23. )
According to his account Sabacon reigned eight | The connection of Sabazius with the Phrygian
years, Sebichus fourteen, and Taracus eighteen ; or, mother of the gods accounts for the fact that he
according to the conjecture of Bunsen, twenty- was identified, to a certain extent, with Zeus him-
eight ; their collective reigns being thus 40 or 50 self, who is mentioned as Zeus Sabazius, both
years. The account of Manetho, which is in itself Zeus and Dionysus having been brought up by
more probable than that of Herodotus, is also con- Cybele or Rhea. (Val. Max. i. 3. $ 4. ) His wor-
firmed by the fact that Taracus is mentioned by ship and festivals (Sabazia) were also introduced
Isaiah (xxxvii. 9), under the name of Tirhakah. into Greece ; but, at least in the time of Demos-
The time at which this dynasty of Ethiopian kings thenes, it was not thought reputable to take part
governed Egypt has occasioned some dispute, in in them, for they were celebrated at night by both
consequence of the statement of Herodotus (ii. sexes with purifications, initiations, and immora-
140), that it was more than 700 years from the lities. (Diod. iv. 4 ; Demosth. de Coron. p. 313 ;
time of Anysis to that of Amyrtaeus. Now as Strab. x. p. 471 ; Aristoph. Vesp. 9, Lysistr.
Amyrtaeus reigned over Egypt about B. C. 455, it 389. ) Serpents, which were sacred to him, acted
would follow from this account that the invasion of a prominent part at the Sabazia and in the pro-
the Ethiopians took place about B. c. 1150. But cessions (Clemens Alex. Protrept. p. 6; Theo
this high date is not only in opposition to the state- phrast. Char. 16): the god himself was repre-
ments of all other writers, but is at variance with sented with horns, because, it is said, he was the
the narrative of Herodotus himself, who says that first that yoked oxen to the plough for agriculture.
Psammitichus fied into Syria when his father (Diod. iv. 4. ]
(L. S. ]
Necho was put to death by Sabacon (ii. 152), and SABBA (Láben), a daughter of Berosus and
who represents Sabacon as followed in close suc- Erymanthe, is mentioned among the Sibyls ; but
cession by Sethon, Sethon by the Dodecarchia and it is uncertain as to whether she was the Baby-
Psammitichus, the latter of whom began to reign lonian, Egyptian, Chaldaean, or Jewish Sibyl
about B. c. 671. There is, therefore, probably some
corruption in the numbers in the passage of Hero-
dotus. There can be little doubt that the Ethiopian * So is in Hebrew NID, which may have been
dynasty reigned over Egypt in the latter half of pronounced originally Sova or Seva, and which
the eighth century before the Christian era. They would then bear a still stronger resemblance to
are mentioned in the Jewish records. The So, Scbichus.
:
## p. 685 (#701) ############################################
SABELLIUS.
685
SABELLIUS.
man.
-
1
(Paus z. 12. & 5; Aelian, V. II. xii. 35, with paring it to the union of body, soul, and spirit, in
Perizonius' note. )
(L. S. ) man, 60 that the Father, so to speak, was the
L SABE'LLÍUS, accused by L. Caesulenus. body, the Son the soul, and the Spirit the spirit, of
(Cic. Brut. 34. )
He appears not to give this as an illus-
SABEʼLLIUS, an heresiarch of the third cen- tration of his own, but as one employed by the
tury.
Of this man, who has given name to one of Sabellians themselves, who also compared the
the most enduring modifications of belief in the Deity to the Sun," which is one hypostasis, but
Christian Church, hardly anything is known. Phi- has three operations (evepyelas):--that of impart-
lastrius (De Haeres
. c. 26) and Asterius of Amascia ing light (id PWOTIKÓV), which they compared to
(npud Phot. Bibl. cod. 271), call him a Libyan, the Son ; of imparting warmth (od Sátor), which
and Theodoret repeats the statement, with the they compared to the Spirit ; and its orbicular
addition that he was a native of the Libyan Penta form, the form of its whole substance (rò eloos
polis (Haeretic. Fabul. Compend. lib. ii. 9). Diony. raons tñs UroOTÁO ews), which they compared to
sius of Alexandria (apud Euseb. H. E. vii. 6) the Father. And that the Son having been once
speaks of the Sabellian doctrine as originating in on a time (Kacpco Tote) sent forth as a ray, and
the Pentapolitan Ptolemais, of which town, there having wrought in the world all things needful to
fore, we may conclude that Sabellius was a resident, the Gospel economy and the salvation of men, had
if not a native. Timotheus, the presbyter of Con- been received up again into heaven, like a ray
stantinople, in his work De Triplici Receptione emitted from the sun, and returning again to the
Ilaerclicorum (apud Coteler. Eccles. Graec. Monum. sun. And that the Holy Spirit is sent into the
vol. iii. p. 385), distinguishes Sabellius the Libyan world successively and severally to each one who
from Sabellius of the Pentapolis, but without is worthy (kal kabetñs xal ka ēkaota eis eka-
reason : and his inaccuracy in this respect throws OTOV Tâv katašcovnévwv), to impart to such a one
doubt on his unsupported assertion that Sabellius new birth and fervour (ávaš woyoveiv 8è adv
was bishop of the Pentapolis. Abulpharagius TOLOÛTOV Kal ávacée. v), and to cherish and warm
(Hist. Dynastiar. p. 81, vers. Pocock) calls him a him, so to speak, by the power and co-operation
presbyter of Byzantium, and places him in the ovuldoews) of the Holy Spirit" (ibid. ). Accord-
reign of Gallus and Volusianus, A. D. 252, 253. ing to Basil (Ep. 214), Sabellius spoke of persons
That he was of Byzantium is contradicted by all in God, but apparently only in the sense of
other accounts ; but the date assigned is sufficiently characters or representations —" that God was one
in accordance with other authorities to be received. in hypostasis, but was represented in Scripture
Philastrius (ibid. ) calls him a disciple of Noetus, under different persons : ένα μεν είναι τη υπο-
but it does not appear that this means anything | στάσει τον Θεόν, προσωποποιείσθαι δε υπό της
more than that he embraced views similar to those ypaoñs drapópws. Epiphanius charges them with
of Noetus, who was of Asia Minor ; either of deriving their opinions from Apocryphal writings,
Smyrna (Theodoret. ibid. iii. 3) or of Ephesus and especially from the spurious Gospel of the
(Epiphan. Haeres. lvii. ), and flourished about the Egyptians; and Neander (Church Hist. by Rose,
middle of the third century. When Sabellius vol. ii. p. 276) thinks this statement is by no
broached his doctrines they excited great commotions means to be rejected. However this may be (and
among the Christians of the Pentapolis ; and both we think the authority of Epiphanius in such a
parties appealed to Dionysius of Alexandria, and case of little moment), their main reliance in argu-
endeavoured to secure him to their side. Dionysius ment was upon passages in the Canonical Scrip-
wrote letters to them, which are not extant. There tures, especially on that in Deut. vi. 4, “ Hear o
can be no doubt that he embraced the side of the Israel, the Lord thy God is one Lord," and on Ex.
opponents of Sabellianism, which he brands as XX. 3, Is. xliv. 6, John, x. 30, 38, and xiv. 10.
inpious and very blasphemous dogma : but it They dwelt also on the obvious difficulties in the
does not appear that he wrote to Sabellius bimsell, popular view of the Godhead, asking the simpler
nor do we even know whether Sabellius was then and less-informed believers, “ What shall we say
living (Euseb. H. E. vii. 6). From the manner then, have we one God or three? " And thus,
in which Athanasius (Epistol. de Sententia Dionysii, says Epiphanius, they led the perturbed Christian
c. 5) relates the matter, Dionysius was not engagedunconsciously to deny God, that is, unconsciously
in controversy with Sabellius himself, but with to deny the existence of the Son and the Holy
some bishops of his party ; from which it is not Spirit. ” It is evident, however, that this denial
improbable that Sabellius was already dead. The was only the denial of their existence as distinct
intervention of Dionysius is placed by Tillemont hypostases from the Father. The heresy of Sa-
in A. D. 257, and by the Benedictine editors of bellius approximated very nearly to that of Noëtus,
Athanasius (l. c. ) in A. D. 263. Indeed it is pro- so that Augustin wonders that Epiphanius should
bable, from the scanty notices we have of Sabellius, have distinguished the Sabellian heresy from the
that his heresy was not broached till just before Noëtian: but Sabellius did not affirm that the
his death. His opinions were widely diffused, and Father suffered, though the name of Patripassions
Epiphanius (Haeres, lxii. ) found many who held was given to his followers (Athanas. De Synodis, c.
them both in the East and West, in the plains of 7 ; Augustin, De Haeres. xli. ): and Mosheim has
Mesopotamia, and in the busy population of Rome. well observed that Sabellius did not, like Noëtus,
The characteristic dogma of Sabellius related to hold that the divine hypostasis was absolutely one,
the Divine Nature, in which he conceived that and that it assumed and united to itself the human
there was only one hypostasis or person, identify- nature of Christ ; but contended that “a certain
ing with each other the Father, the Son, and the energy (vim) emitted from the Father of all, or, if
Spirit, “ so that in one hypostasis there are three you choose, a part of the person and nature of the
designations," ws elva. év mią úrootéger tpeis Father, was united to the man Christ. " (Basil,
brouagias (Epiphan. Haeres. Ixii
. 1). Epiphanius Epistol. 210, 214, ed. Benedictin, 64, 349, editt.
further illustrates the Sabellian hypothesis by com- prior. ; comp. Epiphan. 1. c. ; Augustin, De llueres,
an
## p. 686 (#702) ############################################
686
SABINA.
SABINA.
Covy
ANAVG
xli. ; Philastrius, De llaeres. post Christi Pas | with the title of Augusta, as appears from her
sionem, xxvi. ; Athanns. Contra Arianos Oratio medals. She received her title at the same time as
III. iv. , IV. cxxv. , De Synoilis, c. vii. ; Dionys. / Hadrian was called Pater Patriae. (Oros. vii. 13. )
Romanus, npud Athanas. Epistola de Sententia Orosius supposes that this took place at the bes
Dionysii, cxxvi. ; Theodoret, Mueret. Fabul. Com- ginning of the reign of Hadrian, but Eckhel has
y end. ii. 9. )
shown that it must be referred to A. D. 128. Sabina
From the manner in which Athanasius argues was enrolled among the gods after her death, as we
against the Sabellians (Orat. contra Ariunos, c. 11, see from medals which bear Divae Salinae. She is
25), it appears that they considered the emission of frequently called Julia Sabina by modern writers :
the divine energy, the Son, to have been antecedent but the name of Julia is found only on the forgid
to creation, and needful to effect it: “ That we coins of Goltzius. (Eckhel, vol. vi. pp. 519–523. )
might be created the Word proceeded forth, and
from his proceeding forth we exist" (iva puris
κτισθώμεν προήλθεν ο λόγος και προελθόντος αυτού
couer), is the form in which Athanasius (c. 25)
states the doctrine of the Sabellians. The return
of the Son into the Father appears also to have been
regarded as subsequent to the consummation of all
things (comp. Greg. Thaumaturgi Fides, apud Mai,
Scriptor. Vet. Nova Collectio, vol. vii. p. 171),
and therefore as yet to come.
Neander (1. c. )
COIN OF SABINA, TIE WIFE OF HADRIAN.
says that Sabellius considered “ human souls to be
a revelation or partial out-beaming of the divine SABI'NA, POPPAEA, first the mistress and
Logos," but gives no authority for the statement. afterwards the wife of Nero, belonged to a noble
(The ancient authorities for this article have family at Rome, and was one of the most beautiful
been already cited. There are notices of Sabellius women of her age. Her father was T. Ollius, who
and his doctrine in the following modern writers : | perished at the fall of his patron Sejanus ; and her
Tillemont, Mémoires, vol. iv. p. 237, &c. ; Lardner, maternal grandfather was Poppaeus Sabinus, who
Credibility, fc. , pt. ii. bk. i. c. xliii. $ 7; Mosheim, had been consul in A. D. 9, and whose name she
De Rebus Christianor, ante Constantin. Magnum, assumed as more illustrious than that of her father.
Saec. iii. & xxxiii. ; Neander, l. c. ; Milman, Hist. Poppaea herself, says Tacitus, possessed erery
of Christianity, vol. ii. p. 429. ) [J. C. M. ) thing except a virtuous mind. From her mother
SABELLUS, a contemporary of Martial, was she inherited surpassing beauty ; her fortune was
the author of some obscene poems. (Mart. xii. 43. ) sufficient to support the splendour of her birth ; her
SABI'DIUS, a friend of C. Antonius, Cicero's conversation was distinguished by sprightliness and
colleague in the consulship (Q. Cic. de Pet. Cons. vivacity; and her modest appearance only gave a
2. $ 8). The name occurs in inscriptions, but is greater zest to her favours. She rarely appeared in
not found in writers.
public; and whenever she did so, her face was
SABICTAS.
Patriarch of Jerusalem archimandrite of the an- Eccles. Graecor. ). This Typicon he elsewhere de.
chorets of Palestine. But the peace of these soli- scribes as written by S. Saba, and used in all the
taries was disturbed by the seditious proceedings monasteries of Jerusalem ; and states that having
of some of them, and by the disputes occasioned by been corrupted and almost lost in the various in-
the revival and progress of Origenistic and other vasions and disturbances of Palestine, it was re
opinions (ORIGENES) regarded by Saba as heretical. stored by Joannes Damascenus. But Oudin con-
In his seventy-third year (A. D. 512) Saba was siders that the work is at any rate much interpu-
scut, with some other heads of the anchorets of lated, and that it probably not the work of Sala
i
## p. 684 (#700) ############################################
684
SABACON.
SABBA.
&
nt all ; but has received his name, because con- | king of Egypt, with whom Hosea king of Israel,
formed to the usage of his monastery. His sup- made an alliance about B. c. 722 (2 Kings, xvii. 4),
position that the Typicon was a forgery of Marcus, was in all probability the same as the second king
surnamed Hamartolus (Peccator, the Sinner), is of the dynasty, Sebichus *; and the Tirhakah,
improbable (Marcus, No. 16). The title of the king of the Ethiopians, who was preparing to make
work in Greek, as given in a Vienna MS. cited by war against Sennacherib, in B. c. 711 (1s. xxxvii.
Oudin, Τυπικόν της εκκλησιαστικής ακολουθίας | 9), is evidently the same as the Taracus of Ma.
της εν Ιεροσολύμοις αγίας Λαύρας του οσίου και netho, as has been already remarked. Herodotus
Scopépou pat pos ouwv Lábbo Typicon, 6. Ordo speaks of Sethon as king of Egypt at the time of
Officii Ecclesiustici Monasterii llierosłymilani Sancti Sennacherib's invasion (SETHON); but it is evident
Putris nostri Sabae, indicates, not that the work was that the Ethiopian dynasty must have ruled at least
written by S. Saba, but only that it is conformed to over Upper Egypt at this time, for we can hardly
the practice of his monastery. (Cyrillus Scythopol. refer the statement of Isaiah to an Ethiopian king
S. Sebae Vita, apud Coteler. Eccles. Graec. Monu- at Meroe.
menta, vol. iii. ; Cave, Hist. Litl. ad ann. 481, vol. i. The name of Sabacon is not found on monu-
p. 457, and vol. ii. Dissert. Secunda, p. 38, &c. , ed. ments, as Lepsius has shown, though the contrary
Oxon. 1740-1743; Fabric. Bibl. Gr. vol. x. p. is stated by most modern writers. We find, how-
319 ; Oudin, Commentar, de Scriptorib. Eccles. vol. ever, on monuments, the name of Shelek and Tek-
i. col. 1394 ; Tillemont, Mém. vol. xvi. )
rak. Shebek is the Sebichus of Manetho, and
There were some other persons of the name of Bunsen has conjectured, with some probability,
Saba (Phot. Biblioth. cod. 52 ; Fabric. l. c. ), but that the two first kings of the dynasty both bore
they do not require notice.
(J. C. M. ) this name, and that Manetho only gave the name
SABACES (Labákns), a Persian, was satrap of of Sabacon to the first, as it was so well known
Egypt under Dareius III. , and was slain at the through the history of Ilerodotus. Sabacon and
battle of Issus, in B. C. 333 (Arr. Anab. ii. 11 ; Sebichus, however, bear so great a resemblance to
Curt. iii. 8, iv. 1). The name is otherwise written one another, that they are probably merely different
Sataces and Sathaces, and it occurs as Tasiaces in forms of the same name. (Bunsen, Aegyptens Stelle
Diod. xvii. 34, according to the common reading in der Weltgeschichte, vol. iii. pp. 137, 138. )
(Wess. ad loc. ; Freinsh. ad Curt. ll. cc. ) [E. E. ) SABAʼZIUS (Palácios), a Phrygian divinity,
SABACON (Zabakwv), a king of Ethiopia, who commonly described as a son of Rhea or Cybele ;
invaded Egypt in the reign of the blind king Any. but in later times he was identified with the
sis, whom he dethroned and drove into the marshes. mystic Dionysus, who hence is sometimes called
The Ethiopian conqueror then reigned over Egypt Dionysus Sabazius. (Aristoph. Av. 873 ; Hesych.
for 50 years, but at length quitted the country in s. v. ) For the same reason Sa bazius is called a son
consequence of a dream, whereupon Anysis regained of Zeus by Persephone, and is said to have been
his kingdom. This is the account which Herodotus reared by a nymph Nyssa ; though others, by philo-
received from the priests (ii. 137–140 ; comp. sophical speculations, were led to consider him a son
Diod. i. 65) ; but it appears from Manetho, that of Cabeirus, Dionysus, or Cronos. He was tom
there were three Ethiopian kings who reigned over by the Titans into seven pieces. (Joan. Lydus, De
Egypt, named Sabacon, Sebrichus, and Taracus, and Mens. p. 82 ; Orph. Fragm. vii. 46, p. 469, ed.
who form the twenty-fifth dynasty of that writer. Herm. , Hymn. 47 ; Cic. de Nat. Deor. iii. 23. )
According to his account Sabacon reigned eight | The connection of Sabazius with the Phrygian
years, Sebichus fourteen, and Taracus eighteen ; or, mother of the gods accounts for the fact that he
according to the conjecture of Bunsen, twenty- was identified, to a certain extent, with Zeus him-
eight ; their collective reigns being thus 40 or 50 self, who is mentioned as Zeus Sabazius, both
years. The account of Manetho, which is in itself Zeus and Dionysus having been brought up by
more probable than that of Herodotus, is also con- Cybele or Rhea. (Val. Max. i. 3. $ 4. ) His wor-
firmed by the fact that Taracus is mentioned by ship and festivals (Sabazia) were also introduced
Isaiah (xxxvii. 9), under the name of Tirhakah. into Greece ; but, at least in the time of Demos-
The time at which this dynasty of Ethiopian kings thenes, it was not thought reputable to take part
governed Egypt has occasioned some dispute, in in them, for they were celebrated at night by both
consequence of the statement of Herodotus (ii. sexes with purifications, initiations, and immora-
140), that it was more than 700 years from the lities. (Diod. iv. 4 ; Demosth. de Coron. p. 313 ;
time of Anysis to that of Amyrtaeus. Now as Strab. x. p. 471 ; Aristoph. Vesp. 9, Lysistr.
Amyrtaeus reigned over Egypt about B. C. 455, it 389. ) Serpents, which were sacred to him, acted
would follow from this account that the invasion of a prominent part at the Sabazia and in the pro-
the Ethiopians took place about B. c. 1150. But cessions (Clemens Alex. Protrept. p. 6; Theo
this high date is not only in opposition to the state- phrast. Char. 16): the god himself was repre-
ments of all other writers, but is at variance with sented with horns, because, it is said, he was the
the narrative of Herodotus himself, who says that first that yoked oxen to the plough for agriculture.
Psammitichus fied into Syria when his father (Diod. iv. 4. ]
(L. S. ]
Necho was put to death by Sabacon (ii. 152), and SABBA (Láben), a daughter of Berosus and
who represents Sabacon as followed in close suc- Erymanthe, is mentioned among the Sibyls ; but
cession by Sethon, Sethon by the Dodecarchia and it is uncertain as to whether she was the Baby-
Psammitichus, the latter of whom began to reign lonian, Egyptian, Chaldaean, or Jewish Sibyl
about B. c. 671. There is, therefore, probably some
corruption in the numbers in the passage of Hero-
dotus. There can be little doubt that the Ethiopian * So is in Hebrew NID, which may have been
dynasty reigned over Egypt in the latter half of pronounced originally Sova or Seva, and which
the eighth century before the Christian era. They would then bear a still stronger resemblance to
are mentioned in the Jewish records. The So, Scbichus.
:
## p. 685 (#701) ############################################
SABELLIUS.
685
SABELLIUS.
man.
-
1
(Paus z. 12. & 5; Aelian, V. II. xii. 35, with paring it to the union of body, soul, and spirit, in
Perizonius' note. )
(L. S. ) man, 60 that the Father, so to speak, was the
L SABE'LLÍUS, accused by L. Caesulenus. body, the Son the soul, and the Spirit the spirit, of
(Cic. Brut. 34. )
He appears not to give this as an illus-
SABEʼLLIUS, an heresiarch of the third cen- tration of his own, but as one employed by the
tury.
Of this man, who has given name to one of Sabellians themselves, who also compared the
the most enduring modifications of belief in the Deity to the Sun," which is one hypostasis, but
Christian Church, hardly anything is known. Phi- has three operations (evepyelas):--that of impart-
lastrius (De Haeres
. c. 26) and Asterius of Amascia ing light (id PWOTIKÓV), which they compared to
(npud Phot. Bibl. cod. 271), call him a Libyan, the Son ; of imparting warmth (od Sátor), which
and Theodoret repeats the statement, with the they compared to the Spirit ; and its orbicular
addition that he was a native of the Libyan Penta form, the form of its whole substance (rò eloos
polis (Haeretic. Fabul. Compend. lib. ii. 9). Diony. raons tñs UroOTÁO ews), which they compared to
sius of Alexandria (apud Euseb. H. E. vii. 6) the Father. And that the Son having been once
speaks of the Sabellian doctrine as originating in on a time (Kacpco Tote) sent forth as a ray, and
the Pentapolitan Ptolemais, of which town, there having wrought in the world all things needful to
fore, we may conclude that Sabellius was a resident, the Gospel economy and the salvation of men, had
if not a native. Timotheus, the presbyter of Con- been received up again into heaven, like a ray
stantinople, in his work De Triplici Receptione emitted from the sun, and returning again to the
Ilaerclicorum (apud Coteler. Eccles. Graec. Monum. sun. And that the Holy Spirit is sent into the
vol. iii. p. 385), distinguishes Sabellius the Libyan world successively and severally to each one who
from Sabellius of the Pentapolis, but without is worthy (kal kabetñs xal ka ēkaota eis eka-
reason : and his inaccuracy in this respect throws OTOV Tâv katašcovnévwv), to impart to such a one
doubt on his unsupported assertion that Sabellius new birth and fervour (ávaš woyoveiv 8è adv
was bishop of the Pentapolis. Abulpharagius TOLOÛTOV Kal ávacée. v), and to cherish and warm
(Hist. Dynastiar. p. 81, vers. Pocock) calls him a him, so to speak, by the power and co-operation
presbyter of Byzantium, and places him in the ovuldoews) of the Holy Spirit" (ibid. ). Accord-
reign of Gallus and Volusianus, A. D. 252, 253. ing to Basil (Ep. 214), Sabellius spoke of persons
That he was of Byzantium is contradicted by all in God, but apparently only in the sense of
other accounts ; but the date assigned is sufficiently characters or representations —" that God was one
in accordance with other authorities to be received. in hypostasis, but was represented in Scripture
Philastrius (ibid. ) calls him a disciple of Noetus, under different persons : ένα μεν είναι τη υπο-
but it does not appear that this means anything | στάσει τον Θεόν, προσωποποιείσθαι δε υπό της
more than that he embraced views similar to those ypaoñs drapópws. Epiphanius charges them with
of Noetus, who was of Asia Minor ; either of deriving their opinions from Apocryphal writings,
Smyrna (Theodoret. ibid. iii. 3) or of Ephesus and especially from the spurious Gospel of the
(Epiphan. Haeres. lvii. ), and flourished about the Egyptians; and Neander (Church Hist. by Rose,
middle of the third century. When Sabellius vol. ii. p. 276) thinks this statement is by no
broached his doctrines they excited great commotions means to be rejected. However this may be (and
among the Christians of the Pentapolis ; and both we think the authority of Epiphanius in such a
parties appealed to Dionysius of Alexandria, and case of little moment), their main reliance in argu-
endeavoured to secure him to their side. Dionysius ment was upon passages in the Canonical Scrip-
wrote letters to them, which are not extant. There tures, especially on that in Deut. vi. 4, “ Hear o
can be no doubt that he embraced the side of the Israel, the Lord thy God is one Lord," and on Ex.
opponents of Sabellianism, which he brands as XX. 3, Is. xliv. 6, John, x. 30, 38, and xiv. 10.
inpious and very blasphemous dogma : but it They dwelt also on the obvious difficulties in the
does not appear that he wrote to Sabellius bimsell, popular view of the Godhead, asking the simpler
nor do we even know whether Sabellius was then and less-informed believers, “ What shall we say
living (Euseb. H. E. vii. 6). From the manner then, have we one God or three? " And thus,
in which Athanasius (Epistol. de Sententia Dionysii, says Epiphanius, they led the perturbed Christian
c. 5) relates the matter, Dionysius was not engagedunconsciously to deny God, that is, unconsciously
in controversy with Sabellius himself, but with to deny the existence of the Son and the Holy
some bishops of his party ; from which it is not Spirit. ” It is evident, however, that this denial
improbable that Sabellius was already dead. The was only the denial of their existence as distinct
intervention of Dionysius is placed by Tillemont hypostases from the Father. The heresy of Sa-
in A. D. 257, and by the Benedictine editors of bellius approximated very nearly to that of Noëtus,
Athanasius (l. c. ) in A. D. 263. Indeed it is pro- so that Augustin wonders that Epiphanius should
bable, from the scanty notices we have of Sabellius, have distinguished the Sabellian heresy from the
that his heresy was not broached till just before Noëtian: but Sabellius did not affirm that the
his death. His opinions were widely diffused, and Father suffered, though the name of Patripassions
Epiphanius (Haeres, lxii. ) found many who held was given to his followers (Athanas. De Synodis, c.
them both in the East and West, in the plains of 7 ; Augustin, De Haeres. xli. ): and Mosheim has
Mesopotamia, and in the busy population of Rome. well observed that Sabellius did not, like Noëtus,
The characteristic dogma of Sabellius related to hold that the divine hypostasis was absolutely one,
the Divine Nature, in which he conceived that and that it assumed and united to itself the human
there was only one hypostasis or person, identify- nature of Christ ; but contended that “a certain
ing with each other the Father, the Son, and the energy (vim) emitted from the Father of all, or, if
Spirit, “ so that in one hypostasis there are three you choose, a part of the person and nature of the
designations," ws elva. év mią úrootéger tpeis Father, was united to the man Christ. " (Basil,
brouagias (Epiphan. Haeres. Ixii
. 1). Epiphanius Epistol. 210, 214, ed. Benedictin, 64, 349, editt.
further illustrates the Sabellian hypothesis by com- prior. ; comp. Epiphan. 1. c. ; Augustin, De llueres,
an
## p. 686 (#702) ############################################
686
SABINA.
SABINA.
Covy
ANAVG
xli. ; Philastrius, De llaeres. post Christi Pas | with the title of Augusta, as appears from her
sionem, xxvi. ; Athanns. Contra Arianos Oratio medals. She received her title at the same time as
III. iv. , IV. cxxv. , De Synoilis, c. vii. ; Dionys. / Hadrian was called Pater Patriae. (Oros. vii. 13. )
Romanus, npud Athanas. Epistola de Sententia Orosius supposes that this took place at the bes
Dionysii, cxxvi. ; Theodoret, Mueret. Fabul. Com- ginning of the reign of Hadrian, but Eckhel has
y end. ii. 9. )
shown that it must be referred to A. D. 128. Sabina
From the manner in which Athanasius argues was enrolled among the gods after her death, as we
against the Sabellians (Orat. contra Ariunos, c. 11, see from medals which bear Divae Salinae. She is
25), it appears that they considered the emission of frequently called Julia Sabina by modern writers :
the divine energy, the Son, to have been antecedent but the name of Julia is found only on the forgid
to creation, and needful to effect it: “ That we coins of Goltzius. (Eckhel, vol. vi. pp. 519–523. )
might be created the Word proceeded forth, and
from his proceeding forth we exist" (iva puris
κτισθώμεν προήλθεν ο λόγος και προελθόντος αυτού
couer), is the form in which Athanasius (c. 25)
states the doctrine of the Sabellians. The return
of the Son into the Father appears also to have been
regarded as subsequent to the consummation of all
things (comp. Greg. Thaumaturgi Fides, apud Mai,
Scriptor. Vet. Nova Collectio, vol. vii. p. 171),
and therefore as yet to come.
Neander (1. c. )
COIN OF SABINA, TIE WIFE OF HADRIAN.
says that Sabellius considered “ human souls to be
a revelation or partial out-beaming of the divine SABI'NA, POPPAEA, first the mistress and
Logos," but gives no authority for the statement. afterwards the wife of Nero, belonged to a noble
(The ancient authorities for this article have family at Rome, and was one of the most beautiful
been already cited. There are notices of Sabellius women of her age. Her father was T. Ollius, who
and his doctrine in the following modern writers : | perished at the fall of his patron Sejanus ; and her
Tillemont, Mémoires, vol. iv. p. 237, &c. ; Lardner, maternal grandfather was Poppaeus Sabinus, who
Credibility, fc. , pt. ii. bk. i. c. xliii. $ 7; Mosheim, had been consul in A. D. 9, and whose name she
De Rebus Christianor, ante Constantin. Magnum, assumed as more illustrious than that of her father.
Saec. iii. & xxxiii. ; Neander, l. c. ; Milman, Hist. Poppaea herself, says Tacitus, possessed erery
of Christianity, vol. ii. p. 429. ) [J. C. M. ) thing except a virtuous mind. From her mother
SABELLUS, a contemporary of Martial, was she inherited surpassing beauty ; her fortune was
the author of some obscene poems. (Mart. xii. 43. ) sufficient to support the splendour of her birth ; her
SABI'DIUS, a friend of C. Antonius, Cicero's conversation was distinguished by sprightliness and
colleague in the consulship (Q. Cic. de Pet. Cons. vivacity; and her modest appearance only gave a
2. $ 8). The name occurs in inscriptions, but is greater zest to her favours. She rarely appeared in
not found in writers.
public; and whenever she did so, her face was
SABICTAS.
