AMM – ANI

Volume I, pages 118–137 of the 1732 edition, from AMM to ANI: everything printed on these pages, in order.

Continued from Ammon (II)

the Egyptians represented their Gods under the form of certain animals. The Temple of Ammon was situated in a delicious spot, surrounded every where with a frightful desart. Here there was an Oracle of eminent note, which Alexander the Great consulted. This Oracle however, as well as others, fell insensibly into contempt. In Strabo’s time it was not in the vogue it had been, and in Plutarch’s time scarce any regard at all was had to it; and in the reign of Theodosius, according to the testimony of Prudentius, there was no more talk of it. The Scripture says nothing of this false Deity in particular, but speaks of Ham, and of the City of Ammon or No-Ammon, which was principally devoted to it. Hammon, the God of the Egyptians, was the same as the Jupiter of the Greeks¹; for which reason these latter call the City which the Egyptians name No-Ammon, the habitation of Ammon, Diospolis, or the City of Jupiter.

III. AMMON, or Ben-Ammi, the Son of Lot, born of this Patriarch and his youngest Daughter, in the year of the Gen. xix. 34, 38.World 2107, before J.C. 1893, before the vulgar Æra 1897. We know no particulars of Ammon’s life. The place of his abode was to the East of the Dead Sea and Jordan, in the Mountains of Gilead. He was the Father of the Ammonites, a famous People always at enmity with the Israelites.

AMMONITES, a People descended from Ammon, whom we have been speaking of. They are called sometimes Ammanites: They destroyed the Giants Zamzummims, and seized upon their Country. God forbad Deut. ii. 19, 20, 21.Moses, and by him the Israelites, to attack the Ammonites, because he did not intend to give their land unto the Hebrews. Before the People of Israel enter’d the land of Canaan, the Amorites had by Conquest got great part of the Countries belonging to the Ammonites and Moabites. This Moses retook from the Amorites, and divided between the Tribes of Gad and Reuben. In the time of Jephthah, the Ammonites declared war against the Israelites, under pretence Judg. xi. 13.that they detained a great part of the Country which had formerly been theirs before the Amorites possessed it. Jephthah declared, that as this was an acquisition which the Israelites had made in a just war, and what they had taken from the Amorites, who had long enjoyed it by right of conquest, he was under no obligation to restore it. The Ammonites were not satisfied with this reason, so Jephthah gave them battle, and won it.

The Ammonites and Moabites generally united whenever there was any design set afoot of attacking the Israelites. After the death of Othniel, the Ammonites and Amalekites joined with Eglon, King of Moab, to oppress the People of the Lord. Some years after, that is to say, in the year Ch. iii. 13. 1 Sam. xi. 1. From the Year of the World 2661 to 2679.of the World 2799, the Ammonites were great oppressors of the Israelites beyond Jordan; but in 2817 God raised up Jephthah to deliver them from this subjection. In the beginning of Saul’s reign, in the year of the World 2909, before J. C. 1191, before the vulgar Æra 1195, Naash King of the Ammonites having set down before Jabesh-Gilead reduced the inhabitants so low as to desire a capitulation. Naash answered that he would accept of their surrender upon no other conditions than their submitting to have every one his right eye pluckt out, that so they might be made a reproach to Israel; but Saul coming seasonably to the succour of Jabesh, delivered the City and People from the barbarity of Naash.

2 Kings i. 1.David had been the King of Ammon’s friend; and after the death of this Prince, he sent to make his compliments of condoleance to Hanun his Son and successor, who imagining that these Ambassadors were come as spies to observe his strength, and the condition of his Kingdom, treated them in a very injurious manner. David revenged the affront offered to his Ambassadors, and subdued the Ammonites, the Moabites, and the Syrians their allies. Ammon and Moab continued under the obedience of King David and Solomon, and after the separation of the ten Tribes, were subject to the Kings of Israel till the death of Ahab, in 3107, before J.C. 893, before the vulgar Æra 897.

Ch. iii. 4, 5, 6, & seq. 2 Chr. xx. 1, 2, & seq. If. xv. xvi.Jehoram, the Son of Ahab, and Successor of Ahaziah, defeated the Moabites in 3109. But it does not appear that his victory was so compleat as to reduce them to his obedience. At the same time the Ammonites, Moabites, and other People made an irruption upon the lands belonging to Judah, but they were forced back and routed by Jehoshaphat. Isaiah threatens the Moabites with a misfortune which was to happen three years after his prediction, which had a view probably to the war which Salmanesar made against them about the year of the World 3277, before J.C. 723, before the vulgar Æra 727.

After the Tribes of Reuben, Gad, and the half Tribe of Manasseh were carried into captivity by Tiglath Pilasser in 3264, before J. C. 736, before the vulgar Æra 740, the Ammonites and Moabites took possession of the Cities belonging to these Jerem. xlix. 1.Tribes. Jeremiah reproaches them for it. The Ambassadors of the Ammonites were some of those to whom this Prophet presented the cup of the Lord’s fury, and

directed to make bonds and yokes for themselves, exhorting them to submit to Nebuchadnezzar, and threatening them, if they did not, with captivity and slavery.

Ezekiel denounces their intire destruction, and tells them that God would give them up to the People of the East, who should set their palaces in their Country, so that there should be no more mention of the Ammonites among the Nations; and all this as a punishment to them for insulting the Israelites upon the calamities they suffer’d, and the destruction of their Temple by the Chaldæans. We believe that these misfortunes happen’d to them in the fifth year after the taking of Jerusalem², when Nebuchadnezzar made war against all the People who dwelt upon the confines of Judea, in the year of the World 3420 or 21, before J. C. 579, before the vulgar Æra 583.

It is probable that Cyrus gave the Ammonites and Moabites the liberty of returning into their own Country, from whence they had been removed by Nebuchadnezzar; for we see them in the place of their former settlement, expos’d to those revolutions which were common to the People of Syria and Palestine, and subject sometimes to the Kings of Egypt, and sometimes to the Kings of Syria.

Antiochus the Great took Rabboth or Philadelphia, their Capital, demolished the walls, and put a garrison into it³ in 3806. During the persecutions of Antiochus Epiphanes, the Ammonites shewed their hatred to the Jews, and exercised great cruelties against such of them as lived in 1 Macc. v. 6---45.their parts⁴. Justin Martyr says, that in his time there were still many Ammonites remaining⁵; but Origen assures us⁶, that when he was living they were known only under the general name of Arabians. Thus was the prediction of Ezekiel accomplished, who said that the Ammonites should be destroyed in such a manner as Ezek. xxv. 10.not to be remember’d among the Nations.

AMMONIUS, General of Alexander Balas’s Troops, was accused by Ptolemy Philometor of a design to poison him; but it is believed, that this was only a pretence made use of by Philometor for dethroning his Son-in-law Alexander Balas, and taking possession of his Kingdom. He therefore attacked Balas, defeated him, took his Daughter Cleopatra from him, and gave her to Demetrius Nicanor. See Joseph. Antiq. l. 13. c. 7. p. 436, 437. He says, that Alexander refusing to deliver up Ammonius to Philometor, he concluded Balas to be his accomplice, and the principal author of those secret plots which Ammonius had formed against him. So that to revenge himself, he marched against Antioch, the inhabitants whereof were very much dissatisfied with Ammonius, by reason of the several vexations which they suffered under him. Ammonius endeavoured to escape by disguising himself in a Woman’s dress; but he was apprehended and put to death, in the year of the World 3859. before J. C. 141. before the vulgar Æra 145.

I. AMNON, the eldest Son of David and Ahinoam his second Wife, having conceived a violent passion for his Sister Tamar, who was the Daughter of David and Maachah, and Absalom’s Sister, grew very 2 Sam. xiii. 1, 2, &c. In the Year of the World 2972, before J. C. 1028, before the vulgar Æra 1032.uneasy and consumptive; which being observed by Jonadab the Son of Shimeah, David’s Brother, and a great friend to Amnon, he said, Why art thou, being the King’s Son, lean from day to day? Amnon discovered his passion to him, and the impossibility there seemed to be of satisfying it. Jonadab advised him to counterfeit sickness, and said, When the King thy Father cometh to see thee, say unto him, I pray thee let my Sister Tamar come and give me meat, and dress me meat in my sight, that I may see it, and eat it at her hand. Amnon followed this advice, and the King easily granted his request. When Tamar came to the Apartment where her Brother Amnon lay, she took flour, kneaded it, and made cakes in his sight, and did bake the cakes. And she took a pan and poured them out before him.

But Amnon would eat nothing. He ordered every body out of his room; and calling his Sister to him in the most private part of the chamber, where his bed was, he would have offered violence to her. But Tamar said to him, Nay, my Brother, do not force me; for no such thing ought to be done in Israel; do not thou this folly. And I, whither shall I cause my shame to go? And as for thee, thou shalt be as one of the fools in Israel. Now therefore I pray thee, speak unto the King, for he will not with-hold me from thee⁷.

But Amnon hearkening only to the dictates of his passion, forced her, and abused her: after which his aversion to her was more excessive than his love had been. He would have obliged her to leave the room, but she making some resistance, he called in one of his servants, ordered him to turn her out, and shut the door after her. Her Brother Absalom meeting her all in tears, making sad outcries, and having her head covered with ashes, comforted her, and advised her to be silent. David,

vid, upon information of what had passed, was extremely afflicted. But as he loved Amnon, who was his eldest Son, very tenderly, he was unwilling to do any thing that might grieve him.

Absalom kept his resentment of this affront close within his heart for two years, waiting an opportunity to revenge it. One day he invited the King his Father, and all his Brothers, to an entertainment which he made at Baal-hazor, upon the shearing of his sheep. The King thanked him: but Absalom entreated him with so much earnestness, that he permitted him to carry with him the Princes his Sons, and particularly Amnon. Absalom gave his orders to his people, charging them that when they saw Amnon disordered with wine, upon the signal given, they should strike and kill him: Fear not, said he, have not I commanded you? The Officers executed what their Master had directed them to do, and Amnon was dispatched in the midst of his good cheer, at his Brother Absalom’s house, in the year of the World 2974. before J. C. 1026. before the vulgar Æra 1030.

II. Amnon, the Son of Shimon, 1 Chr. iv. 20.

AMOK, of the race of those Priests who returned from Babylon, Neh. xii. 7, 20.

I. AMON, Governor of Samaria, kept the Prophet Micaiah in custody, by King 1 Kings xxii. 26.Ahab’s order.

II. AMON, fourteenth King of Judah, Son of Manasseh and Meshullemeth, the Daughter of Haruz, of Jotbah. He began to reign in the year of the World 3363. before J. C. 637. before the vulgar Æra 641, at the age of two and twenty, and reigned only two years at Jerusalem. He did evil in the sight of the Lord, as his Father 2 Kings xxi. 19, 20, 21.Manasseh did. He forsook the God of his Fathers, and worshiped Idols. His servants conspired against him, and slew him in his own house: but the People killed all the Conspirators, and established his Son Josiah in his Throne. He was buried in the Garden of Uzza. We know no other particulars of his life. His death happened in the year of the World 3365. before J. C. 635, before the vulgar Æra 639.

AMORITES, People descended from Amorrhæus, the fourth Son of Canaan. They first of all peopled the Mountains lying to the West of the Dead Sea. They had likewise establishments to the East of the same Sea, between the brooks Jabbok and Arnon, from whence they forced the Josh. v. 1. Numb. xiii. 30. xxi. 29.Ammonites and Moabites. Moses made a conquest of this Country from their Judg. xi. 19,20,&c.Kings Sihon and Og, in the year of the World 2553. before J. C. 1447. before the vulgar Æra 1451.

Amos ii. 9.Amos speaks of their gigantick stature and valour. He compares their height with that of Cedars, and their strength with that of an Oak. The name Amorite is often taken in Scripture for all Canaanites in general. The Lands which the Amorites possessed on this side Jordan, were given to the Tribe of Judah; and those which they had enjoyed beyond this river were distributed between the Tribes of Reuben and Gad. The Arabians derive their name Amorites from the City of Gomorrah, one of the five which were condemned to perish by fire from Heaven. But Gomorrah, or Hamorrah⁸, is written otherwise than Emor the Father of the Amorites. So that there is no probability that either the Amorites or Emor their Father founded Gomorrah, and called it by their name.

I. AMOS, the fourth of the small Prophets, was, as is said, of the little Town of Tekoah, in the Tribe of Judah, four leagues Southward from Jerusalem. There is no good proof however that he was a native of this place, but only that he retired thither, when he was driven from Bethel, which was in the kingdom of the ten Tribes. It is very probable that he was born within the territories of Israel, and that his Mission was directed principally to this Kingdom.

As he was prophesying in Bethel, where the golden Calves were, in the reign of Jeroboam the second, about the year of the World 3215. before the birth of J. C. 785. before the vulgar Æra 789. Amaziah the High-Priest of Bethel accused Amos vii. 10,11,&c.him before King Jeroboam, saying, Amos hath conspired against thee in the midst of the House of Israel; the land is not able to bear all his words; for thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. Amaziah said therefore unto Amos, O thou Seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there. But prophesy not again any more at Bethel, for it is the King’s Chapel, and it is the King’s Court.

Amos answered Amaziah, I was no Prophet, neither was I a Prophet’s Son; but I was an herdman, and a gatherer of Sycamore fruit⁹. And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. Now therefore hear thou the word of the Lord; Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith

the Lord, Thy Wife shall be an Harlot in the City, and thy Sons and thy Daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land, and Israel shall surely go into captivity forth of his land. After this the Prophet retired into the Kingdom of Judah, and dwelt in the town of Tekoah, where he continued to prophesy. He complains in many places of the violence offered him by endeavouring to oblige him to silence; and bitterly exclaims against the disorders of Israel.

He began to prophesy the second year before the earthquake, which happened in the reign of King Uzziah, and which Josephus¹⁰, with most of the antient and modern Commentators, refers to this Prince’s usurpation of the Priest’s office,¹¹ when he attempted to offer incense to the Lord. The first of his Prophecies, in order of time, are those of the VII Chapter. The others he pronounced in the Town of Tekoah, whither he retired. His first two Chapters are against Damascus, the Philistines, Tyrians, Edomites, Ammonites, Moabites, the Kingdom of Judah, and that of the ten Tribes. The evils which he threatens them with refer to the times of Salmanezer, Tiglath-pileser*, Sennacherib* and Nebuchadnezzar, who did so much mischief to these provinces, and at last led the Israelites into captivity.

He foretold the misfortunes which the Kingdom of Israel should fall into after the death of Jeroboam the second, who was then living. He foretold the death of King Zechariah, the invasion of the lands belonging to Israel by Phul and Tiglath-pileser, Kings of Assyria. He speaks of the Captivity of the ten Tribes, and of their return into their own Country. He makes sharp invectives against the sins of Israel, against their effeminacy and avarice, their harshness to the poor, the splendor of their buildings, and the delicacy of their tables. He reproves the people of Israel for going to Bethel, Dan, Gilgal, and Beersheba, which were the most famous Pilgrimages of the Country, and for swearing by the Gods of these places.

The time and manner of his death are not known. Some old Authors relate¹², that Amaziah Priest of Bethel, whom we have spoken of, provoked by the discourses of the Prophet, had his teeth broke, in order to silence him. Others¹³ say, that Hosea, or Uzziah the Son of Amaziah, struck him with a stake upon the temples, and knocked him down, and almost killed him; that in this condition he was carried to Tekoah, where he died, and was buried with his Fathers. This is the account we have from these Authors. On the contrary, it is our opinion, that he prophesied a long time at Tekoah, after the adventure which he had with Amaziah. And the Prophet taking no notice of the ill treatment which he is said to have received from Uzziah, his silence is an argument that he suffered nothing from him.

S. Jerom observes, that there is nothing great and sublime in the style of Amos.¹⁴He 2 Cor. xi. 6.applies these words of St. Paul to him, rude in speech, tho’ not in knowledge. He Amos i. 2,says farther, that as every one chuses to speak of his own art, Amos generally makes use of comparisons taken from the country life, wherein he had been brought up. S. Austin¹⁵ shews, that there was a certain kind of eloquence in the Sacred Writers, directed by the Spirit of Wisdom, and so proportioned to the nature of the things they treated of, that even they who accuse them of rusticity and unpoliteness in their way of writing, could not chuse a style more suitable, were they to have spoken on the same subject, to the same persons, and in the same circumstances.

II. Amos, the Father of the Prophet Isaiah, was, as it is said, the Son of King Joash, and Brother to Amaziah. The Rabbins¹⁶ pretend, that Amos, Isaiah’s Father, was a Prophet, as well as his Son, according to the rule received among them, that when the Father of a Prophet is called in Scripture by his name, it is an indication that he has had the gift of Prophecy. S. Austin¹⁷ conjectured that the Prophet Amos, the fourth among the small Prophets, was the Father of Isaiah. But the names of these two persons are written differently¹⁸. Besides, Amos, Isaiah’s Father, was, as well as he himself, of Jerusalem, and of much superior quality to the Prophet Amos, who was one that had the keeping of the larger sort of Cattle. Some are of opinion, that the 2 Chron. xxv. 7, 8.Man of God who spake to King Amaziah, and obliged him to send back the hundred thousand Men of Israel whom he had purchased to march against the Edomites, was Amos the Father of Isaiah, and Brother to King Amaziah. But this opinion is supported by no proofs.

Luke iii. 25.III. Amos, the Son of Nahum, and Father Amos i. 1.

Father of Mattathias, is to be met with in the Genealogy of our Saviour according to the Flesh, as it stands recorded in St. Luke.

AMPHIPOLIS, a City lying between Macedon and Thrace, but depending upon the Kingdom of Macedon. There is mention Acts xvii. 1.of it in the Acts of the Apostles; St. Paul and Silas being deliver’d out of prison, left Philippi, went to Thessalonica, and pass’d through Amphipolis. This City had the name likewise of Chrysopolis or Christopolis.

AMPHORA, is often taken in an appellative Sense for a Pitcher, or vessel to Luke xxii. 10.hold wine or water. For example, There shall a Man meet you bearing a Pitcher of water, Amphoram aquæ portans. At other times it is taken for a a certain measure: Dan. xiv. 3.For instance, There were spent every day upon the Idol Bel six vessels of Wine, Vini amphoræ sex. The Amphora is not an Hebrew measure, and the original Hebrew of the place, wherein this term is to be met with, is no where extant. The Roman Amphora contained two urns, or eight and forty Sextarii, or fourscore pounds, at twelve ounces to the pound¹⁹: But the Attick or Athenian Amphora contained three urns, or an hundred and twenty pounds, at twelve ounces each, which make but ninety, at sixteen ounces to the pound.

AMPLIAS, whom St. Paul speaks of Rom. xvi. 8.in his Epistle to the Romans, was one whom he particularly loved. It is not certainly known who he was, nor what was done; by him but the Greeks say, that he was ordained Bishop of Odyssopolis in Mœsia by St. Andrew, was an apostolical Person, at least one of the seventy two Disciples, and had the honour of Martyrdom. They observe his Festival on the 31st of October.

I. AMRAM, the Son of Koath, of the Tribe of Levi, married Jochebed, of whom he had Aaron, Miriam, and Moses. He died in Egypt, at an hundred and thirty Exod. vi. 20.seven years of Age. It is not very well known in what year of the World he died.

II. AMRAM, the Son of Bani, was one of those who after the return from Babylon separated from his Wife, whom he had married contrary to the express direction of Ezra x. 34.the Law.

AMRAPHEL, the King of Shinar or Babylonia, confederated with Chedorloamer, King of the Edomites, and two other Kings, to make war against the Kings of Pentapolis, that is to say, of Sodom, Gomorrah, and the three neighbouring Cities. The Kings who were in league with Amraphel worsted those of Pentapolis, Gen. xiv. 1, 2, &c.plunder’d their City, and carried off abundance of captives, among whom was Lot, Abraham’s Nephew; but Abraham pursued them, retook Lot, and recover’d all the spoil, in the year of the World 2092, before J. C. 1908, before the vulgar Æra 1912.

AMULETS, or Preservatives, are certain characters, ligaments, stones or metals, engraved or adorned with Stars, to which a power was attributed of preserving People from mischief, from being bewitched, Ch. xxxi. 19. Ch. xxxv. 4.and from diseases. Some are of opinion that Laban’s Teraphims, which were carried away by Rachel, and the ear-rings which Jacob hid under an oak, were Preservatives or Amulets. See hereafter TALISMANS.

AMZI, the Son of Zechariah, and Father to Peliliah, Neh. xi. 12.

ANA. We are acquainted with a City of this name at the extremity of Arabia deserta, upon the Euphrates. Tavernier says it takes up the two banks of this river much as Paris lies upon the two banks of the Seine; but another Traveller writes to me, that it takes up but one of the banks of the Euphrates, and has but one Street, which is extremely large. There is a very fine mosque in an island which lies near to it. The land about it for half a league is well cultivated, but beyond this distance there is nothing but frightful desarts.

ANAB, a City in the Mountains of Judah, Josh. xi. 21. St. Jerom believes it to be the same with Bethanaba, eight miles Eastward from Diospolis. Eusebius places Bethoanab at four miles distance from the same City of Diospolis. Epiphanius²⁰ speaks of a City or Village called Anablata, in the Diocese of Jerusalem towards Bethel; but I do not think any of these places to be the Anab mentioned by Joshua, which with Hebron and Debir is set by him more to the South of Judah.

ANAGLYPHA. This term is to be found in 1 Kings vi. 32. Sculpsit in eis picturam Cherubim, & palmarum Species, & Anaglypha. This last word is Greek²¹, and signifies all sorts of figures in relievo, or rather all sorts of engraving embossed, or in basso relievo. Vessels adorned with figures in relievo, Opera signi, as Virgil speaks²²; or in asperitatem excisa, as Pliny terms them²³, are what we call Anaglypha.

But the passage in the book of Kings where this word is met with, signifies, that as there were figures of Palm-trees, Cherubims, and blown Lilies all round the wall within the Sanctuary, Solomon appointed the same to be carved in basso

relievo upon the doors of the Sanctuary; or, as the Hebrew reads it, he carved upon them carvings of Cherubims, and Palmtrees, and open Flowers w.

ANAGOGE. This is one of the four senses wherein the Scripture is interpreted, viz. the literal, allegorical, anagogical, and tropological. The anagogical sense is, when the sacred text is explained with a regard to the end which Christians should have in view, and this is eternal life. For example, the rest of the Sabbath, in the anagogical sense, signifies the repose of everlasting blessedness.

ANAH, the Son of Zibeon the Hivite, and Father of Aholibamah, Esau’s Wife. While he was feeding Asses in the desart, he discover’d Springs there of warm water. Genes. xxxvi. 24.Thus St. Jerom translates the Hebrew text jemim; the Septuagint and other Hebrew Translators have preserved the term jamim or jemim; he found jamim or the jamims: Others²⁴ translate, he discover’d the manner of producing mules, by copulation between a She-ass and an Horse, or between an Ass and a Mare; but the Scripture never calls Mules jamim, nor are such creatures at all to be met with in the Scripture till after David.

Others²⁵ are of opinion, that Anah found, that is, attacked, surprized the People called Jamim or Jemim in the Wilderness, where he was feeding droves of Asses. The Samaritan Version reads, that Anah found the Emeans, a sort of People whom Moses takes notice of, Deut. ii. 10. The Emims dwelt therein in times past, a People great and many, and tall as the Anakims. These Emims dwelt in the neighbourhood of Seir, where Anah fed his Asses. The Hebrew term Matza, which signifies to find, is likewise taken often for to attack or surprize an enemy. This to me seems to be the true explanation.

Some have thought, but without any proof, that Anah had merited divine honours, and that he is named in the second book of Kings, where it is said that the Sepharvaim adored Henah, or Anah, and Ivah. See likewise 2 Kings xix. 12. and Isaiah xxxvii. 13.

ANAHARATH, a City belonging to the Tribe of Issachar.

ANAK, Anakim, famous Giants in Palestine. Anak, the Father of the Anakims, was the Son of Arba, who gave Ch. xiv. 15. Ch. xv. 14. Num. xiii. 23.his name to Kirjath-Arba, or Hebron. Anak had three Sons, Sheshai, Ahiman, and Talmai, who produced a great many others, terrible for their fierceness and their extraordinary stature. The Hebrews said, that in comparison of these monstrous Men, they were but Grass-hoppers. Some have thought that the name of Phœnician, given to the Canaanites, and particularly to the Sidonians, came from Bene-Anac, Sons of Anak. Others derive from it the Greek word Anax, which signifies King or Master. Caleb, assisted by the Tribe of Judah, took Kirjath-Arba, and destroyed the Anakims in the year of the World 2559.

ANAMIM, second Son of Mizraim. He peopled the Mareotis, if we may credit the Paraphrast Jonathan, the Son of Uzziel, or the Pentapolis of Cyrene, according to the Paraphrast of Jerusalem. Bochart is of opinion that these Anamims are the People that dwell in the parts adjacent to the Temple of Jupiter Ammon, and in the Nasamonitis. We believe the Amanians and Garamantes to be descended from Anamim. The Hebrew Ger or Gar signifies a Passenger or Traveller. The name of Gar-amantes may be derived from Ger-amanim. Their Capital is called Garamania in Solinus.

ANAMMELECH. It is said in the second book of Kings, that the inhabitants of Sepharvaim, who had been sent from beyond the Euphrates into the Country of Samaria, burned their Children there in honour of Anammelech and Adrammelech. We are of opinion that Adrammelech signifies the Sun, and Anammelech the Moon. Adrammelech imports a magnificent King, and Anammelech a gentle King. The Eastern People worshipped the Moon under the name of a Deity, and offer’d human Sacrifices both to Sun and Moon.²⁶ Some Rabbins imagine, that Anammelech was figured like a Mule, others describe him in the form of a Quail or a Pheasant; but this is very uncertain.

ANANI, the seventh Son of Eliænai.

I. ANANIAS. When the Angel Raphael offer’d to bear Tobias company in his way to Rages, he told him that he was Azarias, the Son of Ananias the Great. Tobit answer’d, that he was of an illustrious extraction. This is all we know of this Ananias.

II. ANANIAS, or Ananiah, of the Tribe of Benjamin, who, when the Jews returned from the Babylonish captivity, Nehem. xi. 32.built part of the walls of Jerusalem.

III. ANANIAS, a Jewish Merchant, who converted Izates, the Son of Monobazes, King of the Adiabenians, to Judaism²⁷. Orosius²⁸ will have it that Ananias was a Christian, and that Izates was made a convert to Christianity by him. See above ADIABENE. This conversion happened about the year of J.C. 41.

IV. ANANIAS, Son of Nebedæus, High Priest of the Jews. He succeeded Joseph the Son of Camith²⁹, in the year of the World 4050, and was himself succeeded by Ishmael the Son of Fabæus, in the year of the World 4066. of J. C. 66. of the vulgar Æra 63. Quadratus Governour of Syria being come into Judæa upon the rumours which prevailed among the Samaritans and Jews, sent the High Priest Ananias to Rome³⁰, to give an account of his conduct to the Emperor Claudius. He justified himself so well that he was acquitted, and returned. St. Paul having been apprehended at Jerusalem, by the Tribune of the Roman Troops which guarded the Temple, declared to him that Acts xxii. 25, 24. xxiii. 1, 2, 3, &c.he was a Citizen of Rome, which obliged this Officer to treat him with some distinction. And as he did not know what it was whereof the Jews accused him, the next day he convened the Priests, and placed S. Paul in the midst of them, that he might have an opportunity to explain himself. S. Paul said to them, Men and Brethren, I have lived in all good conscience before God until this day. He said no more, and the High Priest Ananias commanded those who were near him to strike him on the face. The Apostle hereupon replied, God shall judge thee, thou whited Wall; for sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law? And they that stood by said, Revilest thou God’s High Priest? Then said Paul, I wist not, Brethren, that he was the High Priest; for it is written, Thou shalt not speak evil of the Ruler of thy People.

After this, St. Paul, knowing that the assembly was composed of Pharisees and Sadducees, cried out, Men and Brethren, I am a Pharisee, the Son of a Pharisee, of the hope and resurrection of the dead I am called in question. At these words the assembly was divided; and the Tribune fearing lest St. Paul should be pull’d in pieces by them, took him from amongst them. The next day above forty Men bound themselves under a great curse, neither to eat nor drink till they had killed Paul. They acquainted the Priests with their resolution, and intreated them to find out some opportunity to engage the Tribune once more to produce Paul before them, that they might dispatch him. But S. Paul having procured a discovery to be made of this design unto the Tribune, he ordered him to be conveyed to Cæsarea, that Felix, who was Governour of the Province, might take cognizance of his affair.

When the Priests understood that he was arrived at Cæsarea, Ananias the High Acts xxiv.Priest, and some other Jews went thither, in order to accuse him; but the affair was adjourned, and S. Paul continued two years there in prison. His prediction to Ananias, that God would smite him, was accomplished after this manner: Albinus Governour of Judæa being come into the Country, Ananias found means to gain him by his presents³¹. He was looked upon as the first Man of his Nation, by reason of his great riches, friends and fortune. But he had some violent people about him, who plundered the Country, and took by force the Tythes belonging to the Priests; and all this they did with impunity, by reason of the great credit which their Master had acquired by his wealth at Jerusalem.

At the same time several companies of Assassins infested Judæa, and committed very great ravages. As soon as any of their companions fell into the hands of those who had the government of the Province, and were upon the point of being executed, they never failed to seize some of the domesticks or relations of the High Priest Ananias, that so this Pontiff might endeavour to procure the liberty of their Associates, in order to rescue those out of their hands who were detained by them. Thus they took one of Ananias’s Sons, whose name was Eleazar, and did not release him till ten of their companions were sent back to them. Upon this licence their number encreased considerably, and the country was exposed to frequent ravages.

At last Eleazar his Son putting himself at the head of a party of Mutineers, who had made themselves Masters of the Temple³², and forbad any to offer sacrifices for the Emperor, and the Assassins joining with him, he pulled down his Father’s house, who hiding himself with his Brother, in the Aqueducts belonging to the Royal Palace, and being soon discovered by the Seditious, both of them were killed, they of the Faction taking no notice at all of Ananias’s being the Father of their Leader. Thus God smote this whited Wall in the very beginning of the Jewish Wars. We are to distinguish what Josephus says of Ananias, when High Priest, from what he relates of the same Ananias when deposed from the Pontificate, lest we fall into the mistake of those who have made two persons of him.

V. ANANIAS, sirnamed the Sadducee³³, was one of the warmest defenders of the Rebellion which the Jews were engaged in against the Romans. He was sent by Eleazar the Leader of the Mutineers, to Metilius Captain of the Roman Troops, who was shut up in the Royal Palace of

Jerusalem, to promise from the Rebels, that they would give him and his people their lives, provided they would leave the place, and surrender up their arms. But Metilius having surrendred upon these conditions, the Factious, without any regard to their word, murdered all the Romans, except Metilius only, who promised to turn Jew.

In the year of J. C. 66.This was the Ananias sent by Eleazar to the Idumæans³⁴ with a request that they would come to the assistance of the Rebels at Jerusalem against Ananus, whom they had accused of a design to deliver up the City to the Romans. This happened in the year of J. C. 67.

VI. ANANIAS, Son of Mashbal, of the priestly race, and originally of Emmaus, was put to death by Simon, Head of a party of Malecontents. He was killed, together with fifteen other principal Jews of the City³⁵, during the last siege of Jerusalem by the Romans.

Acts v. 1, 2,3,& seq.VII. ANANIAS, one of the first Christians of Jerusalem, who being converted, together with his Wife Sapphira, sold his estate, and reserved part of the purchase-money to himself; then went and carried the remainder to S. Peter, telling him that this was the whole price of his Inheritance. But the Apostle, to whom the Holy Ghost had revealed this falshood, reproached him very sharply for it, telling him that he had lied to the Holy Ghost, and not unto men. At the same time God smote Ananias, and he fell dead at the Apostle’s feet. Some few hours after his Wife Sapphira came in; and S. Peter having put the same question to her which he had before proposed to her Husband, she too was guilty of the like falshood, and was suddenly struck dead in the same manner. This fell out in the year 33 or 34 of the vulgar Æra, in a little time after the Ascension.

Some have been so curious as to enquire wherein the sin of Ananias and Sapphira consisted; and whether their fault was punished with eternal damnation, or with bodily death only. As to the first question, many of the Antients have thought,³⁶ that when the first Believers embraced Christianity, and resolved to make sale of their estates, this resolution included at least a kind of implicit vow to reserve nothing to themselves, but to have every thing in common; and that Ananias and Sapphira having violated this vow, were guilty, in some sort, of perjury and sacrilege, by reserving to themselves a part of that which they had sold. They who are of this opinion make no doubt but that Ananias and Sapphira did herein commit a mortal sin. If to this you add their lying to the Holy Ghost, and the affront offered to God in tempting him, and questioning in some degree his power, their crime will appear still greater.

But we are not to conclude absolutely from hence that they were damned, because God might have inspired them with a lively sense of their fault, and have punished them with temporal death, to prevent their suffering those eternal torments which they had merited, if they had died obdurate and impenitent. Origen³⁷, S. Jerom³⁸, S. Austin³⁹, Petrus Damianus⁴⁰, and some Moderns⁴¹, have followed that opinion which is most in favour of Ananias’s salvation. But S. Chrysostom⁴², S. Basil⁴³, and some others, are of the contrary opinion. There is no mark of their repentance visible, nor any interval between their crime and their death. It is safest in questions of this nature, which are more curious than necessary, to leave the decision of them to God.

Acts ix. 10.VIII. ANANIAS, a Disciple of Jesus Christ, dwelling at Damascus, whom the Lord directed in a vision to go and find Paul, who had been lately converted, and was come to Damascus. Ananias answered, Lord, I have heard by many of this Man, how much evil he hath done to thy Saints at Jerusalem; and how he hath authority from the Chief Priests to bind all that call upon thy Name. But the Lord said unto him, Go thy way, for he is a chosen vessel unto me, to bear my Name before the Gentiles, and Kings, and the Children of Israel. For I will shew him how great things he must suffer for my Name’s sake. Ananias went therefore to the House where God had revealed to him that Paul was, and putting his hands on him said, Brother Saul, the Lord Jesus, who appeared unto thee in the way, hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose and was baptized.

We know no other circumstance of the life of Ananias besides this which we have related. The book of Apostolical Constitutions believes him to be a Layman⁴⁴. Œcumenius⁴⁵, and some Moderns, think he was a Deacon; S. Austin⁴⁶ will have it that he was a Priest, because it is said that S. Paul was sent to him that he might at

his hands receive the Sacrament, the administration whereof was left by Jesus Christ to the Priesthood of his Church. The modern Greeks maintain, that he was one of the seventy Disciples, and made Bishop of Damascus, and that having obtained the Crown of Martyrdom, he was buried in the same City. There is a very fine Church to be seen there, in the place where he was interr’d; and the Turks, who have made a Mosque of it, do notwithstanding preserve a great respect for his Monument. The Greeks observe his Festival upon the first day of October, and the Latins on the 25th of January.

IX. ANANIAS. Thus some of the Antients call S. Anian, who was the first Bishop of Alexandria next to S. Mark.

I. ANANUS, the Son of Seth, and High Priest of the Jews, is called Annas in the Gospel. He enjoyed the High-Priesthood for eleven years; he succeeded Joazar the Son of Simon, and was succeeded by Ishmael the Son of Phabi. After he was deposed, he still preserved the title of High Priest, and had a great share in the management of publick affairs. He is called High Priest in conjunction with Caiaphas, when St. John the Baptist entred upon the exercise of his Mission, tho’ at that time he did not officiate in this character. He was Father -in-law to Caiaphas; and Jesus Christ was directly carried before Annas, after he had been taken into custody in the Garden of Olives. Josephus⁴⁷ remarks, that Ananus was looked upon to be one of the happiest Men of his Nation, five of his Sons having been High Priests, which great dignity he himself possessed for many years: an instance of good fortune which till then had happened to no one.

II. ANANUS, Son to Ananus the High Priest, whom we have been speaking of⁴⁸, was High Priest for three months, in the 62⁴⁹ year of J. C. Josephus describes him to be a man extremely bold and enterprizing, of the sect of the Sadducees; who thinking it to be a favourable opportunity, after the death of Festus Governour of Judæa, and before the arrival of Albinus his Successor, assembled the Sanhedrim, and therein procured the condemnation of S. James, the brother or relation of Jesus Christ, according to the flesh, and Bishop of Jerusalem; and of some others whom they stigmatised as persons guilty of impiety; and so delivered them up to be stoned. This act of his was extremely displeasing to all good Men in Jerusalem, and they sent privately to Agrippa, who was come from Alexandria into Judæa, entreating him that he would forbid Ananus to attempt any thing of the like nature for the future. The King to punish his great confidence deprived him of the High-Priesthood, after three months possession of it, and conferr’d it on Jesus the Son of Damnaus. At the same time almost, the Governour Albinus, who was on his way from Alexandria to Jerusalem, having likewise been inform’d of Ananus’s proceedings, wrote threatning letters to him, and told him, that he would curb his insolence as soon as he should come into the City.

It is very probable,⁵⁰ that this is the same Ananus who in the year 66 of Jesus Christ was nominated by the Council of the Jews to be Governour of Jerusalem. Josephus⁵¹ commends extremely the prudence of this Governour, and mentions him as a very just man, a great lover of peace, zealous for the publick good, very vigilant, and very careful of the people’s interests. Qualities very different from those which he attributes to him where he speaks of St. James’s death, who was Bishop of Jerusalem⁵². But age might have allayed the fire of his youth, and restrained that excessive boldness which was then thought blameable in him.

The Zealots who were Masters of the Temple, having invited the Idumæans to come to their assistance, and defend Jerusalem against Ananus⁵³, whom they had a mind to render suspected, as one who corresponded with the Romans, Ananus gave orders to shut the gates against them. But the Idumæans having entred by night, during a great storm, began to search for Ananus, and having easily found him, they massacred him with a great deal of insult, and left his body exposed to beasts, and deprived of the honour of a burial. Josephus⁵⁴ says, that the death of Ananus was the first step towards the destruction of Jerusalem, and that the walls and strongest ramparts thereof were overthrown at the time when this man, in whose wise conduct all the hope of their preservation consisted, was sacrificed so unworthily. This happened in the year of J. C. 67.

III. ANANUS, a native of Lydda, and Captain of the Jews; who, being accused before Quadratus, as the fomenter of that division which was arisen between the Jews and Samaritans, was sent to Rome with the High Priest Ananias, to give the Emperor Claudius an account of his conductd.

IV. ANANUS, the Son of Jonathan, did all he could to hinder the Jews from rebelling against the Romans. He intended, with some others, to introduce Cestius into the City, but the Romans having been discover’d by the Factious, they drove

them from the walls with stones, and obliged Ananus and his party to retire for shelter to their houses⁵⁵.

V. ANANUS, a native of Emmaus, was one of Simon’s guards who commanded the Rebels. He surrender’d himself to Titus with one Archelaus, the Son of Magadatus⁵⁶. Titus received them with his usual clemency; but as he saw that pure necessity had obliged them to surrender, he did not treat them as he had done other Jews who had had recourse to him, but granted them their Lives only, with permission to go where they would. At first he had resolved to put them to death, as Villains who abandoned the defence of their Country, after they had put it in a flame.

ANARCHY. This is a Greek word⁵⁷, and signifies properly an Interregnum, or the condition of a City, Commonwealth, or State without a Head, King, or Sovereign: For example, it is said in some places of the Scripture, In those days there was no King in Israel, but every Man did that which was 1 Judg. xvii. 6. xviii. 1. 31. xxi. 24.right in his own eyes. This is the true description of an Anarchy. The first Anarchy that we know of in the Hebrew Commonwealth is that which ensued upon the death of Joshua. This great Man dying without appointing his Successor, and the People having chosen no Leader in his place, the Government devolved to the Elders of the Tribes, who govern’d each according to his own mind⁵⁸.

After the death of these Elders the Anarchy was still greater; and it is generally believed, that during this interval the several Stories happen’d which are related at the end of the book of Judges, viz. the Story of Micah and the Idol, which he set up in his house, Judg. xvii. that of the Danites, who left their Country to settle at Laish, Judg. xviii. and lastly, the history of the Levite, whose Wife was dishonoured at Gibeah, which accident produced a war between all the other Tribes against that of Benjamin, Judg. xix, xx, xxi. We reckon with Usher that this Anarchy was of about two and twenty years continuance, from the death of Joshua, in the year 2561, to the first servitude of the Hebrews under Chushan Rishathaim, in the year of the World 2591. We allow about fifteen years for the Government of the Elders after the death of Joshua, and seven for the Anarchy from that time to the dominion of Chushan Rhishathaim, King of Mesopotamia, Judg. iii. begun in 2591, and terminated in 2599, by the valour of Othniel.

It is worth observing, that no point of Chronology is more perplexed than the Anarchies which happened, particularly under the Judges. Every one computes them after his own way: We have followed Usher, who may be consulted as well as the Chronological Table belonging to this Dictionary. There is said to have been an Interregnum of eleven or twelve years under the Kings between Jeroboam II. and Zechariah; but we think we have shewn the contrary in our Supplement. Some maintain that there was another Anarchy after the Reign of Pekah, but we see no proof of it. The captivity of Babylon is not properly an Anarchy, but a dispersion and total captivity of the whole Jewish nation.

ANATH, the Father of Shamgar, Judge of Israel, Judg. iii. 31.

ANATHEMA, is a Greek word⁵⁹, which signifies something set apart, separated, devoted. It is understood principally to denote the cutting off and entire destruction of one separated from the communion of the Faith, or the number of the Living, or the privileges of Society, or the devoting of any Man, Animal, City, or other thing to be extirpated, destroyed, given to the flames, and in some sort annihilated.

The Hebrew word Cherem⁶⁰ signifies properly to destroy, exterminate, devote, anathematize. Moses requires of the Israelites to devote those to the Curse, and utterly Ex. xxii. 19.extirpate them who sacrifice to false Gods. In like manner, God commands that the Cities belonging to the Canaanites which did not surrender to the Israelites, Deut. vii. 2, 26. xx. 17.should be thus devoted. Achan having diverted to his own use some of the spoil of Jericho which had been devoted by God, was exterminated, he, his family, his cattle, his furniture, his tent, and all that belonged Josh. vi. 17, 21. vii. 1, 2, &c.to him. He was stoned, and consumed with fire.

The word Cherem, or Anathema, is likewise sometimes taken for that which is consecrated, vowed, or offered to the Lord, so Lev.xxvii. 28, 29.that it may no longer be employed in common and profane uses. No devoted thing that a Man shall devote unto the Lord, of all that he hath, of Man and Beast, and of the field of his possession, shall be sold or redeemed; every devoted thing is most holy unto the Lord: None devoted, which shall be devoted of Men, shall be redeemed, but shall surely be put to death. There are some who assert that the Persons thus devoted were put to death; whereof Jephthah’s Daughter is a memorable example, whom her Father sacrificed to God, Judg. xi. 29, &c. See our Disser

tation upon Jephthah’s Vow before the book of Judges. Sometimes the whole nation devoted some particular persons or Cities: For example, the Israelites devoted King Arad’s Country. The People assembled at Mizpeh devoted all who should not march against the Tribe of Benjamin, to revenge the injury offered to the young Ch. xix.Levite’s Wife. Saul devoted those who should eat before Sun set while they were 1 Sam. xiv. 24.pursuing the Philistines. It appears by the execution of all these consecrations, that they who were involved in them were to be put to death.

Sometimes particular persons devoted themselves if they did not perform something specified by them: For example, in Acts xxiii. 12, 13.the Acts of the Apostles, above forty Persons bound themselves with an oath that they would neither eat nor drink till they had killed St. Paul. The Essenians⁶¹ were engaged by the most horrible oaths to observe the statutes of their Sect; and they who, having incurr’d the guilt of any considerable fault, were driven from their Assemblies, were generally starved to death in a very miserable manner, and obliged to feed upon grass like Beasts, not daring even to receive any food which might be offered them, because they were engaged by the vows which they had made not to eat any.

Ex. xxxii. 31. Rom. ix. 3.Moses and St. Paul in some sort anathematized themselves, or at least wished to be accursed for their Brethren. Moses conjures God to forgive the Israelites; if not, that he would blot him out of the book of Life; and St. Paul says that he could wish to be accursed for his Brethren the Israelites, rather than see them excluded from the benefit of Christ’s Covenant by their malice and obdurate temper.

Excommunication, Anathema, and cutting off, are the greatest penalty that can be inflicted on any Man in this world; whether by these terms we understand a violent and ignominious death, or a separation from the society of the Saints, an exclusion from the benefit of their Prayers, and communion with them in things sacred, or whether, lastly, Reprobation and condemnation to eternal misery are meant by them; for Interpreters are very much divided on these texts: But they agree that Moses and St. Paul gave each of them on these occasions the most sensible proofs of the greatest and most perfect charity, and in the strongest and boldest way of amplifying things, expressed their ardent desire to procure the happiness of their Brethren, and preserve them from the utmost misery.

Excommunication was also a kind of Anathema with the Hebrews, as it is among Christians. Of all the several degrees of Excommunication, Anathema was the greatest, whereby the excommunicated person was deprived not only of the opportunity of communicating in Prayers and other holy offices, but of all admittance to the Church, and conversation with Believers. Among the Hebrews, they who were excommunicated could not perform any publick duty of their employments; they could be neither Judges nor Witnesses, neither be present at Funerals, nor circumcise their own Sons, nor set down in the company of other Men nearer than within the distance of four cubits. They were not capable of receiving the publick rites of Burial; and if they died under Excommunication, a large stone was left upon their Graves, or the People threw stones upon their Sepulchres, and heaped them in great quantity upon them, as they did upon the bodies of Achan Josh. vii. 26. 2 Sam. xvii. 27. Josh. xxi. 18.and Absalom. See Selden de Jure Nat. & Gent. l. iv. c. 1.

ANATHOTH, a City in the Tribe of Benjamin, about three miles distant from Jerusalem, according to Eusebius⁶² and St. Jerom⁶³; or twenty furlongs, according to Josephus⁶⁴. This was the place of the Prophet Jeremiah’s birth. It was given to the Levites of Kohath’s Family for their habitation, and to be a City of refuge. This City is entirely destroyed.

ANATHOTH, the eighth Son of Becher, 1 Chr. vii. 8.

ANCHIALUS. This word is particularly taken notice of by the Criticks who have wrote concerning the affairs of the Jews. We meet with it in Martial⁶⁵, Jura, verpe, per Anchialum, Swear thou, who art circumcised, by Anchialus. Who is this Anchialus? Is it the name of the true God, or some false Deity? And why is it demanded of the Jews that they should swear by Anchialus? This People, who were despised and hated by the Gentiles, among whom they lived, were conversant in business, and were concerned in trade; but their Honesty was much called in question; and as their Creed was very different from that of the Heathens, the latter were not contented with their taking the ordinary oaths, but obliged them to swear by their own Gods, as among us at present they oblige them to swear upon their sacred books, when they would be assured of the truth of what they affirm. The point therefore to be consider’d is, what Anchialus is, whether it be a Name or an Epithet of God.

It is certain that the most common oath in use among the Jews is, As the Lord liveth.

Judg. viii. 19. Ruth iii. 23. 1 Sam. iv. 45, & passim. Num. xiv. 21. Deut. xxxii. 40. Heb. vi. 13.liveth. This we find in several places of the sacred books: God himself, whenever he thinks fit to use an oath, as there is no greater Person than himself by whom he can swear, swears by his own life. Vivo ego, dicit Dominus. Now the oath, As the Lord liveth; may be pronounced in Hebrew thus, Hachai-Elion⁶⁶, By the life of the Most High; or Ana-Chi-Eloa⁶⁷, Ah! may the Lord live; or simply Ha-Chi-El⁶⁸, By the life of God. The Latin termination us, being nothing to the purpose, no more than the letter n, which the Poet has inserted because in pronouncing Ha-chi-el, or al, they might seem to pronounce Hanchi-al.

Some are of opinion, that the Jews were compell’d to swear by a statue of Sardanapalus erected at Anchialus a City of Cilicia; but this is too far fetch’d.

Others⁶⁹ derive Anchialon from the Greek Anchialos, which signifies one near the shore; as if the Jews swore by the God who was adored there; because in effect the Jews had a custom, when they were not at Jerusalem and in their own country, to perform their devotions upon the banks of rivers, or near some waters.

Lastly, it has been believed, that this was swearing by the Temple of the Lord. v Heical-iah, and we know that the Jews sometimes did swear by the Temple; Whoso sweareth by the Temple, sweareth by it and by him that dwelleth therein, says our Saviour. But these explanations, in my opinion, are too fine spun, and too unnatural. An old manuscript copy which belonged to M. De Thou, reads, Jura verpe per Ancharium. Swear, Jew, by the Ass: for some believed, or pretended to believe, that the Jews adored this animal⁷⁰.

I. ANDREW, Captain of the Guards to Ptolemy Philadelphus King of Egypt, who inspired this Prince with a resolution to set at liberty six and twenty thousand Jews who dwelt in his dominions. He was seconded in his request by Aristæus, Zosibius, and Tharentinus, who were likewise of the Guards to Philadelphus. There is no foundation for all this, besides the relation in Aristæus’s history of the seventy Interpreters, which is generally esteemed by learned men to be a fable of his own inventing.

II. ANDREW, the Apostle of Jesus Christ, was a native of Bethsaida, and S. Peter’s Brother. He was at first a Disciple of S. John Baptist, whom he left to follow our Saviour, after the testimony which S. John gave him, saying, Behold the Lamb of God, which taketh away the sins of the world. He followed our Saviour with another of John’s Disciples, and went into the house where Jesus lodged; there he continued from about four a clock in the afternoon till it was night. This was the first Disciple whom our Saviour received into his train. Andrew introduced his Brother Simon or Peter, and they passed a day with him. After which they went to the marriage of Cana, and at last returned to their ordinary occupation. Some months after Jesus meeting them while they were both fishing together, called them to him, and promised to make them fishers of men. Immediately they left their nets, and were never after separated from his person. Matt. iv.The year following Jesus Christ being in the Wilderness, beyond the Sea of Galilee, asked his Disciples how he should find bread for the five thousand people that had attended him thither. S. Andrew told him, that one in the company had five barley loaves and two small fishes. Within few days before the Passion, certain of the Gentiles being desirous to see Jesus Christ, addressed themselves to S. Philip, who spoke of it to S. Andrew; and both together told our Saviour. Two or three days after, S. Andrew and some other Apostles asked Jesus Christ when the destruction of the Temple should happen. This is what the Gospel informs us of concerning this Matth. xxiii. 21.Apostle.

Some of the Antients are of opinion, that he preached in Scythia⁷¹. Others assure us⁷², that he preached in Greece. Others again differently maintain, that he taught Christianity in Epirus, Achaia, or Argos. The modern Greeks make him the founder of the Church of Byzantium or Constantinople, which the Antients knew nothing of. The Acts of his Martyrdom, which are of pretty good antiquity, tho’ the Criticks will not allow them to be originals, inform us that he suffered Martyrdom at Patras in Achaia, having received sentence to be executed upon a Cross by Egæus Proconsul of this Province. The particular time of his suffering Martyrdom is not known; but all the ancient and modern Martyrologies, both of the Greeks and Latins, agree in celebrating his festival upon the 30th of November. His body was buried at Patras, where he had been crucified: from thence it was removed to Constantinople, where it wrought many miracles⁷³. There is a Cross to be seen at this day in the Church of S. Victor at Marseilles, which is believed to be the same that S. Andrew was fastened to. It is of the figure of a common Cross, and is

inclosed in a silver shrine. It is not known for what reason the Painters represent St. Andrew’s Cross like an X. Peter Chrysologus⁷⁴ says, that he was crucified upon a Tree; and as the spurious Hippolytus⁷⁵ assures us, upon an Olive Tree. Nevertheless, the Tradition which describes him to have been nailed to a S. Andrew’s Cross is very antient.

ANDRONICUS, one of the Great Men belonging to the Court of Antiochus 2 Macc. iv. 34.Epiphanes, was left by this Prince to govern the City of Antioch in his absence, while he went into Cilicia, to reduce certain places which had revolted from him. Menelaus the pretended High Priest of the Jews thought this circumstance might favour his design of getting rid of Onias, whose dignity he unjustly was possessed of, and who was come to Antioch with accusations to prefer against him. He addressed himself therefore to Andronicus, and made large presents to him: which Onias being informed of, reproached him with great sharpness for it, keeping close all the while in the Sanctuary of Daphne, lest any violence should be offered him.

Menelaus sollicited Andronicus so powerfully to dispatch Onias, that he came himself to Daphne, promised Onias with solemn oaths, that he would do him no injury, and so persuaded him to leave his place of refuge; but as soon as he was out of it, without any regard to justice, he killed him. When King Antiochus Epiphanes returned from his expedition, and was acquainted with the death of Onias, he was so touched with concern for it as to shed tears, and commanded Andronicus to be divested of the purple which he wore, to be led about the City in an ignominious manner, and killed in the very place where he had put to death Onias. This happened in the year of the World 3834. before J. C. 166. before the vulgar Æra 170.

1 Chron. vi. 73. Josh. xxi. 29.ANEM, a City belonging to the Tribe of Manasseh, given by lot to the Levites of Kohath’s family, 1 Chr. vi. 70.

ANER and Eshcol, two Canaanites who joined their forces with Abraham, in the pursuit of the Kings Chedorlaomer, Amraphel and their Allies, who had pillaged Sodom, and carried off Lot, Abraham’sGen. xiv. 24. Nephew. They did not imitate the disinterestedness of this holy Patriarch; but retained their share of the spoil which they had taken from the conquered Kings.

ANGARIARE. The Evangelists frequently make use of this term to signify constrain, or take by force. The word Angari, whence Angariare is deriv’d, comes originally from the Persians, who called the Post-boys that carried the letters and Matth. xxvii. 32. Ch. v. 41.orders of Princes, Angares. As they compelled the People whom they found in the places they passed through to furnish them with guides, horses, and carriages, the word Angariare was made use of to signify constraints of this nature. It appears that the Jews were still subject to these Angares under the Romans, since Simon the Cyrenian was compell’d to bear our Saviour’s Cross, Angariaverunt eum, ut tolleret crucem ejus: And Jesus said to his Disciples, Quisquis angariabit te, Whosoever shall compel thee to go a mile, go with him twain. It is believed that the common distance of an Angarie, or from one post to another, was four miles. The Germans still call the Ember weeks Angaries, because on the days of these weeks Vassals pay their quitrents, services, and averages to their Lords.

Judith ii. 12.ANGE, a Mountain mentioned in the Latin text of Judith; for the name is not to be met with in the Greek. The text says that this Mountain lies to the left of Cilicia. We take it to be the Mountain Argæus, situated to the left or north of Cilicia: It is the highest in all these parts. Strabo⁷⁶ affirms that it is always cover’d with snow, and that they who are able to climb to the top of it, which happens but very rarely, and with great difficulty, see the two seas when the air is clear, viz. the Euxin and the Sea of Cilicia.

Acts vii. 30, 53. Gal. iii. 19. Heb. xiii. 2.ANGEL, Angelus. This word is borrowed from the Greek, and formed from Angelos, which signifies a Messenger, and answers the Hebrew Maleac. Nothing is more frequent in Scripture than the missions and apparitions of good and bad Angels: God sends them to declare his will, to correct, teach, reprove, and comfort. God gave the law to Moses, and appeared to the Old Patriarchs by the mediation of Angels, who represented him, and spoke in his Name.

Before the captivity of Babylon, the Hebrews did not know the name of any Angel; at least we find none mentioned in the books written before this event. The Talmudists⁷⁷ say they brought these names from Babylon: It is true we find many of them called by their names in the book of Enoch; but this we know is spurious, and was written after the captivity we are speaking of. Tobit is the first who has called an Angel by his proper name: He mentions Raphael, who conducted Tobias into Media. Tobit is thought to have lived at Nineveh some time before the captivity of Judah. Daniel, who lived at Babylon some time after Tobit, has taught us the Dan. x. 21. viii. 16. ix. 21. 2 Esdras iv. 36.names of Michael and Gabriel. The second book of Esdras speaks of Uriel; but this book is modern in comparison, the

Author of it having in all probability liv-ed since the time of Jesus Christ.

The Jewish Cabalists make some particular Angels, whose names they give us, to have been Preceptors to the Patriarchs. For example, they say that Adam’s Preceptor was called Raziel, Shem’s Jephiel, Abraham’s Zedekiel, Isaac’s Raphael, Jacob’s Seliel, Joseph’s Gabriel, Moses’s Metatron or Metator, that is, he who shews the field; Elias’s Malushiel, and David’s Cerviel. They believe likewise that there are seventy Angels who have the name of God in them, according to this expression in Exodus, Ex. xxiii. 21. Luke i. 19, 26. Jude v. 5. & Rev. xii. 7.My name is in him. In the New Testament we observe the names only of two Angels, Gabriel and Michael. There are disputes concerning the time when Angels were created. Some think⁷⁸ they were created at the same time as the Heaven, and that Moses included them under this name, saying, In the beginning God created the Heaven: Others⁷⁹ have conjectured that he intended to represent them under the name of Light, which God created on the first day: And lastly, o-thers⁸⁰ have asserted that they were creat-ed before the sensible world; and Job seems to favour this opinion, where he says, Where wast Job xxxviii. 4, 7.thou when I laid the foundations of the Earth; — and all the Sons of God shouted for joy? The Hebrews think that God created them upon the se-cond day of the World⁸¹, and that he con-sulted with the Gen. i. 26.Angels, saying, Let us make Man in our image, after our like-ness.

Many of the old Fathers, led into this mistake by the authority of the book of Enoch, and a passage of Genesis, which is ill Gen. vi. 2.translated, wherein it is said, The Angels saw the Daughters of Men, that they were fair, and they took them Wives, of all which they chose, imagined that the Angels were corporeal, capable of sensual pleasures, and sensible of their allurements. It is true they call them Spirits, and spi-ritual Beings, but in the same signification wherein we call the Wind Spirit, and as odours, vapours, &c. are spiritual. Other Fathers indeed, and those in great num-ber, have asserted Angels to be purely spiritual; and this at present is the com-mon opinion of the Schools. See our Dis-sertation upon good and bad Angels be-fore our Comment on St. Luke.

Dan. x. 21.Some have appropriated Angels to Empires, Nations, Provinces, Cities, and particular persons. St. Michael is acknowledged to be Protector of the People of Israel: Michael your Prince, said the An-gel Gabriel, speaking to the Prophet Da-niel. The same Angel Gabriel speaks like-wise of Ch. x. 13.the Angel who was Protector of Persia, according to the generality of In-terpreters, when he says that the Prince of the kingdom of Persia withstood him one and Acts xvi. 9.twenty days. S. Luke in the Acts tells us, that a man of Macedonia appear-ed to S. Paul in the night, and said to him, Come over into Macedonia and help us; which is commonly understood of the Angel of Macedonia, who invited him to come and preach Jesus Christ in the Pro-vince which was committed to his care. Lastly, the Septuagint Deut. xxxii. 8.in Deuteronomy say that God had set the bounds of the people according to the number of the An-gels of Israel⁸². Which by the Fathers and Rabbins is supposed to mean the Go-vernment of each particular Country and Nation, wherewith God had intrusted his Angels. S. John wrote his Revelations to the Angels⁸³ of the seven Christian Churches in Asia Minor, whereby Rev. xi. 18. 12.he does not mean only the Bishops of these Churches, but, in the judgment of ma-ny Fathers, the Angels likewise who were appointed by God for their protection⁸⁴.

As to Guardian Angels, they are very clearly described in the Old Testament. Genes. xlviii. 16.Jacob speaks of the Angel who had been his constant guide in all his journeys, and had delivered him out of all dangers. The Psalm xxxiii. 8. & xc. 11. Vulg.Psalmist in several places mentions Angels as the Protectors of the Righteous: and this was the common opinion of the Jews in our Saviour’s time. When S. Peter be-ing

being set at liberty came from prison to the house where were others of the Disciples, he knocked at the door; they who were within thought it was his Angel, and not Acts xii. 15.he. Jesus Christ enjoins us in the Gospel not to despise any little ones, because their Angels continually behold the face of our Matt. xviii. 10.heavenly Father. The Fathers all agree unanimously in this article. The Jews and the very Heathens believed that particular Angels were commissioned to attend us, and had the care of our conduct and protection. Hesiod, the most ancient, or at least one of the most ancient Greek Authors, says⁸⁵, that there are good Angels upon earth, sent by Jupiter for the protection of Mankind, and to observe the good or evil which they practise. Plato says⁸⁶, that every one of us has two Dæmons or two Genius’s, one inclining us to evil, the other directing us to what is good. Apulæus speaks but of one Dæmon assigned to every man by Plato, Ex hac sublimiore Dæmonum copia Plato autumat singulis hominibus in vitâ agendâ testes, & custodes singulos additos, qui nemini conspicui semper adsint.

Tob. xii. 15.The Apostle S. Paul gives us to understand, that among the Angels in Heaven there is a subordination of the several Choirs of them, which differ from one another either in their offices, or in the degrees of glory which they possess. But the Fathers, who have interpreted the Apostle’s words, are not agreed among themselves as to the number and order of the celestial Hierarchy⁸⁷. Origen was of opinion⁸⁸ that St. Paul mentioned part only of the Choirs of Angels, and that there were many others whereof he had said nothing; and this opinion may be observed in many others of the Fathers who came after him. Others have reckoned up nine Choirs of Angels in St. Paul, and this is the opinion generally received at present in the Divinity Schools of France. The Author who is cited commonly under the name of Dionysius the Areopagite⁸⁹, admits of but three Hierarchies, and three orders of Angels in each Hierarchy⁹⁰. In the first are Seraphims, Cherubims, and Thrones; in the second Dominions, Mights, and Powers; in the third Principalities, Archangels, and Angels. In some places of Scripture it is insinuated, that there are seven principal Angels in the Court of Heaven, who are always before the Lord⁹¹. Raphael tells Tobias that he is one of the seven Angels who attend in the presence of God. St. Michael tells Daniel that he is one of the chief Princes in the Court of the Almighty, Unus de principibus. In the Revelations St. John saw seven Angels Dan. x. 13. Rev. viii. 2, 3.standing before the Lord. In a very ancient book, entitled The Testament of the twelve Patriarchs, they are called the Angels of the Presence; and in The Life of Moses, the Eyes of the Lord. These denominations are probably imitations of what was observed in the Courts of the Assyrian, Chaldæan, and Persian Kings, where there were seven Eunuchs, or seven great Officers superior to all others, and always near the Prince.

The exact number of Angels is not mentioned in any part of Scripture; but it is always represented to be very great, and Dan. vii. 10.as it were innumerable. Daniel says that upon his approach to the Throne of the Ancient of days, he saw a fiery stream issuing from it, and that thousand thousands of Angels minister’d unto him, and that ten thousand times ten thousand stood before him. And Jesus Christ says in the Gospel, Mat. xxvi. 53.that his heavenly Father could give him more than twelve legions of Angels, that is to say, more than seventy two thousand of Angels. The Psalmist declares that the chariot of God is attended by twenty thousand Angels. Many of the Fathers⁹², that Pf. lxvii. 17.we might have some idea of the multitude of Angels, compared with that of Men, apply the Parable to them of the ninety nine sheep that were left by the master of the Family in the Mountains while he went to search after the hundredth which was gone astray. The ninety nine signify the Angels who continued firm to their allegiance in Heaven, the single sheep that was lost represents Man fallen from his original righteousness and felicity. Others of the Fathers⁹³ have inferr’d, from the Earth’s being infinitely smaller than Heaven, that the number of Angels was infinitely greater than that of Men: Now it is natural to judge of the multitude of inhabitants in any place by the largeness and extent of

their dwelling. The Author published under the name of Dionysius the Areopagite, says, that the number of Angels is such, that nothing in nature can equal it. They who are curious to see more at large what concerns Angels, may consult our Dissertation on this Subject, published before the Gospel on St. Luke.

Acts xxiii. 8.The Sadducees denied the existence of Angels, and of all Spirits. Others of the Jews paid a superstitious worship to them. The Author of a book intitled, Of St. Peter’s Preaching; a work of great antiquity, cited by Clemens of Alexandria⁹⁴, says, that the Jews pay religious worship to Angels⁹⁵ and Archangels, and even to the Months and Moon. Celsus⁹⁶ reproached them almost in the same manner. Tertullian⁹⁷ assures us, that Simon and Cerinthus preferr’d the mediation of Angels to that of Jesus Christ. Josephus⁹⁸, and after him Porphyry⁹⁹, say that the Essenes, upon their initiation, engage themselves by oath to preserve faithfully the names of Angels, and the books relating to their sect. Concerning the worship of Angels among the Jews and Christians, see our Comment upon Colos. ii. 18. and the Dissertation upon Angels, p. xlvi, xlvii.

By Angels of the Lord are meant often in Scripture, Men of God, Prophets; for example, Judg. ii.1.An Angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your Fathers; and I said, I will never break my covenant with you. And ye shall make no league with the Inhabitants of this land, you shall throw down their Altars. But ye have not obeyed my voice. Why have ye done this? And it came to pass when the Angel of the Lord spake these words, they lift up their voices and wept; and they sacrificed there unto the Lord, and Joshua let the People go. It is very probable¹⁰⁰ that this Angel was Joshua himself, or the High Priest, or some Prophet. Several Interpreters¹⁰¹ are of opinion that this same Joshua is described by Moses under the name of the Angel of the Lord, who was to introduce the Israelites into the promised Land. It is certain that in Scripture the Prophets are sometimes called the Angels of the Lord¹⁰²: Then spake Haggai the Angel of the Lord, from among the Angels of the Lord¹⁰³. Judg. xiii. 2, &c.Malachi, the last of the twelve small Prophets, is by several of the Fathers¹⁰⁴ called the Angel of God; and this in reality is what his name signifies in Hebrew. Some believe Esdras¹⁰⁵ to be described by the name of Malachi, or Angel of the Lord. Eupolemus speaking of the Prophet Nathan, who addressed himself to David, and made him sensible of his sin, calls him an Angel or Messenger from the Lord. Manoah, Samson’s Father, calls him indifferently Angel and Man of God, who appeared to his Wife, till vanishing with the smoke of the Burnt-offering, he was certain it was an Angel.

Sometimes the name of God is given in Scripture to Angels. The Angel who appeared to Moses in the Bush, who delivered the Law to him, spoke to him, and guided the people in the Wilderness, is perpetually called by the name of God, and the Lord said to him, My name is in him. The Angels who appeared to the holy Patriarchs, are likewise termed Gods; because they acted in the name of God, were his Ambassadors, were intrusted with his power, and the interpretation of his orders. They are not only called Elohim, and Adonai, names sometimes attributed to Judges and Princes, but by that likewise of Jehovah, which belonged to God only, whose Majesty they represented.

The opinion which ascribes tutelary Angels to Kingdoms, Provinces and Nations, is founded upon Scripture, and adopted by both Jews and Christians. The passage in Daniel, where Michael is called the Prince of God’s people, Michael Princeps vester; and that in the Acts, where an Angel in the form of a Macedonian invites St. Paul to pass over into Macedonia, are particular Texts which seem clear for this opinion.

But as to another passage in Daniel, cited to the same purpose, there is some difficulty in it; it is this, wherein it is said, the Prince of the Persians resisted the Arch-angel Gabriel one and twenty days; for this Prince of the Persians, in the judgment of several good Commentators, is Cyrus King of Persia, who was one and twenty days before he submitted to the inspirations of Gabriel.

Another passage is that of Deuteronomy, where it is said, that when the Lord divided men, he divided them according

to the name of the Angels of God. The Septuagint read it thus: When the Lord separated the Sons of Adam, he set the bounds of the nations, according to the number of the Angels of God¹⁰⁶. Whereas the Hebrew and Vulgate import that he fixed the limits of the Nations according to the number of the Children of Israel. What way soever we read it there will remain some difficulty with relation to the number of Nations dispersed at the Tower of Babel; for in the first place, are we very sure that this passage has a regard to the division which happened at Babel? Secondly, is it certain that every particular person who assisted in carrying on this Edifice, formed a Nation; and would not the sacred Writer have set down in this place all the Nations which were, and in succeeding ages should be formed? And certainly, if it be required that all should have their tutelary Angels, we must necessarily understand it thus, according to the reading of the Septuagint.

But if we follow the reading of the Hebrew and Vulgate, it will then concern us to know what Epoch Moses intended to point at in the history of the Israelitish nation; for at the time of the Tower of Babel there were not as yet any Israelites. If Moses had a view to his own time, as the number of the Israelites was already very great, it must be said likewise, that the number of the Nations which was to be derived from the builders of Babel must be excessive; for suppose we were to take those only in the Nation of Israel, who were capable of bearing Arms, how shall we find six hundred thousand Nations in the World?

The generality¹⁰⁷ are fixed for seventy or seventy two people; but their opinion is founded upon very weak reasons; as that in the tenth chapter of Genesis, where Moses enumerates the Sons of Shem, Ham and Japhet, he names seventy two persons, from whom they believe seventy two People to have sprung. But if the three Patriarchs Shem, Ham and Japheth, are not reckoned, who are not to be numbred with them, because all their Children are computed, and if the thirteen Sons of Joktan are not included, who in all probability were not born till after the dispersion, the number of them will be very much diminished. I say nothing of Cainan, whom we read of in the Septuagint, ver. 24. nor of Elishah and Cozar, whom they declare to be the Sons of Japheth. If they are admitted over and above the number mentioned in the Hebrew and Vulgate, with the Philistines and Caphtorims of ver. 14. instead of seventy two people, there will be seventy six. Wherefore this foundation is not certainly of any great solidity.

Others derive this number of seventy people from that of Jacob’s Children, who Gen. xlvi. 26, 27. 70. Gen. xxvi. 27. Exod. i. 5. Deut. x.went down into Egypt with him. All the souls of Jacob’s house which came into Egypt, were threescore and ten. Rigorously speaking, there were no more than sixty six persons who went into Egypt, as Moses expresly takes notice, in ver. 26. All the souls which came with Jacob into Egypt, were threescore and six. To compleat the number seventy, Jacob, Joseph, and his two Sons, are to be added. Now if all the Sons of Jacob are included in it, it is needless to insert him himself, since Moses says expresly, God separated the Nations, or the Sons of Adam, according to the number of the Children of Israel. Besides, the Septuagint in several places, and S. Stephen in the Acts, read seventy five persons, instead of seventy. Here therefore you have new difficulties against this precise number of seventy or seventy two people descended from the Sons of Noah, and consequently against the same number of Angels deputed for the guardianship of these different people.

From all this we may conclude, that the certain tradition of the Jewish and Christian Church is, that every Nation has its tutelary Angel. But for the number of Nations, and consequently of Angels deputed for the protection of them, it is no way certain. The number of them has necessarily varied, according as the number of Nations and People has multiplied or decreased; for it is certain, that from the Tower of Babel to this day, there have been infinite revolutions in the world, which have caused the ruin of many people; and, without going farther than the Scripture, what is become of the Amalekites, Philistines, several people of Canaan, the Emims, the Zumzummims, &c.

ANGEL, the destroying Angel, Angel of death, Angel of Satan, the Angel of the bottomless pit. All these terms signify the Devil and his Agents, the evil Angels, Ministers of God’s wrath and vengeance. God smote Sennacherib’s army with the sword of the destroying 2 Kings xix. 35.Angel. He killed the Israelites, David’s subjects, by the sword of the Angel of death, as a punishment of this Prince’s vain complacency in himself. The Angel or 2 Sam. 2 Cor. xii. 7. Zech. iii. 1, 2. Jude 9. Rev. ix. 11.Messenger of Satan buffeted S. Paul, and laid snares to corrupt his purity. The same Angel accused the High Priest Joshua before the Lord; and disputed with the Archangel Michael about the body of Moses. The Angel of the bottomless pit, or the Angel

King of the bottomless pit, as St. John in the Revelations calls him, is the same as the Prince of Devils, the destroying Angel.

We shall speak of the destroying Angel, by whose means Sennacherib’s army perished, under the Article SENNACHERIB.

The Angel of Death, is he to whom God hath given a commission to separate the soul from the body: The Jews, Arabians, Turks and Persians, own such an one; the Persians call him Mordad or Asuman. The Rabbins and Arabians give him the name of Azrael; and the Chaldee Paraphrasts that of Malkad-monsa. Others, as the book concerning the Assumption, or the death of Moses, call him the Angel Samaël, Prince of the Devils. In this last mentioned book it is related, that the hour of Moses’s death being come, the Lord required Gabriel to command his soul out of his body; but he excused himself: S. Michael likewise desired to be dispensed with in this particular; as did also the Angel Zinghiel, who said, that having been Preceptor to Moses, he could not resolve with himself to take away his life. Samaël made his approaches to him with a design of forcing the soul of this Conductor of God’s people out of his body, but was so struck with the lustre of his countenance, and the virtue of God’s name written on the rod which Moses made use of in performing miracles, that he was obliged to retire. So that God himself came to separate the soul of his Prophet, by giving him a kiss.

The Rabbins maintain¹⁰⁸, that the Angel of death, as soon as he has killed any man, washes his sword in the water of the house, and thereby communicates a mortal quality to it; for which reason they throw all the water into the street. This Angel of Death stands, as they say, at a dying person’s bed’s head, holding a naked sword in his hand, at the extremity whereof hang three drops of gall. The sick man, as soon as he perceives the Angel there, in a great fright opens his mouth, which opportunity the Angel of death takes to distil into it these three mortal drops; one immediately occasions his death, the other makes him pale and livid, and the third disposes him to be soon reduced to dust in his grave.

They believe farther¹⁰⁹, that the man suffers a second death there; that when a Jew is buried, the Angel of death seats himself upon the grave, and at the same time the soul of the deceased returns to his body, and sets him upon his legs. Then the Angel taking an iron chain, half whereof is cold as ice, the other burning hot, strikes the body with it, and separates all its members. He strikes it a second time, and removes all its bones; then a third time, and reduces the whole to ashes. This done, the good Angels come, gather and re-unite all these parts, and re-place the body in its grave. They assert however, that pious persons, and they who give alms liberally, shall be exempt from this punishment.

The Mussulmen and Persians acknowledge, that there is an Angel appointed by God to be the death of people, and separate the souls from the bodies of Creatures.

They moreover affirm¹¹⁰, that when the dead person is buried, two evil Spirits of a frightful aspect, and black colour, make the dead sit upright in his coffin, and arraign him; if he is found innocent, they suffer him to lie down again, and rest quietly; if not, they give him several great blows with a hammer between the two ears, which occasion incredible pains, and force him to cry out terribly.

Job xxxiii. 23. Ἄγγελος θανατοφόρος. Job xxxvi. 14. Job xx. 15.In the Greek of the book of Job, the Angel of death is mentioned frequently. Though there were a thousand Angels of death about the righteous, ready to take away his life, yet none of them shall smite him, if he reflects upon himself, and thinks of returning to the Lord, if he discovers his sin to a man, and confesses to him his folly, the Angel shall prevent his dying. And elsewhere, Riches unjustly gathered shall be vomited up with horror, and the Angel shall drag him out of his house. And again, Let the soul of the Hypocrite die in his youth, and let his life be snatched away by the Angels.Prov. xvii. 11. And Solomon, An evil man seeketh only rebellion, therefore a cruel Angel shall be sent against him. This cruel Angel, this Angel of death, was he who was sent against Sarah the Daughter of Raguel’s first Husbands, and Tob. iii. 8.was the death of them when they attempted to approach her. This is the Angel Asmodeus, or Destroyer who was banished into the Wilderness, and chained by the Angel Tob. viii. 3.Raphael. Lastly, this is the evil Angel spoken of by the Psalmist, Let them be as chaff Psal. xxxv. 5, 6.before the wind, and let the Angel of the Lord chase them, and be the cause of their perishing; let their way be dark and slippery, and let the Angel of the Lord persecute them.

The Angel or Messenger of Satan, who 2 Cor. xii. 7. Ἄγγελος Σατᾶν ἵνα με κολαφίζῃ. Matth. xii. 16.buffeted St. Paul, is the Minister of the Devil, his Envoy. The Devil is considered in Scripture as a Prince who exercises his dominion over other Devils of a lower rank, and less power. In this sense the Gospel speaks of Satan’s kingdom, If Satan is divided against himself, how will his kingdom stand? If the Devil expels Devils

Matt. xxv. 41.Devils out of bodies which are possessed by him, he destroys his own dominion. Jesus Christ came into the world to overthrow the power of Satan, and at the day of judgment he will condemn them whom he has rejected to that eternal fire which is prepared for the Devil and his Angels; his Ministers and Agents, who are of the same nature, and sentenced to the same punishment with him.

The Angel therefore of Satan may be said to have buffeted S. Paul, either by suggesting bad thoughts to him¹¹¹, or by producing bodily infirmities in him¹¹², or in stirring up adversaries against him, who opposed his good designs: as the Coppersmith, and Demetrius the Goldsmith, at Ephesus; and Hymeneus and Philetus, whom he mentions in his first Epistle to Timothy. Lastly, there are some who believei that the Angel of Satan did sensibly persecute S. Paul, struck him, and laid snares for him; as S. Athanasius relates that the Devils sometimes beat and persecuted S. Antony; and that many Saints have frequently been handled very ill by Devils, who envied their progress in virtue, and were enraged at the overthrow of Satan’s kingdom, which was destroyed by them.

Tongue of Angels. See TONGUE. Angels of light, and Angels of darkness. We call good Angels, Angels of light, their habitation being in Heaven, in the region of light; they are clothed with light and glory, stand before the throne of the Most High, and inspire men with good actions, actions of light and righteousness. The Angels of darkness, on the contrary, are those who are the Devil’s Ministers, whose abode is in Hell, in the region of darkness, in those black dungeons where the wicked are imprisoned. S. Paul says, that Satan sometimes transforms himself into an Angel of light; in like manner as our Saviour in the Gospel says that Wolves sometimes put on Sheep’s clothing, to seduce the simple; but they are at length discovered by their works. Sooner or later they betray themselves, and are distinguish’d by works of darkness, wherein they engage their followers.

ANGER, Wrath. The Scripture often attributes Anger to God; not that he is capable of those irregular motions which this passion produces, but because he punishes the wicked with the severity of a provok’d Father or Master.

Anger is often used for punishment, chastisement. The Magistrate is a revenger to execute wrath, says S. Paul; that is to say, vengeance. Is God unjust, who makes people sensible of the effects of his Anger?

Rom. iii. 5. Numb. xvi. 46.Qui infert iram, that is to say, pœnam. Anger is come out from the Lord, and begins to be felt: Jam enim egressa est ira a Domino, & plaga desævit.

Anger is often joined with fury, ira furoris, even when God is spoken of; but this is in order to aggravate the effects of his Anger, or the just occasions of his indignation: Quæ est hæc ira furoris ejus immensa. Turn from us the fury of thine Deut. xxix. 24.Anger: Averte a nobis furorem iræ tuæ.

The Hebrews place Anger in the Nose. Let not thy Nose be disturbed, be inflamed. A cholerick Man is called one with a short Nose, and the patient, People with long Noses. See NOSE.

The day of wrath, is the day of God’s judgment, the day of his vengeance. St. John Baptist calls it the wrath to come. Quis vos docuit fugere a ventura ira? And S. Paul to the Thessalonians, Eripuit nos ab ira ventura. And, Thou treasurest up wrath against the day of wrath, or vengeance. We were all children of wrath. And elsewhere, We were vessels of wrath, fitted to destruction.

Give way to wrath, Dare locum iræ. Provoke not the wicked, who are already sufficiently animated against you, let their Anger of itself decline. Do not expose yourselves unseasonably to their passion.

When we meet with a furious and unruly beast, we go out of the way, and avoid him; do just so with your persecutors. Otherwise, Give way to the wrath of God; wait the time, be not too hasty to revenge yourselves, God will do you justice.

The vessels of God’s wrath, are all the instruments made use of by him in punishing us; such as war, scarcity, barrenness, diseases, &c. but particularly war, which is the conjunction of all misfortunes, and the fulness of the cup of God’s wrath. To consummate, finish, fill, his Anger; that is to say, to cause the effects of it to be felt with the utmost rigour.

The whole land is ruined and made desolate by the anger of the Dove, A facie iræ columbæ. And elsewhere, ch. xlvi. 16. Let us fly into our own country, from the sword of the Dove; that is to say, from the Chaldæans, who bore a Dove, as it is said, in their standards, with regard to Semiramis, who was metamorphosed into this bird. But the best Interpreters translate the word Jonah, which sometimes signifies a dove, they translate it, I say, an oppressor, destroyer, enemy, such as Nebuchadnezzar was, with respect to the Jews.

ANI, or Hunni, a Levite, one of the Musicians and Players upon Instruments

that accompanied the Ark, when David 1 Chron. xv. 18brought it to Jerusalem.

ANIAM, the Son of Shemida, of the Tribe of Manasseh, 1 Chron. vii. 19.

ANIANUS, or Ananias, first Bishop of Alexandria next to S. Mark. The holy Apostle entring into Alexandria, broke his shoe, and gave it to a Cobbler, whose name was Anian, to mend. This man having hurt his hand with his awl, cried out, upon feeling of great pain, and said, Ah, my God! S. Mark took this opportunity to discourse to him of God, and preach the Gospel to him. At the same time he made a little clay with his spittle, and applying it to Anian’s wound, cured him immediately. Anian being very much affected by this good office, desired S. Mark to go into his house, heard the word of life there declared to him, believed, and was baptized, with all his family. The number of Christians hereupon encreased in such a manner, that the Heathens began to grow jealous of S. Mark, and obliged him to retire out of the City. But this he did not do till he had ordained S. Anian Bishop. He governed this Church eighteen years, and died in the year of J. C. 86.

ANILÆUS, Brother of Asinæus, both Jews of the Province of Babylon, and City of Neerda, upon the Euphrates¹¹³. These two Brothers finding themselves to be necessitous after the death of their Father, were forced to learn the Weaver’s trade to get a livelihood. Coming one day too late to work, their Master had a mind to use them ill; but they made their escape from him, took arms, and gathered a good number of resolute people about them, with whom they seized on certain pasture grounds, in the marshes which the Euphrates makes at that place, where it divides itself into many branches. There they fortified themselves in such a manner, as to become formidable to the Governor of Babylon, who having projected to surprize them with an army, was repulsed by them, and obliged to retire. The King of the Parthians, named Artabanus, conceived an esteem for their persons, desired to see them, and suffered them to live in peace in the canton which they were possessed of.

There they lived quietly for fifteen years, till Anilæus fell passionately in love with the Wife of one who was a man of quality among the Parthians, and Governor of the Province; with him he made war, defeated, killed him, and married his Wife. This Woman brought her Idols with her, and continued to adore them; at which all the Jews murmured. Asinæus for some time took no notice of his Brother’s fault; but at last he was obliged to speak to him about it, and tell him that it was necessary he should divorce his Wife. Anilæus’s passion was stronger than his reason, and had more effect upon him than all his Brother’s remonstrances; and his Wife apprehending this general combination of the Jews against her, poisoned her Brother-in-law Asinæus.

Anilæus made inroads afterwards upon the territories of Mithridates, Son-in-law to King Artabanus. Mithridates having assembled an army, was surprized, defeated, and himself taken prisoner by Anilæus, who after he had treated him in a base manner, gave him at last his liberty. Mithridates, animated by the reproaches of his Wife, reassembled his troops. Anilæus marched against him, was routed, and obliged to fly into the marshes. There he found people enough to enable him to keep his ground, till the Babylonians, who had got some knowledge of the Country, while they were sending Deputies to treat with him, in order to come to some agreement, fell upon him in the night, and killed him. This happened about the year of J. C. 40.

ANIM, a City belonging to the Tribe of Judah, Josh. xv. 50. It is probably the Town of Anam, or Anem, or Ancem, mentioned by Eusebius and S. Jerom¹¹⁴, which was about eight or ten miles to the East of Hebron.

ANIMALS, the Hebrews distinguish pure Animals, that is, those which may be eaten, and offered to the Lord, from those which are impure, the use whereof is prohibited. The Sacrifices which they generally offered, were, 1°. A Cow, a Bull, and a Calf. The Ox could not be offered in Sacrifice, because it was cut and imperfect. And Lev. xxii. 18, 19.when it is said that Oxen were sacrificed, we are to understand Bulls. I do not think that the mutilation of Animals was either permitted or used among the Israelites. 2°. Ch. xxii. 24.The She-goat, the He-goat, and the Kid. 3°. The Ewe, the Ram, and the Lamb; and when it is said that Sheep are offered in Sacrifice, Rams are meant, or Lambs intire and without bodily defects. I would be understood here to speak of Burnt-offerings, and Sacrifices for Sin; for as to Peace-offerings, or Sacrifices made out of pure devotion, a female might be sometimes offered, provided Ch. iii. 1.it was pure, and without blemish.

Besides these three sorts of Animals used in Sacrifices, many others might be eaten either wild or tame; such as the Stag, the Roe -buck; and in general, all that have cloven feet, or that chew the cud. All that have not the hoof divided, and do not chew the cud, are esteemed impure, and can neither be offered in Sacrifices, nor eaten at common Ch. xi. 2, 3, 4, &c.tables. The fat of all

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