2. The second Sunday w.is known as that of the " Three Ointment-bearers," from the Gospel; "St. Thomas," or "Renewal Sunday" (John xx, 27); Misericordias Domini, from the Introit (Psa. xxiii, 5); "Sunday of White Cloths" or "after the exhibition of relics."
3. "Of the Paralytic" in the Gieek Church; in the Lat- in, Jubilate, from the Introit (Psa. Ixii, 2).
4. Mid-Pentecost; in the Greek Church "Of the Samar- itan :" in the Latin from the Introits, Cnntatc (Psa. xcviii, 1) ; Rugate (Song of Sol. ii, 14) ; Exaiuli (Psa. xxvii, 7).
5. Rogation (q. v.); in the Greek Church "Of the Blind- man."
Wmx-SuNDAY (q. v.).
TiuNiTT Sunday (q. v.) ; in the East "All Saints' Sun- day;" in France "King of Sundays," or "Blessed Sun- day." 1. "Sunday of the rich man and Lazarus" was the term used to designate the lirst Sunday after Trin- ity. 15. "Sunday of the Lilies" is the name by which the flfieeuth Sunday after Trinity is known.
After Ascension ; in the East "Sunday of the 31S," in al- lusion to the Niceue fathers; at Rome "Sunday of Roses," so called by Innocent III in 1130, roses being thrown from the roof of Sitnta Maria Rotunda, symbol- ical of the gifts of the Spirit. Sundays after Pentecost, Sundays from Whit-Sunday to Advent; but in England, anciently as now, Sundays after Trinity.
Sunias, an epithet of the Grecian Minerva, from her temple at Sunium in Attica (Pausau. i, 1, 1).
SUNISACTANISM
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Sunisactanism (o-ureiVaKroc, introduced iri/h), a name given to the practice by which many of the cler- gy evaded the rigorous laws respecting celibacy. It is sometimes called domesticism, and consisted in keeping female inmates in their dwellings, with whom they pro- fessed to live in chaste affection, but who were known to be concubines. Jerome and Chrysostom severely reprehended the clergy on account of the gross licen- tiousness of which they were guilty, while at the same time they were professing the highest puritj'. See Agapkt.e.
Suniia, one of the Norse asas, the daughter of Mnn- dilfare, the star -god. Her brother and herself were possessed of extraordinary beauty, which induced their parents to name them the sun and moon (Sol, or Sunna, and Maani) ; but the gods considered the bestowal of such names a crime, and accordingly kidnapped the children, afterwards placing them in charge of the sun and the moon wagons which were formed out of sparks of fire which flew from Muspelheim into the kingdom of the asas. The horses which drew the wagons were named Alswidur and Arvarkur (the " universal scorcher" and the " early wake"). They speeded rapidly on their courses because SkoU and Hate, two mighty giants in the form of wolves, followed swiftly on their heels to devour them. It would seem that the ancient Ger- mans also worshipped the sun under this title as a shining, light -radiating being. — VoUmer, Wurterb. d. Mythol. s. V. See Norse Mvtiiology.
Sunna (Arab, custom, legal usage^ originally de- notes among Moslems the sayings and the example of Mohammed and his community, provided they are in accordance with the Koran, the meaning of which, however, is itself explained by the Sunna. The term is therefore (though incorrectly) used for the collections of moral and legal traditions traced to the Prophet, which supplement the Koran, somewhat like the Mish- na (q. v.), which supplements the laws of the Penta- teuch. The Sunna not only comprises religious doc- trines and practice, but also civil and criminal laws and the usages of common life — the way to cat and to drink, and to dress, and the like. This tradition is first heard of during the civil wars among tiie adher- ents of the new faith, about half a century after the Flight. The single traditions, as we now possess them, rarely exceed six lines. The diction is carefully wrought, and the form is that of a dialogue. For the credibility and canonicity of a tradition it was originally necessary that it should have been heard by one truthful witness ; but this law was much relaxed in after-time. At the end of the 3d century (H.), a countless numljer of indi- vidual collections (Mosnad), mostly of an apocryphal character, had been produced by different theologians, but the first who sifted them critically, and without re- gard to any special theological system, was Bochary (d. 256 H.). His collection contains 7275 single tra- ditions, 4000 of which, however, occur twice in the work. Moslim, his pupil, supplemented Bochary with another collection, containing 12,000, again including 4000 repetitions. Besides these, there are four more " canonical" collections — bv Abu Dawiid (d. 275 H.), Tirmidzy (d. 279), Nasay (d. 303), and Miiga (d. 273). The Sunna, as we have it in these collections, contains, broadly speaking, more truth than it is generally sup- posed to contain, and, criticalh' used, is, besides the Koran, the most authentic source of Islam. A selec- tion from the different collections (both canonical and otherwise), called Mis/icat A l-Mnsahih, has been trans- lated into English by Capt. Matthews (Calcutta, 1809). Fragments from Bochary are found in the Cierman translation, by Von Hammer, in the Fiindgruhen des Orients. — Chambers's Encyclop. See Sonna.
Suunites, traditionists, or believers in the Sunna (q. V.) ; the name of the " orthodox" Moslems, as op- posed to the Shi'ites (q. v.). They are subdivided into four principal sects, who, though at issue on different