265 



SANCHEZ, THOMAS. 



SANCTORIUS. 



266 



explained by means of quotations from tbo classic authors. It gained 

 its author great reputation among the learned of his time. In 1593 

 Sanchez resigned the chair of rhetoric in favour of his son-in-law 

 Bartholome" de Cespedes, and reserved for himself those of Latin and 

 Greek grammar, which he filled till the time of his death. Sanchez 

 died on the 17th of January 1601, at the age of seventy-seven, and 

 was buried in the church of the convent of San Francisco. Besides 

 the above-mentioned he wrote the following works : ' Verse brevis- 

 que Grammatices Latinse Institutiones ' 8vo, Salamanca, 1587, which 

 he subsequently published in Spanish under the title ' A.rte para saber 

 Latin,' 8vo, Salain., 1595 ; ' Gratnmaticae Grsecse Compendium,' 8vo, 

 Salarn., 1592, Aiitw., 1581; 'De Arte Dicendi,' Salam., 1556; 'De 

 Interpretandis Auctoribus, sive de Exercitatione,' Antw., 1582 and 

 1592 ; ' Paradoxa,' 8vo, Antw., 1582 ; ' Organum Dialecticum et 

 Rhetoricum,' 8vo, Salam., 1588; 'De Nonnullis Porphyrii aliorumque 

 in Dialectica Erroribus Scholae Dialecticse,' Salam., 1588 and 1597. 

 He also published a very learned Commentary on the ' Emblems ' of 

 Andrea Alciati, Leyden, 1563; on the 'Sylvse' of Angelo Politiano, 

 Salam., 1554 ; on the Poems of Juan de Mena [MENA] ; on the works 

 of Garcilaso de la Vega, Salam., 1574. All his minor works, with the 

 exception of the ' Minerva,' were collected and published at Geneva in 

 4 vols. 8vo, 1766 ; prefixed to the first volume is the life of the author 

 by Gregorio Mayans. 



SANCHEZ, FRANCISCO, an eminent physician, who lived at the same 

 time as the subject of the preceding article, has often been mistaken 

 for him. He was born of Jewish parents, but embraced the Christian 

 religion. He died in 1632. His works, among which is a valuable 

 Commentary on the Physics of Aristotle, were published after his 

 death, Toulouse, 4to, 1636. 



SANCHEZ, THOMAS, a learned theologian, was born at Cordova 

 in 1550, of noble parents. At the age of sixteen he entered the 

 Society of the Jesuits, and in course of time became director of the 

 noviciate at Granada. His reputation for sanctity and theological 

 learning was such that he was consulted on difficult cases of conscience 

 by persons from all parts of Spain and Italy. This induced him to 

 write his ' Disputatioiies de Sancto Matrimonii Sacramento,' which he 

 intended as a sort of manual for confessors. This work, in which the 

 author displayed great learning, has been the subject of much animad- 

 version, owing to the free manner in which the subject is treated. It 

 was first printed at Geneva, folio, 1602, and has subsequently gone 

 through fifteen different editions. He also wrote ' Opus Morale in 

 Prsecepta Decalogi,' Mad., 1613 ; and ' Consilia, seu Opuscula Moralia,' 

 Lyon, 1634-35. Sanchez died 19th of May 1610, at Granada, where 

 he was interred with great pomp. 



SANCHUNIATHON, a Phoenician writer, whose era is not certain ; 

 some make him a contemporary of Queen Semiramis (Euseb., 'Praep. 

 Evang.,' i. p. 31 ; x. p. 485), and others say that he lived about the 

 time of the Trojan war. (Porphyr. ap. Euseb., 1. c. ; Suidas, s. v. 

 2a7x"a0"'.) His birthplace, according to the general opinion, was 

 Berytus, though Athenseus (iii. p. 126, where however the common 

 reading is ~S.ovvia.i6uv) and Suidas call hitn a Tyrian. He was the 

 contemporary of Adonilibnas, a king of Byblos, to whom he was 

 engaged as secretary ; and it was at the request of thia king that he 

 wrote his principal work. Suidas mentions the titles of two works 

 of Sanchuniathon, one called iff pi TTJS 'Eppov tyvatoXoyias ; another 

 Alyvn-ria.Krj 8eo\oyia. Athenseus speaks of the QCHVIKIKO, of Sanchunia- 

 thon, that is, ' A History of Phoenicia,' which by other ancient writers is 

 called &OIVIKIK)) Icrropia, or ^OIV'IKOIV 6eo\oyla, (Porphyr., 'De Abstin. 

 ab Anim.,' ii. p. 94 ; Theodoret, p. 34.) But these three titles pro- 

 bably refer to different portions of the same work, namely, to his 

 ' History of Phoenicia,' in which he described the religious as well 

 as the profane history of his own country, and also the theology of 

 Egypt. He is said to have derived most of his information from the 

 books of Taaut (Hermes), or from Hierombal, a priest of the god 'Isvta 

 (perhaps Jehovah) ; and if the latter be the same as Jerobaal (Gideon) 

 in the book of Judges, Sanchuniathon must have lived in the 14th 

 century before the Christian era. But little confidence can b'e placed 

 in these and similar conjectures, and some critics have gone so far as 

 to deny the existence of Sanchuniathon. 



The original works of Sanchuniathon, which were written in the 

 Phoenician language, are now lost, and even the ancients who speak of 

 them do not appear to have been acquainted with them in the original 

 language, but they speak of a Greek translation made by Philo of 

 Byblus, a grammarian who lived during the latter half of the first 

 century of our era. The original work of Sanchuniathon is said to 

 have consisted of eight books (Porphyr., ' De Abstinent.,' ii. p. 94), 

 but the translation of Philo was divided into nine books. (Euseb., 

 'Prsep. Evang.,' i. p. 31.) The work of Eusebius just referred to 

 contains a considerable fragment of the history of Sanchuniathon, 

 which gives an account of the gods of the Phoenicians and Egyptians, 

 and till withiu the last few years this and a few other fragments, as 

 translated by Philo, were the only parts of the work of Sauchuniathou 

 which were known. A very useful edition of these fragments was 

 published at Leipzig in 1826, by J. C. Orelli, under the title ' Sancho- 

 niathouis Berytii Fragmenta de Cosmogonia et Theologia Phoenicium, 

 Gr. et Lat. recogn. emend, not. sel. Scaligeri., Bocharti, G. J. Vossii, 

 Cumberlandi aliorumque permult. suisque animdv., illustr. J. C. Orelli.' 

 But in the year 1835 a manuscript containing the whole of the nine 



books of Philo'a translation of Sanchuniathon was said to have been 

 discovered in the convent of Santa Maria de Meriahao, in the province 

 of Entre Douro e Minho in Portugal, by Colonel Pereiro, or, according 

 to others, by a German surgeon. The announcement of the discovery 

 of so important a work created a great sensation throughout Europe ; 

 but the opinions of scholars were divided : some declared the work to 

 be a forgery of Philo, while others, and especially Grotefend, exerted 

 their utmost to prove that the work was the real translation of 

 Sanchuniathon made by Philo. The controversy was at the time 

 carried on with great zeal in Germany, and the result was, that at last 

 almost all scholars agreed that the work was spurious. In 1836 Wagen- 

 feld published a German translation of it, with an introductory dis- 

 course by Grotefend, under the title 'Sanchuniathon's Urgecchichte der 

 Phcenizier in einem Auszuge aus der wieder aufgefundeuen Handschrift 

 von Philo's vollstand. Uebersetzung nebst Bemerkungen von Fr. 

 Wagenfeld mit einem Vorworte von. G. F. Grotefend, mit einem Fac- 

 simile,' Hanover, 1836. The year following there appeared 'Sanchu- 

 niathonis Historiarum Phoenicia libros novem, Grace versos a Philone 

 Biblio, edidit Latinaque versione donavit F. WagenMd,' 8vo, Bretuae, 

 1837; and another German translation, 'Sanchuniathon's Phosnicische 

 Geschichte ; nach der Griechischen Bearbeitung des Philo von Byblos 

 ins Deutsche ubersetzt, mit einer Vorrede,' 8vo, Liibeck, 1837. Com- 

 pare, on Sanchuniathon in general, J. A. Fabricius, 'Biblioth. Graec.,' 

 vol. i., p. 222, &c. ; and respecting the controversy on the new dis- 

 covery, C. L. Grotefend, 'Die Sanchuniathouische Streitfrage nach 

 ungedruckten Briefen gewiirdigt,' 8vo, Hanover, 1836 ; Schmidt, 

 'Der neuentdeckte Sanchuniathon, ein Brief wechsel,' 8vo, Altona, 

 1838; and Movers, 'Die Phonizier,' p. 116, &c. 



SANCROFT, WILLIAM, an eminent and learned prelate of the 

 English Church, was born at Fresingfield in Suffolk, on the 13th of 

 January 1616. Being remarked while at school for his piety and 

 extraordinai-y powers and attainments, he was early destined for the 

 Church, and sent to study in Emmanuel College, Cambridge. He was 

 living in the university in 1642, but some time after lost his fellowship 

 at Emmanuel College in consequence of his refusal to take the Solemn 

 League and Covenant. 



While in the university he was a most diligent student. We are 

 not informed what he did from the time when he lost his fellowship 

 to the return of the king, but it was during this period that he pro- 

 duced the work entitled ' Modern Policies and Practices,' a work 

 containing statements of general principles in politics, but intended 

 plainly to bear on the prevalent doctrines and principles of the day. 

 Some part of the time was spent abroad. A little before the king's 

 return he was in England, and chosen one of the university preachers; 

 in the same year he was collated to the rectory of Houghton-le-Spring, 

 and made a prebendary of the church of Durham. His rise was now 

 rapid : in 1662 he was made Master of Emmanuel ; in 1663, Dean of 

 York; in 1664, Dean of St. Paul's; in 1668, Archdeacon of Canter- 

 bury ; and in 1678, Archbishop of Canterbury. 



While in this high dignity he performed many useful works. But 

 a change was at hand. King James II. found no countenance from 

 the archbishop in his designs to introduce Popery, nor passive acquies- 

 cence, and when he had issued his declaration for liberty of conscience, 

 and required the clergy to publish it, Sancroft refused, and, accom- 

 panied by six other bishops, presented a petition to the king against 

 the declaration. This petition was treated as a libel, and the seven 

 prelates were committed to the Tower, but on their trial were 

 acquitted. In the same year he was much employed in endeavouring 

 to effect a comprehension of the Dissenters and the Church. He con- 

 curred in the declaration for a free parliament when King James had 

 withdrawn himself; but when the Prince and Princess of Orauge vvere 

 declared king and queen, he, together with several other of the prelates 

 and many of the inferior clergy, refused to take the required oaths, 

 and he was in consequence deprived of his dignity. 



Tillotson was nominated his successor ; and as to Bancroft himself, 

 he did not long survive. Retiring to Fresiugfield, the place of his 

 birth, he lived there in a state of great seclusion till his death, which 

 occurred on the 24th of November 1693. He was buried in the 

 churchyard of that place, under a tomb, the inscription on which, 

 written by himself, is characteristic and remarkable: "William 

 Sancroft, born in this parish ; afterwards, by the providence of God, 

 archbishop of Canterbury ; at last, deprived of all which he could not 

 keep with a good conscience, returned hither to end his life, and pro- 

 fessetb here, at the foot of his tomb, that as naked he came forth, so 

 naked he must return, the Lord gave, and the Lord hath given away 

 (as the Lord pleases, so things come to pass), blessed be the name of 

 the Lord." There is more of it, but this is the most striking part. 

 Sancroft published a few sermons ; dialogues entitled ' Fur prsedes- 

 tinabus,' 12mo, 1651 ; 'Modern Politics,' and one or two other works 

 of little permanent value. 



SA'NCTIUS. [SANCHEZ, DE AREVALO.] 



SANCTO'RIUS, the Latinised form of the name of an eminent 

 Italian physician, who was called in his own language Santorio. He 

 was born in 1561, at Capo d' Istria, studied medicine and took his 

 degree at Padua, and then settled at Venice as a practitioner, where 

 he had considerable success. In 1611 he was recalled to Padua, and 

 appointed professor of the theory of medicine in that university. He 

 there commenced a series of observations on insensible perspiration, 



