blem of redemption. The dove is a symbol of the Iloh' Spirit i^iVIatt. iii, 16) : issuing from the mouth of the dying, it is an emblem of the soul. The olive-branch is an emblem of peace (Gen. viii, 11); the palm, of mar- tyrdom (Rev. vii, 9). The lily represents chastitv ; the lamp, ]iiety (i\Iatt. xxv, 1-12); tire, zeal or the suffer- ings of martyrdom ; the flaming heart, fervent piety and spiritual love ; the peacock, immortality ; the crow, victory : on women, it signifies the bride of Christ. The sword, axe, lance, and club indicate martyrdom ; the skull and scourge, penance ; the chalice, faith ; the ship, the Christian Church; the anchor, faith (Heb. vi, 19). Each color also has a symbolic meaning in art, for which see article Color. In Roman Catholic art, also, each apostle has his own symbol, as follows : Peter, the keys, or a fish ; Andrew, the transverse cross which bears his name; James the Greater, the pilgrim's staff; John, the eagle, or the chalice with the serpent; Thomas, a builder's rule; James the Less, a club; Philip, a small cross on a staff, or crosier surmounted by a cross ; Bar- tholomew, a knife ; Matthew, a purse ; Simon, a saw ; Thaddeus, a halberd or lance; Matthias, a lance. The various monastic orders have also each its own symbol. See .Jameson and Eastlake, History of Our Lord as Ex- emplified in Works of A it (Lond. 1864, 2 vols.) ; Didron, Christian Iconography, or History of Christian A rt in the Middle Ages (ibid. 1851, ed. Bohn).
Symbolum (IvulSoXov), a Greek term for (1) the holy eucharist; (2) a creed; (3) a bell. See Symbol.
Syme, in Greek mythology, was a nymph, daugh- ter of lalymus and Dotis. She was beloved of the sea- god Glaucus, who carried her off to an island near Rhodes, on the coast of Caria, which received its name from her (Athen.Tus, vii, 296). By Neptune she bore Chthiinius, who colonized the island from Lindus.
Synieon the Stvlite. See Simeon, St.
Symmachia, in Greek mythology, was a surname of I'eiius at Mantinea, in Arcadia.
Symmachians. The term designates the mem- bers of a sect mentioned only by Philaster {Hcer. Ixiii). He describes them as adherents of Patricius, who taught that the human body was not created by God, but by the devil, and that it should be abused in every possi- ble way, suicide even being regarded as allowable. The Symmachians asserted also that every vice and ticshly lust should command the obedience of mankind, and that there is no future judgment for the race. It is more probable, however, that the Symmachians were disciples of Symmachus (q. v.) of Samaria, a Jew who became a Christian, consorted with the Ebionites, and furnished a (Jrcek version of the Old Test, which stands before that of Theodotion in the Polyglot, but is of more recent date than the latter. Petavius (in Notes on Ep)iphaniiis, ii, 400) endeavors to trace their origin to yet another Symmachus ; and Valesius (on Euseb. vi. 17) says that a Jewish-Christian sect originated with the Ebionite Symmachus. of whom Ambrose states, in a commentary on the Epistle to the Galatians, that they descended from the Pharisees, kept the whole law, call- ed themselves Christians, and followed Photinus in the belief that Christ was merely a man. The Manichiean Faustus (see Augustine, Contra Faust, xix, 14), on the other hand, describes the Symmachians as Nazarenes, and Augustine adds (Contra Cresconium, i, 31) that they were but few in number in his time, and that they pr.icticed both Jewish circumcision and Christian bap- tism. See Fabricius [.Joann. Alb. ], Philastrii de Heeresi- l>ns Liber, cum Emend, et Notis (Hamb. 1725), p. 125. — Herzog, Real-h'ncykliip. s. v.
Symmachus, pope from A.D. 498 to 514, is noted because of his conflicts with the civil power, and his endeavors to heighten the importance of the Roman see. At the time of his election by the Roman party, the imperial party had elected the archpresbyter Lau- rentius, who was pledged to sign the Henoticon (q. v.).
SYMMACHUS
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SYMMACHUS
The determination of the election was left with Theod- orie, king of the Goths, and resulted in favor of Sym- machiis, because he was the first to be anointed or was supported by a majoritj' of votes. At a synod held at Rome in 499 it was thereupon enacted that no vote should be cast for the election of a new pope before the reigning pope had actually died, and that that candidate should be regarded as elected who was supported bj' all or a majority of the votes of the Roman clergy. At a synod at Rome in 502 Sj'mmachus revoked the enact- ment of king Odoacer which prohibited the incumbent of the papal chair from selling any portion of the property of the Church, and at the same time he ordained that all interference in the affairs of the Church of Rome should *be forbidden to the laity. This provision contributed greatly to the development of the papal power, and has always remained a cardinal priucijjle in the adminis- tration of the Romish Church. Tlie party of Lauren- "tius, after a time, brought heavy charges against Sym- raachus, and Theodoric deputed bishop Peter of Alti- num to investigate the case; but, as he became a par- tisan of Laurentius, the king convoked a new synod at Rome, the Synodus Palmaris, in 503. The life of Sym- machus was endangered by the machinations of the Laurentines, and he submitted unconditionally to the decisions of the synod, in direct contradiction of his re- cently promulgated ordinance against the interference of laymen in ecclesiastical matters. He was acquitted without a trial. Bishop Ennodius of Ticinum, in his written defence of this synod, was the first to declare that God has reserved the judgment of the incumbent of the Roman see to himself, while other men must, according to his will, be judged by their fellows. At a synod held at Rome in 504, Symmachus promulgated detailed ordinances against all who should appropriate to themselves any of the possessions of the Church. It is worthy of note that the S3'nods held under his pontif- icate addressed to him, by way of eminence, the title Papa. He appointed bishop Cicsarius of Aries his vicar in Gaul. He banished the remaining Manichaians from Rome and caused their books to be burned, but was himself branded as a Manichajan by the emperor Ana- stasius. Tradition attributes to him the introduction of the Gloria in Excelsis into the Sunday and feast-day services of the Church. He died, as is reported, July 19, 514. See Schrockh, Christl. Kirchenf/esch. xvii, 180, 195-211: Gieseler, Kirchenyesck. I, ii, 398-405. — Her- zog, Real-Encykliip. s. v.