Tisri, or rather Tisiiid ("I'j'i'ri, from "iirn, to bei/in), was the Rabbinical name of tlie first montli of the civil and the seventli month of the ec(desiastical year, in which fell the festival of Atonement and that of Tal)er- nacles. In 1 Kings viii, 2 it is termed the month of F.thaniin, that is, the month of streaming rivers, which are filled during this month by the autumnal rains. It corresponds with our Sei)tcmber-()ctoi)er. Tisri is one of the six names of months found in Palmyrene inscrip- tions, which, with other evidence, renders it very prob- able tliat the Jewish names of montlis form a member I in a great series, which were extensively in use in the eastern parts of the world (see Benfey and Stern. Ueber die Monatsnamen einiyer ultea Volker [Berl. 1830]). — Kitto. See Month.
Ti'tan (Tirdi', usually in the plur. Tirni'fr, of un- certain derivation). These children of Uranus (Heaven) and Gaia (Earth) were [see Titanes], according to the earliest Greek legends, the vampiished predecessors of the Olympian gods, condemned i)y Zeus to dwell in Tartarus, yet not without retaining many relics of their ancient dignity (,Esch. Prom. Vinct. passim). By later (Latin) poets they were confounded with the kindred Gif/antes ( Horace, Odes, iii, 4, 42, etc. ), as the tradi- tions of the primitive (ireek faith died away; and both terms were transferred by the Sept. to the Re|)haim of ancient Palestine. See Giant. The usual (ireek ren- dering of Rephaiin is indeed TiynvTic ((ien. xiv, 5; Josh, xii, 4, etc.), or, wiih a yet clearer reference to (ireek mythology, y^ywnQ ( Prov. ii, 18; ix, 18) and S'eojurtxot (Symmach. ; Prov. ix, 18; xxi, 16; Job xxvi, 5). But in 2 Sam. v, 18, 22 "the valley of Kephaim" is represented by jj KoiXaq rCJv Tiravwv instead of ?; icoiXdc,' Twr yiyavTiov (1 Chron. xi, 15; xiv, 9, 13); and the satne rendering occurs in a Hexapl. text in 2 Sam. xxiii, 13. Thus Ambrose defends his use of a classical allusion by a reference to the old Latin version of 2 Sam. V, which preserved the Sept. rendering {Be Fide, iii, 1, 4, "Nam et gigantes et vallein Tituniim prophetic! ser- monis series non refugit. Et Esaias Sirenas . . . dixit"). It can therefore occasion no SLirprise that in the (ireek version of the triumphal hymn of Judith (xvi, 7) "the sons of the Titans" {ino'i TiTavwv; Yidg.filii Titan; old hnt. f Hi Dathan ; f. Tela ; f. belliiforum) stands parallel with "high giants," it^r/Xoi PiyaiTEC, where the original text probably had D'^NB'i and D"""n33. The word has yet another interesting jioint of connec- tion with the Bible ; for it may have been from some vague sense of the struggle of the infernal and celestial powers, dimly shadowed forth in the classical myth of the Titans, that several Christian fathers inclined to the belief that Tfircii' was the mystic name of " the beast" in<licated in l!ev. xiii, 18 (Irenseus, v. 30, 3, "Divinum putatur apud multos esse hoc nomen . . . et ostenta- tionem ipiandam continet ullionis . . . et alias autem et antiipunn, et tide dignum, et regale, magis autem et tyrannicum nomen . . . utex muliis colligamns ne forte Titan vocetur qui veniet"). — Smith.
Titanes. in (Jreek mythology, were the children of Uranus and (iaia. There were twenty-two of them — namely, Oceanus, Ostasus, Adamus, Ophion, Auytus, CtEus, Andes, Hyperion, Crius, ()lymt)rus, Japetus, /Egaon, and Kronus (Saturn) ; Tethys, Rhea, Themis, Mnemosyne, Phcebe, Dione, Thia, Thrace, Euryphaessa. They represented the powers of nature as anciently and still engaged in wild coml)at. ITranns had thrown his first sons, the Heeatonchires (the fifty-armed), Briareus, Cottus, and (Jyas (also Gyges), and the Cyclops Arges, Steropes, and Brontes, into Tartarus. Gaia became an- gry on this account, and incited the Titanes to rebel against their father, and for this purpose gave to Kronus a hook, with which he emasculated him (Uranus). All save Oceanus participated in the rebellion. Uranus
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was dethroned, those pining in Tartarus liberated, and Kronus acknowledged as ruler, who, however, sulijected again those who had been liberated to the tortures nf'Tar- tarus, with the Hecatonchires as their guards. Titanes was also the name of the divine beings descended from the Titanes, sometimes called Titanides, as Prometheus, Hecate, Latona, Pyrrha, Helios, anil Selene. The name Titan has become very common to designate the god of the sun. A peculiar saying was that Bacchus was torn asunder by the Titanes. Bacchus is here repre- sented to be the power of vegetation, wliich is broken by the satanic powers of the infernal region.
Tithe ("ibypjwaase?-; Sept. and New Test. SeKarr], occasionally StKarov or tirtSiicaTov, Y\i\g.clecimm; plur. nT£r^ ; a'l (\:/carat ; decirme ; from T^-'l), "ten;" Targum M-iCS'O, XiD" "in in), the tenth part both of the produce of the land and of the increase of the flock, enjoined in the Mosaic law to be devoted by ev- ery Israelite to the servants of the sanctuary, and to the hospitable meals provided on the festivals for the poor and needy (Lev. xxvii, 30-33 ; Numb, xviii, 21-32 ; Deut. xii, 5-18; xiv, 22-29; xxvi, 12-14). (The fol- lowing treatment of the subject is chiefly based upon Ginsburg's article in Kitto's CydopcBdia, s. v.)
I. The Mosaic Law respectinf/ Tithes. — The first enactment respecting tithes ordains that the tenth of all produce and of all animals is to be devoted to the Lord; that the predial or vegetable tithe may be re- deemed if one fifth is added to its value; and that the mixed or animal tithe, which is unredeemable, is to be taken as it comes, without any selection, and with- out attempting to effect any change, else the original animal and the one substituted for it are both forfeited to the sanctuary (Lev. xxvii, 30-33). In the second mention of the tithe it is enacted that it is to be given to the Levites of the respective districts as a remunera- tion for their services in the sanctuary, since thej- were excluded from sharing in the division of the land of Canaan ; that they are allowed to consume the tithe wherever they please (CTp'2~523), and that from the tithe thus received they are to give a tenth to the Aaronites or priests (Numb, xviii, 21-32). In the third legislation on this point it is further commanded that the Israelites are to tithe the produce of the soil every year; that this vegetable tithe, together with the first- hngs of the flock and herd, is to constitute the social anil festive repast in the place of the sanctuary; that in case the sanctuary is too far off, the tithal produce is to be converted into money, which is to be taken to the metropolis, and there laid out in food for this entertain- ment, and that the Levite is to share with the family in this social meal. It is, moreover, ordained that at the end of every third year this vegetable tithe (nX1~ri ^il."'^) is not to be taken to the metropolis, but is to constitute hospitable and charitable meals at home, to which the Levite, the stranger, the fatherless, and the widow are to be invited ( Deut. xii, 6-7, 17; xiv, 22-29). The triennial conversion of the second or vegetable tithe into entertainments for the poor is again enjoined in xxvi, 12-15, where it is also ordered that every Israelite shall make an exculpatory declaration that he has conscientiously performed the tithal com- mand.