the fragments preserved by Eusebius are indeed parts of his history, interpolated perhaps by the translator, we are fully persuaded. Eusebius, who admitted them into his work as authentic, was one of the most learned men of his age. He had better means than any modern writer can have of satisfying himself with respect to the authenticity of a very extraordinary work, which had then but lately been translated into the Greek language, and made generally known; and there is nothing in the work itself, or at least in those parts of it which he has preserved, that could induce a wise and good man to obtrude it upon the public as genuine, had he himself suspected it to be spurious. Too many of the Christian fathers were indeed very credulous, and ready to admit the authenticity of writings without duly weighing the merits of their claim; but then such writings were always believed to be favorable to the Christian cause, and inimical to Paganism. That no man of common sense could suppose the cosmogony of Sanchoniatho favorable to the cause of revealed religion, a further proof cannot be required than the following extract: He affirms that the principles of the universe were a dark and windy air, or a wind made of dark air, and a turbulent evening chaos; and that these things were boundless, or for a long time had no bound or figure. But when this wind fell in love with its own principles, and a mixture was made, that mixture was called desire, or Cupid (7000g). This mixture completed was the beginning of the (Krewg) making of all things. But that wind did not know its own production; and of this, with that wind, was begotten mot, which some call mud, others the putrefaction of a watery mixture. And of this came all the seed of this building, and the generation of the universe. But there were certain animals which had no sense, out of which were begotten intelligent animals, and were called Zophesemin, that is, the spies or overseers of heaven; and were formed alike in the shape of an egg. Thus shone out mot, the sun and the moon, the less and the greater stars. And the air shining thoroughly with light, by its fiery influence on the sea and earth, winds were begotten, and clouds and great defluxions of the heavenly waters. And all these things first were parted, and were separated from their proper place by the heat of the sun, and then all met again in the air, and dashed against one another, and were so broken to pieces; whence thunders and lightnings were made; and at the stroke of these thunders the fore-mentioned intelligent animals were awakened, and frighted with the sound; and male and female stirred in the earth and in the sea.' This is their generation of animals. After these things Sanchoniatho goes on saying: These things are written in the Cosmogony of Taautes, and in his memoirs; and out of the conjectures, and surer natural sigus which his mind saw, and found out, and wherewith he hath enlightened us.' Afterwards declaring the names of the winds north and south, and the rest, he makes this epilogue: But these first men consecrated the plants shooting out of the earth, and judged them gods, and worshipped them; upon whom they themselves lived, and all their posterity and all before them; to these they made their meat and drink offerings.' Then he concludes, These were the devices of worship agreeing with the weakness and want of boldness in their minds.' Let us suppose Eusebius to have been as weak and credulous as the darkest monk in the darkest age of Europe, a supposition which no man will make who knows any thing of his writings, what could he see in this senseless jargon which even a dreaming monk would think of employing in support of Christianity! Eusebius justly styles it direct atheism, but could he imagine that an ancient system of atheism would contribute so much to make the Pagans of his age admit as divine revelations the books of the Old and New Testaments, that he should be induced to adopt, without examination, an impudent forgery not 200 years old as genuine remains of the most remote antiquity? If this Phenician cosmogony be a fabrication of Porphyry, or of the pretended translator, it must surely have been fabricated for some purpose; but it is impossible to conceive what purpose either of these writers could have intended to serve by forging a system so extravagantly absurd. Porphyry, though an enemy to the Christians, was not an atheist, and would never have thought of making an atheist of him whom he meant to obtrude upon the world as the rival of Moses. His own principles were those of the Alexandrian Platonists; and, had he been the forger of the works which bear the name of Sanchoniatho, instead of the incomprehensible jargon about dark wind, evening chaos, mot, the overseers of heaven in the shape of an egg, and animation proceeding from the sound of thunder, we should doubtless have been amused with refined speculations concerning the operations of the Demiurgus and other persons in the Platonic Triad. See PLATONISM, and PORPHYRY. F. Simon of the oratory imagines (Bib. Crit. vol. i. p. 140) that the purpose for which the history of Sanchoniatho was forged was to support paganism, by taking from it its mythology and allegories, which were perpetually objected to it by the Christian writers; but this learned man totally mistakes the matter. The primitive Christians were too much attached to allegories themselves to rest their objections to Paganism on such a foundation; what they objected to that system was the immoral stories told of the gods. To this the Pagan priests and philosophers replied, that these stories were only mythologic allegories, which veiled all the great truths of theology, ethics, and physics. The Christians said this could not be; for that the stories of the gods had a substantial foundation in fact, these gods being only dead men deified, who in life had like passions and infirmities with other mortals. This then was the objection which the forger of the works of Sanchomatho had to remove, if he really forged them in support of Paganism; but, instead of doing so, he gives the genealogy and history of all the greater gods, and shows that they were men deified after death for the exploits, some of them grossly immoral, which they had performed in this world. We have elsewhere given his account of the deification of Chrysor, 2nd Ouranos, and Ge, and Hypsistes, and Muth; but our readers may wish to accompany him through the history of Ouranos and Chronus, two of his greatest gods; whence it will appear how little his writings are calculated to support the tottering cause of Paganism against the objections urged to it by the Christian apologists. 'Ouranos,' says he, taking the kingdom of his father, married Ge his sister, and by her had four sons; Ilus, who is called Chronus; Betylus; Dagon who is Siton, or the god of corn; and Atlas. But by other wives Ouranos had much issue, wherefore Ge, being grieved at it and jealous, reproached Ouranos, so that they parted from each other. But Ouranos, though he parted from her, yet by force invading her, and lying with her when he listed, went away again; and he also attempted to kill the children he had by her. Ge also often defended or avenged herself, gathering auxiliary powers unto her. But when Chronus came to man's age, using Hermes Trisnegistus as his counsellor and assistant (for he was his secretary), he opposed his father Ouranos, avenging his mother. But Chrouus had children, Persephone and Athena; the former died a virgin, but by the council of the latter Athena, and of Hermes, Chronus made of iron a scimitar and a spear. Then Hermes, speaking to the assistants of Chronus with enchanting words wrought in them a keen desire to fight against Ouranos in the behalf of Ge; and thus Chronus warring against Ouranos, drove him out of his kingdom, and succeeded in the imperial power. In the fight was taken a well-beloved concubine of Ouranos big with child. Chronus gave her in marriage to Dagon, and she brought forth at his house what she had in her womb by Ouranos, and called him Demaroon. After these things Chronus builds a wall round about his house, and founds Byblus the first city in Phenicia. Afterwards Chronus, suspecting his own brother Atlas, with the advice of Hermes, throwing him into a deep hole of the earth, there buried him, and having a son called Sadid, he despatched him with his own sword, having a suspicion of him, and deprived his own son of life with his own hand. He also cut off the head of his own daughter, so that all the gods were amazed at the mind of Chronus. But, in process of time, Ouranos being in banishment, sends his daughter Astarte, with two other sisters Rhea and Dione, to cut off Chronus by deceit, whom Chronus taking, made wives of these sisters. Ouranos, understanding this, sent Eimarmene and Hore, Fate and Beauty, with other auxiliaries, to war against him; but Chronus, having gained the affections of these also, kept them with himself. Ouranos devised Batulia, contriving stones that moved as having life. But Chronus begat on Astarte seven daughters, called Titanides or Artemides; and he begat on Rhea seven sons, the youngest of whom, as soon as he was born, was consecrated a god. Also by Dione he had daughters, and by Astarte two sons, Pothos and Eros, i. e. Cupid and Love. But Dagon, after he had found out bread, corn, and the plough, was called Zeus Aratrius. To Sedyc, or the just, one of the Titanides bare Asclepius. Chronus had also in Peræa three sons: 1. Chronus, his father's namesake. 2. Zeus Belus. 3. Apollo.' Is it conVOL. XIX. ceivable that a writer so acute as Porphyry, or indeed that any man of common sense, would forge a book filled with such stories as these, to remove the Christian's objections to the immoral characters of the Pagan divinities? The supposition is impossible. Nor is Sanchoniatho here writing allegorically, and by his tales of Ouranos, and Ge, and Chronus, only personifying the heaven, the earth, and time. On the contrary, he assures us that Ouranos, or Epigeus, or Autochthon, was the son of one Eliaun or Hypsistos, who dwelt about Byblus, and that from him the element which is over us was called heaven, on account of its excellent beauty, as the earth was named Ge after his sister and wife. And his translator is very angry with the Neoteric Greeks, as he calls them, because that, ‘by a great deal of force and straining, they labored to turn all the stories of the gods into allegories and physical discourses.' This proves that the author of this book did not mean to veil the great truths of religion under the cloak of mythologic allegories; and therefore, if it was forged by Porphyry in support of Paganism, the forger so far mistook the state of the question between him and his adversaries, that he contrived a book, which, if admitted to be ancient, totally overthrew his own cause. The next enquiry with respect to Sanchoniatho is his antiquity. Did he really live and write at so early a period as Porphyry and Philo pretend? We think he did not; and what confirms our opinion is that mark of national vanity and partiality in making the sacred mysteries of his own country original, and conveyed from Phoenicia into Egypt. This, however, furnishes an additional proof that Porphyry was not the forger of the work; for he well knew that the mysteries had their origin in Egypt (see MYSTERIES), and would not have fallen into such a blunder. He is guilty, indeed, of a very great anachronism, when he makes Sanchoniatho contemporary with Semiramis, and yet pretends that what he writes of the Jews is compiled from the records of Hierombalus the priest of the god Jao; for Bochart has made it appear highly probable that Hierombalus or Jerom-baal is the Jerub-baal or Gideon of Scripture. Between the reign of Semiramis and the Trojan war a period elapsed of nearly 800 years, whereas Gideon flourished not above seventy years before the destruction of Troy. But, supposing Sanchoniatho to have really consulted the records of Gideon, it by no means follows that he flourished at the same period with that judge of Israel. His atheistic cosmogony he does not indeed pretend to have got from the priest of Jan, but from records deposited in his own town of Berytus by Thoth, a Phœnician philosopher, who was afterwards king of Egypt. Stilling fleet indeed thinks it most probable that Sanchoniatho became acquainted with the most remarkable passages of the life of Jerub-baal from annals written by a Phoenician pen. He observes that, immediately after the death of Gideon, the Israelites, with their usual proneness to idolatry, worshipped Baal-berith, or the idol of Berytus, the town in which Sanchoniatho lived; and from this circumstance he concludes that there must have been such an intercourse between the Hebrews T and Berynans, that in process of time the latter people might assume to themselves the Jerubbaal of the former, and hand down his actions to posterity as those of a priest instead of a great commander. All this may be true; but, if so, it amounts to a demonstration, that the antiquity of Sanchoniatho is not so high by many ages as that which is claimed for him by Philo and Porphyry, though he may still be more ancient, as we think Vossius has proved him to be, than any other profane historian whose writings have come down to us, either entire or in fragments. (De Hist. Græc. lib. i. c. 1). But, granting the authencity of Sanchoniatho's history, what, it may be asked, is the value of his fragments, that we should take the trouble to ascertain whether they be genuine remains of high antiquity, or the forgeries of a modern impostor? We answer, with the illustrious Stillingfleet, that though those fragments contain such absurdities as it would be a disgrace to reason to suppose credible; though the whole cosmogony is the grossest sink of atheism; and though many persons make a figure in the history, whose very existence may be doubted; yet we, who have in our hands the light of divine revelation, may in this dungeon discover many excellent relics of ancient tradition, which throw no feeble light upon many passages of Holy Scripture, as they give us the origin and progress of that idolatry which was so long the opprobrium of human nature. They furnish too a complete confutation of the extravagant chronology of the Chaldeans and Egyptians, and show, if they be genuine, that the world is indeed not older than it is said to be by Moses. We would therefore recommend to our readers an attentive perusal of Cumberland's Sanchoniatho. In SANCROFT (William), archbishop of Canterbury, was born at Fresingfield, in Suffolk, in 1616; and admitted into Emanuel College, Cambridge, in 1633. In 1642 he was elected a fellow; and, for refusing to take the covenant, was ejected. In 1660 he was chosen one of the university preachers; in 1663 was nominated dean of York; and in 1664 dean of St. Paul's. In this station he began to repair the cathedral, till the fire of London in 1666 employed his thoughts on the more noble undertaking of rebuilding it, toward which he gave £1400. He also rebuilt the deanery, and improved the revenue of it. In 1668 he was admitted archdeacon of Canterbury on the king's presentation. 1677, being prolocutor of the convocation, he was promoted to be archbishop of Canterbury. In 1678 he was committed to the Tower with six other bishops, for presenting a petition to king James against reading the declaration of indulgence. Upon the king withdrawing himself, he concurred with the lords in a declaration to the prince of Orange for a free parliament, and due indulgence to the protestant dissenters. But, when that prince and his consort were declared king and queen, his grace, refusing to take the oaths, was suspended and deprived. He lived privately till his death in 1693. His learning, integrity, and piety, made him an exalted ornament of the church. He published a volume in 12mo., entitled Modern Politics, taken from Machiavel, Borgia. and other authors; Familiar Letters to Mr. North, an 8vo. pamphlet, and three of his sermons were printed together after his death. SANCTIFY, v. a. Fr. sanctifier; Lat. SANCTIFICATION, n. s. sanctifico. To make SANCTIFIER, holy; free from sin, SANCTIMONIOUs, adj. or moral taint; make SANCTIMONY, N. s. a means of holiness; SANCTITUDE, secure from pollution SANCTITY, or violation: sanctiflSANCTUARIZE, v. a. cation and sanctifier SANCTUARY, n. s. correspond with the verb: sanctimonious is having the appearance of sanctity or sanctitude, which are synonymous, and signify holiness; goodness; godliness: to sanctuarize is to shelter under sacred privileges (obsolete): a sanctuary is a holy place; the most sacred part of a temple or place of worship; place of protection; asylum; shelter. For if the blood of bulls, sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ! Heb. ix. 13. The grace of his sanctification and life, which was first received in him, might pass from him to his whole race, as malediction came from Adam unto all mankind. Hooker. He fled to Beverly, where he and divers of his company registered themselves sanctuary men. Bacon's Henry VII. Those judgments God hath been pleased to send Stood thick as stars, and from his sight received They often plac'd Id. Id. Jd. The bishop kneels before the cross, and devoutly adores and kisses it: after this follows a long prayer for the sanctification of that new sign of the cross. Stilling fleet. Made haste to sanctify the bliss by law. Dryden. The admirable works of painting were made fuel for the fire; but some reliques of it took sanctuary under ground, and escaped the common destiny. Id. Dufresnoy. A sanctimonious pretence, under a pomp of form, without the grace of an inward integrity, will not serve the turn. L'Estrange. tinguish the sanctuary from the sanctum sanctorum, and maintain that the whole temple was called the sanctuary. To try and examine any What are the bulls to the frogs, or the lakes to the thing by the weight of the sanctuary, is to exameadows?-Very much, says the frog; for he that's mine it by a just and equal scale; because, among worsted will be sure to take sanctuary in the fens. the Jews, it was the custom of the priests to keep Id. Those external things are neither parts of our destone weights, to serve as standards for regulatvotion, or by any strength in themselves directing all weights by, though these were not at all causes of it; but the grace of God is pleased to different from the royal or profane weights. move us by ways suitable to our nature, and to sanctify these sensible helps to higher purposes. South. What actions can express the entire purity of thought, which refines and sanctifies a virtuous man? Addison. It was an observation of the ancient Romans, that their empire had not more increased by the strength of their arms than the sanctity of their man ners. ld. Wanting sanction and authority, it is only yet a private work. Baker on Learning. SANCTORIUS, or SANTORIUS, an ingenious and learned physician, was a professor in the university of Padua in the beginning of the seventeenth century. He contrived a kind of weighing chair, by means of which, after estimating the aliments received, and the sensible discharges, he was enabled to determine with great exactness the quantity of insensible perspiration, &c. On these experiments he erected curious system, which he published under the title of De Medicina Statica, of which we have an English translation by Dr. Quincy. Sanctorius published several other treatises, which showed great abilities and learning. a SANCTUARY, among the Jews, also called sanctum sanctorum, or holy of holies, was the holiest and most retired part of the temple of Jerusalem, in which the ark of the covenant was preserved, and into which none but the high priest was allowed to enter, and that only once Some disa-year, to intercede for the people. SANCTUARY, in the Romish church, is also used for that part of the church in which the altar is placed, encompassed with rail or balustrade. SANCTUS, SANCUS, or SANGUS, a deity of the Sax. rand; and all the northern languages. Particles of loam, stone, or gravelly earth; in fact, sundered stone: hence barren country covered with sand: sandblind, having a disease in which sand, or small matters, appears to fly before the sight sanded is, covered with sand; barren; marked with small spots: sandish, loose; having the nature of sand: sandstone, stone that easily crumbles to sand: sandy, abounding with, or like, sand; loose. Most of his army being slain, he, with a few of his friends, sought to save themselves by flight over the desert sands. Knolles. Here i' the' sands Id. Merchant of Venice. Beneath Gibraltar to the Libyan sands. Milton. Hudibras. A region so desert, dry, and sandy, that travellers are fain to carry waters on their camels. Browne's Vulgar Errours. Calling for more paper to rescribe, king Philip shewed him the difference betwixt the ink box and sand box. Howel. If quicksilver be put into a convenient glass vessel, and that vessel exactly stopped, and kept for ten weeks in a sand furnace, whose heat may be constant, the corpuscles that constitute the quicksilver will, after innumerable revolutions, be so connected to one another, that they will appear in the form of a red powder. Boyle. The force of water casts gold out from the bowels of mountains, and exposes it among the sands of rivers. Dryden. In well sanded lands little or no snow lies. Mortimer. SAND, in natural history, a genus of fossils, the characters of which are, that they are found in minute concretions; forming together a kind of powder, the genuine particles of which are all of a tendency to one determinate shape, and appear regular though more or less complete concretions; not to be dissolved or disunited by water, or formed into a coherent mass by means of it, but retaining their figure in it; transparent, vitrifiable by extreme heat, and not dissoluble in, nor effervescing with acids. Sands are subject to be variously blended, both with homogene and heterogene substances, &c., and hence, as well as from their various colors, are subdivided into, 1. White sands, whether pure or mixed with other arenaceous or heterogeneous particles; of all which there are several species, differing no less in the fineness of their particles than in the different degrees of color, from a bright and shining white, to a brownish, yellowish, greenish, &c., white. 2. The red and reddish sands, both pure and impure. 3. The yellow sands, whether pure or mixed, are also very numerous. 4. The brown sands distinguished in the same manner. 5. The black sands whereof there are only two species, viz. a fine shining grayish-black sand, and another of a fine shining reddish-black color. 6. The green kind of which there is only one known species, viz. a coarse variegated dusky green sand, common in Virginia. Sand is of great use in the glass manufacture; a white kind of sand being employed for making of the white glass, and a coarse greenish looking sand for the green glass. In agriculture it seems to be the office of sand to make unctuous earths fertile, and fit to support vegetables, &c. A vegetable planted only in sand, or in a fat glebe, or in earth, receives little growth or increase; but a mixture of both renders the mass fertile. Common sand is therefore a very good addition, by way of manure, to all sorts of clay lands: it warms them, and makes them more open and loose. By the sand from the sea-shore many valuable pieces of land have been entirely lost; of which we give the following instances from Mr. Pennant: 'I have more than once,' says he, on the east coasts of Scotland, observed the calamitous state of several extensive tracts, formerly in a most flourishing condition, at present covered with sands, unstable as those of the deserts of Arabia. The parish of Fyvie, in the county of Aberdeen, is now reduced to two farms. Not a vestige is to be seen of any buildings, unless a fragment of the church. The estate of Coubin, near Forres, is another melancholy instance. This tract was once worth £300 a-year, at this time overwhelmed with sand. This distress was brought on about 100 years ago, and was occasioned by the cutting down some trees, and pulling up the bent-star which to the act of 15 Geo. II. c. 33, to prohibit the grew on the sand hills; which at last gave rise destruction of this useful plant. The Dutch perhaps owe the existence of part at least of their country to the sowing of it on the mobile solum, their sand banks. Mr. Stillingfleet recommended the sowing of this plant on the sandy wilds of Norfolk, that its matted roots might prevent the deluges of sand which that country experiences. It has been already remarked that, wheresoever this plant grows, the salutary effects are soon observed to follow. A single plant will fix the sand, and gather it into a hillock; these hillocks, by the increase of vegetation, are formed into larger, till by degrees a barrier is often made against the encroachments of the sea; and might as often prove preventative of the calamity in question. The plant grows in most places near the sea, and is known to the highlanders by the name of murah; to the English by that of bent-star, matgrass, or marram. Linnæus calls it arundo arenaria. The Dutch call it helm. This plant has stiff and sharp-pointed leaves, growing like a rush, a foot and a half long: the roots both creep and penetrate deeply into their sandy beds: the stalk bears an ear five or six inches long, not unlike rye; the seeds are small, brown, and roundish. By good fortune, as old Gerard observes, no cattle will eat or touch this vegetable, allotted for other purposes, subservient to the use of mankind.' SAND BOX TREE. See HURA. SANDA, or SANDAY, one of the Orkneys, twelve miles long, and from one to three broad. Its form is irregular, it is separated from Stronsay on the south by a channel three miles broad; from Eda, or Eday, on the west by a channel of one mile and a half broad; and from north Ronoldshay on the north by a channel of from one to two leagues and a half. The surface is flat, particularly on the east coast, which renders it subject to inundations during the spring tides, accompanied with an east wind. The soil is mixed with sand, but produces good crops, when well manured with sea-ware; which abounds on the coast, and is made into kelp in greater quantity than in any other island in Orkney. SAN'DAL, n. s. Fr. sandale; Lat. sandalium. A loose shoe. Thus sung the uncouth swain to the oaks and rills, While still the morn went out with sandals grey. Milton. |