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unconscious approximations to Roman Catholic doctrines. The chief work of Severna is his "Exposition against those who ignorantly say and unlawfully teach that we, the true and orthodox Children of the Eastern Church, are Schismatics from the Holy and Catholic Church. 'I Of this only the first portion has been published (Ogdom acriptorum grcecorum by N. Metaxas, Constantinople, 1627). It is a polemic against. the Roman Catholics, occasioned by the charge of the Jesuits Possevino and Bellarmine that the Greek Catholics were 'heretics. In his work he seeks to show what are the differences between the Roman an Greek Churches, which is the true Church, and the proof that the Orthodox possess the true faith and are neither schismatics nor heretics. Severus wrote little except in systematic theology, although he collaborated in -Sir Henry Savile's edition of Chrysostom (Eton, 1612). Certain anecdota are given by Legrand, while some of his fetters have been edited by G. Lami, M. Crusius, and others. (PHILIPP MEYER.)

BIBLIOGRAPHY: R. Simon, Fides ecclesioa orientadia, seu Gabrielie Metropolitie Philadelphiensis, Paris, 1671; Fabricius-Harlee, Bibliotheca Grorca, ai. 625, Hamburg, 1808;. E. Legrand, Bibliographic HcWnique, Paris, 1885 sqq.

GABRIEL SIONITA: A learned Maronite; b. at Edden, Mount Lebanon, in. northern Palestine, 1577; d. in Paris 1648. At the age of seven he entered the Maronite college at Rome, where he studied and taught till 1614. Through the French ambassador, Cardinal du Perron, he was persuaded to, go to Paris to collaborate on a ,proposed polyglot Bible. In Jan., 1615, he was appointed professor of Arabic and Wac at the Sorbonne. He took his doctorate in theology in 1620 and became a priest in the same year. After many interruptions the Paris Polyglot was taken up by Michel le Jay in 1630 and finished in 1645, Gabriel furnishing the Arabic and Syriac versions (see BIBLES, POLYGLOT). On account of his unruliness and alleged inaccuracy, the editors of the Bible discharged him in 1640 and called Abraham Ecchellensis (q.v.) to take his place. They even induced Richelieu to put Gabriel in prison at Vincennes, but after three months he secured his liberty and resumed his former position, on promising to deliver the Arabic and Syriac versions. He published several works in Arabic, Latin, and Italian, including: Geograpkaa Nubiensis (Rome, 1592; Paris, 1619) told Grammatica Arabica Maronitarum (Paris, 1616).

BIBLIOGRAPHY: J. Le Long, Bibliotheca sacra, ed. Maseh, 5 vola., Halls, 1778-90; C. P. Goujet, Menwires historiquea et littirairee sur le college royal de France, vol. iii., Paris, 1758; C. G. JScher, Allgemeines GelehrterrLexicon, iv. 619, Leipeie, 1787; HL, v. 4-5.

GABRIELS, HENRY: Roman Catholic bishop of Ogdensburg, N. Y.; b. at Wanneghem, Belgium, Oct. 6, 1838. He studied at Audenarde (1852-57), St. Nicolas (1857-58), Ghent (1858-60), and the University of Louvain (S.T.L., 1864). He taught theology in St. Joseph's' Seminary, Troy, N. Y., 1864-92 and was president of the same institution 1871-1892, in addition to being vicar-general for Ogdensburg and Burlington, and diocesan examiner for New York and Albany. In 1892 he was consecrated IV-27

BIBLIOGRAPHY: A sketch of his life is found in the Monograph Series of the U. 8. Catholic Historical Society, iii. 7-16, New York, 1905.

GAD: The name of a Canaanitic deity of fortune. In Isa. htv. 11 (A.V.) occur the words: " But ye are they .' . . that prepare a table for that troop " (the Hebrew of which is better rendered in the R.V. "that prepare a table for Fortune"; margin "Gad," Gk. tai. daimoniai). The "Gad"of the R.V. margin reproduces the Hebrew, which is evidently a proper name introduced in connection with Meni (q.v.), both Gad and Meni being deities worshiped by apostate Israelites in the worship of the former of wNch a table (lectisternium) was spread. This is the only unquestionable mention of the deity in the Old Testament. Other traces occur, however, which make probable the fact of an extensively propagated cult of Canaanitic or Aramean origin. Thus a place named Baal-gad, " Lord of (good) fortune," situated " in the valley of Lebanon . . . under mount Hermon " is given as the extreme northern limit of Joshua's conquest (Josh: xi. 17, Iii. 7, xiii. 5); while Migdal-gad, " Tower of Gad," appears as a 'place in the southwest lowlands of Judah (Josh. xv. 37). In Gen. xxx. 11 (belonging to the J narrative) at the birth of Zilpah's first son her mistress is said to have exclaimed " a troop cometh," R.V.,."Fortunatel" margin, "fortune!" or " Fortune is come " (an attempt to render in the R.V. more closely the Hebrew begad or ba gad). The Talmudists understood this exclamation to refer to the god Gad in the sense of " Gad is here, bringing good fortune," but later commentators are much divided over the sense of the passage. Since from the passage in Isaiah (and other evidences to be adduced) it is clear that Gad is. the name of a deity, it would be expected that the word would be found as an element in proper names. In Num. xiii. 10 appears mention of a " Gaddiel the son of Sodi," and in xiii. 11 of " Gaddi the son of Susi," the latter possibly a shortened form of the former; in II Kings xv. 14, 17 Menahem is called " the son of Gadi " (Septuagint, Gaddi), and possibly ";Gad " in I Sam. xxii. 5 is a form still more simplified. Azgad, " Strong is Gad," as the name of a clan or a chief, appears in Ezra ii. 12, viii. 12; Neh. x. 15. While all of these names do not necessarily contain conscious reference to a deity, there is a probability that, in the light of known practises of later Jews, at least some of them may have been formed with the god in mind. The practise of spreading the lectisternium for Gad continued in Some Jewish families as late as the eleventh century, this in a way vouching for the worship mentioned in Isaiah, while Buxtorf (Lexicon talmudicum) adduces the custom of keeping in the house a couch called " the couch of Gada," finely fitted up, never used by the family, 'but reserved for " the prince of the house," i.e., the protector " Fortune."