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future light. At present nothing satisfactory can be made out of Succoth-benoth.

GEO. W. GILMORE.

BISi.IOassrsr: Besides the commentaries on Hinge consult: P. Scholz, GbRzendienat and Zauberwesen bet den allen Hdrrdcrn, pp. 407-409, Regensburg, 1877; F. Delitasch, Wo lag das Parodies, pp. 215-218, Leipaic, 1881; A. Jeremiae, Daa A. T. im Lichte des allen Orients, p. 322, ib. 1904, Eng. tranal., London, 1911; Nagl, in ZKT, 1904, pp. 417-418; DB, iv. 828; EB, iv. 4820.

SUESgIND, FRIEDRICH GOTTLOB. See IUEBINOEN SCHOOL, THE OLDER..

SUEVI, swf'vai, IN SPAIN, THE: A branch of the Germanic people of that name which removed from the Rhine during the migration of nations. More inconstant than the other migratory peoples, the Suevi manifested six religious epochs in their history: (1) In the heathen period (409-448 or 449), under the kings Hermeric and Rechila, these tyrants occasionally came into conflict with the Roman Church; but while they plundered the property, they were indifferent to the religion of their conquered subjects. The organization of the Church remained intact in Galicia, the core of the kingdom of the Suevi. (2) During the first Catholic period (448 or 449. 464), the Suevi were brought into the Church under King Rechiar and remained Catholics under his successors until 463 or 464. Many, however, may have clung to their primitive forest heathenism. Rechiar, in spite of his orthodoxy, married the daughter of the Arian Visigothic King 'J?heodoric L; and he surpassed his heathen predecessors in love of plunder. He was vanquished and made captive at Astorga (456) by the Visigothic King Theodoric II. (3) The first Arian period (c. 464-e. 550) followed when Remismund had restored his shattered kingdom and married a Visigothic woman, perhaps a relative of Theodoric, in order to establish friendly relations with his more powerful neighbor. He went over to Arianism, and, with the help of the renegade Ajax, led over a majority of his people. Under Euric (466-485) the Suevi lost all their possessions in the southeast of the peninsula, and were driven back to Galicia, and during this dark and little-known period the diocesan organization continued. This statement is supported by an inscription found at Brags which narrates that a nun Marispalla dedicated a church under King Veremundus, implying freedom of cultus to Roman Catholics, and by the letter of Pope Vigilius of 538, to the resident bishop Profuturus of Brags, which shows that the Arian regime did not in the least disturb the Roman church organization; that free intercourse with Rome was allowed to the orthodox episcopate; that the orthodox clergy were allowed a free hand in combating all heresies, Priscillianism as well as Arianism; and that Arianism refrained from propaganda by peaceable persuasion no less than orthodoxy. (4) The second Catholic period continued from c. 550 to the collapse of the kingdom 585. About the middle of the sixth century the Arian kings were replaced by Catholic princes. Zealously orthodox kings like Theodemir (559 or 560-570) and Miro (570-583) succeeded in winning back the great majority of

the people, assisted by the Pannonian Martinus (d. 580), abbot of Dumium and later metropolitan of Brags, who was known as the " Apostle of Galicia." It is disputed whether the reaction came under Carraric (550-559) or Theodemir (559 of 560-570). Miro was conquered (583) by Leovigild, the last Arian Visigoth king, and made a vassal. Leovigild took advantage of the contests for the throne that broke out after the death of Miro to incorporate the kingdom of the Suevi in his kingdom as the province of Galicia. (5) and (6) were the second Arian (585586) and the third Romanizing (587 and 589) periods. After their absorption Leovigild, wishing to attach the Suevi to his moderate Arianism, without using measures of force, appointed Arian duplicate bishops to certain dioceses, namely, Lugo, Oporto, Tuy, and Viseu. Many Suevi adopted Arianism to please their new ruler. A little later they showed themselves just as hospitable to the opposite religious policy of Recared (586-601), and became again Roman Catholics at the command of this " Spanish Constantine." (FRANZ GSRREa.)

BInLTOaRAPHY: Sources are: The continuation of the Hieronymian Chronicon by Hydatius, in MGH, Auct. Ant., xi (1893), 21-25, 85-93, 212 eqq., also Joannes Biclarensis, Chronica, and the Hilt. GoEhorum of Isidore of Seville in the same volume; Isidore of Seville, Suevorum historic, in his Opera, ed. Arevalus, vii. 134 aqq., Rome, 1803; Martin of Brags, Formula de vita honesta, ed. A. Weidner, in a Magdeburg Progremm, 1872, pp. 3-10; Martin of Brags, De correcEione rusticorum, ed. C. P. Caspari, Christiania, 1883. Consult further: J. Aschbach, G eschichte der Westgothen, Frankfort, 1827 ; F. W. Lembke, G eschichte von Spanien, Hamburg, 1831; P. B. Gams, KirchengesehichEevou Spauien, vol. ii., 3 vols., Regensburg, 1862 -79; F. Dahn, Die K6nige der Germanen, vole. v.-vi., Leipaic, 1870; L. Geley, L'Eapagne des Goths et des Arabea, Paris, 1882; J. Draseke, in ZWT, xxviii (1885), 506-508; F. GSrres, in Jahrbiicher far ProteaEarttdsche Theologie, xii. 132-174, and in ZWT, axviii (1885), 319-325, xxxvi., 2 (1893), 542-578; E. Per_z Pujol, H%st. de laa iustitueionea eociaEea de la Espana Goda, 4 vole., Valencia, 1896; J. Ortega Rubio, Los Yisigodoa en Eapana, Madrid, 1903; R, de Urena y Smenjaud, La Legislation gdtico-hispar7a, Madrid, 1905 ; DCB, iii. 845-848, 924; KL, viii. 922-924; and :iterature on GoTna.

SUFFERING: Any state of physical or mental pain. In the general view, anything detrimental to self-preservation is an evil, anything favorable to self-preservation a good. In many respects the Christian view is just the opposite. Here self-preservation is thought of not for this natural life but for life eternal. Thus, what would seem to be an evil becomes a good when viewed sub specie ceternitatis, and similarly a good becomes an evil. Sickness, for instance, by awakening the religious consciousness, becomes a good; and riches, by encouraging world' nesa, become an evil. Even from the worldly point of view suffering has value, since it develops character and enriches experience. From the Christian point of view, a good is that which promotes the attainment of the kingdom of God, which is the highest good, and an evil is that which opposes its attainment. However, it is a mistake to suppose that pain and suffering cease to be such for the faithful; if they did, they would lose their potentiality for good. It would be fantastic to deny that for the Christian real pain and evil still exist. God sends to every Christian his measure of suffering, and particularly those persecutions incident to the enmity of the world (John xv. 18-21;