8, 20) supposes this proliibition to be based on the re- pugnancy of nature to intermixture, but there would appear to be a further object of a moral character, viz. to impress on men's minds the general lesson of purity. The regulation offered a favorable o|iportunity for llab- binical refinement, the results of which are etnbodied in the treatise of the Mishna entitled Kilnim, § 1-3. That the ancient Hebrews did not consider themselves pro- hibited from (planting several kinds of seeds in the same field appears from Isa. xxviii, 25. A distinction is made in Lev. xi, 37, 38, between dry and wet seed, in resjiect to contact with a corpse; the latter, as being more sus- ceptible of contamination, would be rendered unclean thereby, the former would not. The analogy between the germination of seed and the effects of a princijile or a course of action on the human character for good or for evil is frecpiently noticed in Scripture (Prov. xi, 18; Matt, xiii, 19, 24} 2 Cor, ix, 6; Gal. vi, 7). — Smith. See A(;inci'LTL'Kfc;.
Sozomen, Salamaxes Hkrmias, a Greek writer of Church history, almost contemporary with Socrates as an author, was born at Bethelia, a town of Pales- tine. After being liberally educated, he studied law at Berytus, in Phoenicia, and then pleaded at the bar in Constantinople. He afterwards ap]ilied himself to the writing of ecclesiastical history, and drew up a compendium in two books, from the ascension of Christ to A.D. 323; but this is k)St. Then he continued his history in a more circumstantial manner to A.D. 440; and this part is extant in nine books. A comparison renders it probable that Sozomen was acquainted with the work of Socrates, his own additions and enlarge- ments being more important with regard to volume than quality, and relating principally to hermits and monks. For those recluses he had a high veneration, so that he frequently extolled the monastic life in hymns. His vision saw only what was extreme and imposing, so that he was not able to appreciate the more moderate phases of life, and the ordinary conflicts between virtue and vice. In point of style he is supe- rior to Socrates, as was already seen by Pholius (!)■ rtj (pf>d(TH jitXTiidv), but in every other respect he is infe- rior. Attention has often been called to material mis- apprehensions in his statements, e. g. by Dupin (Xaii- velli- hibliolheqiie, iv, 80). An edition of Sozomen. bound with Eiisebius and Socrates, was published by Valesius ill 1059, and often re|niblished. See Dupin, as above; Schrtickh, Kirchenfjesch. vol. vii; Holzhausen, 7}e Fon- tibiis qiiibiis Socrates, Soz., et Theod. usi sunt (Giitting. 1825); Baur, Kjiochen d. kirc/il, Oeschichtschreibinif/; Her/.og, Retd-Encykiop. s. v.; Smith, Did. (f Gr. and Rom. Bio;/, s. v.
Spaadisir, in Norse mythology, is a name of the nonis, a class of goddesses represented by the skalds as lieing beneliceiit and wise, and as employed in directing the way of heroes and exalted personages through life, and in securing the i)rosperity of such favorites through the means of pruilent counsel, — Vollmer, Wdrterb. d. Mylhol. 8. v.
Space (Lat. spatinm) is a term which, taken in its most general sense, comprehends whatever is extended, and may be measured by the three dimensions, length, l)readth, and depth. In this sense it is the same with e.rten.ii<in. Space, in this large signification, is either occupied by body or it is not. If it be not, but is void of all matter and contains nothing, then it is sjxice in the strictest meaning of the word. This is the sense in which it is commonly used in English philosophical lan- guage, and is the same with wliat is called a racinim.
Very many theories have been held respecting space, a few of wliich are mentioned below. Zt'iio of i^lea ar- gues against the reality of space, and says, "If all that exists were in a given space, this space must be in an- other space, and so on ad infinitnm." jNIelissua of Samoa declares that "there exists no empty space, since such a space, if it existed, would be an existing nothing."
SPACE
899
SPAIN