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137 RELIGIOUS ENCYCLOPEDIA Sabbath

Sacchoai

and why each seventh year came to be regarded as a sabbatical year, the basis would seem to have been the "year of release." According to Jer. xxxiv. 8 sqq., there was a general manumission of slaves in harmony with Deut. xv. 12 during the reign of Zedekiah, but no certain conclusions can be drawn from this passage. The sabbatical year was reck oned from autumn to autumn, since the land could not be allowed to begin to lie fallow in the spring, and this is borne out by the fact that the year of jubilee, itself in a sense a sabbatical year, was solemnly announced to begin on the tenth day of the seventh month (Lev. xxv. 9). Although in the preexilic period the sabbatical year was only im perfectly observed (Lev. xxvi. 34 -35, 43; II Chron. xxxvi. 21), the Jews under Ezra and Nehemiah expressly pledged themselves to keep it (Neh. x. 31), and it was fully observed in the time of Alexander the Great, the Hasmoneans, and the Herodians (I Macc. vi. 49, 53; Josephus, Ant., XI., viii. 6, XIII., viii. 1, XIV., x. 6, xvi. 2, XV., i. 2; War, I., ii. 4; Philo, in Eusebius, Prceparatio evangelica, vii., Eng. transl., i. 389-391, Oxford, 1903; Tacitus, Hist., v. 4). This observance must, however, have been extremely difficult, and the Talmud (Shebhi'ith, VI., ii. 5-6), on the basis of Lev. xxv. 2, restricted the validity of the law to Palestine.

The law of the year of jubilee follows that of the sabbatical year in Lev. xxv. 8 sqq., which enacts that at the expiration of seven sabbatical years, i.e., in each fiftieth year, a trumpet should be sounded throughout the land on the tenth day of the seventh month, i.e., on the Day of Atonement, the first day of the year of jubilee. Like the sabbatical year, the year of jubilee was to have no harvest reaped in it, but in addition it was a year of freedom for all the inhabitants of the country. Each man should return to the property which he had been obliged to sell; all lands and buildings sold outside the walled cities were to be held only until the next year of jubilee; and Israelites who had been forced to sell themselves into bondage were to be released in the year of jubilee (Lev. xxv. 39-55). There is no reason to doubt that the law of the year of jubilee is preexilic, and it is evidently a remodeling of an older enactment of uncertain nature. The precise date of its origin is equally obscure, though it may be a parallel to the Feast of Weeks. There is an obvious allusion to the year of jubilee in Ezek. xlvi. 16 sqq., and probably in Isa lxi. 1-2. Ezra and Nehemiah, on the other hand, never mention it, and there is an express Jewish tradition that after the time of Ezra the year of jubilee was no longer observed. (W. LoTz.)

BIBLIOGRAPHY: B. Zuckermann, Ueber Sabbathjahrcyclus and Jobelperiode, Breslau, 1857; C. P. Caspari, Die geachichtlichen Sabbathyahre, in TSK, 1876, pp. 181-190; H. Ewald, Antiquities of Israel, pp. 338, 369-372, Boston, 1876; J. Fenton, Early Hebrew Life, pp. 66-74, London, 1880; Sehiirer, Geschichte, i. 35-37, 214, 258-259, u. 363, iii. 104-105, Eng. transl., I., i. 41-43, 224, 274, ii. 157, If., I. 362-363, ii. 295; Nowack, Archaologie, ii. 163-165; Benzinger, ArchdoWie, 398; J. Meinhold, Sabbat and Woche im Alten Testament, pp. 21 sqq., Gbttingen, 1905; C. F. Kent, Students' Old Testament, iv:, §§ 223-224, pp. 274-276, New York, 1907; DB, iv. 323-326; EB, u. 2614-16, JE, x. 605-08. Vigouroux, Dictionnaire, iii. 1753 and fasc. xxxv., cots. 1302-1306; the commentaries on the passages cited, and the works on the

theology of the Old Testament (under BIBLICAL TagoL- oGY).

SABELLIUS, SABELLIANISM. See MoNARCHIANISM, VI.

SABIANS. See MANDEANs.

SABINE, WILLIAM TUFNELL: Reformed Episcopal bishop; b. in New York City Oct. 16, 1838. He was graduated from Columbia University, (A.B., 1859) and at the General Theological Seminary, New York City (1862), being ordered deacon in the Protestant Episcopal Church in the same year and ordained priest in 1863. After being curate of St. George's, New York City (1862-63), he was rector of the Church of the Covenant, Philadelphia (1863-65), and of the Church of the Atonement, New York City (1866-74). In 1874, on the formation of the Reformed Episcopal body, he withdrew from the Protestant Episcopal Church, and from that year to 1907 was pastor of the First Reformed Episcopal Church, New York City. In 1902 he was elected bishop of the New York and Philadelphia Synod of the Reformed Episcopal Church.

SABINIAN, ca'"bin'i-an: Pope 604-606. He was born at Volterra (32 m. s.w. of Florence), Italy, in the sixth century. Though only a deacon, he was elected on Sept. 13, 604, to succeed Gregory I., who had once sent him as nuncio to Byzantium. The only known events of his pontificate are his endeavors to relieve a severe famine, but even these efforts do not seem to have saved him from the hatred of the Roman populace [aroused by his avarice and cruelty to the poor]. (A. IIAucx.)

BIBLIOGRAPHY: Sources are: Liber pontifwalis, ed. L. Duchesne, 2 vols., Paris, 1886-92, and ed. T. Mommsen, in MGM, Gest. Pont. Rom., i. 1 (1898), 163; and Paul the Deacon's Vita Gregorii l., in MPL, Lcxv. 41 sqq. Consult: R. Baxmann, Die Politik der Pdpste von Gregor 1. bis auf Gregor VIL, i. 149, Elberfeld, 1868; F. Gregorovius, Hist. of . . Rome in the Middle Ages, ii. 104-105,

London, 1894; Mann, Popes, i. 251-259; Bower, Popes, i. 424-425; Platina, Popes, i. 140-141; Mihnan, Latin Christianity, ii. 262-264.

SABTABL See TABLE OF THE NATIONS, § 6 . SACCHONI, sack-o'nf, RAINERIO: Roman Catholic inquisitor; d. after 1262. His birthplace was Piacenza, but nothing is known of his early years. He joined the Cathari (see NEw MANICHEANS, II.) and was one of them for seventeen years, attain ing the dignity of bishop. He was brought back to the faith of the Church apparently by the preaching of Peter of Verona (q.v.) and the Dominican Moneta (d. about 1235). When Peter Martyr was murdered at Como in 1252 at the instigation of the Cathari, Rainerio was appointed in his place as inquisitor in Lombardy. In 1259, the heretics succeeded in driving him out of Milan. He had induced Alexan der IV. to put under the ban Uberto Pallacino, a distinguished personage of Milan, who favored the Cathari. Uberto obtained a decision of the Podesta banishing Rainerio (Muratori, Scriptures, xvi. 662). The last known of Rainerio is that he was summoned to Rome on July 31, 1262, by Urban IV. to consult On important matters. The year of his death is unknown. Rainerio is important for his account of the Cathaxi. His Summa de CJlatar i s et Leonistia,