of the many minor poets who flourished at Lyons in the latter half of 5th cent.
[H.A.W.]
Secundus (1), Gnostic of 2nd cent., a disciple of Valentinus, and apparently one of the earliest of that teacher's successors, since he is the first of that school of whom Irenaeus gives an account (I. xi. 2). Irenaeus reports two things as peculiar in his teaching: (1) he divided the primary Ogdoad into two Tetrads, a right-hand and a left-hand one, the one being called light, the other darkness; (2) he did not allow the Sophia out of whose passions, according to the Valentinian theory, the material world took its origin to have been one of the 30 primary Aeons. The short notice in Irenaeus seems the ultimate source of all authentic information about Secundus.
[G.S.]
Secundus (4), bp. of Tigisis, a fortified town of Numidia, in the neighbourhood of Lambese and Thamagada (Procop. Vandal. ii. 13). The persecution under Diocletian appears to have reached its height in Feb. 304, and on May 19 Paulus, bp. of Cirta, committed the act of "tradition" which partly gave rise to the proceedings in which Secundus became conspicuous. Paulus soon died, and some 11 or 12 bishops met at Cirta on Mar. 5 (according to Optatus May 8), 305, under the presidency of Secundus, as primate of Numidia, to appoint a successor. Although persecution had virtually ceased, the churches were not yet restored, and the assembly met in the house of Urbanus, where they ordained Silvanus. Optatus says that amid the uproar of mutual incrimination [DONATISM] Purpurius of Limata taxed Secundus with tradition, because, instead of leaving his post of duty before the inquisition, he remained until dismissed in safety, which would not have been the case unless he had purchased his safety by act of surrender. On this a murmur arose in the assembly, and Secundus, in alarm, accepted a method of escape suggested by his nephew Secundus the younger, that such questions as this of personal conduct ought to be left to the judgment of the Almighty, a judicious evasion received with acclamation by all (Opt. i. 14; Aug. Ep. 43. 6).
When, on the death of Mensurius, bp. of Carthage, a.d. 311, Caecilian was appointed to succeed him, Secundus was sent for in haste to preside at a meeting of 70 malcontents at Carthage, and their factious opposition resulted in the schismatic appointment of Majorinus (Opt i. 19; Aug. Parm. i. 5). The case was brought up afresh at the conference of 411. Tillem. vi. 5–14; Morcelli, Afr. Chr. ii. 194–207; Ribbek, Aug. und Don. pp. 52–57, 69; Sparrow Simpson, St. Aug. and Afr. Ch. Divisions (1910), p. 32.
[H.W.P.]
Sedulius (1), a 5th-cent. poet, of whose life very few details are known. The only trustworthy information is given by his two letters to Macedonius, from which we learn that he devoted his early life, perhaps as a teacher of rhetoric, to heathen literature. Late in life he became converted to Christianity, or, if a Christian before, began to take a serious view of his duties. Thenceforward he devoted his talents to the service of Christ, living as a priest (cf. i. 7–9), in close intercourse with a small body of religious friends (pref.). He gives us a charming account of this group: Macedonius, the father and life of the whole; Ursinus, the reverent priest spending his life in the service of the King of Heaven; Laurence, the wise and gentle, who has spent all his money on the poor; Gallicanus, another priest, not learned, but a model of goodness and loyalty to church rule; Ursicinus, combining the wisdom of age with the brightness of youth; the deaconess Syncletica, of noble birth and nobler life, a worthy temple of God, purified by fasting, prayer, and charity, learned and liberal; and lastly Perpetua, the young pure matron, perpetual in fame and purity as in name. Sedulius, too, longed to devote his talent to God and to strengthen his own spiritual life by exhorting others. He yearned to tell the heathen of the wonders of the Gospel, and wrote the Carmen Paschale to invite then to share the Gospel feast. This was dedicated to Macedonius, and afterwards, at his request, was translated into prose (Opus Paschale). The works shew a character of much humility (cf. i. ad fin.), of tenderness of heart (v. 96), of warm gratitude (Carm. Pasch. pref.), and of keen susceptibility to criticism (Opus Pasch. pref.).
These are the only certain facts. Even his date is uncertain. He refers to St. Jerome as a well-known student, and his work is praised by a decree of pope Gelasius in 495 or 496. Syncletica may have been a sister of Eustathius, who lived early in 5th cent. Hence the date of Sedulius must be c. 450. A mass of information about him is in later writers, but much of it arises from a confusion with Sedulius the Scotchman. The best authenticated account makes him a native of Rome who studied philosophy in Italy, became an antistes (i.e. probably a presbyter) and wrote his book in Achaia. The internal evidence as to these details is very slight: his friends bear Latin names almost entirely; he is in the presence of educated idolaters and takes special pains to argue against sun-worship; but these indications are very vague. His works became popular very soon. They were edited by an editor of Vergil, T. Rufius Asterius (consul a.d. 494)—perhaps in consequence of the importance attached to them by the pope's decree. They are mentioned with praise by Venantius Fortunatus (viii. 1) and Theodulf of Arles; were commented on, perhaps by Remi of Auxerre (9th cent.), and frequently quoted and imitated by the writers of the middle ages. Areval quotes 16 MSS. dating from cents. vii. to xvi.; since then more than 40 editions have been printed, and special prominence was given to him by German writers last century.
(1) Carmen Paschale, "a poem in honour of Christ our Passover," consists of five books. Bk. i. is an introductory appeal to the heathen to give up idolatry and listen to the deeds of the true God. Bks. ii.–v. describe in full detail the miracles of the Gospel and the Lord's Prayer. In the earlier part the narratives of SS. Matthew and Luke are pieced together in chronological order. Throughout the ministry to the final entry into Jerusalem Sedulius follows St. Matthew, with a few insertions from SS. John and Luke; then adds a succession of miracles from SS. Mark and Luke, without regard to chronology, (iv. 59–221), and the chief incidents of St. John's Gospel; from the entry into Jerusalem to the end he mainly follows St. John. As a rule the details of the scenes are given slightly and followed by frequent comment, sometimes dogmatical (e.g. on the Nature of the Trinity, i. 16–20, 281 sqq., ii. 171, the Fatherhood of God, ii. 234, the Priesthood of Christ, iv. 207, etc.), at other times pointing out the typical meaning of Scripture, both of O.T. (i. 102–109, 127, 142, 152, iii. 202, iv. 170) and N.T.; e.g. the number of the evangelists and of the apostles (Prol. to lib. ii.; iii. 172), the number and nature of the gifts of the Magi (ii. 95), the dove
