Semitic Lanrnsses

377 RELIGIOUS ENCYCLOPEDIA Boston

ings has been sought by F. BBttcher, ExegetisclN kritische Aehrenlese zum alten Testament (Leipsie, 1849); but the series breaks down upon examina­tion. Budde supposes that the latter half of the series embodies such a conception; here again, however, the facts do not afford support thus, the succession Jared Enoch marks no progression either in significance of name or of activity. Moreover, Hebrew antiquity did not connect the beginning of reverence of Yahweh with Mahalaleel ("praise of God"), but with Enos. The Bible puts real sig­nificance into the existence and name of Noah, through whose mediation a condition of "rest" was attained in removing the feeling of distance of humanity from God as well as the fear of divine pun­ishment, bringing about a new harmony; in his planting of the vineyard is not to be seen the rescue of the earth from the curse pronounced upon it.

V. Postcanonical Ideas of Seth and the Sethites: Jewish writers attributed to individual Sethites important places in religious and general develop­ment. Seth was rapt away to heaven for forty days and learned of the angels the basal precepts of the moral law; he also initiated the art of writing, named the five planets, discovered the division of time into months, weeks, and years (note the order), and knew of the appearance of the " star in the east." Knowing of the condng double destruction of the earth by fire and water, his descendants preserved the knowledge gained through their ancestor by two pillars of clay and of stone, the latter of which "exists till this day in the land of Siris" (Nile) (Josephus, Ant., I., ii. 3. Josephus seems here to reflect Manetho as preserved by Syncellus). Jews, Samaritans, and Gnostic Christians professed to pos­sess writingsof Seth, as did Mohammedans (cf. Fabri­eius, Codex pseudepigraphus, i. 141 147, ii. 49 55, Hamburg, 1722 23; and E. Kautzsch, Apokryphen and Pseudepigraphen, ii. 538, Ttibingen, 1900). Later men knew the name of his wife, Asura (Jubi­lees, iv. 11), Horaia according to the Sethites (Epiphanius, Hwr., xxxix. 5), from which probably came Norea (Irenaeus, Hxr., i. 34). Enos wrote about religion and how to pray (Fabricius, ut sup., i.157 158; Kautzsch, ut sup., i. 467, ii. 46, 73, 258). Alexander wrote about the grave of Cainan, who married his sister Mualelet, but before the flood wandered away from his family (Fabricius, ut sup., i. 159 160). "Jared" was rendered so as to show that in his time the "watchers" [i.e., angel guar­dians of the nations] ' ` came down " to earth to train men in uprightness (Jubilees, iv. 15; cf. however Enoch, vi. 5 6) ; or his name conveyed the informa­tion that his sons began to transgress the com­mands he gave and to mingle with the impure Cainites (Book of Adam). Methuselah, who married his father's sister Edna (Kautzsch, ut sup., ii. 536), founded a court of justice and a school where the law of nature was taught. For Enoch and Noah see the articles. Many other details are narrated in pseud­epigraphic books.

VL Relation of Sethites to the " Sons of God," Gen. vi. z 4: By "sons of God" can not be meant Sethites. The word ha'adham (E. V., "men") in Gen. vi. 1 has the article and must mean the whole race; the same must then be true of the word in

verse 2 (this in spite of Struck's argument in his

commentary on Genesis, pp. 26 27, Munich, 1905,

where he reasons from Judges xix. 30 that a word

may be used in its general sense and then in its

narrower; he also argues against the general sense

in verse 1). Moreover, "sons of God" is a common

designation for angels. It is in the highest degree

probable that to the mingling of supermundane

and mundane beings would be attributed the origin

of giants (see COMPARATIVE RELIGION, VI., 1 § 7).

As the Sethites are not the "sons of God," so they

are also not the "children of Sheth" (Num. xxiv.

17). (E. K6NIG.)

BIBLIOGRAPHY: Of first importance are the commentaries on Genesis (noted under HExATaocu), in particular those of H. Gunkel, Gottingen, 1901; S. R. Driver, London, 1904; J. BShmer, Stuttgart, 1905; H. L. Strack, Munich, 1905; and J. Skinner, Edinburgh and New York, 1910. The subject is often treated in works on the history, of Israel special attention may be called to those of H. Guthe, Tiibingen, 1904, and S. Oettli, Stuttgart, 1905. Other works are: P. Buttmann, Mythologus, u. 1 27, Berlin, 1829; H. Loken, Die Traditianen des Menschen­geschlechts, pp. 140 188, Munster, 1869; K. Budde, Die btblische Urgeschichte, Giessen, 1883; A. H. Sayce, Races of the Old Testament, London, 1891; idem, The 'Higher Criticism' and the Monuments, ib. 1894; idem, Patri­archal Palestine, ib. 1895; H. E. Ryle, The Early Narra­tives of Genesis, ib. 1892 (of high value); F. Hammel, in PSBA, xv (1893), 243 246; idem, Die altisraelitisehe Ueberlieferung in inschrifllicher Bdeuchtung, pp. 308­309, Munich, 1897, Eng. transl., Ancient Hebrew Tradi­tions as Illustrated by the Monuments, London, 1897; H. Gunkel, The Legends of Genesis, Chicago 1901; E Worces­ter, The Book of Genesis in the Light of Modern Knowledge, London, 1901; H. Zimmern, Biblische and babylonische Urgeschichte, Leipsie, 1901, Eng. tranel., The Babylonian and the Hebrew Genesis,. London, 1901; H. Greenwood, The Book of Genesis Treated as an Authentic Record, 2 vols., ib. 1903 04; R. Kittel, Die babylonische and die biblische Urgeschichte, Leipsie, 1903, Eng. trand., Baby­lonian Excavations and Early Bible History, London, 1903; J. Nickel, Genesis and Keilachriftforschung, pp. 164 sqq., Freiburg, 1903; T. G. Pinches, The 0. T. in the Light of the Historical Records of Assyria and Babylonia, London, 1903; A. Jeremias, Das A. T. im Lichte des alten Oriente, Leipsie, 1904; J. Meinhold, Die biblische Urgeschichte, Bonn, 1904; J. Bbhmer, Das erate Buch Moss, Stuttgart, 1905; A. R. Gordon, The Early Traditions of Genesis, Edinburgh, 1907; Schrader, KAT, pp. 539 aqq., and COT; Berthesu, in Jahrbfcher for deutsche Theologie, viii. 657 aqq.; Kloetermann, in NKZ, v. 208 sqq.; DB, iv. 470; EB, iv. 4410 17; JE, xi. 207.

SETHIANSS. See OPHITES.

SETON, si'tun, ELIZABETH ANN: Roman Cath­olic, founder of the Sisters of Charity; b. at New York Aug. 28, 1774; d. at Emmittsburg, Md., Jan. 4, 1821. She was the daughter of Richard Bayley, a physician, and married William Seton. After his death, 1803, she entered the Roman Catholic Church, Mar. 14, 1805. In order to support herself and children, she taught school at Baltimore, 1806 08; but, after taking the veil with her sisters in law, Harriet and Cecilia Seton, on a gift of $8,000 she founded near Emmittsburg in 1809 a congregation of women for the care of children and orphans, which was placed under the rules and constitution (modified) of Vincent de Paul (q.v.) in 1811, thus becoming a religious order, and designated as the Sisters of Charity in the United States. In 1812 the order had increased to twenty members, with Mother Seton as superior general, and at her death it numbered fifty. In 1814 the order took charge

Seven Dolor

Seven Sleepers of Rphesus

THE NEW SCHAFF HERZOG

of an orphan asylum in Philadelphia, and in 1817 of one in New York, and in the same year was incorporated by the legislature of Maryland. At the time of her death more than twenty communities had charge of free schools, orphanages, boarding­schools, and hospitals in a number of states.

BIHLIOGBAPHY: Her Memoir, Letters, and Journal were ed­ited by her grandson, W. 8eton, New York, 1869. Con­sult further: Memoirs of Mrs. Seton, Written by herself, Elizabethtown, N. J., 1817; C. I. White, Life of Mrs. Seton, 7th ed., New York, 1858; Mme. de Barberey, Vie de Madams Elizabeth Beton, 2 vols., Paris, 1872; Heim­bueher, Orden and %onprqpationen, iii. 536.537; %L, mi. 214 215.

SEVEN DOLORS OF THE VIRGIN MARY, FEAST OF THE. See MARY, MOTHER OF JESUS CHRIST, III.

SEVEN, THE SACRED NUMBER. Among Ancient Non Hebraic Peoples (§ 1). In the Old Testament (¢ 2). In the New Testament (¢ 3). In Christian Theology and Uturgics (¢ 4).

The number seven was regarded as sacred by most ancient Oriental peoples and by the Greeks and Romans. Among the Chinese the empire was divided into seven provinces; the emperor made offerings on seven altars to seven chief classes of spirits, was placed in his coffin on the seventh day after death, and was buried in the seventh month.

In India the Rig Veda knows of seven

x. Among Adityas, seven rishis as the progenitors Ancient . of the seven great Brahmanical castes, Non Hebraic seven divisions of the earth, seven

Peoples. rivers of Hindustan, and seven celestial

mountains. The Iranians had seven

Amshaspands and certain festivals of seven days

each, while the seven gates of Mithra were important

in Mithraism. In early Teutonic belief periods of

seven days and of seven years were known and the

early Celts had numerous sacred Heptads. The

number seven occurs constantly in the mythology of

the Greeks, while among the Romans the hills of the

city of Rome formed a heptad. Still more impor­

tant was the sanctity of the number seven among

the Assyrians and the Babylonians. At a very early

period the latter people had a hebdomadal division

of the month, they regarded the number of the

planets as seven. The designation of the seven

days of the week based on this planetary system

was apparently unknown to the early Babylonians;

nor was the view that the seventh, fourteenth,

twenty first, and twenty eighth days of each month

were dies nefasti so wide spread in effect on Babylo­

nian theory and practise as the kindred Sabbath

among the Jews. That the sanctity of the number

reaches back to the oldest development of religion

and culture along the banks of the Euphrates is

shown by the seven gates of Hades in the Ishtar

legend, the seven Igigi, the frequent representation

of groups of seven deities, seven altars, and the like.

In both the Old and the New Testament the num­ber seven is important. Labor on the seventh day is forbidden (Ex. xx. 8 11; Deut. v. 12 15; and see SABBATH); and the Passover and the Feast of Tabernacles were seven day festivals. The con­secration of priests lasted seven days; the seventh month was marked by the celebration of the

878

Feast of Tabernacles, of the day of atonement, and Rosh ha Shanah; the sabbatical year was celebrated every seven years, and the year of

a. In the jubilee every seven times seven years.

Old Testa  The court of the tabernacle had eight

ment. times seven pillars, the candlestick had

seven branches, and the sacred ell was

seven handbreadths. The number was important

in taking oaths, as the verb nishba`, "to swear" (cf.

shebha`, "seven"), shows, and was also a factor in

matters pertaining to satisfaction and punishment

(cf. Gen. iv. 24; Ex. vii. 25; Lev. xxvi. 18 aqq.;

Deut. xxviii. 7 sqq.; Prov. 6. 31). It aNo occurred

in various ceremonies of purification (Lev. xiv. 51;

see DEFILEMENT AND PURIFICATION, CEREMONIAL).

In concluding covenants and in expiatory sacizfices

this number figured: as in sprinkling the sacrificial

blood seven times in sin offerings (Lev. iv. 6, 17, xvi.

14 sqq.), and in sevenfold sacrifices. Seven entered

into proverbial expressions of daily life (e.g., Isa.

iv. 1, Id. 15, xxx. 26; Jer. xv. 9; Micah v. 5; Prov. vi.

16, ix. 1, xxvi. 16, 25; Psalms xii. 6; Job. v. 19).

Heptads are not uncommon in the history of the

Jewish people, as the seven sons of Japheth (Gen.

x. 2), Saul (II Sam. xmi. 9), Jehoshaphat (II Chron.

xxi. 2), Job (Job i. 2), and the mother of the Mac­

cabees (II Mace. vii.). Jacob served seven years

for each of the daughters of Laban (Gen. xxix.) and

bowed seven times to Esau (Gen. xxxiii. 4). Phar­

aoh's dream foreboded seven years of plenty and

seven years of famine (Gen. xli.); David was of­

fered his choice between seven years of famine, three

months of exile and peril, or three days of pestilence

(II Sam. xxiv.13); and Solomon took seven years to

build the temple. For multiples of seven it may

be noted that the household of Jacob numbered

seventy (Gen. xlvi. 27), there were seventy elders

(Num. xi. 24), and seventy sons of Jerubbaal

(Judges viii. 30), and allusions are frequent to

periods of seventy years (Ps. xc. 10; Isa. xxiii. 15;

Jer. xxv. 11, etc.); while the phrase "seventy and

sevenfold" occurs in the Song of Lamech (Gen. iv.

24).

In the Gospels and Acts groups of seven persons are mentioned. Christ manifested himself after his resurrection to seven of his disciples (John xxi. 2); seven brothers and their wife figure in

3. In the the quibble of the Sadducees (Mark xii.

New 20 sqq.); there were seven appointed Testament. to office in the church at Jerusalem (Acts vi. 5) and seven sons of Sceva (Acts mix. 14); a multiple of the number is found in the seventy disciples of Jesus in Luke x. 1. Reference is made to periods of seven days in Matt. xvii. 1 2; Acts xx. 6, xxi. 4, 27, xxviii. 14; and seven occurs in proverbial phrases in Matt. xii. 45 (Luke xi. 26), xviii. 21 sqq. (note also the augmentative "seventy times seven"), and Luke viii. 2 (seven devils cast out of Mary Magdalene). Latent hep. tads, like those of the sevenfold designation of the spirit of God in Isa. xi. 2, the seven penitential Psalms, and the seven petitions in Solomon's prayer at the dedication of the Temple (I Kings viii. 29 53), occur with relative frequency in the New Testament. To this category belong the seven petitions of the Lord's Prayer according to Matthew

379 RELIGIOUS ENCYCLOPEDIA Seven Dolors

Seven Sleepers of Ephesus

(vi. 9 13), the seven parables (Matt. xiii.), and the seven woes (Matt. xxiii). The apostolic epistles con­tain the following noteworthy heptads: seven af­flictions and seven gifts (Rom. viii. 35, xii. 6 8); seven qualities of heavenly wisdom (James iii. 17); and seven virtues proceeding from faith (II Pet. i. 5 8). The Apocalypse is especially rich in heptads, not only latent (e.g., v. 12, vi. 15, vii. 12, xix. 18, xxi. 8), but explicit, as seven churches (ii. iii.), seven seals (v. 1 Sqq.), seven trumpets (viii. 2 sqq.), seven thunders (x. 3 4), seven angels (xv. i aqq.), and seven vials of wrath (xvi. 1 sqq.); the apocalyp­tic beast has seven heads and seven diadems (xii. 3, xiii. 1, xvii. 7 sqq.); there are seven spirits before the throne of God (i. 4, iii. 1, iv. 5, v. 6).

The Church Fathers dealt largely with the num­ber seven, basing their theories largely on Judeo­Christian and Neo Platonic writers. Many of them regarded seven simply as the symbol of 4. In Chris perfection and of cosmic completion

tian Theol  (Ambrose, Augustine, Jerome, Gregory ology and the Great,,and Chrysostom). Others

Liturgics. sought more esoteric meaning and

exegesis, as Cyprian (De exhortw

bone martyrii, xi.), who regarded seven as com­

posed of three, to symbolize the creative Trinity,

plus four, to typify the four elements of creation;

or Gregory the Great (Moralia, xxx. 16), who, in

Philonic fashion, made the microcosm man a hep­

tad consisting of three spiritual and four corporeal

qualities. To the heptads thus evolved the Middle

Ages added, drawing especially from the latent

heptads of the Old and New Testaments, and from

the explicit heptads of the Apocalypse. The heptad

of the seven mortal sins was definitely formulated

by Gregory the Great and Isidore of Seville. Anal­

ogies were formed after the eleventh century in the

seven cardinal virtues (first definitely fixed by Hugo

of St. Victor and Peter the Lombard), the seven

gifts of the Spirit (on the basis of Isa. xi. 2), the seven

beatitudes (instead of the eight of Matt. v. 3 sqq.),

the seven words on the cross, the seven sacraments,

the seven joys and the seven dolors of the Virgin,

the seven works of bodily mercy (based on Matt. xxv.

31 sqq.), and the seven works of spiritual mercy.

Liturgies also developed heptads, especially as the

ritual of the Old Testament furnished an abundance

of precedents and motives. At an early date the

seven canonical hours were introduced on the basis

of Psalms cxix. 164, combined with Psalms Iv. 17

and Dan. vi. 10; and the sevenfold orders of the

clergy are ancient. Here, too, belong the seven

salutations of the people by the priest at the mass,

the reckoning of the Sundays in Lent as seven, the

seven deacons at pontifical mass, and the like. A

number of groups of seven saints in the calendar are

medieval in origin, but some go back to an early

date, as the Seven Sleepers of Ephesus (q.v.), and

probably the twice seven "Helpers in Need" (q.v.).

Speculative philosophy long continued to operate with the number seven, especially in the realm of natural philosophy, borrowing much from the Tal­mud and the Cabala (qq.v.) as late as the seven­teenth century. Here belong the names of Agrippa of Nettesheim, Paracelsus, V. Weigel, Jakob B6hme, and von Helmont, as in the seven "elemental spirits r'

of Paracelsus: elementary body, Archeus or Mumia siderial man or Evestrum, animal spirit, intelligent soul, spirit ocean, and man of the New Olympus. Similar juggling with heptads is not uncommon in modern theosophical treatises with their frequent dependence on the concepts of the Cabala.

(O. ZSCK1.ERt.)

BIBLIOGRAPBr: On the ethnic use of the number note: R. von Ihering, Evolution of the Aryan, p. 113, London, 1897; F. von Andrian, in Mitteilungen der anthropologiachen Gesellechaft in Wien, acxi (1901), pp. 225 274; W. H. Roscher, in Philolopus, 1901, pp. 260 273 (on the number among the Greeks); idem, in the Abhandlungen of the Saxon Academy, xxi. no. 4, and xxiv. For the Biblical usage consult in general the commentaries on the pas­sages, as the works on Biblical theology; also: K. C. W. F. BAhr, Symbolik des mosaiachen Cultua, i. 119 208, Hei­delberg, 1837; C. Auber, Hist. et thiorie du symbolism religieux, i. 97 155, Paris, 1870; J. A. Martigny, Diction­naire des antiguith chrbtiennea, pp. 503 504, Paris, 1877; R. Samuel, Seven, the Sacred Number, London, 1887 (not reliable); H. Gunkel, Zum religionspeschichtlichen Ver­stdndniss des N. T.'s, Gbttingen, 1903; T. K. Cheyne, Bible Problems and the New Material for their Solution, pp. 57 sqq., London, 1904; E. Scharer, in ZNTW, 1905, pp. 1 8; DB, iii. 562 563, 565; EB, iii. 3436 37; JE, ix. 349; Vigouroux, Dictfonnaire, fasc. xxviii., cols. 1677 97. On the number in post Christian times consult: G. M. Durseh, Der aymbolische Charakter des christlichen Re­ligion, ii. 536, Schaffhausen, 1859; R. Cruel, Geschichte der deutachen Predigt im Mittelalter, pp. 522 sqq., Det­mold, 1879; C. Kiesewetter, Geschichte der neueren Oo­cultismus, ii. 16 eqq., 59 eqq., Leipsic, 1891; J. Sauer, Symbolik des %irchengebdudes, pp. 61 78, Freiburg, 1902; 0. Zbekler, Die Tugendlehre des Christentums, pp. 99 sqq., 243 sqq., Gftersloh, 1904; and the literature under Nuer­Bass, SACRED.

SEVEN SLEEPERS OF EPHESUS, ef'e sus

According to Gregory of Tours (De gloria mar­tyrum, xciv.), whose account is based upon an old Syrian version of the legend, seven Christian youths at Ephesus, during the persecution under Decius (250), took refuge in a cave just outside the city. At the emperor's command the heathen sealed up the cave. Instead, however, of perishing the youths fell into a sleep, from which they awakened nearly two hundred years later, when some of the stones happened to be removed from the entrance. In the presence of Theodosius II. and Bishop Maximus they reaffirmed their Christian faith and then ex­pired, to sleep till the end of the world.

In its details the legend varies considerably. The supposed duration of the sleep ranges from 175 to 197 years, while the date of the miracle is given as Aug. 4, or Oct. 22, by the Greeks, and June 27, cr July 27, by the Latins. Also the names of the sleep. ers differ in the Greek, Latin, and Ethiopic versions, and some accounts make the number of sleepers eight. According to occidental tradition their names were, Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantinus. Recent attempts to trace the legend to its source have not led to any consensus of opinion. It has been regarded (1) as purely Christian in its origin (Baronius, G5lypers, Stadler); (2) as developed from a pre Christian and heathen nucleus, modified by the death of certain Christians in a cave during the Decian persecution (Koch, Bernoulli); (3) as a modification of the Hellenic myth of Endymion, united with an original Syrian legend (Clermont­Ganneau) ; (4) as pre Christian, but purely Jewish,

in its origin (Cassel). (O. Z&K1.ERt.)

Seventh Day Adventists THE NEW SCHAFF HERZOG 880

Severna

BIBLIOGRAPHY: The Passio septem Dormientium, ad. B.

Kruseh, is in MGH, Script. Per. Merov., i (1885), 848­

853; and, with a preface, in Analeda Bollandiana, sii.

371 387, Paris, 1893; in Migne, MPL, lxxi. 1105 18;

also, with comment by Cuypers and the Acts, in ASS,

July, vi. 375 397. Consult: C. Baronius, Martyrologium

Romanum, Cologne, 1810; A. Reinbrecht, Die Legends

von den sieben Schldfern, GSttingen, 1880; J. Koch, Die

Siebensch15Jerlegende, Leipsic, 1883; I. Guidi, Testi oraen­

tali copra i Seth Dormienti di EJeso, Rome, 1885; P. Caseel,

Harmageddon, Berlin, 1890; J. Clermont Ganneau, in

Comptes rendus de 1'academie des Sciences, 4th ser., xxvi.

504 576, Paris, 1899 (of. Analecta Bollandiana, low, pp.

350 357); C. A. Bernouilli, Die Heilipen der Merovinger,

pp. 180 109, Ttibingen, 1900; Gibbon, Decline and Fall,

iii. 412 413; DCB, ii. 136; KL, xi. 278 279; Catholic

Encyclopedia, v. 496 197.

SEVENTH DAY ADVENTISTS. See ADVENTISTS,

2.

SEVENTH DAY BAPTISTS. See BAPTISTS, 11.,

4, b.

SEVENTH DAY BAPTISTS, GERMAN. See

COMMUNISM, 11., 5.

SEVERIABS. See OPHITES.

SEVERIANUS, se of"ri 6'nus: Bishop of Gabala

in Syria; d. after 408. He is of importance for the

history of ecclesiastical politics at Constantinople in

the time of Chrysostom. Socrates (Hilt. eccl., VI.,

xi.; Eng. transl., NPNF, 2d series, ii. 145 147) re­

lates that he was led by the success of Antiochus of

Ptolemais in preaching at the capital to do the same,

and also achieved success, though he was not per­

fect in Greek; he also won the friendship of

Chrysostom. But he employed himself during the

absence of Chrysostom in intriguing against him;

Serapion, the supporter of the bishop, reported the

activity of Severianus, and Chrysostom had him

expelled from the city. The Empress Eudoxia,

however, had him recalled, and Severianus continued

his intrigues, and in further developments appears

to little advantage. Palladiua blames him for the

removal of Chrysostom from G~lcusus to Pityus.

Gennadius (De vir.ill., xxi.) calls him a man learned

in the Scriptures and an excellent orator, and read a

commentary of his on Galatians and a Libellus

gratissimus de baptismate et epiphanies sollemnitate,

possibly to be identified with a Logos eis to theo­

phania (MPG, 1 ev. 15 26). Of the former there

seems to be extant only what is contained in cita­

tions in catenm and like works. Of his homilies

there remain fifteen in Armenian translation (ed.

J. B. Aucher, 1827), two of these also are contained

in Greek in the works of Chrysostoln (MPG, lvi. 553­

564), and one among the homilies of Basil the

Great (MPG, xxxi.). Another homily " °Dn peace"

(ed. A. Papadopulos Kerameus, in Analecta, i. 15­

26, St. Petersburg, 1891), two fragments of a homily

in Sahidie (ed. J. Leipoldt, in Aegyptische Urkunden

der k6niglichen Museen zu Berlin, Koptische Urkun­

den, i. 6, pp. 425 428, Berlin, 1904), a small frag­

ment of a writing against Novatian (in Gelasius,

De duabus naturis), and various sermons in Coptic

translation (cf. W. E. Crum, Catalogue of the Coptic

MSS. ire the British Museum, London, 1905) are ex­

tant. Ascribed to him also are homilies on the brazen

serpent, on "The Seals of the Books," and one

against the Jews (among Chrysostom's works in

MPG, lvi. 499 516, lxiu. 531 544, lxi. 793 802).

The fragment in MPG, lxv. 27 28, De pythonibus et

maleficiis, ascribed by Mai to Severianus, is the work

of Peter Chrysologus (see CHRYSOLOOUB; cf. F.

Liveriani, Spicilegium Liberianum, i. 192 193,

Florence, 1863). (G. KM)GER.)

BIBLIOGRAPHY: Besides the sources in Socrates, ut sup., and Sosomen, Hist. eccl., VIII., x., Eng. transl., in NPNF, 2 ser., ii. 405, consult: Fabricius Harles, Bibliotheca Graca, x. 507 510, Hamburg, 1807; 0. Bardenhewer, Patrologie, p. 308, Eng. transi., St. Louis, 1908; idem, in KL, xi. 215 sqq.; DCB, iv. 625 626 (exceptionally good); Ceillier, Auteurs eacr6s, vii. 4 5, 121, 205 209, 343, x. 8.

SEVERINUUS, se"ve A'nua: Pope 638 640. On

the death of Honorius I. (Oct. 12, 638), a mutiny

broke out in Rome, and though the Roman Seve­

rinus was chosen to succeed him, the army, filled

with greed for the new pope's alleged wealth and

aided by the populace, surrounded the Lateran.

Three days later the leader of the mutineers, the

chartularius Mauritius, helped seal the treasures

of the Church, while at his instigation the exarch of

Ravenna, Isaac, banished the leading clergy and

seized the treasury. Under these conditions Seve­

rinus could not be enthroned, especially as the im­

perial confirmation, then necessary, was lacking.

It was not until May 28, 640, that the pope was en­

throned, and on Aug. 2 of the same year he died.

He is important only as having defended the doc­

trine of two energies and two wills in Christ, thus

reversing the monothelite ekthesis and the course of

his predecessor. (A. Ii AUCx.)

BIBLIOGRAPHY: Liber pontificalis, ad. Mommsen in MGM, Gest. Pont. Rom., i (1898), 175 176; JaffE, Regesta, p. 227; R. Baxmann, Die Politik der PSpste, i. 170, Elberfeld, 1808; J. Langan, Geschichte der rdmisehen Kirche, i. 516, Bonn, 1881; Bower, Popes, i. 436 437; Platina, Popes, i. 149 150; 3lilman, Latin Christianity, ii. 71; DCB, iv. 628.

SEVERINUS, SAINT: One of the chief agents in the conversion of Noricum (the modern Carinthia) to Christianity; b. in Italy, probably early in the fifth century; d. in Noricum Jan. 8, 482. Of his early life nothing is known except that he resided for a time among the monks of the East. Shortly after the death of Attila in 453, he went to northern Noricum, where he lived a life of rigid asceticism, while later pupils gathered around him, so that he was able to found monasteries at   Favianm and Passau. His influence was directed primarily to­ward religious and ethical elevation, and not only did he en oy the support of the clergy, but the.people regarded him as a prophet; and at the same time, orthodox though he was, he was highly esteemed by the Arians and by the Germans generally.

The biography of Severinus by Eugippius (ed. H. Sauppe, MGH, Auct. ant., i. part 2, 1877; P. Knoell, CSEL, viii. 2, Vienna, 1886) gives the first details of the religious conditions in Noricum since the entry of Christianity into the land soon after the close of the third century, except for the allu­sions of Athanasius to Norican bishops. In the biography the conversion of the land to Christianity is represented as complete, though pagan sacrifices were still occasionally offered in secret. There were dioceses at least of Lauriacum (Lorch) and Tiburnia (on the site of the modern Lurnfeld), and possibly of Celeia (GSlli) and Virunum (in Zollfeld, near

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