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represented by Augustine's " City of God," XII., i.-ix., xxiii.; Anselm, De emu diaboli, xii.; Aquinas, Summa, II., xciii.-xcvii.; Z. Ursinus, Summe of Christian Religion, Ques. 8, London, 1587; J. Edwards, Doctrine of Original Sin Defended, II., i., in his Works, New York, 1808-09; J. Howe, Oracles of God, lectures. xvi.-xix., in his Works, vols. vii.-viii., London, 1822. The subject is usually discussed under Anthropology in the systems of theology (see in and under DOGMA, DoaHAaics), e.g., W. G. T. Shedd, Dogmatic Theology, ii. 95-114, of. the citations from earlier authorities in iii. 288-302, New York, 1889-94, cf. also his His(. of Doctrine, ii. 54-65, 8th ed., ib. 1884; C. Hodge, Systematic Theology, ii. 92-115, New York, 1871-73; H. B. Smith, Systematic Theology, pp. 252-259, New York, 1884; A. H. Strong, Systematic Theology, pp. 282-288, Rochester, 1886; H. E. Jacobs, The Book of Concord, consult index under " Man," Philadelphia, 1893.

RIMMG OFFICES: Liturgical offices in which not only the hymns, but also all antiphons, responsories, versicles, etc., are in rime and meter, the only prose being the Psalms and lessons. Since the antiphons and responsories originally were concerned with the history of a feast or a saint, these offices were called histaritx rhythmince. Some 900 of these offices, only a small portion of the original number, have been edited by Clemens Blume and Guido Maria Dreves in their Analecta hymnica medii cr=vi., v., x111., xlv. b, xvll., xvlll., xxlv., xxv., xxvl., xxvlll., xli. a, xlv. a (Leipsic, 1889-1904). First appearing in the ninth and tenth centuries, the riming offices reached their zenith between the middle of the twelfth and the middle of the fourteenth centuries, though specimens are known as late as the seventeenth century. This rich development finds its explanation in the liturgical liberty allowed in the Middle Ages, while the distinctly local character of the riming offices is shown by the fact that the chief sources are the breviaries of individual dioceses and orders. On the other hand, wider circulation was enjoyed by the offices contained in the breviaries of such orders as the Franciscans and Dominicans; if a riming office was incorporated in the Roman Breviary, its wide use was assured; and the popularity of the saint honored by a particular office, as well as the literary merit of the office in question, was yet another factor in the extension of its use. The present Breviary (q.v.) contains no complete riming office.

BIBIdoanAPHY: Consult the introductions to the ofces printed in the Analecta hymnica medii arvi, ut sup.; 8. B6umer, Geschichte des Breviera, pp. 356-364; Freiburg, 1895; Julian's von Speir liturpiache Reimoftcien, ed. H. Felder, Freiburg in Switzerland, 1901.

I. The Deity. The Name; Extent of the Cult (¢ 1). Ramman in Babylonia (¢ 2). In Assyria and Syria (4 3). Place of Origin (§ 4). II. As a Place Name.

Rimmon is the name given to a deity and to several places named in the Old Testament.

L The Deity: According to II Kings v. 18, Rimmon was a Syrian deity who possessed a temple almost certainly located in Damascus; the name occurs as an element in the personal name Tabrimmon, father of Benhadad (I Kings xv.

:. The 18); cf. also HADADRIMMoN. The Name; pronunciation indicated by the MaeoretExtent of is pointing is certainly mistaken. This the cult. is suggested (1) by the variant readings of the texts of the Septuagint (Re-man, Reeman, Remmath, with similar forms for the element in Tabrimmon); (2) by the Syriac reading Ramun; (3) by the fact that a god Ramman, who is especially identified in the cuneiform writings with the "Westland" (Syria), is known to have been worshiped in Assyria and Babylonia from an early period; (4) by the form Raman used by Philo Byblius as preserved in a fragment (C. and T. Muffler, Fragmenta hiatoricorum Grwcorum, iii. 575, Paris, 1841); (5) the Masoretic pointing is easily accounted for by the fact that rimmon is the Hebrew for "pomegranate," which (a) is common in Palestine, probably giving rise to a number of place names (see below, II.), and (b) has an important position in religious symbolism (being an emblem of fertility) and ornamentation (cf. Ex. xxviii., xxxix.; I Kings vii.; II Chron. iii. 16, iv. 13), and this pronunciation might easily be transferred to a deity by those who fixed the pointing of the text. Assuming Rammnn as the proper vocalization of the name (derived probably not from rtim or ramam, "to be high," but from rammanu, "to thunder "), it appears that the ideograph used in the cuneiform records is IM, and that this ideograph represents also a deity Hadad (Adad, Addu, Daddu, Dada; cf. Pinches in PSBA, 1883, pp. 71-73; Bezold, in PSBA, 1887, pp. 174 sqq.) whose provenience is the "Westland," i.e., Syria. It then appears that Ramman and Hadad are the same deity, that his cult was wide-spread, and that other designations are Ragimu (from ragam, "to cry aloud"), Mer and Bur (these names being possibly those of earlier or local deities whose personality and functions Ramman absorbed and appropriated), Martu (from the name for " Westland "), and many others; one list alone is said to apply to him forty-one names. The worship of this deity can by many references in the cuneiform documents be traced in Babylonia and Assyria, also in Syria and Palestine through the Amarns Tablets (q.v.) and through the discoveries at Tsanach (cf. Sellin in the publications of the Vienna Academy, 1904, pp. 113, 118, 119; Macrobius, Saturnalia, I., xxiii.18, makes him chief deity of the Assyrians), also in Arabia (CIS, ii. 117 gives an inscription from North Arabia of fourth or fifth century in which appears Rmnnthn, "Rammon has given "--cf. the Hebrew Jonathan, "Yahweh has