Maximian. He is mentioned as one who practised rebaptism (Aug. Parm. iii. 22). Refusing to return to the party of Primian, he was displaced, and Restitutus appointed in his stead. Salvius believed that his opponents could not take advantage of the laws against heretics without implicating themselves in its operation (Aug. c. Cresc. iv. 57, 58, 60, 82; Ep. 108. 14; En. Ps. 57. 18; Cod. Theodos. xvi. 5, 22, 25, 26). The action appears to have been brought during the proconsulate of Herodes, a.d. 394, but not to have been decided until that of Seranus, a.d. 398. When the judgment was published, the people of Membresa, by whom Salvius, now an old man, was greatly beloved, appear to have supported him in opposition to the edict; but the people of Abitina, a neighbouring town, took upon themselves, without any official sanction, to execute it, and having attacked Salvius, maltreated him cruelly and ignominiously. Whether this attack caused the death of Salvius we know not, nor do we hear of him again, but his case is often quoted by Augustine when retorting on the Donatists their charge against the Catholics of persecution.
[H.W.P.]
Salvius (5) (Sauve), St., bp. of Alby, an intimate friend of Gregory of Tours, who gives the story of his early life from his own lips. He had been an advocate, and had led an active and worldly life though unstained by the passions of youth. After his conversion he entered a monastery to embrace a new life of poverty, austerity, and worship. In time the monks made him abbat, but craving for still higher sanctity, he withdrew to a solitary cell, where, after a fever, he fell into a sort of trance, and was laid out for dead. While unconscious he was conducted by two angels to heaven, and shewn the glory of it, but not permitted to remain, as work still awaited him on earth. The account of this Dantesque vision, which Gregory calls God to witness he heard from the bishop's own lips, is interesting (Hist. Franc. vii. 1). The authenticity of this chapter has, however, been questioned (see Boll. Acta SS. Sept. iii. 575, 576). As bishop Salvius indignantly scouted the heretical and somewhat crude views on the Trinity which king Chilperic wished to force upon the church (ib. v. 45). He was at the council of Braine in 580, and while bidding farewell to Gregory there, he pointed to the king's palace and asked him if he saw aught above it. Gregory could see nothing but the upper story just built at Chilperic's command. Then Salvius, drawing a deep sigh, said: "Video ego evaginatum irae divinae gladium super domum hanc dependentem," and after 20 days the two sons of the king were no more (v. 51). When Mummolus carried off some of the flock of Salvius as prisoners, he followed and ransomed them at his own cost; and when Alby was almost depopulated by a plague that ravaged S. France, he refused to desert the city (vii. 1). He died c. 584, being succeeded by Desideratus (vii. 22).
[S.A.B.]
Samson (1) (Sampson), Welsh saint, bp. of Dôl. His legend is obscured by the admixture of several traditions. The materials for his Life are of their kind very abundant.
Taking the Life in Lib. Land. as a type of the British tradition as distinguished from the Gallican, Samson was son of Amwn Ddu, prince of Armorica in the 5th cent. born in Glamorganshire, educated by St. Illtyd at Llantwit Major, ordained deacon and priest by St. Dubricius, he became for three and a half years abbat of St. Peirio or Piro's monastery on an island near Llantwit; some say at Llantwit. Afterwards he lived in a desert near the Severn, was consecrated by St. Dubricius and others to the episcopate, though, according to the common Celtic custom, without reference to a specific see, and in course of time proceeded to Armorica, where he became the deliverer of the captive prince Judual, and died at Dôl (Lib. Land. 305). Thus far, and excluding the miraculous elements, the tradition is generally consistent and complete, though some Welsh traditions bring him back to die at Llantwit. To this are added several fictions, probably of the 12th cent., traceable to Geoffrey of Monmouth and to Girald. Cambr. The monumental inscribed stones to SS. Illtyd and Samson found in the churchyard of Llantwit Major cannot be of this early date; the Samson there mentioned must have lived in the 9th cent., and the lettering would agree with that date. Haddan and Stubbs, Counc. i. 626–628; Rees, Welsh SS. 181, 255).
[J.G.]
Sarbelius (1) (Sharbil). Syriac Acts of Sarbelius and other Edessan martyrs are in Cureton's Antiq. Mon. Syr. (1864), and a Latin trans., with abundant illustrative matter, was pub. by Moesinger (Innsbruck, 1874). According to them, Sarbelius was chief priest of the idol-worship of Edessa. Trajan, in the 15th year of his reign (also described as the 3rd of Abgarus, the 7th king, and the 416th of the era of Alexander the Great), commanded the rulers of the provinces to see that sacrifices and libations were renewed and increased in every city, and to punish with torture those who refused to take part. Barsimaeus, the bp. of the Christians, accompanied by a priest and deacon, thereupon waited on Sarbelius and warned him of his responsibility in leading so many to worship gods made with hands. They briefly told him of the doctrine concerning our Lord's Incarnation and death, taught by Paluth, the disciple of Addai the apostle, and believed in by the earlier king Abgarus. Sarbelius was at once converted, baptized that night, and made his appearance next day clad in his baptismal robes. A great multitude, including some chief men of the city, were converted with him. The Acts then relate how the governor Licinius brought Sarbelius before him and commanded him to sacrifice. As each form of torture was tried without success, Licinius ordered a new and more severe one, 18 being described. Finally, Sarbelius was put to death with new tortures, being partially sawn asunder and then beheaded, his sister Barbea being martyred with him. There are separate Acts of Barsimaeus, evidently by the same hand. They relate how he, after the martyrdom of Sarbelius, was brought before the tribunal and similarly tortured. But a letter, ordering persecution to cease, arrived from Trajan, who had been convinced of the excellence of Christian morality and of the general agreement of their laws of conduct with the imperial laws.
