THE NEW SCHAFF-HERZOG
was enlarged and has taken on various shapes and had varied contents while preserving its main features. The sale of the book in its different forms has been enormous. Up to 1900 more than a million and a quarter of dollars had been paid its compilers in royalties. Of his share in this money Moody made noble use, and thus opened a chapter in his life which is less known to the public, but will have more permanent interest than his preaching. For with it he founded, or helped to found, the chain of educational institutions which does not bear his name but which is his greatest monument. The first was the Northfield Seminary for Young Women, erected and carried on in his native town. It dates from 1879. This is a school which trains girls for college, if they go so far, but in any case gives them good instruction permeated with religion. All the work of the house is done by the students. In 1881 Mount Hermon School for Young Men was started. The two schools are only a few miles apart. The students are taken at very low rates, combine manual training with the usual school courses, and are under strong religious influences. The Bible Institute for Home and Foreign Missions in Chicago, open to both sexes, is another of the educational aids which owe their origin to him. The Students' Conferences and the Northfield Christian Workers' Conference, both of which meet annually at Northfield, were inaugurated by him. They have exerted a great influence, and of a very sane and thoughtful type.
In church connection Moody belonged to the independent Chicago Avenue Church. In his activities he belonged to the Church universal.
Bibliography: The principal biography is by his son, W- R. Moody, New York, 1900. Others are by H. Drummond, New York, 1900; J. S. Ogilvie, ib. 1900; and A. W. Williams, Philadelphia, 1900. Phases of Moody's life and work are treated in: T. S. J., D. L. Moody at Home, New York, 1886; H. M. Wharton, A Month with Moody in Chicago, Baltimore, 1894; H. B. Hartzler, Moody in Chicago, New York, 1894.
MOON, HEBREW CONCEPTIONS OF THE.
Names; Relation to Time (§1).
Conception of the Moon and its Functions (§ 2).
Worship of the Moon (§ 3).
The New Moon (§ 4).
The usual Hebrew name for the moon (yareah; cf. Assyr. irihu, arhu, " month "; Ethiopic wareh; Palmyrene yrh) is evidently to be connected with a root yarah or warah, cognate with 'arah, " to wander," cf. Assyr. urhu, " road," connoting the moon's motion among the stars. With this i. Names; Semitic root meaning is to be con- Relation trasted the Aryan idea of the moon to Time, as " the measurer (of time)." While the moon did not among the Semites receive its name from its function as a marker of time periods, the regularity of its phases made its use general as a fixer of times and periods, as with other peoples, and with this were connoted other related conceptions. Thus in Egypt the moon-god Thoth was god of measures, then of knowledge and wisdom in general (with which cf. the Assyrian Sin, explained as zu-cn, " knowledge-lord," and the Greek ideas associated with Hermes). The Mand:eans (q.v.), who derived a large part of their system from Babylonian sources, made the demiurge
Ptahil say: " I gave the moon as time-measurer for the world " (A. J. H. W. Brandt, Die mandaische Religion, p. 61, Leipsic, 1889). Similarly among the Hebrews the idea of the moon as a divider of time was predominant, and its measuring-function is strikingly expressed in Ps. civ. 19: " He appointed the moon for seasons." The Hebrews and Phenicians called the new moon hodesh, " new," the former called the new moon kese' (cf . Assyr. kuse'u " cap," connected with the idea that the moon-god wore a cap when the moon was full). A Hebrew poetic name for the moon is lebhenah, " white "; and in Gen. i. the terminology used is " the lesser light." The Assyrians and Babylonians called the moon-god Sin (see above; from him the Sinaitic peninsula drew its name), while other names in the Semitic region were Aku (Elamitic?), Nannar, Aa (consort of Shamash; also frequently rendered " queen "), and the Phenician Ashtaroth-Karnaim. The importance of the moon to the Hebrews is seen when it is noted how fundamental a division of time the month was for them. The date of the new moon as marking the beginning of a new reckoning of time was by them not calculated but observed. The length of a month, twenty-nine or thirty days, depended, therefore, upon the day when the moon was first seen, except that in cloudy weather the thirtieth day was reckoned to the preceding month. That this basis of reckoning determined the custom of counting the day, not from morning till morning or midnight to midnight, but from evening to evening can not be proved; but it may be confidently assumed, since in general peoples who have only lunar months use this method of defining the day. It is equally difficult to be assured that the week was derived from the month by division of the latter into four parts (see Week). There is general agreement that the seven-day period was derived from Babylonia, where it was employed in pre-Semitic times — this is confirmed by the fact that not only were the seventh, fourteenth, twenty-first, and twenty-eighth days of the month observed, but that the nineteenth was also a special day, the reason being apparently that thirty plus nineteen are forty-nine, this number making up a week of weeks. The union of the planetary bodies with the names of the days of the week seems to have been a very late phase, probably not completed till the Greek period. While the sacred seasons of the Hebrews were fixed by reference to lunar reckoning, there is a suggestion of solar reference in the Old Testament. It may be mere coincidence that Gen. viii. 14, cf. vii. 11, apparently makes the length of the flood a year and eleven days, i.e., a lunar year of 354 days plus eleven, or 365 days. The circumstances of husbandry necessitated regard for the solar year, but the adjustment of the solar and the lunar periods by intercalation was probably not made in the Hebrew region till after Old-Testament times (see Time, Biblical Reckoning of).
There are a number of indications that the pre- Canaanitic relations of the Hebrews with the mooncult were close. Abraham is traced back to Haran (q.v.) and Ur (see Babylonia, IV., § 3), two noted centers of moon-worship. Moreover, in the Abrahamic family names and genealogies the moon has