GOS – HAM

Volume I, pages 628–646 of the 1732 edition, from GOS to HAM: everything printed on these pages, in order.

Continued from Goshen

Tanis, and that the allotment of the Hebrews reached southward as far as the Josh. xiii. 3.Nile.

GOSPEL. The Greek word Evangelion, signifies good News. And in reality the Book which contains the recital of our Evangelium, bonus Nuntius.Saviour’s Life, Miracles, Death, Resurrection, and Doctrine, includes the best news that could be published to mankind. We shall give an epitome of the history contained in the Gospel, when we relate the Life of Jesus Christ. See JESUS CHRIST. We acknowledge but four canonical Gospels, those of St. Matthew, St. Mark, St. Luke; and St. John; which we shall speak of in the several Articles relating to each of these Evangelists.

But besides these four Gospels, which are received by the whole Catholick Church, there are several others, which are apocryphal, and without authority; some whereof have been handed down to us, and the rest are intirely lost. Here is a Catalogue of them.

1. The Gospel according to the Hebrews.

2. The Gospel according to the Nazarens.

3. The Gospel of the twelve Apostles.

4. The Gospel of St. Peter. These four Gospels are probably the same under different titles, viz. the Gospel of St. Matthew, corrupted by certain Hereticks, called Nazarens.

5. The Gospel of the Egyptians. 6. The Gospel of the Birth of the holy Virgin. This is in Latin.

6. The Gospel of St. James. This is in Greek and Latin; and is called the preparatory Gospel, Proto-Evangelium, of St. James.

7. The Gospel of the Infancy of Jesus. This is in Greek and Arabic.

8. The Gospel of St. Thomas. This is the same as the foregoing one.

9. The Gospel of Nicodemus. This we have in Latin.

10. The Eternal Gospel. 12. The Gospel of St. Andrew. 13. The Gospel of St. Bartholomew. 14. The Gospel of Apelles. 15. The Gospel of Basilides. 16. The Gospel of Cerinthus. 17. The Gospel of the Ebionites. 18. The Gospel of the Encratites. This is the same as Tatian’s.

11. The Gospel of Eve. 20. The Gospel of the Gnosticks.

thor.

22. The Gospel of St. Paul; the same as Marcion’s.

23. Mary’s Interrogations, both great and small.

24. The Book of Jesus Christ’s birth. The same in all probability as St. James’s Preparatory Gospel.

25. The Gospel of St. John; otherwise, the Book of the Holy Virgin’s death.

26. The Gospel of St. Matthias. 27. The Gospel of Perfection.

27. The Gospel of the Simonians. 29. The Gospel according to the Syrians.

28. The Gospel of Tatian. The same as that of the Encratites.

29. The Gospel of Thadæus, or St. Jude.

30. The Gospel of Valentine. The same as the Gospel of Truth.

31. The Gospel of Life, or the Gospel of the living God. 34. The Gospel of St. Philip.

32. The Gospel of St. Barnabas. 36. The Gospel of St. James major. 37. The Gospel of Judas Iscariot. 38. The Gospel of Truth. The same as Valentine’s.

33. The spurious Gospels of Leucius, Seleucus, Lucianus, Hesychius.

They who please, may consult M. Fabricius’s Codex Apocryphus Novi Testamenti, &c. concerning all these spurious Pieces, and our Dissertation upon the Apocryphal Gospels, prefixed to our Comment on St. Matthew.

The ancient Hereticks began generally with attacking the Gospels, in order to maintain their Errors, or excuse them. Some rejected all the genuine Gospels, and substituted such as were spurious in their room. This produced the Gospels of Apelles, Basilides, Cerinthus, and some others. Others have corrupted the true Gospels, and have suppressed whatever gave them any trouble, or have inserted what might favour their erroneous Doctrines. Thus the Nazarens corrupted the original Gospel of St. Matthew, and the Marcionites mangled that of St. Luke, which was the only one that they received. The Alogians seeing their condemnation too plainly declared in St. John, rejected him, and admitted only the three other Evangelists. The Ebionites rejected St. Matthew, and received the three other Gospels. The Cerinthians acknowledged only St. Mark, and the Valentinians St. John only.

The Mahometans believe, that God sent D’Herbelot. Bibl. Orient. p. 315. Engil.his Gospel to Jesus Christ, but that it is now no longer in being, at least in its primitive purity; they maintain, that it is intirely lost, or so much altered, that according to their principles there can be no depending on any thing we cite from it, unless it agree with what is quoted from it in the Alcoran, composed by Mahomet, who never read the Gospel, and was never capable of reading it: he indeed produces some passages out of it, but with very little accuracy, and like one who had

only heard it cited, and was but superficially acquainted with it. For example, he relates the Salutation of the blessed Virgin Alcoran, Jurat. 3.in the following manner; “ O Mary, “ God declares to you the birth of his “ Word, whom he hath produced; he shall “ be called Christ, the son of Mary: he “ shall be glorious in this world and the “ next: he shall be one of those who approach God. While he is yet in the “ cradle and in swaddling-clothes, he shall “ have the use of speech; and when he “ is grown, shall be an honest man.”

You have here the prayer, whereof they suppose Jesus Christ to be the author; it is very different from the Pater noster which he taught us.

“ O my God, I can neither divert the “ evil which I detest, nor acquire the good “ which I wish. Others have already “ received their reward, but I wait for “ the recompence of my labour. The “ poorest man is not more indigent than “ I am. Do thou, O great God, vouchsafe “ to forgive me. O Lord, permit me not “ to use my enemy opprobriously, nor suffer “ my friend to despise me; let not my “ Religion be the cause of affliction to “ me; let not the world be the object of “ my love, nor the subject of my application and study. Let not any one be “ my master, who will have no compassion “ for me. Grant me these favours for “ thy mercy’s sake, O thou most merciful “ of all those who shew mercy.”

The Disciples of Mahomet believe, that we have suppressed several passages of the Gospel, which were favourable to their Prophet. Notwithstanding St. Paul never wrote any Gospel, he cites one however which he calls his; secundum Evangelium Rom. ii. 16. and xvi. 25. 2 Tim. ii. 8.meum: whether he is to be understood as meaning the Gospel of our Saviour which he preached, and had learned by revelation, or the Gospel of St. Luke, which some of the Ancients ascribe to him¹, as if he had dictated it to St. Luke, or had advised him only to write it, and had assisted him in composing it; or, lastly, whether St. Luke having learned it from St. Paul’s mouth, people might have attributed the work of the Disciple to the Master.

GOTHOLIA. After this manner the Greeks pronounce Athalia.

GOTHONIEL, the same as Othoniel, or Othniel. The Septuagint, as we have before observed, often pronounce an Ain like a G.

GOVERNOUR. The Romans had a custom of sending Governours to the Provinces under their obedience, and the Kingdoms reduced by them into Provinces. Here is the Succession of the several Governours of Syria, collected by M. Boivin the Elder.

Judæa having been reduced into a Province by the Romans, after the banishment of Archelaus, Tetrarch of this Country, Governours were sent thither. The person who acted with this character, was called sometimes Præses, and sometimes Procurator, Prætor; Intendant, President, Governour. They were subject not only to the Emperors, but also to the Governours of Syria, whereof Judæa made a part.

The first Governour sent into Judæa after the banishment of Archelaus, was Coponius, a Roman Knight, who governed it from the year of Jesus Christ 9, which is Joseph. Antiq. l. 18. c. 1. p. 616. & de Bello, l. 2. c. 11. p. 784. Luke ii. 2.the sixth of the Vulgar Æra, to the year 13 of Jesus Christ, and 10 of the Vulgar Æra. At the same time Publius Sulpicius Quirinius was Governour of Syria. This is the Quirinius mentioned by St. Luke.

Marcus Ambibucus, or Ambivius, succeeded Coponius about the year 10 of the Vulgar Æra: he governed, probably, three years, to the year 13 of the Vulgar Æra; for the time of his government is not expressly Antiq. l. 18. c. 3. p. 619.mentioned in Josephus.

Annius Rufus succeeded Ambibucus, about the year 13 of the Vulgar Æra, and governed a year or two. Valerius Gratus succeeded Rufus, and governed from the year 15 or 16 of the Vulgar Æra, to the year 26 or 27 of Jesus Christ, that is, Joseph. ibidem.eleven years.

Pontius

Pontius Pilate succeeded Gratus, about the year 26 or 27 of the Vulgar Æra, and governed Judæa to the end of the year 36, which is the year 39 from the true time of Jesus Christ’s birth.

Marcellus, in the year of the Vulgar Æra 36, was sent by Vitellius, Governour of Syria, to govern Judæa in the room of Pilate.

The year following, being the 37th of the Vulgar Æra, and the first of Caius Caligula, Judæa returned to its former state, and was given with the title of a Kingdom to Agrippa.

But after his death, which happened in the year 44 of the Vulgar Æra, and of Jesus Christ 47, Judæa was again reduced into a Province, and the Emperor Claudius sent thither Cuspius Fadus in quality of Joseph. l. 19. c. 7. p. 680. de Bello, l. 2. c. 19. p. 793.Governour or Intendant. He governed it about two years, till about the year 46 of the Vulgar Æra.

Tiberius Alexander, the son of Alexander Alabarch of the Alexandrian Jews, and nephew to Philo, forsook his Religion, and was made Governour of Judæa in the year 46 of the Vulgar Æra. He governed the Province for two years, to the year 48 of the Vulgar Æra.

Ventidius Cumanus succeeded Tiberius Alexander in the year 48, and governed Judæa to the year 52 of the Vulgar Æra.

Felix the Emperor Claudius’s Freed-man, was sent to govern Judæa in the year 52. He governed it to the year 60 of the common Æra.

Portius Festus was sent in his room, in the same year 60, and died in Judæa in the year 62 of the Vulgar Æra.

Albinus succeeded him, and came to Judæa in the year 62, and governed this Province to the year 64 of the Vulgar Æra.

Gessius Florus succeeded him towards the end of the year 64, or at the beginning of the year 65 of the Vulgar Æra. This was the last particular Governour that Judæa had. He by his ill conduct began the war there. What became of him after the year 66 of the Vulgar Æra, no one can tell. The City of Jerusalem was taken, and destroyed in the year 70 of the Vulgar Æra. The rebellion of the Jews began in the year 66.

GOURD, Wild Gourd. This is a Plant which produces leaves and branches much like Garden-Cucumbers, which creep upon the earth, and are divided into several branches.

Its fruit is of the size and figure of an orange. It is of a light, white substance, if you pare off the rind; and so bitter to the taste, that it has been called the Gall of the earth.

2 Kings iv. 39.We read in the second Book of Kings, that Elisha being at Gilgal during a great famine, bad one of his servants prepare something for the entertainment of the Prophets, who were in that place. The servant going into the field, found some wild Gourds, gathered his lap-full of them, and having brought them with him, cut them in pieces, and put them in a pot, not knowing what they were. When they were brought to table, the Prophets having tasted them, thought that they were mortal poison. Immediately the man of God called for some flour, threw it in the pot, and desired them to eat without any apprehensions. They did so, and perceived nothing of the bitterness, whereof they were before so sensible. This plant or fruit is called in Hebrew, Pekaak.

1 Kings xv. 23. & 2 Chr. xvi. 16.GOUT, Gouty. The Disease which King Asa was so much troubled with in his feet during his old age, is by some thought to have been the Gout. The Scripture reproaches him with having placed his confidence rather in the art of Physicians than in the Lord. I cannot observe any other place in Scripture where there is any mention of the Gout.

GOZAN, a River whereof there is mention made in several places of the 2 Kings xvii. 6. xviii. 11. xix. 12. 1 Chr. v. 26.Scripture. It appears by the 2 Kings xix. 12. and Isaiah xxxvii. 11. that Gozan was the name likewise of a Province or Nation; the same in all probability, that the river Gozan ran through. Salmanesèr, after he had subdued the Israelites of the ten Tribes, carried them beyond the Euphrates to a country bordering upon the river Gozan; and Sennecharib boasts, that the Kings his predecessors had conquered the People of Gozan, Haran, and others. We have nothing more to do therefore, but to find, if we can, where beyond the Euphrates this river or nation of Gozan lay. Ptolemy places the Gauzanitis in Mesopotamia. Pliny says, that the Province Elon-gozine extends itself towards the Sources of the Tigris. There is a Canton in Media called Gauzan between the rivers Cyrus and Cambyses. Ptolemy places the City of Gauzania in the same country; and Benjamin of Tudela says, that Gozan is in Media, four days journey from Hemdam. The Rabbins take Gozan for the river Sabbaticus, which never flows, as they affirm, upon the Sabbath-day; and upon this day is encompassed with fire, to prevent any one’s approaching it. This is what we find concerning the river Gozan.

GRADUALS. Gradual Psalms. See the Article PSALMS.

Numb. xiii. 24.GRAPES, Bunch of Grapes, Racemus; in Greek, Botrus; in Hebrew, Tenab, or Eschol. There was abundance of fine Vineyards and excellent Grapes in Palestine. The Bunch of Grapes, which was cut in the Valley of Eschol, and was brought upon a staff between two men to the camp of Israel at Kadesh-barnea, may give us an opportunity of judging how large this fruit was in that country. Travellers relate,

that there was some to be seen there of a Doubdan, Voyage de la Terre Sainte, c. 21.prodigious size. Doubdan assures us, that in the Valley of Eshcol there were Bunches of Grapes to be found still of ten and twelve pounds. Forster tells us, he was informed by a Religious, who had lived many years in Palestine, that there were Bunches of Grapes so large in the Valley of Hebron, that two men could scarce Brocard. Descript. Terræ Sanctæ.carry one. Brocard says, he was told by the inhabitants of Antaradus, that in Palestine and Phœnicia round about Sidon, they had three vintages in a year, and that the same vine produced grapes three times in a year. In the month of March, when the vine has produced its Grapes, they cut away the wood which did not bear any; from hence fresh shoots spring out again in April, and produce Grapes, which ripen some months after. The same wood being again cut in May, shoots out again, and brings forth other Grapes, which ripen in the latter season. These Grapes thus produced at different times, ripen one after anther; so that the first vintage is in August, the second in September, and the third in October; and hence it is, adds Brocard, that in the Holy Land they sell fresh Grapes from St. Levit. xix. 10.John’s-tide to Martinmas.

Moses in the Law commanded, that when the Israelites gathered their Grapes, they should not be careful to pick up those which fell, nor be so exact as to leave none upon the vines. What fell, and was left behind, he ordered Deut. xxiv. 21, 22.should be for the poor. The same Legislator permitted people who were passing that way, to go into another man’s vineyard, and Deut. xxiii. 24.eat what Grapes he would; but he did not allow them to carry any away with them.

Some learned men are of opinion², that Levit. xix. 10. and Deut. xxiv. 21. Ecclus. l. 16.the prohibition delivered by Moses against gleaning Grapes after the vintage, may signify a second vintage after the first, which was never so good or so plentiful as the former; for this, they say, was over in the hot countries about the end of August, and the other in September. God requires therefore that this second vintage should be left to the poor, as well as the Grapes of the first which had escaped the observation of the Isai. xvii. 6. xxiv. 13.gatherers.

It is frequent in Scripture to describe a total destruction by the similitude of a vine stript in such a manner, that there was not a Bunch of Grapes left for those who came a gleaning. Thus shall it be in the midst of the land, there shall be as the gleaning when the vintage is done. And Jeremiah vi. 9. They shall throughly glean the remnant of Israel as a vine. See likewise Jerem. xlix. 9. and Obadiah, ver. 5.

Gen. xlix. 11.The Blood of the Grape, signifies wine. He shall wash his clothes in the blood of Grapes. His habitation shall be in a country where there are vineyards. And Deuteronom. And thou didst drink the pure Blood of the Grapes. The vineyards of Sodom produced none but bitter Grapes, their Grapes are Grapes of gall, their clusters are bitter; probably because of the nitre and sulphur with which the soil was every where impregnated.

Ligaturæ uvæ passæ, 1 Sam. xxv. 18. and xxx. 12. and 2 Sam. xvi. 1. The Hebrew³ reads no more than dried Grapes, without expressing Ligatures; but generally raisins were put up in parcels.

Jer. xxxi. 29. Ezek. xviii. 2.The fathers have eaten sour Grapes, and the childrens teeth are set on edge, is a proverbial way of speaking in the sacred Text; meaning, that the fathers have sinned, and the children have born the punishment of their crimes. It was a kind of reproach made by the Jews to God, who punished those sins in them, whereof they pretended that they were not guilty. But the Lord said, he would cause this proverb to cease in Israel, and that for the future every one should suffer the punishment of his own faults.

It is remarked in the first Book of Maccabees, that wine was shewn to the Elephants in order to enrage and make them fierce, and that the sight of blood might not afterwards affect them.

WILD GRAPES, the fruit of a wild Plin. l. 23. c. 1.bastard-Vine, in Latin called Labrusca, and in Greek, Ampelos agna. Virgil,

Virgil. Eclog. 5.——Aspice ut antrum Sylvestris raris sparsit labrusca racemis. The fruit of the wild Vine is called Oenanthes, or the Flower of Wine. These Grapes never ripen, and are good for nothing but to make verjuice. In Isaiah⁴, God complains of his people, whom he had planted as a choice vine, and an excellent plant. He says, that he expected it should bear good fruit, but it had brought forth only wild Grapes; in the Hebrew, fruit of a bad smell and a bad taste; like the Grapes of Sodom mentioned by Moses, Deut. xxxii. 32. For their wine is the wine of Sodom, and of the fields of Gomorrah: their Grapes are Grapes of gall, their clusters are bitter.

The Scripture in some places speaks of the Grapes of Sorek, so called either because Judg. xvi. 4.they grew in the Valley of Sorek, or because they had no stones, say the Jews. I believe it was a white or yellow Grape. See the Hebrew, Isa. xix. 9. and Zech. i. 8.

GRATIA,

GRATIA, or GRACE. The word Grace is understood several ways in Scripture, which it may be proper to take notice of. 1. Grace is taken for Beauty, Good-Grace, and Agreeableness of Person. For Ps. xlv. 2.example; Full of Grace are thy lips; because God hath blessed thee for ever. Hearken to the instructions of Wisdom, and she shall give to thine head an ornament of Prov. iv. 9. Gen. xviii. 3. Gen. vi. 8.Grace.

2. Grace is taken for favour, friendship. If I have found Grace in thy sight. Noah found Grace in the eyes of the Lord. God gave the Hebrews Grace in the sight of the Egyptians, so that these lent unto them clothes and jewels, &c.

3. Grace is taken for Pardon, Mercy; to shew Grace and Mercy; to pardon any one, to restore him to our good Graces.

Ecclus. vii. 37.4. Grace is understood to signify benefit. Gratia dati in conspectu omnis viventis: Benefits oblige all men. By Gratia is meant likewise reward. If you do good to your friends only, if you love those only who Luke vi. 32, 33, 34.love you, Quæ gratia est vobis? What reward can you expect from God?

5. Grace is taken for certain Gifts of God, which he bestows freely on whom he pleases; but do not justify those to whom he gives them, and tend not directly to their sanctification: these are Graces, which are called Graces freely given; such are the gifts of miracles, prophecy, languages, and all the rest mentioned by St. Paul in his 1 Cor. xii. 4.first Epistle to the Corinthians. These Gifts are intended rather for the advantage of others, than of the person, who possesses them; though the good use which he makes of them may contribute to his sanctification. By Grace likewise, all sorts of justifying Graces are meant, some whereof tend to justification, others actually justify.

There are several sorts of inward Graces; for the Graces of the Understanding may be called by this name, as well as the Graces of the Will. There are habitual and actual Graces.

Divines distinguish these inward, actual Graces, into preventing, exciting, and operating; subsequent, assisting, and co-operating. But it is not our design to enter upon an examination of all these Graces; this is the business of Divines.

St. Austin defines inward, actual Grace to be the inspiration of love, which prompts us to do what we know out of a religious affection. Legem volunt (Pelagiani) intelligi gratiam … non inspirationem dilectionis, ut cognita sancto amore faciamus, quæ propriLib. 4. ad Bonif. cap. 5. num. 11.è gratia est. He says likewise, that the Grace of God, is the blessing of God’s sweet influence, whereby we are induced to take pleasure in that which he commands, to desire and love it; and that if God does not prevent us with Lib. 2. ad Bonif. cap. 9. num. 21.this blessing, what he commands, not only is not perfected, but is not so much as begun in us. Benedictio dulcedinis est gratia Dei, quâ sit in nobis, ut nos delectet, & cupiamus, hoc est, amemus, quod præcipit nobis; in quâ si nos non prævenit Deus, non solum non perficitur, sed nec inchoatur in nobis.

Without the inward Grace of Jesus Christ, man is not able to do the least thing, that is good. He stands in need of it to begin, continue, and finish all the good he does, or rather which God does in him and with him by his Grace.

Rom. xi. 6.The Grace of Jesus Christ is free; it is not due to us: if it were due to us, it would be no more Grace; it would be a debt: of itself it is an assistance so powerful and efficacious, that it surmounts the hardness of the most rebellious heart, without destroying our liberty.

There is no Subject in Divinity, upon which the Christian Doctors have written so largely, as upon the several particulars relating to the Grace of God. It is a mystery which the mind of man has always been desirous to unfold; but notwithstanding all its efforts, it is obliged always to acknowledge its insufficiency. The difficulty consists in reconciling the liberty of man with the operation of Grace, the concurrence of man with the assistance of the Almighty. And who is able to set just bounds between these two things? Who can pretend to know how far the privileges of Grace extend over the heart of man, and what the force of that man’s liberty is, who is prevented, enlightned, moved, and attracted by Grace?

Although the Books of the Old Testament express themselves very clearly, with relation to the fall of man, his incapacity as to good, his continual want of God’s aids, the darkness of his Understanding, and the evil propensions of his Heart; although this is all to be observed, not only in the historical part of the Bible, but likewise in the Prayers of the Saints, and in the Writings of the Prophets; nevertheless these truths are far from being so well unravel’d in the Old Testament as in the New; nor are the Jewish Doctors so well instructed in matters relating to Grace, as the Fathers, and the Maimon. More Nevochim. Basnage hist. des Juifs, t. 1. l. 6. c. 13.Christian and Catholick Divines.

The Rabbins have no distinct knowledge of original Sin; some deny it, and maintain, that it is incomprehensible how a man should be born with sin; but at the same time they acknowledge a natural bad propensity in man, a figmentum malum, which inclines them to evil. See the Article ORIGINAL SIN.

As to the Grace of Jesus Christ, it is not at all extraordinary that they should not be acquainted with it, because they receive neither his Person, his Doctrines,

nor the Books of his Disciples: they do not even know, distinctly at least, what that Grace will be, which the Messiah whom they expect, will give them in order to blot out their sins, and lead them to salvation. They believe that the Messiah will be one of Limburg. Collat. cum Judæo. p. 73.perfect sanctity, that he will convert the nations, and procure the true God to be worshipped in all places. But they do not acknowledge the satisfaction which he was to make for sin: they reckon much upon their good works, repentance, and a change of life; yet own in their Catechism, that no one ought to expect salvation from the goodness of his works, or the perfection of his righteousness, Catechism. Jud. Qu. 14.but that it is Grace which bestows it.

But when we come to examine this Grace, some, as Maimonides, reduce it almost to constitution only. As God, says he, has created man erect in stature with feet and hands, so he has given him a will to move himself, and act as he pleases; and it is the goodness of constitution which makes things easy or difficult. He says farther, That the Fear of God is not in the hand of heaven; that it is in every man’s power to observe or not observe the precepts of the Law; that the Fear of God is of this class: that it depends not on God, but on the will of man. Lastly, the Jews admit liberty of indifference in its full extent It is true, some of them have owned a preventing Grace; and have affirmed, that Grace goes before the merits of the righteous: but the famous Manasseh-Ben-Israel, who wrote at Amsterdam in the last Century, R. Massé de fragilitate humana. §. 14. p. 116.confuted these Doctors who departed from Tradition. He asserts, that if Grace were to prevent the Will of Man, it would be no longer free. He lays down two sorts of assistance, and no more, which we are capable of receiving from God; one whereby he so orders it, that favourable opportunities are presented for man’s executing the good designs which he has form’d; and the other, whereby he is aiding to every man, when he first begins to live well. He acknowledges, that the concurrence of Providence is necessary in every good action; as a man who would lay a very heavy load upon his shoulders, calls some one to his aid, in order to help him up with it. And this probably was what Josephus meant, when he affirmed, that, according to the Pharisees, Fate was assisting to men in the practice of good works. Under the name of Fate, he might understand Providence.

They maintain, that by admitting a preventing and efficacious Grace, all the merit of works is destroyed; God is made the author of sin and corruption; and is supposed to have an unjust regard to persons. If he gives efficacious Grace to all, why are they not all saved? and if he does not give it to all, where is the equality of his justice? If man cannot do well without Grace, how can the evil be imputed to him which he is necessitated to perform? and why should he be refused such an assistance, without which he must be destroyed?

Eliezer Pirk. c. 15. p. 32.Another Rabbin introduces God opening the way of life and death to man, and giving him his choice of either. If he takes the way of death, God however does not as yet intirely forsake him: he hath placed seven Angels in this way; four of the seven are Angels of mercy, the other three are cruel Angels. The former take their post at every door to perdition, and do what they can to prevent men’s entering by them. At the first door, the Angel cries out to him, what art thou doing? there is no mercy here; thou art going to cast thy self into the fire. If he passes the first door, the second Angel stops him, and tells him, that he is going to incur God’s aversion. The third threatens him with being blotted out of the Book of Life. The fourth conjures him to stay there, and not to proceed any farther, till God comes to seek after Penitents. If he continues to go on, the cruel Angels seize on him, and conduct him into hell.

In all this we see only a general and natural Grace given to all the world, the ordinary effects of Providence, and assistances which are only external, very different from that inward attraction which acts immediately upon our souls, and inspires us with the love of good, and hatred of evil: wherein consists the medicinal Grace of Jesus Christ, acknowledged in his Church.

D’Herbelot Bibl. Orient. p. 469.The Mahometans have such sentiments of Grace, as it may not be unacceptable to have inserted in this place. Mahomet, in his Alcoran, in the chapter concerning Houd or Eber, says, that this Patriarch speaking to the people of Ad, uses these words; I have placed my whole confidence in God, who is mine and your Lord: for there is no creature upon earth whom he does not hold by the tuft of hair upon his forehead, in order to conduct him through the right way whither he pleases. The Interpreters of this passage maintain, that by this expression, to hold any one by a tuft of hair growing on the fore-part of his head, is meant, that such an one is absolute master of his person, so that he is able to do nothing but what the other pleases, who has him fast by this place.

They affirm, that God is in reality the author and principle of all the actions, and even of all the co-operations of the creatures; that he alone, by the order of his Providence, and the concurrence of second Causes established by him, attracts every thing to himself, according to the

capacity and dispositions of the subject, and that herein consists the meaning of the passage above cited. An Arabian Poet has expressed the Action of God upon the creature in a verse to this purpose: God hath attracted him who hath attracted those by whom thou art thy self attracted, to the end that all may go and return to him. Another on the same subject has this remark: Since all the ways we meet with, either to the right or left, tend to him; thou mayst do what thou wouldst; whatever way thou takest, thou wilt go towards him, in order either to be rewarded, if thou hast kept to the right hand; or punished, if thou hast turned to the left. As every thing is originally derived from him, so must every thing likewise terminate in him.

GRATUS (Valerius) Governour of Judæa from the year of Jesus Christ 15 or 16, to 26 or 27. He succeeded Annius Rufus, and was himself succeeded by Pontius Pilate. What is in particular remarkable of Antiq. l. 18. c. 3.him, is, that he frequently changed the High-Priests. He deposed Ananus to make way for Ishmael, the son of Fabi; and shortly after, deprived Ishmael of the High -Priesthood, and invested Eleazar with it, the son of Ananus. At the year’s end he transferred it to Simon the son of Camith; and in a year after gave it to Caiphas, the son-in-law of Ananus.

GREAT, is a word for rich, powerful, celebrated, magnificent, illustrious, ancient. 2 Kings v. 1.Naaman was Great before the King his master; he was in Great consideration with him. I will make thee head or father of a Great Nation, of a numerous and powerful people. Moses was very Great in the land of Egypt. The whole Country Exod. xi. 3.looked upon him as an extraordinary Man, and as one sent from God. The Great Sea, in the way of eminence, is the Mediterranean, greater beyond comparison than the Dead Sea and the Sea of Genesareth, which are but Lakes. The Hebrews shall be called by strangers a Wise people, a Deut. iv. 6.Great nation, a powerful and considerable people. The King of Assyria is called the Great King; the Euphrates, the Great River; the City of Niniveh, the Great City; because the King of Assyria was the most powerful King in the East, the Euphrates the greatest River in Syria, and Niniveh the greatest City in the Dominions of the King of Assyria, and of all the Countries round about.

Ps. cxxx. 1. Ps. liv. 13.GREATNESS, ambulare in magnis, to exercise one’s self in great matters. Magna loqui, to speak with haughtiness, Jer. l. 11.with insolence, with menacing. From the Least to the Greatest: a customary way of speaking in our language; thy servant 1 Sam. xxii. 15. Isa. ix. 9. Exod. xv. 16.knew not any thing of the affair, neither little nor great: he had not the least knowledge of it.

Greatness of heart, magnitudo cordis, is taken for pride. Greatness of the arm, for strength, severity. The voice of God’s Greatness, is the Thunder. The Seat of Greatness, is the Throne of God’s Majesty. The Greatness of God denotes his Glory, his Power, his Majesty, his wondrous Works.

1 Macc. i. 11. viii. 18. 2 Macc. iv. 36. xi. 24. iv. 15.GREECE. This word is often of a very extensive signification in Scripture, and comprehends all the Countries inhabited by the descendants of Javan, as well in Greece as in Ionia, and Asia minor. Since the time of Alexander the Great, the name of Greeks is taken in a still more uncertain and inlarged sense; because the Greeks being masters of Egypt and Syria, of the Countries beyond the Euphrates, and of other Provinces, the Jews were used to call all those Gentile people Greeks, who were Subjects to the Empire of the Greeks, either in the East or West. For which reason in the Books of the Maccabees, in the Gospel, and in St. Paul’s writings, a Greek commonly signifies a Gentile. Non est distinctio Judæi & Græci: before God there is no distinction between Jew and Gentile.

If. lxvi. 19.In the Books of the Old Testament written in Hebrew, Greece and Greeks are mentioned under the name of Javan. Isaiah says, that the Lord shall send his Ambassadors to several people, and in particular to Javan, who dwells in the Isles Ezek. xxvii. 13, 19. Dan. xi. 2. Zech. ix. 13.afar off. Ezekiel tells us, that Javan, Tubal, and Meshech came to the Fairs at Tyre. Daniel, speaking of Darius the son of Hystaspes, or of Xerxes, says, that he shall stir up all against the realm of Javan. Lastly, Zechary declares, that the Lord shall raise up the sons of Zion against the sons of Javan; which hints at the wars carried on by the Maccabees against Antiochus Epiphanes and the Greeks, who possessed the Kingdom of Dan. viii. 21. x. 20.Syria. In Daniel, Alexander the Great is described by the name of King of Javan.

GREEK. The Greek tongue is the original language of almost all the Books in the New Testament, except St. Matthew. All the Evangelists wrote in Greek, as did also St. Luke, St. Paul, St. Peter, St. James and St. Jude; but excepting St. Luke, the sacred Authors of the New Testament have followed the way of writing used by Hellenists, that is to say, Grecizing Hebrews, and blending abundance of idioms and turns peculiar to the Syriac and Hebrew language, very different from the turn and spirit of the Greek tongue; almost as if a man should translate a French discourse into Latin, and keep to the genius of the French language. Of such an one

it might be said, that he speaks Latinum, but not Latinè. From the reign and conquests of Alexander the Great, Greek was the common language of almost all the East, and generally used in their commerce with other people. And as the sacred Authors had principally in view the conversion of the Jews, who were scattered in the several Provinces of the East, it was very natural for them to write to them in Greek.

In the Books of the Maccabees, lingua 2 Macc. vii. 8, 27.patria signifies the Syriac and Hebrew languages, in opposition to the Greek, which was that of King Antiochus’s Officers who persecuted the Jews.

As there were generally people of all Nations, and even of all Religions, at the solemn Festivals of the Jews in Jerusalem, Pilate ordered the Inscription on our Saviour’s Cross, signifying the motive of his condemnation, to be in Hebrew, John xix. 20. Luke xviii. 38.Syriac, Greek and Latin; because these were the languages most generally known in the Roman Empire, and particularly in Palestine.

Hence it was likewise, that at this time many Jews had two names, one Greek, the other Hebrew; others grecized their Hebrew name, and gave it at least a Latin termination. For example, of Jesus they made Jason; of Saul or Saulus, Paulus. St. Peter was called in Hebrew, Simon or Simeon, and in Greek, Petros. St. Thomas went by this name, which was Hebrew, and by that of Didymus, which signifies the same thing in Greek. Salome was called likewise Alexandra, which signifies much the same thing.

In the Books of the Maccabees, the word Greeks is used commonly for Gentiles 2 Macc. xi. 24.and Idolaters. For example, We understand that the Jews would not consent to our Father, for to be brought unto the custom of the Greeks; to embrace the worship of the Greeks, and their Idolatry. 2 Macc. iv. 15.And in another passage, the Priests despised the honours of their own Nation, and sought after those of the Greeks. Patrios quidem honores nihil habentes, Græcas glorias optimas arbitrabantur. The honour of the Priesthood and its functions did not affect them, they aspired to those which were obtained in publick games, &c.

By the Kingdom of the Greeks, is meant that of Alexander the Great, and of the Kings of Syria and Egypt, his successors. 1 Macc. i. 11.And the Year of the Greeks, mentioned in the Maccabees, is the Æra of the Seleucidæ, which begins in the year of the World 3692, in the first year of the 177th Olympiad, and the 312th of the Vulgar Æra, or 308th before the true Epoch of our Saviour’s birth. But it is to be observed, that Josephus, the Jews, and the Author of the first Book of Maccabees, begin the Æra of the Seleucidæ in the month Nisan, which is the first of the Jewish Ecclesiastical Year, and answers to the Moon of March; whereas the Author of the second Book of Maccabees supposes the beginning of it to be in the month Tizri, which answers to the Moon of September: and herein the Greeks and Arabians agree with him. But the Chaldæans compute it from the spring of the year following: so that they place the beginning of the Year of the Greeks six months backwards, and the Jews anticipate it six months.

TO GRIEVE, afflict, use ill. Grieve not the stranger. David would not grieve Exod. xxii. 21. 2 Sam. xiii. 21.the spirit of his son Amnon⁵. And St. Paul tells the Corinthians, that he rejoices, not to see them sad, but to see them 2 Cor. vii. 8, 9.sorrowing to repentance: Sed quia contristati estis ad pœnitentiam; that is to say, that their sorrow produces fruits meet for repentance, and a great abhorrence of evil. Eph. iv. 3.Grieve not the Spirit of God. This is the same very near with what he says to the Thessalonians, Quench not the Holy Spirit. Neither do nor say any thing which may afflict the Holy Spirit that is in you, or in your brethren. Commit no actions which may diminish the effects of the Grace of God’s Holy Spirit in you, that may deprive you of his inward Grace, or outward Gifts; or that may stop or suspend the effects of it in yourselves, or in your brethren. The old Hebrew Gospel, made use of by the Nazarens, ranked the Grieving of our brother’s spirit amongst the highest crimes. Hieronym. in Ezech. xviii. 7.

GRYPHUS, or rather Gryps, a Griffin. The Septuagint and the Author of the Vulgate make use of this word in two places; viz. Levit. xi. 13. and Deut. xiv. 12. thereby describing a sort of unclean creature which the Hebrews were forbid to eat. The Greek word Gryps signifies a bird with a hooked beak like an Eagle; and Gryphus is taken for a Griffin, which is a fabulous bird, with the body, as some say, of a Lion, the head and wings of an Eagle. But the Hebrew Peres signifies, as Levit. xi. 13. Peres. LXX.some will have it, an Hawk, a Faulcon, or a Kite, or rather a sort

fort of Eagle. Bochart and Junius are of opinion, that it signifies the Eagle called Ossifraga, because after having eaten the flesh, it lets the bones fall upon a rock to break them, that so it may extract the marrow.

It is agreed, that the Griffin, such as the Poets describe it to us, and as we see it represented in many antique monuments, is a fabulous animal, consecrated to the Sun, to Jupiter, and the Goddess Nemesis. It was a four-footed beast, having the head and wings of an Eagle, and the body of a Lion, with very large claws. Some of these supposed claws are shewn, which were formerly made use of for vessels to drink out of. The Griffin is said to have so much strength, that it can carry away a man on horse-back, horse and all. It is said likewise, that Griffins have the guard of treasures, and of gold and silver mines, and that they hinder men from coming near them.

But this is all fabulous, as well as what the Persians say of their Simorg Anka, or wondrous Griffin; this is a very extraordinary bird, as well in respect to its size, as to its other qualities. It is so large, that it consumes for its subsistence all the fruits, and every thing that grows on several Mountains; moreover, it talks, is reasonable, and capable of Religion; in a word, it D’Herbelot Bibl. Orient. p. 1016, 1017.is a Fairy in the shape of a bird. Somebody asking it one day concerning its age, it replied, This world has been already seven times filled with creatures, and often intirely without any. The Age of Adam, wherein we now live, is to last seven thousand years, which make a great cycle of years; twelve of these cycles I have seen already, and how many more there may remain for me to see, I cannot tell. The bird Simorg, say the Persians, lives in the Mountains of Caf. The Rabbins, Authors of the Talmud, speak of a bird called Jukhneh, or Ben-Jukhneh, of an incredible size, concerning which they relate a thousand impertinences. They believe it is designed for the feast of the Elect at the end of the world.

Numb. xiii. 15.GUEL, or Geuel, the Son of Machi, was one of those sent by Moses to examine the condition of the Land of Promise.

GUITAR. This word comes probably from the Greek, Cithara, and the Hebrew, Heb. כנורCinnor.Cinnor. But the form of the Guitar is very different from that of the ancient Cithara and the Cinnor of the Hebrews. The Cithara, or old Harp, was mounted in such a manner, that the strings were stretched from the top to the bottom, supported by two sorts of arms, fastened below to a hollow sounding belly, and at the top to a cross piece of wood, which reached from one arm to the other, to which likewise the strings were tied.

GUNI, the Son of Naphtali, Head of the Family of the Gunites. Numbers xxvi. 48.

GUR, a narrow pass near Jerusalem, where Ahaziah King of Judah was mortally 2 Kings ix. 27. 2 Chron. xxvi. 7.wounded by Jehu.

GURBAAL. This word is to be found only in the second Book of Chronicles, where it is said, that the Lord in a particular manner was assisting to Uzziah against the Philistins, and against the Arabians that dwelt at Gurbaal. The Septuagint read it, against the Arabians that dwelt above Petra. It is my opinion, that Gurbaal and Gabal, or the Gabalene, are the same. The Gabalene I have spoken of above; it extends itself into Arabia Petræa and Idumæa, and lies beyond the limits of Palestine, southward.

2 Macc. iv.GYMNASIUM, a place of exercise, so called, because people exercised themselves there naked. Gymnos or Gumnos in Greek signifies naked⁶. The Greeks were passionately fond of theatrical exercises, which were performed by men either quite naked, or very near being so; whether the particular exercise were wrestling, running, quoits, shooting, &c. These inclinations they carried with them into the East, and introduced these Sports and Exercises in the several places which they conquered. The people who were subdued by them, desiring to imitate their masters, addicted themselves to the same diversions, and endeavoured to distinguish themselves in the same exercises. Jason having introduced these novelties at Jerusalem, and built a Gymnasium, or place of exercise, many of the Jews were observed to give themselves up intirely to these Sports, and to imitate in every thing the customs of the Heathens; and despising what was thought honourable in their own Country, endeavoured to excel in such things only as were in esteem among the Greeks. The very Priests neglecting the Duties of their Ministry, and the Sacrifices of the Temple, run after these exercises, and were ambitious of obtaining the Prizes, which were the rewards of such as were most successful. This we learn from the Author of the second Book of Maccabees.

HAAHASHTAN, the Son of Ashur and Naarah. 1 Chr. iv. 6.

HABBAKUK, was of the Tribe of Simeon, and a native of Bethzacar, if the Author of the Lives of the Epiphan. & Doroth. de vita & morte Propheta-rum.Prophets is to be credited. As he observed, that Nebuchadnezzar advanced towards Jerusalem, and foresaw that he would take it, he made his escape to Ostracin in Arabia, near the lake Sirbon: there he lived some time. But the Chal-dæans having made themselves masters of Jerusalem, and being on the way to their own Country, Habbakuk returned into Judæa; while the rest of the Jews, who had not been carried away to Baby-lon, after the death of Gedaliah, fled into Egypt. He busied himself in cultivating his fields; and as he was one day preparing to carry his reapers their dinner, he heard a voice, commanding him Dan. xiv.to carry that provision to Daniel⁷, which he designed for his labourers. He excused himself upon his being a stranger both to Daniel and to Babylon. But the Angel of the Lord suddenly transported him by the hair of the head into the City, with what he had provided for his people in the field; which as soon as he had set before Daniel, who was shut up in the lions den, the same hand which convey’d him to Babylon, carried him back again into Judæa. There he died, and was buried two years before the In the year of the World 3466, before J. C. 534, before the Vulgar Æra 538.end of the captivity.

He is reported to be the author of several Prophecies, which are not to be found among those which we receive as canonical. It is said, that he foretold the approaching return of his people from their captivity; that a time would come, when there should be a great light seen in the Temple, and they should there contemplate the Glory of the Lord, (meaning the Messiah;) that the City of Jerusalem should be destroyed by a certain people, who should come from the West, (that is to say, by the Romans;) that then the vail, called Dabir, should be rent in two parts; that the chapiters of the two pillars should be carried away by Angels, and concealed in the wilderness, in the same place where, a little before the captivity, the Tabernacle of the Covenant was hidden.

The stories of Susanna, of Bel and the Dragon, and that of his transportation to Babylon, are said likewise to be his, which are inserted among the Works of Daniel, but are not in the Hebrew⁸. There is no other foundation for all this, than an inscription, which was read formerly in some Greek copies, and in these terms, The Prophecies of Abacum, Priest of Judah, of the Tribe of Levi. Others⁹ have affirmed, that this Abacum, Priest in the Tribe of Judah, was a person very different from the Prophet, whose writings are in our hands. Habbakuk’s tomb was shewn formerly at Bethzacar, Keila, Echela¹⁰, or Gabbatha. The same thing is probably meant by these four places. It is certain, that they were very near one another, and in the neighbourhood of Eleu-theropolis. Sozomen speaks¹¹ of the discovery which was made of his body at Bethzacar, in the time of Theodosius the Elder.

The Works of Habbakuk, which are indisputably his, are contained in three chapters. In these the Prophet complains very pathetically of the disorders, which he observed Hab. i. 2, 3, 4. Hab. i. 5—10.in the kingdom of Judah. God reveals to him, that he would in a very short time punish them in a very terrible manner by the arms of the Chaldæans. He afterwards foretels the conquests of Nebuchadnezzar, his metamorphosis and death; and Ibid. vs. 7, 8—12.as the Prophet was offended at the prosperities of this idolatrous Prince, God discovers to him what would happen after his death Hab. i. 13. & ii. 1, 2, &c. Ibid. c. ii. vs. 9, 10, 11. Ibid. 12, 13, 14.to the Chaldæans. He then foretels, that the vast designs of Je-hoiakim should be frustrated. He speaks against a Prince, who built with blood and iniquity; this probably was the King of Tyre. He accuses another King with having intoxicated his friend in order to discover his nakedness. This we take to be the King of Egypt, Ibid. vs. 15, 16, 17.who ingaged Zedekiah King of Judah to revolt from Nebuchad-nezzar.

Habbakuk being full of these ideas, composed Hab. iii.a song, wherein he shews, that

God is mindful of his mercy, when he is most angry; he extols the great wonders, which God formerly wrought in favour of his people; he hopes that God will shew him his brethren in their captivity, but will deliver him out of it, and give him the swiftness and agility of an hind, that he may fly to the Mountains, and escape from the hands of the Chaldæans, at the time when they shall ravage Judæa. These characters all agree perfectly with what we have said concerning the life of this Prophet. He prophesied not long before the kingdom of Judah was destroyed, at the same time as Jeremiah. He abode in Judæa, while the rest of the Jews were in captivity at Babylon, and died, as we have said, two years before the return of the Jews In the year of the World 3455, before J. C. 545, before the Vulgar Æra 549.under Zerubbabel.

HABITS, Vestis, Vestitus. Moses forbids the Hebrews to disguise themselves; The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment. The Legislator’s design Deut. xxii. 5.herein, was, to precaution the Hebrews against the abuses, which are the common consequences of these disguises. A woman dressed in man’s clothes will not be restrained so much by that modesty which is becoming her sex; and a man dressed in a woman’s habit, may without fear and shame make his way into places, where, without this disguise, shame and fear would hinder his admittance, and prevent his appearing. The importance and wisdom of these Laws is still more discernible in the manners of the Eastern people, among whom the women continue always close in apartments, to which, men, who are strangers, have no access. Every one knows what noise Clodius’s behaviour made at Rome, who disguised himself like a woman, that he might steal in among the Roman Ladies, who were celebrating a feast in honour of the good Goddess.

Some Interpreters believe, that Moses by this prohibition intended principally to forbid the Hebrews the use of those superstitious ceremonies, which were performed on certain festivals of the heathen Deities. In the Feasts of Bacchus, for example, the men disguised themselves like women¹². The same was practised in the Feasts of Venus and Mars: in the first, the men put on women’s clothes; and in the second, the women put on men’s.¹³ In the East, the men sacrificed generally to the Moon in women’s clothes, and the women in men’s; because this Planet was adored under the name of God, and Goddess, and was affirmed to be of both Sexes. The same ceremony was observed in the Sacrifices of Venus of Cyprus, as Servius relates¹⁴.

Others¹⁵ maintain, that Moses had no other design than to forbid women the use of arms, and men the exercises peculiar to women; as if he had ordained that there should be no martial women, such as the Amazons and Semiramis, and that none of this sort of people should be seen among the soldiers, by reason of the indecency and inconveniences which might happen from thence. The Hebrew text is pretty favourable to this opinion, and it is supported by many learned Interpreters. The literal import of the Hebrew is this¹⁶, The vessels, (the instruments, the arms) of the man shall not be upon the woman; and the man shall not be dressed in woman’s clothes.

Alberic Gentilis, a learned Lawyer, was of opinion, that Moses used these words as a veil to that abominable instance of immodesty, with which he was afraid to have his people made too well acquainted, by his mentioning the name of it. These crimes were at that time but too generally known, particularly in the land of Canaan. And that which makes us believe, that Moses intended to forbid something more than a bare change of clothes, is his saying, that all who do so, are an abomination unto the Lord thy God.

Gen. xxxv. 2.To change Habits, and wash one’s Clothes, were ceremonies used by the Jews, in order to dispose themselves for some holy action, which required particular purity. Jacob, some time after his return from Mesopotamia, required his people to throw away the strange Gods which were in their houses, to change their Habits, and come Exod. xix. 19.with him to sacrifice at Bethel. Moses commands the people to dispose themselves for the reception of the Law, by purifying themselves, and washing their clothes: Sanctifica illos hodie & cras, laventque vestimenta sua. This is to be seen in several places of Scripture.

Gen. xxxvii. 34. 1 Sam. iv. 12.Hebrews. An Habit wove with woollen and linnen, was forbidden by the Law. A Garment mingled

mingled of linnen and woollen shall not come upon thee. The Jews still at this day, observe this prohibition, and do not so much as sew a Leo of Modena’s Ceremonies of the Jews. Part 1. c. 5.woollen Habit with thread, nor a linnen Garment with worsted, &c.

The Nuptial Habit. It is common in all civilized Nations, on wedding-days, and days of such like ceremonies, to put on gay clothes; as, on the contrary, to wear mourning in ceremonies used on melancholy occasions. Cicero reproaches Vatinius with having Tull. in Vatinium.appeared in mourning at a rejoicing entertainment, or a feast given by Quintus Arius, while he, the latter, and the other guests were dressed in white.

The Essenians among the Hebrews, bathed, and put on white clothes, when they Joseph. l. 16. de Bello Jud. c. 12.were to eat together. The Wedding-Garment, in a moral sense, denotes Charity, performing good Works, or the Grace and Gifts of the Holy Spirit.

The strange Habit mentioned in Zephaniah, Zeph. i. 8.visitabo super omnes qui induti sunt veste peregrinâ, may denote the particular Habits worn by the Hebrews in imitation of strangers; who followed the modes of strangers; who were not content with the stuffs, and linnen cloths, the colours and dyes of their own Countries; who sought for others among strangers in Babylonia, Chaldæa, Egypt, Tyre, &c. Some believe the Hebrews were not satisfied with imitating the Worship and Superstitions of Idolaters, but wore their Habits likewise in their impious and sacrilegious ceremonies. Others by strange Habits suppose those to be meant, which they took in pawn from the poor and unfortunate, and unjustly appropriated to themselves, contrary to the express prohibition of the Law, which requires that they should be Exod. xxvi. 27.returned to the poor when night comes on.

Vestis stragulata, the tapestry which the virtuous woman made for herself, in Hebrew, Prov. xxxi. 22. מרבדים עשתה להMarbadim, signifies rather coverlings, hangings for the bed, counterpanes, or tapestries raised on both sides.

The Habit that trails along the ground, Vestis poderis, mentioned in the Book of Wisdom, in Ecclesiasticus, and the Revelations, Wisd. xviii. 24. Ecclus. xxvii. 8. Rev. i. 13.signifies literally, a Habit or Garment hanging down to the feet, a long, trailing Habit, a Habit used on days of ceremony. In the Book of Wisdom, it denotes the High-Priest’s sacerdotal Mantle, called in Hebrew, Mehil, which was of linnen, of a blue azure colour, with pomgranates at the bottom made of wool, of a hyacinth, purple and crimson colour, and bells of gold intermixt with them. In the Revelations, it represents the Habit wherein our Saviour appeared to St. John. He was dressed in a long Habit girt about with a gold girdle. In Ecclesiasticus, Poderes honoris signifies a Habit of honour and distinction, an ornament allowed only to persons of some dignity.

The Ancients had oftentimes a great number of Habits by them; as they did not cut them, they might serve almost indifferently all sorts of persons. The Hebrew 1 Kings x. 25. 2 Kings xxii. 14. and x. 22. Levit. xix. 17.Kings had wardrobes of clothes, and frequently made presents of them. This custom is still common in the East, particularly among the Arabians.

We have enlarged upon the matter of the Hebrew Habits in a particular Dissertation, and in the Article VESTMENTS. I shall here insert some farther remarks upon this subject, taken from Leo of Modena. The Jews at this day forbear wearing any Habits that are woven, or so much as sewed together, with two different matters, and to disguise themselves, as we have already mentioned. They moreover believe all effeminate actions to be prohibited, and the use of paint and depilatory plaisters; and the women in like manner allow themselves in nothing as to this respect, which is peculiar to the men. This Author seems to think, that Moses enjoined the men not to cut off all the hair of their beards, lest in this particular they should make themselves like the women, who have no hair upon their chins.

As to their way of dressing, they do not willingly imitate other nations, unless it be to prevent their being turned into ridicule. They are not allowed to cut their hair round, or like a crown, nor to leave tufts of it growing, as the Turks do; but they love to go every where in long Habits, or in Robes. The women dress after the fashion of the Country where they are, except that on their wedding-day, they cover their hair with a perriwig, or head-dress, resembling natural hair, as to the outward appearance observing the mode of the Country; but above all things, they take care to prevent their own hair being seen.

The men among the Jews esteem it an indecency to have their heads uncovered, because they do not believe it to be any mark of respect; wherefore they do not practise it even in the Synagogue. This is part of the Eastern Manners still preserved by them. Nevertheless, as it is a custom among Christians, to be uncovered before Persons of Quality, they comply with it.

Every Garment they wear ought to have four lappets, and at each there should be a string hanging in the form of tufts, which they call Zizith. See ZIZITH. This precept relates only to the men; Moses having made no regulations as to the womens Habit, perhaps because they ought not to appear abroad. At present, the Jews, to avoid being ridiculous, are content with wearing a square piece of stuff

under their clothes, with the four tufts or strings before mentioned. But in the Synagogue, at the time of their prayers, they cover themselves with a square woollen veil, which has these four tufts at the corners: this is what they call Taled. See this Title.

The men ought likewise to have always upon their foreheads what the Scripture calls Totaphoth, whereof we have already said something under the word Frontlets; but to prevent their being rallied by the common people in a matter which they esteem sacred, they put on their Totaphoth only, when they are at prayers.

They farther believe, that decency requires them to wear a girdle over their clothes, or something that may make a separation between the upper and lower parts of their body.

HABOR, Chabor, or Chaboras, a celebrated River in Mesopotamia, which discharges itself into the Euphrates. Part of the Israelites belonging to the ten Tribes was transplanted to the Country lying upon the river Habor. Ezekiel dates his Prophecies from the river Chebar, which is the same as Habor.

HACCATAH, the father of Johanan, who brought an hundred and ten persons with him from the captivity of Babylon. Ezra viii. 12.

HACHALIAH, was one of those who signed the Covenant which Nehemiah renewed with God. Neh. xii. In the year of the World 3551, before Jesus Christ 449, before the Vulgar Æra 453.

HACHILAH. The inhabitants of Ziph were willing to deliver up David, who had fled for security to the hill of Hachilah, into the hands of Saul, his persecutor.

HACHILAH, the father of Nehemiah. Neh. i. 1.

HACHMONI, the father of Jashobeam. Compare 2 Sam. xxiii. 8. with 1 Chr. xi. 11. and see our Comment. The passage in Samuel seems to be corrupted.

I. HADAD, the son of Bedad, succeeded Hushan in the kingdom of Edom. He obtained Gen. xxxvi. 35.a victory over the Midianites in the territories of Moab. The name of the City, where he reigned, is Azith, the situation whereof we are unacquainted with. Samlah of Masrekah succeeded him.

II. HADAD, King of Syria, reigned at 2 Sam. iii. 4.Damascus when David attacked Hadadezer another King of Syria. Nicholas Nicol. Damas. apud Joseph. Antiq. l. 7. c. 6.of Damascus relates, that Hadad upon intelligence that David made war with his ally, carried succours to Hadadezer as far as the Euphrates, where David was at that time, by whom both Hadad and Hadadezer were defeated. The Scripture likewise tells 2 Sam. viii. 5.us, that the King of Damascus going with a good body of troops to the assistance of Hadadezer King of Zobah, was killed by David, together with two and twenty thousand of his men: but it does not mention the name of this King of Damascus. This we learn from Nicholas of Damascus, who adds, that his successors the Kings of this City took the name of Hadad; and that one of his descendants being desirous to blot out the ignominy which this defeat had brought upon his ancestors, attacked the King of Samaria, and reduced his whole Country to a desolate condition. This was Benhadad who made war against Ahab, as we have seen in the article AHAB.

Joseph. Antiq. l. 8. c. 2. circa finem. 1 Kings xi. 14, 17, & seq. About the year of the World 2963, before J. C. 1037, before the Vulgar Æra 1041.III. HADAD, son to the King of East Edom; was carried into Egypt by the King his father’s servants, at the time, when Joab General of David’s troops extirpated all the males of Edom. Hadad was then a little child. He was conveyed first into Midian, and afterwards to Paran, and last of all into Egypt. He was presented to the King of Egypt, who gave him an house, lands, and every thing necessary for his support. He won so much upon the affections of this Prince, that he married him to his Queen Tahpenes’s own sister. Of her he had a son, whose name was Genabath, whom Queen Tahpenes brought up in Pharaoh’s house with the King’s children. After this, Hadad being informed that David was dead, and that Joab was killed by Solomon’s order, declared to Pharaoh his inclination to return into his own Country. Pharaoh did all he could to detain him: but Hadad pressed him so earnestly, that he at last permitted him to return into Edom. When he was there, he began to raise disturbances against Solomon; but the Scripture does not tell what it was particularly he did there.

Josephus says, 1. That he did not return to Edom till long after the death of David, and when Solomon’s affairs began to decline, by reason of his impieties, and God’s deserting him. 2. That being come into Edom, and not being able to ingage the Edomites in a revolt, because they were kept to their duty by the strong Garrisons which Solomon had placed there; he got together such people as were willing to imbark in his designs, and carried them to Razon, who was then in rebellion against Hadadezer his master, King of Syria. Razon received Hadad with joy, and assisted him in conquering part of Syria, where he reigned, and from whence he made inroads upon Solomon’s territories. This Josephus says. Tostatus, Salian, and some others will have it, that Pharaoh King of Egypt made peace between Hadad and Solomon; and from the latter obtained, that Hadad should reign over Edom, upon condition nevertheless of paying

him tribute: that Hadad for some years continued subject and tributary to Solomon; but that towards the end of this Prince’s reign, he grew weary of this submission, and began to rebel against him.

IV. HADAD, the son of Baal-hanan, King of Edom. He reigned in the City of Pai. After his death, Edom was governed by Dukes or Princes, of whom we have an enumeration, 1 Chr. i. 51, 52, 53, 54.

V. HADAD. Josephus calls the Kings of Syria by this name, who in Scripture are called Benhadad, and of whom we have said something under the Article BENHADAD.

VI. HADAD, the God of the Syrians. Macrob. Saturnal. l. 1. c. 23.Macrobius assures us, that this Deity was the Sun. Hadad signifies one, or alone. Several Kings of Syria have been called Hadad. Nicholas of Damascus affirms, that Nicol. Damasc. apud Joseph. Antiq. l. 7. c. 6.this name was for a long time as common to them, as the name of Ptolemy to the Kings of Egypt.

VII. HADAD, one of the twelve sons of Ishmael. 1 Chr. i. 30. the same as Hadar. Gen. xxv. 15.

HADADEZER, King of Zobah, which from south to north extended from Libanus 2 Sam. viii. 3.as far as the Orontes. When David went with a design to inlarge his dominions as far as the Euphrates, he defeated Hadadezer, took seven hundred horse and twenty thousand foot; hamstrung all the horses of Hadadezer’s chariots, and reserved so many only as were necessary for an hundred chariots of war. Hadad King of Damascus, coming to the assistance of Hadadezer, David defeated him likewise, and killed two and twenty thousand of his men. The arms of Hadadezer’s soldiers David took, and carried to Jerusalem; and brought away with him a prodigious quantity of brass, from the Cities of Betah and Berothai, which were in subjection to Hadadezer. These victories over Hadadezer procured David a visit from Toi, the King of Hamath, who was at war with Hadadezer, and sent great presents to David, as an acknowledgment for delivering him from this enemy. This happened in the year of the World 2960, before Jesus Christ 1040, before the Vulgar Æra 1044.

Seven years after, the King of the Ammonites being dead, David sent Ambassadors to Hanon his son, with compliments of condolance upon his father’s death. This young Prince, instead of acknowledging David’s civility, affronted his Ambassadors, and obliged him to declare war against him. Hanon, sensible that he was not strong enough to resist him, called the neighbouring Princes to his assistance, and in particular Hadadezer: he did not dare to declare openly against David, who had humbled him, and seven years before had made him tributary to him; but he sent privately into Mesopotamia, and there bought troops See our Comment upon 1 Chr. xix. 6, 16. and 2 Sam. x. 16.of the King of that Country, and gave them to the King of the Ammonites. These auxiliary forces, in all probability, did not come soon enough to ingage with Joab and Abishai, the Generals of David’s army, but came after the battle which was won by Joab.

As these succours were considerable, David thought fit to go in person with a large reinforcement in order to encounter him. The battle was fought beyond Jordan; Shobach, General of Hadadezer’s troops, who commanded those of Mesopotamia, was intirely defeated, and the Kings who had taken part with Hadadezer, fled, and no more ventured to send assistance to the Ammonites. They even submitted to David, and became tributary to him. David brought the metals, and richest of the spoils, which he had taken from Hadadezer, into the Tabernacle, and there consecrated them to God.

HADAD-RIMMON, otherwise Maximianopolis. See ADAD-RIMMON.

I. HADAR, one of the twelve sons of Ishmael. Gen. xxv. 15. the same as Hadad. 1 Chr. i. 30.

II. HADAR, the son and successor of Achbor, King of Edom. He reigned in the City of Pai. Gen. xxxvi. 39.

HADASHA, or Chadassa, a Town in Judah. Josh. xv. 37. Eusebius says, it lay near Taphnæ. St. Jerom read it Gophnæ; but remarks, that this was a mistake. The Rabbins say, that it was one of the smallest Towns in Judah, and that there were but fifty houses in it. The true reading of Eusebius is, in my opinion, Taphna, and not Taphnæ or Gophnæ.

HADASSAH, otherwise Esther, niece to Mordecai. See ESTHER.

HADID, or Chadid, a City of Benjamin. Ezra ii. 33. Nehem. xi. 34. It is the same, in all probability, as Adida or Adiada in Joseph. Antiq. l. xiii. c. 1. & 23. 1 Macc. xii. 38. xiii. 13.Josephus, and the Books of Maccabees. They place it in Sephela, or in the Plain of Judah. But I do not know whether this City belonged originally to Benjamin: I should think rather, that a cession was made of it to this Tribe, after the return from the Captivity, and that Adida is the same as Adithaim in the Tribe of Judah. Josh. xv. 36. Eusebius and St. Jerom speak of two Cities called Aditha, or Adi; one near Gaza, the other near Diospolis, or Lydda. All this, as well as Sephela, carries us too far from the Canton of Benjamin.

HADLAI, the father of Amasa, of the Tribe of Ephraim. 2 Chr. xxviii. 12.

HADORAM, the son of Joktan, the son of Eber. Gen. x. 27.

HADRACH, or Adra, a City mentioned by the prophet Zechary, who denounced threatnings, and prophecies of a

very dreadful nature against it. Ptolemy, in Cele-Syria, takes notice of a City called Adra, in the 68 degree ²⁄₃ of latitude, and the 32 ¹⁄₆ of longitude. The Country of Hadrach could not be far from Damascus; for Zechary says, that Damascus was the bulwark, defence, and confidence of Hadrach.

HAGAR, by nation an Egyptian, and servant to Sarah, the wife of Abraham. Sarah seeing herself old and barren, and knowing that God had promised a numerous posterity to Abraham, believed, that in order to contribute to the accomplishment of these promises, she ought to give her servant to Abraham for a wife, that by her he might have children, who should be heirs to the divine In the year of the World 2093, before J. C. 1907, before the Vulgar Æra 1911. a Gen. xvi. 1, 2, 3, & seq.promises. Abraham therefore took Hagar to wife at the sollicitation of Sarah a.

But Hagar finding herself to be with child, began to despise her mistress Sarah. Whereupon Sarah told Abraham, that he treated her unjustly, that she had given him her servant to wife, who, since she had conceived, used her with contempt. And let the Lord judge between me and thee, said she. Abraham answered her, Behold thy servant, she is in thy hands, do with her as thou pleasest.

Sarah therefore having used her ill, Hagar fled; and the Angel of the Lord finding her in the wilderness, near a fountain or well, in the way to Shur, commanded her to return to her mistress, and humble herself under her hands. He added, I will multiply thy race, and make it so numerous, that it shall be scarce possible to compute its number. Thou hast conceived a son, whom thou shalt call Ishmael, because the Lord hath heard thee in thy affliction. He shall be fierce and wild; his hand shall be lifted up against every man, and every man’s hand shall be lifted up against him: he shall set up his tents over against all his brothers. Hagar discovering, that it was an Angel who spoke to her, said, Is it possible then for me to live, after having seen the Lord? She called this well therefore, the well of him that liveth and seeth me. She returned afterwards to Abraham’s house, and submitted herself to Sarah; and some time after was delivered of a son, whom she named Ishmael. Abraham was then fourscore and six years old, in the year of the World 2094, before Jesus Christ 1906, before the Vulgar Æra 1910.

Fourteen years after, the Lord visited Sarah, and she brought forth Isaac b. Abraham was then an hundred years old. The child being weaned, young Ishmael, who was then seventeen years of age, was jesting with In the year of the World 2108, before J. C. 1892, before the Vulgar Æra 1896.1, 2, 3, &c.Isaac in too familiar a manner, Galat. iv. 29. As he that was born after the flesh persecuted him that was born after the spirit.and in a way which looked like raillery, or insult, or even like bad usage; so that Sarah desired Abraham to expel Hagar and her son out of his family, because they ought not, she said, to be heirs with Isaac. Abraham was afflicted at this discourse; and could scarce resolve with himself to put them out of his house: but the Lord appeared to him, and injoined him to do as Sarah said; for, added he, in Isaac shall thy seed be called. And as to the son of the bond-woman, I will make him the father of a great people, because he is sprung from thee. Abraham therefore rising in the morning, took bread and a bottle of water, and put it upon Hagar’s shoulder, gave her her son, and sent her away. Hagar intending to return into Egypt, which was her native country, lost her way, and went about wandering in the wilderness of Beersheba. The water which she carried with her, began to fail, she left her son therefore under one of the trees there, and going to the distance of a bow -shot from him, sat down, saying, I will not see him die: and she lifted up her voice and wept.

Now God heard Ishmael’s voice, and the Angel of the Lord calling Hagar, comforted her, and told her, that God had heard her son’s voice, and commanded her to rise, and conduct him to a well which he discovered to her, in order to refresh him. She took Ishmael therefore, gave him some water to drink, filled his bottle, and retired to the wilderness of Paran, where the child grew and dwelt. He became very expert at drawing the bow, and his mother married him to an Egyptian woman. Ishmael was the father of twelve sons, who were the Heads of twelve Gen. xxv. 12.Tribes in Arabia, where they settled, and possessed the country which reaches from Havilah, near the place where the Tigris and Euphrates meet, as far as Shur, a city bordering upon Egypt.

We do not know when Hagar died. The Rabbins¹⁷ are of opinion, that she was Pharaoh’s daughter; but St. Chrysostom¹⁸ asserts, that she was one of those slaves, which Pharaoh gave to Abraham. Gen. xii. 16. Jarchi. Eliezer.The Chaldee Paraphrasts, and many of the Jews, believe Hagar and Keturah to have been the same person, whose marriage with Abraham is related Gen. xxv. But this last opinion is not credible. The characters whereby Keturah is described in Scripture, are very different from those which are ascribed to Hagar. Philo thinks that Hagar embraced Abraham’s Religion, which is very Philo de Abraham.probable.

The Mussulmen, who are descended from Ishmael the son of Hagar, speak mightily in commendation of this woman, and relate

her history very differently from Moses. They call her in the way of eminency, D’Herbelot Bibl. Orient. p. 421. Hagiar.Mother Hagar, and maintain, that she was not barely Abraham’s concubine, but his lawful wife; that she was the mother of Ishmael, the eldest son of this Patriarch, who as such possessed Arabia, which very much exceeds, both in extent and riches, the land of Canaan, which was given to his youngest son Isaac.

They tell us farther, that Hagar was born in Egypt, in the city or neighbourhood of Farma, which was, as they say, the Capital of Egypt, and the Royal Seat of Pharaoh. This city was afterwards so totally destroyed, that not the least footsteps of it remained; the place only of its situation was shewn upon an eminence in the way from Cairo to Syria, as travellers passed over the sands of Costir. The Fatimites, that is to say, the descendants of Hali and Fatima, Mahomet’s daughter, rebuilt it, but it was demolished by Baldwin King of Jerusalem.

They pretend that Hagar died at Mecca, and was buried in the outward inclosure of the Temple there, which they call the Square House. You may see, if you please, what we have said in the Article Isaac.

Gal. iv. 24.Hagar, according to St. Paul, is the figure of the Synagogue, which produces only slaves. She is forced from the house of her husband, and master, with her son under her care; they both wander about in the wilderness, overwhelmed with weariness, grief, and thirst: all which denotes the infidel and incredulous Jews, who persecuted Jesus Christ, and were banished from their country, their temple, and their father’s house. They wander like vagabonds amidst the nations, and are scattered among Christians, odious to all the world, a burthen to themselves and others, with a vail before their eyes, which hinders them from seeing the light which surrounds them, and discovering the well of living water, which might satisfy their thirst. But God at last will be touched with their calamities, and open their eyes; Hagar will be eased of Ishmael: the Lord will open their eyes¹⁹ to see the light, and that they may come to the fountain of life, to Baptism, whereby they may be saved.

HAGARENS, the descendants of Ishmael. They are called also Ishmaelites and Saracens; and lastly, by the general name of Arabians, taken from the country, where they dwelt. Their name, Saracens, is not derived, as some have thought, from Sarah, Abraham’s wife, but from the Hebrew סרקFurari, Prædari.Sarak, which signifies to rob or steal; because the Saracens, or Sarakins, for the most part carry on the trade of thieving. Plin. l. 6. c. 28. Strabo, l. 17. p. 528.As to the Hagarens, they dwelt in Arabia the Happy, according to Pliny. Strabo joins them with the Nabathæans, and Chavlotæans, whose habitation was rather in Arabia Deserta. Others think their Capital was Petra, otherwise Agra, and consequently they should be placed in Arabia Petræa. The author of the lxxxiiia Psalm, ver. 6. joins them with the Moabites; and in 1 Chr. v. 10.the Chronicles it is said, that the sons of Reuben, in the time of Saul, made war against the Hagarens, and became masters of their country, eastward of the mountains of Gilead. This therefore was the true and ancient country of the Hagarens. When Trajan came into Arabia, he besieged the Capital of the Hagarens, but could not take it. Dio. l. 68.The sons of Hagar valued themselves of old upon their wisdom, as appears by Baruch iii. 23.

In the year of the World 3457, before J. C. 542, before the Vulgar Æra 547. b Ezra iii. 3, & seq.HAGGAI, the tenth of the small Prophets, was born in all probability at Babylon, from whence he returned with Zerubbabel. The Captives began immediately after their return to work with ardour in rebuilding of the Temple, and in putting it into such a condition as to have sacrifices offered in it b. But by the envy of those, who were enemies to the Jews, and the ill offices of the Courtiers, Cyrus, in the second year of his reign, was induced to revoke that permission whereby he had impowered the Jews to rebuild their Temple. Cambyses the son of Cyrus, coming to the crown, renewed the same prohibition. So that the Temple for fourteen years continued in the same state wherein the Jews had put it immediately after their return; that is to say, without covering to any part except the Temple properly so called, or the Holy and the Sanctuary, and perhaps some Porches about the Courts belonging to the Priests.

But after the death of Cambyses, Darius the son of Hystaspes coming to the Empire c, Haggai was excited by God d to exhort c In the year of the World 3483, before J. C. 517, before the Vulgar Æra 521. d Ezra v. 1, 2, &c. and Hag. i. In the Year of the World 3484, before J.C. 516, before the Vulgar Æra 520.Zerubbabel Prince of Judah, and the High-Priest Joshua the son of Josedeck, to resume the work of the Temple, which had been interrupted for so long time. The Prophet reproaches them with their indolence, and tells them, that they were very careful to lodge themselves commodiously, while the House of the Lord remained a desart place, and lay buried in its own ruins. He says, that the calamities of drought and famine wherewith God had afflicted them since their return, were punishments for their neglecting to carry on the work of repairing his Temple. The remonstrances of Haggai had their effect, and in the second year of Darius, of the World 3484, which was the sixteenth after

the return of the Jews from Babylon, they began again to proceed in this work. No sooner had they set about it, but the Lord Hag. i. 14. and ii. 1. Hag. ii. 2, 3, 4, 5—10.commanded Haggai to tell the people, that if any one had seen the Temple built by Solomon, and did not think this to be so beautiful and magnificent a structure as that was, he ought not to be discouraged, nor have at all the less respect for the new one: that God would render this still more august and venerable than the first had been, not in the abundance of gold and silver, which might adorn it, but by the presence of the Messiah, who was the Desire of all nations, and the Glory which he would add to it.

We know nothing of Haggai’s death. St. Epiphanius will have it, that he was buried at Jerusalem among the Priests; which might induce us to believe, that he was of Aaron’s family: but Haggai says nothing of himself, which favours this opinion. The Greeks fix his Festival on the 16th of December, the Latins on the 4th of July.

I. HAGGI, the second son of Gad. Gen. xlvi. 16.

II. HAGGI, of the Tribe of Gad, Head of the Family of the Haggites. Numb. xxvi. 15.

HAGGIAH, the son of Shimea, one of the descendants of Merari. 1 Chron. vi. 30.

HAGGITH, David’s fifth wife, and the mother of Adonijah. 2 Sam. iii. 4.

HAGIOGRAPHA. This word signifies in general Holy Scriptures, which deserve our respect, whether they are canonical and inspired, or whether they treat only of holy things, and are written after the manner of the sacred and inspired Scriptures²⁰.

But the name Hagiographa is properly given to those sacred Books, which the Hebrews call Cethubim. For they distinguish all the canonical Books of the Old Testament into three Classes: 1. The Law; 2. The Prophets; 3. The Hagiographa, or Hieron. Præfat. in Lib. Regum.Cethubim. They reckon five Books of the Law; these are the Pentateuch, or the five Books of Moses; eight Books of the Prophets, viz. 1. Joshua; 2. Judges and Ruth, which make but one; 3. the first and second Book of Samuel, which among them make but one; 4. the two Books of Kings, which are sometimes mentioned by the name of the third and fourth Books of Kings, and with the Hebrews are but one; 5. Isaiah; 6. Jeremiah; 7. Ezekiel; 8. the twelve small Prophets which compose but one Book. These are the Books which they comprehend under the name of the Prophets. Lastly, the Hagiographa are nine in number, viz. 1. Job; 2. the Psalter, divided into five parts; 3. the Proverbs; 4. Ecclesiastes; 5. Solomon’s Song; 6. Daniel; 7. the two Books of Chronicles, which make but one with the Hebrew; 8. the first and second Books of Esdras, which among the Hebrews make one only; 9. the Book of Esther. St. Jerom adds, that some reckon the Books of the Hagiographa to be eleven, including Ruth and Lamentations as two distinct Books in this number.

In his Preface to Judith, he says, that the Book of Judith is placed by the Hebrews among the Hagiographa, the authority whereof can be of no service in supporting Præfat. in Tobiam.any contested points. He says the same of Tobit. He observes, that the Hebrews do not receive it among their sacred and canonical Books, but only as one of the Hagiographa. Lastly, in his preface to Daniel, he acknowledges that the Hebrews admit of eleven Books among their Hagiographa. From whence we may easily conclude two things; first, that in St. Jerom’s time, the Hebrews were not fixed, as to the number of the Hagiographa; and secondly, that they owned two sorts of Hagiographa, some sacred, and canonical; and others of a much inferior authority, whereof no use was made in religious disputes.

Josh. vii. 3, 4. In the year of the World 2553.HAI, or Ai, a City situated near Bethel, to the west of it. The Septuagint call it Agai; Josephus, Aina; and others Aiath. Joshua having sent a body of three thousand men against Ai, God permitted them to be repulsed, because of Achan’s sin, who had violated the anathema, whereby Jericho and every thing in it was devoted to destruction, by reserving to himself some part of the spoil. But after the expiation of this crime, Hai or Ai was taken, burnt, and sacked by the Hebrews. See AI.

עיןAin, Ein, a Fountain, an Eye.HAIN, En, or Ein. This word signifies a Fountain; and the names of several Cities in Palestine are in part compounded of it. See above EN, &c.

HAIN-SHEMESH, or Ain-Shemesh; En-shemesh or Hin-shemesh; the City of the Sun. It was in the division of Judah. Josh. xv. 7.

Ezek. xliv. 20. Lev. xix. 28.HAIR. The Law of God hath left no particular ordinance with the Hebrews, in the matter of their Hair. They wore it long, as it grew naturally; only the Priests had theirs cut every fortnight, while they were in waiting at the Temple; and in doing so, they made no use of razors, but of scissars only. Moreover, they were forbidden to cut their Hair in honour of the dead, that is to say, of Adonis; though upon other occasions of mourning, they cut it Jer. xli. 5. Ezek. v. 1. Levit. xix. 28.without scruple. God forbad them likewise to cut their Hair round: Ye shall not round the cor

ners of your heads; in imitation of the Arabians, Ammonites, Moabites, and Edomites, of the people of Dedan, Tema, and Buz²¹; who did this, as is said, in imitation of Bacchus, who wore his Hair in this manner²².

The Septuagint translate the text of Moses²³, Ye shall not make Sisoe of the Hair of your head: the Hebrew word Sisoe, a Lock of Hair which was offered to Saturn. Lucian evidences, that the Syrians likewise offered their Hair unto their Gods.

We know that it was usual with the Heathens to make vows, that they would not suffer either their Hair or their Beards to grow till they had overcome their enemies.

The Germans had the same custom, Crinem barbamque summittere, nec nisi hoste cæso exuere, votivum obligatumque virtuti oris habitum. Civilis having taken arms against the Romans, vowed never to cut his Hair, which out of meer artifice he wore long and of a red colour, after the manner of the Germans, till he had defeated the Legions. Civilis barbaro voto, post capta adversus Romanos arma, propexum, rutilatumque crinem patratâ demum cæde legionum deposuit. This has some relation to what the Law enjoins the Nazarites: All Numb. vi. 5, 9.the days of the vow of his separation there shall no razor come upon his head: and if any man die very suddenly by him, and he hath defiled the head of his consecration, then he shall shave his head, as if till then he had done nothing: he shall be polluted by the presence of the dead body, and shall begin again the whole ceremony of his Nazaritesbip. See the article NAZARENS.

When a man was suspected of having a leprosy, enquiry was carefully made whether the colour of his Hair changed, or if his Hair fell, this being one indication of a leprosy; and when he was healed, he washed his body and his clothes, cut his Beard, the Hair of his head, and of his whole body, and presented his offering at Levit. xv. 8, 9.the door of the Tabernacle: but he did not enter into the camp till eight days after, cutting again all the Hair of his body.

We have said something concerning the weight of Absalom’s Hair, in the article relating to him. Black Hair was thought to Cant. v. 11. Horat. de Arte Poet. & Carm. l. 1. Od. 32.be the most beautiful: His locks are bushy, and black as a raven. This likewise was the taste of the Romans: Spectandum nigris oculis, nigroque capillo. The Levites upon the day of their consecration to God’s service, shaved their whole bodies; Radent omnes pilos carnis Numb. viii. 7.suæ; they washed their clothes in pure water, were sprinkled with the water of expiation, offered Sacrifices, and were dedicated to the Lord by Aaron.

Lepers in like manner were to shave off all the Hair of their bodies upon the day of their Purification and Expiation. This ceremony was an indication that they were desirous not to leave any place in themselves, where the least pollution might remain, undiscovered, and not cleansed and purified.

Exod. xxv. 4, &c. Bellon. c. 2. Observat. l. 121. Busbeq. Iter Amasien. Tournefort Voyage, tom. 3. p. 334, & suiv.The of Hair the Feet. See above FOOT.

GOATS-HAIR; Moses used Goats-hair to make the curtains of the Tabernacle. Ancient and modern Writers speak often of the Goats of Asia, Phrygia, and Cilicia, whose Hair, which was very large, is cut off, in order to make stuffs with it. Bellon says, that the Hair of these Goats is white; Busbequius assures us, that it is very bright and fine, and hangs to the ground; that the beauty of it is equal almost to that of silk, that it is never sheared, but combed off. The shepherds are careful to wash them frequently in rivers. The women of the country spin this Hair, and it is carried to Angora, where it is worked, and a good dye given it. There is still at this day a great trade driven with it at Angora and Aleppo. See likewise Aristotle, Hist. Animal. l. 8. c. 18. 22. and Plin. l. 8. c. 50. and Varro de Re Rustica, l. 2. and Virgil’s Georgicks.

M. Tournefort procured these Goats of Angora with their Hair, to be delineated and engraved. He says, that they are the most beautiful Goats in the world; that they dazzle people with their whiteness. Their Hair is as fine as silk, curls naturally in locks of eight or nine inches long. Several fine stuffs are made with it, particularly camlet. These Goats are to be seen only at four or five days journey from Angora and Beibasar. Their brood degenerates if they are carried farther off; in all probability, by reason of the pasture which is fatter than at the places we have named. Goats-Hair sells at different prices: some of it is much dearer than the other; but that which is so valuable, is designed only for the camlet which is made for the Grand Senior’s Seraglio.

Matth. iii. 4. Mar. i. 6.The workmen of Angora use the pure thread only in their camlets; whereas at Brussels, for what reason I cannot tell, they are forced to mix yarn with it. In England, they put some of this Hair into perriwigs, but there is no necessity for having it spun.

CAMELS-HAIR. St. John Baptist was clothed in a Garment made of Camels-hair, not with a Camel’s skin, as our Painters

and Sculptors sometimes describe him, but with coarse camlet made of camel’s Hair. This creature in some particular places yields very fine silk, whereof there are stuffs made of very great price; but its hair is hard, and scarce fit for any but coarse habits, and a kind of hair-cloths. This is a remark by the Author of the imperfect work upon St. Matthew, which is printed among St. Ælian. Hist. Animal. l. 17. c. 34.Chrysostom’s works. Ælian relates, that there are camels upon the Caspian sea, with so fine a wool, that it is no way inferior to that of Miletus; that the Priests and richest People of the country wear the stuff which is made of it. Some are of opinion, that camlet derives its name from camel, because it is wrought out of the Wool and Hair of camels: but at present there is no Camels Hair in the composition of it.

HALAH, a country beyond the Euphrates, whither the Kings of Assyria transplanted the Israelites of the ten Tribes. We do not know distinctly the situation of it: there is mention of it in the books of Kings, and it is placed with Habor: which makes us think, that it was not far from the river Chebal.

HALF-SHEKEL, appointed by Moses to be paid by every Israelite, by the head. See Exodus xxx. 13. and above the word CAPITATION.

HALHUL, a city in the Tribe of Judah. St. Jerom says, that there was a little place called Alula near Hebron.

Hieron. in Alul.HALI, Cali, or Chali, a city of Phœnicia, in the Tribe of Asher. Josh. xix. 25.

HALIÆTUS, that is to say, a Sea-Eagle. St. Jerom makes use of this word after the Septuagint, to signify a sort of Eagle which was reckoned impure among the HebrewsLevit. xi. 13. Deut. xiv. 13.. The Hebrew word is Haseninah, and Bochart believes it signifies a kind of Eagle called Valeria, or the black Eagle.

HALLELUIAH. See ALLELUIA.

Isai. vii. 14. עלמה Halma.HALMA, or Halmath; an Hebrew word which signifies a Virgin; a young person kept close shut up, after the manner of the Eastern people, and remote from all conversation with men. The Authors of the books of the Maccabees²⁴, and Ecclesiasticus²⁵, speaking of young unmarried women, give them the Epithets, kept in, and hidden, to distinguish them from married women, who sometimes appear in publick. St. Jerom²⁶ distinguishes Bethula, a young woman, from Halma, a virgin, in that this latter is one who never has been seen by men²⁷. This is its proper signification in the Punick or Phœnician language, which, as is well known, is the same as the Hebrew. Thus when Isaiah said, speaking of the birth of the Messiah, A virgin shall conceive, and bear a son; the ancient Jews understood it of a virgin in the strict meaning of the word; and the holy Evangelists have taken care to point out this circumstance to us, as one of the essential marks of the Messiah. See above ALMA

In the title of the xlvth Psalm, according to the Latins, or xlvith, according to the Hebrews, we read, In finem filiis Core, pro arcanis, which is translated, To the end, for the sons of Korah, for the hidden. In the Hebrew, To the chief Musician of the family of Korah, who presides in the Choir of young women; literally, hal-halamoth, over the young women. We have shewn in our Comment on the Psalms, that there were sometimes in the Temple, and generally in publick ceremonies, choirs of young women, who sung, and had their part in the musical performances. We read the same term hal-halamoth in the title of the ninth Psalm, and Interpreters look for some mighty mystery in it; some saying, that Halamoth, or Almoth, signifies a musical instrument; others, that it denotes some hidden mysteries. But we explain it simply, as meaning choirs of young women, according to what we have above mentioned.

HALOHESH, the father of Shallum. Nehem. iii. 12. We find another Israelite of this name, Neh. x. 20.

TO HALT, to be lame on both sides. With this Elijah reproaches the Israelites of the ten Tribes: they did not adore God with a pure and unmixt worship, but were for reconciling the worship of him with that of idols. God says, he will assemble her that halteth, and her that is driven out. Congregabo claudicantem & eam quam ejeceram: I will take again this spouse, who is infirm, deformed, and divorced, and will give her a numerous posterity. He speaks of the Jews dispersed, and, as it were, abandoned by God. See the same expression in Zephan. iii. 9. The Psalmist says, That his enemies rejoiced to see him halt: In claudicatione meâ lætati sunt. The Vulgate reads, Et adversùm me lætati sunt. And Jeremiah; All my familiars watched for my halting. Omnis homo pacis meæ observavit claudicationem meam. The Vulgate reads, Pacifici mei observantes latus meum.

HAM, Hem, or Cham, the country of the Zuzims, whereof there is mention made in Genesis xiv. 5. The Author of the

Ham continues on the next page