Satyr, the rendering in Isa. xiii, 21 ; xxxiv, 14, of the Ilcb. word "I'^j.'b,*^??-', which properly means AaiVt/; hence a ^o«f, especially a he-goat (comp. Lat. hircus.hom hirsutus, hirins), and is so rendered in Lev. iv, 24; 2 Chron. xxix, 23, and often. The Sept. has, in the pas- sages in Isaial), Saifioviov, damon ; and so the Eng. A. v., in 2 Chron. xi, 15, "devil." These beings are mentioned in Isaiah as the inhabitants of desert places, but particularly the ruins of Babylon and Petra, where they dance and call to each other. The Greeks probably derived their belief in the existence of beings half men and half goats from the Eastern nations, whose mj'thol- ogy abounds with such fabulous animals, but there is no reason to believe that they formed any part of the Jew- ish superstitions. Yet it has been supposed by some that Isaiah alludes to the spectral beings which the an- cient Persians, the Jews, and the Mohammedans believe to haunt the ruins of Babylon. See Superstition. But in those passages where the prophet predicts the des- olation of Babylon, there is probably no allusion to any species of goat, whether wild or tame. According to the old versions, and nearly all the commentators, our own translation is correct, and satyrs — that is, divmons of woods and desert places, half men and half goats — are intended. Comp. Jerome {Comment, ad Isa. xiii) : " Sei- rim vel incubones vel satyros vel sylvestres quosdam homines quos nonnulli fatuos ficarios vocant, aut dsemo- num genera intelligunt." This explanation receives confirmation from a passage in Lev. xvii, 7, "They shall no more offer their sacrifices unto seirim," and
CjuoLcphalus (.iKini the Egyptian monuments).
SATYRS
372
SAUL
from a similar one in 2 Chron. xi, 15. The Israelites, it is probable, bail become acquainted with a form of goat-worship from the Egyptians (see Bochart, Hieroz. iii, 825; Jablonski, Pant. .Egypt, i, 273 sq.). The opin- ion held by INlichaelis {Siipp. p. 23-1:2) and Lichtenstein {Coininentat, de Simiarum, etc. § 4, p. 50 sq.), that the .te'irim probably denote some species of ape, has been sanctioned by some modern scientists from a few pas- sages in Pliny {Hist. Xat. v, 8; vii, 2; viii, 5-1). See Ai'ii:. That some species of cynocephalus (dog-faced baboon) was an animal that entered into the theology of the ancient Egyptians is evident from the monu- ments and from what Horapollo (i, 14-lG) has told us. Tiie other explanatinn, however, has the sanction of (iesenius, Bochart, IJosenmuller, Parkhurst, ISIaurer, Furst, and others. As to the '• dancing" satyrs, comp. Virgil, Ed. v, 73. See Goat.
Satyrs, in (Ireek mythology, were daemonic com- panions of Bacchus, who represented the unrestrained and luxurious life in the Bacchic circle. They are not mentioned in Homer, and Hesiod docs not describe their form, though he speaks of them as a useless race hav- ing no adaptability to labor. Later writers furnish a description about as follows : Bristly hair, a short, thick, and turned-up nose, pointed ears, the neck often marked with small lumps resembling horns, a horse-tail, some- times a goat-tail over the coccyx. The endowment of these beings with horns and goats' feet was a miscon- ception of later days by which they were identified with pans, paniscs, and fauns. The satyrs were said to be sons of Mercury and Iphthlme, or of the naiads. The oldest and most prominent of them was named Sile- nus, and the older satyrs are called Sileni collectively. Marsyas, too, was a satyr. In substance, the satyrs were companions of Bacchus; they were excessively fond of wine, and are accordingly represented as drink- ing, as reeling with the thyrsiis, as overcome with sleep, as wine-pressers, or as playing on the flute or cymbal. Their attributes were the flute, the thyrsus stall', pan- dean pipes, the shepherd's staff, drinking-vessels, and bottles. They were clothed in skins of beasts and crowned with vine-branches, ivy, and pine-twigs. They have frequently been the subject of artistic representa- tion, and alwaj's in company with Bacchus. The Latin word satira (a satire), originally «n^H?-«, has not the re- motest connection with the Greek Sati/i-i, and should not be in any way referred to them. — VoUmcr, Worterb. (I. Mythol. s. v.
Sauces, a Coptic name, according to Jerome, giveii to the Ca-nobites, as distinct from the Anchorets. The name is sometimes Anglicized Sauches. See Bingham, Antiq. of the Christ. Church, i, 243.
Sauches. See SAuciis.
Saukwimir, in Norse mythology, was one of the strongest jots, or giants. Odin slew his son, and at a subsequent visit to the jots narrated that he had killed the son of a giant and afterwards enjoyed the hospitali- ty of the father, without having discovered his true character, or even having excited the suspicions of his host. — VoUmer, W'drttrh. d. Mythol. s. v.
Sauniur, a Protestant theological seminary, located in a town of the same name, in the department of the ]Maine-et-Loire. It was supiiressed in 1G85, but during its continuauco exerted considerable influence upon Prot- estant thought in France. Its tendency was towards Ar- minianism. See Ilagenbach, JJist. of Doctrines, § 222, n. 15, 225, 225 a, 247.
Saul (Heb. Shaiil', 1=1X'^, desired; Sept. and New Test. i;«or'\; .loscphtis, "^uovXoc), the name of seven] men, the following three of whom are thus known in the A. V. For the others see Siiaul,