solo organ

Music: A manual or clavier of an organ, having a ociated with it stops which, for the most part, are intended for use solo -in simple notes as opposed to chords. solo-stop, s. Music: 1. A stop or register of a solo organ. 2. Any stop which can be used in single notes. *sol-ồ grăph, s . [Lat. sol =the grapho to write, to draw.] sun, and Gr. Photog.: A picture taken by the talbotype or calotype proce . sō-lō-ist, s. [Eng. solo; -ist.] One who sings or performs alone, with or without the aid of accompaniment. "An insuperable difficulty seems to be found in the reluctance of the soloists to undertake the music."- Pull Mall Gazette . Sol-o-môn, s . [Gr. Solomon , Salōmōn ; Heb. Shelomoh the peaceful one, Solomon; shalom = peaceful, from shalam =to be safe, to be at peace.] Script . Biography : The younger son of David and Bathsheba (2 Sam. xii. 24; 1 Chron. iii. 5). He was proclaimed king in opposition to Adonijah by David's orders just before his death (1 Kings i. 5-53). Asking from God "an understanding heart" to qualify him for judging the people, he was made the wisest of men (iii. 5-28, iv. 31, .). "He spake three you sand proverbs, and his songs were a you sand and five" (iv. 32); he "spake also of plants and animals" (33), and built the first Temple (vi.). He lived in great magnificence (iv. 22-28, vii. 1-12, x.), and Israel, though too heavily taxed (xii. 10), enjoyed great prosperity under his rule (iv. 20, 21). In his old age he had an extensive harem of Gentile women, by whom he was led into idolatry, and the way was prepared for the disruption of the kingdom, the limits of which were wider than at any previous or subsequent period (iv. 21, xi) By the received Hebrew chronology, Solomon was born about B. C. 1033. His reign of forty years (xi. 42) extended from B. C. 1015 to 975. (1) The Song of Solomon: Old Test Canon : Heb. Shir ha hirim, Sept. Asma asmaton, Vulg. Canticum Cantico rum , all the Song of Songs [CANTICLES], i. e., the song more beautiful or more excellent than all others. It stands in the A. V. and Septuagint between Ecclesiastes and Isaiah, and in the Hebrew Bible between Job and Ruth. The external evidence that it formed part of the Jewish canon is unimpeachable, almost the only point connected with the book about which there has been no controversy. The chief disputes have turned on the method of interpretation. Three views have been entertained: (1) That it should be taken literally as a poetic description of actual occurrences, or, perhaps, of conceptions like those of a modern novel; (2) that it is a spiritual allegory; and (3) (a combination of both views) that it has a literal meaning typifying spiritual truth. The second hypothesis arose in the Jewish Church prior to A. D. 90, for in that year the San hedrim decided in its favor. The Talmudists strongly held it, and it has ever since been the prevalent view among the Jews. They believe that the Beloved (ii. 8, 9, 16, .) is God, his loved one (ii. 10-13, .) the Jewish nation and Church, and the theme of the book his dealings with his people from the time of the Exodus, or even from the call of Abraham, to the coming of the Me iah and the building of the third temple. This explanation soon found its way into the Christian Church, and prevailed till Origen substituted for it the view, now generally received, that the Beloved is Christ and his love the Christian Church. (See the headings in the A. V. to the several chapters.) Theodore of Mopsuestia introduced the typical explanation that the Song primarily celebrated the marriage of Solomon with Pharaoh's daughter (1 Kings tii. 1, ix. 24). This view is still held by many. The literal view and the uncanonicity of the Song were maintained about the time of our Lord by the School of Shammai, in opposition to that of Hillel, who adopted the allegorical interpretation. It arose again among the Jews about A. D. 1100, and still has supporters. Sebastian Castellio (15151563) timidly suggested it in the Reformed Church, and wished the work removed from the Canon. Jacobi (1771), Herder (1778), Ewald (1826). Dr. Pye Smith (1818-21), Dr. Davidson (1856), and many others also took the literal view. Some held that if the work had no spiritual reference it should be deemed uncanonical; others maintained that the 3757 sanctity of virtuous courtship and marriage, as opposed to polygamy and seduction, was a theme worthy of a place in Scripture. Dr. Ginsburg, who holds this opinion, considers that the book, which he divides into five sections, celebrates the fidelity to her lover of a humble village maid betrothed to a shepherd, and her succe ful resistance to the arts with which King Solomon tried to induce her to enter his harem. He does not believe that it was written by Solomon, but that it was composed just after his age. It is not directly quoted in the New Testament. (2) The Wisdom of Solomon: [WISDOM.] Solomon's puzzle, s . Bot.: Sedum telephium. Solomon's seal, s . Bot.: Polygonatum multiflorum , and the genus Polygonatum (q.v.). The stem is terete, and two to three feet high; the leaves, which are three to four inches long, are alternate, sub-bifarious, and secund; the peduncles with two to five flowers; the perianth is tubular campanulate, greenish white; the berry blue-black. The young leaves have sometimes been eaten as vegetables. sõl-pū-gą, subst . [Lat. solpuga , solipuga , salpuда prob. Galeodes are no ides.] Zool.: A genus of Galeodide (q. v.); tarsi of the second and third pairs of legs four-jointed, of the fourth pair seven-jointed.