THE NEW SCIIAFF-HERZOG
goddess), a practise which may be the analogue of that noted in Jeremiah. On the other hand, offerings like these were made in Arabia to the sun and to Venus. Other indications of worship in the Hebrew region are seen in Isa. hi. IS, in the ornaments " round like the moon," R. V., '' crescents " (Hebr. saharonim; cf. the proper name Sahar for the moongod in the vicinity of Aleppo, mentioned above), which seem to be referred to in Judges viii. 21-26, A. V margin " ornaments like the moon," R. V " crescents," and are by the commentators associated with worship of the moon.
The new-moon festival as an occasion of joyous character seems to belong to the oldest stratum of Hebrew observance. I Sam. xx. 5-6 shows it in connection with clan celebrations, and this implies antiquity In II Kings iv. 23; Isa. i. 13; Hos. ii. 11; and Amos viii. 5 it is placed apparently on an
equal footing with the sabbath, and
4. The New the passage last named involves ces-
Moon. sation from work on that day, while it
was in popular practise a day of assembling at the sanctuaries with offerings. It is, therefore, a peculiar phenomenon that JE and D are silent regarding the festival, which reappears in Ezekiel and the priestly legislation. Various explanations have been offered for the silence noted. Dillmann (in his commentary on Exodus-Leviticus, p. 635, Leipsic, 1897) supposes that the observance was so common and such a fixture that provision for it was unnecessary; in that case it is difficult to account for other provisions covering matters known to be no less firmly fixed (cf. Ex. xxi. -xxiii.). Benzinger {EB, iii. 3402) thinks that the increasing importance of the sabbath " forced the new-moon festival into the background "; if this be true, it is difficult to say what brought it into notice in the later codes, though it is not impossible that popular insistence made its demands felt. Wellhausen (Prolegomena, p. 118, Berlin, 1883) makes the ignoring in the JE and D legislation purposive, the intent being to wean the people away from an observance in which the Canaanitic rites were an especial feature. Whatever the reason for this silence, later popularity of the festival is evinced by the fact that the prophets dated their oracles by it (Ezek. xxvi. 1, xxix. 17, xxxi. 1, xxxii. 1; Hag. i. 1), and this further implies actual gatherings of the people at which the prophecies were delivered, while it is known that at this time the people also visited the prophets (II Kings iv. 23). In the newer legislation the day was not one of rest (except the new moon of the seventh month, Lev. xxiii. 24) but of extraordinary sacrifices, surpassing in richness those of the sabbath. Thus in Ezekiel (xlvi. 4-6) for the new moon there were prescribed a bullock, six lambs, and a ram; for the sabbath, six lambs and a ram. In Num. xxviii. 9-13 (which prescribes from a national standpoint) for the sabbath were prescribed two lambs with one-tenth deal of flour for each; for the new moon, two bullocks with three-tenths deal of flour for each, a ram with two-tenths deal of flour, and seven lambs with onetenth deal for each. To the daily burnt offering there was added a festal offering, lor notes of the observance cf. I Chron. xxiii. 31; II Chron, ii. 1,
viii. 13, xxxi. 3; Ezra iii. 5; Neh. x. 33, which regard the offerings as fixed and normal. Further, that the new moon was regarded as one of high observance is shown by the directions to blow the trumpets. The new moon of the seventh month has a sabbatical character in that cessation from labor is directed together with assemblage at the sanctuary, and possibly after the exile this took the character of a New Year's festival (Ezra iii. 6; Neh. viii. 1 sqq.). Judith viii. 6 shows the observance still later, while Gal. iv. 10 and Col. ii. 16 indicate that Jewish Christians were inclined to lay stress upon the observance. See Feasts and Festivals, I. ; Synagogue, II. Geo. W. Gilmore.
Bibliography: C. L. Ideler, Handbuch der Chronologic, Berlin, 1831; D. Chwolsohn, Die Ssabier, pp. 399-443, Leipsic, 1856; R. Pietschmann, Hermes Trismegistos, Leipsic, 1875; F. Baethgen, Beitrage zur semitischen Religionsgeschichte, Berlin, 1887; A. Kuenen, De Godsdiensl van Israel, Haarlem, 1889, Eng. transl., The Religion of Israel, London, 1897; P. de Lagarde, in GGA, xxxv (1889), 46; P. Jensen, Die Kosmologie der Babylonier, pp. 101- 108, Strasburg, 1890; W. H. Roscher, Ueber Selene und Verwandtes, Leipsic, 1890; E. Sachau, in Sitzungsberichte der Berliner Akademie, 1895, pp. 119-122; F. X. Kugler, Die babylonische Mondrechnung, Freiburg, 1900; E. Maass, Die Tagesgblter in Rom und den Provinzen, Berlin, 1902; W. St. C. Boscawen, First of Empires, pp. 31, 80-81, 306, London, 1906; J. G. Frazer, Adonis, Attis, Osiris, pp. 295 sqq., London, 1906 (for ethnic notions regarding the moon); Schrader, KAT, pp. 361-367; Benzinger, Archaologie, passim; Nowack, Archaologie, ii. 138-144; DB, iii. 433-435, 521-523; EB, iii. 3192-97, 3401-04; JE, viii. 678-679, ix. 243-244.
MOORE, CLEMENT CLARKE: Protestant Episcopal; b. in New York July 15, 1779; d. in Newport, R. I., July 10, 1863. He was graduated from Columbia College, 1798; though prepared for the ministry he never took orders, but devoted himself to literature; and from 1821 to 1850 he was professor, first of Hebrew and Greek, then of Oriental and Greek literature, in the General Theological Seminary, New York. The ground on which the seminary now stands was his gift. He was the pioneer in America of Hebrew lexicography, for his Hebrew and Greek Lexicon (2 vols., New York, 1809) was the first Hebrew lexicon published in the United States. He wrote also: Poems (1844); George Castriot, Surnamed Scanderbeg, King of Albania (1850); and the favorite A Visit from St. Nicholas (1848; a story for children in verse), beginning " 'Twas the night before Christmas."
MOORE, DUNLOP: Presbyterian; b. at Lurgan (19 m. s.w. of Belfast), County Armagh, Ireland, July 25, 1830; d. at Pittsburg, Pa., Nov. 14, 1905. He was educated at Edinburgh and Belfast, being graduated in 1854. He was next a missionary of the Irish Presbyterian Church in Gujarat, India (1855-67), and to the Viennese Jews (1S69- 1874). From 1S75 to 1891 he was pastor of the Presbyterian church at New Brighton, Pa., but after the latter year was without charge, engage' 1 in evangelistic and literary work. After a year at Lansdowne, Pa., he made his home in Pittsburg. While in India he aided in preparing the Gujarati translation of the Bible and wrote treatises on Jainism and Mohammedanism in the same language. He likewise edited the Gujarati monthly Jnaiunlipaka, and besides a number of contributions to the