by all the lawless »nd disaifected Jews. Such is Jo- sephus's account. If there is any truth in it, of course the Sanballat of whom he speaks is a different person from the Sanballat of Nehemiah, who flourished fully one hundred years earlier; but when we put together Josephus's silence concerning a Sanballat in Nehemiah's time, and the many coincidences in the lives of the San- ballat of Nehemiaii and that of Josephus, together with the inconsistencies in Josephus's narrative (pointed out by Prideaux, Connect, i, 288, 290, 395, 4GG), and its dis- agreement with what Eusebius tells of the relations of Alexander with Samaria (who says that Alexander ap- pointed Andromachus governor of Judaa and the neigh- boring districts; that the Samaritans murdered him; and that Alexander, on his return, took Samaria in re- venge, and settled a colony of Macedonians in it, and the inhabitants of Samaria retired to Sichem \^Ckro)i. Can. p. 346] ), and remember how apt Josephus is to fol- low any narrative, no matter how anachronistic and in- consistent with Scripture, we shall have no difficulty in concluding that his account of Sanballat is not histori- cal. It is doubtless taken from some apocryphal ro- mance, now lost, in which the writer, living under the empire of the Greeks, and at a time when the enmity of the Jews and Samaritans was at its height, chose the downfall of the Persian empire for the epoch, and San- ballat for the ideal instrument, of the consolidation of the Samaritan Church and the erection of the temple on (Jerizim. To borrow events from some Scripture nar- rative and introduce some scriptural personage, without any regard to chronology or other propriety, was the regular method of such apocryphal books. (See 1 Es- dras, apocryphal Esther, apocryphal additions to the book of Daniel, and the articles on them, and the story inserted by the Sept. after 2 Kings xii, 24, etc.). To re- ceive as historical Josephus's narrative of the building of the Samaritan temple by Sanballat, circumstantial as it is in its account of Manasseh's relationship to Jad- dua, and Sanballat's intercourse with both Darius Codo- manus and Alexander the Great, and yet to transplant it, as Prideaux does, to the time of Darius Nothus (B.C. 409), seems scarcely compatible with sound criticism. — Smith. See Samaiiitan.
San Benito, the garment worn by the victims of the Inquisition on the occasion of the auto-da-fe. It was a yellow frock, with a cross on the breast and on the back, devils and flames also being painted upon if. Those who were to be burned alive had the flames point- ing upward, while those who had escaped this horrible fate had them pointing downward.
Sanborn, E. C, a minister of the Methodist Epis- copal Church, was born in Bath, N. II., June 12, 1794. Early impressed that ic was his duty to preach, he hesi- tated for some time. At length a portion of one of his hands became maimed for life; that hand, wliilc yet bleeding, he held towards heaven, and promised (Jod that he would no longer resist his convictions of duty. In 1833 he joined the Genesee Conference, and contin- ued in effective work until 1844, when, through failing health, he was obliged to desist entirely from ministerial labor. He died at the residence of his son, Hon. L. I>. Sanborn, Niagara County, N. Y., April 20, 18G7. He en- tertained a high appreciation of the varied duties of the ministry, was a tirm believer in the doctrines of his Church, and an ardent admirer of her polity. — Mimiies of A nmial Conf. 18G7, p. 244.
Sanborn, Jacob, a minister of the Methodist Episcojial Chiuch, was born in the town of Unity, N. II., Jlay 16, 1788. His pious parents deeply im- pressed the mind of their son by their religious instruc- tions, prayers, and holy life. At the age of seventeen years (1865), he was awakened, and found peace. Al- though of Baptist parentage, he united (Jan. 18, 1806) with the Methodist Episcopal Church. About five years after, he became impressed that it was his duty to preach, and on Aug. 14, 1811, he went to preach as a licentiate
SANBUKI CODEX
330
. BANCROFT
on the Landaff Circuit, N. H. In June, 1812, lie united on trial with the New England Conference, and from this time onward until 1850, with the exception of one year's location (1839-40), he performed eflective labor. In 1850 he took a superannuated relation, which he re- tained until his death. He Jicvertheless continued to preach until May 10, 1SG3, when he delivered his last sermons in Pembroke. He died March IG, 1867. Mr. Sanborn was a more than ordinary man. He was a sound divine, good logician, able preacher, an eminent- ly good pastor, a man of prayer, and of strict integrity of purpose and honesty of heart. — Minutes of Annual Conf. 1867, p. 59.
Saubuki Codex is a Hebrew manuscript, now no more extant. Nothing is known of its author, the place where, and the time when it was written. According to Kichard Simon {Bibliotk. Critic, i, 307), the name Saubuki (ip^.Z27) is derived from the owner of the MS., a Hungarian family. According to Hottinger (in Biblivthecario QuacHparfito, p. 158, ed. Turic), the name ought to be "^pilIT instead of "^pl-J", which is equivalent to Zadduki, or Sadducce. For other con- jectures, see Wolf {Bibl. Ilebr. ii, 292, 293; iv, 79) and Tj-chsen (^Tentamen, p. 249, 250). As to the codex it- self, some of its readings are given in the margin of some MSS., as in Cod. Kennic. 415 ; Cod. Kennic.8 (Bibl. Bodl. Hunting. 69 ; comp. Brunsius, Ad Kenn. Diss. Gen. p. 345). Besides, this codex is quoted three times by Menachem di Lonzano in his commentary Or Tliora, as on Gen. ix, 14, ■^2:^3 (fol. 2 b, fin. ed. Amstel) : ib^nn