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element in names, though the meaning can not always be determined. In most cases it is possible to take the element Gad as an appellative, "fortune." Thus there are found in very different provenance the combinations Gad-Nebo, " Fortune of Nebo," and Gad-shirath. So in a number of Palmyrene inscriptions the word occurs in combinations where the second element is the name of another deity, e.g., Gad-Allat, while gadya, " for tunate," occurs. One Palmyrene inscription found at a sacred spring points indubitably to a deity to whom the spring was sacred, reading " to Gada " (of. the place name " Ayin-Dada," N61deke, ZDMG, xxix., 1875, 441) and the " Gad-spring " near Jerusalem. In Phenician and Carthaginian environment the word is found as an element in personal names, while in many more probable cases the reading is not sufficiently clear to give entire certainty; moreover the meaning can not always be definitely determined and may be appellative. Gadrnelek, " Gad is king," is an inscription on a stone found in Jerusalem, possibly due to Canaanitic influence. In Arabic the proper name Abd al-Gadd is found, certainly a deity's name (Wellhausen, Heidenlum, p. 148). Isaac of Antioch (Opera, ed. Bickell, ii. 210, Giessen, 1877) reports that tables were prepared on the roofs by his countrymen for Gadda or (pl.) Gadde, and he mentions a " demon " Gadlat as belonging to the city of Beth-hur. Jacob of Sarug speaks of a female. goddess of Haran named Gadlat, while by the plural gadde he means demons. It is noteworthy that both of these references fall in with what is shown by comparative religion as happening within the Semitic sphere; (1) the development of a shadowy consort correspondmg in name to the male deity, and (2) in a subsequent stage of development or under another religion the degradation of both deities to the rank of demons. Post-Christian Jews, especially the rabbis, used the name as that of a demon. Temples of Gad were known in Syria, and Buxtorf cites a passage which speaks of an image of Gad. Jacob of Sarug says that " on the summit of the mountains they now build monasteries instead of belt-gadde " (i .e., temples to Jupiter and Venus, who were identified with the deities of good luck). In late times Gad appears to have been so popular that his name acquired the sense of " genius, godhead." Under the Greek rigime Gad seems to have passed over into the Greek form TychS, who is very often mentioned on coins and in inscriptions in the region of Syria and became a patron of very many Greek cities, possibly also the patron of rulers. The Greek TychB is unquestionably not of native Greek origin, but is an importation from the East, and on Greek soil was sometimes masculine. Whether the Syrian Tychis is the earlier Gad, renamed under Greek influence, can not be definitely decided, as the data are not yet sufficiently numerous or continuous.

The origin of the god Gad is in doubt. It is possible that he arose as the personification of the abstract concept good fortune, though it must be said that this process is not usual in the Semitic sphere. None of the Old Testament passages which bear on the question are very early, unless the view of the critical. school be correct which inclines to the

belief that the tribe of Gad, like that of Asher, took its name from the god. The newer explanation of the composite origin of the Hebrew nation as including clans absorbed by conquest, tradition recording this fact by assigning to the clans so absorbed a humbler origin as the descendants of concubines, would make for an early origin of the deity. But these conclusions are by no means universally accepted, and the worship, even the existence, of Gad in strictly Canaanitio provenance earlier than the Exile rests on the two place names Baal-gad and Migdal-gad (ut sup.).

GEO. W. G1LM08IM.

BrsmoaBABHr: J. Bolden, De die Syria, L, i., London, 1017, and the additions of Boyer in ed. of Amsterdam, 1080; F. C. Movers, Die PAonisier, i. 174, Bonn, 1841; D. A. Chwolson, Die Asabier, ii. 220-227, St. Petersburg, 1850; W. W. von Baudissin, Jahve et Moloch, pp. 30 eqq., Leipdc, 1874; F. Lenormant, Chaldaean Magic, p. 120, London, 1877; J. H. Mordtmann, in ZDMG, xxxi (1877), 99-101, xxxix (1885), 44-40; P. Scholz, Galaendienst and Zauberwescn bei den $ebrurn, pp. 409-411, Regensburg, 1877; C. U. A. Siegfried, in JPT, i (1875), 350-307; F. W. A. Baetbgen, Beitrdge sur semitiechen Religionageschiahte, PP. 7&-80, 159-181, Berlin, 1888; T. NSldeke, in ZDMG, xlii (1888), 479 eqq.; (1. Kerber, Die religiongeschichtliche Bedeatung der htbrdiachea Rigennamen, pp. 00-88, Freiburg, 1897; the commentaries of Dillmann, Cheyne, Delitssch, and (3. A. Smith on lesiah, on the passage 1xv. 11, of Dentssoh on Gened% at xxz. 11, and T. K. Cbeyne, Introduction to Book of Isaiah, pp. 305-300, London, 1895; DB, ii. 70; EB, ii. 1557-1558. " Fortune ."

GADARA, GADAREIM See GxxAsENxs; PERAA.

GAETANO, ga"6-tWna (CAJETAN), OF TIENE. See THEATmms.

GAILOR, THOMAS FRANK: Protestant Episcopal bishop of Tennessee; b. at Jackson, Miss., Sept. 17, 1856. He studied at Racine College, Racine, Wis. (B.A., 1876), and at the General Theological Seminary (S.T.B., 1879), and was ordered deacon in 1879 and ordained priest in 1880. After being rector of the Church of the Messiah at Pulaski, Tenn., 1879-82, he was appointed professor of ecclesiastical history in the University of the South, where he was also chaplain after 1883 and vicechancellor after 1890. He was consecrated bishop coadjutor of Tennessee in 1893, and became bishop five years later, on the death of Bishop Quintard. He has been a member of the General Convention of the Protestant Episcopal Church since 1886 and a member of many important committees, such as that on marginal readings in 1895-1902. He is at present chairman of the Court of Review for ecclesiastical trials in the fourth department of the Church. In theology he is a High-churchman with wide sympathies. He has written A Manual o f Devotion (New York, 1887) and The Apostolic Succession (1890).

BisraoosAPay: W. S. Perry, The Episcopate in America, p. 357, New York, 1895.

GAINES, WESLEY JOHN: Methodist Episcopal bishop; b. a slave, near Washington, Ga., Oct. 4, 1840. Until the age of fifteen he remained on the plantation where he was born, acquiring an elementary education by his own efforts, while his theological training was obtained later, especially