employed (cf. Mt 3^-). The chopped straw, called tibn, is used as fodder for the cattle.
But, even after the winnowing, the grain is still mixed with small stones, pieces of clay, unbruised ears and tares, all of which must be removed be- fore the corn is ready for use. Hence the necessity of the further process of sifting. This work is done by women. The sieve generally consists of a wooden hoop with a mesh made of camel-hair. The sifter is seated on the floor and shakes the sieve containing the grain until the chatt' comes to the surface ; she then blows it away, removes the stones and other bits of refuse, after which the gxain is ready for the granary. In modern times it is always stored in underground chambers, generally about 8 feet deep ; they are cemented on the inside to keep the damp out, the only opening being a circular mouth, about 15 inches in diameter, which is boarded over and, if conceal- ment is desirable, covered with earth or grass. The grain thus stored will keep for years. See also Sickle, Vine, Vintage.
LiTERATTTRB.— H. B. Tristram, Eastern Customs in Bible Lands, 1S94, p. 123 f. ; J. C. Geikie, The Holy Land and the Bible, 1903, pp. 53, 244, 252 ; W. M. Thomson, The Land and the Book, lSti4, p. 543 f. ; G. Robinson Lees, Village Life in Palestine, 1897, ch. iv. ; T. S. Evans, in Speaker's Commentary, iii. [ISSl] 302; J. B. Lightfoot, Galatians^, 1876, p. 219 f.; J. B. Mayor, The Epistle of St. James^, 1910, p. 157 f. ; H. B. Swete, The Apocalypse of St. John'^, 1907, p. 188 ff. ; EBi i. 80 f. ; HDB i. 49 ff. ; DCG L 40 ; SDB 16.
P. S. P. Handcock. HATRED. — In the time of Nero the Christians of Rome ' were accused, not so much on the charge of burning the city, as of hating the human race ' ('baud proinde in crimine incendii quam odio humani generis convicti sunt' [Tac. Ann. xv. 44]). The indictment was the opposite of the truth. Christianity is amor generis humani. Christ's new commandment is ' that ye love one another' ( Jn 13^, 1 Jn2*), and it is fulfllled when an outward cate- gorical imperative (e.g. Lv 19^^) is changed into an inward personal impulse, the dynamic of which is His own self-sacrificing, all-embracing love. ' We love, because he tirst loved us' (1 Jn 4^^), and it would be as right to insert ' the human race ' as ' him ' (AV) after the flrst verb. By precept and example Christ constrains men to love one another as He has loved them. To be Christlike is to love impartially and immeasurably. Love is the sole and sufficient evidence that a man 'is in the light' ( 1 Jn 2^"). There is a silencing flnality in St. John's judgment of that profession of Christianity which is not attested by love : ' He thatsaith he is in the light, and hatet^h his brother, is in the darkness even until now ' (1 Jn 2^). The negative p-rj ayawav is displaced by the positive fiiaelv, for there is no real via media, cool indifference to any man being quickly changed under stress of temptation into very decided dislike. 6 fiiffwv rbv ddeXcpbv aiiroO is guilty of an unnatural hatred, and though 'brother' refers in the first instance to those who are members of the body of Christ, it is impossible to evade the wider application. ' The brother for whom Christ died' (I Co 8'^) is every man. In the searching language of the Apostle of love, hatred is equiva- lent to murder (1 Jn 3'*): the one concept lacks no hideous element that is present in the other; the animating ideas and passions of the hater and the murderer are the same. The Christians of the Apostolic Age could not but love the world which ' God so loved ' (Jn 3'"), and for whose sins Christ is the propitiation (1 Jn 2^). Their 'world' hated them, and, in many instances, ended by murdering them ; but persecution and bloodshed only con- strained them to love the more, in accordance with the precepts of the Sermon on the Mount (Mt 5**). The early Church extorted from that pagan world the beautiful tribute, 'See how these Christians
HEAD
HEAD
527
love one another ! ' The Spirit of Christ moved His followers to ' put away all bitterness and wrath . . . with all malice,' to oe 'kind one to another' (Eph 4^"-)i and 'put on love as the bond of perlect- ness ' (Col 3"). While they could recall the time when they were 'hateful, hating one another' (GTvy-qTol, fiiaovvTes dXXrjXovs, Tit 3^ ; Vulg. ' odibiles, odientes invicem '), the spirit of the new life was <pi\a8e\<pia {\oYe of the brethren), to which was added a world-wide dyd-m] (2 P 1'^).
To orthodox Judaism, as well as to cultured Hellenism and the hard pagan Roman world, it seemed natural to love only one's friends. When the Eabbis quoted Lv 19'», 'Thou shalt love thy neighbour,' they did not hesitate to add, on their own account, the rider, ' Thou shalt hate thine enemy ' (Mt 5'**). To Aristotle the only conceivable objects of love were the persons and things that were good, pleasant, or useful (Nic. Eth. viii. 2). Sulla, a typical Roman, wished it to be inscribed on his monument in the Campus Martins that ' none of his friends ever did him a kindness, and none of his enemies ever did him a wrong, without being fully repaid' (Plut. Sulla, xxxviii. ). Into a world dominated by such ideas Christianity brought that enthusiasm of humanity which is the reflexion of Christ's own redeeming love. Associating the ideas of hatred and death, it opposed to them those of love and life. ' We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death' (1 Jn S''*).