the Great (q. v.), with whom he is as closely associated in Jewish history as are the names of Castor and Pollux in (ireek and Roman mythology. But comparatively little is known of him. Though one of his maxims was " Let the study of the law be fixed, say little and do much, and receive everj' one with the aspect of a fair countenance" (Abot/i, i, 15), yet he is said to have been a man of a for- bidding and uncompromising temper, and in this respect, as in others, the counterpart of his illustrious companion, of whom, both in their dispositions and divisions on a multitude of Rabbinical questions, he was, as we may say, the antithesis. This antithesis is especially shown in the famous controversy carried on between Hillel and Sham- mai concerning the egg laid on the Sabbath, and which lent its title, heza, i.e. the egg, to a whole Talmudic trea- tise of 79 pages. Very graphically does dean Stanley describe the disputes of both these sages, in the follow- ing words: "The disputes between Hillel and Shammai turn, for the most part, on points so infinitely little that the small controversies of ritual and dogma which have vexed the soul of Christendom seem great in compar- ison. They are worth recording only as accounting for the obscurity into which they have fallen, and also be- cause churches of all ages and creeds may be instructed by the reflection that questions of the modes of eating and cooking and walking and sitting seemed as impor- tant to the teachers of Israel — on the eve of their nation's destruction, and of the greatest religious revolution that the world has seen — as the questions of dress or post- ure, or modes of appointment, or verbal formulas have seemed to contending schools of Christian theology" (Jewish Chuixh, iii, 501). Though each gave often a decision the reverse of the other, yet, by a sort of fiction in the practice of schools, these contrarj' decisions were held to be co-ordinate in authority, and, if we may be- lieve the Talmud, were confirmed as of like authority by a Bath-Kol (or voice from heaven) : or, at least, while a certain conclusion of Ilillel's was affirmed, it was re- vealed that the opposite one of Shammai was not to be denied as heretical. D^n^X i-CT Qi-.^IN ibxi IPX C'^'^n, " Both these and these speak the words of the living God." Tiiis saying passed for law, and the con- tradictorj' sayings of both these rabbins are perpetu- ated in the Talmud to this day. And although both were rabbinically one, yet their disciples formed two ir- reconcilable parties, like the Scotists and Tliomists of the Middle Ages, whose mutual dissidence manifested itself not only in the strife of words, but also in that of blows, and in some cases in that of bloodshed. So great was the antagonism between them that it was said that " Elijah the Tishbite woukl never be able to reconcile the disciples of Shammai and Hillel." Even in Jerome's times this antagonism between these two schools lasted, for he reports (Comment, in Esainm, viii, 14) that the Jews regarded them with little favor, for Shammai's school they called the "Scatterer," and Hillel's the " Profane," because they deteriorated and corrupted the law with their inventions. See Jost, Gesch. des .luden- thums, i, 259 sq. ; Griitz, Gesch. d. Juden, iii, 178, 186, 205; Edersheim, Hist, of the Jeicish Nation, p. 137; Rule, IJist. of the Karaite .Tews, p. 33 S(j. ; Bartolocci, Bihlioth. Magna Rahhinica, s. v. hzTi; Pick, The Scribes Before and in the Time of Christ (Lutheran Quarterly, Gettysburg, 1878), p. 272. (B. P.)
Shammar, in Lamaism, is the name of three chiefs of the sect of Red-bonnets among the worshippers of the Lama, nearly ecpial to the Dalai-Lama in exalted dig- nity. Tlie first of them lives in a large convent at Tas- sisudor, the capital of liootan. A lunnerous clergy are subordinated to these princes of the Cliurch, all of whose memliers are celibates and live in convents. Thej- are of different grades, inconceivaljly numerous and widely extended, as well as highly venerated. The instruction of the young is altogether in their hands. Their con- vents are very numerous, Lhassa, the capital of Thibet, alone containing 3000. — Vollmer, Wdrttrb.d.J/ythol.s.v.
SHAMMATTA
617
SHANG-TE
Shammatta (SPl^d), the highest form of excom- munication among the Jews. See Anathema.
Sham'moth (Heb. Shummoth'. mad, (kschition; Sept. "Eajxcuo^, v. r. '2aiiiiiS!, liafi^awB), the name of a person entitled " the Harorite," one of David's gnard (1 Chron. xi, 27) ; apparently the same with " Shanimah the Harodite" (2 Sam. xxiii, 25;, and with " Shara- huth" (1 Chron. xxvii, 8).
Shanimu'a (Heb. id. 2.'ia'ir» renoumed; Sept. 2a- fiovijX in Numb, xiii, 4; lHafifiovd in 2 Sam. v, 14; ^aj-i/j-aov in 1 Chron. xiv, 4, v. r. 'Sla/iaa; 'S.a^iaiou in Neh. xi, 17, v. r. Ecifiovi), the name of four men.
1. The son of Zaccur and the representative of the tribe of Reuben among those first sent by Moses to ex- plore Canaan (Numb, xiii, 4). B.C. 1G57.
2. One of the sons of David, by his wife Bathsheba, born to him in Jerusalem (1 Chron. xiv, 4). B.C. cir. 1045. In the A. V. of 2 Sam. v, 14 the same Heb. name is Anglicized " Shamrauah," and in 1 Chron. iii, 5 he is called SiiiMEA (q. v.). In all the lists he is placed first among the four sons of Bathsheba; but this can hardly have been the chronological order, since Solomon ap- pears to have been born next to the infant which was the fruit of her criminal connection with David (2 Sam. xii, 24).