RELIGIOUS ENCYCLOPEDIA
Nazareth Neale
wine there is discerned the survival of a prehistoric puritanic conception of the Semites which held the enjoyment of wine and like luxuries to be hindrances in the way of perfect service of the deity. The abstinences of the Rechabites (Jer. xxxv.), of the Nabateans (Diodorus Siculus, xix. 94), and of Mohammedans are examples of the survival of this conception. In the case of the nazirite there is a connection with the priesthood found in the prohibition of contact with the dead, even of participation in the mourning ceremonies for his own kin, showing the sanctity of the nazirite; this is illustrated by the fact that the Talmudic tract Nazir (vii. 1) places the nazirite and the high priest on the same footing. But the naziritic vow did not necessarily involve special service at the sanctuary. The prohibition to cut the hair arises from the fact that the hair is sacred to Yahweh. Many peoples regarded the growth of the hair as a divine energy which was not to be assailed or weakened by contact with a tool of man's workmanship; the full growth of hair exhibited by a nazirite was, therefore, a sign of consecration, and with Samson was a condition of his divine power. Illustrative of this is the fact that the term nazir was applied to the untrimmed vine of the Sabbatical and Jubilee years. If during the period of his consecration the nazirite incurred pollution, his hair was shorn, the term of consecration was begun anew, and certain expiatory offerings were made (Num. vi. 9 sqq.). The Talmudic tract Temurah (vi. 4) prescribes that the hair of the polluted nazirite be not burned but buried; the implication is therefore that when the hair was burned in the sanctuary, the ceremony was constructively a sacrifice, and this is illustrated by ethnic usage like that of Mohammedan pilgrims who leave their hair unshorn from the time of taking the vow of pilgrimage until they reach Mecca and then cut the hair and burn it on holy ground. In the case of the nazirite who assumed the vows for a period only and not for life, the end of the term was marked by several kinds of sacrifices — burnt offering, sin-offering, peace-offering, with their accessories (Num. vi. 13 sqq.). Not to be overlooked is the difference in spirit between this institution and similar observances among Hindus and even Christians; in the latter case the object is suppression of sensual inclinations, in the Hebrew institution the purpose was to conserve the full vigor of the body for the service of God.
Postexilic Judaism employed the naziritic vow in case of illness or misfortune (Josephus, War, II., xv.), when undertaking a journey (Nazir, i. 6), and on like occasions; it even furnished a form of oath which gave rise to Pharisaic casuistry and brought naziritism into disrepute. Paul seems to have a casual relationship to naziritism in the incident mentioned Acts xviii. 18, though there is doubt whether the vow referred to Paul or Aquila, and indeed whether the vow was actually naziritic. On the other hand, Paul assumed the not inconsiderable expenses attending the completion of the vows of four indigent Jews (Acts xxi. 23 sqq.). This was a friendly service often rendered by the wealthy (cf. Josephus, Ant. XIX., vi. 1; Mishna, Nazir, ii. 6). C. von Ok^lli.
Bibliography: Consult: the commentaries on the passages cited; H. Vilmar, in TSK, xxxvii (1864), 438 sqq.; H. Ewald, Antiquities of Israel, pp. 84-88, Boston, 1876; J. Grill, in JPT, vi (1880), 645 sqq.; J. B. Gray, in Journal of Theological Studies, i (1900), 201 sqq.; C. Griineisen, Der Ahnencultus, pp. 46, 71, 92, 112 sqq., Halle, 1900; Benzinger, Archaologie, pp. 361-362; Nowack, Archaologie, ii. 134-138; Vigouroux, Diciionnaire, xxviii. 1515-20; DB, iii. 497-501; EB, iii. 3362-64; DCG, ii. 237-238; JE, ix. 195-198.
NEAL, DANIEL: Historian of the Puritans; b. in London Dec. 14, 1678; d. at Bath Apr. 4, 1743. He studied first at Merchant Taylors' School, London, then (1696-99) in Rev. Thomas Rowe's academy in Little Britain, and then for three years at Utrecht and Leyden. Returning to London in 1703, the next year he was chosen assistant pastor, and in 1706 full pastor, of the Independent Congregation in Aldersgate Street, and faithfully served it, until, a few months prior to his death, he was compelled by ill-health to resign. He was the author of two works which have given him lasting fame : The History of New England, Containing an Impartial Account of the Civil and Ecclesiastical Affairs of the Country to the Year of Our Lord 1700 (2 vols., London, 1720) and the standard History of the Puritans, or Protestant Non-conformists, from the Reformation in 1517, to the Revolution in 1688 (4 vols., 1732-38; 2d. ed., 2 vols., 1754; ed. J. Toulmin, with Life, 5 vols., Bath, 1793-97; ed. J. O. Choules, 2 vols., New York, 1844).
Bibliography: Besides the Life by Toulmin, ut sup., consult: Walter Wilson, Hist, and Antiquities of Dissenting Churches in London, iii. 90-102, London, 1810; DNB, xl. 134-136.
NEALE, JOHN MASON: Ecclesiastical historian and hymnologist; b. at London Jan. 24, 1818; d. at East Grinstead (23 m. s. of London) Aug. 6, 1866. He was educated at Trinity College, Cambridge (A.B., 1840). While a student he developed an extraordinary interest in church archeology, especially in architecture, and with a few others organized in 1839 the Cambridge Camden Society, which lasted till 1845. He was ordained deacon in 1841, and priest in 1842; was for a few months of 1842 incumbent of Crawley in Sussex, but ill-health compelled him to resign. He then married and the next winter went to live in Madeira. There he found facilities and strength to continue his literary work, which had already brought him considerable reputation. He returned to England finally in 1845, and from 1846 till his death was warden of Sackville College, East Grinstead. The " college " really was an almshouse for a few old people of both sexes, and the salary was only some £24 a year! But the duties were light and congenial and his opportunities for remunerative literary work were unimpaired. Still the position meant that in all likelihood he was out of the line of preferment.
He belonged to the most advanced section of High-churchmen; and his outspoken and consistent championship of Puseyism (see Pusey, Edward Bouverie) won him not only suspicion, but obloquy. He was under the inhibition of his bishop (Chichester) from 1846 to 1863; but his zeal and industry matched his great and varied talents. " His life was divided," says Josiah Miller, " between excessive literary toil and exhausting labors of piety
Neale Neander