Page:Dictionary of Christian Biography and Literature (1911).djvu/903

 These Edessan Acts acquired very considerable celebrity. Moesinger published an Armenian translation, and Sarbelius is commemorated in the Greek Menaea and the Latin Martyrologies under Jan. 29 and Oct. 15. There is also a Thathuel, commemorated Sept. 4, whose story is identical with that of Sarbelius. Moesinger argued that the extant Acts were written by a contemporary of Sarbelius and were historically trustworthy; but his arguments are too weak to deserve serious refutation. Two marks of fiction are obvious: the extravagant amount of tortures alleged, and the familiarity of Sarbelius with N.T., which would have been noteworthy in a Christian of long standing in 105, but is incredible in a newly-made convert. He is made to quote the Gospels several times, the Psalms, and Romans. We may ascribe the Acts to the latter part of 4th cent. They are probably later than Eusebius, who shews no knowledge of the story; but are largely employed in a sermon, printed by Moesinger, by James of Sarug (d. 522). There is a strong family likeness between the Acts of Sarbelius and those of Habibus, and of Samona and Guria, also given in Cureton's work. Since the latter martyrs are said to have suffered under Diocletian, the former Acts, which seem to have the same origin. are at least no earlier.

[G.S.]

Saturninus (1). In the section of his work commencing I. 22 Irenaeus gives a list of heretics, apparently derived from Justin Martyr. The first two are the Samaritan heretics, Simon and Menander; the next, as having derived their doctrines from these, Saturninus and Basilides, who taught, the former in the Syrian Antioch, the latter in Egypt. Irenaeus says that Saturninus, like Menander, ascribed the ultimate origin of things to a Father unknown to all; and taught that this Father made angels, archangels, powers, authorities, but that the world and the things therein were made by a certain company of seven angels, in whom no doubt we are to recognize the rulers of the seven planetary spheres. He taught that man was the work of the same angels. They had seen a brilliant image (εἰκών) descend from the Supreme Power, and had striven to detain it, but in vain; for it immediately shot back again. So they encouraged each other: "Let us make man after the image and after the likeness" (κατ᾿ εἰκόνα καὶ καθ᾿ ὁμοίωσιν, Gen. i. 25). They made the man, but were too feeble to give him power to stand erect, and he lay on the ground wriggling like a worm (ὡς σκώληκος οκαρίζοντος) until the Upper Power, taking compassion on him because he had been made "in Its likeness," sent a spark of life which raised him and made him live. Saturninus taught that after man's death this spark runs back to its kindred, while the rest of man is resolved into the elements whence he was made.

The same creation myth is reported by Irenaeus (I. xxx. 5) to have been included in the system commonly known as Ophite; and literary dependence of the two stories is clear from the common use of the word σκαρίζο. But according to the Ophite story it is not the Supreme Power, but Ialdabaoth, the chief of the creative company, who bestows the breath of life; and these angels say, as in Genesis, "Let us make man after our image." We may count Saturninus as the originator of the myth, for the Ophite version has marks of less simplicity and originality.

Saturninus further taught that the God of the Jews was one of the seven creator angels. He and his company were in constant warfare with Satan and a company of evil angels. So, likewise, there were two distinct species of men, the bad ever aided by the demons in their conflicts with the good. Then the Supreme Father sent a Saviour to destroy the power of the God of the Jews and the other Archons; and to save those who had the spark of life in them—that is to say, the good. This Saviour had no human birth or human body, and was only a man in appearance.

Saturninus ascribed the Jewish prophecies, some to the creator angels and some to Satan. This is one of several points of coincidence between the reports given by Irenaeus of the teaching of Saturninus and of the Ophites. These do not ascribe any of the prophecies to Satan, but Irenaeus (§ 11) gives the scheme according to which they distributed them among the several angels. Saturninus does not appear to have left any writings. His sect is named by Justin Martyr (Trypho, 35) and by Hegesippus (Eus. H. E. iv. 22). No later heresiologist appears to know anything about him beyond what he learned from Irenaeus; and Irenaeus probably derived all his knowledge from Justin Martyr.

[G.S.]

Saturninus (2) (Sernin), St., martyr, first bp. and patron of Toulouse. According to his Acta, published by Surius (Nov. 29) and by Ruinart after careful revision in his Acta Sincera (pp. 128–133), Saturninus came to Toulouse in the consulship of Decius and Gratius ( 251), apparently from Rome (cf. Venant. Fort. Misc. ii. 12, Migne, Patr. Lat. lxxxviii. 101). Here his preaching so exasperated the people that they put him to a shocking death by binding him to a bull, which they infuriated by goads. There were two other traditions current in early times—one that Saturninus was sent into France by St. Clement at the end of the 1st cent., the other that his mission was from the apostles themselves. The former is in Gregory of Tours (de Glor. Mart. i. 48), and the latter is as old as Venantius Fortunatus, if the Passio S. Dionysii is rightly ascribed to him (Migne, u.s. 579), and appears in many other ancient sources (see Ceillier, ii. 111 n.). Sidonius Apollinaris celebrated his martyrdom in Sapphic stanzas (Ep. ix. 16). Venantius Fortunatus has some verses on the same event, the wonder-working virtues of his tomb (Misc. ii. 11, Migne, u.s. 99), and on the beautiful church built towards the close of 6th cent. by Launibodes on the spot where he was bound to the bull and which came to be known as du Taur or du Taureau (ii. 12, col. 100).

[S.A.B.]

Saturninus (21), 8th bp. of Arles, a pillar of Arianism in the West. In the winter of 353 he presided at the council of Arles, which, in the presence of Constantius, condemned Athanasius and sentenced Paulinus of Trèves to deprivation and exile. About this time Hilary, bp. of Poictiers, appeared on the scene, and was henceforth in the West the champion