(ii. 170), and all the details of the passion (v. 101, 169, 190, 243, 257, 275, 402). More often still they consist of moral warnings or of explanations of our Lord's teaching (cf. ii. 106, iii. 321, iv. 16, 163, etc.).
The style is rhetorical but pleasant, with considerable terseness and power of antithesis; and fairly correct in prosody, shewing considerable acquaintance with classical authors. The reference to Origen (Opus Pasch. pref.) and the play on Elias and ἥλιος (i. 170) imply some knowledge of Greek; of Latin authors he knew Terence, Juvenal, and specially Vergil, from whom be frequently borrows; possibly, too, the poem of Juvencus. There is a growing frequency in the use of leonine rhymes. For an analysis with a discussion of its sources and theology see Leimbach, Ueber den Christlichen Dichter Sedulius (Goslar, 1879).
(2) Opus Paschale.—This prose translation mainly follows the Carmen faithfully, but adds illustrations and fills up gaps. It is preceded by another interesting letter to Macedonius.
(3) Elegia.—An elegiac poem of 110 lines, corresponding in subject to the Carm. Pasch. It describes the effect of the Incarnation in contrast to the work of Adam, and Christ as the antitype of the types of O.T.
(4) Hymn.—"A solis ortus cardine." This may be called a lyrical expression of the Carmen. It is a call to praise Christ with a description of the chief facts of His birth, life, and death. It is an alphabetical, hymn in iambic dimeters with four-lined strophes. It shews a growing tendency to rhyme and a careful attempt to avoid any conflict between accent and quantity. Two extracts have been widely used in church services, viz. A–G in Lauds for Christmas week; and H, I, L, N, which celebrate the adoration of the Magi, the baptism, and the miracle at Cana, on the feast of Epiphany. These sections are in Daniel Thes. i. p. 143, and with a full German commentary in Kayser, pp. 347–383.
(5) Cento Virgilianus "de Verbi Incarnatione" is sometimes ascribed to Sedulius (e.g. by Bähr), but is only found in one Corbey MS., and there only follows the other poems without being ascribed to Sedulius. It is in Martene, Vett. Scr. Coll. ix. p. 125.
The most available edd. are Migne, Patr. Lat. xix.; a text of the poetical works by J. Looshorn (Munich, 1879); of the Carm. Pasch. in Hurter's Op. Selecta, xxxiii.; and Huemer's ed. of the whole (Vienna, 1885).
[W.L.]
Senochus (1), St., a presbyter of great reputation. for sanctity near Tours; born c. 536 in a district near Poictiers called Theiphalia, which had been for many years settled by a Scythian or Tartar race, to which he belonged. He became a Christian, and in some ruined buildings by Tours built himself a cell, at a spot where an old oratory existed, in which St. Martin, according to tradition, had been wont to pray. St. Euphronius, then bp. of Tours, consecrated it afresh, and ordained Senoch a deacon. Here with a little company of three he practised the greatest austerities, but aspiring to higher sanctity, afterwards shut himself in a solitary cell. In 573 Gregory became bp. of Tours, and received a visit from him. Soon after Senoch went to see his kinsfolk in Poitou, and came back, according to Gregory, so puffed up with spiritual pride that the bishop had to reprove him. He consented, at Gregory's persuasion, to forego his absolute solitude, that the sick might be healed by his virtues. He died, aged about 40, c. 576. He had redeemed many from captivity or healed or fed them, and miracles were attributed to his corpse. Greg. Tur. Hist. Franc. v. 7; Vitae Patrum, c. xv.; de Glor. Conf. c. xxxv.; Boll. Acts SS. Oct. x. 764 sqq.
[S.A.B.]
Senuti, an anchorite whose history was investigated by E. Revillout in a paper on the Blemmyes (Mém. de l’Acad. des Inscr. 1874, sér. 1, t. viii. p. 395 ), and still more elaborately in a series of articles in the Revue de l’hist. des religions (1883), Nos. 4 and 5. He was born about the middle of 4th cent. His father was a farmer in Egypt, and Senuti fed his sheep in boyhood. But it was an age when every enthusiast devoted himself to the monastic life. He attached himself to the monastery of Panopolis near Athrebi in Upper Egypt, where he soon attained such fame for sanctity and orthodoxy that Cyril would only set out for the council of Ephesus if he had the company of Senuti and Victor, archimandrite of Tabenna. Zoega, Cat. MSS. Coptic Mus. Borg. p. 29, gives us Cyril's account of this affair. Senuti's conduct at the council of Ephesus, as described by his disciple and successor Besa fully justifies the charges of outrageous violence brought by the Nestorian party against their opponents. A lofty throne was in the centre of the hall with the four gospels on it. Nestorius entered with pomp, flung the gospels on the floor, and seated himself on the throne. This enraged Senuti who, snatching up the book, hurled it against the breast of Nestorius with vigorous reproaches. Nestorius demanded who he was, and what brought him to the council, being "neither a bishop, nor an archimandrite, nor a provost, but merely a simple monk." "God sent me to the council," replied Senuti, "to confound thee and thy wickedness." Amid the plaudits of his adherents Cyril at once invested him with the rank and robe of an archimandrite. His career was now marked by miracle. He was wafted on a cloud to Egypt. His fame was everywhere established, and Roman commanders sought his assistance. Thus c. 450 the dux of Upper Egypt, Maximin, hurrying to repel a terrific invasion of the Blemmyes, before he would advance sought the presence of Senuti, who gave Maximin his girdle to wear whenever he joined battle. According to the Coptic MSS. Senuti followed Nestorius with bitter persecution to the last, even offering him personal violence when he lay dying in Egypt.
Senuti lived to be a heretic in the opposite extreme from Nestorius. After the council of Chalcedon he became a Monophysite and a violent partisan of the patriarch Dioscorus of Alexandria, dying under Timotheus Aelurus aged 118 years.
[G.T.S.]
Serapion (1), bp. of Antioch, reckoned 8th in succession, a.d. 190–203 (Clinton), succeeding Maximin in the 11th year of Commodus (Eus. H. E. vi. 12; Chron.), was a theologian of considerable literary activity, the author
