THE NEW SCHAFF-HERZOG
there after Nero's persecution. Domitian banished John to Patmos, and during John's absence Timothy openly rebuked the excesses of the Ephesians at a heathen feast, was stoned by the mob, died on the third day (Jan. 22, under Nerva, when Peregrinus was proconsul of Asia), and was buried on the hill " where now stands the holy church of his martyrdom." After his death John returned to Ephesus and filled the bishopric till the time of Trajan. Usener, the first editor of these Acts, dated them before 356 and, probably wrongly, thought that they were based on a veritable history of the Ephesian church. In the time when the traditions of both John and Timothy in Ephesus were current, an Ephesian may well have tried to utilize both traditions to exalt the greatness of his city. The definite data are suspicious because the proconsuls of Asia named are not known from any other source; the author of the Acts introduced them probably imitating Luke, as he did in his prologue. Actual knowledge of Timothy is not preserved except in the New Testament. (A. Julicher.)
Bibliography: The chief sources are of course the Pauline epistles. For the Acta Timothei consult: R.. A. Lipsius, Die Apokryphen, Apostelgeschichten, und Apostellegenden, ii. 2, pp. 372—400, Brunswick, 1884; idem, Acta Apostolorum apocrypha, vol. i., Leipsic, 1891; and cf. the ed. by H. Usener, Bonn, 1877. The principal discussions are to be found in the commentaries on the Pauline epistles, particularly the pastoral epistles; in the works on the life of Paul; and those on the history of the Apostolic Age, e.g., A. C. McGiffert, 1897. Consult further: M. Sorof, Die Entstehung der Apostelgeschichte, Berlin, 1890; F. J. A. Hort, Judaistic Christianity, London, 1894; idem. The Christian Ecclesia, ib. 1897; E. Kautzsch, Die Apokryphen und Pseudepigraphen des N. Ts., pp. 46, 48, 102-103, 106- 107, 110-111, Tubingen, 1900; W. Wrede, Das litterarische Rattsel des Hebraerbriefs, Gottingen, 1906; O. Pfleiderer, Das Urchristenthum, 2d ed., Berlin, 1902, Eng. transl., Primitive Christianity, 2 vols.. New York, 1906-09; DB, iv. 767-768; EB, iv. 5074-79.
TIMOTHY, EPISTLES TO. See Paul, II., 5; and Timothy.
TINDAL, MATTHEW: English deist; b. at Beer Ferrers (5 m. n. of Plymouth), England, probably about 1653; d. in London Aug. 16, 1733. He studied it Lincoln and Exeter Colleges, Oxford (B.A., 1676; B.C.L., 1679; D.C.L., 1685; and law fellow at All Souls', 1678) . Under James II. he joined the Roman Catholic Church, but returned to the Church of England, 1688. He was admitted as an advocate at Doctor's Commons, 1685. His principal work, Christianity as Old as the Creation, or the Gospel a Republication of the Law of Nature (vol. i., London, 1730), marks the culminating point of the deist controversy. The second volume of this work was withheld by Bishop Gibson, to whom the author had intrusted the manuscript. (For a discussion of the work see Deism, I, § 6.) Conybeare, James Foster, Leland, and others attacked Tindal's work; and it was to it, more than to any other, that Bishop Butler's Analogy was meant to be a reply. Tindal's other works were The Rights of the Christian Church Asserted (2d ed., 1706), an attack upon High-church assumptions; A Defence of the Rights of the Christian Church, in Two Parts (1709) ; and ? ome essays and pamphlets.
Bibliography: E. C, Memoirs of the Life and Writings of Matthew Tindall, London, 1733; The Religious, Rational
and Moral Conduct of Matthew Tindal, ib. 1735; J. Hunt Hist, of Religious Thought in England, ii. 431-462, ib. 1871; L. Stephen, Hist, of English Thought in the 18th Cmtury, i. 134-163, New York, 1881 ; DNB, Ivi. 403-405. The controversial literature called out by his works is well summarized in the British Museum Catalogue under his name.
TINGLEY, KATHERINE: Theosophist; b. at Newburyport, Mass., July 6, 1852. She was educated privately, and, becoming interested in theosophy, made in its interest two tours of the world in 1896-97 and 1904. In 1897 she established the International Brotherhood League, and among the many homes and educational institutions founded by her are the School of Antiquity and the Raja Yoga Academy at Point Loma and San Diego. Since 1898 she has been the official head of the Universal Brotherhood and Theosophical Society throughout the world, as well as the " outer head " of the Inner School of Theosophy (see Theosopht). Besides editing the Century Path, the organ of her branch of the theosophical society, she has written Mysteries of the Heart Doctrine (2d ed., Point Loma, Cal., 1903) and Pith and Marrow of Some Sacred Writings (1905).
TIPHSAH, tif'sa: 1. A proper name found in I Kings iv. 24 (Heb. text, v. 4), indicating with Gaza (A. V., " Azzah ") the boundaries of the district (properly the Persian province) called in certain Assyrian documents and in Persian times after Darius I. " Beyond the River " (Heb. 'ebher hannahar; Ezra viii. 36; Neh. ii. 7, 9, iii. 7; I Kings v. 4). As Gaza evidently marks the southwest limit, Tiphsah is to be sought in the northeast and (cf. 1 Kings iv. 21 [v. 1]; II Chron. ix. 26) on the Euphrates. It was doubtless the classical Thapsacus (Xenophon, Anabasis, I., iv. 11; Arrian, Anabasis, ii. 13, iii. 7; Strabo, ii. 79-80, xvi. 741; cf. C. Ritter, Erdkunde, x. 11 sqq., 1114-15, Berlin, 1843; M. Hartmann in ZDPV, xxii., 1899, p. 137), which was an important center of trade and intercourse in Persian times and has been identified with the village of Dibsah on the Euphrates two and one quarter hours below Balis (cf. Mordtmann in Petermanm Mittheilungen, 1865, pp. 54-55; B. Moritz in Abhandlungen der Berliner Akademie, 1880, Anhang, p. 31; J. P. Peters, Nippur, i. 96-99, New York, 1897). Extensive ruins of the ancient city lie about one quarter of an hour from the modern village. The common derivation from the Hebrew pasah, giving the meaning " ferry " or " ford," does nol fit well with the meaning of pasah (" to leap "), and Lagarde's suggestion (Uebersicht iiber die im ararnSr ischen, arabischen, und hebrdischen iibliche Bildimg der Nomina, p. 131, Gottingen, 1889) of the Assyrian tapshahu, " resting-place," is better. The passage in I Kings iv. 24 (v. 4), which gives to Solomon's realm a fabulous extent, is late; the words " from Tiphsah even to Gaza " seem not to have been in the original Septuagint text.
2. A town named in II Kings xv. 16. From the reading of the Lucianic Septuagint-text (Taphoe), the " Tappuah " of Josh. xvii. 7-8 is probably meant, situated on the boundary between Ephraim and Manasseh; cf. the commentaries. (H. Guthe.)
Bibliography: J. P. Peters, in The Nation, May 23, 1889;
idem, Nippur, i. 96 sqq., New York, 1897; B. Morita, in