Literature. — Sayce, RH. of the A ncieiu Babyloniang^ ch. iv. ; Frazer, Uolden JJutujh, i. 278 |2 u. 115ff., 263 f.J ; W. K. SmiUi, JVS (Index g. 'Adonis'); Jensen, Eosmot. der Bab., passim; Movers, PA#n. i. liH, 202(1. ; Jastrow, AW. of Bab. andAssur., IS'JS, pp. 482, 564, 674, etc. ; Toy in PB, ' Ezi^kiel,' ad loc. ; and tJie Comra. on EzeliUl, esp. those of A. it. D;iv idson, BerUloIet, and Krattzsi^hniar ; also (Jheyne on Is i/io and Driver on l)n 11^*7 (where Tammuz is very prob. alluded to).
A. H. Sayck. TANHUMETH(n;r;ri).— The father (?) of Seraiah, one of the Heb. captains who joined Uedaliah at Miz-pah. He is called in 2 K 2o-^the Netophath- ITli, but in Jer 40 [Gr. 47]"* the words 'and the sons of Ephai' come between 'Tanhumeth' and 'the Netopliathite' both in MT and LXX. The form of the name Tanhumeth (LXX in 2 K 25^ B iiavifiaB, A Qavituii', Luc. Qapf^/iaB ; in Jer 47' B ticLf^naiS, A Qava^i^ed) looks like a feminine (cf. Lagarde, llild. d. Num. 126 f.).
TANIS (Tdws), Jth !'».— See Zoan.
TANNER i^vpfftvs) occurs only in Ac 9" 10^ «" of the Simon at whose house St. Peter lodged in Joppa ; but tanning was a trade that the Jews carried on in OT times (Ex 25', Lv 13*"). It was, however, regarded with aversion (see the citations from Talm. in I'arrar, i>t. Paid, i. 264 n.), as it necessitated more or less of ceremonial unclean- ness, esjiecially if the skins of unclean animals were dealt with. The fact that St. Peter did not hesitate to lo<lge in the hou.se of a tanner indicates that he had already become .somewhat liberal in his views regarding the ceremonial law. Simon's house was by the seaside, which accords with the custom to-day in towns by the sea. In ancient times tanneries were usually without the walls of towns, beeau.se of the unclean character of the trade, and the disagreeable odours caused by the work.
Tlie process of preparing skins for use by the Jews may be inferred from what is kno^vn of it among the Egyptians and Arabs. The hair of the skins was removed by lime or the acrid juice of the Periploca semmine, a desert plant(\Vilkinson,^4jK;. E(ji/;i. ii. 186, ed. 1878) ; the skins were liist treated with Honr and salt for three days, and cleansed from fat and other extraneous matter. The stalks of the above plant were pounded and jilaced in water, and then applied to the inner surface of the skin. Tliis caused the hair to loo.sen, after which the skin was left to dry for two or three days, and then subjected to the further processes of tanning. In these they used the jiods of the Sunt or Ar.iicia Nilotica, which is common in the desert, or the bark or leaves of certain species of Sumac, lihus Coriaria or Ii. oxycanthoidcs, the former of which is common throughout the country (see Post's Flora of Syr. and I'al.).
Though the trade of the tanner in general was disliked by the Jews, the preparation of skins for liarcliiuent was regarded as an honourable calling.
H. Porter.
TAPHATH (nsB; B* Tai3X,0«(, A Toward, Luc. "Vafiaid). — Daughter of Solomon and wife of Bon- abinadab, 1 K 4".
TAPPUAH (rj?» ; B Gairoi'i, A Qattxpoi, Luo. ♦«#- poiJff).— A ' son ' of Hebron, 1 Ch 2".
TAPPUAH (O'se 'apple').— l.(BA om., Luc. Ba^- (fxiia) A town in the Shephelah mentioned between
678
TAiULAH
TARGUM
En-gaunim and Enam, and in the same group with Zauoah, Januuth, Adullam, and Socoh {Jos ly). It was probably to the N. of ^^^(ly cs-Sunt, but the site has not been recovered. Tristram (Bible Places, p. 48) proposes 'Ariuf, near Zo'rali ; G. A. Smitli (HGEL 202 n.) places it in Wady el- 'Afranj. 2. (B Ta^oi), Qa(t>ie, A 'E<t>(pou4, Ga0/?iifl) A town on the border of Ephraim (Jos 16'), which lay witliin the territoiy of Ephraim, whilst its lands belonged to Manasscli (Jos 17"). It is men- tioned in connexion with the brook l>!anah {Wddi/ I^dna), and is probably the same place as En- tappuah. Tristram (Bible Places, p. 195) suggests 'Ati'if, on the N. side of JViicli/ cl-Fei-rah. See En-TAPPPAH. 3. (U 'Aracpoirr, A eaip()>ov) One of the towns W. of Jordan whose kings Joshua smote (Jos 12"). It is mentioned between Bethel and Hepher, and was perhaps the same place as No. 2 above ; but this is by no means certain.
C. W. WILSOK.
TARALAH (nf^K-je ; B eapcijXd, A OapaXd ; Tha- rala). — A town of Benjamin mentioned between Irpeel and Zelali (Jos 18-''). It was unknown to Eusebius and Jerome (Onom. 9cpa^d, Tltxrama), and its site has not yet been recovered.
C. W. Wilson.
TAREA.— See Tahrea.
TARES (fifdna). — There are 4 species of tares in the Holy Land: Lolium pcrenne, L., the Ray Grass, L. multiflorum. Gaud., L. rigidum. Gaud., and L. temulentum, L., the Bearded Darnel. The latter is the most common in the grain fields, and, being as tall as the wheat and barley, is doubtless the plant intended in the parable (Alt 13'^-^). The other species are lower, and have more slender spikes, and smaller grains. The Gr. and Lat. ztzania are prob. derived from the Arab, zii'dn or zuwdn, the common name for the tare. The seeds are poisonous to man and the herbivorous animals, producing sleepiness, vertigo, nausea, vomiting, diarrhoea, and convulsions, and sometimes death. They are, however, innocuous to poultry. They are sold in all Oriental grain markets as food for chickens. It is customary to gatlier out of the grain fields, not only tares, but all the taller plants growing among the grain, which can be easily pulled up without causing tlie person engaged to bend over in a way to endanger breaking the stalks of grain. This not only cleans the fields of other plants, but furnishes a large amount of forage for cattle. The allusion in the parable is in substantial accord with modern custom in the East, which is to leave the cleaning of the fields until the grain is well advanced towards the harvest, and can be readily distinguished from all other plants. Then the women and children go into tlie fields and weed them out, so that an Oriental grain farm in harvest- time is a model of cleanness and beauty. The Tal- mud asserts that tares are degenerate wheat ; and Tristram (with Thomson and others) says that the peasants of the Holy Land believe ' that the darnel and the wheat spring from the same seed . . . and that in very wet seasons the wheat itself turns to tares ; the fact being that, in such seasons, tlie wheat perishes, whUe the rain is favourable to the development of the darnel ' (Nat. Hixt. 487). It is clear, however, that the owner of the field, in the parable, had no such idea, as he attributes the re- sult to the sowing of the seeds of tares by tlie hand of an enemy. The bearing of this parable upon theories of tlie Church and of Church government is beyond the scope of the present article, and must be studied in works on the Parables.