THE NEW SCHAFF-HERZOG
verse 13); the expression "Chemosh said to me " (Moabite Stone, 14, 32) indicates prophets or an oracle; he was worshiped at a " liigh place " (I Kings xi. 7; Isa. xvi. 12; II Kings xxiii. 13; Moabite Stone, 3) and, at least in extreme cases, liis cult included hioman sacrifice (II Kings iii. 27; cf. ^Moabite Stone, 14-17). The expression " Ashtar Chemosh " (Moabite Stone, 17) probably indicates that a female deity was associated with Chemosh; it is thought by some, however, that Ashtar is another name for Chemosh and that the compound " Ashtar Chemosh " is formed like Yahweh Elohim (cf. E. Meyer, in ZDMG, vol. xxxi., 1877, p. 733; F. Baethgen, Beitrdge zur semitischen Religionsgeschichte, BerUn, 1888, pp. 13 sqq.; G. A. Barton, A Sketch of Semitic Origins, New York, 1902, pp. 141-144). Chemosh was worsliiped by the idolatrous IsraeUtes (I Kings xi. 7, 33; II Kings xxiii. 13). The similarity of the language applied to Chemosh, both in the Old Testament and in the iloabite Stone, to that used of Yahweh is very striking. The Moabites are the " people of Chemosh," liis sons and daughters he "gives into captivity " (Num. xxi. 29; cf. Jer. xlviii. 46); Chemosh gives possessions (Judges xi. 24). In the Moabite Stone Chemosh is the lord and protector of Moab; he commanded Mesha to go to war (14, 32) and gave the victory (4, 19); the slaughter of his enemies was a "pleasing spectacle for Chemosh " (11- 12); because he was " angry ^^dth his land " Chemosh allowed Omri to oppress Moab (5). See MoAB, and for the inscription, Moabite Stone.
Bibliography: Besides the works already mentioned and those referred to in the article Moabite Stone, consult: D. Hackmann, De Chemoscho Moabitarum idolo, Bremen, 1730; F. C. Movers, Die P/iowmer, i. 334-337, Bonn, 1841; P. Scholz, Gvtzendienst und Zauberwesen bei den alien Hebrdem, pp. 176-182, Regensburg, 1877, and the hterature under Moab.
CHENEY, CHARLES EDWARD: Reformed Episcopal bishop; b. at Canandaigua, N. Y., Feb. 12, 1836. He was educated at Hobart College (B.A., 1857) and at the Protestant Episcopal Theological Seminary, Alexandria, Va., from which he was graduated in 1859. He was ordered deacon in 1856 and ordained priest two years later. After being curate of St. Luke's, Rochef' cr, N. Y. (1858- 1859), and of St. Paul's, Havana, N. Y. (1859-60), he became rector of Christ Church, Chicago, in 1860. His pronounced evangelicalism, however, caused him to be tried by Bishop Wliitehouse, although the verdict was overruled by the civil courts. His church, nevertheless, seceded from the Protestant Episcopal communion, and in 1873, on the organization of the Reformed Episcopal Church, he was elected first bishop, stUl retaining his rectorate, which lie has since held continuously. His jurisdiction was changed in 1878 from the Northwest to the Synod of Chicago, and in 1905 he was president of the Synod of Reformed Episcopal Churches of the Central States. While in the Protestant Episcopal Church he was, naturally, an adherent of the pronounced Low-church party, and now describes himself as " believing heartily in the great fundamental principles held by all evangelical Christians," and as " totally opposed to all that leans toward any compromise with Roman-
ism, and equally opposed to the radicalism involved in the destructive criticism of God's Word." He has written: Twenty-Eight Sermons (Chicago, 1880); A Word to Old-Fashioned Episcopalians (Philadelphia, 1884); What is the Reformed Episcopal Church? (1885); What do Reformed Episcopalians Believe? (1888); The Enlistment of the Christian Soldier (Chicago, 1893); A King of France unnamed in History (1903); and The Second Norman Conquest of England (1907).
CHERBURY, EDWARD HERBERT, LORD.
See Deism, L, § 1.
CHERETHITES, ker'e-thoits, AND PELETHITES,
pel'e-thoits (Heb. hakkerethi wehappelethi): The designation of the royal body-guard of King David, commanded by Benaiah (II Sam. viii. 18, xv. 18, XX. 7, 23; I Kings i. 38, 44; I Chron. xviii. 17; called sdmatophylakes by Josephus, Ant., VII. v. 4). The interpretations " executioners and runners " (Gesenius and others) and " bowmen and slingers " (Targum Jonathan, Peshitto) are not supported by etymological proof, and are inadmissible because the Hebrew forms are imquestionably gentilic nouns. The name " Cherethite " in the above passages is to be taken as in I Sam. xxx. 14 (cf. Zeph. ii. 5; Ezek. xxv. 16), where the reference is to the Philistine population, or at least to a part of the same. The connection of this people with the island of Crete is less certain, though it is easily possible that they were Cretans (see Caphthoe). The word Pelethi {" Pelethites ") seems to be an abbreviation of Pelishti (" Philistines "), intended to rime with Kerethi, and the two words taken together allude in a general way to the various elements of the Philistine population. There is nothing improbable in David's having a standing body-guard wholly or chiefly of Philistines, subject to himself alone and reliable in times of civil strife. His attitude toward Ittai and his countrymen from Gath (II Sam. xv. 18-22, xviii. 2) shows that such relations with foreigners (even uncirciuncised) were not found offensive, either from a national or a theocratic point of view. This body-guard is not to be confused with the " mighty men " who constituted the native corps d' elite (cf. II Sam. XX. 7).
Probably the royal body-guard was popularly known as the " Cherethites and Pelethites " until long after David's time, though the appellation must soon have become inapplicable to the nationality of the guardsmen. In the time of Atbaliah mention is made of the " captains and the guard " (II Kings xi. 4, 19; Heb. hakkari weharazim, evidently formed after analogy with the old double name). The " guard " are the footmen and the accompanying halberdiers who ran before the king's chariot (II Sam. xv. 1; cf. I Sam. xxii. 17 and elsewhere). The " captains," however, are more correctly the " Carites " (cf. R.V.) or " Carians," and the passage shows that in a later period this adventurous people, who were often employed as mercenaries (cf. Herodotus, ii. 152, v. Ill, Livy, xxxvii. 40) had come to occupy in Jerusalem the place of the old Philistines. The Hebrew text {kethibh) of II Sam. xx. 23 has kari (both English