Rajkot, and Trinity College, Cambridge. He had been adopted | Archegetes, at which all sacred embassies that left Sicily sacrificed by his uncle, the Jam Shri Vibhaji, but the adoption was set before their departure (Thuc. vi. 3). aside, with British sanction, in favour of a son by a Mahommedan mother. This son succeeded, but died in 1906 aged twenty-four, and Ranjitsinjhi obtained the throne in March 1907. A branch railway, constructed at the expense of the state, was opened in 1898 from Rajkot to Nawanagar town.

The town of Nawanagar is about 5 m. from the seaport of Bedi. Pop. (1901) 53,844. Founded by Jam Rawal in 1540, it is built of stone, and has manufactures of silk and gold embroidery, and perfumed oils and red powder for ceremonial purposes. Its water is supplied from a reservoir covering 600 acres and an aqueduct 8 m. long.

NAWAWI (ABU ZAKARIYYA IBN SHARAF UN-NAWAWI] (12331278), Arabian writer, was born at Nawā near Damascus. In the latter city he studied from his eighteenth year, and there, after making the pilgrimage in 1253, he settled as a private scholar until 1267, when he succeeded Abu Shāma as professor of tradition at the Ashrafiyya school. He died at Nawa from overwork.

His manual of Moslem law according to the Shafi'ite school has been edited with French translation by van den Bergh, 2 vols., Batavia (1882-1884), and published at Cairo (1888). The Tahdhib ul-Asma'i has been edited as the Biographical Dictionary of Illustrious Men chiefly at the Beginning of Islam by F. Wüstenfeld (Göttingen, 18421847) The Taqrib wa Taisir, an introduction to the study of tradition, was published at Cairo, 1890, with Suyuti's commentary. It has been in part translated into French by M. Marcais in the Journal asiatique, series ix., vols. 16-18 (1900-1901). Nawawi's collection of the forty (actually forty-two) chief traditions has been frequently published with commentaries in Cairo. For other works see C. Brockelmann's Gesch. der arabischen Litteratur, vol. i. (Weimar, 1898), pp. 395-397(G. W. T.)

NAXOS, the largest of the Cyclades (about 22 m. by 16 m.), a fertile island in the Aegean Sea, east of Paros, with which, and adjacent smaller islands, it forms an eparchia. In ancient times it was also called Dia or Strongyle. It was rich in vines and famous for its wine, and a centre of the worship of Bacchus. The god found Ariadne asleep on its shore, when she was deserted by Theseus. The sculptors of Naxos formed an important school of early Greek art; several unfinished colossal statues are still to be seen in the quarries, notably one in Apollona Bay, to the N.E. of the island. A tyrant Lygdamis ruled Naxos in alliance with Peisistratus of Athens during the 6th century B.C. In 501 a Persian fleet unsuccessfully attacked it, but in 490 it was captured and treated with great severity. Four Naxian ships took part in the expedition of Xerxes, but deserted and fought on the Greek side at Salamis in 480. Naxos was a member of the Delian League (q.v.); it revolted in 471, was captured by Athens, and remained in her possession till her empire was destroyed. In later times the most remarkable event was its capture, in A.D. 1207, by the Venetian Marco Sanudo, who founded the duchy of Naxos, which flourished till the Turks took the island in 1566. Since the War of Independence it has belonged to the Greek kingdom. The only ancient remains of any importance are those of a temple (Palati), supposed to be that of Dionysus, on an island just off the town. Naxos is still rich in fruit trees, and also exports corn, wine and oil, as well as emery, its richest and most important mineral product. Pop. (1907) 25,185 (province), 2064 (commune).

NAY, or NEY, the long flute of the ancient Egyptians, held obliquely and played by directing the breath, as in the pipes of the syrinx, across the open end, which had no embouchure of any kind. Performers on the nay are represented on many of the frescoes which decorated the tombs at Thebes, their flutes reaching nearly to the ground while they are in the familiar half-kneeling posture. The acoustic principles involved in the production of sound are the same as for the flute. The narrowness of the bore in proportion to the length would facilitate the production of harmonics and so give the nay an extended compass. Victor Loret1 has compiled a list of all the real pipes of ancient Egypt which have survived, having for the most part been preserved in mummy cases. The nay was not restricted to ancient Egypt, but has remained in general use in various parts of the East until the present day. (K. S.)

NAYAGARH, a native state in India, in the Orissa division of Bengal. Area, 588 sq. m.; pop. (1901) 140,779; revenue, £8000. It contains hills rising to 5000 ft.; and exports much agricultural produce. In 1894 a revolt of the hill tribe of Khonds against the raja required the intervention of British military police. Nayagarh village (pop. 3340) is connected by road with Khurda in Puri district.

NAYAR, or NAIR, a caste or tribe on the W. coast of S. India, who form the dominant race in Malabar. Traditionally they are soldiers, but many have taken to professions, and one was in 1910 a judge of the high court at Madras. Their total number in all India in 1901 was just over one million. Their most peculiar customs are: (1) marumakkattayam=“ descent through sister's children," or inheritance in the female line; and (2) sambandham, a loose form of union, taking the place of marriage, without any responsibility of the husband towards either wife or children. In 1896 an act of the Madras legislature enabled a sambandham to be registered, and have the force of a legal marriage. Little advantage has been taken of this act, while it is alleged that the sambandham now usually lasts for a lifetime.

See Malabar District Gazetteer (Madras, 1908).

NAYLER (or NAYLOR), JAMES (1618-1660), English Puritan, was born at Andersloe or Ardsley, in Yorkshire, in 1618. In 1642 he joined the parliamentary army, and served as quartermaster in John Lambert's horse. In 1651 he adopted Quakerism, and gradually arrived at the conviction that he was a new incarnation of Christ. He gathered round him a small band of disciples, who followed him from place to place. At Appleby in 1653 and again at Exeter in 1655 he suffered terms of imprisonment. In October 1655, in imitation of Christ's procession into Jerusalem, he entered Bristol on horseback riding single "a rawboned nude figure, with lank hair reaching below his cheeks" attended by seven followers, some on horseback, some on foot, he in silence and they singing " Hosanna! Holy, holy! Lord God of Sabaoth!" At the High Cross he and his followers were arrested. His trial occupied the second parliament of Cromwell for several days, and on the 16th of December 1656 he was convicted of blasphemy and sentenced to be whipped from the Palace Yard to the Old Exchange, to be branded in the forehead with "B" (for blasphemer), to have his tongue bored with a red-hot iron, to be whipped through the streets NAXOS, the earliest Greek colony in Sicily, was founded by of Bristol, and to suffer imprisonment with hard labour for two Theocles from Chalcis in 735 B.C., on the E. coast, S. of Tauro-years. On his release he was readmitted into the commurion menium (mod. Taormina), in a low-lying situation just N. of the mouth of the river Alcantara, where the castle of Schiso now stands. The adoption of the name of Naxos, the island in the Aegean Sea, seems to indicate that there were Naxians among its founders. Within a few years it became strong enough to found Leontini and Catana. Naxos was the warmest ally of Athens in the Sicilian expedition. In 403 B.C. it was destroyed by Dionysius and handed over to the Sicels, but was never rebuilt. Its place was supplied in 358 by Tauromenium. Scanty traces of its walls are to be seen, of irregular blocks of lava, especially on the south, parallel to the river (E. A. Freeman, Hist. of Sic. i. 323). Without the city stood the altar of Apollo | série, tome xiv. (Paris, 1889).

of the Quakers, and spent some time in Westmorland with George Whitehead (1636?-1723). In October 1660 Nayler set out to visit his long-forsaken family in Yorkshire, but died on the journey in Huntingdonshire.

A collected edition of the Tracts of Nayler appeared in 1716. See A Relation of the Life, Conversion, Examination, Confession, and Trial, and Sufferings of James Nayler (1719); and a Refutation of Sentence of James Nayler (1657); a Memoir of the Life, Ministry, some of the more Modern Misrepresentations of the Society of Friends commonly called Quakers, with a Life of James Nayier, by Joseph Gurney Bevan (1800).

"Les Flûtes égyptiennes antiques," in Journal asiatique, 8ème

NAZARENES (Naţwpaîo), an obscure Jewish-Christian sect, existing at the time of Epiphanius (fl. A.D. 370) in Coele-Syria, Decapolis (Pella) and Basanitis (Cocabe). According to that authority (Panarion, xxix. 7) they dated their settlement in Pella from the time of the flight of the Jewish Christians from Jerusalem, immediately before the siege in A.D. 70; he characterizes them as neither more nor less than Jews pure and simple, but adds that they recognized the new covenant as well as the old, and believed in the resurrection, and in the one God and His Son Jesus Christ. He cannot say whether their christological views were identical with those of Cerinthus and his school, or whether they differed at all from his own. But Jerome (Ep. 79, to Augustine) says that they believed in Christ the Son of God, born of the Virgin Mary, who suffered under Pontius Pilate, and rose again, but adds that, "desiring to be both Jews and Christians, they are neither the one nor the other." They used the Aramaic recension of the Gospel according to Matthew, which they called the Gospel to the Hebrews, but, while adhering as far as possible to the Mosaic economy as regarded circumcision, sabbaths, foods and the like, they did not refuse to recognize the apostolicity of Paul or the rights of heathen Christians (Jer., Comm. in Isa., ix. 1). These facts, taken along with the name (cf. Acts xxiv. 5) and geographical position of the sect, lead to the conclusion that the Nazarenes of the 4th century are, in spite of Epiphanius's distinction, to be identified with the Ebionites (q.v.).

however, is not called a Nazarite), the head remains unshorn throughout life, and in these times the ceremonial observances as to uncleanness must have been less precise. Samson's mother is forbidden to eat unclean things during pregnancy, but Samson himself touches the carcass of a lion and is often in contact with the slain, nor does he abstain from giving feasts.1

66

In the cases of Samuel and Samson the unshorn locks are a mark of consecration to God (Judges xiii. 5) for a particular service-in the one case the service of the sanctuary, in the other the deliverance of Israel from the Philistines. Since, moreover, the Hebrew root n-z-r is only dialectically different from n-d-r, to vow," both corresponding to the same original Semitic root (Arab. n-dh-r), it would seem that the peculiar marks of the Nazarite are primarily no more than the usual sign that a man is under a vow of some kind. To leave the locks unshorn during an arduous undertaking in which the divine aid was specially implored, and to consecrate the hair after success, was a practice among various ancient nations, but the closest parallel to the Hebrew custom is found in Arabia.2 There the vow was generally one of war or revenge, and, till it was accomplished, the man who vowed left his hair unshorn and unkempt, and abstained from wine, women, ointment and perfume. Such is the figure of Shanfara as described in his Lamiya. The observances of the ihram (period of consecration) belong to the same usage (see MECCA), and we find that at Taif it was customary to shear the hair at the sanctuary after a journey. The consecration of Samuel has also its Arabic parallel in the dedication of an unborn child by its mother to the service of the Ka'ba (Ibn Hisham, p. 76; Azraki, p. 128). The spirit of warlike patriotism that characterized the old religion of Israel could scarcely fail to encourage such vows (cf. 2 Sam. xi. 11, and perhaps 1 Sam. xxi. 4 seq.), and from the allusion in Amos we are led to suppose that at one time the Nazarites had an importance-perhaps even an organizationparallel to that of the prophets, but of a very different religious

NAZARETH (mod. en-Năşira), a town in Galilee, in a hollow of the hills on the southern border of the plain of Esdraelon. It first appears as a village (John i. 46) in which Joseph and Mary lived (Luke i. 26) and to which they returned from Egypt (Matt. ii. 23). Here the unrecorded years of Christ's boyhood were spent. From the name of the town comes nașăra (i.e. "Nazarenes"), the ordinary oriental word for "Christians." There was here a synagogue (Matt. xiii. 54) in which Christ preached the sermon that led to his rejection by his fellow towns-type from the Canaanite nature-worship. men. The growth of legends and traditional identifications can be traced in the writings of the pilgrims who have visited the town from Jerome's time till our own. For none of these can anything be said, save that it is possible that the village spring (called St Mary's Well ") is the same as that used in the time of Christ. A large basilica stood here about A.D. 600: the crusaders transferred here the bishopric of Scythopolis. It was taken by Saladin in 1187. In 1517 it was captured by the Turks. The population is now estimated at about 3500 Moslems and 6500 Christians; there are numerous schools, hospitals, &c., conducted by Greeks, Latins and Protestants. Visitors are shown the "Church of the Annunciation" with caves (including a fragment of a pillar hanging from the ceiling, and said to be miraculously supported) which are described as the scene of the annunciation, the "workshop of Joseph," the " synagogue," and a stone table, said to have been used by Christ.

See RECHABITES; Encyc. Bibl. col. 3362 seq.; G. B. Gray, Numbers, pp. 56-61; E. Kautzsch (.c. n. I below); W. R. Harper, Amos and Hosea, p. li. sq., with references. (W. R. S.; S. A. Č.)

NAZARITE, or rather NAZIRITE, the name given by the Hebrews to a peculiar kind of devotee. The characteristic marks of a Nazarite were unshorn locks and abstinence from wine (Judges xiii. 5; 1 Sam. i. 11; Amos ii. 11 seq.); but full regulations for the legal observance of the Nazarite vow are given in Num. vi., where every product of the grape-vine is forbidden, and the Nazarite is enjoined not to approach a dead body, even that of his nearest relative. The law in question is in its present form post-exilic, and is plainly directed to the regulation of a known usage. It contemplates the assumption of the vow for a limited period only, and gives particular details as to the atoning ceremonies at the sanctuary by which the vow must be recommenced if broken by accidental defilement, and the closing sacrifice, at which the Nazarite on the expiry of his vow cuts off his hair and burns it on the altar, thus returning to ordinary life. Among the later Jews the Nazarite vow, of course, corresponded with the legal ordinance, which was further developed by the scribes in their usual manner (Mishna, tractate Näsir; cf. 1 Macc. iii. 49; Acts xxi. 23 seq.; Joseph. Ant. xix. 6. 1, Wars ii. 15. 1). On the other hand, in the earliest historical case, that of Samson, and in the similar case of Samuel (who,

NAZARIUS (4th century A.D.), Latin rhetorician and panegyrist, was, according to Ausonius, a professor of rhetoric at Burdigala (Bordeaux). The extant speech of which he is undoubtedly the author (in E. Bährens, Panegyrici Latini, No. 10) was delivered in 321 to celebrate the fifteenth anniversary of the accession of Constantine the Great, and the fifth of his son Constantine's admission to the rank of Caesar. The preceding speech (No. 9), celebrating the victory of Constantine over Maxentius, delivered in 313 at Augusta Trevirorum (Trier), has often been attributed to Nazarius, but the difference in style and vocabulary, and the more distinctly Christian colouring of Nazarius's speech, are against this.

See M. Schanz, Geschichte der römischen Litteratur, iii. (1896); Teuffel-Schwabe, Hist. of Roman Literature. (Eng. trans., 1900), 401. 6.

NEAGH, LOUGH, the largest lake (Irish, "lough ") in the British Isles, situated in the north-east of Ireland, in the province of Ulster, its waters being divided between counties Antrim (N. and E.), Down (S.E.), Armagh (S.), Tyrone and Londonderry (W.). Its shape is an irregular oblong, its extreme measurements being 18 m. from N.E. to S.W. 16 from N. to S., and 11 from E. to W. Its circumference, without including minor indentations, is about 64 m., and its area 98,255 acres or about 153 sq. m. The shores are generally flat and marshy, or very gently sloping, but flat-topped hills rise near the northern shore, where the lake reaches its extreme depth of 102 ft. The mean height above sealevel is 48 ft. Though the lough receives a large number of

'The prohibition to Samson's mother to abstain from wine does not appear to belong to the original narrative (see E. Kautzsch, Hastings's D.B. v. 657 col. b, following Böhme). John the Baptist is a later example of lifelong consecration (Luke i. 15); cf. also the tradition as to James the Just (Euseb. H.E. ii. 23).

On consecration of the hair, see Spencer, De Legibus Hebr. iii. 1. 6; I. Goldziher, Rev. Hist. Rel. xiv. 49 sqq. (1886); J. G. Frazer, Golden Bough, i. 368 sqq.; and W. R. Smith, Rel. Sem., Index, s.." hair."

streams, the river Bann alone carries off its waters, flowing | northward. The principal feeders are the Main on the north, the Crumlin (whose waters have petrifying powers) on the east, the Bann and Blackwater on the south, and the Ballinderry and Moyola on the west. Antrim and Toome, at the N.E. and N.W. respectively, are the only towns immediately on the shores. The islands are few and near the shores; namely, Skady Tower on the north, Ram's Island (with a ruined round tower) on the east, Ready and Coney Islands on the southwest. The lough abounds in fish, including gillaroo trout, char and pullen or fresh-water herring. A tradition that the lough rose suddenly from a fountain, inundating a populous district, and that remains of buildings may be seen below the waters, finds place in Thomas Moore's ballad Let Erin remember.

speaking, a poor man. He was closely associated with the movement which resulted in the Industrial and Provident Societies Act of 1876, and the passing of the Consolidation Act of 1862 was almost entirely due to his efforts. Besides publishing pamphlets on co-operation he served on the executive committee which afterwards developed into the Central Co-operative Board, and took an active part in the formation of the North of England Co-operative Wholesale Society in 1863. One of the founders of the Cobden mills in 1866, and the Agricultural and Horticultural Association in 1867, he also promoted the annual co-operative congress, afterwards becoming general secretary of the Central Board. He was also a director of the Co-operative Insurance Company and a member of the Co-operative Newspaper Society for many years. He visited America in 1875 with NEAL, DANIEL (1678-1743), English historian, born in a deputation whose object was to open up a direct trade between London on the 14th of December 1678, was educated at the the farmers of the western states and the English co-operative Merchant Taylors' School, and at the universities of Utrecht stores. After resigning the post of secretary to the congress and Leiden. In 1704 he became assistant minister, and in 1706 board in 1891, he became a member of the Oxford University sole minister, of an independent congregation worshipping in branch of the Christian Social Union. He died on the 16th of Aldersgate Street, and afterwards in Jewin Street, London, September 1892. where he remained almost until his death on the 4th of April 1743. He married Elizabeth Lardner (d. 1748), by whom he had one son, Nathanael, and two daughters. In 1720 Neal published his History of New England, which obtained for its author the honorary degree of M.A. from Harvard college. He also undertook to assist Dr John Evans in writing a history of Nonconformity. Evans, however, died in 1730, and, making use of his papers for the period before 1640, Neal wrote the whole of the work himself. This History of the Purilans deals with the time between the Reformation and 1689; the first volume appearing in 1732, and the fourth and last in 1738. The first volume was attacked in 1733 for unfairness and inaccuracy by Isaac Maddox, afterwards bishop of St Asaph and of Worcester, to whom Neal replied in a pamphlet, A Review of the principal facts objected to in the first volume of the History of the Puritans; and the remaining volumes by Zachary Grey (1688-1766), to whom the author made no reply.

The History of the Puritans was edited, in five volumes, by Dr Joshua Toulmin (1740-1815), who added a life of Neal in 1797. This was reprinted in 1822, and an edition in two volumes was published in New York in 1844.

NEAL, DAVID DALHOFF (1838- ), American artist, was born at Lowell, Massachusetts, on the 20th of October 1838. He was a pupil of the Royal Academy, Munich, under Max. E. Ainmiller, whose daughter he subsequently married. Later he entered the studio of Piloty, with whom he remained from 1869 to 1876. His picture, "The First Meeting of Mary Stuart and Rizzio," won for him the great medal of the Royal Bavarian Academy of Art. Besides portraits his canvases include "James Watt," a large historical composition shown at the Royal Academy, 1874, " Chapel of the Kings at Westminster" (collection of F. Cutting, Boston) and "Cromwell visiting Milton" (Hurlbut collection, Cleveland, Ohio).

NEALE, JOHN MASON (1818-1866), English divine and scholar, was born in London on the 24th of January 1818, and was educated at Trinity College, Cambridge. Here he was affected by the Oxford movement, and helped to found the Camden (afterwards the Ecclesiological) Society. Though he took orders in 1841, ill-health prevented his settling in England till 1846, when he became warden of Sackville College, an almshouse at East Grinstead, an appointment which he held till his death on the 6th of August 1866.

Neale was strongly high-church in his sympathies, and had to endure a good deal of opposition, including a fourteen years' inhibition by his bishop. In 1855 he founded a nursing sisterhood named St Margaret's. He occupies a high place as a hymnologist, but principally as a translator of ancient and medieval hymns, the best known being probably "Brief life is here our portion," "To thee, O dear, dear country," and "Jerusalem, the golden," which are included in the poem of Bernard of Cluny, De Contemplu Mundi, translated by him in full. He also published An Introduction to the History of the Holy Eastern Church (1850, 2 vols.); History of the so-called Jansenist Church of Holland (1858); Essays on Liturgiology and Church History (1863); and many other works..

See Life by his daughter, Mrs Charles Towle (1907); the Memoir by his friend, R. F. Littledale; and the Letters of John Mason Neale (1910), selected and edited by his daughter. For a complete list of Neale's works see article in Dict. of Nat. Biog. xl. 145.

NEAMTZU (Neamtu), a town in Rumania, situated among the lower slopes of the Carpathian Mountains, and on the left bank of the river Neamtzu, an affluent of the Moldova. Pop (1900) 8578, about half being Jews. Neamtzu gives its name to the Department of which Piatra is the capital. Lying 15 m. S. by E. of Falticheni, the nearest railway station, it has little trade. Near it is the ruined fortress of Neamtzu, constructed early in the 13th century by the Teutonic knights of Andrew II., king of Hungary, in order to repel the incursions of the Cumanians. An hour's drive to the west of the town is the monastery of Neamtzu, founded in the 14th century, and containing two churches and many ancient and interesting relics. Before the secularization of the monastic lands in 1864, it was one of the richest and most important of the Rumanjan monasteries. Baltzatesti, 10 m. W. by S. of Neamtzu, is locally famous for its mineral springs and baths.

NEALE, EDWARD VANSITTART (1810-1892), English co-operator and Christian Socialist, was born at Bath on the 2nd of April 1810, the son of a Buckinghamshire clergyman. After receiving his earlier education at home he went to Oriel College, Oxford. In 1837 he was called to the bar at Lincoln's Inn. He became a member of the Christian Socialists in 1850 and also joined the council of the Society for Promoting Working Men's Associations. His wealth enabled him to carry out experiments in co-operation on a larger scale than had been previously attempted. He founded the first co-operative store NEANDER, JOACHIM (1650-1680), German hymnwriter, was in London, and advanced the capital for two builders' associations, born at Bremen. The family name, originally Neumann, had, both of which failed. In 1851, though strongly opposed by other according to the prevailing fashion a century earlier, been members of the promoting "Council," he started on his own Graecized as Neander. After studying at Heidelberg and initiative the Central Co-operative Agency, similar in many Frankfort, where he formed friendships with Friedrich Spanheim respects to the Co-operative Wholesale Society of a later day. (1632-1701) and Philipp Jakob Spener (1635-1705), he settled The failure of this scheme, together with that of the operatives' at Düsseldorf as rector of the Latin school in connexion with cause in the engineering lock-out of 1852 is said to have cost him the Reformed Church. In 1676 he incurred church censure £40,000. It is certain that until in later life he inherited the for abstaining and inducing others to abstain from joining estate of Bisham Abbey in Berkshire he was, comparatively ❘ in the celebration of the communion. It was during the term of

his suspension from his teaching office that many of his hymns | Kirche, and in 1837 his Das Leben Jesu Christi, in seiner were written. He ultimately renounced his connexion with the separatists, and in 1679 returned to Bremen as one of the preachers of St Martin's church. In the same year he published the Bundeslieder and Dankpsalmen, a collection of 71 hymns, of which many are still in use. He died on the 31st of May 1680. The Neanderthal, near Düsseldorf, takes its name from him. For his place in hymnology see HYMNS.

NEARCHUS, one of the officers in the army of Alexander the Great. A native of Crete, he settled at Amphipolis in Macedonia. In 325, when Alexander descended the Indus to the sea, he ordered Nearchus to conduct the fleet to the head of the Persian Gulf. The success with which Nearchus accomplished this arduous enterprise led to his selection by Alexander for the more difficult task of circumnavigating Arabia from the mouth of the Euphrates to the Isthmus of Suez. But this project was cut short by the illness and death of the king (323). In the troubles that followed Nearchus attached himself to Antigonus, under whom he held the government of his old provinces of Lycia and Pamphylia, and probably therefore shared in the downfall (301) of that monarch.

He wrote a detailed narrative of his expedition, of which a full abstract was embodied by Arrian in his Indica-one of the most interesting geographical treatises of antiquity.

The text, with copious geographical notes, is published in C. Müller's Geographi Gracci Minores, i. (1856); on the topography see W. Tomaschek, " Topographische Erläuterung der Küstenfahrt Nearchs vom Indus bis zum Euphrat" in Sitzungsberichte der K. K. Acad. der Wissenschaften, cxxi. (Vienna, 1890). See also E. H. Bunbury, Ancient Geography, i. ch. 13; and ALEXANDER THE GREAT. Ancient authorities.-Arrian, Anab. vi. 19, 21; vii. 4, 19, 20, 25; Plutarch, Alexander, 10, 68, 75; Strabo xv. pp. 721, 725; Diod. Sic. xvii. 104; Justin xiii. 4.

NEATH (Welsh, Castell-Nidd), a municipal and contributory parliamentary borough, seaport and market-town of Glamorganshire, south Wales, prettily situated near the mouth of the Neath or Nedd, on the Great Western and the Rhondda and Swansea Bay railways, 7 m. E.N.E. of Swansea and 1831 m. by rail from London, via Badminton. The Neath and Brecon railway has a terminus in the town. Pop. (1901) 13,720. The principal buildings are the parish church of St Thomas (restored 1874), the church of St David (1866), a Roman Catholic church, and Baptist, Calvinistic, Methodist, Congregational and Wesleyan chapels; the intermediate and technical schools (1895), Davies's endowed (elementary) school (1789), the Gwyn Hall (1888), the town hall, with corn exchange in the basement storey, and the market-house. According to tradition Iestynap-Gwrgan, the last prince of Glamorgan, had a residence somewhere near the present town, but Fitzhamon, on his conquest of Glamorgan, gave the district between the Neath and the Tawe to Richard de Granaville (ancestor of the Granvilles, marquesses of Bath), who built on the west banks of the Neath first a castle and then in 1129 a Cistercian abbey, to whose monks he later gave all his possessions in the district. All traces of this castle have disappeared. Another castle, built in the same century, on the east bank, was held direct by the lords of Glamorgan, as the westernmost outpost of their lordship. It was frequently attacked by the Welsh, notably in 1231 when it was taken, and the town demolished by Llewelyn ab Iorwerth. The portcullis gate and a tower are all that remain of it; of the abbey which was at one time the finest in Wales, there still exist the external walls, with parts of the chapel, vaulted chapter-house, refectory and abbot's house. This abbey was the spot where Edward II. found shelter after his escape from Caerphilly. At the dissolution the abbey and the manor of Cadoxton (part of its possessions) were sold to Sir Richard Williams or Cromwell. Its cartulary has been lost. Copper smelting has been carried on in or near the town since 1584 when the Mines Royal Society set up works at Neath Abbey; the industry attained huge proportions a century later under Sir Humphrey Mackworth, who from 1695 carried on copper and lead smelting at Melincrythan. Besides its copper works the town at present possesses extensive tinplate, steel and galvanized sheet works as well as iron and brass foundries, steam-engine factories, brick and tile works, engineering works, flannel factories and chemical works. In the neighbourhood there are numerous large collieries, and coal is shipped from wharves on the riverside, vessels of 300 or 400 tons being able to reach the quays at high tide. The Neath Canal, from the upper part of the Vale of Neath to Briton Ferry | (13 m.) passes through the town, which is also connected with Swansea by another canal. There is a large export trade in coal,

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copper, iron and tin, mostly shipped from nieghbouring ports, while the principal imports are timber and general merchandise. Neath is included in the Swansea parliamentary district of boroughs.

The town perhaps occupies the site of the ancient Nidus or Nidum of the Romans on the Julia Maritima from which a vicinal road branched off here for Brecon. No traces of Roman antiquities, however, have been found. Neath is a borough by prescription and received its first charter about the middle of the 12th century from William, earl of Gloucester, who granted its burgesses the same customs as those of Cardiff. Other charters were granted to it by successive lords of Glamorgan in 1290, 1340, 1359, 1397, 1421 and 1423. By the first of these (1290) the town was granted a fair on St Margaret's Day (July 20) and as the abbey had extensive sheep walks the trade in wool was considerable. In 1685 James II. granted a charter, which, however, was not acted upon except for a short time.

NEBO, or NABU (" the proclaimer "), the name of one of the chief gods of the Babylonian pantheon, the main seat of whose worship was at Borsippa-opposite the city of Babylon. It is due to the close association of Borsippa with Babylon after the period when Babylon became the centre of the Babylonian empire that the cult of Nebo retained a prominence only some degrees less than that of Marduk. The amicable relationship between the two was expressed by making Nebo the son of Marduk. In this case the expression of the relationship in this form was intended to symbolize the superiority of Marduk, different, therefore, from the view involved in making Marduk the son of Ea (q.v.), which meant that the prerogatives of Ea were transferred to Marduk by the priests of Babylon.

Borsippa became in the course of time so completely a mere adjunct to Babylon that one might fairly have expected the | Nebo cult to have been entirely absorbed by that of Marduk. Since that did not happen, the legitimate inference is that other deterrent factors were at play. One of these factors was the position that Nebo had acquired as the god of wisdom to whom more particularly the introduction of writing was ascribed. He takes his place, therefore, by the side of Ea as a cultural deity. The wisdom associated with him had largely to do with the interpretation of the movements in the heavens, and the priests of Nebo at an early age must have acquired widespread fame as astrologers. Assuming now, for which there is a reasonable amount of confirmatory evidence, that the priestly school of Nebo had acquired a commanding position before Babylon rose to political importance we can understand why the worshippers of Marduk persisted in paying homage to Nebo, and found a means of doing so without lowering the dignity and standing of their own god. If Assur-bani-pal, the king of Assyria (668-626 B.C.), in the subscripts to the copies of Babylonian literary tablets invokes as he invariably does Nebo and his consort Tashmit as the gods of writing to whom all wisdom is traced, it is fair to assume that in so doing he was following ancient tradition and that the priests of Marduk likewise were dependent upon the school at Borsippa for their knowledge and wisdom.

Nebo is therefore an older god than Marduk in the sense that his specific prerogative as the god of wisdom was too firmly recognized when Marduk became the head of the Babylonian pantheon to be set aside.

The temple school at Borsippa continued to flourish until the end of the neo-Babylonian empire, and school texts of various contents, dated in the reigns of Artaxerxes, Cambyses and Darius, furnish the evidence that the school survived even the conquest of Babylonia by Cyprus (538 B.C.). The original character of Nebo can no longer be determined with any degree of definiteness. He may have been a solar deity, but there are also decided indications which point to his being a water-deitylike Ea. It may be, therefore, that if he shows the traits of a solar deity, this may be due to the influence of the neighbouring Marduk cult, just as in return Marduk takes on attributes that belong of right to Nebo. Thus, as the god of writing, Nebo has charge of the tables of fate on which he inscribes the names