HEI – HER

Volume I, pages 666–684 of the 1732 edition, from HEI to HER: everything printed on these pages, in order.

Continued from Heifer

day-time was dark, and light by night, and rested upon the Tabernacle as long as they were to continue encamped.

D. The Pile of wood on which the Red Heifer was burnt after it was slain and flay’d.

E. The High-Priest sprinkling the blood of the Red Heifer seven times before the Tabernacle of the Congregation.

F F. The Priests gathering up the blood and excrements of the Heifer, and throwing them into the fire.

G. Others burning the skin of the Red Heifer.

H. Another bringing a bundle of Cedar-wood and Hyssop, tied together with a woollen-string of a purple colour, in order to throw it into the fire.

I. The great Bason wherein the Priests, after the Sacrifice of the Red Heifer, washed themselves and their clothes before they returned into the Camp.

K. All the people of Israel assembled at the Ceremony of sacrificing the Red Heifer, the Ashes whereof were carefully collected and kept, in order to make the Water of Separation, which was used in Purifications, and Expiations of Uncleanness contracted from some dead body, to prevent the polluting of the Sanctuary, and things holy, &c.

HEIFERS. As the words Ox and Bull, in the figurative sense of them, signify the Rich and Powerful, the Great who live in an affluence of all things, in a forgetfulness of God, and contempt of the Poor; so in proportion, by Heifers are meant Women who are rich, nice, and voluptuous, who make their pleasure their God. See how the Prophet Amos bespeaks them: Hear this word, ye kine of Bashan, that are in the mountains of Samaria, which oppress the poor, which crush the needy; which say to their masters, Bring and let us drink. And Hosea iv. 16.the Prophet Hosea: For Israel slideth back, as a back-sliding Heifer: now the Lord will feed them as a Lamb in a large plain.

The Prophets frequently call the golden Calves of Jeroboam by the name of Calves, or Heifers. The inhabitants of Samaria shall fear because of the Calves of Beth-aven. The Septuagint, and after them Josephus and the Greek Fathers call them golden LXX. Joseph. PP. Græci Isa. xv. 5. Jer. xlviii. 3, 4.Heifers. The Hebrew word Hegel signifies properly a Calf; but the Hebrews without question designed in this to imitate the Egyptians, who worshipped the bull Apis.

Isaiah and Jeremiah give the cities of Zoar and Heronaim the epithets of Calves or Heifers of three years old: which words, in the opinion of some, denote their vivacity and indocility. They are cities not to be governed, or brought under the yoke. Others will have it, that the strength and vigour of Zoar and Heronaïm are meant by them: these two cities are sensible of their own force, and will not be subdued. It is our opinion, that the Hebrew words Agola and Shalisha, an Heifer of three years old, denote two cities; one called Bethagla, the other Baal-Shalisha. The first was upon the Dead-Sea. See Joshua xv. 5. xviii. 19, 21. and the other is mentioned in 1 Sam. ix. 4. and 2 Kings iv. 42.

Jer. xlvi. 20.In the prophetick style, the Gentile nations are sometimes compared to Heifers. Egypt is like a very fair Heifer: but destruction cometh, it cometh out of the north. He means the Chaldæans, who were to subdue Egypt. And the prophet Hosea, speaking of the ten Tribes of Israel, ch. x. 11. Ephraim is as an Heifer that is taught, and loveth to tread out the corn, and live in plenty: but I will tame her, and force her to submit to be yoked.

Sampson, in the book of Judges, chap. xiv. v. 18. accuses the young men who were at his wedding, with abusing the easiness of his wife, to get his secret out of her: If ye had not ploughed with my Heifer, ye had not found out my riddle. Moses ordains in Deut. xxi. 3. that if the body of any one be found, who has been killed within the liberties of any city or village, and the murderer be not known, the Elders and Judges of the place shall take an Heifer which has never yet been yoked, and lead it into some uncultivated valley, which never has been ploughed; there its head shall be cut off, and the Elders of the place shall wash their hands in the presence of the Levites, over the Heifer’s head, and say, Our hands have not shed this blood, neither have our eyes seen it: be merciful, O Lord, unto thy people Israel, and lay not innocent blood unto their charge. See the Article MURDER.

HELAM, a place celebrated for a battle fought between David and the Syrians, wherein he cut them in pieces, and 2 Sam. x. 17. 1 Chr. xix. 17.took their horses and their chariots. In the passage of the Chronicles, wherein this history is related, instead of Helam, which is a city that we have no knowledge of, we read Alehem; that is to say, David came and fell upon them; which is probably the best reading.

Judg. i. 31. Ezek. xxvii. 18. Zech. vi. 10, 11.HELBAH, or Chelba, a city in the Tribe of Asher; might it not be the city of Helbon in Syria, which could not be far from Damascus? Helbon is celebrated for its good vines.

I. HELDAI. Zechariah received Orders from God, to demand of Heldai, and some others, gold to make crowns for Joshua the son of Josedeck.

II. HELDAI, one of the twelve Captains of the Companies appointed by David to do duty in their order at the palace, with the four and twenty thousand men which

they commanded. Heldai began to wait in 1 Chr. xxvii. 15.the twelfth month of the year.

HELEB, the son of Baanah, one of the gallant officers in David’s army. 2 Sam. xxiii. 29.

HELEK, the son of Gilead, of the Tribe of Manasseh, was Chief of the Family of the Helekites. Numb. xxxi. 30.

I. HELENA, the sister and wife of Monobazus King of the Adiabenians, embraced the Religion of the Jews, together with Izates her son, the successor of Monobazus. This Queen coming to a Joseph. Antiq. l. 20. c. 2. b De Bello, l. 6. c. 16. p. 920. c. & l. 7. c. 35. p. 964. c In the year of Jesus Christ 44.Jerusalem, directed a Palace to be built there, in the lower part of the city, where she dwelt till the death of Izates. In a great famine, which made havock in Judæa, she employed great sums of money in relieving the poor. Paulus Orosius will have it, that she embraced Christianity¹. Her tomb was still to be seen in the time of Eusebius² and St. Jerom³, at the distance of three furlongs from Jerusalem. Pausanias, who wrote at the end of the second Age, and had seen her Mausolæum, mentions it as one of the Wonders of the World.

The famine, which we have taken notice of, fell out in the year of Jesus Christ 44, and was the same with that foretold by the Acts xi. 28. Acts xi. 29, 30.prophet Agabus, wherein the Christians of Antioch signalized their charity towards those of Jerusalem.

II. HELENA, or Selena, the wife of Simon the Magician. See SIMON the Magician.

HELEPH, a City in the Tribe of Naphtali. Joshua xix. 33. It is called Meheleph in the Hebrew, the Septuagint, and in Eusebius.

HELEZ, one of the valiant men in David’s army, 2 Sam. xxiii. 26. In Samuel he is called Helez the Paltite; but in the Chronicles, 1 Chr. xi. 27. Helez the Pelonite.

HELIODORUS, Prime Minister to Seleucus Philopator King of Syria, was sent by the King his master to Jerusalem, with orders to carry off the treasures which were said to be in the Temple. As soon as he came to Jerusalem, and had declared the occasion of his journey, the High-Priest represented In the year of the World 3828, before J. C. 172, before the Vulgar Æra 176. Vide Joseph. Antiq. l. 12. c. 4, &c.to him, that the money, which had been talked of to the King, belonged to Hircanus the son of Joseph, and grandson of Tobias, who was appointed Governour of the Country beyond Jordan for Seleucus, and levied the tribute-money, which was paid there for the King’s use; that the rest was money deposited in trust belonging to several private persons, which could not be touched without violating the laws of justice. Heliodorus insisting upon the King’s orders, answered, that by fair or foul means this money was to be carried to the King, and appointed a day to go into the Temple, and take away the wealth he found there.

As soon as he came into the Temple, the consternation was very great over the whole city, and particularly among the Priests. At the same time, an horse was seen to appear, with a terrible person mounted upon it, dressed magnificently; the horse fell with impetuosity upon Heliodorus, struck him with his fore-feet, while two young men shining gloriously, and very richly clad, stood on each side of Heliodorus, and each without intermission whipt him. Heliodorus was thrown down, and lost his senses, and in this condition was suddenly carried out of the Temple in a chair. At the same time the High-Priest Onias was intreated to offer up some sacrifice, and use his prayers and intercessions with God, in order to obtain the life and health of Heliodorus.

While the High-Priest was at his prayers, the same young men, dressed in the same habits, appeared to Heliodorus, and said, Thank the High-Priest Onias; for the Lord, for his sake, has given you your life, and proclaim to all the World his power and wonders. Having said these words, they disappeared. Heliodorus having offered sacrifice to God, and made great promises, returned to King Seleucus at Antioch. To him he related all that had befal’n him; and the King asking him, whom he thought proper to be sent once more to Jerusalem, he answered, If you have any enemy, or there is any one whom you would get rid of, send him thither; and if he returns alive, you will see, that he has been whipt almost to pieces. For there is certainly some divine power in this Temple. This is what we know of Heliodorus. Josephus, the son of Gorion, says, that after this event, Heliodorus turned Jew, and renounced Idolatry.

I. HELIOPOLIS, that is to say, the city of the Sun. There is mention made of it in Genesis, and Ezekiel. It is called On in the Hebrew. Potiphar, who married his daughter Aseneth to Joseph, was Priest of Heliopolis. This city was situated upon the Nile, half a day’s journey from Babylon in Egypt. Strabo speaks of ancient Temples and Obelisks, which were shewn there in his time, and great houses belonging to the Priests, which were to be seen there, though the city was intirely deserted.

Besides the city of Heliopolis, called On in Hebrew, there was another in Egypt, situated between Cairo, the town of Copte, and the Red Sea. M. D’Herbelot assures

us, that the Arabian writers call the city of Coos, Ain-al-Schams, that is to say, Fountain of the Sun, or Heliopolis, the city of the Sun. He believes it to be the ancient and famous city of Thebes in Upper Egypt: he says, the Arabian Geographers describe it to be in the sixty first degree of longitude, and thirty minutes; and the twenty third of latitude, and thirty minutes. Dapper places Heliopolis at the distance of seven thousand paces eastward from Cairo, and near the village of Matares, and consequently it is very different from the famous Thebes, the Capital of Thebaïs. Heliopolis is now destroyed, and there are only some remains of its ancient grandure discernible. The name of Heliopolis is said to have been given it by reason of a Temple which was there dedicated to the Sun, wherein there was a lookingglass disposed in such a manner, that it reflected the rays of this luminary all day long, so that the whole Temple was enlightned by it with great splendor. Among the ruins of this city, there is an obelisk to be seen, which stands in the middle of a square, with hieroglyphical emblems on the four sides, and a column called Pharaoh’s needle.

Onias the son of Onias the third, having In the year of the World 3842, before J.C. 158, before the Vulg. Æra 162. Antiq. l. 12. c. 10 & l. 20. c. 8. In the year of the World 3854, before J.C. 146, before the Vulgar Æra 150.retired into Egypt, and won the good graces of Ptolemy Philometor, and his wife Cleopatra, obtained permission to build a Temple at Heliopolis, like to that of Jerusalem, for the use of the Jews, who were settled in Egypt. This Temple was standing in Vespasian’s time, who commanded Lupus, Governour of Egypt, to shut it up. Josephus de Bello, l. 7. c. 37. p. 995, 996. Paulinus, who some time after succeeded Lupus, ordered all the ornaments and riches, that were in it, to be taken out, and all the doors to be shut, and would not suffer any religious offices to be performed in it. See ONION. This is the name which was given to this Temple.

II. HELIOPOLIS, a city in Cœle-Syria, lying between Libanus and Antilibanus, Laodicea and Abila, otherwise called Balbeck, or Malbeck. There was a famous Temple here dedicated to the Sun, or God Balanius, magnificent remains whereof are still at this day visible. It is my opinion, that this is the city meant by the Prophet Amos in these words; I will cut off the inhabitants of the Idol’s camp. In the Hebrew, I will cut off the inhabitants of Bikath-aven, or of the Valley of Iniquity. He calls that city Bikath-aven, which the Heathen called Bikath-Baal, and which at present goes by the name of Baal-beck, the Valley of Baal.

HELKATH, or Chelchath, a city in the Tribe of Asher, which was given to the Levites of Gershom’s family.

HELL, Infernus; in Hebrew, Scheol. שאול Scheol. Infernus,This word in holy Scripture signifies often the Grave, the bottom of the Earth, where Sepulchrum.the bodies of the dead rest. Jacob says, that he shall go down into the Grave, or into Hell, overwhelmed with sorrow, for Gen. xxxvii. 35.the death of his dear son Joseph. The Conspirators Corah, Dathan, and Abiram, were swallowed up in the Earth, and descended quick into Hell; that is to say, they were buried alive. Thou wilt not leave my Soul in Hell, says the Psalmist; thou wilt not suffer my Body to putrify in the Grave.

Hell is often put for the place, where the souls of men continue after their separation from the body. Isaiah speaking to the King of Babylon, says, Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth. Ezekiel speaks much after the same manner to the King of Egypt: In the day when the King of Assyria went down to Hell, I caused a mourning, I covered the deep for him… They who were before in the nether parts of the earth were comforted at his arrival. It is in these subterraneous places, that the Giants groan under the waters; according to Job’s expression. Here it was that the rich man was buried. The rebellious Angels were cast down into Hell, and delivered into chains of darkness.2 Pet. ii. 4.

Lastly, the name of Hell sometimes denotes the place where the Souls of the Saints waited for the coming of our Saviour, and from thence after his Resurrection went to heaven, there to enjoy eternal happiness. Into this Hell Jesus Christ descended after his Resurrection: Descendit ad Inferos. Of him it is said, Thou shalt not leave my Soul in Hell, neither shalt thou suffer thine holy one to see corruption. To him likewise are applied these words of Hosea, O Death, I will be thy plagues; O Grave, or Hell, I will be thy destruction, &c.

We have heretofore, in the Article ELISIAN FIELDS, taken notice of the opinion entertained by Jews and Heathens, concerning the state of the Soul after death. The Learned are divided as to the Origin, and first Authors of Hell, Tartarus, the Elisian Fields, and what we read in the Greek and Latin Fathers, concerning the state of Souls separated from the Body. Some pretend, that the ancient Lucas Brugensis. See Basnage Hist. des Juifs, t. 4. l. 6. c. 31.Jews acknowledged no other than temporal rewards and punishments for the virtuous and the wicked. The Law seems to promise no others. It threatens the Israelites with an untimely and ignominious death; with the severest penalties, with cutting off or extermination, with excommunication, with the extinction of their families, with barrenness in their lands, with captivity and slavery, with being transported into a strange country, with being conquered and

pursued by their enemies, with seeing an heaven of brass, and a land of iron, &c. but never with Hell and eternal Death; and the like in proportion, as to rewards. It promises long life, a numerous family, plentiful harvests, fruitful flocks, and profound peace throughout their country; victory over their enemies, riches, plenty, honours, and every thing that may gratify the self-love and senses of mankind; but it never says any thing of eternal Life, of the glory of Paradise, or of the rewards of the other Life.

The Learned are of opinion, that when the Jews became conversant with the Greeks, they began to enquire into what Homer and the other ancient Poets had said of Hell, Tartarus, and the Elisian Fields; and that then, and not before, the Jewish Doctors were observed to be divided in their sentiments, some having adopted what the Greeks said, others adhering to the old opinions received in their nation. And this division produced, as they say, the Sects which afterwards appeared among the Jews: those of the Pharisees and Essenians were more favourable to the opinions of the Greeks, and that of the Sadducees more conformable to the ancient Tradition of the Hebrews. This is what these Authors have asserted.

Others think, that the Jews received these opinions rather from the Persians and Egyptians than the Greeks; because they are to be met with among the oriental People and Egyptians, as well as among the Greeks, and there is a general prepossession, that the Religion of the Greeks was derived from the Eastern People or Egyptians, and formed upon the Ideas only which have been borrowed from other places. The Authors of these opinions have this in common, that they agree in their judgment of the Jews borrowing from other people, the notions which they had of Hell and Paradise, and that the Christians received the same from them.

But upon a nearer examination of the writings of the Hebrews, we shall find, that they thought and spoke almost like the Greeks before Homer, Hesiod, and the most ancient Poets of this nation. Job, the Psalmist, Solomon, Isaiah, Jeremiah, and Ezekiel, make mention very clearly of Hell, the place where the wicked are detained. Moses himself takes notice of a fire which is kindled in God’s anger, and shall burn unto the lowest Hell, and shall consume the earth with her increase, and set on fire the foundation Deut. xxxii. 22. Deut. xxx. 15.of the mountains. And in another place, I have set before thee this day life and good, and death and evil. It is evident, that good men are not always rewarded in this life, nor the wicked punished in this world according to their merit. Moses therefore intended to point out another life, and another death, other goods, and other evils, than those of this life. And if the Hebrews expected nothing after death, why should Balaam desire of God, that his end might resemble theirs? Let me die the death of the righteous, and let my last end be Numb. xxiii. 10.like his.

But let us come to more express testimonies. It is agreed, that Job lived pretty near the time of Moses: and though there may be some difficulty as to the Author of the Book, which goes under his name, some attributing it to Job himself, others to Moses, others to Solomon, and others again to Isaiah; we have reason to believe however, that the writer of this work has expressed the sentiments of Job, that is to say, those which were at that time received in his country, and among the Edomites, or Arabians. Now he distinctly describes the Pains of Hell. He says, that the Giants, those wicked Wretches of old, who corrupted all the ways of Nature by their sins, and whose abominations God drowned in the general Deluge, that these Giants groan under the waters, and they who dwell with them. The place of their punishment, Hell, is naked before God, and destruction hath no covering. And in another passage, Drought and heat consume the snow-waters; so doth the grave, or Hell, those which have sinned. The womb shall forget him, the worm shall feed sweetly on him.

This is all previous to the Poets, who have informed us, that the Giants rebelling against Jupiter, were plunged under the waters, and imprisoned under mountains.

The Reader may consult⁵ Homer, Hesiod, and the other Poets who wrote after them.

Solomon, who is more ancient than all the Greek Authors, speaks of Hell in the same manner almost as Job: he mentions the Giants; Libertine women, he says, allure fools to the enjoyment of pleasures, who perceive not that this is the way to Hell, where the Giants⁶ have their abode; and that they who eat at the table of a debauched woman, go into the depths of Hell. He says in another place, That the house of an harlot inclineth unto death, and that her paths lead to Hell, or to the Giants… and that none who go unto

Prov. v. 5.her return again. And again, That her feet go down to death, and her steps take hold on Prov. vii. 27.Hell. And, Her house is the way to Hell, going down to the chambers of death. And Prov. xv. 11.again, Hell and destruction are before the Lord, how much more then the hearts of the children of men? Here then again, Hell, Perdition, and the Abode of the Giants, are represented as the place where the wicked, the debauched, and adulterers are confined and punished. This certainly was no imitation from Homer or Hesiod, much less from Virgil, no more than that other passage in the same Solomon; The man that wandereth Prov. xxi. 16.out of the way of understanding, shall remain in the congregation of the Giants: in cœtu gigantum.

If we could prove that all the Psalms were David’s, we might find excellent proofs in these divine Hymns, against those who pretend, that the Jews of old had no distinct idea of Hell; but supposing the Author of the lxxxviith Psalm to have lived no earlier than the captivity of Babylon, it would still be very certain, that he did not borrow his sentiments of Hell from any of the Greek writings. He addresses himself to God in the following terms; Wilt thou shew wonders to the dead? shall the dead arise and praise thee? or, according to the Hebrew, Psalm lxxxviii. 10, 12.Shall the Rephaims rise to publish thy praises? Doest thou expect that the old Giants should come forth out of Hell to praise thee? He adds, Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? For Hell, Destruction, and Forgetfulness are synonymous words. The very Heathens placed the river Lethe, or of Forgetfulness, in Hell; and maintained, that the dead drunk of it, in order by this means to lose the remembrance of life:

The Prophet Isaiah was a contemporary almost with Hesiod and Homer; Ezekiel lived some time after these old Poets: but it may be affirmed upon very good grounds, that they had no manner of knowledge either of their persons or writings; that they speak of Hell, and the state of the dead in another life, after a manner at least as clear as they, and in expressions very like theirs. Isaiah mentions the fire of the damned which never is to be extinguished, the worm which gnaws Isa. lxvi. 24.them and dies not, and the insupportable stench which every way surrounds them. Corpore virorum qui prævaricati sunt in me, vermis eorum non morietur, & ignis eorum non extinguetur, & erunt usque ad satietatem visionis universæ carnis. The Hebrew literally, they shall be an abhorring unto all flesh. The same Prophet in another place Isa. xxvi. 14, 19. Isa. xiv. 9, &c.says, The dead shall not live, they are deceased, thay shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. Here therefore they are represented to be in Hell, and in a state of oblivion. But thy dead men (the Israelites) shall live, together with my dead body shall they arise: awake, and sing ye that dwell in dust; for thy dew is as the dew of herbs, and thou shalt destroy the land of the Giants; or rather, according to the Hebrew, thou shalt cast down the land of the Giants. Thou shalt overwhelm thine enemies the Giants, with the earth which shall fall upon them, and close the mouth of the great deep upon them. Compare Ezek. xxxi. 10. Jerem. Lament. iii. 5. Psal. lxiii. 16. and what the Poets say of the gates of Hell, and the difficulty of going out of it.

The same Isaiah, speaking of the King of Babylon’s fall, says to him, Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth, it hath raised up from their thrones all the Kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? Art thou become like to us? thy pomp is brought down to the grave, and the noise of thy viols; the worm is spread under thee, and the worms cover thee. How art thou fal’n from heaven, O Lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations? Thou hast said in thine heart, I will ascend into heaven, yet thou shalt be brought down to Hell, to the sides of the pit: they that see thee, shall narrowly look upon thee and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms? Here we have a Prosopopœia very like those which we meet with in the Poets and profane Authors, who describe Hell and the Elisian Fields.

Ezek. xxxi. 15, 16.Ezekiel is still more express. In the day when the Assyrian went down to the grave, I caused a mourning: I shut the entrance of the deep upon him, (that he might not get out.) I restrained the floods thereof, and the great waters were stayed, and all the trees of Eden, and the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into Hell with him, unto them that be slain with the sword, and they that were his arm, that dwelt under his shadow in the midst of the heathen… Thou shalt be brought down with the trees of Eden unto the nether parts of the earth, thou shalt lie with them that be slain by the sword: this is Pharaoh and all his multitude.

He afterwards addresses his discourse to the King of Egypt, and tells him, he must descend

Ezek. xxxii. 18, 19,descend into Hell with others. Go down, and be thou laid with the uncircumcised: the strong among the mighty shall speak to him out of the midst of Hell, with them that help him: they are gone down, they lie uncircumcised, slain by the sword. A-shur is there, and all her company, all of them slain, fal’n by the sword, which caused terrour in the land of the living. There is Elam, Meshech, and Tubal, and all her multitude. They shall not lie with the mighty that are fal’n of the uncircumcised, which are gone down to Hell with their weapons of war: and they have laid their swords under their heads, &c.

Here it is to be observed, as well as in the Poets, that the dead retain in Hell the marks of their profession, and the instruments of their inclinations. Here the Heroes wear their swords in Hell, and place them under their bolsters: in Virgil they have their horses, chariots, arms, and exercises in the Elisian Fields.

Joseph. de Bello, l. 2. c. 12. & Antiq. l. 18. c. 2.The Essenians, of whom Josephus gives us so advantageous an idea, entertained almost the same opinions as the Heathens, with relation to the souls of men separated from their bodies. They held the soul to be immortal, and that as soon as it was released from the body, it soared with great joy towards heaven; freed, as it were, from a long bondage, and loosed from the ties of the earth: that the souls of good men went beyond the ocean to a place of delight and rest, where they are not subject to any irregularity of seasons; those, on the contrary, of the wicked, are confined to places exposed to all the injuries of air, where they suffer eternal torments. Josephus adds, that from these ideas, the Greek Poets seem to him to have forged the delicious abodes of their Heroes and Demi-gods, and the punishments wherewith wicked men are tortured in Hell under the dominion of Pluto.

The Jews place Hell in the center of the earth. We have observed above, that they called it the deep, and destruction; that they believed it to be situated under waters and mountains; they likewise term it often Gehennon or Gehenna, which signifies the valley of Hinnon, or the sons of Hinnon, which was, as it were, the common Sewer of Jerusalem, where children were sacrificed to the God Moloch. See GEHENNA. The Heathen, in like manner, torments believed the place of torture to be in the Virgil. Æneid. vi. ver. 576.deepest part of the earth.

Matth. xvi. 18. Jonah ii. 3. Isai. xxxi. 9.The Gates of Hell, mentioned by our Saviour in the Gospel, signify nothing more than the power of Hell; for the eastern people call the Palaces of their Princes by the names of Gates. There are three, as the Jews say, belonging to Hell: the first is in the wilderness, and by that Korah, Dathan, and Abiram descended into Hell: The second is in the sea; for it is said that Jonah, who was thrown into the sea, cried to God out of the belly of Hell: The third is in Jerusalem; for Isaiah tells us, That the fire of the Lord is in Sion, and his furnace in Jerusalem. These remarks are but trifling: it is certain however, that Pythagoras and the Poets speak of the Gates of Virgil. Æneid. vi.Hell. Virgil:

The Hebrews acknowledged seven degrees of Pains in Hell, because they find this place called by seven different names in Scripture; and are persuaded, that there is a great diversity in the pains endured by the damned. Christians have likewise owned, that there are several degrees of them: but no one ever thought of determining the number. It is very credible that it is infinite, as the degrees of men’s demerits are innumerable. Many Divines admit of four sorts of Hell, namely, the Hell of the Damned, Purgatory, the Limbus of Children, and that of the Fathers; for all these places are sometimes called Hell: but this name, properly and rigorously speaking, belongs only to that of the damned.

Besides the torment of fire, which is that of the sense, and acknowledged by Mussulmen as well as us, they acknowledge likewise the pœna damni, which is the most terrible of all, and without which the other would be inconsiderable: this is a separation from God, a privation of his sight, and of the beatifick vision, wherein consists the most extreme punishment of the damned.

Leo of Modena’s C. remonies of the Jews. Part 5. c. 12.The eternity of Hell-torments is acknowledged throughout the whole Scripture: the fire of the damned will never be extinguished, nor their worm die. But the Jews believe, that there are some among them, who will not continue for ever in Hell. They of Hell.

They maintain that every Jew, who is not infected with some heresy, and has not acted contrary to other points mentioned by the Rabbins, is not above a year in Purgatory; and that Infidels only, or people eminently wicked, remain perpetually in Hell. Every one knows, that Origen was also of opinion, that the torments of the damned would one day have an end. Manasseh Ben-Israel Manasseh Ben-Israel de Resurrect. l. ii. c.1. p.181.names three sorts of persons who would be damned eternally; Atheists, who deny the existence of God; they who deny the divine authority of the Law; and, lastly, they who reject the Resurrection of the Dead. These people, though otherwise their lives were pure, will be punished with endless tortures. Other Rabbins, such as Maimonides, Moses Maim. Porta retribution. Lent. resurrect. Jud. p. ult.Abrabanel, &c. assert, that after a certain time, the souls of wicked men will be annihilated.

As the happiness of Paradise is expressed in Scripture under the idea of a feast or wedding, at which there is a great deal of light, joy, and pleasure, so Hell is represented in the New Testament as a dismally dark place, where there is nothing but grief, sadness, vexation, rage, despair, and gnashing of teeth, like one excluded, or during the obscurity of the night, and the severity of the cold, driven from the place of entertainment, where he pleased himself with the thoughts of being admitted.

The Rabbins acknowledge three different sorts of torments in Hell, Cold, Heat, Vide Bartolocci, l.2. p. 134. Job xxiv. 19.and Trouble of Mind, or Despair. Cold and fire are taken notice of in Job: Ad nimium calorem transeat ab aquis nivium. Let him 4 Esdr.return from the cold of snow-water to excessive heat. And the Author of the fourth book of Esdras, places the souls of the damned between fire and water; having fire on the right, and water on the left-hand, and equally tormented by both. The Rabbins believe, that God took from Hell the fire wherewith he burnt Sodom, and the water wherewith he overflowed the earth at the time of the Deluge. Thus the Heathens imagined a river of fire in Hell, and another as cold as ice, which they called Phlegeton and Acheron; and said, some of the Titans were tormented with fire, and others with Virgil. Æneid. vi.water.

The regret, remorse, and despair of the damned, are expressed by the Rabbins under the name of disorder in the soul: this Isai. lxvi. 24. Mark ix. 43, 45.is what Isaiah, and after him the Gospel, means by that worm which gnaws and does not die. Vermis eorum non moritur.

The Mussulmen (says D’Herbelot, Bibl. Orient. p. 368. Gehennem) have borrowed the name Gehennem or Gehim from the Jews and Christians, to signify Hell; Gehennem in Arabic signifies a very deep ditch; and Gehim an ugly and deformed man; Ben-Gehennem, a son of Hell, a reprobate. The Angel who presides in Hell, they call Thabeck.

Alcoran. ch. of the Stone.As the Jews acknowledge seven degrees of torments in Hell, so do they seven Gates; which likewise is the opinion of several Commentators, who suppose those Mussulmen to be in the first degree of torment, called Gehennem, who have deserved to be involved in it. The second degree, named Ladha, is reserved for Christians. The third, called Hothama, for the Jews. The fourth, Sair, is appointed for the Sabians. The fifth, Sacar, for the Magians, or Guebres, who are worshippers of fire. The sixth, called Gehim, for Pagans and Idolaters. The seventh, is the deepest part of the Abyss, it goes by the name of Haoviath, and is reserved for Hypocrites, who disguise their Religion, and conceal another in their heart different from that which they profess outwardly.

Others explain these seven Gates of Hell in another manner; for example, there are some who believe that they denote the seven capital sins: some take them for the seven principal members of the body, which men make use of to offend God, and are the seven principal instruments of their crimes. For this reason, a Persian Poet uses this expression; You have the seven Gates of Hell in your body; but the soul may make seven Locks for these Gates, the Key whereof is your Free-will, which may be used so effectually by you, as to close these Gates in such a manner, that they may never more open for your Destruction.

Ἕλλην. Hellen, Græcus, Gentilis.HELLENISTS. This word comes from Hellen, a Greek. They were called Hellenistical Jews, who lived in Cities and Provinces, where the Greek Tongue was common; these not being much accustomed to Hebrew or Syriac, generally made use of the Greek Version of the Septuagint in private, and in their publick Assemblies;⁸ which was disapproved by many other Hebraïzing Jews, who could not endure that the holy Scripture should be read in any language besides Hebrew.

The Hellenists were not known till the establishment of the Greek Empire in the East. Sometimes they are called simply, Hellenes, Greeks; and sometimes Hellenistæ,Acts vi. 1. Ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν. in the New Testament; for I do not find this last word in the Maccabees, or in the other books of the Old Testament.

HELON, the father of Eliab, of the Acts ix. 29. & xi. 20. Histoire des Juifs, t. v. c.xix. 1 Kings iv. 31.Tribe of Zebulun. Numb. i. 9.

I. HEMAN, the son of Lotan, and grandson of Esau. Gen. xxxvi. 22.

II. HEMAN, the Ezrahite. In the first book of Kings, we find Ethan, Eman, Chalcol, and Darda, the sons of Mahol, and eminent Musicians belonging to the Temple in Solomon’s time. And in the Chronicles, we find Zimri, Ethan, Eman, Calcol, and Dara, the sons of Zerah, and grandsons of Judah. I have some suspicions, that the Transcribers have confounded the descendants of Mahol, with those of Zerah, and that by mistake they have given Eman or Heman, the son of Mahol, the surname of Ezrahite, as if he were the son of Zerah.

HEMDAN, the son of Dishon, a descendant of Sehir the Horite. Genesis xxxvi. 26.

HEMONA, or Villa Hemona, or Haamonai, a City in the Tribe of Benjamin. Josh. xviii. 24.

HEN, the son of Zephaniah, in whose name Zechariah said, that a Crown should be consecrated to the Lord. Zechary vi. 14.

HEPHA, Kepha, Epha, or Caipha, otherwise Sycaminon, a maritime Town, at the foot of mount Carmel, to the north of it, and to the south of the Port of Ptolemais; from which City it is eighteen miles distant by sea, and thirty by land.

I. HEPHER, the father of Zelophehad, and Head of the family of the Hepherites. Numb. xxvi. 32, 33. xxvii. 1.

Josh. xii. 17.II. HEPHER. Joshua killed a Canaanitish Prince, who was King of Hepher. This Town of Hepher is perhaps the same as Ephrain, 2 Chr. xiii. 19. in the Tribe of Benjamin; or as Ophrah, in the same Tribe, the place of Gideon’s birth, five miles eastward from Bethel, according to St. Jerom.

HEPHZIBAH, the mother of Manasseh, King of Judah. 2 Kings xxi. 1.

Reg. Sancti Bened. c. 22.HEPTATEUCH. This word signifies literally, the seven Works; and by this name are meant the seven first books of the Old Testament, which are Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, and Judges. St. Benedict does not allow his Monks at their Conference before Compline, to read the Heptateuch, nor the books of Samuel and Kings. Legat unus collationes vel vitas Patrum, non autem Heptateucum, aut libros Regum, quia infirmis intellectibus non erit utile illà horà hanc scripturam audire.

2 Macc. iv. 19, 20.HERCULES, the son of Jupiter and Alcmena, a famous Hero, to whom the Heathens paid divine Honours. He was born about the time when Gideon was Judge of Israel; about the year of the World 2757, before Jesus Christ 1243, before the Vulgar Æra 1247. There is mention made of Hercules in one place only of the Scripture: and here, upon the occasion of three hundred drachms of silver⁹, which Jason, the pretended High-Priest of Jerusalem, sent to Tyre, to contribute to the Games and solemn Sacrifices, which were celebrated there every five years, and were to be celebrated there in the year of the World 3831, before Jesus Christ 169, before the Vulgar Æra 173, in the presence of Antiochus Epiphanes, King of Syria. Hercules was the tutelary Deity of Tyre. The Tyrians called him Melicartha, the King of the City¹⁰.

Several circumstances of the life of Joshua, Sampson, and Moses, have been confounded with that of Hercules¹¹: and the Heathens related much the same thing of this Hero, that we do of Jonah. Hercules, they said¹², was three days in the belly of a Sea-dog, as Jonah was three days in a Whale’s belly, or in that of some other Jonah ii. 1, &c.Sea-monster.

They tell us, that Hercules making war with the sons of Neptune, prevailed with Jupiter to rain down flint-stones upon them, which crushed to pieces these formidable enemies. The sons of Neptune, that is to say, very naturally the Canaanites or Phœnicians, people much addicted to trade and navigation. In the Scripture-style,

Son of the Sea, signifies one who carries on a trade by making voyages at sea. Hercules going to the war against Geryon, and being extremely incommoded with the violent heat of the sun, fell into a fit of rage against this Luminary, and drew his bow in order to shoot at it: but the Sun, admiring his great courage, made him a present of a cup, wherein he embarked, and after his return, restored it to the Sun. This may be a representation of Joshua, who being in full pursuit of his enemies, commanded the Sun to stand still, till he had taken vengeance on them: Ecclus. xlvi. 5.Iracundia ejus impeditus est Sol, says the Author of Ecclesiasticus. The Sun and Moon, says Habakkuk, stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.

Hercules was the tutelary God of slaves: Joshua was the Captain, Governour, and Protector of the Hebrews, who were delivered out of bondage in Egypt. He is represented with a Diadem, with a bow and arrows; he is called Invincible, &c. epithets which likewise suit Joshua very well. The Ancients acknowledged also a Hercules, the son of Nile; Joshua was born in Egypt. Hercules carried off the golden Apples of the Hesperides, he took Geryon’s oxen, and strangled the Dragons: all which may denote the conquests of Joshua over the Canaanites. Hercules fought with the Centaurs, and broke Diomedes’s wild horses: Joshua engaged the Canaanites in battle, and defeated them with their horses and chariots of war. There are farther many particulars in the history of the same Hercules, which shew some resemblance between him and Sampson. Hercules was of a very advantageous stature, and of an almost incredible strength. He gave himself up to the love of women; and we know what story tells us of his amours with Omphale, who domineered over him, and obliged him, as they say, even to take the distaff. All this agrees but too clearly with Sampson, who resigned himself intirely to Delilah, and was treated in so injurious a manner by her. Hercules fought for the Gods against the Giants; Sampson defended the people of God against the Philistins who oppressed them, and among whom there were men of a gigantick stature. To exaggerate the strength of Hercules, they tell us, that he fought against the Pygmies, and inclosed them in his lion’s skin: this may describe the easiness wherewith Sampson defeated the Philistins, who came to bind and take him. Hercules killed several lions, that of Cithera, that of Citheron, and another of Nemæa; one he strangled, and tore off his jaws: all which we find in the history of Sampson, who strangled a lion that fell upon him with dreadful roarings.

Macrob. Saturnal. l. i. c. 20Sampson delivered to the Philistins after discovering the secret of his strength to Delilah, and set to hard and mean labours, is a figure of Hercules abandoned to Eurystheus, by the hatred of Juno, and obliged to undergo the severest trials, in order to deliver himself from servitude. The two Pillars of Hercules are admirably represented by those which Sampson grasped and pulled down in the Temple of Gaza. Hercules is often taken for the Sun. Macrobius asserts, that his very name, according to the etymology of the Greeks, signifies, The Glory of the Air, or the Sun. The name of Sampson in Hebrew is derived from Schemesh, which signifies the Sun. Hercules never made use of a sword, nor of any compleat armour; nor do we read that Sampson fought with common weapons; his miraculous strength was to him arms of all sorts, defensive or offensive.

HERES, a Mountain in the Tribe of Dan, where the Danites were blocked up by the Amorites. Judg. i. 35.

Αἵρεσις. Hæresis, Secta.HERESY. This word comes from the Greek, Hairesis, and signifies in general, a Sect, or Choice. It is most generally taken in a bad sense, according to the style of the Church, for some fundamental Error in matters of Religion, adhered to with obstinacy. Thus we say, the Heresy of the Arians, Pelagians, Novatians, &c. St. Paul says, that it is necessary there should be Heresies in the Church, that they who are tried may be made manifest: he 1 Cor. xi. 19.requires Titus to shun, and even to avoid the company of an Heretick after the first and second admonition. St. Luke, in the Acts, speaks Tit. iii. 10. Acts v. 17. Acts xxiii. 6. xxvi. 5. Philip. iii. 5. Tertull. de Pallio. Divinam Sectam. Acts xxviii. 1. Acts xv. 5. Acts xxiv. 14. Acts xxi. 5. Acts xxv. 5.of the Heresy of the Sadducees, and of that of the Pharisees.

Now it is visible, that among the Jews these Sects, or Heresies, especially that of the Pharisees, were no way odious; since St. Paul, even after his conversion, declares, that he is of the Sect of the Pharisees. The same Apostle says, that Christianity was called a Sect or Heresy; and it is true, that in the beginning, the Christian Religion was scarce looked upon by strangers to be any thing more, than a Sect or Reformation of Judaism; and the primitive Fathers made no difficulty of calling our Religion sometimes a divine Sect. Tertullus, the Advocate of the Jews, accuses St. Paul before Felix, with being the Head of the Sect of the Nazarenes. St. Paul declares, that he had lived without reproach in the Sect of the Pharisees, which was the most in request among the Jews. The Jews of Rome having got together about St. Paul, told him, that they were desirous to know his thoughts concerning Christianity: that for their parts, they knew nothing of this Sect, but that it was every where opposed.

I say nothing here of the several Sects

or Heresies of the Heathen Philosophers, which gave occasion for the Sects that appeared among the Jews: for as the Heathens distinguished their Philosophers into Stoicks, Platonists, Peripateticks, Epicureans, &c. so the Hebrews, after the establishment of the Grecian Empire in the East, were divided into Sadducees, Pharisees, Essenians, Assidæans, and Herodians, &c. We can in proportion shew particular Sects or Heresies almost like those of the Jews; and that not only in the Schools of Philosophy, but in those likewise of Divinity, wherein we find opinions are divided upon matters problematical and undecided, which are no way prejudicial to the Fundamentals of Religion, nor to that Unity wherein all the members of the Church should be joined, in a subordination to the same Governors, in a communion of the same Sacraments, and in the confession of the same essential Articles of Belief.

From the very beginning of the Christian Church, there were very dangerous Heresies; and we may affirm, that there never were any more pernicious: for they attacked the most essential Doctrines of our Religion, such as the Divinity of Jesus Christ, his quality of Messiah, the reality and truth of his Incarnation, the Resurrection of the dead, the liberty of Christians, and their freedom from the legal Ceremonies, and other points of this nature. The most ancient of these founders of Heresy, is Simon the Magician, who desired to buy the Gift of God with money, and afterwards set himself up for the Messiah, and God Almighty, the Creator. Cerinthus, and the false Apostles, Acts viii. 9, 10, &c. Vide Gal. iv. 12, 13, 17. v. 11. vi. 12. Philip. 18.against whom St. Paul so often inveighs in his Epistles, had a mind that the faithful should receive Circumcision, and subject themselves to all the legal observances.

The Nicolaïtans allowed of a community of women, and without any scruple committed the most ignominious actions, and followed the superstitions of Heathenism.¹³ They went over to the Sect of the Cainists, who acknowledged a power superior to that of the Creator. St. John, in the Revelations, speaks of the Nicolaïtans, as of a Sect of Hereticks then subsisting, and producing great disorders in the Churches of Asia. At the same time there were false Christs and Rev. ii. 20. 1 John ii. 18, 22. iv. 3. and 2 John, vs. 7, &c. 1 Tim. i. 20. 2 Tim. ii. 18.false Prophets. St. Paul speaks of Hymenæus and Alexander, whom he had been obliged to deliver over to Satan, to prevent their spreading their erroneous tenets. He speaks likewise of Hymenæus and Philetus, who departed from the truth, saying, that the Resurrection is already past. He foretold, that in the last times there would be some, 1 Tim. iv. 1. 2 Pet. ii. 1. and iii. 3. Jude, vs. 18. Matth. xxiv. 4, 24. vii. 15.who should forsake the Faith, and give themselves up to the spirit of error, and the doctrine of the Devil. St. Peter and St. Jude foretel the same things, and herein only copy what Jesus Christ himself had said in the Gospel, that false Christs and false Prophets should come, who should seduce the simple by their delusions, and false Doctrine. See the particular Articles, NICHOLAS, SIMON, CERINTHUS, &c.

HERMAPHRODITE. This word comes from the Greek, Hermes, which signifies Mercury, and Aphrodite, which signifies Venus. By it is meant a person, who partakes of both sexes, male and female. The Rabbins say, that God at the beginning created Adam an Hermaphrodite; meaning probably, that he had two bodies, male and female, fastened back to back¹⁴, or by the sides only; and that God, when he created woman, did no more than barely separate these two bodies. This ridiculous opinion is founded on these words of Moses, Male and Gen. i. 27. Rom. xvi. 14.Female created he them.

HERMAS, who is spoken of in St. Paul’s Epistle to the Romans, was, according to several of the Ancients¹⁵, and many learned Interpreters¹⁶, the same as the celebrated Hermas, whose works are in our hands, and have been placed by some among the Canonical Scriptures.¹⁷ The books of Hermas, intitled, The Shepherd, were written at Rome, or in the neighbourhood of it, about the year of Jesus Christ 92, before Domitian’s Persecution.

Ado, Usuard, and the Roman Martyrology, set down the Festival of Hermas on the 9th of May; the Greeks observe it on the 8th of March, and again upon the 5th of October. They rank him among the Apostles, and seventy two Disciples. They add, that he was made Bishop of Philippi in Macedonia, or Philippopolis in Thrace.

HERMES Trismegistus. See the Article MERCURY Trismegistus.

HERMES, whom St. Paul mentions in the same place, Rom. xvi. 14. and salutes with other Believers of his acquaintance, who were at Rome, was, as the Greeks say, one of the seventy Disciples, and made Bishop of Dalmatia. His Festival is kept upon the 8th of April.

HERMOGENES, whom St. Paul speaks of 2 Tim. i. 15.to Timothy, was, according to some Authors not much to be depended upon,¹⁸ a Magician, converted by St. James the Great, together with Phygellus. But they, after having followed the Apostle for

some time, forsook him, when they saw him in prison for the Faith. Tertullian says, that Tertull. contra Hermogen.Hermogenes renounced the Faith, and that he was a different person from another Hermogenes, against whom he wrote. Some say he adhered to the errors of Simon and Nicholas; and that his principal mistake was, his denying the Resurrection of the dead, and maintaining that it was already 2 Tim. ii. 17.passed. This is the most certain account that we have of Hermogenes. They who please may see the fabulous circumstances of his conversion in ABDIAS.

I. HERMON, Chermon, Aërmon, or Baal-hermon. The Sidonians called it SirionDeut. iii. 9, 10.; and the Amorites Shenir. St. Jerom says, that this Mountain lies higher than Paneas, and that in summer-time, there was snow carried from thence to Tyre, that people might drink there in fresco. The Chaldee and Samaritan Interpreters call it Ad Deut. iv. 48.the Mountain of Snow, because it is always covered with it, by reason of its height. In the book of Deuteronomy, Sion is spoken of, Deut. iv. 48. שיאן הוא חרמוןDeut. iii. 8. iv. 48.as if it were a part of Mount Hermon. The Scripture places Mount Hermon as the northern boundary of the land beyond Jordan, and the brook Arnon as the southern. Baal-gad was situated in the plain of Libanus, at the foot of Mount Hermon; and Josh. xi. 17. Josh. xi. 3.the Hivites dwelt under the same Mountain in the land of Mizpeh, from Baal-Hermon unto the entring in of Hamath. Mount Hermon belonged to King Og, and lay at Judg. iii. 3. Josh. xii. 5. xiii. 3. Lib. Enoch. c. 1.the northern extremity of his dominions, before the Israelites made a conquest of them.

The Author of the apocryphal book of Enoch says, that the Angels, whom he calls Egregori, the Watchful, falling in love with women, held a meeting on Mount Hermon, in the Patriarch Jared’s time, and engaged themselves by oath, and by anathemas pronounced by them, never to separate till they had executed their resolution, which was to take unto them wives of the daughters of men. The anathemas by which they devoted themselves, if they failed in their promise, were the reason of this Mountain’s being called Hermon, that is to say, Anathema¹⁹. The Psalmist says, that the Union of Psalm cxxxiii. 3. ציון Zion. שיאןPriests is as agreeable as the dew of Hermon which fell upon the hill of Zion. Hermon is the general name of a Mountain with several little Hills belonging to it, one whereof was called Sion, another Shenin, or Sirion. Thus the dew of Mount Hermon falls upon the Hill of Sion, which is joined to it, as sweet oil from Aaron’s beard upon the neck of his Tunick. It is true, Sion or Zion in Psalm cxxxiii. is written differently from that of Deuteronomy: but as these are Psalm lxxxix. 13.letters of the same sound and organ, we need not make any difficulty of confounding them.

Psal. xlii. 8.The same Psalmist says elsewhere, Thou hast made the north and the south, Tabor and Hermon shall rejoice before thee. The situation of Tabor is known. This Mountain lies between the Mediterranean to the west, and the sea of Tiberias to the east. Mount Hermon is to the north of both. In the Hebrew it is, Thou hast created the north and the right hand; that is to say, the north and the south. Tabor to the south, and Mount Hermon to the north, shall rejoice before thee. The two parts of this verse are, as it were, synoninious, and explain one another.

II. HERMON, or Hermoniim, a Mountain situated on this side the river Jordan, in the Tribe of Issachar, southward of Mount Tabor. Several are of opinion, that it is spoken of in this passage of the Psalms: I will remember thee concerning the land of Jordan, and the little hill of Hermon; as if this Mount Hermon on this side Jordan were called the little Hill, to distinguish it from great Hermon, which lay beyond this river. But others think that there is no mention of little Hermon in any place of Scripture, and that the Mountain which was known by this name in St. Jerom’s time²⁰, in the Tribe of Issachar, southward of the great Plain, was called Hermon in later times only. Others explain what is said in another Psalm of this Mount Hermon on this side of Jordan, As the dew of Mount Hermon which falls upon Mount Sion. Maundrel says, that the dew in this place, is as plentiful as a large shower. But this does not persuade us that the Psalmist speaks here of Mount Hermon on this side Jordan, since Mount Sion has no relation to it; whereas we find one of the little Hills of the great Hermon called D’Herbelot Bibl. Orient. p. 387.Sion.

The common opinion of the Eastern Christians relating to the original of Giants, is this; That Adam having discovered to the sons of Seth what delights he enjoyed in Paradise, excited a desire in the hearts of some of them to enter into it. To this end, they withdrew from the company of others, and chose Mount Hermon in Palestine for their abode, where they lived with chastity, and in the fear of God.

These people retired in this manner from the conversation of others, were called the sons of God, and by their example gave a pattern and idea of the monastick state, which was afterwards embraced with so much fervour in the East. But at length the sons of Seth losing all hope of possessing Paradise, which they considered as the inheritance of Adam, went to their relations,

the descendants of Cain, and tired with celibacy, took their daughters in marriage, and begot Giants.

HERMOPOLIS. There is no mention of this City in the canonical books of Scripture; but some Authors of good antiquity²¹ say, that Jesus Christ retired to this City, when he came into Egypt with Joseph; and that when he went into a Temple at Hermopolis, all the Idols fell to the ground, and were broke in pieces. But the little time our Saviour staid in Egypt, seems not to allow of his going so far into the Thebaïs.

HERN, Herodius, Herodio. This is a water-fowl, and wild. It is distinguished by its beak and long neck. It flies very high, lives along lakes, marshes and rivers, and feeds upon fish. Bitterns and Curlews are kinds of Herns, whereof there are several sorts, as the white Hern, the large grey, or ash-coloured Stork, the little ash-coloured, the chesnut, the tufted, the starry, and the black Hern, &c. All these differ something from one another either in size or colour; but all agree in living in and about the water, in having large legs, long beaks and necks: and most of them have a tuft upon their heads. They build their nests in woods of lofty trees. The trees on which their dung falls, lose their verdure, and die. They keep themselves for a long time, as it were, immoveable beside the water, waiting to surprize the fish when they are least aware of it. The Septuagint and St. Jerom seem to have taken it for the Stork; for they translate the Hebrew Chasid by Herodio. Chasid signifies merciful, compassionate. Storks are thought to be gentle, good-natur’d birds, and feed their old ones in their declining age²²; in which particular, the Ancients have observed, that they are often juster than man. Moses declares the Stork to be unclean, perhaps because it feeds on serpents. Herns are creatures, from the use whereof the Hebrews were enjoined by Moses to abstain. Job likewise speaks of Lev. xi. 19. Deut. xiv. 16. Job xxxix. 13. Psal. ciii. 13.them, Penna Struthionis similis est pennæ Herodii. And the Psalmist, Herodii domus dux est eorum. But Chasidah, which is the word in the original, signifies, according to the generality of Interpreters, a Stork: it comes from the Hebrew Chasid, Mercy; whereof the Stork is a symbol. Some old Latin Psalters, instead of Herodii domus, read fulicæ domus, a house for the Coot or Moor-hen. But the Septuagint, and many of the Interpreters, declare for the Hern.

I. HEROD, the son of Antipater and Cypros. His brothers were Phasaël, Joseph, and Pheroras; and he had a sister whose name was Salome. He married several wives; 1. Doris, of whom he had Antipater. 2. Mariamne, the daughter of Alexander, son to Aristobulus, of the Asmonæan family; of whom he had Alexander, Aristobulus, Herod, Salampso, and Cypros. 3. Mariamne, the daughter of Simon the High -Priest, by whom he had Herod the husband of Herodias. 4. Malthace, by whom he had Archelaus, Philip, and Olympias. 5. Cleopatra, by whom he had Herod Antipas and Philip. 6. Pallas, by whom he had Phasael. 7. Phædra, by whom he had Roxana. 8. Elpis, by whom he had Salome, who married one of the sons of Pheroras. He had besides two other wives, whose names are not known to us, and do not relate to the history of the Scripture, which is our principal object in this work.

Herod was born in the year of the World 3932, before Jesus Christ 68, before the Vulgar Æra 72. His father Antipater, according to some²³, was by nation an Idumæan; as others will have it²⁴, he was by extraction a Jew, deriving his birth from some of the Jews who returned from Babylon. Lastly, others²⁵ again maintain, that Antipater was an Heathen, and Guardian of one of Apollo’s Temples at Askelon; and that having been taken prisoner by some Idumæan scouts, he was carried into Idumæa, and brought up according to the manners of the Jews: for ever since the time of John Hircanus, the Idumæans had Antiq. l. 13. c. 17. In the year of the World 3875, before J. C. 125, before the Vulgar Æra 129.observed the Laws of Moses.

Father Hardouin the Jesuit has formed a system, which is entirely new, concerning Herod’s family. He believes, that this Prince was an Athenian, because in some Medals he is called a Benefactor to Athens; and that there really was a Herod there in Cæsar’s time. Herod was a Platonist, and brought the Sect of Plato, which he favoured, into Judæa. The Herodians, who in Herod’s time formed a Sect among the Jews, were these Jewish Platonists; and the Sadducees being the same with the Herodians, (the Gospel naming the one for the other, and confounding them together) it is from thence concluded, that the Sadducees had the same sentiments as Plato, concerning the nature of Spirits and Angels. He maintains, that Herod had no share in building the Temple, and that he was reputed the Author of this great work, only that there might be an opportunity of

giving him the surname of Great. He would have the whole History of Josephus to be thought spurious. He affirms, that Herod had only Samaria and Judæa for his share; that Galilee and the Trachonitis were never under his jurisdiction. And why? because he built fortresses only in the two first Provinces. If Galilee and the Trachonitis had been in his possession, he had been certainly obliged to build towns and forts there, as pledges of his fidelity. Zenodorus was master of these two Provinces, together with Iturœa, till the reign of Philip and Herod II. who inherited these Governments of Zenodorus; but by what means no one knows. This is part of Father Hardouin’s System concerning the genealogy and reign of Herod. Hardouin. de Nummis Herodiadum.

Apud Joseph. Antiq. l. 14. c. 2.Nicholas of Damascus, that he might make his court to Herod, whom he was much obliged to, drew his descent from the principal of those Jews, who returned into Judæa after the captivity of Babylon. Josephus, as he was a Jew, and had lived almost in the time of this prince, and under the Kings his sons and grandsons, should be better informed of this matter; but he charges this Historian with infidelity in his account of it: Why should we not refer ourselves to him? and to what purpose is it to form extravagant systems upon the supposed forgery of a work, which certainly is of great antiquity, and wherein no one hitherto See Basnage Hist. des Juifs, t. 1. l. 1. c. 1. Antiq. l. xv. c. 12.had found any thing defective.

Herod was never able to win the hearts and affections of the Jews, by any thing he ever did in favour of them: neither the building of the Temple, a work carried on at a very great charge; nor the infinite expences he was at, in procuring provisions for the people in the time of an extreme famine, were sufficient to overpower the strong antipathy they had to him; which was founded upon three reasons: 1. Upon his not being a Jew, but a stranger, and by extraction an Idumæan. 2. Upon his cruelty, whereof he had given proofs upon very many occasions. 3. Upon the little zeal which he expressed for the observance of the Law of Moses, and his frequent violations of this Law; in matters of a publick nature, and of the last consequence: for example, he caused a Theatre and Amphitheatre to be built at Jerusalem, and appointed Games to be celebrated there in honour of Augustus. He placed Trophies round about this Theater in honour of the same prince, and of his victories. He would have had a golden Eagle set up over one of the Temple-doors: he built a Temple to Augustus, and other Deities, and affected always to favour heathens and strangers, without concerning himself about the Religion Joseph. l. xvii. c. 8.of the Jews, which he outwardly professed; but he excused himself by alledging the necessity of the times, and the obedience which he owed the Romans.

Herod never had much Religion. He always shewed, that his grandeur and ambition were the only Deities, to which he paid his homage. If he did any thing for God’s glory, he took sufficient care to discover at the same time, that his own reputation was more the aim of his endeavours, than the honour of God. But after all, he was a Jew, and desirous to pass for such.

Joseph. de Bello, l. 1. c. 8. & Antiq. l. 14. c. 16, 17. In the Year of the World 3958, before J.C. 42, before the Vulgar Æra 46. Antiq. l. 14. c. 17.Herod was but five and twenty years old²⁶ when his father Antipater gave him the Government of Galilee, with the approbation of Hircanus. He behaved himself with so much prudence and valour, that he restored the peace of this Province, which had been disturbed by abundance of thieves, who committed great ravages in it. Among others, he took one Hezekiah, Captain of the Banditti; whereby he procured the friendship and esteem of Sextus Cæsar, Governour of Syria. But the people of the first rank among the Jews, growing jealous of the authority which Antipater assumed, and of the power which he gave his sons, made their complaints of it to Hircanus, who cited Herod to come and justify his conduct at Jerusalem. Thither Herod came, but armed and attended with good troops. His countenance terrified the Judges. Sameas was the only one who had courage to speak, and to lay the fault of Herod’s misconduct upon the Judges themselves and Hircanus, who had permitted him to assume too much authority. But Hircanus observing that the Judges were more disposed to condemn than to absolve him, deferred Judgement till the next day, and gave advice privately to Herod, that he should make his escape in the night.

In the year of the World 3961, before J. C. 39, before the Vulgar Æra 43.He retired therefore to Sextus Cæsar at Damascus, and by him was trusted with the Government of Cœle-Syria. Being then desirous to take some revenge for the insult which was offered him by citing him to Jerusalem, he marched against this City with an army: but Antipater his father, and Phasaël his brother, prevented him from undertaking any thing, and persuaded him to return. After the death of Julius Cæsar, Herod was appointed Governour of all Cœle-Syria by Cassius and Marcus. They gave him troops, and promised him even the kingdom of Judæa, when the war between Mark Antony and young Cæsar should be ended b. About the same time Antipater, Herod’s father, was poisoned at Jerusalem by one Malichus: but Herod revenged this murder, by putting Malichus to death when he came to Tyre²⁷.

being at Daphne near Antioch, an hundred of the best rank among the Jews came to him, with accusations against Herod and his In the year of the World 3963, before J.C. 37, before the Vulg. Æra 41.brother Phasael. Hircanus, who had promised his grand-daughter Mariamne to Herod, was there. Mark Antony having heard what was alledged against Herod, asked Hircanus, whether Herod and Phasael, or their Accusers, were fittest to govern the State? Hircanus answered, the two brothers. Whereupon Antony made them Tetrarchs, and trusted the Government of all Judæa in their hands. He ordered Letters to be dispatched forthwith to this purpose, and fifteen of the most mutinous of their enemies to be imprisoned; and had resolved to put them to death, if Herod had not interceded for them.

Antigonus the son of Aristobulus, having undertaken to dispossess Hircanus, the Prince and High-Priest of the Jews, ingaged the Parthians by great promises, to march against Jerusalem. Phasael defended the City-walls, and Herod the Palace. Pacorus the King of Parthia’s son, having persuaded In the year of the World 3064, before J.C. 36, before the Vulgar Æra 40.Hircanus and Phasael to meet Barzaphernes, who was in Galilee, in order to agree upon some accommodation, he himself accompanied them thither. But Hircanus and Phasael discovered very soon, that they were betrayed. As soon as they came to Ecdippa, a maritime town of Phœnicia, they were laid hold on by the Parthians, and put in chains. Herod having been informed of what had passed, departed from Jerusalem, with his mother Cypros, his sister Salome, Mariamne his bride, and Alexandra, the mother of Mariamne. All these he lodged in the castle of Massada, and took the way of Petra, hoping to procure some assistance from Malchus King of the Arabians. But before he reached Petra, he received a message from Malchus, desiring him to be gone, because he was afraid he should offend the Parthians, if he received him.

Antiq. l. 14. c. 25.Herod therefore went to Rhinocorura, and there he was informed, that his brother Phasael had killed himself, to prevent the ill -will of the Parthians. From Rhinocorura he went to Damietta, where after some contradiction, he imbarked, the season being already very far advanced. When he was at sea, he was driven about by a violent storm, which obliged him to throw part of his effects over-board, and with much difficulty he got to Rhodes. There he was assisted by two of his friends, whom he found there; and the necessity he was in, could not prevent him from doing good to this city, which had suffered extremely in Cassius’s war. From Rhodes he went to Rome, where he laid open the state of his affairs to Mark Antony. Antony had an inclination for him, and remembred the good office, which Antipater, Herod’s father, had done him formerly in Syria: he was besides exasperated against Antigonus, whom he looked upon as a turbulent man, and an enemy to the Roman people; and was moreover affected with the promises which Herod made, of giving him a large sum of money, if he would procure him to be declared King. Besides, Octavius Cæsar, who was afterwards called Augustus, was equally desirous of obliging Herod. Wherefore Antony and Cæsar used their interest for him so effectually, that the Senate gave him the Kingdom of Judæa, and declared Antigonus an enemy to the Commonwealth.

Seven days after he departed from Rome, and landing at Ptolemais, he began there to gather some Troops, with a design to march against Antigonus, who kept the castle of Massada besieged. He fortunately rescued his people, who were shut up in this fortress, and from thence marched against Jerusalem, with Silo, a Captain of some Roman Troops, in his company. But Antigonus shut the gates against him, and winter coming on, Herod and Silo put their Troops into quarters. Notwithstanding, he did not remain idle; but seized several posts, and took several towns from Antigonus, as well in Judæa as in Galilee. The next year there were some skirmishes and rencounters between the people of Antigonus’s party and those of Herod’s, wherein the latter generally had the advantage. At last, Herod in the beginning of his third year’s reign, came in earnest and besieged Jerusalem, and attacked it on the same side, where Pompey several years before had carried on his attacks. before J.C.While his people were employed in preparing for the siege, he went to Samaria, where he married Mariamne the daughter of Alexandra. After his marriage, he returned to the siege, and carried with him some new reinforcements; in a short time after came Sosius likewise, Captain of the Roman Troops, who brought powerful succours to him from Syria: so that five months after the beginning of the siege, the first enclosure of the city was taken by assault. Some time after, the second enclosure was also forced. Antigonus and his people retired to the Temple: but did not make a long resistance. The City and Temple were taken; and Antigonus, who had fled to some tower for safety, came down, and threw himself at Sosius’s feet, who insulted him, calling him Antigona instead of Antigonus. Thus Herod became peaceable possessor of the kingdom of Judæa.

Hitherto the High-Priesthood had been possessed by Kings of the Asmonæan race. Herod, who was not of the family of the Priests, not being qualified to exercise this ministry, and Hircanus being at that time in captivity among the Parthians; the

In the year of the World 3968, before J. C. 32, before the Vulgar Æra 36. Antiq. l. 15. c. 2, 3.King sent for one Ananel from Babylon to perform the Office of High-Priest. Ananel was of Aaron’s family; but all his merit was his acquaintance with Herod, who had long shewn a regard for him. Mariamne, Herod’s wife, had a brother, whose name was Aristobulus, to whom the High-Priesthood by right of birth belonged. The Queen never ceased to sollicit Herod, till he had restored this Dignity to him, and divested Ananel of it. Aristobulus was then but seventeen years of age a, and enjoyed the High-Priesthood but a year, having been drowned by Herod’s order²⁸, as has been related in the Article ARISTOBULUS.

VulgarAlexandra, the mother of this young prince, made great complaints of his death to Cleopatra, who mightily incensed Antony against Herod. Antony sent for Herod, and obliged him to come and justify himself: but he so effectually wrought upon Antony by his presents and discourses, as to win him In the year of the World 3969, before J. C. 31, before the Vulgar Æra 35. Antiq. In the year of the World 3972, before J. C. 28, before the Vulgar Æra 32. Antiq. l. 15. c. 6. de Bello, l. 1. c. 14.over intirely to his party c.

War being declared between Augustus and Mark-Antony²⁹, Herod espoused the party of his benefactor Antony e. But Antony having been overcome, Herod saw himself under a necessity of having recourse to the clemency of Augustus f. He met him at Rhodes, and appeared before him with all the royal Ornaments, excepting the Diadem. He spoke to Augustus with admirable constancy and greatness of soul. He confessed that he had favoured Antony’s party, and that he should have done still more for him, had he not been hindred by the war in Arabia: that he was disposed to do as much for him, and to serve him with the same fidelity as he had done Antony, if he would restore him his kingdom, and admit him to his good graces. Augustus, charmed with his behaviour, granted what he desired; and Herod made great presents to this prince and his friends. And when Augustus passed through Palestine in his way to Egypt, Herod all along accompanied him, and took care to have his army furnished plentifully with every thing it stood in need of in its march.

Herod seemed then to be in full possession of all that he could wish. But the peace of his family was soon disturbed by domestick divisions, and misfortunes of different kinds; which in the midst of the greatest prosperity, made him one of the most unhappy princes of his age. He had so great a passion for the princess Mariamne, his wife, that he could not moderate it; and Mariamne, on the contrary, was alienated from him, and despised him. There being a misunderstanding and jealousy between Herod’s mother and sister, and his wife Mariamne; the former forgot nothing that might irritate Herod against his spouse, and after several little quarrels, things came to such a state of animosity, that this prince in the transports of his fury, commanded Mariamne to be put to death. But when the first violence of his passion was over, he was so afflicted at what was done, that he fell dangerously ill, and was very near death. In some little time after, he gave orders for the execution of Alexandra, who had too easily credited the news which was spread abroad of Herod’s death.

He spent the following years in raising several publick and private Edifices in the Province, and in other places, in representing Shews and Games, and in building Temples in honour of Augustus. He sent the two sons whom he had by Mariamne to Rome, to have them brought up there in a manner suitable to their birth. But the most important work which he undertook at that time, was to rebuild intirely the Temple of Jerusalem. The people, surprized at the proposal, at first could scarce be brought to consent to it, they apprehending, that after he had demolished the old Temple, he might leave the new one imperfect. But Herod encouraged them by assurances, that he would not touch the old building, till he had provided every thing necessary for the raising of the new³⁰. He finished it in nine years time, and dedicated it in the year of the World 3996, before Jesus Christ 4, before the Vulgar Æra 8.

Some time after he had began this work, he undertook a journey to Rome, with a design of making his court to Augustus, and seeing his two sons, who were sent thither for the benefit of education. Augustus received him very well, and Herod every where, both upon his journey, and in the city of Rome, gave great marks of his liberality. He brought back his two sons with him into Judæa, and married them, one, viz. Aristobulus, to Berenice the daughter of Salome; and In the year of the World 3989, before J. C. 11, before the Vulgar Æra 15. In the year of the World 3993, before J. C. 7, before the Vulgar Æra 11.the other, viz. Alexander, to Glaphyra the daughter of Archelaus King of Cappadocia. About the same³¹ time Agrippa coming into Asia, Herod invited him into his Kingdom. He came³², and Herod shewed him the Cities of Samaria, otherwise Sebaste, and Cæsarea, which he had built in honour of Augustus; and he received him with so much magnificence at Jerusalem, that Agrippa could not sufficiently express his satisfaction with it i. Division being again sown in Herod’s

family, a jealousy was raised in him against his two sons, the princes Aristobulus and Alexander. Herod, to check their heat and pride, sent for Doris and her son Antipater to court, and began to shew them more esteem and consideration. This preference strangely exasperated the two princes, whose birth was much more illustrious than that of Antipater. They expressed their discontent in too remarkable a manner. Herod carried them to Rome, designing to accuse them before Augustus; but Augustus reconciled them to their father, and Herod upon his return to Antiq. l. 16. c. 7,8.Jerusalem, declared before a great Assembly of the people, that it was his intention, that his three sons should reign after him; first of all Antipater, and then Alexander and Aristobulus.

The peace of Herod’s family was again disturbed by the malice of Antipater, and the artifices of Pheroras and Salome, Herod’s brother and sister. Archelaus King of Cappadocia, coming into Judæa in the year of the World 3996, before Jesus Christ 4, before the Vulgar Æra 8, once more reconciled Antiq. l. 16. c. 11, 42.the two brothers to Herod. But at last the calumnies of Antipater and Salome prevailed, and Herod, believing that they had formed designs upon his life, ordered them to be strangled, in the year of the World 3999, one year before the birth of our Saviour; as may be seen in the Article ALEXANDER, the son of Herod, where we have related their history more at length.

Antipater having thus got rid of his two brothers, who gave him most umbrage, began to consider how he might be delivered from Herod himself, whose resentment and inconstancy he was continually afraid of. The better to conceal his intrigues, he procured the King his father’s consent for sending him to Rome. But during his absence, Herod discovered his conspiracy, and several months were employed in examining the depositions against Antipater³³.

In the mean while, the Saviour of the World being born at Bethlehem³⁴, the Wise Men from the East came to pay their homage to him. They followed an appearance of light, which conducted them into Judæa. As soon as they came to Jerusalem, they asked where was the new King of the Jews³⁵. The whole city was in disorder at Matth. ii. 1, 2, &c. Antiq. l. 17. c. 8. & de Bello, l. 1. c. 21.their arrival; and Herod, who was then at Jericho, where he was under cure for a languishing illness, whereof he died some time after, was likewise much concerned at it, and convened all the Priests and Doctors of the Law to know of them where Christ was to be born. They told Micah v. 2.him in Bethlehem of Judah, according to the prediction of the Prophet Micah.

Hereupon Herod, sending privately for the Wise Men, enquired of them very carefully concerning the time, wherein the Star appeared to them: he sent them to Bethlehem, and bid them to return when they had found the Child they sought for. But the Angel of the Lord appearing to them in a dream, and discovering to them the wicked designs of Herod; they returned into their own country by another way. About the same time the Angel warned Joseph to take the Child and his Mother, and fly into Egypt. Herod seeing he was deluded by the Magi, was very angry, and sending to Bethlehem and the country round about, he ordered all the male-children of two years old and under to be killed, according to the time whereof he had enquired exactly of the Wise Men.

In the beginning of this year, which is the first of Jesus Christ, Antipater returned from Rome, not knowing any thing of what had passed against him: only upon his arrival at Cæsarea, he found none very hasty to receive him, and to do him honour. He Antiq. l. 17. c. 6, 7.was admitted to his father, for no other reason but that he might hear from his mouth the reproaches which he so justly merited. He was immediately loaded with chains, and put into prison; and Herod wrote to Augustus to inform him of what he had discovered. He afterwards made a new Will, wherein he declared Herod Antipas, the youngest of his sons, to be his heir.

Antiq. l. 17. c. 8.A report being one day spread, that Herod was dead, some young people at noon -day beat down a golden Eagle, which he had ordered to be put up over the great Portal of the Temple, contrary to the Law and Custom of the Jews. The Authors of this Antiq. l. 17. c. 8. & de Bello, l. 1. c. 21.exploit, with forty of their disciples, were seized by Herod’s order, and burnt alive. But Herod’s diseases still encreased every day: his fever was not violent; but he had a slow internal heat upon him, which wasted him within. His hunger was so raging, that nothing was sufficient to satisfy it. His bowels were all ulcerated, and he had continual pains in his belly. His legs were swelled, like those of dropsical persons; the parts, which are most carefully concealed, were so rotten, that worms were seen to come out of them, and he had an insupportable itch over all his body. A little before his death, he sent for all those in Judæa, who were any way considerable, and obliged them to come to Jericho, threatning them with death, if they failed to be there at the time appointed. When they were come, he ordered

them to be all shut up in the Circus, and with tears constrained his sister Salome and Alexas his brother-in-law, to promise him, that as soon as he was dead, they should massacre all these persons, that so the Jews in every Canton of the Land might, at least in appearance, shed tears at his death. But this order was not executed.

Some time after, he received letters from Rome, Antiq. l. 17. c. 9. & de Bello, l. 1. c. 14.whereby he was informed, that Augustus left him at liberty, either to banish Antipater, or to take away his life. This news a little revived him: but his pains returning with great violence, he had a mind to deliver himself from them by death. To this end he called for a knife to pare an apple, as he was used to do, and attempted to plunge it into his body: but his cousin Achiab held his hand, and at the same time made a great outcry, which disordered the whole palace; all from thence believing, that the King was dead. This outcry reached Antipater: he thought Herod was expired, and endeavoured to persuade his guards to give him his liberty. The Officer, who had the charge of him, instead of hearkening to him, went and gave notice of it to Herod, who commanded him to be killed immediately. He survived his son but five days, in which time he changed his will, and gave the kingdom to Archelaus; the Gaulanitis, Trachonitis, and Batanæa to Philip, own brother to Archelaus; and Galilee and Peræa to Herod Antipas. Thus died Herod, at near seventy years of age, after a reign of six or seven and thirty years, from the time of his being declared King by the Senate, and four and thirty years from his being master In the year of the World 4001, of J.C. 1, before the Vulgar Æra 4.of Judæa by the death of Antigonus.

HEROD the GREAT, Married

• DORIS, the Mother of Antipater, who was put to death by Herod some few days before he himself died.
• MARIAMNE, the daughter of Alexandra, who was the Mother
  • Of Alexander, who married Glaphyra, Daughter to the King of Cappadocia, of whom he had Tigranes King of Armenia, and Alexander, who married the Daughter of Antiochus King of Comagena.
  • Of Aristobulus, who married Berenice the Daughter of Salome, of whom he had three Sons and two Daughters:
    • Herod King of Chalcis, married first Mariamne the Daughter of Olympias, and afterwards Berenice, of whom he had Aristobulus, Berenicius, and Hircanus. Aristobulus married Salome the Dancer, Philip's widow, by whom he had three Sons, Agrippa, Herod, and Aristobulus.
    • Agrippa I. King of the Jews. He married Cypros the Daughter of Salampso, who was Mother to
      • Drusius.
      • Agrippa II. who was at first King of Chalcis, and afterwards Tetrarch of the Trachonitis.
      • Berenice, married first Mark, then Herod King of Chalcis, and last of all Polemon King of Cilicia.
      • Mariamne, married first Archelaüs, son of Chelcias, and afterwards Demetrius, Alabarch of the Jews at Alexandria, by whom she had Berenice and Agrippina.
      • Drusilla, married first Aziz King of Emesa, and afterwards Felix Governor of Judæa. She had a Son by him, whose name was Agrippa, who with his wife perished in the flames of mount Vesuvius.
    • Aristobulus, who married Jotape, Daughter to the King of Emesa.
    • Herodias, who married, first, Herod, otherwise called Philip, the Tetrarch of Batanæa, by whom she had Salome the Dancer; afterwards she married Herod Antipas, Tetrarch of Galilee.
    • Mariamne, who married her Uncle Antipater.
  • Of Herod, who died young while he was at his Studies in Rome.
  • Of Salampso, who married Phasael, after having been promised to Pheroras.
  • Of Cypros, who married Antipater the Son of Salome Sister to Herod the Great.
• PALLAS, Mother of one Son, whose name was Phasael.
• PHÆDRA, the Mother of Roxana, who married a Son of Pheroras.
• MARIAMNE, Daughter to the High-Priest Simon, who was Mother of Herod the Husband of Herodias, of whom he had Salome, the Dancer; who married first Philip, and afterwards Aristobulus the Son of Herod, King of Chalcis.
• MALTHACE, Mother of Archelaüs the Tetrarch of Judæa, and Antipas, the Tetrarch of Galilee, and of a daughter whose name was Olympias, who married Joseph Nephew to Herod the Great. Antipas married first the Daughter of Aretas King of Arabia, and afterwards Herodias wife to his brother, who was still living.
• CLEOPATRA, the Mother of Herod and Philip, Tetrarch of the Batanæa, and the Trachonitis. This last married Salome the Dancer, Daughter of Herod the Tetrarch and Herodias.
• ELPIS, who was Mother to Salome, who married a Son of Pheroras.

Antiq. l. 17. c. 4, 6. Antiq. l. 17. c. 6. p. 626. In the year of J.C. 30.II. HEROD, called Philip in the Gospel, the son of Herod the Great and Mariamne, daughter to Simon the High-Priest, was at first set down in Herod’s Will to be Heir to the kingdom, after the death of Alexander and Aristobulus, and after the discovery of Antipater’s conspiracy: but Herod having discovered, that Mariamne, Herod’s mother, was concerned in this conspiracy, he razed Herod out of his Will, and substituted Archelaus in his place. Herod Philip married Herodias, grand-daughter to Herod the Great, by whom he had Salome, who is mentioned in the Gospel as a graceful dancer. Herod Antipas the Tetrarch, brother to Philip, having been some time with him, when he was upon a journey to Rome, conceived a criminal passion for Herodias, and talked to her of marrying him. Herodias consented, upon condition that Antipas would divorce the daughter of King Aretas, whom he had married long before.

Antipas, when he returned from Rome, performed his promise, and took Herodias his brother Philip’s or Herod Philip’s wife. Against this incestuous marriage, St. John inveighed with great vehemence; and this was the Herodias by whose procurement this great man’s head was cut off.

In the year of J.C. 31. In the year of J.C. 36.III. HEROD ANTIPAS, son of Herod the Great, and Malthace, in his father’s last Will was styled, Tetrarch of Galilee and Peræa³⁶. His first wife was the daughter of Aretas King of Arabia, but he afterwards dismissed her, and took his brother Philip’s wife, while his brother was still living, as we have observed in the preceding Article. His divorce from the Arabian King’s daughter, ingaged him in a war with this prince, wherein he was worsted; and the very Jews acknowledged, that this was a just punishment of John the Baptist’s death. As this holy fore-runner of our Antiq. l. 17. c. 7. p. 626, 627.Saviour never ceased exclaiming against his incestuous marriage with Herodias, he ordered him to be seized, and sent him loaded with fetters to the castle of Macheron. Herodias still more exasperated than he, thought of nothing Antiq. l. 18. c. 2.but his destruction. She was afraid that Herod, who was not insensible of this holy man’s reproaches, and sometimes hearkened to him with pleasure, might at last be moved, and dismiss her. While Herod Antipas was once entertaining the Grandees of his Court upon his birth-day, Salome, Herodias’s daughter by Philip her first husband, came into the hall, and there danced so much to the King’s satisfaction, that he promised with an oath to grant whatsoever she should ask of him. Salome consulted her mother; and she directed her to ask nothing else besides the head of John Baptist. The King was concerned at this petition; but at last commanded See Matth. xiv. 3, &c. Mark vi. 17, &c. Matth. xiv. Mark vi. 17.execution to be done, as was desired.

Some time after³⁷, Herodias growing uneasy to see her brother Agrippa have the title of King, while Herod Antipas her husband had no other than that of Tetrarch, pressed Antipas so much, that he determined to make a journey to Rome, with an intention to ask the same dignity of Caius the Emperor. But Caius, prejudiced by several letters, which Agrippa had written against Antipas, deprived him of his Tetrarchy, and banished him to Lions, and from thence into Spain, where Lib. 2. de Bello, c. 16.he died. See above ANTIPAS.

IV. HEROD AGRIPPA, the son of Aristobulus, brother to Herodias, and grandson to Herod the Great. See AGRIPPA.

Antiq. l. 19. c. 4. Dio. l. 60. Antiq. l. 20. c. 1.V. HEROD, King of Chalcis, brother to Agrippa and Herodias, the son of Aristobulus, and grandson to Herod the Great. His first wife was Mariamne the daughter of Olympias, and afterwards Berenice his niece, the daughter of Agrippa the Great. The Emperor Claudius gave him the kingdom of Chalcis in the year of Jesus Christ 41. About the year 43, he obtained from the same Emperor authority to inspect the Temple, and the money consecrated to God, with a power of setting up or deposing the High-Priests. He made use of this power in deposing Simon Cantharus, and placing Joseph the son of Cani in his room. Herod died in the year of Jesus Christ 48. There is no mention made of this Prince in the sacred Writings. By his first wife he had a son, whose name was Aristobulus: and by his second, two sons, Berenicianus and Hircanus.

Matth. xxii. 16. Mark iii. 6.HERODIANS, one of the four Sects, which were among the Jews in our Saviour’s time. This Sect was not ancient, and could have been no earlier than the reign of the Herods in Judæa. Neither Josephus nor Philo speak of it by the name of the Herodiansviii. 15. xii. 14.; but the Gospel does in several places.

People are very much divided about the Sect of the Herodians. There may be reckoned eight or nine different opinions concerning the original of it. Some believed that the Herodians took Herod for the Messiah³⁸; but as there were several Herods, who were known to have reigned over the Jews, they are still divided to know, which of them was acknowledged for the Messiah. The generality are for Herod the Great, the son of Antipater, who died some months after the birth of Jesus Christ. He appeared at a time when all the world were in expectation of the

Messiah. He was a powerful, brave, and warlike Prince. He is said to have procured the genealogical Memoirs of the House of David to be burnt, that so no one might be able to prove, that he was not of a family, from which it was well known that the Messiah was to spring. Lastly, Persius is Pers. Sat. 6. vs. 180. Luke xiii. 32.cited, who speaks of King Herod’s Festival, which was celebrated at Rome among the Jews with great illuminations.

Others³⁹ were of opinion, that Herod II. surnamed Antipas, and Tetrarch of Galilee, was the Head of the Herodians. He was a very ambitious and very politick Prince, for our Saviour calls him Fox. He might be very well thought to be ambitious of passing for the Messiah.

Philastrius⁴⁰ and some others believed Herod Agrippa, who was appointed King of Judæa by Caligula, to have given name to the Herodians. But how can this opinion be maintainable, since the Herodians were already known some years before this Prince ascended the throne?

Father Hardouin⁴¹ imagined, that the Herodians were Platonists, whom King Herod had brought into credit in Judæa, in imitation of the Platonists of Athens, of whose Sect he was a follower.

Mark viii. 15. Matth. xvi. 6.These Platonists, according to him, were of the same principles with the Sadducees, for which reason the Herodians are mentioned in the Gospel instead of the Sadducees; and our Saviour having cautioned his Disciples in St. Mark, to beware of the leaven of the Pharisees and Herodians, in St. Matthew admonishes them to guard themselves against the leaven of the Pharisees and Sadducees. But in other places the Evangelists distinguish clearly the Sadducees from the Herodians; and it is very probable, that St. Mark has supplied what was wanting in St. Matthew.

The Author of the imperfect Work upon St. Matthew believes, that the Herodians were Pagan Subjects of Herod Antipas: But is it credible that the Pharisees should concert with Pagans to tempt Jesus Christ?

Many of the Fathers⁴², and several Commentators, have asserted, that the Herodians were people of Herod’s retinue, who to satisfy their curiosity, or make their court to their master, came with the Pharisees to tempt Jesus Christ upon paying tribute; but it appears by the recital of the Evangelists, that the Herodians were a Sect subsisting in Judæa without any dependance on King Herod, and his power at Jerusalem.

Some⁴³ will have it, that the Herodians were Politicians who favoured the dominion of Herod and the Romans, against the Jews, who were zealous for the Liberty of their nation: the former maintained, that it was their duty to pay tribute to the Kings established by the Romans; and they were called Herodians, as who should say, Royal, or Royalists, in opposition to the other Jews, who were not of the same opinion, and might properly be termed Republicans, or Free. St. Justin the Martyr⁴⁴ says, that the Herodians were people of Herod’s party, who acknowledged him to be the High-Priest of their Nation; which the other Strabo, l. 16. p. 765.Jews refused to do. Strabo tells us, that this Prince took upon him the High-Priesthood, which his predecessors had not enjoyed. But Josephus says nothing like it; he only confesses that Herod, after the death of his brother-in-law Aristobulus, disposed as he pleased of the High-Priesthood; which, without doubt, was displeasing to all honest Israelites. But we have no proof that they, who were well satisfied with Herod’s conduct in this particular, composed a distinct Sect among the Jews.

Scaliger⁴⁵ and some others were of opinion, that this was a kind of fraternity set up in honour of Herod, as there were societies of the same nature at Rome in honour of Augustus, Adrian, and Antonine, called for this reason Sodales Augustales, Augustians, Adrianians, &c. But this fraternity or society of Augustians was not established at Rome till after the death of Augustus, and so consequently after that of Herod, who died before Augustus.

Dr. Prideaux⁴⁶ proves very clearly, that the Herodians were a Sect formed among the Jews; that they had a leaven, or particular doctrines distinct from those of the Pharisees and Sadducees, against whom our Saviour requires his followers to guard themselves. There is no question to be made, but that they took their sentiments from Herod the Great, since they bore his name. They were probably his creatures or domesticks, as the Syriac version calls them. There remains nothing more than to know what were the Doctrines of the Herodians. This Author thinks they were reducible to these two Heads: 1. In their belief that the dominion of the Romans over the Jews was just and lawful, and

Herodians continues on the next page