THE NEW SCHAFF-HERZOG
XVIII, ii, 3; Life, xvi ; Pliny, v, 15), Gadara, the capital of Persea, and Callirrhoe, east of the Dead Sea (Josephus, TTar, I, xxxiii, 5; Pliny, v, 16). Public baths are mentioned in Josephus, Ant.,
XIX, vii, 5, but their existence in Palestine can not be proved before the Greco-Roman time.
C. von Orelli. Abuses connected with the public baths in early Christian times called forth protests from many of the heathen and led some of the emperors to attempt restrictive precautions. The Church Fathers also raised their voices, but it is noteworthy that though there was public censure (e.g., of women, particularly of virgins who were immodest in the bath), there was no formal, ecclesiastical prohibition of the public baths. The use of the bath was remitted during public calamities, penance, Lent, and for the first week after baptism. From the time of Constantine it was usual to build baths near the basilicas, partly for the use of the clergy, and partly for other ecclesiastical purposes.
Bibliography: For Hebr. custom consult DB, i, 257-258. On the Christian, DC A, i, 182-183; the article "Baden" in KL, i, 1843-46, covers both subjects.
BATH KOL: Literally "daughter of the voice," an expression which signifies in itself nothing more than a call or echo, for which it is also used. When the term is applied to a divine manifestation, it implies that it was audible to the human hearing without a personal theophany. In the Old Testament the notion is found in Dan. iv, 28 (A. V 31), " a voice fell from heaven." In the New Testament similar ideas are the heavenly voice at the baptism of Jesus (Matt, iii, 17; Mark i, 11; Luke iii, 22), at his transfiguration (Matt, xvii, 5; Mark ix, 7; Luke ix, 35), before his passion (John xii, 28), and the voices from heaven heard by Paul and Peter (Acts ix, 4; cf. xxii, 7 and xxvi, 14; x, 13, 15). A voice from the sanctuary is mentioned by Josephus (Ant., XIII, x, 3; cf. Bab. Sotah 33a; Jerus. Sotah 24b), and was called bath kol by the rabbis, who were of opinion that such heavenly voices were heard during all the time of Israel's history, even in their own time. According to Bab. Sotah 48b; Yomah 9a, this "voice" was the only divine means of revelation after the extinction of prophecy. They narrate legendary stories of such divine voices which settled religious difficulties. Different from the bath kol proper is the idea that natural sounds or words heard by accident are significant heavenly voices. This superstition was not uncommon, as Jerus. Shabbat 8c shows. Rabbi Joshua was of the opinion that such things must not influence any legal decision (Bab. Pdba Me-d'a 59b; Berakot 51b). Rabbi Johanan lays down as general rule that that which was heard in the city must be the voice of a man, in the desert that of a woman, and that either a twofold " Yea " or twofold " Nay " is heard (Bab. Megillah 32a). (G. Dalman.)
Bibliography: F. Weber, System der altsynagogalen ■pal'astiniechen Theologie, pp. 187, 194, Leipsic, 188C; W. Bacher, Agada der Tannaiten, i, 88, note 3, Strasburg, 1884; idem, Agada der palastinischen Amoraer, i, 351, note 3, ii, 26, ib. 1892-96; S. Louis, Ancient Traditions of Supernatural Voice*: Bath Kol, in TSBA, ix, 18; JE, ii, 588-592.
BATIFFOL, PIERRE HENRI : French Roman Catholic; b. at Toulouse Jan. 27, 1861. He was educated at the Seminary of St. Sulpice, Paris (1878-82), and the University of Paris (1882-86; Docteur es lettres, 1892), and since 1898 has been rector of the Institut Catholique at Toulouse. He was created a domestic prelate to the Pope in 1899, and in theology is an orthodox Roman Catholic, inclining toward the critical school in matters of history. Since 1896 he has been the editor of the Bibliotheque de I'enseignement de I'histoire ecclesiastique, founded by him in that year, and since 1899 has also edited the monthly Bulletin de litterature ecclesiastique. He has written L'Abbaye de Rossano, contribution a Vhistoire de la Vaticane (Paris, 1892); Histoire du breviere romain (1893); Six lecons sur les ^vangiles (1897); Tractatus Origenis in libros sanctorum, scripturarum (1900); Etudes d'histoire et de theologie positive (1902); and L' Enseignement de Jesus (1905).
BATTEN, LORING WOART: Protestant Episcopalian ; b. in Gloucester County, N. J., Nov. 12, 1859. He was educated at Harvard University, the Philadelphia Divinity School, and the University of Pennsylvania. He was ordered deacon in 1886 and ordained priest in the following year, and was instructor and professor of the Old Testament in the Philadelphia Divinity School from 1888 to 1899, when he became rector of St. Mark's, New York City. He is also lecturer on the Old Testament in the General Theological Seminary, New York City. In addition to numerous briefer studies, he has written The Old Testament from the Modern Point of View (New York, 1889) and The Hebrew Prophet (London, 1905).
BATTERSON, HERMON GRISWOLD : Protestant Episcopalian; b. at Marbledale, Conn., May 27, 1827; d. in New York City Mar. 9, 1903. He was educated privately, was rector at San Antonio, Texas, 1860-61, and at Wabasha, Minn., 1862-66. In 1866 he removed to Philadelphia and was rector of St. Clement's Church there 1869- 1872, of the Church of the Annunciation 1880-89; became rector of the Church of the Redeemer, New York, 1891, but soon retired. He published The Missionary Tune Book (Philadelphia, 1S67); The Churchman's Hymn Book (1870); A Sketch Book of the American Episcopate (1878; 3d ed., enlarged, 1891); Christmas Carols and Other Verses (1877); Gregorian Music, a manual of plain song for the offices of the American Church (New York, 1884; 7th ed., 1890); Vesper Bells and Other Verses (1895).
BAUDISSIN, WOLF WILHELM, GRAF VON: German Protestant; b. at Sophienhof, near Kiel, Germany, Sept. 26, 1847 He was educated at the universities of Erlangen, Berlin, Leipsic (Ph.D., 1870), and Kiel from 1866 to 1S72, and was privatdocent at Leipsic in 1874-76, when he accepted a call to the University of Strasburg as associate professor of theology. Four years later he was promoted to full professor, but in the following year went to Marburg as professor of Old Testament exegesis. He remained at Marburg, where he