Samus, in Greek mythology, is an ancestral hero of the Samians, from whom both that people and the island Samos derived their names. He was the son of Ancffius, king of the Lelegos, and Samia, daughter of Mieander. His brothers were Pcrilaus, Enudus, and Ali- therses, and Parthenope was his sister.
Sanabas'sar (Eavalicarcrapoc: v. r. 'Zafiavdaaa- poc, 1 Esdr. ii, 12, 15), or Sanabas'sarus (Eavafida- (japoQ, V. r. lilafiai'daacipoc, 1 Esdr. vi, 18, 20), the Greek form of the Heb. name Shesiibazzar in the correspond- ing passages (Ezra i, 8, 11 ; v, 14, 16).
Saiiadon, Noel-I5tiesxe, a celebrated Jesuit, was born at Rouen, Feb. 16, 1676. At the early age of twelve he was admitted to the Order of Jesuits, and car- ried on his studies at Caen, where he afterwards taught rhetoric. His first literary attempt was a Latin poem entitled Nicanor Moriens. He subsequently wrote and translated many Latin poems, one of which, a translation of Horace, is considere(l his best work. In 1712 Sanadon was elected professor of rhetoric in the College of Louis the Great, and in 1728 he became librarian of the same institution. He died at Paris, Sept. 21, 1733. — Hoefer, Noui\ Biog. Generate, s. v.
Sanagen, in Hindu mythology, is a rajah of the children of the moon, the father of Darmatuwassa and grandfather of Kandikaiya.
Sanakadi Sampradayis, one of the Vaishnava sects among the Hindus. Tliey worship Krishna and liadha conjointly, and are distinguished from other sects by a circular black mark in the centre of the ordinary double streak of white earth, and also by the use of the necklace and rosary of the stem of the tulasai. The members of this sect are scattered throughout the whole of Upper India. They are very numerous about Mathu- ra, and they are also among the most numerous of the Vaishnava sects in Bengal. — Gardner, Euiths of the World, s. v.
Sanarkumaren, in Hindu mythology, is one of the fdiir perfect beings created by Brahma in order to recreate the destroyed liimian race; but as the pious off- spring did not achieve that object, the evil spirit became tiie prevailing power in coition.
San'asib CSaramfi, v. r, 'S.avafiic, 'Ai'aaeift), a head of the priests, " the sons of Jeddu, the son of Jesus," who are said to li.ivc returned, to the number of 972, with Zerubbalx'l from the caiitivity (1 Esdr. v, 24); evidently the 973 "children of Jedaiah, of the house of Jcshiia,"'iu the Heb, texts (Ezra ii. 30; Neh, vii, 39), the name .SV/>(«.s/iliaving been repeated for the "Scnaah" (Esdras, " Annaas") of the ])receding verse.
Sanat, in Fiiuiish mythology, means songs of mag- ical [lower which arc chanted by the priests of the hea-
SANBALLAT
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SANBORN
then Finns for the purpose of producing storms, curing the sick, causing favorable weather, bewitching cattle, etc.
Saubal'Iat (Heb. SmihalhW, 1:52:5, a name of which the latter part is of uncertain etymology, but the first syllable is probably the Sanscrit s«« [Greek ai'v], indicative oi streitijth ; Sept. '^avjia.WuT, Josephus, 2a- valia\\tr)]g), a Horonite (q. v.), i. e. probably a native of Iloronaim in Moab (Neh. ii, 10, 19 ; xiii, 28). There are two very different accounts of him.
All that we know of him from Scripture is that he had apparently some civil or military command in Sa- maria, iu the service of Artaxcrxes (^Meh. iv, 2), and that, from the moment of Nehemiah's arrival iu Judtea, he set himself to oppose every measure for the welfare of Jerusalem, and was a constant adversary to the Tirsha- tha. B.C. 445. His companions in this hostility were Tobiah the Ammonite and (leshem the Arabian (ii, 19; iv, 7). For the details of their opposition, see Neh. vi, where the enmity between Sanballat and the Jews is brought out in the strongest colors. The only other incident iu his life is his alliance with the high-priest's family by the marriage of his daughter with one of the grandsons of Eliashib, which, from the similar connec- tion formed by Tobiah the Ammonite (xiii, 4), appears to have been part of a settled policy concerted between Eliashib and the Samaritan faction. The expulsion from the priesthood of the guilty son of Joiada by Ne- heraiah must have still further widened the breach be- tween him and Sanballat, and between the two parties in the Jewish state. Here, however, the scriptural nar- rative ends — owing; probablv, to Nehemiah's return to Persia — and with it likewise our knowledge of Sanbal- lat. See Neiiemiaii.
But on turning to the pages of Josephus a wholh' new set of actions, in a totally different time, is brought before us in connection with Sanballat, while his name is entirely omitted in the account there given of the government of Nehemiah, which is placed in the reign of Xerxes. Josephus, after interposing the whole reign of Artaxerxes Longimanus between the death of Nehe- miah and the transactions in which Sanballat took part, and utterly ignoring the very existence of Darius No- thus, Artaxerxes Mnemon, Ochns, etc.. jumps at once to the reign of " Darius the last king," and tells us (Ant. xi, 7, 2) that Sanballat was his olhcer in Samaria, that he was a Cuthajan (i. e. a Samaritan) by birth, and that he gave his daughter Nicaso in marriage to Manasseh, the brother of the high-priest Jaddua, and consequently the fourth in descent from Eliashib, who was high- priest iu the time of Nehemiah. He then relates that on the threat of his brother Jaddua and the other Jews to expel him from the priesthood unless he divorced his wife, Manasseh stated the case to Sanballat, who thereupon promised to use his influence with king Da- rius, not onh' to give him Sanballat's government, but to sanction the building of a rival temple on jMount Gerizim of which Manasseh should be the high-priest. Manasseh, on this, agreed to retain his wife and join Sanballat's faction, which was further strengthened by the accession of all those priests and Levites (and they were many) who had taken strange wives. But just at this time hajipened the invasion of Alexander the Great ; and Sanballat, with seven thousand men, joined him and renounced his allegiance to Darius (.!«/. xi, 8, 4). Being favorably received by the conqueror, he took the opportunity of speaking to him in behalf of jManas- seh. He represented to him how much it was for his interest to divide the strength of the Jewish nation, and how many there were who wished for a temple in Samaria ; and so obtained Alexander's permission to build the temple on jMount (ieri/.im, and make Manas- seh the hereditary high-priest. Shortly after this, San- ballat died; but the temple on Mount Gerizim remain- ed, and the Shechemites, as they were called, continued also as a permanent schism, which was continually fed