His hospital, which was near the
respecting
Sanchuniathon and the Greek transla-
church of St.
church of St.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - c
)
(L. S. ]
SALVIUS VALENS. (VALENS. ]
SA'MIUS (Záulos), & surname of. Poseidon,
SALUS, the personification of health, prosperity, derived from his temples in Samos and Samicon in
and the public welfare, among the Romans. In Elis. (Strab. xiv. p. 637; comp. viii. Pp. 343,
the first of these three senses she answers very 347 ; Paus. vi. 25. & 5. )
(LS. )
closely to the Greek Hygieia, and was accordingly SAMIUS, a Roman eques in the reign of
represented in works of art with the same attri- Claudius, put an end to his own life, A. D. 47.
butes as the Greek goddess. In the second sense (Tac. Ann. xi. 5. )
she represents prosperity in general. (Plaut. Cist. SA'MIUS, or SAMUS (Eduios, Ekuos), a lyric
iv. 2. 76 ; Terent. Adelph. iv. 7, in fin. ; Cic. pro and epigrammatic poet, was á Macedonian, and
Font. 6), and was invoked by the husbandmen at was brought up with Philip V. , the son of Deme-
Beed-time. (Ov. Fast. iii. 880 ; Macrob. Sat. i. 16. ) trius, by whom also he was put to death, but for
In the third sense Salus is the goddess of the what reason we are not informed. (Polyb. v. 9,
public welfare (Salus publica or Romana). In this xxiv. 8. ) He therefore flourished at the end of
capacity a temple had been vowed to her in the the third century, B. C. Polybius (v. 9) has pre-
year B. c. 307, by the censor C. Junius Bubulcus served one of his iambic lines ; and two epigrams
on the Quirinal hill (Liv. ix. 43, x. 1), which was by him are contained in the Greek Anthology,
afterwards decorated with paintings by C. Fabius both on the subject of Philip's exploit in killing
Pictor. (Val. Max. viii. 14. $ 6; Plin. H. N. the wild bull on Mount Orbelus, on which we have
XXXV. 4 ; Tacit. Ann. xv. 74. ) She was wor- also an epigram by Antipater of Sidon. (Brunck,
shipped publicly on the 30th of April, in con- Anal. vol. ii. p. 10, No. 18. ) The name is written
junction with Pax, Concordia, and Janus. (Ov. in both the above ways, and in the Planndean
Fust. iii. 881 ; Zonar. X. 34. ) It had been cus- Anthology both epigrams are ascribed to Simmias,
tomary at Rome every year, about the time when doubtless by the common error of substituting a
the consuls entered upon their office, for the augurs well-known name for one less known. (Brunck,
and other high-priests to observe the signs for the Anal. vol. i. p. 485; Jacobs, Anth. Graec. vol. i.
purpose of ascertaining the fortunes of the republic p. 236, vol. xiii. pp. 948, 949. ) [P. S. )
during the coming year; this observation of the SAMMONICUS SERENUS. (SERENUS)
signs was called augurium Salutis. In the time of SA'MOLAS (Eduoras), an Achaean, was one
Cicero, this ceremony had become a mere matter of the three commissioners who were sent by the
of form, and neglected ; but Augustus restored it, Cyrean Greeks from Cotyora to Sinope, in B. C.
and the custom afterwards remained as long as 400, for ships to convey the army to Heracleia.
paganism was the religion of the state. (Sueton. (Xen. Anab. v. 6. § 14, vi. I. $ 14. ) Not long
Aug. 31 ; Tacit. Ann. xii. 23 ; Lydus, de after, when the Greeks were at Calpe, we find Sa-
Mens. iv. 10 ; comp. Cic. de Leg. ii. 8. ) This molas commanding a division of the reserve in the
solemnity was conducted with prayers and vows successful engagement with the allied troops of the
for the good of the people, and the success of the Bithynians and Pharnabazus. (Xen. Anab. vi. 5.
generals and magistrates, and took place on some $ 11. )
[E. E. ]
day on which there was no disturbance, discord, or SA MOLAS (Eauónas), an Arcadian, was one
any thing else which, as a bad omen, might have of the statuaries who made the bronze figures
interfered with the prayers. (Cic. de Div. i. 47 ; which the people of Tegea dedicated as a votive
Dion Cass. xxxvii. 24 ; Fest. s. v. Maximum offering at Delphi, out of the booty taken in war
praetorem. ) Hence it was regarded as a favour- from the Lacedaemonians, about B. C. 400, as we
able sign when the people were cheerful and know from the dates of the artists who executed
joyous, even to excess, and for this reason the other portions of this group. The statues made by
magistrates even allowed themselves to be ridi- Samolas were those of Triphylus and Azan. (Paus.
culed by the people. (Lydus, l. c. ) Salus was x. 9. $ 3. s. 6 ; ANTIPHANES. ) [P. S. ]
represented, like Fortuna, with a rudder, a globe SAMPSICERAMUS, the name of a petty
at her feet, and sometimes in a sitting posture, prince of Emesa in Syria, is a nickname given by
pouring from a patera a libation upon an altar, Cicero to Cn. Pompeius. (Strab. xvi. p. 753; Cic.
around which a serpent is winding itself. (Hirt, ad Att. ii. 14, 16, 17, 23. )
Alythol. Bilderb. p. 109. )
[L. S. ] SAMPSON (Zapyur), St. , surnamed ó tevood
## p. 703 (#719) ############################################
SANCHUNIATHON.
703
SANCHUNIATHON.
xos, or“ Hospitum Exceptor," was born at Rome | Philon Byblius. We likewise learn from Euse-
of a rich and noble family in the fifth century after bius that Porphyrius had made great use of the
Christ. He studied medicine, not as a profession, writings of Sanchuniathon (of course the transla-
but as a means of being useful to the poor, whom tion by Philon) in his work against the Christians,
he attended gratuitously and with great success. which has not come down to us. In that work he
While still young he removed to Constantinople, called Sanchuniathon a native of Berytus (Euseb.
where he continued his charitable ministrations by Praep. Ev. i. 6, x. 11). Next comes Eusebius
converting his house into a hospital for the sick himself, whose attention seems to have been first
poor ; and where he was ordained priest at about drawn to Sanchuniathon by the quotations in Por-
the age of thirty. Here he became acquainted phyrius. It is evident from the language of Euse-
with the emperor Justinian, whom he cured of a bius that he had consulted the translation of
painful and obstinate disease ; and whom he per- Philon himself, and that his acquaintance with the
suaded to build a hospital instead of conferring any writer was not confined to the extracts in Porphy-
reward upon himself. Sampson did not live long rius, as some modern scholars have asserted.
after this event, but died about the year 530 or Eusebius also calls Sanchuninthon a native of
531. Numerous miracles are said to have been Berytus, but he says that his Phoenician history
wrought by him after his death, on account of was divided into nine (not eight) books by Philon.
which he has been canonized by the Romish and This is all the independent testimony we possess
Greck churches.
His hospital, which was near the respecting Sanchuniathon and the Greek transla-
church of St. Sophin, was twice destroyed by fire, tion by Philon, for it is pretty clear that subse-
but was rebuilt, and existed in full usefulness long quent writers who speak of both borrow their
after his death. His memory is celebrated on accounts either from Porphyrius or Eusebius. The
June 27. There is a long and interesting life of most important later testimonies are those of Theo.
St. Sampson by Simeon Metaphrastes, which is doretus and Suidas. The former writer says (ue
inserted in the “Acta Sanctorum” (June, vol. v. Cur, Graec. Affect. Serm. i. ): “Sanchuniathon, of
p. 261, &c. ). See also Menolog. Graec. June 27, Berytus, wrote the Theologia (Ocoloyla) of the
vol. iii. p. 144 ; Bzovius, Nomenclator Sanctor. Phoenicians, which was translated into Greek by
Professione Medicor. An account of St. Sampson's Philon, not the Hebrew but the Byblian. ” Theo
hospital may be found in Du Cange's CPolis doretus calls the work of Sanchuniathon a Theo
Christiana, iv. 9. 9.
[W. A. G. ] logia, on account of the nature of its contents.
SANACHARIBUS. [SETHON. )
Suidas (s. v. ) describes Sanchuniathon as a Tyrian
SANATROCES, a king of Parthia. (AR- philosopher, who lived at the time of the Trojan
SACES XI. )
war, and gives the following list of his works:
SANATRUCES, a king of Armenia. [AR- Περί του Ερμού φυσιολογίας, ήτις μεταφράσθη
SACIDAE, p. 363, a. )
(namely, by Philon). Nárpia Tuplwy Tņ poivikwu
SANCHUNTATHON (Σαγχoυνιάθων), an an- διαλέκτη, Αίγυπτιακήν Θεολογίας και άλλα τινά.
cient Phoenician writer, whose works were trans- But such an enumeration of different works is of
lated into Greek by Philon Byblius, who lived in little value from an inaccurate compiler like Suidas.
the latter half of the first century of the Christian They are probably only different titles of the same
aera. A considerable fragment of the translation work.
of Philon is preserved by Eusebius in the first Now it is quite clear from the preceding account
book of his Praeparatio Evangelica. The most that we have no evidence even for the existence of
opposite opinions have been held by the learned Sanchuniathon except the testimony of Philon
respecting the authenticity and value of the wri- Byblius himself. He is not mentioned by any
tings of Sanchuniathon. The scholars of the writer before Philon Byblius, not even by Jose
seventeenth century, Scaliger, Grotius, Bochart, phus or by Philon Judaeus, who might have been
Selden, and others, regarded them as genuine re expected to have heard at least of his name. This
mains of the most remote antiquity, and expended, is suspicious at first sight. The discovery of old
or rather wasted, no small amount of learning in books written by an author, of whom no one has
attempting to reconcile them with the statements ever heard, and in a language which few can read,
in the old Testament. Their views were carried is a kind of imposture known to modern as well as
out to the fullest extent by Richard Cumberland, ancient times. The genuineness and authenticity
bishop of Peterborough, who translated into En- of the work must rest entirely on the nature of its
glish the extracts in Eusebius (London, 1720), contents ; and even a superficial perusal of the ex-
with historical and chronological remarks, in which tracts in Eusebius will convince almost every
he asserts that all the antediluvian patriarchs of scholar of the present day that the work was a
the Old Testament are to be found in Sanchunia- forgery of Philon. Nor is it difficult to see with
thon! Modern scholars, however, take a very what object the forgery was executed. Philon was
different view of Sanchuniathon and his writings; evidently one of the many adherents of the doc-
but before we state their opinions, it will be trine of Euhemerus, that all the gods were origine
advisable to see what the ancient writers them- ally men, who had distinguished themselves in
selves say respecting him. The first author who their lives as kings, warriors, or benefactors of
mentions him is Athenaeus, who speaks (iii. p. man, and became worshipped as divinities after
126) of Suniaethon (of which variation in the their death. This doctrine Philon applied to the
name more will be said presently), and Mochus, as religious system of the Oriental nations, and espe-
writers on Phoenician matters (Dominiká). The cially of the Phoenicians; and in order to gain
next writer who mentions him is Porphyrius (de more credit for his statements, he pretended that
Abstın. ii. 56, p. 94, ed. Holsten. ), who says that they were taken from an ancient Phoenician
Sanchuniathon wrote a Phoenician history (boivin writer. This writer he says was a native of Bery-
KUT Totopía) in the Phoenician language, which tus, lived in the time of Semiramis, and dedicated
was translated into Greek in eight books by his work to Abibalus, king of Berytus. Having
## p. 704 (#720) ############################################
704
SANCHUNIATHON.
SANDOCES.
thus invented a high antiquity for his Phoenician | SANCUS, SANGUS or SEMO SANCUS,
authority, he pretended that his writer had taken a Roman divinity, is said to have been originally a
the greatest pains to obtain information, that he Sabine god, and identical with Hercules and Dius
had received some of his accounts from Hierom- Fidius. (Lactant i. 15; Ov. Fast. vi. 216 ; Pro-
balus, the priest of the god Jevo, and had collected pert. iv. 9,74 ; Sil. Ital. viii. 421. ) The name
others from inscriptions in the temples and the which is etymologically the same as Sanctus, and
public records preserved in each city. This is all connected with Suncire, seems to justify this beo
pure invention, to impose more effectually upon the lieſ, and characterises Sancus as a divinity pre-
public. The general nature of the work is in siding over oaths. Sancus also had a temple at
itself sufficient to prove it to be a forgery ; but in Rome, on the Quirinal, opposite that of Quirinus,
Addition to this we find an evident attempt to and close by the gate which derived from him the
show that :he Greek religion and mythology were name of Sunqualis porta. This sanctuary was the
derived from the Phoenician, and a confusion be- same as that of Dius Fidius, which had been con-
tween the Phoenician and Hebrew religions, which secrated in the year B. C. 465 by Sp. Postumius,
are of themselves sufficient to convince any one but was said to have been founded by Tarquinius
that the work was not of genuine Phoenician Superbus (Liv. viii. 20, xxxii. 1 ; Dionys. ix.
origin. But though the work is thus clearly a 60; Ov. Fast. vi. 213, &c. ), and the ancients
forgery, the question still remains, whether the thoroughly identified their Dius Fidius with
name Sanchuniathon was a pure invention of Phi- Sancus. He is accordingly regarded as the pro.
lon or not. Movers, who has discussed the whole rector of the marriage oath, of the law of nations,
subject with ability, thinks that Philon availed and the law of hospitality. (Dionys. iv. 58 ;
himself of a name already in use, though it was Varro, De Ling. Lat. v. 66. ) Sancus is said to
not the name of a person. He supposes that have been the father of the Sabine hero Sabus,
Sanchoniathon was the name of the sacred books (Dionys. ii. 49; August. de Civ. Dei, xviii. 19;
of the Phoenicians, and that its original form was Lactant. I. c. )
(L. S. ]
Sun-Chon -iáth, which might be represented in the SANCTUS, St. , is said by C. B. Carpzovius
Hebrew characters by nn' pia iD, that is “ the (De Medicis ab Eccles. pro Sanctis habitis), who
copies Bzovius (Nomenclator Sanctor. Professione
entire law of Chon," Chon being the same as Bel, Medicor. ), to have been a physician, and a native
or, as the Greeks called him, the philosopher He- of Otriculum (or Ocriculum), a city of central Italy,
racles, or the Tyrian Heracles. Movers further who was put to death with cruel torments in the
supposes that Suniaethon (Covviailwv), which occurs reign of M. Aurelius Antoninus, and whose niemory
in the passage of Athenaeus already referred to, is is celebrated on June 26. Both these writers
a shortened form of the name, and signifies the quote as their authority for this statement, " Moni-
whole law, the Chon being omitted. But on these menta Ecclesiae Otriculanae in Sabinis. " It seems
etymologies we offer no opinion.
probable that there is some error or conſusion in
The fragments of the so-called Sanchuniathon this account, which the writer is not able at pre-
which have come down to us have been published sent to clear up quite satisfactorily. In the
in a useful edition by J. C. Orelli, under the title of Menologium Graecum (vol. iii. p. 182) St. Sanctus
“ Sanchoniathonis Berytii, quae feruntur, Frag- (Záyktos) is called a native of Ravenna, and is
menta de Cosmogonia et Theologia Phoenicum, said to have suffered martyrdom under M. Anto-
Graece versa a Philone Byblio, servata ab Eusebio ninus. His memory is celebrated on July 26, and
Caesariensi, Praeparationis Evangelicae Libro I. he is not stated to have been a physician. In
cap. VI. et VII. , &c. ," Lips. 18:26, 8vo. Besides Ughelli, Italia Sacra (vol. x. p. 151), no mention
these extracts from the first book of the Praepa is made of St. Sanctus, but St. Medicus is said to
ratio Evangelica, there is another short passage in have been one of the patron saints of Ocriculum.
Eusebius (de Laud. Constant. c. 3), and two in And in the Acta Sanctorum no mention is made
Joannes Lydus (de Mensibus, p. 116 de Magistr. of St. Sanctus under June 26 or July 26 ; but
p. 130), which are evidently taken from the pre- St. Medicus, a native of Otriculum, but not a
tended translation of Philon By blius.
physician, whose history is not unlike that
Philon Byblius himself has also been made the of St. Sanctus in Bzovius and the Menologium
subject of a forgery. In 1835 a manuscript, pur- Graecum, is commemorated under the date of
porting to be the entire translation of Philon By- June 25.
(W. A. G. )
blius, was discovered in a convent in Portugal. SA'NDACUS (Lávdakos), a son of Astynous,
Many German scholars, and among others Grote- and a grandson of Phaethon. He is said to hare
fend, regarded it as the genuine work of Philon. It migrated from Syria to Cilicia, to have founded
was first published in a German translation by Fr. the town of Celenderis, and to have become the
Wagenfeld, under the title of “Urgeschichte der father of Cinyras by Pharnace. (Apollod. iii. 14.
Phönizier, in einem Auszuge aus der wieder aufge- $ 3. )
[L. S. )
fundenen Handschrift von Philo's vollstan. Ueber- SANDO'CES (Eavdumns), a Persian, son of
setzung. Mit einem Vorworte von G. F. Grotefend," Thamasius, was one of the royal judges under
Hannover, 1836. In the following year the Greek Dareius Hystaspis, and, having given an unjust
text appeared under the title of “ Sanchuniathonis sentence under the influence of a bribe, was con-
Historiarum Phoeniciae Libros novem Graece versos demned by the king to crucifixion. But after he
a Philone Byblio, edidit Latinaque versione dona- had been placed on the cross, Dareius called to
vit F. Wagenfeld,” Bremae, 1837.
mind that his services outweighed his offences, and
however, so universally agreed that this work is he was accordingly taken down and pardoned. In
the forgery of a later age that it is unnecessary to B. C. 480, he was viceroy of Cume in Aeolis, and,
make any further remarks upon it. (Fabric. Bill. in the invasion of Greece by Xerxes in that year,
Graec. vol. i. p. 222, &c. ; and especially Movers, commanded a squadron of 15 ships, which were
Die Phönizier, p.
(L. S. ]
SALVIUS VALENS. (VALENS. ]
SA'MIUS (Záulos), & surname of. Poseidon,
SALUS, the personification of health, prosperity, derived from his temples in Samos and Samicon in
and the public welfare, among the Romans. In Elis. (Strab. xiv. p. 637; comp. viii. Pp. 343,
the first of these three senses she answers very 347 ; Paus. vi. 25. & 5. )
(LS. )
closely to the Greek Hygieia, and was accordingly SAMIUS, a Roman eques in the reign of
represented in works of art with the same attri- Claudius, put an end to his own life, A. D. 47.
butes as the Greek goddess. In the second sense (Tac. Ann. xi. 5. )
she represents prosperity in general. (Plaut. Cist. SA'MIUS, or SAMUS (Eduios, Ekuos), a lyric
iv. 2. 76 ; Terent. Adelph. iv. 7, in fin. ; Cic. pro and epigrammatic poet, was á Macedonian, and
Font. 6), and was invoked by the husbandmen at was brought up with Philip V. , the son of Deme-
Beed-time. (Ov. Fast. iii. 880 ; Macrob. Sat. i. 16. ) trius, by whom also he was put to death, but for
In the third sense Salus is the goddess of the what reason we are not informed. (Polyb. v. 9,
public welfare (Salus publica or Romana). In this xxiv. 8. ) He therefore flourished at the end of
capacity a temple had been vowed to her in the the third century, B. C. Polybius (v. 9) has pre-
year B. c. 307, by the censor C. Junius Bubulcus served one of his iambic lines ; and two epigrams
on the Quirinal hill (Liv. ix. 43, x. 1), which was by him are contained in the Greek Anthology,
afterwards decorated with paintings by C. Fabius both on the subject of Philip's exploit in killing
Pictor. (Val. Max. viii. 14. $ 6; Plin. H. N. the wild bull on Mount Orbelus, on which we have
XXXV. 4 ; Tacit. Ann. xv. 74. ) She was wor- also an epigram by Antipater of Sidon. (Brunck,
shipped publicly on the 30th of April, in con- Anal. vol. ii. p. 10, No. 18. ) The name is written
junction with Pax, Concordia, and Janus. (Ov. in both the above ways, and in the Planndean
Fust. iii. 881 ; Zonar. X. 34. ) It had been cus- Anthology both epigrams are ascribed to Simmias,
tomary at Rome every year, about the time when doubtless by the common error of substituting a
the consuls entered upon their office, for the augurs well-known name for one less known. (Brunck,
and other high-priests to observe the signs for the Anal. vol. i. p. 485; Jacobs, Anth. Graec. vol. i.
purpose of ascertaining the fortunes of the republic p. 236, vol. xiii. pp. 948, 949. ) [P. S. )
during the coming year; this observation of the SAMMONICUS SERENUS. (SERENUS)
signs was called augurium Salutis. In the time of SA'MOLAS (Eduoras), an Achaean, was one
Cicero, this ceremony had become a mere matter of the three commissioners who were sent by the
of form, and neglected ; but Augustus restored it, Cyrean Greeks from Cotyora to Sinope, in B. C.
and the custom afterwards remained as long as 400, for ships to convey the army to Heracleia.
paganism was the religion of the state. (Sueton. (Xen. Anab. v. 6. § 14, vi. I. $ 14. ) Not long
Aug. 31 ; Tacit. Ann. xii. 23 ; Lydus, de after, when the Greeks were at Calpe, we find Sa-
Mens. iv. 10 ; comp. Cic. de Leg. ii. 8. ) This molas commanding a division of the reserve in the
solemnity was conducted with prayers and vows successful engagement with the allied troops of the
for the good of the people, and the success of the Bithynians and Pharnabazus. (Xen. Anab. vi. 5.
generals and magistrates, and took place on some $ 11. )
[E. E. ]
day on which there was no disturbance, discord, or SA MOLAS (Eauónas), an Arcadian, was one
any thing else which, as a bad omen, might have of the statuaries who made the bronze figures
interfered with the prayers. (Cic. de Div. i. 47 ; which the people of Tegea dedicated as a votive
Dion Cass. xxxvii. 24 ; Fest. s. v. Maximum offering at Delphi, out of the booty taken in war
praetorem. ) Hence it was regarded as a favour- from the Lacedaemonians, about B. C. 400, as we
able sign when the people were cheerful and know from the dates of the artists who executed
joyous, even to excess, and for this reason the other portions of this group. The statues made by
magistrates even allowed themselves to be ridi- Samolas were those of Triphylus and Azan. (Paus.
culed by the people. (Lydus, l. c. ) Salus was x. 9. $ 3. s. 6 ; ANTIPHANES. ) [P. S. ]
represented, like Fortuna, with a rudder, a globe SAMPSICERAMUS, the name of a petty
at her feet, and sometimes in a sitting posture, prince of Emesa in Syria, is a nickname given by
pouring from a patera a libation upon an altar, Cicero to Cn. Pompeius. (Strab. xvi. p. 753; Cic.
around which a serpent is winding itself. (Hirt, ad Att. ii. 14, 16, 17, 23. )
Alythol. Bilderb. p. 109. )
[L. S. ] SAMPSON (Zapyur), St. , surnamed ó tevood
## p. 703 (#719) ############################################
SANCHUNIATHON.
703
SANCHUNIATHON.
xos, or“ Hospitum Exceptor," was born at Rome | Philon Byblius. We likewise learn from Euse-
of a rich and noble family in the fifth century after bius that Porphyrius had made great use of the
Christ. He studied medicine, not as a profession, writings of Sanchuniathon (of course the transla-
but as a means of being useful to the poor, whom tion by Philon) in his work against the Christians,
he attended gratuitously and with great success. which has not come down to us. In that work he
While still young he removed to Constantinople, called Sanchuniathon a native of Berytus (Euseb.
where he continued his charitable ministrations by Praep. Ev. i. 6, x. 11). Next comes Eusebius
converting his house into a hospital for the sick himself, whose attention seems to have been first
poor ; and where he was ordained priest at about drawn to Sanchuniathon by the quotations in Por-
the age of thirty. Here he became acquainted phyrius. It is evident from the language of Euse-
with the emperor Justinian, whom he cured of a bius that he had consulted the translation of
painful and obstinate disease ; and whom he per- Philon himself, and that his acquaintance with the
suaded to build a hospital instead of conferring any writer was not confined to the extracts in Porphy-
reward upon himself. Sampson did not live long rius, as some modern scholars have asserted.
after this event, but died about the year 530 or Eusebius also calls Sanchuninthon a native of
531. Numerous miracles are said to have been Berytus, but he says that his Phoenician history
wrought by him after his death, on account of was divided into nine (not eight) books by Philon.
which he has been canonized by the Romish and This is all the independent testimony we possess
Greck churches.
His hospital, which was near the respecting Sanchuniathon and the Greek transla-
church of St. Sophin, was twice destroyed by fire, tion by Philon, for it is pretty clear that subse-
but was rebuilt, and existed in full usefulness long quent writers who speak of both borrow their
after his death. His memory is celebrated on accounts either from Porphyrius or Eusebius. The
June 27. There is a long and interesting life of most important later testimonies are those of Theo.
St. Sampson by Simeon Metaphrastes, which is doretus and Suidas. The former writer says (ue
inserted in the “Acta Sanctorum” (June, vol. v. Cur, Graec. Affect. Serm. i. ): “Sanchuniathon, of
p. 261, &c. ). See also Menolog. Graec. June 27, Berytus, wrote the Theologia (Ocoloyla) of the
vol. iii. p. 144 ; Bzovius, Nomenclator Sanctor. Phoenicians, which was translated into Greek by
Professione Medicor. An account of St. Sampson's Philon, not the Hebrew but the Byblian. ” Theo
hospital may be found in Du Cange's CPolis doretus calls the work of Sanchuniathon a Theo
Christiana, iv. 9. 9.
[W. A. G. ] logia, on account of the nature of its contents.
SANACHARIBUS. [SETHON. )
Suidas (s. v. ) describes Sanchuniathon as a Tyrian
SANATROCES, a king of Parthia. (AR- philosopher, who lived at the time of the Trojan
SACES XI. )
war, and gives the following list of his works:
SANATRUCES, a king of Armenia. [AR- Περί του Ερμού φυσιολογίας, ήτις μεταφράσθη
SACIDAE, p. 363, a. )
(namely, by Philon). Nárpia Tuplwy Tņ poivikwu
SANCHUNTATHON (Σαγχoυνιάθων), an an- διαλέκτη, Αίγυπτιακήν Θεολογίας και άλλα τινά.
cient Phoenician writer, whose works were trans- But such an enumeration of different works is of
lated into Greek by Philon Byblius, who lived in little value from an inaccurate compiler like Suidas.
the latter half of the first century of the Christian They are probably only different titles of the same
aera. A considerable fragment of the translation work.
of Philon is preserved by Eusebius in the first Now it is quite clear from the preceding account
book of his Praeparatio Evangelica. The most that we have no evidence even for the existence of
opposite opinions have been held by the learned Sanchuniathon except the testimony of Philon
respecting the authenticity and value of the wri- Byblius himself. He is not mentioned by any
tings of Sanchuniathon. The scholars of the writer before Philon Byblius, not even by Jose
seventeenth century, Scaliger, Grotius, Bochart, phus or by Philon Judaeus, who might have been
Selden, and others, regarded them as genuine re expected to have heard at least of his name. This
mains of the most remote antiquity, and expended, is suspicious at first sight. The discovery of old
or rather wasted, no small amount of learning in books written by an author, of whom no one has
attempting to reconcile them with the statements ever heard, and in a language which few can read,
in the old Testament. Their views were carried is a kind of imposture known to modern as well as
out to the fullest extent by Richard Cumberland, ancient times. The genuineness and authenticity
bishop of Peterborough, who translated into En- of the work must rest entirely on the nature of its
glish the extracts in Eusebius (London, 1720), contents ; and even a superficial perusal of the ex-
with historical and chronological remarks, in which tracts in Eusebius will convince almost every
he asserts that all the antediluvian patriarchs of scholar of the present day that the work was a
the Old Testament are to be found in Sanchunia- forgery of Philon. Nor is it difficult to see with
thon! Modern scholars, however, take a very what object the forgery was executed. Philon was
different view of Sanchuniathon and his writings; evidently one of the many adherents of the doc-
but before we state their opinions, it will be trine of Euhemerus, that all the gods were origine
advisable to see what the ancient writers them- ally men, who had distinguished themselves in
selves say respecting him. The first author who their lives as kings, warriors, or benefactors of
mentions him is Athenaeus, who speaks (iii. p. man, and became worshipped as divinities after
126) of Suniaethon (of which variation in the their death. This doctrine Philon applied to the
name more will be said presently), and Mochus, as religious system of the Oriental nations, and espe-
writers on Phoenician matters (Dominiká). The cially of the Phoenicians; and in order to gain
next writer who mentions him is Porphyrius (de more credit for his statements, he pretended that
Abstın. ii. 56, p. 94, ed. Holsten. ), who says that they were taken from an ancient Phoenician
Sanchuniathon wrote a Phoenician history (boivin writer. This writer he says was a native of Bery-
KUT Totopía) in the Phoenician language, which tus, lived in the time of Semiramis, and dedicated
was translated into Greek in eight books by his work to Abibalus, king of Berytus. Having
## p. 704 (#720) ############################################
704
SANCHUNIATHON.
SANDOCES.
thus invented a high antiquity for his Phoenician | SANCUS, SANGUS or SEMO SANCUS,
authority, he pretended that his writer had taken a Roman divinity, is said to have been originally a
the greatest pains to obtain information, that he Sabine god, and identical with Hercules and Dius
had received some of his accounts from Hierom- Fidius. (Lactant i. 15; Ov. Fast. vi. 216 ; Pro-
balus, the priest of the god Jevo, and had collected pert. iv. 9,74 ; Sil. Ital. viii. 421. ) The name
others from inscriptions in the temples and the which is etymologically the same as Sanctus, and
public records preserved in each city. This is all connected with Suncire, seems to justify this beo
pure invention, to impose more effectually upon the lieſ, and characterises Sancus as a divinity pre-
public. The general nature of the work is in siding over oaths. Sancus also had a temple at
itself sufficient to prove it to be a forgery ; but in Rome, on the Quirinal, opposite that of Quirinus,
Addition to this we find an evident attempt to and close by the gate which derived from him the
show that :he Greek religion and mythology were name of Sunqualis porta. This sanctuary was the
derived from the Phoenician, and a confusion be- same as that of Dius Fidius, which had been con-
tween the Phoenician and Hebrew religions, which secrated in the year B. C. 465 by Sp. Postumius,
are of themselves sufficient to convince any one but was said to have been founded by Tarquinius
that the work was not of genuine Phoenician Superbus (Liv. viii. 20, xxxii. 1 ; Dionys. ix.
origin. But though the work is thus clearly a 60; Ov. Fast. vi. 213, &c. ), and the ancients
forgery, the question still remains, whether the thoroughly identified their Dius Fidius with
name Sanchuniathon was a pure invention of Phi- Sancus. He is accordingly regarded as the pro.
lon or not. Movers, who has discussed the whole rector of the marriage oath, of the law of nations,
subject with ability, thinks that Philon availed and the law of hospitality. (Dionys. iv. 58 ;
himself of a name already in use, though it was Varro, De Ling. Lat. v. 66. ) Sancus is said to
not the name of a person. He supposes that have been the father of the Sabine hero Sabus,
Sanchoniathon was the name of the sacred books (Dionys. ii. 49; August. de Civ. Dei, xviii. 19;
of the Phoenicians, and that its original form was Lactant. I. c. )
(L. S. ]
Sun-Chon -iáth, which might be represented in the SANCTUS, St. , is said by C. B. Carpzovius
Hebrew characters by nn' pia iD, that is “ the (De Medicis ab Eccles. pro Sanctis habitis), who
copies Bzovius (Nomenclator Sanctor. Professione
entire law of Chon," Chon being the same as Bel, Medicor. ), to have been a physician, and a native
or, as the Greeks called him, the philosopher He- of Otriculum (or Ocriculum), a city of central Italy,
racles, or the Tyrian Heracles. Movers further who was put to death with cruel torments in the
supposes that Suniaethon (Covviailwv), which occurs reign of M. Aurelius Antoninus, and whose niemory
in the passage of Athenaeus already referred to, is is celebrated on June 26. Both these writers
a shortened form of the name, and signifies the quote as their authority for this statement, " Moni-
whole law, the Chon being omitted. But on these menta Ecclesiae Otriculanae in Sabinis. " It seems
etymologies we offer no opinion.
probable that there is some error or conſusion in
The fragments of the so-called Sanchuniathon this account, which the writer is not able at pre-
which have come down to us have been published sent to clear up quite satisfactorily. In the
in a useful edition by J. C. Orelli, under the title of Menologium Graecum (vol. iii. p. 182) St. Sanctus
“ Sanchoniathonis Berytii, quae feruntur, Frag- (Záyktos) is called a native of Ravenna, and is
menta de Cosmogonia et Theologia Phoenicum, said to have suffered martyrdom under M. Anto-
Graece versa a Philone Byblio, servata ab Eusebio ninus. His memory is celebrated on July 26, and
Caesariensi, Praeparationis Evangelicae Libro I. he is not stated to have been a physician. In
cap. VI. et VII. , &c. ," Lips. 18:26, 8vo. Besides Ughelli, Italia Sacra (vol. x. p. 151), no mention
these extracts from the first book of the Praepa is made of St. Sanctus, but St. Medicus is said to
ratio Evangelica, there is another short passage in have been one of the patron saints of Ocriculum.
Eusebius (de Laud. Constant. c. 3), and two in And in the Acta Sanctorum no mention is made
Joannes Lydus (de Mensibus, p. 116 de Magistr. of St. Sanctus under June 26 or July 26 ; but
p. 130), which are evidently taken from the pre- St. Medicus, a native of Otriculum, but not a
tended translation of Philon By blius.
physician, whose history is not unlike that
Philon Byblius himself has also been made the of St. Sanctus in Bzovius and the Menologium
subject of a forgery. In 1835 a manuscript, pur- Graecum, is commemorated under the date of
porting to be the entire translation of Philon By- June 25.
(W. A. G. )
blius, was discovered in a convent in Portugal. SA'NDACUS (Lávdakos), a son of Astynous,
Many German scholars, and among others Grote- and a grandson of Phaethon. He is said to hare
fend, regarded it as the genuine work of Philon. It migrated from Syria to Cilicia, to have founded
was first published in a German translation by Fr. the town of Celenderis, and to have become the
Wagenfeld, under the title of “Urgeschichte der father of Cinyras by Pharnace. (Apollod. iii. 14.
Phönizier, in einem Auszuge aus der wieder aufge- $ 3. )
[L. S. )
fundenen Handschrift von Philo's vollstan. Ueber- SANDO'CES (Eavdumns), a Persian, son of
setzung. Mit einem Vorworte von G. F. Grotefend," Thamasius, was one of the royal judges under
Hannover, 1836. In the following year the Greek Dareius Hystaspis, and, having given an unjust
text appeared under the title of “ Sanchuniathonis sentence under the influence of a bribe, was con-
Historiarum Phoeniciae Libros novem Graece versos demned by the king to crucifixion. But after he
a Philone Byblio, edidit Latinaque versione dona- had been placed on the cross, Dareius called to
vit F. Wagenfeld,” Bremae, 1837.
mind that his services outweighed his offences, and
however, so universally agreed that this work is he was accordingly taken down and pardoned. In
the forgery of a later age that it is unnecessary to B. C. 480, he was viceroy of Cume in Aeolis, and,
make any further remarks upon it. (Fabric. Bill. in the invasion of Greece by Xerxes in that year,
Graec. vol. i. p. 222, &c. ; and especially Movers, commanded a squadron of 15 ships, which were
Die Phönizier, p.
