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in", tic After Nero, 'twas alfo apply'd to trie Advocati, aiuf among others, to Socrates and JSufebius, the Ecclefi- alHcal Historians, who were Advocates at Conjfantinople. ConJlaTrt.Hiermenopulus alio bore it in the twelfth Century, with feveral others. Afterwards it became retrained to fuch as had the Government of the Ecclefiaftical Schools, eltablifhed under the firft Race of French Kings, who inftrufled the Clerks of each Church, firft in the Huma- nities, then in Theology and the Liturgy. Thele were alfo called Primiciers Efcolaflres and Theokgattx. If the Church werefituated in a City, the Scholapcus was called the Chancellor. Genebrand obferves, That among the Greeks, Scholapcus was the Name of an Office or Dignity anfwering to our Divine or Theologue. Indeed, he adds, 'twas only properly applied to People of general Learning, and fine Parts, and who were well known to the World in that Charaaer. This Sr. Jmm obferves, That Serapion was furnamed Scholapcus, by reafon of the Delicacy of his Wit. Walafrid Strabo, calls the I'oet Prudentms, Scholaliicns ■ Fortunams was called ScMapciJJimus.
SCHOLASTIC, or SCHOOL Divinity, is that Part of 'Divinity which clears and difcufTes Queftions, by means of Reafon, and Arguments : In which Senle, it Hands, in good meafure, oppofed to pofitive Divinity, which 'is founded on the Authority of Fathers, Councils, jv'c. The School Divinity, like 'Plato's School, has had its three feveral Ages or Periods : The Ancient, the Mean and the New. The Ancient began under Zaufrauk, Arch- bifhop of Canterbury, or, more properly, under Peter Zombard, the Mailer of the Sentences; and held about 200 "Years ; ending under Albertus Magnus. 'Twas ftc- cecded by the Mean School Divinity, which lafled about joo Years, to the Time of T'fomas Aquinas; during which Time, the Peripatetic Philofophy was railed to its utmoft Reputation. The third Age began under Duran- this, who fet himfelf up againfl: 'Zhomas, the Chief of the mean Age. From him Peoples Wits began to be more and more fubtile ; and the School began to be wholly taken up in frivolous Queftions. They difputed, with great Heat, about mere Formalities ; and even raifed Phantoms on purpof'e to combat withal. 'Tis now fallen into the laft Contempt; and is fcarce regarded any where, but in fome of the Univerfities, where they are obliged by their Charters to teach it.
SCHOLIAST, a Commentator, particularly a Perfon who writes Scholia, that is, Notes, GlofTes, l$c. upon the Ancient Greek Authors. See Scholium.
SCHOLIUM, a Note, Annotation, or Remark oc- cafionally made ' on fome PafTage, Proposition,, (gc. 'Tis much uftd in Geometry, and other Parts of Mathema- ticks • where, after demonftrating a Proposition, 'tis fre- nuent'to point out where it might be done fome otherWay; give fome Advice, or Precaution to prevent Miftakes ; or add Ibme particular Ufe or Application thereof. Wolfius has given us abundance of curious and uleful Arts and Methods, a good part of the Modern Philofophy, the Defcription of Mathematical Inftruments, (go. all by way of Scholia, to the refpective Propofitions in his Elementa Mathefeos. The Word in the Original Greek, jrvoAiof, Signifies the fame Thing.
SCHOOL, a publick Place, wherein the Languages, Humanities or other Sciences are taught. Thus we fay, a Grammar School, the School of Medicine, of Natutal Philofophy, t$c. The Word is alfo ufed for a whole Fa- culty, Univerfity, or Sect : as, Plato's School : The School of Epicurus, the School of Paris, &: The School of the fiberiai has been famous among the Ancient Jews ; and 'tis to this we owe the Maffora and Majjoretes. See Massoretss. The Word is form'd from the Latin, Schola, which Du Cange derives from Schola, which Signi- fies Difiiplttie and CorrelJion ; and adds, That it was anciently, in the general, ufed for all Places, where feve- ral Perfbns met, either to ftudy, to converle, or do any other Matter. Accordingly.there were the Scheie Palatine, being the feveral Potts wherein the Emperor's Guards were placed ; the Schola Scutariorum, Schola Gentilium, Jfjc. At length the Term pafTed 1 to Civil Magiftrates ; and accordingly in the Code, we meet with Schola Char- tulariorum, Agentium, &c. and even to Ecdefiafticks, as, Schola Cantorum, Saceriotum, &c.
School, in Painting, is aTerm ufed to diftinguifh the different Manners of Places, and Perfbns : As, the Roman School, the Venetian School, the Flemip School, &c. Ra- phael's School, Titian's School, da Vinci's School, &c. mean- ing their Difciples, Pupils, i?c. See Painting.
School of Athens, in Painting, is a celebrated Piece of Raphael, now in the Vatican. It contains a great Number of Figures, reprefenting Philofophers, Mathematicians, and other Perfons, engaged in the Arts and the Sciences. Se- veral Authors have wrote of this Painting, and given different Explications thereof. Vafari will have it to be, The Agreement of Philofophy, and Aftronomy, with The-
ology. The Engravers, by the Infcription they add at the Bottom of the Print thereof, Shew, That they take it for a Painting of St. Paul preaching at Athens. An Augupn of Venice, takes the Philofopher'who is wri- ting, for a St. Mark ; and he at his Knees, for the Angel Gabriel. M. de Piles rejects all thele Explications of the School of Athens, and efpecially the laft : His Opinion is, That 'tis nothing more than the mere Image or Re. presentation of Philofophy, which Raphael here defigns under all the Philofophers he has painted. In Behalf of the Venetian Engravers it may be laid, that they do not ptetend to explain the Painting, but have only copied fuch of the Figures as they thought proper to reprefent St. Mark, St. Gabriel, {$c.
SCHOOL PHILOSOPHY, Theology, &c. See Scholastic.
SCHOONBIAH, a Sect among the MufTuImans. The diftinguifhing Tenet of thole of this Sect is, That the Sunmtes are not a whit preferable to the Schaia or Ra- fadhites, i. e. the Orthodox to the Heteredox ; but that both the one and the other are equally good MufTuImans. The Schoonbiah, therefore, Should be properly the Zati- tudinarians of Muffulmanifin. Yet are not they regard- ed by either Party, as much better than Gentiles or Heathens, as their Name imports. There are abundance among the MufTuImans, who give into this Sect, only Secretly ; Mabometifm, like all other falfe Religions, being an avowed Enemy to Toleration.
SCIATIC A,in Medicine.the Gout intheHip. See Gout.
SCIENCE, in Philofophy, a clear and certain Know- ledge of any Thing, founded on fclS-evidcnt Principles, or Demonftration. See Knowledge. In this Senle, Dottbting is oppos'd to Science; and Opinion is the middle between the Two. SeeOriNioN. TheScepticks profefs to deny, that we have any fitch thing as Science; that is, any clear, cerrain Notices of any thing, capable of producing ablblute Conviction. See Scepticism. The Word is form'd of the Z.atin, Scire, to know.
Divines fuppofe three Kinds of Science in God: The firft, Science of mere Knowledge, whereby God knows himfelf, and all Things poffiblc. The fecond, a Science of Vilion, whereby he knows all Things he has refblved to do, or to permit, in the fame Order wherein he has re- folved to do, and to permit them.The third an intermediate Science, whereby he knows what Angels and Men will do, in certain Cafes and certain Circumstances, if he refolve to bring them about. 'Tis greatly difputed among the School Divines, whether or no there be fuch an intetme- diate Science in God ; the Realbn why fome call it in question is, becaufe it does not confift well with their particular Schemes.
Science, is particularly ufed for a form'd Syftem of any Branch of Knowledge ; comprehending the Doctrine, Reafon and Theory, of the Thing, wirhout any imme- diate Application thereof to any Ufes or Offices of Life; in which Senfe, the Word is ufed in Oppofition to Art. Indeed, the precife Notion of an Art and Science, and their juft, adequate Distinction, are not yet well fixed. See the Preface to this Work.
As to the Number and Division of the Sciences, Mr. Zock fixes them thus : All that can fall within the Com- pafs of human Underftanding, is, Firft, Either the Nature of Things, their Relations, and their Manner of Opera- tion : or, Secondly, That which Man himfelf ought to do as a voluntary and rational Agent, for the Attainment of any End, efpecially Happinefs ; or, Thirdly, the Ways and Means, whereby the Knowledge of both of thele are attained and communicated; Whereupon, <&/???££, may be properly divided into thele Three Sorts. Firft, the Know- ledge of Things, their Conftitutions, Properties and Operations, whether material or immaterial : This, in a little more inlarged Senfe of the Word, may be called <bumr.i, or Neural Philofophy. The End of this is bare Speculative Truth, and whatlbever can afford the Mind of Man any fuch, falls under this Branch ; whether it be God himfelf, Angels, Spirits, Bodies, or any of their Affections, as Number, Figure, g?c. Secondly, UgpaA the Skill of right applying our own Powers and Acfions for the Attainment of Things good and ufeful. The mofl considerable under this Head, is Ethicks, which is the Seeking out thole Rules and Meafures of Human Actions, which lead to Happinefs, and the Means to pracfife them. TheEnd of this is not bare Speculation ; but Right, and a Conduct liiitablefhereto. Thirdly, Sirue/TOXii, or the Do- ctrine of Signs: The rnoft ufual being Words; it > s aptly enough termed Zogick ■■ The Bufinefs whereof is to confider the Nature of Signs, which the Mind makes ufe of for the underftanding of Things, or conveying its Knowledge to others. Things are reprefented to the Mind by Ideas; and Mens Ideas are communicated to one ano- ther by articulate Sounds or Words. The Confideration then of Ideas or Words as the great Inftruments of
Know-
