IU 



SAMARITAN CHARACTERS. 



SANVITAUV. 



218 



ol exosa* ol acid in the super-salt by I-tin terms,and tht of the excess 

 of bate by Greek : thui while a oompound of two equivalent* of chlorine 

 mad OB* of bate, or of an acid and baM, U called a bi-chloride or bi- 

 nhtwirV. a* the oaae may be, a oompound containing one equivalent 

 of chlorine or acid to two of baM, it termed a #<A/ork, tc. [CHEMICAL 

 XuMEMt-ATCU : fivmeitdaliur* of Salt*.] 

 SAMARITAN CHARACTERS, are the old Hebrew characters, 



which 



disuted by the Jews during the 



Babyloniah captivity, but 

 umstance, and especially 



rrUined by the Samaritans, from which circumstance, 

 from their being used in the extant copies of the Samaritan Penta- 

 teuch. they have obtained their present name. They are nearly the 

 SUM a* the Pbcmician characters. (ALPHABET ; HEBREW.] 



SAMENESS or IDENTITY. This term U generally applied to 

 what U called personal identity, or the samenesi of a living and 

 intellectual being, as man. There an some remarks on this subject by 

 BUhop Butler in his Dissertation of Personal Identity.' 



The sameness of objects which are external to a man consists in the 

 perception ol a variety of circumstances as to those external object* 

 and at different times,* from which arises an opinion of sameness in a 

 certain sense. A man sees a tree growing in a certain place, and he 

 may have remembered it for many years. But in the mean time the 

 tree may have increased a hundred-fold in bulk, and therefore its 

 mibsUnce U not the same as that of the tree which he first saw there ; 

 and besides this, there may not be a single particle of matter the same 

 in the tree at two remote times of his observation. The tree then is 

 l>y the supposition not the same in a strict sense ; but for all practical 

 purpose it u called and U the same. A man can no more believe thai 

 all the change that the tree has undergone belongs to some other tree, 

 than he can believe that the growth of his own body belongs to 

 another being than himself, 



When -mn U applied to a living and intellectual being, it 

 includes both the matter of the body and something else. A man can 

 have no doubt that his body is not entirely the same in youth, in 

 middle age, and in old age. He can view his body as he does any thing 

 external, and he has a belief that it undergoes changes, and is there- 

 fore not the same in the strict sense. But yet he considers himself 

 the same person ; person here including something besides the body, 

 whether that something be a property of an organised body or some- 

 thing else. Locke, as quoted by Butler, says, " that the consciousness 

 of our own existence, in youth and in old age, or in any two successive 

 moments, is not the same individual action, that is, not the same con- 

 aQousnew, but different successive consciousnesses." Butler's answer 

 to this vague talk is sufficient. But more may be said. How is con- 

 sciousness of our personal identity, or if this form of words be objected 

 to as a way of begging the question, how is the thing called " con- 

 nciousness of our existence " at any two successive moments shown to 

 be " not the same consciousness, but different successive conscious- 

 nesaea f " What are successive momenta in a man's consciousness of 

 bis own existence ? It is more consistent with Unit consciousness 

 which we have, to say that the consciousness of our personal identity 

 is one and the same always ; and if it is allowed that there is in man a 

 belief that he is at different times the same being, in some sense \vhiuli 

 lie cannot otherwise explain than that he feels that he is, it follows 

 that this consciousness of persona] identity is one indivisible tiling, 

 tint it is as continuous as the personal identity itself which it pre- 

 impposes. Nor is it any objection that a man's faculties may be 

 temporarily impaired by illness, and he may lose the exercise of his 

 u anil i and recover it; or an accident may befall him, which for a time 

 renders his bodily and mental powers inactive, though he may finally 

 recover both. On his recovery he does not doubt that he is the same 

 person that he was before his illness or accident, and therefore his con- 

 Nciousness is one. The division of consciousness by successive times, 

 corresponding to certain external signs, and the making that supposed 

 succession a ground of objection to personal identity, is to confound 

 things that are unlike, and to apply a measure to both that does not 

 fit one of the things. 



" Every person," says Butler, " is conscious that he is now the same 

 person or self he was, as far back as his remembrance reaches." This 

 annot be disputed. It is a bare fact that this consciousness does 

 exist in us. We have not this consciousness from the time of our birth 

 up to manhood and old age: it does not go further back in its 

 particular manifestations than our remembrance does ; yet we doubt 

 not that we, the man, were once that particular child of our parents 

 rather than any other child of these parents or of any other parcntH. 

 Hut this belief in derived from evidence : our consciousness in its 

 particular manifestations does not extend farther back than our 

 remembrance. Yet remembrance does not make personal identity, as 

 Sutler remarks : " Consciousness of personal identity presupposes, and 

 therefore cannot constitute personal identity, any more than knowledge, 

 in any other case, can constitute truth, which it presupposes." 



The remembrance of particular things is a very different tiling n,.m 

 the consciousness of personal identity. When this consciousness 

 begins, when it ends, how its activity is suspended, we know not : but 

 we know that it is a law of our nature that, in the ordinary state of a 

 man's bodily and intellectual faculties, he has a perception, whatever 

 it may be and however it may arise, whenever he reviews certain acts 

 of hi* own or events in hi* life, that he the perceiver, and no other 

 Ir*un, is the agent or is the person affected by these events. The 



remembrance then merely makes the consciousness of personal identity 

 active ; and this consciousness of personal identity is not constituted 

 of the remembrance of different acts or events, but is as permanent 

 and uninterrupted as the animal life itself, which nobody supposes to 

 consist of successive lives, but to be one life. And it should be 

 observed that the question of personal identity only arises upon the 

 suggestion of the memory. Every man all through his life feels that 

 he is in some sense or in some way, which he expresses by that term 

 " is." And he is never without this present consciousness of exi 

 There U therefore an uninterrupted consciousness, which, as already 

 observed, is one, and not divisible by a measure of time. The 

 remembrance of any particular act of a man's own or of any event in 

 his own life, is a present act, and the consciousness of such present act 

 of memory accompanies the act of memory as it does any other present 

 act ; and as the act of memory is retrospective, so is the consciousness 

 of that act of memory retrospective, but only incidentally, according 

 to the nature of the act. The memory merely directs the conscious 

 agent to an act of the kind called passed, and to a passed act of such a 

 kind that the consciousness of sameness in the agent is intaparablc 

 from the notion of the act that is remembered. 



SAMIKl.l i- the Turkish name of a wind which the Arabs call 

 tamoom, or simoom, which in Egypt is called khamsin, and in Senc- 

 gambia and Guinea harmattan. It occurs in most countries which are 

 situated at no great distance from sandy deserts, and it blows always 

 from that quarter in which the desert is situated. Thus, in Sene- 

 gambia and Guinea it blows from the north-east ; in the Delta of the 

 Nile from the south- south- west and south-west; on the eastern shores 

 of the Cult' of Suez from the north-east; in Syria from the south-east ; 

 at Mecca from the east; at Bagdad from the west ; at Basra from the 

 north-west; and at Surat from the north. These winds are extremely 

 hot, and a considerable quantity of fine sand is generally suspend* I in 

 the air, which has been collected by the winds in rushing over the 

 desert. They affect the human body very powerfully, producing great 

 i -ss.and sometimes even death. They usually consist of a quick 

 succession of hot and cold puffs of wind ; and the difference of the 

 temperature between these puffs, which is stated to amount to more 

 than twenty degrees of Fahrenheit's thermometer, is probably one of 

 the reasons of their effect on animal bodies being so great. It , 

 thought that the hot puffs bring a pestilential air, as a putrid : mil 

 sulphureous smell is perceived when they blow. Formerly it was 

 asserted that the hurtful effects of the wind could be avoided by a 

 person throwing himself on the ground with the mouth downward ; 

 but modern writers say that the Arabs disapprove of such a protv 

 and perhaps justly, if it is tme that the hot air is heavier than tin- 

 atmosphere. To diminish the effects of the wind, the Arab- 

 their faces with the kcjicit, a handkerchief which they wear on their 

 head*. 



SAM I'll IRE, a herb usod in some parts of the cjuutry as a salad 

 and pickle. The true samphire is the Crithmu m inarilimttm, a plant 

 belonging to the natural nnliT Uatbtlltffne, It is a very succulent, 

 plant, with pale green leaves, and flowers arranged in umbels. It 

 j.;rnw.s .m rocks by the sea-side. The species of Kt/icuniiii [ S.M.II 

 in NAT. HIST. Div.] are often called samphire, and are used in tin- 

 same manner; but they arc inferior to the (.'i-i'/,/,ii',,t ,-L< an article 

 of diet. 



SANCTIFICATION, a term in theology, denoting the highest 

 Christian attainment; the state of tho.se who are perfectly pure an. 1 

 holy, having lost the inclination to vice, and are wholly devoted to 

 virtue and godliness. It is understood to be produced by the special 

 operation of the Holy Ghost, and to cusu,- upon justification. 



SANCTUARY, a consecrated place which gave protection 

 criminal taking refuge there. The word also signifies the privilege of 

 sanctuary, which was granted by the king for the protection of the lite 

 of an oll'ender. Under the dominion of the Normans tin-re appear 

 early to have existed two kinds of sanctuary, one general, which 

 belonged to every church, and another peculiar, which commenced and 

 had its force in a grant by charter from the king. This peculiar sanc- 

 tuary could not be claimed by prescription only ; and it was also 

 necessary that it should be supported by usage within legal mein..r\ . 

 and allowance before the justices in eyre. These two kinds differed 

 from each other with respect to some of their privileges. The ;- 

 sanctuary afforded a refuge to those only who had been guilty of 

 capital felonies. On reaching it, the felon was bound to declare that 

 he had committed felony, and came to save his life. [Aim IIATION OK 

 TUB REALM.] A peculiar sanctuary might, if such privilege wan 

 granted by the charter, afford a place of refuge even for those who lia<l 

 committed high or petty treason ; and a party escaping thither might, 

 if he chose, remain undisturbed for life. He BtiU, however, had the 

 option to take the oath of abjuration and quit the realm. Sanctuary 

 seems in neither case to have been allowed as a protection to those 

 who escaped from the sheriff after being delivered to him for the pin 

 pose of execution. During the latter part of the reign of Henry VIII.. 

 at the time when the religious houses were dissolved, several .-t 

 were passed (20 Henry VI II. c.i:i; -J7 Henry VIII. c. ]'.'; :ii! Henry VIII. 

 C. 18), which regulated, limited, and partially alx.lished the pri 

 of sanctuary, both as regarded the number and classes of crimin il 

 entitled to it, and also the places possessing the privilege. Finally, by 

 21 James I. c. 28, s. 7, it was euaetcd that no sanctuary or privilege of 



