* Apollinaris admitted that Jesus possessed the lower or animal soul (■■I'ux^ a-^-oyo;), but denied to Ilim the distinctively human or rational soul (^-fx*: >c/iky.).
t The details of the question are in the highest degree intricate, and cannot be entered upon here. The reader may consult Dorncr, Person of Christ, ii. i. 116 flf., 152ff., 201 ff.", 266 fT., for an acute criticism of the Patristic view. See also Ottlcy, Incarnation, pt. vii. 1. 4, 2. 2.
t On the Monothelite and Dyothelite question see Dorner, op. cit. II. i. 1.55 ff. The last word (even from the strictl.v orthodox point of view) has not yet been said upon this difficult subject.
670
SOUTH
SPIES
See also art. Incarnation in vol. i., esp. p. 812 f.
Literature. — M. F. Roos, Fundamenta Psychologice ex sacra Scriptura collecta (brief, but valuable) ; J. T. Beck, Urnriss der bibl. Seelenlehre [Enjj. tr. 1877] ; Bbttcher, de Inferis (a store- house of Biblical and Rabbinical material) ; Olshausen, de Nat. Human. Trichotomia (in Opusc. TheoL); von Rudloff, Die Lehre vom Menschen ; Franz Delitzsch, Syst. d. bibl. Psychol. [Eng. tr. 1867] (learned, but fanciful); J. Laidlaw, The Bible Doctrine of Man ; J. B. Heard, The Tripartite Nature of Man ; W. P. Dickson, St. Paul's Use of Flesh and Spirit (contains short bibliography); EUicott, 'The Threefold Nature of Man,' in The Destiny of the Creature ; VV. R. Alger, Destiny of the Soul (contains exhaustive bibliography by Ezra Abbot) : R. H. Charles, A Critical History of the Doctrine of a Future Life ; Salmond, Christian Doctrine of Immortality ; F. W. H. Myers, Human Personality and its Survival of Bodily Death ; Piat, Destines de I'homme ; Welldon, TTie Hope of Immortality ; Martineau, Study of Religion, bk. 4 ; Mason, Purgatory ; Plumptre, Spirits in Prison ; Luckock, After Death ; Pusey, What is of faith as to Everlasting Punishment ? ; C. Harris, pro Fide, c. xv. ; A. Westphal, Chair et Esprit ; Liidemann, Die Anthropologic des Ap. Paulus ; art. ' Psychology ' in Hastings' DB ; art. ' Geist ' in PliE-i ; artt. 'Soul,' ' Eschatology,' ' Immortality of the Soul ' in JE ; art. ' Eschatology ' in EBi ; consult also OT Theologies of Schultz, Smend, Oehler ; and the NT Theologies of Schmid, van Oosterzee, B. Weiss, Holtzmann. C. HARRIS.
SOUTH (v6Tos).—i. The locality indicated.— The southern direction was called by the Hebrews Teman ( Jer 49^"), that is, the country ' on the right side ' to one facing eastwards in Palestine. In the same way their kinsmen and successors, the Mos- lem Arabs, called the southern part of their empire Yemen, the ' right hand ' country, and designated Syria and Palestine to the North as al-ShArn, the ' left ' region. The queen of Sheba was referred to as the queen of the South (Mt 12^^). In a more limited and special sense tlie Hebrews gave the name ' South Country ' to the wilderness of Judsea and the region lying beyond it (Jos 12^, Ac 8^^).
2. Character of south wind. — Passing over an area with little or no vegetation, it was both hot (Lk 12^^) and lacking in vitalizing power. The rarefaction produced by the sun's rays on the bare desert gave rise to whirlwinds, which gathered up the dust in tall swaying columns that moved like evil genii over the land until they suddenly broke and dispersed (Job 37®, Zee 9"). It was essentially a transition current, being the dry east wind shifting round towards the humid west. It thus partook of the nature of both, and resembled the close steamy air of a palm-house. The allu- sion in Job 37^'' is either to the lethargy induced by its enervating influence, or to the cool refresh- ment of the showers that usually follow it.
G. M. Mackie.
SOWING. — For 'sowing' as a metaphorical ex- pression of the activity and influence of Christ and His Apostles, see under Seed. The Gospels further contain, however, three semi-proverbial uses of the term which merit notice.
1. One is in connexion with the counsel against worldly anxiety (Mt 6^^ = Lk 12^ birds neither sow nor reap), wliere sowing denotes one of the ordinary operations and occupations of men in order to secure a livelihood. Jesus is here quoting a fam- iliar proverb of the ancient world, which was cur- rent in several forms {e.g. ' aves sine patrimonio vivunt et in diem pascuntur').
2. In Mt 252J-2« = Lk 1921-22, ^ grasping, unscru- pulous character is defined as one that reaps where it has not sown, i.e. enriches itself at the expense of other people. Several ancient parallels, both from Jewish (cf. Taylor's Sayings of the Jewish Fathers, 1897, p. 143) and from pagan (e.g. ^lian, Var. Hist. iii. 46 and iv. 1 ; and Plato, Leges, xi. 913 C) sources, are quoted for the second clause of the verse, which is probably to be taken as an expansion of the first.
3. Finally, two semi-proverbial (cf. e.g. Mic 6^^ Ps 126^- ") sayings upon sowing, in a figurative sense, are preserved in Jn 43"- ^7. Taken as part of
the story of Jesus at Sychar, the passage starts from the responsiveness of the Samaritans to the gospel (their full-groAvn faith being contrasted with the indifference and unbelief of Judaism upon the whole). The sight of the Samaritans streaming out of the city suggests to Jesus that a rich harvest of souls is to be reaped here, and reaped apparently without the usual delay and interval. Samaria is ripe already for the gospel. ' Four months more, then harvest,' may be the time in Nature ; but here, in the order of the Spirit, sowing is hardly done ere reaping begins. J. Moffatt.