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of Charing Cross) Sept. 6, 1862. He studied at Eton, 1791-98, and at King's College, Cambridge (B.A., 1803; M.A., 1807; D.D., 1828). In 1802 he became assistant master at Eton; was rector of Maple Durham, 1820-48; became canon of Durham, 1820; bishop of Chester, 1828; archbishop of Canterbury, 1848. He was untiring in his efforts to provide for schools and to further the erection of churches, and had consecrated more than 200 new churches by 1847. He was the leader of the " evangelical party " in the Church of England, and earnestly opposed to Romanism and the Oxford movement. His primacy covered the restoration of the Roman Catholic hierarchy to England, the period of Essays and Reviews (q.v.), and the revival of the synodical power of convocation. His publications include commentaries on Matthew and Mark (London, 1831), Luke (1832), John (1835), on Romans and I Corinthians (1843), II Corinthians, and Galatians,

Ephesians, Philippians, and Colossians (1845), and Thessalonians (1851); also, A Treatise on the Records of the Creation, and on the Moral Attributes of the Creator; with particular Reference to the Jewish History, and to the Consistency of the Principle of Population with the Wisdom and Goodness of the Deity (2 vols., 1816); The Evidence of Christianity, Derived from its Nature and Reception (1824); Sermons on the Principal Festivals of the Christian Church; to which are added three Sermons on Good Friday (1827); Four Sermons on Subjects Relating to the Christian Ministry (1828); Christian Charity, its Obligations and Objects, with Reference to the Present State of Society, in a Series of Sermons (1841) ; On Regeneration and Grace (1850); Practical Reflections on Select Passages of the New Testament (1859); and numerous occasional sermons.

BIBLIOGRAPHY: DNB, Iv. 168-170 (gives references to scattering notices).

1. In General.

2. Babylonia.

3. Egypt.

4. Aramea, Syria, and Phenieis. Place Names (§ 1). Personal Names (¢ 2). Monumental Testimony (§ 3).

1. Among the Hebrews: In the Old Testament

the usual name for the sun is shemesh, a name which,

with various vocalization, appears in most of the

Semitic languages, as in Babylonian-Assyrian,

Aramaic, Arabic, Phenician, and Pal

I. Names myrene (cf. the name of the god

and Titles. Shamash, BABYLONIA, VIL, 2, § 4, and

see below, 11., 2). The signification of

the word is unknown (Brown-Driver-Briggs, He

brew and English Lexicon, p. 1039, Boston, 1906).

The word is in the Hebrew prevailingly masculine,*

but sometimes feminine (as in Gen. xv. 7), as is the

Aramaic shemsha; the Assyrian-Babylonian form

is invariably masculine, and the Arabic (shams) is

always feminine (Albrecht, in ZATW, xv., 1895, p.

324). Poetical names for the sun in Hebrew are

hammah (probably " the glowing one "; Job xxx.

28), and heres (Job ix. 7; meaning of the root of

the word doubtful). In Gen. i. (where the sun is

not called shemesh, but is spoken of as the greater

of the " two great lights ") the purpose of the sun

is given as " to rule the day," " to divide the light

from the darkness," and " to be for signs, and for

seasons, and for days, and for years "; that is, the

function of the sun was conceived as being to indi

cate morning, noon, and evening, the seasons of the

year, and therefore the religious festivals in their

* An interesting question is raised with reference to the

sender of shemesh in Gen. xaxvii. 9. The "sun and the

moon and the eleven stars " [signs of the zodiac] represent

Jacob, Rachel, and the eleven brethren of Joseph (cf. verse

10). But the word for" moon" is invariably masculine, and

it is argued that consequently shemeaA must here be feminine.

On the other hand, the order in verse 9 is as above and the

sun corresponds in place to Jacob, the moon to " thy mother,"

and so on. Moreover, where Semitic Babylonian influence

prevails the male is the superior (note the insignificance of

Babylonian female deities after Sumerian influence had be

come decadent; see ASSYRIA, VIL, § 1), and in theology

recurring times. The nun as a measurer of time naturally comes into connection with both the Day and the Year (qq.v.; see also MOON; and TIME, BIBLICAL RECKONING OF). The arrangement for an intercalated month in later times reveals the fact that the lunar year was made to square, at least approximately, with the solar year, at any rate in the later period of Jewish history.

The Hebrew notions regarding, the nun were those of the region in which Palestine was situated, and of the period when Babylonian influence prevailed. The luminary, was regarded as " going forth" in the morning from his pavilion at the a. General eastern end of the heaven (cf. the seals Conceptions. in which the Babylonian Shamash is represented as issuing from a gate, represented by posts, in W. H. Ward, Seal Cylinders of Western Asia, chap. xiii., Washington, 1910) with the joy and confidence of a bridegroom (Ps. xix. 5), while his setting is called an " entering " (i. e., of gates in the West; cf. the cognate Babylonian thought, P. Jensen, Kosmologie der Babylonier, p. 9, Strasburg, 1890); and this involved the idea of a subterranean course in the night in order to be in his place of rising in the morning (Pa. xix. 5-7; Eccles. i. 5, the latter a conception slightly more developed). An eclipse or darkening of the nun was considered to be ominous of evil, and is one of the signs constantly associated with the Day of the Lord (q.v.; cf. Job iii. 5; Isa. xiii. 10; Joel ii. 10, iii. 15; Amos viii. 9; Matt. xxiv. 29, and often). Interference with the orderly course of the sun is conceived as within God's power (Job ix. 7), and its progress is reported to have been stayed to work salvation in battle for Israel (Josh. x. 12-13) or even reversed as a sign to Hezekiah (the shadow of the dial or steps is reversed, II Kings xx. 9-11; the sun itself, Isa. xxxviii. 8j. With the