In domestic sanitation the covering with earth of excreta and of blood are prescribed, and the expansion of these rules in the Mishna (Baba Kamma) forbids dung-heaps, and gardens requir- ing manure within the city, and intramural inter- ments. The fires of the valley of Hinnom perhaps consumed the city offal (but see Robinson, BRP i. 274). Houses were built with parapets to pre- vent accidents (Dt 225), and persons suspected of having infectious diseases in the stage of incuba- tion were isolated (Ly 134). Those who had to touch corpses or things unclean were themselves rendered unclean, and had to wash their clothes (Nu 19").
In the Talmudic code of uncleanness there were five or, according to some, six grades recognized. Decomposition, death, or leprosy, or certain other diseases, were the central causes of all impurity, and hence were called ‘fathers of fathers of un- cleanness.’ That which was affected by these became the ‘ father of uncleanness,’ and could not be purified ; for Santee a corpse, or carcase ex- cept such as was killed in the proper way, certain issues, a leprous man, an idol, the water of purifi- cation (Nu 19), the propitiato arts of sacrificed animals. Whatever was defiled by contact with these was the first son of uncleanness, to be cleansed by sacrifice, by a period of isolation and a process of purification by water or fire; what- ever was defiled by contact with a first son of uncleanness was a second son of uncleanness, to be purified by seven days’ isolation and washing ; and whatever was rendered impure by one of these was a third son, to be purified by a day’s isolation and washing of the lattes and person. By these lustrations and by the careful isolation of cases of suspected contagious disease, the chances of the propagation of infection were much diminished.
Of surgical instruments a flint knife called τὴς was used for circumcision (see vol. i. p. 443), but later, steel knives, nib>x>, called also j'20, were used (Chullin). An awl or ys7> was used for boring the servant's ear (Ex 21°). Other knives called pigion *izmel, kesilta’ are mentioned in different Talmudic tracts—Kelim 13. 1; Shabbath 130; Moed Katan and Aboda Zara 276.
Of ie ors operations, circumcision has been already dealt with. The exclusion of eunuchs from the service of God under the theocracy was probably a protest against either of these opera- tions referred to in Dt 23' as performed among heathen nations in the service of their gods (see Driver, Deut. p. 259). Under the kingdom, how- ever, they became important officials as Samuel ta 1S 816 (ΑΥ̓͂ and RVm), 1 Καὶ 22°,2K 8°
24!2-15, Jer 29? 33 387 41%, and no spiritual dis-
MEEKNESS
ability attached to their state, Is 56‘; see ou! Lord’s words in Mt 19, and also Ac 87%, Lirerature.—Few of the books on the subject written before this century (which number at least 150) are of any value. The only works worth consulting are: Ader, de grotis in Evan- σεῖο, Toulouse, 1626 ; Bartholinus, de Morbis biblicis Miscellanea Medica, Hatniw, 1671; Lundt, Die alten Jiidischen Heyligthu- mer, Hamburg, 1695 ; Cremont, Dissert. de Ebrworum veterum Arte Medica, Viteborg, 1688; Moles, Pathologia morborum uorum in Sac. Scrip. mentio fit, Madrid, 1642; Calmet, de re Medica Hebrei, Paris, 1714; Colmar, δεν die Arzneigelehrheit der Juden, Gera, 1729; Mead, Medica Sacra, London, 1749; Reinhard, Bibelkrankheiten, 1767; Sprengel, de Medic. Ebre- orum, Halle, 1789, and his Geschichte d. Arztneykunde, vol. i. Of later works: Pruner, Krankheiten des Orients, Erlangen, 1847; Macgowan in Jewish Intelligence, and Journal of Missionary Labours in Jerusalem, London, 1846; Roser, Krankheiten des Orients, Augsburg, 1837; Wittman, Einem Artzte Reisen nach Syrien, etc., Weimar, 1805; Tobler, Beitrag zur medizinischen Topographie von Jerusalem, 1855; Nowack, Heb. Archdol., Freiburg, 1894, i. p. 52ff.; Bennett, Dtseases of the Bible, London, 1887. For Jewish Physicians, see Carmoly, Histoire des médecins Juifs, Brussels, 1844. For Talmudic Medicine, Joseph Salomo's 7D3n 227; Cohn’s de Med. Tal- mudica; Wunderbar, Biblisch-Talmudische Medicin, Riga and Leipzig, 1850-60. A. MACALISTER.
MEEDDA (A Meeddd, B Acdda, AV MEEDA), 1 Es 5°2= MEHIDA, Ezr 255, Neh 7%.
MEEKNESS must not be considered alone, but in connexion with the group of virtues of which it is one, and which are especially characteristic of the Christian temper. Meekness goes along with poverty of spirit, humility, mercy, etc., Mt 5° (πρᾷος, πρᾳότης; but in the best uncials both in LXX and NT, zpais, rpatrys). The grace is found in similar company in the Epistles, ‘ With all lowliness and meekness, with long-suffering, forbearing one another in love’ (Eph 43, Col 3”, Gal 53). This association best illustrates the meaning of the word; it connotes gentleness, kindness, forbearance, and is the direct opposite of a proud, harsh, unforgiving spirit. The high place given to this virtue in the beatitudes (Mt 5°12), which represent the higher Christian law, its special prominence in the character as well as in the teaching of the Lord Jesus (‘I am meek and lowly in heart,’ Mt 11%), its frequent mention in the Epistles (Gal 61, Tit 35, 1 Ti 64, 2 Ti 2%, Ja 131 3%-17>, 1 P 3445), all indicate the determining influence assigned to this class of virtues in the NT ideal of character. The insistence upon the duty. of forgiveness (Mt 615 18®, Eph 433) is another striking illustration. Our Lord prayed for His murderers (Lk 23). His meekness deeply im-