Hittite Ear.loek8.
place just above the ear, leaving the hair on tiie side of the &ce and the whiskers, which hung down in a ^aited lock.
8. C)9^, h(maph\ a wing (as elsewhere often), is usd in Isa. 3d, 12 ; Ezek. vii, 7, to express ^ the fimr car- fi«r< of the earth," or the whole land.
4. P)n9, hatheph', a tlundder or side (as oflem else- where), occurs in 2 Kings xi, U, in 4>eakiii^ of the opposite parts of the Temple.
6. ^iXjDp, mikteo'd OiteraUy cut off or bemt), a angle, spoken of the external extreraitiea of the tsbo- nacle (Exod. xxvi, 24; xxxvi, 29), and the intenul ones of a court (Ezek. xli, 22; xlvi, 21, 22) ; al» oft bend or ** taming" of a wall, conventionally apf^ed apparently to the intersection of the internal wall of Jerusalem skirting Mount Zion on the ea^t, with die continuation of that on the northern brow towards the Temple (2 Chron. xxvi, 9 ; Neh. iU, 19, 20, 24^ 25). 1 kindred form occurs in the last danse of Endc ^Ei,fi, where some render four-square.
6. Q9|, pa' dm (literaUy a tt^, xiMUhOy a ^tian** or instance), spoken of the four comers of the sacred ark (Exod. xxv, 12), and of the brazen larer (1 Kbta vii, dO\
7. 99at, ttelaf (literally a ri6 or side, as often else, where), spoken of either extremity of each side of the altar of incense (Exod. xxx, 4 ; xxxvii, 27).
8. rtST^, hatioh', an end (as elsewhere nsaalljX spoken of the four comers of the same (Exod. xxtS, 4).
9. n*^;iT, eaviik:, spoken of the ''comers" of the ahar (Zech. ix, 16); fig. of the corner eobtmme of a palsee (Psa. cxliv, 12, ^ that our daughters may be as corner- stones"), finely sculptured, in allusion probably to ^ caryatidee, or columns, representing female figores, so oommon in Egyptian architecture (the point of com- parison lying in the slendemess and t»iitM»ffg comtaoad with elegance, comp. Cant, v, 16 ; vii, 8).
10. The Greek word ywvla signifies piroperly a& angle, either exterior, as when streets meet, formiog a equare or place of public resort (Matt, vi, 5), or ia- terior, a dark recess, put for secrecy (Acts xxvi, 26). *' The four comers of the earth" denote the whole kad or world, as in No. 1 above (Rev. vii, 1 ; ''quarters,^ XX, 8). On **the head of the corner,^ see CossTEa- BTONE below.
11. The '^comers'* of the great sheet hi IVtcr's vi- sion (Acts X, 11 ; xi, 6) represent a different word in the original, ApXHj wldch has elsewhere nsnally tiie signification of ^^begimting,^^
" The nKtt, pedh', or ' comer,' L e. of the field, was not allowed (Lev. xix, 9) to be wholly reaped. Tte law gave a right to the poor to carry off what was to left, and this was a part of the maintenance from the soil to which that class were entitled. Similariy the gleaning of fields and fhnt-trees, and the tairfng qI a sheaf accidentally left on the ground, were second to the poor and the stranger by law (xxiii, 22; D^l. xxiv, 19-21). See GLSAimfo. These seem to us, amid the sharply defined legal rights of which alooe civilization is cognizant, loose and inadequate provi- sions for the relief of the poor. But custom *?v^ oobi- mon law had probably ensured their obscrrance (Job xxiv, 10) previously to the Mosaic enactment, and continued for a long but indefinite time to give pno- tical force to the statute. Nor were the ' poor,' to whom appertained the right, the vagne daas of sitf> ferers whom we understond by the term. On the principles of the Mosaic polity, every Hebrew £umlj had a hold on a certain fixed estate, and ooold by bo ordinary and casual calamity be wholly beggarad. Hence its indigent members had the claims of kindnd on the * comers,' etc., of the field which their landed brethren reaped. Similarly the * stranger' was a rec- ognised dependent; 'within thy gates* bemg his ex- pressive description, as sharing, though not by naj tie of blood, the domestic claim. Theie waa thn a further security for the maintenance of the tif^ In fti
CORNER
519
CORNET
definite and ascertainable character. Neither do we discover in the earlier period of the Hebrew polity, closely detailed as its socud features are, any general traces of agrarian distress and the unsafe condition of the country which results from it — such, for instance, as is proved by the banditti of the Herodian period. David, a popular leader (X Sam. xviii, 80 ; xxi, 11), eould only muster from four to six hundred men out of all Jndah, though every one that was in distress, in debt, and every one that was discontented,' came to him (1 Sam. zzii, 2 ; xxv, 18). Further, the position of the Levites, who had themselTes a similar daim on the produce of the land, but no possession in its Boil, would secure their influence as expounders, teach- ers, and, in part, administrators of the law, in favor of such a claim. In the later period of the prophets their constant complaints concerning the defrauding of the poor (Isa. X, 2 ; Amos y, 11 ; viii, 6) seem to show that such laws had lost their practical force. (These two parages, speaking of ' taking burdens of wheat f^om the poor,' and of 'selling the refuse [^B^a] of the wheat,' i. e. perhaps the gleanings, seem to point to some special evasion of the harvest laws.) Still later, under the Scribes, minute legislation fixed one sixtieth as the portion of a field which was to be left for the legal 'comer,' but provided also (which seems hardly consistent) that two fields should not be so joined as to leave one comer only where two should fairly be reck- oned. The proportion being thtis fixed, all the grain might be reaped, and enough to satisfy the regulation subsequently separated trma the whole crop. This 'comer* was, like the gleaning, tithe-f^ee. Certain fruit-trees, e. g. nuts, pomegranates, vines, and olives, were deemed liable to the law of the comer. Maimon- ides, indeed, lays down the principle (ContHtutionet de dom$ paupercan^ cap. ii, 1) that whatever crop or growth is fit for food, is kept, and gathered all at once, and carried into store, is liable to that law. A Gentile holding land in Palestine was not deemed liable to the obligation. As regards Jews, an evasion seems to have been sanctioned as follows : Whatever field was consecrated to the Temple and its services was held exempt from the claim of the poor; an owner might thus consecrate it while the crop was on it, and then redeem it, when in the sheaf, to his own use. Thus the poor would lose the right to the 'comer.' This remmds ns of the ' Corban' (Mark vii, 11). For fur- ther mformation, see Aobiculturb. The treatise Ptah^ in the Mishna, may likewise be consulted, espe- cially chap. I, 2, 8, 4, 5, 6 ; II, iv, 7 ; also the above- quoted treatise of Maimonides" (Smith, s. ▼.). See Harvest.