ARR – ATH

Volume I, pages 200–220 of the 1732 edition, from ARR to ATH: everything printed on these pages, in order.

Continued from Arphaxad (II)

Judith; see likewise F. Montfaucon concerning the Truth of Judith’s History.

ARROWS. Divination with Arrows. Ezek. xxi. 21.Ezekiel informs us, that Nebuchadnezzar putting himself at the head of his Armies to march against Zedekiah King of the Jews, who was in open rebellion, and against the King of the Ammonites, who was likewise concern’d with him in his revolt; that Nebuchadnezzar, I say, coming to the head of two ways, mingled his Arrows together in a quiver, to divine from thence which way he should march; that he consulted the Teraphim, and inspected the livers of Beasts, in order to collect from thence, what resolution he should take, and which of the two he should attack, Zedekiah, or the King of Ammon. S. Jerom, Theodoret¹, and the modern Commentators after them believe that this Prince took several Arrows, and upon each of them wrote the name of the King, Town, or Province which he was to attack: for example, upon one Jerusalem, upon another Rabbah, the capital of the Ammonites, upon another Egypt, &c. After he had put these into a quiver, he had them hussled together, then drew them out, and that which came first, was looked upon as a declaration of the will of the Gods, who required him to attack first that City, Province, or Kingdom, the name whereof was upon the Arrow.

The ancient Arabians, who before Mahomet were Idolaters, had a way of divination, which they called, presaging by Arrows². These Arrows were without either Iron or Feathers, and in their language were termed Acdah and Azlam. There were three in number, shut up in a sack, which was in the hands of one whom they named the Diviner of the God Hobal, the Idol belonging to the Temple of Mecca, before Mahomet’s coming. Upon one of these Arrows was written, Command me, O Lord; upon the second, Forbid me, O Lord; and upon the third nothing at all. When any one designed to enter upon an undertaking, he went to the Diviner, and carried a present to him: the Diviner drew one of his Arrows out of his sack; if that with the command came out, the Arabian immediately pursued his affair, if that with the prohibition appeared, he deferr’d the execution of his design for a whole year. When the Arrow without an inscription was drawn, he was to draw again.

The Arabians consulted these Arrows upon all occasions, but particularly upon their marriages, the circumcision of their children, their journies and warlike expeditions. They likewise made use of them in dividing any thing among them, particularly the parts of the victim or camel, which they sacrificed on certain Stones, or to Idols which were placed about the Temple of Mecca. Mahomet in his Alcoran very expressly forbids all Divinations of this kind.

M. Thevenot³ tells us, that in the Levant abundance of these Diviners are still at present to be seen, who are seated on the ground upon a small carpet in the corners of the streets, with many books laid out before them. They take four Arrows, which they place pointing one against the other, and make two persons hold them; then they put a naked sword before them on a cushion, and read a certain chapter in the Alcoran. If they desire to know whether the Turks or Christians, for example, shall have the advantage in any war which they propose to undertake, two of these Arrows have the name of Christian given them, the two others of Turk. As the Diviner reads his Alcoran, the Arrows stir in spite of those who hold them, as if they were beating one against the other, and were capable of thought. Those which keep down the others and mount upon them, are the conquerors, and certainly foretel Victory to those whom they represent, whether Turks or Christians.

The ancient Germans⁴ cut a branch of some fruit-tree into many pieces, and marking them with certain characters, threw them at random upon a white cloth, then the Father of the Family, if the matter were transacted in a private house, took up these branches one after the other, and from thence form’d his Presages of what was to come, by inspecting the characters which he observed upon them.

The Scythians had likewise their way of presaging⁵ by the branches of trees. Their Diviners took large bundles of willowbranches, which they untied and extended upon the ground one after the other, pronouncing at the same time certain predictions. Afterwards they took these branches once more in a quite contrary order, and tied up the bundles again, at every stick they touched pronouncing other predictions. All which shews the antiquity of this superstitious way of presaging what was to come by Arrows, or the branches of trees. The Reader may likewise consult Ammianus Marcellinus, l. xxxi. concerning the manner made use of by the Alans in prognosticating things future by the inspection of wands.

ARSACES, otherwise Mithridates, King of the Parthians, who is spoken of in the first book of Maccabees, Ch.xiv. 2. He considerably enlarged the Kingdom of In the Year of the World 3863, before J. C. 137, before the vulgar Æra. 141—Parthia by his good conduct and valour. Demetrius Nicanor or Nicator, King of Syria, having invaded his Country with an Army,

at first obtained several advantages. Media declared for him, the Elymæans, Persians, and Bactrians revolted from Arsaces, and joined Demetrius. He won many battles, and at first was very successful; but Arsaces at last having sent one of his Officers to him, under a pretence of treating with him about peace, he fell into an ambuscade which was prepared for him; his Army was cut in pieces by the Persians, and he himself fell into the hands of Arsaces⁶.

1 Macc. xiv. 2, 3.ARSENAL, Arsenals. The ancient Hebrews had every one their own arms, because they all went to the wars: they had no Arsenals, nor Magazines of Arms, because they had no regular troops, nor soldiers in pay. There were no Arsenals in Israel till the reigns of David and Solomon. David had made a large collection of arms, and consecrated them to the Lord in his Tabernacle. The High-Priest Jehoiada took them out of the treasury of the Temple, to arm the People and Levites upon the 2 Chron. xxiii. 9.day of the young King Joash’s Elevation to the Throne. Solomon laid up a great quantity of good arms in his Palace called the Ch. ix. 16. Ch. xi. 12.Forest of Lebanon, and had well provided Arsenals in all the Cities of Judah, which he had fortified. He sometimes laid an obligation upon the conquered and tributary People, to forge Arms for him. King 1 Kings x. 25.Uzziah not only furnished his Arsenals with spears, helmets, shields, cuirasses, swords, bows, and slings, but lodged such machines there also, as were proper for forming and carrying on Sieges. Hezekiah 2 Chron. xxvi. 14. 2 Chron. xxxii. 27. Isa. xxii. 8.had the same precaution, he made stores of Arms of all sorts. Jonathan and Simon Maccabæus, had Arsenals stored with good Arms, not only such as had been taken from the enemy, but with others which they had purchased, or appointed to be forged for them.

ARTABA, a sort of measure, made use of by the Babylonians. They offered every day twelve Artaba’s of fine flour to their Dan. xiv. 3. vulg.God Belus. But Daniel discovered the roguery of the Priests, who took the flour and wine for their own use. An Artaba⁷ contains seventy two Sextarii, according to S. Epiphanius⁸, and Isidore of Sevil⁹.

I. ARTAXERXES, otherwise called Ahasuerus. The Greek of Esther calls him always Artaxerxes; the Hebrew and Vulgate, Ahasuerus. We are of opinion, that this celebrated King of Persia, is he who in profane Authors is named Darius the Son of Hystaspes. See what we have said on this subject in the Article of AHASUERUS.

Ezra vii, viii.II. ARTAXERXES, sirnamed Longimanus, reigned from the year of the World 3531, to 3579. before J. C. 421. before the vulgar Æra 425. He permitted Ezra to return into Judæa, with all those who were inclined to follow him, in the year of the World 3537. Afterwards Nehemiah also obtained leave to return, and rebuild the walls and gates of Jerusalem, in the year 3550, which was the twentieth of his reign. From this year the best Chronologers reckon the beginning of Daniel’s seventy weeks. These weeks are weeks of years, which make four hundred and ninety years; that is to say, after four hundred and ninety years, or seventy weeks of seven years, the Messiah will be put to death, in the middle of the seventieth week. This seventieth week begins at Jesus Christ’s baptism, in the year of the World 4033. His death is the middle of it. It fell out in the year of the World 4036, and an half. It ended in 4040, which is the four hundred and ninetieth after the twentieth year of Artaxerxes Longimanus¹⁰.

The Eastern people believe, that this sirname was given him by reason of the extent of his Dominions¹¹. It is commonly said that Princes have long hands; but the Greeks¹² maintain, that this Prince had really longer hands than usual, and that when he stood upright he could touch his knees. He is said to have been the handsomest man of his time. The Eastern people call him Bahaman, and sirname him Ardschir-dirazdest; that is to say, with long hands. He was the Son of Asfendiar, sixth King of the second Dynasty of the Persians. After having extinguished the family of Rostam, which was formidable to him on the score of those great men whereof it was composed, he carried his Arms into the Western Provinces; that is to say, into Mesopotamia and Syria, which were part of his Empire. He took the government of Babylon from Belshazzar, Son of Nebuchadnezzar, by reason of the ravages committed by his Father in Syria and Palestine, and put Kiresch, known among us by the name of Cyrus, in his place.

Some Persian Historians assert, that the Mother of Bahaman, or Artaxerxes, was a Jewess, of the Tribe of Benjamin and Saul’s family; and that the most beloved of his Wives was of the Tribe of Judah, and race of Solomon by Rehoboam King of Judah; wherefore it is no wonder that he should recommend it to Cyrus, who was himself born of a Jewish Mother, to favour the people of this Nation in every thing he could; which Cyrus failed not to perform, by sending them back into their own Country, and permitting them to rebuild the Temple of Jerusalem. This is what these Historians relate, the truth whereof we shall not undertake to warrant.

Some have believed this to be the Prince who divorced Vashti, and married Esther. We shall examine this opinion hereafter in the Article DARIUS, the Son of Hystaspes.

Since we have given a summary of Artaxerxes’s life, after the Persian Historians, we shall do the same from the accounts of him given by the Greeks. Xerxes King of Persia, who is so well known in all our Histories, was killed by Artabanus Captain of his guards, who having formed the design of placing himself upon the Throne, resolved to murder the three Sons of Xerxes. The first of them was Darius, who in course was to succeed him; the second Hystaspes, and the third Artaxerxes Longimanus.

Artabanus therefore made Artaxerxes believe, that the King his Father had been put to death by his eldest Brother Darius, and that this young Prince, after he had killed his Father, designed to murder him also, so that it concerned him to be upon his guard, and provide for his own security. Artaxerxes, not distrusting the sincerity of Artabanus, concluded, that to revenge the death of his Father, and prevent his own, it was necessary to dispatch his Brother Darius, and without deliberating longer on the matter, he went into his apartment, with Artabanus in his company, and killed him. Hystaspes, the second Son of Xerxes, to whom the Crown of right belonged, was in Bactria, and consequently at a great distance. Artabanus, without troubling himself at all about this, took Artaxerxes and placed him on the Throne, flattering himself with the hopes of ascending it himself very soon, and forcing Artaxerxes out of it. But this Prince having discovered the Conspiracy, prevented it, and put Artabanus to death¹³.

But notwithstanding this, he was not altogether settled on the Throne; the friends and relations of Artabanus form’d a powerful Party against him, levied Troops, and gave him battle, which they lost. He afterwards marched against his Brother Hystaspes Governor of Bactria. He made war against him for two years successively, and in the second defeated him in a bloody engagement. By this victory he became peaceable possessor of the Empire, put new Governours in most of the Provinces, and used great application in reforming the disorders and abuses of the preceding Government, whereby he gained the esteem and friendship of his people.

About three years after, the Egyptians grown weary of the Persian Yoke, rebell’d against Artaxerxes¹⁴, and chose Inarus Prince of the Lybians for their King. They invited the Athenians to assist them, who at that time had a Fleet of an hundred Sail in the Island Cyprus. Upon the news of this revolt Artaxerxes levied an Army of three hundred thousand men with a resolution to march against Egypt; but his friends having advised him not to hazard his Person, he trusted the care of this expedition to Achemenides one of his Brothers, or, as others will have it, his Uncle¹⁵. Upon his arrival in Egypt he was defeated by the Egyptians, supported by the Athenians, who were come to their assistance. There were an hundred thousand Persians computed to be killed in this battle, and they who escaped retired to Memphis: thither the conquerors pursued them, and immediately made themselves Masters of two parts of the City. But the Persians fortifying themselves in the third, called the white Wall, maintained a siege there of three years, with great bravery; after which time Artaxerxes sent two of his Generals, Megabysus and Artabazus to their assistance, who delivered them, defeated Inarus’s Army, and subjected Egypt once more to the dominion of the Persians.

In the mean time the Athenians, who had kept up the rebellion of the Egyptians, acted offensively against the Persians, and did them very considerable damage on many occasions, which obliged Artaxerxes at last to make peace with them upon these conditions¹⁶: 1. That all the Greek Cities of Asia should have liberty, and the choice of the several Laws and Government under which they were inclined to live. 2. That no Persian Vessel of war should enter the seas from the Euxine, as far as the coasts of Pamphylia. 3. That no Persian Commander should come nearer with his Troops than within three days march of these seas. 4. That the Athenians should no more attack any of the lands belonging to the King’s dominions.

Artaxerxes, after having for five years resisted the prayers and importunities of his Mother, who desired Inarus of him, and those Athenians that had been taken with him in Egypt, that she might sacrifice them to the Manes of her Son Achemenides, at last gave them up to her. This inhumanity so exasperated Megabysus, who after the victory obtained over them had given them his word not to sacrifice them, that he left the Court, and retired to Syria, whereof he was Governour, and there levied an Army, in order to take his revenge. The King sent Osiris against him, with an Army of two hundred thousand men: but Osiris was beaten, wounded, and taken by Megabysus. The next year he sent another Army against him, under the command of Menossanes, one of his Generals. But he too was overcome, and put to flight, by Megabysus. At length Artaxerxes pardoned Megabysus; after which he returned to Court. Artaxerxes reigned one and forty years, and died in the year of the world 3572. before J. C. 428.

III. ARTAXERXES. Ezra gives this name to the Magus, called by Justin, Oropastes; by Herodotus, Smerdis; by Æschylus, Mardus; by Ctesias, Sphendadates. This Magus, after the death of Cambyses, usurped the Empire of the Persians, pretending to be Smerdis the Son of Cyrus, whom Cambyses had put to death. This is the Artaxerxes who wrote a letter to his Governours beyond the Euphrates, signifying to them, that having received the advice which they had given relating to the Jews, he had ordered the records to be consulted, and had found that Jerusalem was formerly a powerful City, which had revolted from the Kings of old; that therefore he required them to acquaint the Jews with his commands, to desist from their undertaking to rebuild Jerusalem, till they should receive further orders: Which was punctually executed. Thus from the year of the Word 3483, the Jews did not dare to work upon the repairs Neh. i, ii.which they had begun, of the City walls, till 3550, when Nehemiah obtained permission to rebuild them, from Artaxerxes Tit. iii. 12.Longimanus.

ARTEMAS, St. Paul’s Disciple, was sent by the Apostle into Crete, in the room of Titus, while he continued with St. Paul at Nicopolis, where he passed the winter. We know nothing particularly, either of the life or death of Artemas: but the employment to which he was appointed by the Apostle is a proof of his great merit.

ARTICLES OF FAITH, among the Jews. There are generally reckoned thirteen; they are set down by us under the title Faith.

These thirteen Articles were prepared by Maimonides, in the close of the eleventh Century of the Christian Æra. They were generally received, and all the Jews are obliged to live and die in this belief¹⁷.

ARUBOTH, or Araboth. This is thought to be a City or Country belonging to the Tribe of Judah: but the true situation 1 Kings iv. 10.of it is not known to us. Aruboth may signify desarts or uncultivated plains.

ARUIR. Eusebius and St. Jerom speak of a City so called, at twenty miles distance from Jerusalem, Northward.

ARUMAH, otherwise Rumah, a City near Shechem, Judg. ix. 41. where Abimelech encamped.

ARUS, a Village near Samaria, where Varus encamped. Joseph. Antiq. xvii. 12. & De Bello, l. i. c. 2. St. Jerom speaks of Atharus, four miles North of Samaria.

Ch. xvi. 9.ARZA, Governour of Tirzah, formerly the Capital of the Kingdom belonging to the ten Tribes of Israel. In the house of Arza it was that Zimri killed Elah King of Israel, in the year of the World 3075. before J. C. 925. before the vulgar Æra 929.

ASA, the Son and Successor of Abijam Ch. xv. 8. & seq.King of Judah. He began to reign in the year of the world 3049. before J. C. 951. 2 Chron. xiv. 1, 2.before the vulgar Æra 955. He reigned one and forty years at Jerusalem. His Mother’s name was Maachah, the Daughter of Abishalom. Asa did that which was right in the sight of the Lord, as David his Father had done. He expell’d those out of his territories, who out of a sacrilegious superstition prostituted themselves in honour of their false Gods; and purged Jerusalem of all the infamous practices attending the worship of Idols, which were tolerated by the Kings his Predecessors. He deprived his Mother of the sovereign authority, and took from her the marks of Royalty, because she had erected an Idol in a Grove consecrated to Astarte. He took this Idol and burnt it in the Valley of Hinnom, thro’ which the brook Kidron run. The Scripture nevertheless reproaches him with not destroying the high places, which the superstition of the people had dedicated to the Lord. Asa thought it was necessary to tolerate them, in order to avoid a greater evil, which was Idolatry. He carried the gold and silver vessels into the house of the Lord, which his Father Abijam had vowed that he would consecrate to God.

Asa fortified several Cities in his Dominions, and repaired those which stood in need Ver. 1, 2, 3, 4, &c.of reparation, encouraging his people to labour in this work, while the Kingdom was at peace, and the Lord honoured them

with his protection. After this he levied an Army of three hundred thousand men in Judah, armed with shields and pikes; and two hundred and fourscore thousand men besides in Benjamin, who were armed with shields and arrows, all men of courage and great valour. About this time Zerah, King of Ethiopia, or rather King of Chush, that is to say, of that part of Arabia which joins to Egypt, marched against Asa with a million of foot, and three hundred chariots of war, Probably in the fifteenth year of Asa’s reign. See 2 Chr. xv. 10. And in the year of the world 3064.and advanced as far as Mareshah. Asa met him, and incamped in the plain of Zephathah, or rather Zephalah near Mareshah. Asa prayed unto the Lord, and God inspired Zerah’s Army with a pannick Terror, it began to fly, and Asa pursued it as far as Geran. There was an infinite number slain, because the Lord fought for his people.

They returned therefore to Jerusalem loaded with Booty; and the Prophet 2 Chr. xv. 1. —Azariah the Son of Obed, filled with the Spirit of the Lord, came to meet them, and said to them, Hear ye me, Asa, and all Judah and Benjamin. The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; and if ye forsake him, he will forsake you. Israel shall be long without the true God, without Priest, without Teachers and without Law. (He intended probably to speak of the Captivity of the ten Tribes.) But when they turn unto the Lord, he will be found of them. As for you, arm yourselves with courage; for your works shall not continue unrewarded.

Asa having heard these words, perceived himself to be animated with new courage. He destroyed the Idols of Judah, Benjamin, and the conquered Cities in mount Ephraim. He repaired the Altar of Burnt-offerings, and gathered all Judah and Benjamin together, and with them many Israelites of the Tribes of Simeon, Ephraim, and Manasseh, and upon the third month in the fifteenth year of his reign celebrated a solemn Festival. Of the cattle taken from Zerah, they sacrificed seven hundred Oxen and seven thousand Sheep; they renewed the Covenant with the Lord, and ingaged to seek him with all their heart and with all their soul; they swore to the Covenant, the cymbals and trumpets sounding, and declared, that whosoever would not seek the Lord, should be put to death. God gave them peace, and the Kingdom of Judah, according to the Chronicles, was quiet till the thirty third year of Asa. But it is probable, that we should read the twenty fifth instead of the thirty fifth, since Baasha, who made war upon Asa, lived no longer than the twenty sixth year of Asa. 1 Kings xvi. 8.

In the thirty sixth, or rather twenty sixth year of Asa’s reign¹⁸, Baasha King of Israel began to fortify Ramah upon the frontiers of the two Kingdoms of Judah and Israel, to hinder the Israelites of the ten Tribes from going freely into the Kingdom of Judah, and to the Temple of the Lord. Whereupon Asa sent to Benhadad King of Damascus all the gold and silver which he had in his Palace, and all there was in the treasuries of the Temple, to prevail with him by this means to depart from his Alliance with Baasha, and make an inroad into his Territories, that so he might be obliged to abandon the design which he had undertaken to accomplish at Ramah. Benhadad accepted Asa’s Presents, and invaded Baasha’s Country, where he took several Cities belonging to the Tribe of Naphtali. Wherefore Baasha was forced to quit Ramah; to defend his Dominions nearer home; and Asa having ordered all his people to march to Ramah, carried off all the materials prepared by Baasha to build and fortify this place, and imployed them in building Geba and Mizpah.

At this time the Prophet Hanani came to Asa, and said, Because thou hast relied on the King of Syria, and not on the Lord thy God; therefore is the host of the King of Syria escaped out of thy hand. Were not the Ethiopians and the Lubims a huge host, yet because thou didst rely on the Lord, he delivered them into thine hands. Herein thou hast done foolishly; therefore from henceforth thou shalt have wars. Asa being offended at these reproaches, put the Prophet in chains, and at the same time gave orders for the executing several persons in Judah. Towards the latter part of his life he was incommoded with the gout in his feet, and the humour rising upwards, killed him. The Scripture reproaches him with having recourse rather to Physicians than the Lord. He was buried in the Sepulcher, which he had provided for himself in the City of David, and after his death great quantities of perfumes and spices were placed upon the bed, with which his body was burned; then his bones and ashes were collected and put into his Grave. He died in the year of the world 3090, before J. C. 910, and 913 before the vulgar Æra.

II. ASA. Josephus¹⁹ calls the place where Judas Maccabæus was killed Asa, but the first book of Maccabees Azoth. The Situation of it is not known; for this cannot be the famous City of Azoth.

ASAHEL,

ASAHEL, Son of Zeniah, and Brother to Joab, was killed by Abner in the battle of Gibeon, while he persisted obstinately in the pursuit of this General. To revenge his death, Joab his Brother some years after treacherously killed Abner, who was come to wait on David at Hebron, in order to procure him to be acknowledged by all Israel.

ASAIAH, was sent by King Josiah to consult Huldah the Prophetess, concerning the Book of the Law which had been found in the Temple.

ASAMON, a Mountain of Galilee near Sephoris²⁰.

I. ASAPH, Father of Joah, who was Secretary to King Hezekiah.

II. ASAPH, the Son of Barachias, of the Tribe of Levi. He was the Father of Zaccur, Joseph, Nethaniah, and Arsarelah. Asaph was a celebrated Musician in David’s time. In the distribution of the Levites which this Prince made for the service of singing in the Temple, he appointed those of Kohath’s Family to be placed in the middle about the Altar of burnt Sacrifices; those of Merari’s Family had the left, and those of Gerson’s the right. Asaph, who was of this last Family, presided over that band, whose station was appointed to the right; and his Descendants kept the same place, and had the same rank in the Temple. We find several Psalms²¹ with Asaph’s name in the title, as the xlix, and others from the lxxii to the lxxxii, whether Asaph composed them, or David address’d them to him to be set; or lastly, which we think most probable, whether some of Asaph’s Descendants wrote them, and fixed the name to them of this eminent Master of the Temple Musick: for it appears, that these Psalms do not suit Asaph’s times, and were written some during the Captivity, as the xlix, the lxxiii, lxxviii, lxxix; others in Jehoshaphat’s time, as the lxxxi, and lxxxii. The lxxvii we fix to Asa’s time. See our Preface concerning the xlix Psalm.

ASARELAH, the fourth Son of Asaph whom we have been speaking of. See 1 Chr. xxv. 2.

ASCENSION of our Lord, a Festival which the Church celebrates forty Days after the Resurrection of Jesus Christ, in memory of what happened, when our Saviour, having conversed with his Apostles for forty days after his Resurrection, and sufficiently instructed them, led them from Jerusalem as far as Bethany, 2 Sam. ii. 18, 19, &c.and the Mount of Olives, at half a league’s Luke xxiv. 50. and Acts i. 4, &c.distance from Jerusalem. Then lifting up his hands to bless them, he was raised up to Heaven in their sight; and set down at the right hand of his Father, there to continue till he shall descend at the last day, to judge the quick and the dead, and render to every man according to his works. It is believed by some²², that our Saviour did eat with his Disciples in a cave of Mount Olivet, before he separated from them. Several of the Ancients assure us²³, that when He ascended up to Heaven, he left impressions of his feet upon the ground, which have remained there ever since, tho’ the faithful every day are carrying away some of the Earth of this place, and preserve it with great devotion.

Some have added to this Miracle and tell us²⁴, that the Empress Helena having built the magnificent Church of the Ascension, in the midst whereof the impressions of our Saviour’s feet are to be seen, this place, tho’ it was often attempted, never could be paved; whatever was put there to adorn it, immediately removing from it; so that they were forced to leave it as it was, and in the condition wherein we see it at this day. It is affirmed likewise²⁵, that no one could ever close the roof, which answered to this place, and that all that space thro’ which Christ ascended up to Heaven was left open. S. Austin²⁶ believed, that Jesus Christ sanctified the hour of noon-day by ascending up to Heaven; and the Apostolical Constitutions appoint the Festival of the Ascension to be observed on Thursday²⁷. This solemnity is so ancient in the Church, that the beginning of it is not known; which is some reason to believe, that it came traditionally from the Apostles.

ASCOPERA. The Latin Translator of the Text of Judith has made use of this term in his Version. It signifies properly a Bottle, or a leathern Bag pitched in order to contain liquors.

ASENETH, the Daughter of Potiphar, and Wife of the Patriarch Joseph. She was the Mother of Ephraim and Manasseh. It is a question whether Aseneth be the Daughter of the same Potiphar, who bought Joseph, and afterwards being imposed upon by his Wife’s slanders, threw him into a dungeon. The Hebrews, who are cited in Origen, relate²⁸, that Aseneth discovered to her Father Potiphar what passed between Joseph and her Mother, and convinced him, that there was no

פוטי פרע פטי פרground for the suspicions which he had conceived against his Servant. S. Jerom²⁹, Abbot Rupert, Tostatus, and some others are persuaded likewise, that Aseneth is the Daughter of Potiphar, Joseph’s first Master.

But the generality of the Fathers and Expositors are of a contrary opinion; for, first, the name of Potiphar, Joseph’s Father-in-law, is written with some little difference from his who bought him, when he was first brought into Egypt; secondly, Scripture not having said that this is the same Potiphar, there is reason to believe it may be another. This circumstance was too remarkable not to be insisted on. Thirdly, St. Austin³⁰ observes, that the dignity of Priest of Heliopolis, ascribed by Scripture to Potiphar, Joseph’s Father-in-law, does not seem consistent with the quality of Master Cook, or Captain of Pharaoh’s guards, which is given in Scripture to Potiphar Joseph’s Master. Fourthly, and lastly, the City of Heliopolis, in Hebrew called On, is too remote from that of Tanis, where the King of Egypt kept his Court, to think that the same Potiphar who attended that Court in this employment, could reside at On, which was above fifteen leagues from it. These reasons have determined the generality of Commentators to believe, that Aseneth the Wife of Joseph was not Daughter to that Potiphar whom Joseph, upon his coming into Egypt, was sold to. These arguments are not without reply, as will appear in the Article of POTIPHAR.

If any one has a curiosity for fables, he may read a long recital in the Rabbins, of the manner how Aseneth became Joseph’s Wife. Vincent of Beuavais gives the following account of her marriage. Joseph visiting Egypt in the first of the seven years of barrenness³¹, came into the neighbourhood of Heliopolis, where Potiphar, Pharaoh’s Counsellor, dwelt, who had a Daughter, named Aseneth, of very uncommon beauty. She lived in a Tower joining to her Father’s House, in which Tower there were ten chambers, or apartments; in the first Aseneth kept her Gods, to whom she sacrificed every day; the second contained her ornaments, rich clothes and jewels; the third was filled with all the valuable things of the earth; the seven other apartments were inhabited by Virgins, who were in the service of Aseneth, all of an extraordinary beauty, and had never spoken to any man.

There were three windows in Aseneth’s chamber, one to the East, another to the South, and another to the North. In it was a golden bed, with purple curtains embroidered with gold; and about the Tower there was a Court encompassed with very high walls of free stone, wherein were four iron gates guarded by eighteen young men well armed. On the right hand there was a fountain and a bason to receive the water wherewith the trees in the garden were all watered.

Aseneth was tall like Sarah, graceful like Rebekah, and beautiful like Rachel. Joseph coming into this part of the Country, sent word to Potiphar that he would lodge at his house; Potiphar was overjoyed at it, and told his Daughter that Joseph the mighty man of God was to lodge in his house, and that it was his design to marry her to him. She replied, that she would have nothing to do with a Slave; and for a Husband she would have none but a King’s Son. At the same time intelligence was brought of Joseph’s arrival. Aseneth went up immediately to her apartment, and seeing Joseph come sitting in Pharaoh’s Chariot, which was all of gold, drawn by four horses whiter than snow; Joseph himself dressed in a purple mantle wrought with gold, with a Crown of gold upon his head, adorned with twelve precious stones, holding a branch of olive and a gold scepter in his hand; immediately, I say, upon her perceiving him, she was discomposed at the sight of so much beauty, and said, This is the Sun coming in his Chariot to us; I did not know that Joseph was the Son of God; for what Woman could ingender such a beauty?

Joseph being conducted into the house, his hands were washed, and he desired to know who that woman was, whom he had observed through the window there? for he was apprehensive lest she should do as many other women had done, who had sent him presents, and made court to him. Potiphar told him she was his Daughter, that she had never spoke to any man, nor could endure any; that if he desired it, she should come and pay her respects to him. Joseph answered, If she is a Virgin, let her come, and I will love her as my own Sister. The young Lady’s Mother went up and brought her; and Potiphar said to her, Salute your Brother, who has the same aversion to all Women as you have to all Men; embrace him. Joseph hereupon stretched out his hand, and put it upon her bosom, telling her that he would not suffer any one who worshiped Idols to touch him.

Aseneth was so moved at this, that she shed tears: Joseph blessed her; she renounced her Idols, and fell sick with grief. Joseph being upon the point of departing, Potipherah was desirous to detain him; but he refused to stay, and

promised to return in eight days. During all this time Aseneth continued dressed in black, threw her Idols out of the windows, and took no nourishment. On the eighth day, upon the first dawn of light, an Angel from Heaven came to comfort her, required her to eat, to put on her richest clothes, and told her that her name was written in the book of life; that she should no longer be called Aseneth, but Great Refuge. At the same time she served him with bread and wine; and he asking for a honey comb; she told him she was very sorry she had none. Go, says he to her, into your buttery, and you will find some: which accordingly she did; the Angel took and eat a little piece of it, and gave Aseneth the rest. The Bees came and made honey in this Virgin’s hand, then at the Angel’s command fled to Heaven.

Aseneth desired the Angel to give his blessing likewise to seven Virgins, who had lived with her from her infancy, and had been brought up in the same apartment. The Angel blessed them all, and disappeared. In a moment after she was told that Joseph was returned: she went therefore in haste to meet him, and related to him how the Angel had declared to her, that she should be his Wife. The next day Joseph desired Pharaoh’s permission to marry her, which was granted him.

I omit several circumstances of less importance, here is enough to enable us to judge of the merit of the piece, and inspire us with all the contempt of it which it deserves.

The Eastern people have likewise composed mystical books, containing the amours of Joseph and Zoleïkab, Daughter to Pharaoh King of Egypt, and Wife to Potiphar, Joseph’s Master. They explain these stories much after the same manner as we do the Canticles of Solomon, that is to say, in a moral and exalted sense, of the love of the soul towards God. See hereafter JOSEPH.

ASHAN, a City in the Tribe of Judah, Josh. xv. 42. Eusebius says that in his time Beth-Ashan was to be seen at sixteen miles distance from Jerusalem, towards the West. It is perhaps the same which afterwards was yielded to the Tribe of Simeon, Josh. xix. 7.

ASHBEL, the second Son of Benjamin, 1 Chron. viii. 1. Numb. xxvi. 38.

ASHDOD. See AZOTH.

אשדותASHDOTH. This word signifies plains, places that were fruitful and well watered. There is a City of this name in the Tribe of Reuben, which is called Ashdoth-pisgah; because it was seated in the plains at the foot of Mount Pisgah.

I. ASHER, the Son of Jacob and ZilpahGen. xxx. 13., his Wife Leah’s Servant. We know nothing particularly of his life or death; for we make no account of what is said in the Testament of the twelve Patriarchs, where we find a long discourse concerning Asher, and a prediction of the captivity of his Tribe, its deliverance by Jesus Christ, and of the burial of this Patriarch at Hebron. Asher had four Sons and one Daughter. The inheritance belonging to his Children Ch. xlix. 20. Deut. xxxiii. 24.lay in a very fruitful Country, with Phœnicia to the West of it, Mount Libanus to the North, Mount Carmel and the Tribe of Issachar to the South, and the Tribes of Zebulun and Naphtali to the East. The Tribe of Asher never possessed the whole extent of ground which was assigned to it; its allotment was to reach to Libanus, part of Syria, and Phœnicia, but either its weakness, its negligence, or its Sins, or all these reasons put together, were the cause that it could never get possession of its whole portion.

II. ASHER, a City situated between Scythopolis and Shechem, and consequently very remote from the Tribe of Asher.

III. ASHER. Eusebius says there was a large Town of this name between Azoth and Askelon.

ASHES. To repent in Sackcloth and Ashes; to afflict ourselves for our sins, or for some misfortune, and to sit upon some coarse Stuff, or in Ashes, are all Expressions Gen. xviii. 27.very common in Scripture. I am but Dust and Ashes, said Abraham to the Lord. God threatens his people with showering down Dust and Ashes upon their lands, instead of Deut. xxviii. 24.Rain, so to make them barren, instead of blessing them with fertility; to dry them up more and more, instead of moistening them. Tamar, after the injury received from her Brother Amnon, covered her head 2 Sam. xiii. 19. Ps. cii. 9.with Ashes. The Psalmist in great sorrow says, that he had eaten Ashes as it were bread; this is an Hyperbole. He sat on Ashes, he threw Ashes on his head; his food, his bread was spoiled with the Ashes wherewith he was covered. Jeremiah, in Lam. iii. 16. Job xxxiv. 15. Numb. xix. 17.his Lamentations, introduces Jerusalem saying that the Lord had fed her with Ashes. And Job declares, that Man who is but Dust and Ashes, shall turn again to Dust.

There was a sort of lye and lustral water, made with the Ashes of an Heifer, sacrificed upon the great day of expiation, the Ashes whereof were distributed to the people; and this water was used in purifications, as often as any one touched a dead body, or was present at funerals.

The ancient Persians had a sort of punishment which consisted in executing certain great Criminals in Ashes. Thus the wicked Menelaus was dispatched, who was the cause of all the troubles

2 Macc. xiii. 5, 6.with which Judæa had been disquieted³². He was thrown headlong from a Tower fifty cubits high, which was fill’d with Ashes to a particular height. The motion which the Criminal used to disengage himself from this place, plunged him still deeper into it; and this agitation was farther encreased by a wheel, which stirr’d the Ashes continually about him, till at last he was stifled. See the article Punishments.

ASHIMAH, a famous Deity which the men of Hamath, who were carried to 2 Kings xvii. 30.Samaria, invented and adored. Some of the Rabbins say, that Ashimah had the shape of an Ape³³, others that it was represented like a Lamb, a Goat, or a Satyr; all differing in their opinions, and nothing at all certain in any one of them³⁴: They who made an Ape of this Divinity seem to have had some regard to the sound of the word Sima, which has some relation to the Greek, Simia³⁵; but the Hebrews have another word to signify an Ape. Moreover both the Ape³⁶ and Goat³⁷ were Deities worshipped in Egypt and other places in the East.

Some of the Rabbins³⁸ have imagined, that the famous Mordecai, Esther’s Foster-father was Author of the Samaritan Pentateuch, and that he gave it to the Persians of Ahasuerus’s Kingdom; that the Persians having received this work into their Library, blotted out the name of God Elohim, which was to be read in the beginning of Genesis, and in the room of it substituted the name of Ashimah their false Deity, the worship whereof was introduced into Samaria by those who were sent by the Kings of Assyria. This accusation is certainly false: we have authentick copies of the Samaritan Pentateuch, both manuscript and printed in our hands, where the name of Elohim is to be read in the same manner as in the Hebrew copies of the Jews.

A certain Critick³⁹ prepossess’d with an opinion, that the ancient Persians worshipped fire, and imagining Ashimah to signify this Element, which the Samaritans likewise adored in their Country, instead of Ashimah⁴⁰ chose to read Ashita, which he explains of the Fire of Heaven, or Eschiomah the daily Fire. But if they will discover the word Fire in Ashimah, it is more natural to say, Esch-schamaï, the Fire of Heaven.

These people came from Hamath or Emesa, a City of Syria upon the Orontes, where we read, that the Sun was adored under the name of Elah-Gabalah; whence the Emperor Heliogabalus took his. This God Elagabal was represented below by a large round Stone, which rising insensibly in a point, terminated in a conick or pyramidal Figure⁴¹. The worship of this false God became celebrated at Rome from the time of Heliogabalus’s reign, who caused a magnificent Temple to be erected for him. Round about this Temple were several Altars, upon which hecatombs of bulls, and great quantities of sheep were sacrificed every morning; abundance of excellent wine and spices was poured out upon the Altars. Quires of musicians and people who played upon instruments were placed round the Altar; Phœnician women danced in a circle playing upon cymbals and dulcimers, before the Senate and Roman Knights. Such was the worship which Heliogabalus appointed to be paid his God which he had brought from Emesa.

To come now to the name of Ashimah, it may be very well understood of Fire from Heaven or the Sun, as we have before said, or it may be derived from the Persian Asuman. This is the name of an Angel or Genius⁴², who according to the Superstition of the ancient Magi of Persia, presides over every thing which happens on the 27th day of every Solar Month in the Persian year, which therefore for this reason is called by the name of this Genius. The Magi believe Asuman to be the Angel of Death, which separates the souls of men from their bodies. The Persians call likewise Heaven Asuman and Suman, which comes pretty near the Hebrew, Schamaïm.

Gen. x. 3.ASHKENAZ, the eldest Son of Gomer. It is our conjecture, that he is the Father of the Ascantes, people who dwelt about Tanaïs, and the Palus Mœotis⁴³.

ASHNAH, a City in the Tribe of Judah. Josh. xv. 33.

ASHPENAZ, Intendant or Governour of King Nebuchadnezzar’s Eunuchs. He it was who changed the name of Daniel into that of Beltesbazzar, that of Hananiah into Shadrach, and that of Azariah into Dan. i. 6.Abednego. Daniel having formed a resolution to eat nothing dressed after the Gentile Manner, intreated Ashpenaz to permit him and his companions to be served with pulse only, and such provision as was allowed by the law of Moses. But Ashpenaz did not dare to suffer it, lest the King should perceive it by the meager air of their Countenances. Notwithstanding Melzar, whom Ashpenaz had appointed

to be their Governour, privately gave them leave; and by the permission of God, this diet was so far from impairing their good complexions, that it rather encreased the strength and fulness of their persons.

ASHUATH, the third Son of Jephlet, and Grandson of Heber. 1 Chr. vii. 33.

ASHUR, the Son of Shem, who gave his name to Assyria. It is believed that originally he dwelt in the land of Shinar, and about Babylonia; but that he was compell’d by the Usurper Nimrod to go from thence, and settle higher towards the Springs of Tigris, in the Province of Assyria, so called from him, where he built the famous City of Nineveh, and those of Rehoboth, Calah and Resen. This is the sense which is generally put upon these words of Moses. Out of that land (Shinar) went Gen. x. 11, 12.forth Ashur and builded Nineveh, and the City of Rehoboth, and Calah, and Resen between Nineveh and Calah.

Micah v. 6.But others explain the Text of Moses in a different manner⁴⁴. They understand it of Nimrod, who left his own Country, and attacked Assyria, which he made himself master of, and built there Nineveh, Rehoboth, Calah, and Resen; here he established the Seat of his Empire, and became the most powerful and probably the first Monarch of the East. The Prophet Micah calls Assyria the land of Nimrod; And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof.

Suidas⁴⁵, John Malala⁴⁶, and Cedrenus⁴⁷ relate, that Thuras reigned at Nineveh after Ninus. He was at war with Caucasus, of the race of Japhet, conquered and killed him. After the death of Thuras, the Assyrians called the planet Mars by his name, and adored him under that of Baal, which in their language signifies the God of War. Daniel speaks of this God Baal, who was worshipped at Babylon. So much we learn from Suidas. It is generally believed, that Thuras and Ashur were the same person, and that the Baal of the Assyrians and Babylonians was their first King, and the Founder of their Monarchy. But instead of making Thuras the Son and Successor of Ninus, it should on the contrary be said, that Ninus was the Son and Successor of Thuras or Ashur, otherwise called Baal, or Belus. For Historians⁴⁸ all agree, in making Ninus the Son of Belus. But there are some who confound Ninus with Ashur. Others make him the Son of Nimrod: and in a matter of such antiquity we can hope to receive very little light from profane Authors. But there should be care taken to distinguish between the old Belus, who is probably the same with Evechoüs King of Chaldæa, and Belus the Assyrian, the Father of Ninus. Evechoüs reigned at Babylon four hundred and forty years before Belus the Assyrian.The Empire of the Assyrians is thought to have been the most ancient in the East. The Foundation of it is ascribed to Ashur, or Nimrod, or Belus, or Ninus. The original of it is not very clear. Herodotus⁴⁹, who is generally followed in this matter, says, that Ninus the Son of Belus founded the Assyrian Empire, which subsisted five hundred and twenty years in upper Asia. Usher fixes the beginning of this Empire to the year of the world 2737, of the Julian Period 3447, before J. C. 1263, before the vulgar Æra 1267. Ninus was succeeded by his Wife Semiramis, who reigned two and forty years. After her Ninus her Son reigned nine and thirty years. He is said to have had a series of six and thirty Kings for his Successors⁵⁰, whose names are set down, together with the dates and duration of their reign, to Sardanapalus. But as these historians are very much to be suspected, and they give us no particular information of any thing, we think it needless to produce them in this place.

The Scripture speaks of the Foundation Gen. x. 8, 9, 10, 11. Gen. xiv. Judg. iii. 8.of the Assyrian Empire by Nimrod, long before Ninus; that is to say, about the time when the tower of Babel was built, in the year of the world 1757, before J. C. 2243, before the vulgar Æra 2247, and before the taking of Babylon by Alexander the Great, nineteen hundred and three years. From this time the Babylonians began to make their observations of the Heavens, and they who were sent by Callisthenes to Aristotle, had a retrospect of nineteen hundred and three years. Who Nimrod’s Successors were we cannot tell; only we read, that in Abraham’s time, and about the year of the world 2092 Chedorlaomar King of Elam having entred into a confederacy with Amraphel King of Shinar, Arioch King of Ellasar, and Tidal King of the Nations, came and attacked the Kings of Sodom and Gomorrah, and the neighbouring Cities, which had rebell’d against him. And long after, under the Judges, about the year of the World 2591, the Lord delivered the Israelites into the hands of Chushan-rishathaim, King of Mesopotamia, who oppressed them for eight years. Julius Africanus says that Evechoüs reigned in Chaldæa two hundred twenty four years before the Arabians; that is to say, in the year of the World 2242, in the time of Isaac. The Arabians conquered the Chaldæan Empire in 2466, and kept it for about two hundred and sixteen years, to the year of the World 2682. Belus the

Assyrian succeeded the Arabians fifty five years before the foundation of the Assyrian Empire by Ninus.

Dionysius Halicarnassæus observes very well⁵¹, that the Assyrian Empire was in the beginning of very small extent; and what we have said shews this sufficiently, since we see Kings of Shinar, Elam, Chaldæa, and Eliasar, at the time when the Assyrian Empire founded by Nimrod must have subsisted, and before Ninus the Son of Belus founded, or rather aggrandized the only Empire of Assyria which was known by profane Authors; for they had no notice of that which was established by Nimrod.

In the reigns of David and Solomon the Assyrian Monarchs possessed nothing on this side the Euphrates. David subdued all Syria, without their concerning themselves at all about it. When he attacked the Ammonites they sent for succour to the Country 2 Sam. x. 16.on the other side of the Euphrates; but David defeated the Troops sent to their assistance, and obliged even the people on the other side of this river to pay tribute to Ver. 16, 19.him. The first King of Assyria mentioned in the Scripture, is he who reigned at Nineveh, when Jonah went thither to preach repentance, about the year of the World 3180. This Prophet does not inform us what the name was of that Prince who then reigned at Nineveh, but he describes this City to be prodigiously large. The Books of Kings and Chronicles relate, that Pul King of Assyria 2 Kings xv. 19. 1 Chron. v. 26.invaded the Territories of Israel, under the reign of Menahem. It is the conjecture of some, that Pul was the Father of Sardanapalus. This last began to reign, according to Usher, in the year of the Julian Period 3947. of the World 3237. which was the fifth year of Menahem; and Pul’s invasion of his Country happened in the beginning of Menahem’s reign.

The measure of Nineveh’s sins being compleated, God raised up enemies against Sardanapalus, who obliged him to kill himself. Arbaces Governour of Media, with disdain observing the effeminacy of Sardanapalus’s life, which he passed in the most retired parts of his Court, confederated with Belesus Governour of Babylon, and resolved to shake off the Assyrian yoke, and set the Medes and Chaldeans at liberty. After several combats Sardanapalus was constrained to shut himself up in Nineveh; and in the third year of the siege, the Tigris having overthrown the City walls for twenty furlongs in length, Sardanapalus burnt himself in his Palace, with his Wealth, his Eunuchs, and his Concubines. Thus the City being taken, In the Year of the World 3257. before J. C. 743. before the Vulg. Æra 747. In the year of the World 3323. Vide Usher ad hunc annum. 2 Kings xv. 29. xvi. 7, 10. 1 Chron. x. 6. 2 Chron. xxviii. 20. In the Year of the World 3294. before J. C. 706. before the vulg. Æra 709. In the Year of the World 3335, before J. C. 665, before the vulgar Æra 669. In the Year of the World 3356. before J. C. 644. before the vulg. Æra 647. In the Year of the World 3444. according to Usher, before J. C. 556, before the vulg. Æra 560. In the Year of the World 3356. before J. C. 644, before the vulgar Æra 647. In the Year ofBelesus and Arbaces assumed the Title of King, set the Medes and Chaldæans at liberty, and dismembered the ancient Empire of the Assyrians, which had endured from the time of Nimrod, about two thousand five hundred years; and from Ninus the Son of Belus, about five hundred and twenty years⁵². This ancient Empire of Assyria maintained itself still with some splendor at Nineveh, under young Ninus and his Successors. We believe this Ninus to be the same with Tiglath-pileser, mentioned in the Book of Kings. This Prince came to the assistance of Ahaz King of Judah, and overcame the Kings of Israel and Damascus. Salmanefer succeeded Tiglath-pileser, in the year of the Julian Period 3986. of the World 3236. before J. C. 764. Sennacherib the Successor of Salmanefer, is celebrated in sacred and profane writings. He was killed by two of his Sons⁵³, and succeeded by another of them called Eser-haddon; who after he had reigned some time at Nineveh, made himself Master of Babylon, and re-united the Empires of Chaldæa and Assyria. He left the Empire to Saosduchinus, who reigned twenty years. This is he who is supposed to be named Nebuchodonosor in Judith. Saosduchinus was succeeded by Saracus or Chynaladanus, who reigned two and twenty years.

Nabopolassar, otherwise Nebuchadnezzar, Governour of Babylon, and Astyages, otherwise Ahasuerus, Son to the King of Media, laying siege to Nineveh, took the City, and divided the Monarchy of the Assyrians between them. Nabopolassar had Nineveh and Babylon for his share; and Astyages continued Master of Media and the neighbouring Provinces. Nabopolassar was Father of the Great Nebuchadnezzar, who took Jerusalem. Evilmerodach succeeded him, and Belshasar succeeded Evilmerodach; after Belshasar Darius the Mede took possession of the Empire. Hitherto we have the authority of Scripture, which clearly points out Nebuchadnezzar, Evilmerodach, Belshasar, and Darius the Mede.

But profane Authors relate the series of Evilmerodach’s Successors in a different manner.⁵⁴ that Megasthenes says Evilmerodach was put to death by Nerigliffor his Brother-in-law, who reigned four years. He was succeeded by Labassoaraschus, who was killed by some persons that had formed a Conspiracy against him, and agreed to give the Crown to one of their own number, whose name was Nabonidas, or Nabannidoch, or Labinith. From this last, Cyrus conquered Babylon. Berosus⁵⁵ says the same almost as Megasthenes. According to his account, Nerigliffor reigned

four years, Laborosardoch nine months, Nabonidas seventeen years. After which Cyrus made himself Master of the Chaldæan Empire, and reunited the Empires of Assyria, Chaldæa, and Persia.

ASIA, one of the largest parts of the World⁵⁶. The ancient Hebrews were strangers to the division of the Earth into three or four parts; and we never find the name of Asia in any books written in Hebrew. They seem to think, that the Continent consisted only of Asia Major and Africa. The rest of the world, and even Asia Minor, were comprized under the Gen. x. 5.name of the Isles of the Gentiles. We are unacquainted with the true etymology of the word Asia. We find it in no part of Scripture, excepting in the Books of Maccabees, and in some places of the New Testament. Asia is looked upon as that part of the world which of all others has been most particularly favoured. There the first Man was created, there the Patriarchs lived, the Law was given, and the greatest and most celebrated Monarchies were formed; from thence the first founders of Cities and Nations in other quarters of the world brought their Colonies. Lastly, in Asia Jesus Christ appeared; there it was that he wrought the Salvation of Mankind, that he died and rose again; and from thence it is that the light of the Gospel was diffused over all the world. Laws, Arts, Sciences and Religions, almost all had their original in Asia.

ASIARCHÆ, Asiæ Principes, as they are called in the Latin Version of the Acts of the Apostles⁵⁷. They were so many Heathen High Priests of Asia, chosen in the way of distinction, to procure the celebration of publick and solemn Games at their own expence⁵⁸. Those of Ephesus, out of friendship to St. Paul, and the particular consideration which they had for him, restrained him from appearing, as he intended, in the Theater, during the sedition raised there by Demetrius the Goldsmith.

ASIEL, the Father of Seraiah, 1 Chr. iv. 35.

To ASK, Interrogare, in the style of the New Testament. The Greek Erotao, to ask, is often synonymous to to pray, or to desire any thing, Rogo or Peto; for example,⁵⁹They besought him, saying, Grant her what she desires; that is to say, they begg’d of him to grant her request. And in St. Mark vii. 26. The Woman of Canaan besought him that he would cast forth the Devil out of her Daughter. The Author of the Vulgate has often translated the Greek Erotao, by to Beseech⁶⁰, because the sequel of the discourse determined him to this sense; but it is certain, that the true signification of it is to ask; and to this the Translator has kept in some places; for example, Luke xxii. 68. And if I also ask you, you will not answer me, let her go. And in St. John xvi. 30. Now are we sure that thou knowest all things, and needest not that any man should ask thee.

ASKELON, a City in the land of the Philistines, situated between Azoth and Gaza, upon the coast of the Mediterranean. It was five hundred and twenty furlongs distant from Jerusalem⁶¹. The Tribe of Judah, after the death of Joshua, Judges i. 18.took the City of Askelon, which was one of the five Governments belonging to the Philistines. The Ancients speak with great approbation of the Shalot, which takes its name from Askelon⁶². There is some mention also of the Wine of Askelon, and the Cypress Tree, a shrub that was very much esteemed, and was very common in that place. Origen⁶³ takes notice of Wells that were to be seen at Askelon, which were said to have been dug by Abraham and Isaac. Askelon is often mentioned in the sacred Writings. This place subsists still at this day, but is very inconsiderable. There was a pond near Askelon filled with fish, consecrated to the Goddess Derceto, which the people of the Country never ventured to eat of, no more than of the Pigeons which were consecrated to the same Deity⁶⁴.

ASMODEUS, a certain Evil Spirit that beset Sarah the Daughter of Raguel, and killed her seven first Husbands, which she had before Tobias. This Evil Spirit was afterwards Tob. vi. 14. iii. 8.expell’d with the help of smoke arising from the gall of a fish, and bound by the Angel Raphael, in the Desarts of Upper Ch. viii. 2, 3.Egypt. Several very curious questions are proposed concerning this Evil Spirit Asmodeus. Some think the name to be derived from the Hebrew Esh-madai, the fire of אשמדיMedia, because he inspired the people of this Country with the flames of impure love, which he looked upon himself to have under his direction. Others, with much more probability, derive it from the Hebrew השמדיSchamad, to exterminate; so that nothing more is

meant by Asmodeus, than the destroying or exterminating Angel.

The Rabbins say that Asmodeus was born in an incestuous manner of Tubalcain and Noema his Sister; and that this Evil Spirit having fallen in love with Sarah the Daughter of Raguel, killed all those who attempted to come near her, and by the brutality of their passion delivered themselves in some sort into his power; for which reason the Angel speaks to this purpose to Tobias: Tobit vi. 17.They who marry forget God, and think only of satisfying their brutal passion, like horses and mules that have no understanding; upon these this Evil Spirit exercises his power. But for you, says he, when you shall come to her, rise up both of you, and pray to God which is merciful, &c.⁶⁵

But how, say some, could the smoke made by the gall of a Fish drive away Asmodeus; and how could the Angel Raphael chain him in the utmost parts of Egypt? They who allow Angels and Evil Spirits to have subtle bodies, and think them capable of sensual pleasures, of smelling and hearing, that they love concerts of musick, and sweet odours, resolve these difficulties without hesitation. They will tell us that the strong scent proceeding from the gall of the fish might make Asmodeus leave the chamber where Sarah was, and that afterwards the Angel Raphael might have followed him, and conducted him invisibly, and with a degree of swiftness proportioned to the subtility of his body, into some Cave of Upper Egypt, where he might have shut him up.

But as our faith teaches us other principles, and we hold Angels and Dæmons to be substances purely spiritual, we are of opinion that the effect of the smoke arising from the fish’s gall which Tobias burnt, rested entirely upon the senses of Tobias and Sarah; that it deadened the sense of pleasure in them, and all lustful inclinations; and that the chaining up Asmodeus is to be explained in an allegorical and figurative meaning, as signifying God’s order declared to him by Raphael, which obliged him to come no more near Sarah, nor produce hereafter any signs of his presence, excepting in the utmost parts of Egypt. The Reader may consult our Dissertation concerning the Evil Spirit Asmodeus, which he will find before the Book of Tobit.

The Rabbins⁶⁶ relate that the Dæmon Asmodeus drove Solomon out of his Kingdom, and took his place; but that Solomon upon his return dethroned him, and loaded him with fetters. They tell us farther, that this Prince forced Asmodeus to serve him in his design of building the Temple of Jerusalem; that by some secret which he learned of this Dæmon, he built it without using iron, or making any noise, according to this expression of the Scripture, There was neither hammer, nor ax, nor any tool of iron heard in the house, while it was in building. He made use of, as they tell us, the stone Schamir, which cut in sunder stone, as our Glaziers cut their glass with diamond. The Arabian Mahometans believe⁶⁷, that Solomon chain’d the Dæmon Laora-Elmand on the Mountain Barend.

ASMONÆANS, a name given to the Maccabees, the descendants of Mattathias. Authors are not agreed concerning the original of this term. Some are of opinion that it was derived from the Town of Assamon⁶⁸, situated in the Tribe of Judah; from whence their family originally might come. Noldius has conjectured, that they took this name from Mount Asamon, spoken of by Josephus⁶⁹, which he places in the midst of Galilee, near Sephoris. Kimchi maintains⁷⁰, that this was a title of honour given to Mattathias, and passed from him to his descendants. Chaschmanim signifies in Hebrew, Princes. 1 Kings vi. 7. Josh. xv. 17.Josephus⁷¹ advances something which seems to be more probable, and his opinion is more generally followed. He informs us, that Mattathias was the Son of John, the Grandson of Simon, and great Grandson of Asmonæus. Besides, he seems to make Mattathias come immediately from Asmonæus⁷²; whereas others make him the Son of John, and Grandson of Hesenai. The family of the Asmonæans⁷³ became very illustrious in the latter times of the Hebrew Commonwealth; it was the support both of the Religion and Liberty of the Jews; and was possess’d of the supreme Authority from Mattathias to the reign of Herod the Great; for the space of about an hundred and eight and twenty years. See Maccabees, and the catalogue

of the Asmonæan Princes, under the Article KINGS OF THE JEWS.

ASNAPPAR, King of Assyria, who sent the Cuthæans into the Country belonging to the ten Tribes, Ezra iv. 10. Many think this Prince to be Salmanesar, but others, with more probability, take him for Esar-haddon.

ASOCHIS, a City of Galilee, which Ptolemy Lathyrus made himself Master of, by attacking it suddenly on the Sabbath-day, and there took ten thousand Captives. Whether it be the same with Azech, so often mentioned in the Books of the Old Testament, is a question. Josephus says that Asochis, or Azochis, was near Sephoris.

ASP, a kind of Serpent, the poison whereof is so dangerous and quick in its operation, that it kills almost in the very instant that it bites, without a possibility of applying any remedy⁷⁴. It is said to be very small. The Scripture often speaks of it; the most remarkable place wherein it is mentioned, is where it is said to stop its ears that it may not hear the voice of the charmer. It is affirmed with great confidence, that this animal stops its ears to prevent its hearing any one who would charm Psal. lviii. 5.it⁷⁵; and the Psalmist alludes to this, when he says, that the fury of the wicked is like that of the Serpent and deaf Adder⁷⁶ (or Asp) which stoppeth its ears that it may not hear the voice of the charmer⁷⁷.

We have discoursed at large on the charms of Serpents, in a Dissertation written expressly on this subject, and placed at the beginning of the first Volume on the Psalms, where we have set down the several ways of explaining the above-cited passage. Some⁷⁸ are of opinion that there is a sort of Asp that really is deaf, which of all others is the most dangerous; and that the Psalmist here speaks of this. Others will have it⁷⁹, that the Asp proving old becomes deaf of one ear, and stops the other with earth, to prevent its hearing the voice of the charmer. Lastly, others again pretend that the Asp, as well as other Serpents, hears exquisitely well; but⁸⁰ that when any one would charm it, it stops its ears after an artificial manner, by applying one very close to the earth, and stopping the other with the end of its tail. The Reader may consult Bochart, and our Dissertation.

ASPHALTUS. This word signifies a kind of Bitumen. Hence the name is derived of Lacus Asphaltites, given to the lake of Sodom ⸸, because of the great quantity of Bitumen in it; so that no fish can live in its waters⁸¹, and a man cannot without difficulty sink in them, by reason of the weight and density of them. Sometimes there are pieces of Bitumen to be seen upon the surface of the waters, as large as a Bull without its head, at other times much smaller⁸², which they fish up, and make great use of in the preparation of medicines; particularly in imbalming dead bodies. As the Hebrews call Nitre and Bitumen Salt, the Dead Sea is likewise called by them the Salt Sea. Galen⁸³ says, that it is not only salt to the taste, but bitter too, and so impregnated with salt, that they who sink deep in it come out all covered with brine; and if any one throws salt into it, it will scarce be made to melt. Lastly, it is called the Dead Sea, because no animal can live in it⁸⁴; and if by chance the impetuosity of the water brings any fish into it, they die instantly, and swim upon the surface of the lake⁸⁵. According to Josephus’s account, the lake of Sodom is five⁸⁶

hundred and fourscore furlongs in length, from the mouth of the river Jordan to Zohar; that is to say, about two and twenty leagues, at three miles to a league; and an hundred and fifty furlongs wide; that is to say, about five leagues of the same measure.

The lake Asphaltites receives all the water of Jordan, of the brooks Arnon and Jabbok, and other waters which descend from all the neighbouring Mountains, and notwithstanding it has no visible issue, it does not overflow. It is believed that it discharges itself by some subterraneous channels into the Red Sea, or into the Mediterranean. In the Article Sodom there will be notice taken of the remains that are still at present observable about this lake, which prove the prodigy related in the Scripture. The land of Sodom waste and smoaking (says the Author of the Book of Wisdom) Wisd. x.7.with plants bearing fruit that never come to ripeness, and a standing pillar of salt is a monument of an unbelieving soul.

Demetrius Son of Antigonus King of Macedonia, being sent by King Antigonus his Father against the Nabathæans, marched with his Army to the lake Asphaltites, there he observed, that a considerable revenue might be raised from the Bitumen; and at his return spoke of it to the King his Father⁸⁷. Antigonus was very well pleased with a discovery which might bring him in considerable sums, and immediately sent Jerom the Cardian to examine into the matter, and execute the design which had been formed, of settling a sort of manufacture there; but he had scarce got the boats ready which were necessary for this fishing, and begun to fill his magazines and ware-houses, but the Arabians, to the number of six thousand, fell upon him, burnt his boats, killed a great part of his workmen, and obliged him to retire. Thus the project miscarried.

The Asphaltus, or Bitumen of Judæa, or the Dead Sea, is thought to be the best of any that is known; it rises at particular seasons from the bottom of the lake, and appears upon the water sometimes as large as an Ox, at other times like a Boat or Vessel. The Arabians thereabout fish for it diligently, or gather it upon the shore, as often as the wind drives it thither. It serves for several uses in medicines; formerly it was employed in embalming bodies, particularly in Egypt. The true Asphaltus or Bitumen of Judæa is shining, of a purple colour, very weighty, and of a strong smell. There is no more Bitumen brought from Judæa, but that which we see in Apothecaries shops is a composition of oil, brimstone and pitch.

ASPHAR. This probably is the same as the lacus Asphaltites, whereof we have been speaking. In the first Book of Maccabees ix. 33. it is said that Jonathan and Simon his Brother retired into the Desart of Thecoe, near the lake Asphar. Now we know of no other lake in the neighbourhood of Thecoe, besides that which is called Asphaltites.

I. ASRIEL, the Son of Gilead, Head of the Family of the Asrielites, Numb. xxvi. 31.

II. ASRIEL, the Son of Manasseh, Josh. xvii. 2. 1 Chron. vii. 14.

Judg. v. 10. Ch. x. 4. Ch.xii.14.ASS, an Animal fit for domestick uses, there is frequent mention of it in the Scripture. People of the best quality in Palestine generally rode on Asses. Deborah in her Song describes those of the greatest power in Israel by these words, Ye that ride on white Asses. Jair of Gilead had thirty Sons, who rode upon as many Asses, and commanded in thirty Cities. Abdon, one of the Judges of Israel, had forty Sons, and thirty Grandsons, who rode on seventy Asses.

The Ass was declared an unclean creature by the Law, and no one was permitted to taste the flesh of it, because it did Levit. xi. 26. Numb. xxii. 2 Pet.ii.6. Deut.xxii. 10. Matth. xviii. 6. Mark ix. 41.not chew the cud. To draw with an Ox and an Ass together was prohibited. The history of Balaam’s Ass which spoke to him is very well known. In some places of the Gospel there is mention of a milstone, or mola asinaria, to express a large milstone, such as was turned by Asses, bigger and heavier than those turned by slaves.

The Jews were accused by some Pagans with worshiping the head of an Ass. Appion the Grammarian seems to be the first Author of this slander⁸⁸. He affirmed, that the Jews kept the head of an Ass in the Sanctuary of the Temple; and that it was discovered there, when Antiochus Epiphanes took the Temple of Jerusalem, and entred into the most private part of this Sacred Place. He added, that one Zabidus, upon a certain day having secretly got into their Temple, carried off the Ass’s head, and conveyed it to Dora. Suidas⁸⁹ says that Damocritus, or Democritus, the Historian averr’d that the Jews adored the head of an Ass made of gold, and sacrificed a man to it every three, or as he says elsewhere⁹⁰, every seven years, after having cut him in pieces.

Plutarch⁹¹ and Tacitus v were imposed upon by this calumny. They believed that the Hebrews adored an Ass, out of gratitude for the discovery of a Fountain, which was made to them by one of these creatures in the Wilderness, at a time when

they were parched with thirst, and extremely tired; Effigiem animalis, quo monstrante, errorem, sitimque depulerant, penetrali sacravere, says Tacitus.

The Heathens would impute the same impertinency to Christians: Audio Christianos, says Cæcilius⁹², turpissimæ pecudis asini caput consecratum inepta nescio qua persuasione venerari. Tertullian⁹³ tells us the same thing, Nam & quidam somniastis caput asininum esse Deum nostrum⁹⁴. He says moreover, that some who were enemies to the Christians exposed a picture to publick view, wherein there was a person represented holding a Book in his hand, dressed in a long robe, with Asses ears, and one foot like an Ass, with this inscription, The God of the Christians has an Ass’s hoof. St. Epiphanius⁹⁵ speaking of the Gnosticks, says they taught that the God Sabaoth had the figure of an Ass; and that others described him in the shape of a Hog. Those learned men who have endeavoured to search into the original of this slander, are very much divided in their opinions. The reason which Plutarch and Tacitus bring for it would be the most plausible, if there were any truth in the fact whereupon they ground it. But we see nothing in the history of the Jews that can any way favour this circumstance, of the Asses which are supposed to have shewn Moses a spring of water. Tanaquil Fevre has attempted to prove that this accusation proceeded from the Temple in Egypt called Onion, as if this name came from Onos, an Ass. Which is indeed a very happy conjecture; for it is very credible that the report of the Jews worshiping an Ass, might come originally from Egypt; and it is well known that the Alexandrians had a great aversion to the Jews, and were very much inclined to raillery and defamation. But they might have been informed, that the Temple Onion at Heliopolis took its name from Onias the High Priest of the Jews⁹⁶, who built it in the reign of Ptolomy Philometor and Cleopatra; in the year of the World 3854. before J. C. 146. before the vulgar Æra 150.

Others⁹⁷ have asserted, that the mistake which the Heathens fell into in this particular, proceeded from an ambiguous and wrong way of reading. The Greeks said that the Hebrews adored Heaven, Ouranon; instead of Ouranon, they might in the way of abbreviation write Ounon; from whence the Enemies of the Jews concluded that they worshiped an Ass, Onon. Or perhaps reading in Latin Authors that they worshiped Heaven, Cœlum⁹⁸,

Nil præter nubes & Cœli numen adorant, Isai. i. 20. xl. 5. lviii. 14. Omer. or Asinus.instead of Cœlum, they read Cillum⁹⁹, an Ass¹⁰⁰, and so gave out that the Jews adored this Animal. Bochart¹⁰¹ is of opinion, that their error arose from an expression in the Scripture, The mouth of the Lord hath spoken it; in the Hebrew, Pi-Jehovah, or piieo. Now in the Egyptian language Pieo signifies an Ass; the Egyptians hearing the Jews often pronouncing the word Pieo, believed that they called upon their God, and thence inferr’d, that they adored an Ass. These explications are very ingenious, but there is no solidity at all in them. It is very probable that no one will be ever able to give a good reason for any thing so ridiculous as this accusation. M. Le Moine seems to have hit it off best, who says, that in all probability the Urn of gold wherein the Manna was inclosed, and which was preserved in the Sanctuary, was taken for the head of an Ass; and that the Omer of Manna might have been confounded with the Hebrew, Chamor, which signifies an Ass.

BALAAM’s ASS. The Reader, in the Article BALAAM, may see the account of what passed between him and his Ass which spoke to him. Here I shall insist only on an examination of this fact, and enquire whether it really and literally happened as Moses relates, or whether it be an allegory only, or the mere imagination or vision of Balaam. S. Austin¹⁰², with the greatest number of the Commentators, supposes the fact to be certain, and he understands it exactly according to the letter. He finds nothing in the whole account of it more surprizing than the stupidity of Balaam, who heard his Ass speak to him, and talked to it again, as with a reasonable person. Our Saint is of opinion, that this Diviner was accustomed to prodigies like this, talibus monstris assuetus; or that he was strangely blinded by his avarice, not to be stop’d by an event of so extraordinary a nature. He adds, that God had not given the Ass a reasonable soul, but permitted it to pronounce certain words, in order to reprove the Prophet’s covetousness.

St. Gregory of Nyssa¹⁰³ seems to think, that the Ass did not utter any words distinctly, but that having brayed as usual, the Diviner, whose practice it had been to draw presages from the cries of Beasts, and singing of Birds, comprehended easily the Ass’s meaning by its noise. Moses designing to ridicule this superstitious art of the Augurs and Soothsayers, relates the matter as if the Ass really spoke in words articulate.

Maimonides asserts this whole dialogue to be only a kind of fiction and allegory, whereby Moses relates what passed only in Balaam’s imagination, as a piece of real history.

Others¹⁰⁴ have believed that the difficulty which occurs naturally to every man’s mind, upon enquiring how Balaam came to answer his Beast without any sign of amazement, as if it had been not only capable of reasoning, but had even the use of speech; this difficulty, I say, they think sufficiently accounted for, by saying that Balaam believing the transmigration of souls, which supposes a continual revolution of souls passing from one body into another, from that of a Man into that of a Beast reciprocally, as fate or choice determine; that this Prophet, I say, was not surprized at the Ass’s complaint to him, and might without astonishment answer and converse with it.

According to their system who hold that Beasts have the use of Reason to a certain degree, the difficulty of this place does not consist in observing Balaam’s Ass to complain and reason, but only in hearing it speak. It is not uncommon to see Parrots, Ravens, Magpies, Jackdaws and Greenfinches learn to talk, because their organs are susceptible of the habit of speech. But we cannot conceive how an Ass can do any thing like this. Notwithstanding the Ancients have made no scruple of advancing things as incredible; for example, that the Serpent spoke to Eve; that an Ass spoke to Bacchus; that Achilles’s Horses, Phrixus’s Lamb, and Porus’s Elephant uttered words, and spoke to their Masters. It is necessary either that the Ancients who relate these things understood them in an allegorical and figurative manner, or that they had not the same idea which we have of the impossibility of these events. The 2 Pet. ii. 16.Apostle St. Peter speaks of this fact as literal and certain; and so all interpreters explain it. We must own therefore, that it is a miraculous fact, related by an inspired Writer, whose authority we are not allowed to call in question in the least particular. But we study such ways of explaining it as are most conformable to reason, and most proper to solve the difficulties of it, without attacking the truth of the history. Now it is very possible for God to make an Ass speak articulately: it is indeed something miraculous, and above the ordinary faculty of this Animal; but not against the laws of Nature.

Job xi. 12. xxxix. 5. Jer. xiv. 6. Ps. ciii. 12.ASS, wild, an Animal formerly very common in Palestine, and frequently spoken of in Scripture. It lives in the most remote deserts, and is very jealous of its liberty. It can hardly endure thirst; and draws a great number of females of its own species after it. Josephus relates¹⁰⁵, that Herod the Great sometimes killed at one hunting only forty wild Asses¹⁰⁶. Some of the Moderns have supposed the wild Ass to be a very beautiful Animal¹⁰⁷, about the size of a midling Mule, pretty tall, fat, with fine smooth hair; and that it has nothing of the Ass but the ears; that the hair of it is variously coloured in a very singular manner, with grey, black, and reddish fillets, all of the same size and proportion, which turn in a circle towards the flanks, and in curls towards the other parts. One of them has been sold for fourteen or fifteen thousand gold crowns. Ludolfus has given us a print of one, in the Comment on his Ethiopic History, p. 150. He says the Africans call this Animal Zecora; and the inhabitants of Congo, Zebra; and that the name of the wild Ass is given it very improperly.

The Eastern people say that the wild Ass is one of the swiftest Animals that is. The flesh of it is good to eat. I have seen the skin of one of these Asses stuff’d at M. Paul Lucas’s, which shews that they are about the size of a midling Mule, with several lists of a brown colour, grey, black, and inclining to red. It is my conjecture that these are the Asses which the Scripture calls white Asses¹⁰⁸, which the Princes of Israel rode upon. It is certain that this Ass is not wild but tame.

The name Zecora, by which the Africans call it, is much the same with that of Zechora, by which Deborah mentions the She-Asses made use of generally by the Great Men of Israel for riding, whereof we have been just now speaking. She seems to intimate that these Animals were of service in war; and there are some

still to be seen in the East, which are employed in such uses.

The Beast upon which the Mahometans affirm their false Prophet Mahomet to have been mounted, in his supposed journey to Heaven, was, as they say, of a middle size between an Ass and a Mule; the name of it was Borak, which signifies bright, shining. I make no question but this was one of the Asses we are here speaking of, from whence Bourique in French is derived. The other Etymologies which are given of this word are all strained, and far-fetched. Boruk in Arabick, and Zecora in Hebrew, signify the same thing.

ASSARON, or Omer¹⁰⁹, is a measure of capacity in use among the Hebrews. It was the tenth part of an Ephah, as its name, Assaron, denotes; for it signifies tenth. It Exod. xvi. 16.contained five pints. The Assaron was the measure of Manna which God appointed for every Israelite.

ASSEMON, Assemona, the same as Asemon, Azmon, Hashmonah, or Jeshimon, a City in the Wilderness of Maon, lying 1 Sam. xxiii. 25. Josh. xv. 4. Numb. xxxiii. 29. Ch. xxxiv. 4, 5. חסידיםSouthward of the Tribe of Judah. It is likewise an incampment of the Israelites in the Desart. Azmon was the nearest City to Egypt on the South side.

ASSIDEANS, a name which we meet with in Maccabees, as 1 Macc. ii. 42. vii. 13. There are disputes concerning the original of this term. Some think it comes from the Hebrew, Chasidim, merciful, pious, holy. The Author of Ecclesiasticus, in the encomium which he makes of the greatest Men of his Nation, calls them merciful Men; which is equivalent to the name of Assideans, taken in the sense which we have been speaking of. Others maintain¹¹⁰ ¹, that the Assideans are the same as the Essenians, whose way of living has been so much commended by Josephus, Philo, and even Pliny, and by many others after them. This opinion seems to be confirmed by the 4 Macc. vi.fourth Book of Maccabees, which calls the Essenians Asdanim. Others have thought the Assideans were afterwards divided, and produced the Sadducees and Pharisees. The name of Sadducees signifies just; and that of Pharisees, separated; to shew that they were distinguished from other Jews by their justice and good life.

Scaliger supposed the Assideans¹¹¹ to be a confraternity of Jews, whose principal devotion consisted in keeping up the edifices belonging to the Temple; they were not content with paying the common tribute of half a shekel a head, which was appointed for the upholding of the Temple, but voluntarily imposed other Taxes upon themselves. They swore by the Temple; every day except the eleventh of the month Tizri, they offered a Lamb in sacrifice, which was called the Sin-offering of the Assideans. And from this sect the Pharisees sprung, who produced the Essenians. 1 Macc. ii. 42.Scripture represents the Assideans as a numerous sect distinguished for its valour, as well as zeal for the Law; A company of Assideans, who were mighty men of Israel, even all such as were voluntarily devoted unto the Law.

I. ASSIR, the Son of Jeconiah King of Judah, 1 Chron. iii. 17. Assir was the Brother of Salathiel, who is mentioned in the genealogy which St. Matthew gives us of our Saviour¹¹².

II. ASSIR, the Son of Korah, of the Tribe of Levi, 1 Chron. vi. 22. Exod. vi. 24.

Acts xx. 13, 14.ASSOS, a maritime City which some Geographers describe as belonging to Mysia, and others to Troas. St. Luke, and other of St. Paul’s companions in his voyage, went by Sea from Troas to Assos; but St. Paul went by land thither, and meeting them at Assos, they all went together to Mytilene, in the year of J.C. 56.

I. ASSUMPTION, a term particularly made use of in the language of the Church, to signify the death of the Holy Virgin; and, according to some Ancients, and many Moderns, her resurrection, which happened three days after her death, and her elevation up into Heaven. But it must be confessed, that all the particulars which have been published concerning the death of the Blessed Virgin; and what some Authors since the fifth Age have written of it appears to be extremely dubious, after what has been written on this subject in these latter Ages. The Reader may see in particular, M. de Tillemont, Tom. 1. Notes 13, 14, 15. on the Holy Virgin. We shall not enter into any nice examination of this History, which relates rather to Church History, than a Dictionary of the Bible, since there is nothing said in Scripture either of the Death or Assumption of the Virgin.

II. ASSUMPTION

II. Assumption of Moses¹¹³ an apocryphal Book intitled in Hebrew, Petirath Mosé¹¹⁴, and in Greek, Analepsis Moysi¹¹⁵. This Book contains the history of the Death of Moses, and the conveyance of his Soul to Paradise. It is believed that the particular of Michael’s ingaging with the Devil about the Body of Moses, which is mentioned in the Epistle of S. Jude, is taken from this work. We have treated at large of it in a Dissertation on the death and burial of Moses, inserted in the last volume of our Comment.

III. Assumption of the Virgin, an apocryphal Book, which S. John the Evangelist is said to be the Author of¹¹⁶.

I. ASTAROTH, or Astaroth-Carnaïm, or simply Carnaïm, or Carnea, a City beyond Jordan, six miles or two leagues from Adraa, or Edraï, between this City and that of Abila. There were two places of the same name of Astaroth in the Batanæa, nine miles distant from each other between Abila and Adraa¹¹⁷. There was besides a City called Carnaim, as Eusebius says¹¹⁸, in the neighbourhood of Jerusalem.

The name of Astaroth-Carnaïm is supposed to come from the Goddess Astarte, who was adored there, and was painted with horns, or a crescent on her forehead¹¹⁹; for Carnaïm signifies Horns: and the Goddess Astarte was the most celebrated Deity of all that the Phœnicians worshipped. We have discoursed at length of her in our Dissertation concerning the Phœnician Gods, placed before the small Prophets, in pages lxi, lxii, lxiii. wherein we have shewn that Astarte was the Goddess of the Woods, the Moon, the Queen of Heaven, the celestial Goddess, or celestial Venus, or the Goddess of Syria, or Venus the Syrian, Wife of Adonis¹²⁰. Lastly S. Austin assures us, that Juno is called Astarte by the Carthaginians¹²¹. This too in all probability was the same as Isis the Goddess of the Egyptians, who as well as Astarte¹²² is represented with the head of an ox, or with horns upon her head¹²³. The Author 2 Macc. xii. 26.of the second book of Maccabees says, that there was a Temple of the Goddess Atargatis in Carnion. Now Atargatis was the same as Derceto adored at Askelon, and represented under the form of a Woman with the lower parts of a Fish¹²⁴, and known by the Hebrews under the name of the God Dagon, or the God Fish.

II. Astaroth, the Mother of Melchisedeck, according to the Eastern people; others call her Asteria, or Selathiel. See Fabric. Apocryph. Vet. Test. p. 328.

אשרות Deut. xii. 13. Jer. xii. 18. xliv. 17, 18.ASTARTE, or Astaroth, a Phœnician Goddess. The Scripture often speaks of her in the plural number, by the name of Astaroth, which signifies properly flocks of Sheep or Goats. Sometimes she is called likewise Aserah, the Grove; or Aseroth, or Aserim, Woods¹²⁵, because she was adored in Woods, was the Goddess of them, and Groves were properly her Temple. Asera, or Groves, were consecrated to her, wherein such acts of lasciviousness were commonly committed, as made the worship of her infamous¹²⁶. Sometimes she was called the Queen of Heaven; and sometimes the worship of her is described by that of the Host of Heaven. The sacred Authors join her almost always with the God Baal, and call her by the name of Gods, having no particular one for expressing a Goddess.

1 Kings xi. 5. xiii. 33. אלהי צדנים If. lxv. 11. Jer. vii. 18. xliv. 17.It is believed that the Moon was adored under this name. Her Temples were generally with those of the Sun, and while bloody Sacrifices were offered to Baal, or to the Sun, and sometimes human Victims, Bread, Liquors and Perfumes were presented to Astarte, or the Queen of Heaven; tables were prepared for her on the platforms of houses, near gates, in porches and cross-ways, and on the first days of every month a supper was served up to her. This is what the Greeks called Hecate’s supper.

St. Jerom in several places translates the Hebrew name Asera, or Astarte, by that of 1 Kings xv. 13. 2 Chron. xv. 16.Priapus, as it were to denote the many acts of lasciviousness which were committed in the Groves consecrated to Astarte. The Eastern people, in many places, wor

shiped the Moon under the name of a God; they represented her with a beard, and in armour¹²⁷. The statue which was worshiped in the Temple of Heliopolis in Syria, was that of a Woman cloathed like a Man¹²⁸. Solomon, who had married many Wives that were foreigners, introduced the worship of Astarte in Israel; but it was Jezebel principally, Daughter to the King of Tyre, and Wife to Ahab, who brought the worship of this Deity into vogue in Palestine.

St. Austin assures us, that the Africans, who were descended from the Phœnicians, maintained Astarte to be the same as Juno¹²⁹, Juno sine dubitatione ab illis (Pœnis) Astarte vocatur. Herodian¹³⁰ nevertheless says, that the Carthaginians call the heavenly Goddess Astroarche, and affirm her to be the same as the Moon. The Phœnician Divines¹³¹ asserted confidently, that their Astarte was the Syrian Venus, born at Tyre, and Wife to Adonis; very different from her who was born in the Isle of Cyprus. Lastly, Lucian, who has written particularly concerning the Goddess of Syria, which is the same as Astarte, says expressly that she is the Moon, and no other; and it is indubitable that this Luminary was worshiped under different names in almost all parts of the East. Cœlestem Afri, Mitram Persæ, plerique Venerem colunt, pro diversitate nominis, non numinis diversitate¹³².

The manner of representing Astarte upon Medals, is not always the same¹³³. Sometimes she is in a long, and at other times again in a short Habit; sometimes holding a long Stick with a Cross upon the top of it; in other Medals she is to be seen with a Crown of rays; and elsewhere she is crowned with Battlements, or by Victory. In a Medal struck at Cæsarea in Palestine, she is in a short Dress, crowned with Battlements, with a Man’s Head in her right hand, and a Staff in her left. This is believed to be the Man’s Head mentioned by Lucian, and which every year is brought from Egypt to Biblos, a City of Phœnicia, whereof we have spoken heretofore, in the Article ADONIS. Sanchoniathon¹³⁴ says she was represented with a Cow’s Head, the Horns describing the royalty and rays of the Moon.

I. ASTYAGES, otherwise Cyaxares, King of the Medes, and Successor to Phraortes, reigned forty years, and died in the year of the World 3409. before J.C. 591. before the vulgar Æra 595. He had a Son called Astyages, otherwise Darius the Mede; and two Daughters, Mandane and Amyit. Astyages or Darius the Mede, otherwise called Ahasuerus, made war against Saracus King of Nineveh, and reigned afterwards at Babylon, as we shall relate in the following Article. Amyit married Nebuchadnezzar the Son of Nabopolassar King of Chaldæa, and was the Mother of Evilmerodach. Mandane married Cambyses the Persian, and was the Mother of Cyrus.

II. ASTYAGES, otherwise called Ahasuerus, Tobiæ ult. v. ult. in the Greek, and Dan. ix. 1. or Artaxerxes, Dan. vi. 1. in the Greek, or Darius the Mede, Dan.v. 31. and Cyaxares by his Father’s name, in Xenophon, or Apandas in Ctesias. This Astyages was appointed by his Father Cyaxares Governour of Media¹³⁵, and sent with Nabopolassar King of Babylon against Saracus, otherwise called Chyniladanus, King of Assyria. These two Princes besieged Saracus in Nineveh; took the City, and dismembred the Assyrian Empire. Astyages was with Cyrus at the conquest of Babylon¹³⁶, and succeeded Belshassar King of the Chaldæans, as is expresly mentioned in Dan. v. 30, 31. in the year of the World 3447. After his death, Cyrus succeeded him, in the year of the World 3456. See Dan. xiii. 65.

ASYLUM¹³⁷. This word signifies a Sanctuary, whither unhappy people might retire to secure themselves from the violence of their Enemies, and whence no one could force them against their wills. It is supposed that Hercules’s Grandsons were the first Authors of these places of refuge¹³⁸: for they apprehending the resentment of those whom Hercules in his life time had used ill, set up an Asylum, that is to say, a Temple of Mercy, at Athens. Cadmus erected another at Thebes, and Romulus another at Rome, upon Mount Palatine. That of Daphne near Antioch, is very famous; hither, as we read in the Maccabees, 2 Macc. iv. 34. In the Year of the World 3834. before J. C. 168 before the vulgar Æra 172. 1 Kings ii. 28,29, 34.Onias III. High Priest of the Jews, retired, and thought himself to be here in a place of safety; whereupon Andronicus, being corrupted by Menelaus, fraudulently persuaded him to go out of it, and immediately killed him.

The Altar of Burnt-Sacrifices, and the Temple of the Lord, were likewise inviolable Sanctuaries. Thither Joab retired to secure himself, but Solomon observing that he would not quit the Altar,

which he embraced closely, ordered him to be killed upon the place. Moses commands, Exod. xxi. 14.that any one who had committed any voluntary murder, and should fly for protection to the Altar, should be drag’d from thence. Sanctuaries are not made for the benefit of wicked men, as is acknowledged even by profane Authors¹³⁹, but in favour of the good and innocent, who are attacked unjustly. When Villains retired to the Sanctuary of the Temple, they were either starved to death there, or were forced from thence by fires kindled every where about them. We shall speak of the Cities of Refuge in another place. These were appointed in the land of Israel by God himself, in favour of those who by accident had committed an involuntary murder. See REFUGE, CITY OF REFUGE.

ASYNCRITUS, mentioned by St. Paul, Rom. xvi. 14. The Greeks make him Bishop of Hircania, and set down his Festival upon the 8th of April. The Roman Martyrology fixes it on the same day. We have no certain accounts of this Saint.

ATABYRIUS MONS. Mount Tabor. See TABOR. Upon this Mountain there was a City called Athabyrium, or Ithabyrium, mentioned by Polybius, l. i. p. 413. There are some Medals, on which we see Jupiter firnamed Atabyrius. But as there are several Cities of this name, it is not known exactly in which he was principally honoured.

Gen. l. 11. צרן עטרATAD, Atad’s Threshing-Floor. This is the place where the Sons of Jacob, and the Egyptians who accompanied them, mourned for this Patriarch; and which was afterwards called Abel-mizraim, the mourning of the Egyptians. Some there are who place it beyond Jordan; but others think it was on this side the River. St. Jerom¹⁴⁰ fixes it between the Jordan and Jericho, two miles from the river, and three from Jericho, in the place where afterwards Beth-agla was built. Procopius of Gaza does the same¹⁴¹. They who place it Eastward beyond Jordan, seem to have been led into this mistake by St. Jerom’s words, who says that Abel-mizraim, or the Mourning of the Egyptians, or the Threshing-floor of Atad, is beyond Jordan; but these words, beyond Jordan, he understood with respect to those who came from Egypt, with regard to whom the Threshing-floor of Atad was beyond this river, supposing they took the same way which the Israelites did afterwards, in their journey to the land of Canaan; which is not at all certain.

ATARAH, the Wife of Jerahmeel, and Mother of Onam, 1 Chron. ii. 26.

ATAROTH. There are several Cities of this name. There is one in the Tribe of Gad, beyond Jordan, Numb. xxxii. 34. the same probably with Atroth-Shophan, which was given to the Tribe of Gad, xxxii. 35. and another upon the frontiers of Ephraim, between Janohah and Jericho, Josh. xvi. 7. It is probably the same with Ataroth-Addar, mentioned in Josh. xvi. 5. xviii. 13.

ATER. His Children, to the number of fourscore and eighteen, returned from Ezra ii. 16.Babylon.

ATHACH, a City in the Tribe of Judah, 1 Sam. xxx. 30.

2 Kings xi. 1,2,&c. In the Year of the World 3120. before J.C. 880. before the vulg. Æra 884.I. ATHALIAH, the Daughter of Ahab King of Samariah, and Wife to Joram King of Judah. She being informed that Jehu had put to death her Son Ahaziah, and two and forty Princes of his blood, born of different Women, she resolved to massacre all the Princes of the Royal Family, that she might be able to ascend the Throne of Judah without any obstacle. But Jehosheba the Daughter of King Joram, and Sister to King Ahaziah, took Joash the Son of Ahaziah, with his Nurse, and privately conveyed him away, while Athaliah’s Officers, by her orders, were murdering the King’s Children. This young Prince for six years was supported privately, together with his Nurse, in the Temple; and in the seventh year the High Priest Jehoiada determined to place him upon the Throne of his Ancestors, and procure the destruction of Athaliah. He called together the Priests and Levites who guarded the Temple, discovered his design to them, shewed them the young King, and, without losing time, having first posted them at proper places, he declared young Joash King, with great acclamations of the multitude.

Athaliah having heard the noise, entred the Temple of the Lord amidst the croud, and upon seeing the young King seated on his Throne, she tore her cloathes, and cried out, Treason! Treason! At the same time Jehoiada commanded the Levites who were in arms to take her and carry her without the inclosure of the Temple, and if any one followed her, to put him to the sword. The Officers therefore laid hands on her, and dragg’d her thro’ the way of the Horse-gate, near the Palace, and in this place she was slain, in the year of the World 3126. before J.C. 874. before the vulgar Æra 878. She reigned six years.

II. ATHALIAH, of the Tribe of Benjamin, 1 Chron. viii. 26.

ATHAR, a City in the Tribe of Simeon, Josh. xix. 7. St. Jerom speaks of a place called Atharus, four miles North

Athar continues on the next page