NEH – NIM

Volume II, pages 278–297 of the 1732 edition, from NEH to NIM: everything printed on these pages, in order.

Continued from Nehemiah

Jerusalem acquainted him with the miserable Estate of that City, that its Walls were beat down, its Gates burnt, and that the Jews were become a Reproach among all Nations; he was sensibly affected with this Relation, he fasted, prayed, and humbled himself before the Lord, that he would be favourable to the Design he had then conceived, of asking the King’s Permission to rebuild Jerusalem¹. The Course of his Attendance at Court being come, he presented the Cup to the King, according to Custom, but with a sad and dejected Countenance. The King entertained some Suspicion at it, as thinking he might have some evil Design. But Nehemiah discovering the Occasion of his Disquiet, Artaxerxes gave him Leave to go to Jerusalem, and to repair its Walls and Gates; but however, on this Condition, that he should return to Court at a Time appointed. Letters were made out, directed to the Governors beyond the Euphrates, with Orders to furnish him with Timber necessary for covering the Towers and Gates of the City, and the House of Nehemiah, who was appointed Governor of Judea.

Neh. ii. 11, 12, 13, &c.Nehemiah arrived at Jerusalem with his Letters and full Powers, but was there three Days before he acquainted any one with the Occasion of his Journey. On the Night of the third Day he went round the City, and viewed the Walls, that he might know what Condition they were in. After this he assembled the chief of the People, produced his Commission and Letters, and exhorted them to undertake the repairing of the Gates and Walls of the City. He found every body ready to obey him, and immediately he began the Work. The Enemies of the Jews were jealous of these prosperous Beginnings, and only scoffed at them at first; but afterward seeing that the chief Breaches were repaired, they made use of Stratagems and Threats to deter Nehemiah from his Undertaking, and even attempted to make him away. The Jews that dwelt without informed Nehemiah of it; and to keep himself on his Guard against their Attempts, he ordered Part of his People to stand to their Arms behind the Walls, while Neh. iv. 7, 8, &c.the others carried on the Work, having also their Arms near them, in case of an Alarm. His Enemies seeing their Design discovered, durst not make use of violent Methods, but had recourse to Craft and Stratagem, endeavouring to draw him into an Ambuscade set for him in the Fields, where they pretended Neh. vi. 1, 2, 3, &c.they would finish their Dispute at an amicable Conference. But Nehemiah gave them to understand, that the Work he had begun required his personal Attendance, and therefore he could not come to them. He sent the same Answer to four several Messages, that they sent one after another on the same Subject.

Sanballat, the chief of the Enemies of the Jews, together with his Associates, wrote word, that a Report was spread the Jews were building the Walls of Jerusalem, only with a Design to make it a Place of Strength, to support them in an intended Revolt; that it was said also that Nehemiah had suborned false Prophets to favour his Designs, and to encourage the People to chuse him King; that to stop the Course of these Rumours he advised him to come to him, that they might confer together, and take such Resolutions as should be found convenient. Nehemiah gave himself no Trouble on this Account, but returned for Answer, that all those Accusations were false, and made at random. About the same time he discovered, that a false Prophet, call’d Shemaiah, had been corrupted by his Enemies, and that some of the chief of the City were secretly in Confederacy with them. Yet all this did not discourage him. He went on with his Work, and happily compleated it in two and fifty Days after it had been begun.

Neh. vi. 8.—15.Then he made a Dedication of the Walls, of the Towers, and of the Gates of Jerusalem, with the Solemnity and Magnificence that such a Work required. He separated the Priests, the Levites, and the Princes of the People into two Companies, one of which walked to the South, and the other to the North, on the top of the Walls. These two Companies were to meet at the Temple. The Procession was accompanied with Musick both vocal and instrumental. When they were all come to the Temple, they there read the Law, offered Sacrifices, and made great Rejoycings. And Neh. viii. 12.as the Feast of Tabernacles happen’d at the same time, it was celebrated with great Solemnity. Nehemiah observing that the Compass of the City was too large for its Inhabitants, ordered that the chief of the Nation should there fix their Dwelling; and caused them to draw Lots, by which a tenth Part of the whole People of Judah were obliged to dwell at Jerusalem.

Neh. xi.Then he applied himself to the reforming of such Corruptions, as had crept into the Administration of publick Affairs. He curb’d the Inhumanity of the great ones, who held in a State of Slavery and Subjection the Sons and Daughters of those that were poor or unfortunate, keeping their Lands in Possession, which these poor People had been obliged either to mortgage or sell to them.

Another Abuse there was, which Esdras

had in vain attempted to redress, that they had contracted Marriages with strange and idolatrous Women. Nehemiah undertook to dissolve these Marriages, succeeded in it, and sent away all such Women as had been taken against the express Command of the Law. Neh. ix.Having likewise observed, that the Priests and Levites were obliged to take Refuge wherever they could, and so the Ministry of the Temple was not attended or performed with that Decency it ought, because they did not receive the Revenues that the Law had appointed for their Subsistence; he obliged the People punctually to pay the Ministers of the Lord what was due to them, and enjoined the Priests and Levites duly to attend on their respective Duties, and to discharge their Neh. xiii. 10, 11, &c.Functions. He enforced the Observation of the Sabbath, which had been much neglected at Jerusalem, and would not permit Strangers to come in to buy and sell, but kept the Gates of the City shut up all that Neh. xiii. 15, 16, &c.Day. And to perpetuate as much as was possible these good Regulations which he had newly established, he engaged the chief Men of the Nation solemnly to renew the Covenant with the Lord. This Ceremony was performed in the Temple, and an Instrument was drawn up, which was signed by the principal Men, both Priests and People².

2 Macc. i. 19, 20, 21, &c.We read in the Books of the Maccabees, that Nehemiah sent to search for the Holy Fire, which before the Captivity of Babylon the Priests had hid in a dry and deep Pit; but not finding any Fire there, but instead thereof a thick and muddy Water, he sprinkled this upon the Altar; whereupon the Wood which had been sprinkled with this Water, took fire presently, as soon as the Sun began to appear. Which Miracle coming to the Knowledge of the King of Persia, he caused the Place to be encompass’d with Walls where the Fire had been hid, and granted great Favours and Privileges 2 Macc. ii. 13, 14.to the Priests. ‘Tis recorded in the same Books, that Nehemiah erected a Library, wherein he placed whatever he could find, either of the Books of the Prophets, of David, and of such Princes as had made Presents to the Temple. Lastly, he returned to Babylon, according to the Promise he had made to King Artaxerxes, about the thirty-second Year of this Prince³. From thence he returned again to Jerusalem, where he died in Peace⁴, having governed the People of Judah for about thirty Years.

The second Book⁵, which in the Latin Bibles bears the Name of Esdras, in the Hebrew has the Name of Nehemiah prefix’d to it. This Author speaks there almost always in the first Person; and at first reading one would think that he had writ it Day by Day, or had set down whatever occur’d in his daily Transactions. But if we read it with due Attention, we may observe here several Things, which could not have been written by Nehemiah. For Example, Memorials are quoted, wherein were registred the Names of the Priests in the Time of Jonathan the Son of Eliashib, and even to the Times of Jeddoa or Jaddus, who lived under Darius Codomannus, and under Alexander the Great. It is therefore very probable, that Nehemiah wrote the Memoirs of his Government, which are cited in the second Book of the Maccabees, Inserebantur 2 Macc. ii. 13.autem in descriptionibus & commentariis Nehemiæ hæc eadem, and that it is from these Memoirs in the main, that this Book has been compiled. See our Preface to the second Book of Esdras, wherein we enquire at large into this Affair.

NEHILOTH, or Nechiloth. This Word is found at the Beginning of the 50th Psalm, and signifies the Dances, or the Flutes. This Psalm is addressed to the Master who presided over the Dances, which were exercised in certain religious Ceremonies, or to the Band of Musick which performed upon the Flute. The Title of the 50th Psalm may be thus translated, A Psalm of David address’d to the Master of Musick presiding over the Dancers, or over the Flutes.

NEHUSHTA, or Nobesta, Daughter of Elnathan, and Mother of Jehoiachin King of Judah, 2 Kings xxiv. 8. Nobesta in Hebrew signifies a Snake.

NEIEL, or Nebiel, a City of the Tribe of Ashur. Josh. xix. 27.

Gen. xxiv. 41. Gen. xi. 3, 7.NEIGHBOUR. Propinquus or proximus signifies near Relations, Countrymen, those of the same Tribe, Neighbours, and in general, all Men that are linked together by the Bonds of Humanity,and whom the Law of Charity requires, that we should consider as Friends and Relations. We shall alledge Examples of all these Significations. Cum veneris ad propinquos meos; says Abraham to Eliezer: When you shall arrive at my Relations, my Kindred. Dixit alter ad proximum suum. One said to another, one Neighbour to another. Levit. xxv. 25.Si voluerit propinquus ejus redimere; if his Neighbour, he that is of the same Tribe, and of the same Family, has a

Josh. xx. 5. See Matth. v. 43. and Luke x. 29. Psal. lxxxiv. 10. cxliv. 18. Judg. vii. 13.mind to redeem the Field that was sold.

Propinquus is us’d in this Sense through the whole Book of Joshua: Quia ignorans percussit proximum. He kill’d a Man at unawares. Narrabat aliquis somnium proximo suo. One Soldier related his Dream to his Comrade.

At the Time of our Saviour, the Pharisees had restrained the Word Neighbour to signifie those of their own Nation only, or their own Friends; being of Opinion, that to hate their Enemy was not forbidden by their Law. But our Saviour informed them, that the whole World were their Neighbours, that they ought not to do to another, what they would not have done to themselves, that they ought to love all Men as themselves, and that this Charity ought to be extended even to their Enemies. Thus he overthrew the false Maxims of the Pharisees, and brought back the Precept of universal Charity to its first Intention. See Luke x. 29.

God is a Neighbour to those who fear him, and call upon him. He gives them Tokens of his Presence and Protection. Putasne Deus è vicino ego sum, & non Deus de longe? Am I a God at hand, and not a God afar off? Am I one of those Gods that Men have made not above two Days Jerem. xxiii. 23.ago? Am not I an eternal God? Otherwise, I am a Neighbour-God, that sees every thing, knows every thing, and not an absent or distant God.

NEILA, a Town in Batanea, Euseb. Onomast.

NEKEB, or Neceb, a City of the Tribe of Naphtali. Josh. xix. 33. ‘Tis the same as Adami.

I. NEMUEL, or Namuel, Son of Eliab, of the Tribe of Reuben, Brother of Dathan Numb. xxvi. 9.and Abiram.

II. NEMUEL, or Jemuel, Son of Simeon, Head of the Family of the Nemuelites. Numb. xxvi. 12.

NEOMENIA. This Word comes from the Greek⁶, and signifies the first Day of the Month. ‘Tis known that the Hebrews had a particular Veneration for the first Day of every Month, and Moses appointed certain peculiar Sacrifices for this Day. But Numb. xxviii. 11, 12. 1 Sam. xx. 5. & 18.he gave no Orders that it should be kept as an Holy Day. Nor can it be any where proved, that the ancient Jews observed this as a Precept: ‘Twas a Festival of mere voluntary Devotion. It appears that even from the Time of Saul they made on this Day a Sort of Family-Entertainment and Rejoycing, since David ought then to have been at the King’s Table, and Saul took it amiss that he did not attend. Moses insinuates, that besides the national Sacrifices that were then constantly offer’d, every private Person made his particular Sacrifices of Devotion. The Beginning of the Month was proclaimed by Sound of Trumpet, which was performed at the Numb. x. 10. Numb. x. 10. Levit. xxiii. 24.offering of the solemn Sacrifices. But the most celebrated Neomenia of all others was that at the Beginning of the Civil Year, or first Day of the Month Tizri. This was a Sacred Day, on which no servile Labour was performed; on this they offer’d particular Burnt-Sacrifices, and sounded with the Trumpets of the Temple. In the Kingdom of the ten Tribes, the most sober among the People used to assemble sometimes at the Houses of the Prophets, to hear their Instructions. The Shunamite, who entertained Elisha, having a Mind to go to see this Prophet, her Husband said to her; Why do you go to him to Day, since it is neither the Sabbath nor the 2 Kings iv. 23. Isai. i. 13, 14. Ezek. xlv. 17. Vide & 1 Chr. xxiii. 31. & 2 Chron. viii. 13. Judith viii. 6. Ezek. xlvi. 1, 2.New-Moon? Isaiah declares, that the Lord abhors the New-Moons, the Sabbaths, and the other Days of the Festivals and Assemblies of those Jews, who in other Things neglected the Observation of his Laws. Ezekiel says, that the Burnt-Offerings that were used to be offered on the Day of the New-Moon, were provided at the King’s Expence, and that on this Day was to be opened the Eastern Gate of the Court of the Priests. Judith kept no Fast on Festival Days, or on the New-Moon. The modern Jews keep the Neomenia only as a Feast of Devotion, which every one may observe, or not, as he pleases⁷. They think it rather belongs to the Women than the Men. The Women forbear from Work, and they indulge a little more on this Day than on others. In the Prayers of the Synagogue, they read from Psalm 113, to 118. They bring forth the Role of the Law, and read therein to four Persons. They call to Remembrance the Sacrifice, that on this Day used to be offered in the Temple. On the Evening of the Sabbath which follows the New-Moon, or some other Evening following, when the New-Moon first appears, all the Jews assemble together, and make a Prayer to God, calling him the Creator of the Planets, and the Restorer of the New-Moon; then raising themselves towards Heaven, they ask of God that they may be preserved from all Misfortunes; then after making Mention of David, they salute each other, and so separate.

Spencer⁸ has made a long Dissertation upon the Neomenia, in which he shews very well, that the Gentiles have heretofore

honoured the first Day of the Month, out of Veneration to the Moon. He would conclude from hence, that the Hebrews have borrowed this Practice from strange and idolatrous People. But he by no Means proves this, and it is much more probable that it is from the Hebrews that other Nations have copied; or rather, that without any Design of imitating the Hebrews, they have thought fit to honour the Moon at the beginning of the Month, at her first Appearance. The Worship of the Moon has been very common among all idolatrous Nations.

NEOPHYTE, or Novice. This Word comes from the Greek⁹, and literally signifies, newly sown, or planted. This Name was given to new Converts to Christianity, or to those that were newly baptized. St. 1 Tim. iii. 16.Paul advises, that a Novice should not be made a Bishop, for Fear, says he, lest being lifted up with Pride, he fall into the Condemnation of the Devil. As Lucifer, who at the beginning of his Creation being puft up with those eminent Qualities he saw himself possessed of, became proud and insolent, and was therefore suddenly precipitated into Hell¹⁰. A Man that finds himself so suddenly exalted in Dignity, easily flatters himself, and persuades himself he has more real Worth than others, and that there is great Occasion for his Service, because he has been so hastily called to a superior Employment. Hence comes Presumption and Pride, and then the Judgment of God, who always humbles the Proud.

NEPHEG, or Napheg, Son of David, 2 Sam. v. 15. and 1 Chron. iii. 7. xiv. 6.

NEPHI. This is the Name that several Writers give to that Place, where Nehemiah found the muddy Water, which was in the Pit where the holy Fire had been hidden, 2 Macc. i. 36. But Copies vary concerning the Word Nephi. The Syriack and Greek of the Roman Edition read Naphtai, the Alexandrian Manuscript, and other Greek Copies, read Nephtar.

NEPHTAR. This is the Name that Nehemiah gave to the Place where the sacred Fire had been hid, and where they found a thick and muddy Water, which being sprinkled upon the Wood of the Altar, took Fire as soon as the Sun began to appear. This Word may be derived from the Chaldæan Petir¹¹, pure, without Mixture; or, if we read Necphar, from the Hebrew Caphar¹², to expiate, purify, or cleanse.

NEPHTOAH. The Fountain of Josh. xv. 9Nephtoah in the Tribe of Benjamin. Travellers are shewed a Fountain, which they affirm to be the Fountain of Nephtoah, near which there was formerly a Church dedicated to the Honour of John the Baptist, because it is believed that Zechariah and Elizabeth dwelt there, to whose Use this Fountain served.

NER, Son of Abiel, and Father of Abner, the General of Saul’s Armies, 1 Sam. xiv. 50, 51, They were very near of Kin to Saul.

Rom. xvi. 15.NEREUS. St. Paul in his Epistle to the Romans salutes Nereus and his Sister. Some believe that this is the same Nereus, whose Fast is kept as of a Martyr, along with St. Achillæus, on May the 12th. But there is little Probability that the Nereus, mentioned by St. Paul, should have lived to the Times of Trajan, fifty Years from the Time in which the Martyrdoms of Nereus and Achillæus are placed. Yet however the Thing is not absolutely impossible. The Acts of Nereus and Achillæus being Works of no Authority, we think it not proper to give any Extracts from them.

NERGAL, or Neregel, a God of the Cuthites, 2 Kings xvii. 30. The Rabbins, followed by some Interpreters, think the God Nergal was worshipped under the Shape of a wooden Hen. Others think that the Cuthites adored Fire, and kept up a perpetual Fire upon their Altars, in Honour of the Sun. Ner signifies a Lamp.

NERGAL-SHAREZER, one of the Generals of Nebuchadnezzar’s Army, Jerem. xxxix. 3.

I. NERIAH, or Neri, Father of the Prophet Baruch, Jerem. xxxii. 12, &c.

II. NERI, Son of Melchi, and Father of Salathiel, Luke iii. 27.

NERIGLISSAR, or Niglissor; he succeeded Evilmerodach, according to Berosus¹³. See NIGLISSOR afterwards.

NERO. The Emperor Nero is not to be found by Name in Scripture; but he is expressed by his Title of Emperor, and by his Surname Cæsar. For to him it was that St. Paul appealed, when being seized in the Temple of Jerusalem¹⁴, he was sent to Cæsarea to Felix the Governor of Judæa, who there kept him two Years in Prison, and afterwards left him to Festus his Successor in the Government of that Province, who having a Design of delivering him up to the Jews, St. Paul was obliged to appeal to Nero¹⁵. He was therefore carried to Rome, and arrived there in

the Month of February, in the 60th Year of Jesus Christ. There he continued two Years, preaching the Gospel with great Freedom, till he became famous even in the Emperor’s Court, in which were a good Philip. iv. 22. i. 12, 13.Number of Christians. He salutes the Philippians in the Name of the Brethren who were of the Houshold of Cæsar, that is, of Nero’s Court. We have no particular Information how he got clear of those Accusations that were exhibited against him by the Jews; whether he appeared before Nero, or whether his Enemies the Jews dropt their Prosecutions; but this is certain, that he was set free in the 62d Year of Jesus Christ. He returned to Rome in the 65th Year of Jesus Christ, in the 11th and 12th of Nero; and having, as ‘tis said, made a Proselyte of a Concubine of this Prince, he was seized and put in Prison by his Orders. He appeared before him, and was forsaken by every Body on this important Occasion: 2 Tim. iv. 16, 17.But God delivered him at this Time out of the Mouth of the Lion. He appeared before him a second Time, and was condemned to be beheaded in the 66th Year of Jesus Christ. The Apostle St. Peter was also apprehended, and put to Death by the Orders of the same Prince, and at the same Time as St. Paul. Nero is reckoned as the first Persecutor of the Christian Church; and the Persecution he raised against it in the 64th Year of Christ, is reckoned as the first Persecution by the Roman Emperors. Nero, the most cruel and most savage of all Men, as also the most wicked and depraved, began his Persecution against the Christians on Pretence of the burning of Rome, of which every one thought himself to be the Author. He endeavoured to throw all the Odium on the Christians¹⁶, of which they were first seized who were known publickly as such, and by their Means many others were discovered. They were condemned to Death, and even insulted at their Sufferings. Some of ‘em were sewed up in Skins of Beasts, and then exposed to Dogs to be torn in Pieces. Others were nailed to Crosses, others perished by Flames, and were lighted up in the Night Time, to serve as Torches to the People. Nero gave Leave to make Use of his own Gardens, to be the Scene of all these Cruelties. From this Time they began to publish Edicts against the Christians, and a great Number of Martyrs were found in Nero’s Reign, from the Year 64, especially in Italy¹⁷. We have already mentioned the Deaths of St. Peter and St. Paul, which were consequent of this Persecution; which probably continued to the Death of Nero, in the 68th Year of Christ, and the 14th of this Emperor, who killed himself the Ninth or Eleventh of June. I shall not enter upon the Particulars of Nero’s Life and Actions, but shall confine my self to what concerns the Christian Religion only, and what may properly belong to a Dictionary of the Bible. The Revolt of the Jews from the Romans happened about the 65th and 66th Years of Christ, and the 12th and 13th of Nero. The City of Jerusalem making an Insurrection in the Year 66, Florus there slew three Thousand six Hundred Persons, and thus began the War. A little while after those of Jerusalem killed the Roman Garrison. Cestius upon this came to Jerusalem, in Order to suppress the Sedition; but he was forced to retire after having besieged it for about six Weeks, and was routed in his Retreat the 8th of November, in the 66th Year of the vulgar Æra. About the End of the same Year Nero gave to Vespasian the Command of his Troops against the Jews. This General carried on the War in Galilee, and in the rest of Judæa, during the 67th and 68th Years of Christ, and the 13th and 14th of Nero. But Nero killing himself the 14th Year of his Reign, the City of Jerusalem was not besieged till after his Death, in the 70th Year of Christ, and the 1st and 2d of Vespasian.

NERONIAS. Josephus says, that the younger Agrippa gave the Name of Neronias to the City of Paneas¹⁸, near the Source of Jordan.

NETHANEEL, See NATHANAEL.

I. NETHANIAH, or Nathanias, of the Race Royal of Judah, and Father of Ishmael, who slew Gedaliah, 2 Kings xxv. 23.

II. NETHANIAH, a Levite, Head of the fifth Band of Musicians, 1 Chron. xxv. 2, 12.

Josh. ix.NETHINIMS. This Word comes from the Hebrew Nathan to give. The Nethinims were Servants who had been given up and dedicated to the Service of the Tabernacle and Temple, to perform the meanest and most laborious Services therein, as the carrying of Wood and Water thither. At first the Gibeonites were appointed to this Office. Afterwards the Canaanites that surrendered themselves, and whose Lives were spared, were consigned to the Performance of the same Duties. We read in Ez. viii. 20.Ezra, that the Nethinims were Slaves devoted by David, and the other Princes to the Ministry of the Temple; and elsewhere, that they were Slaves given by Ez. ii. 58.Solomon: The Children of Solomon’s Servants. And we see in the Book of Kings, that this

1 Kings ix. 20, 21.Prince had subdued the Remains of the Canaanites, and had constrained them to several Servitudes; and it is very probable he gave a good Number of them to the Priests and Levites, for the Service of the Temple. The Nethinims were carried into Captivity with the Tribe of Judah, and there were great Numbers of them towards the Coasts of the Caspian Sea, from whence Ezra Ez. viii. 17.brought some of them back. At the Return from the Captivity, they dwelt in the Cities Ez. ii. 17.appointed for them. There were some of ‘em also at Jerusalem, who inhabited that Part of the City called Ophel. Those who returned Nehem. iii. 26. Ezr. viii. 20. Ezr. ii. 58.with Ezra were to the Number of two Hundred and twenty; and those that followed Zerubbabel made up three Hundred ninety two. This Number was but small in Regard to the Offices that were imposed on them; so that we see afterwards they instituted a Solemnity called Xylophoria, in which the People carried Wood to the Temple with great Ceremony, to keep up the Fire of the Altar of burnt Sacrifices z.

NETOPHA, Netupha, Netuphat, or Netophathi, a City and Country between Bethlehem and Anathoth, Ezr. ii. 22. Nehem. vii. 26. Jerem. xl. 8. and 1 Chron. ix. 16. We find several Persons in Scripture, that were Natives of Netophati.

NETOPHATI, Son of Salma, 1 Chron. ii. 54. It is probable that this Netophati was the Father of the Inhabitants of Netuphat. See the Comment upon 1 Chron. ii. 54.

NEW. It is put for extraordinary or unusual. The Lord has chose a new Method of making War; Nova bella elegit Judg. v. 8. Numb. xvi. 30.Dominus, says Deborah in her Song. If the Lord make a new Thing, and the Earth open her Mouth, and swallow them up, you shall thereby know that they have blasphemed the Lord. And the Author of Wisd. xv. 3.the Book of Wisdom, speaking of Manna says, that the Hebrews tasted a new kind of Food; Novam gustaverunt escam. God gave them miraculous Bread. And speaking Wisd. xix. 11.of the Quails he says, Viderunt novam creaturam avium.

God promises a new Heaven and a new Isai. lxv. 17. lxxi. 22.Earth, at the Time of the Messiah; that is, an universal Renovation of all Things, a Change of Manners, Sentiments, and Actions, through the whole World, under the Reign of the Messiah. This Passage is also understood of what is to happen to the Heaven and the Earth at the End of the World. There will be seen a new Heaven and a new Earth; not that the Heaven and the Earth that now are will be annihilated, or change their Nature; but the Air, the Earth, and the Elements will be more perfect, or at least we shall be of a Nature that will no longer be subject to those Vicissitudes and Alterations, that we now suffer by Means of these Elements.

God also promises to his People a new Ezek. xi. 19. xviii. 31. xxxvi. 26.Covenant, a new Spirit, a new Heart; and this was fully accomplished at our Saviour’s coming.

A new Hymn, a new Song; Things of this Kind generally please the more, when they have the Character of Novelty.

God says he is going to create a new Jerem. xxxi. 22.Thing upon the Earth, a Woman shall compass a Man, which is understood of the Conception Matth. ix. 17.and Birth of the Messiah. Several of the Moderns understand it otherwise. I am going to do a new Thing in Israel: Hereafter Women shall seek Men in Marriage.

Our Saviour says by Way of Proverb, that new Wine should not be put into old Bottles; by which he intended to insinuate, that his Apostles should not be oppressed by difficult Observances, before they should be fortified by the Reception of the Holy Ghost.

NIBHAZ, or Nebachas, a God of the Avites, 2 Kings xvii. 31. ‘Tis unknown who this God was. Literally it may signify Nebo the Seer, or the Oracle of Nebo.

The Rabbins followed by several Commentators think, that Nibhaz had the Shape of a Dog, much like Anubis of the Egyptians. Omnigenûmque Deûm monstra & latrator Anubis. Virgil. Æneid. vi. Nabac in Hebrew signifies to bark.

NIBSHAN, or Nebsan, a City of Judah, Josh. xv. 62. The Hebrew reads it Nipsan.

NICANOR, that is to say, victorious. In Scripture there are found several Persons by the Name of Nicanor, of which we shall give an Account here.

2 Macc. viii. 9. 2 Macc. xiv. 12.I. NICANOR, Son of Patroclus, he returned from Rome along with King Antiochus Epiphanes, and had a great Share in his Favour¹⁹. The Author of the second Book of Maccabees says, that he was the Master of the Elephants. He was sent into Judæa the first Time²⁰, in the Year of the World 3839, by Antiochus Epiphanes, or rather by Lysias, who governed the Kingdom in the Absence of Antiochus, who was then gone into Persia. Nicanor therefore was sent into Judæa with Gorgias, to stop the great Progress then made by Judas Maccabeus. He thought himself so sure of Victory, that he pretended to pay²¹

the two Thousand Talents that the King owed the Romans for Tribute, with the Money that should arise from the Sale of the Jewish Slaves. And at the same Time sent to the Cities on the Sea-Coast, to invite Merchants to come and buy such Slaves as he should make by this War, promising to give them four Score and ten for one Talent.

Nicanor and Gorgias being therefore arrived in Judæa with a powerful Army, in Order to exterminate the Jews, and to distribute their Country to Strangers, according to the Commands that Antiochus Epiphanes had left with them at his Departure for Persia; Judas Maccabæus had Intelligence of it, and assembling together about seven Thousand of his Troops, he exhorted them to fight bravely, and not to fear the Multitude of their Enemies, but to call to Mind the Wonders that God had heretofore done in Favour of their Fathers, by defeating the Army of Sennecharib, and again in the Defeat of the six Score Thousand Gauls or Galatians.

1 Macc. iii. 46, &c.Having thus encouraged them to stand up in the Defence of their Laws and Country, Jerusalem being then in the Possession of idolatrous Nations, they came to Mispah, which had been a Place of Prayer and Devotion to Israel before the Temple was built. There they fasted, clothed themselves with Sack-cloth, covered their Heads with Ashes, tore their Clothes, and implored the Help of the Lord; and Eleazar Brother to Judas read something to them out of the Book of the Law. Then Judas appointed his Officers, nominated Tribunes, Captains, and Decurions, each to command the Body that was committed to them, under the Command of general Officers. Lastly, he began his March, came and encamped at Emmaus, and gave Orders to his People to prepare themselves to fight the Day following.

1 Macc. iv. 1, &c.Gorgias imagining he might then surprize Judas by Night, and cut his little Army in Pieces, set out towards Evening with a Detachment of five Thousand Foot, and a Thousand chosen Horse; and taking some Deserters or apostate Jews for his Guides, who were well acquainted with the Country, he marched directly to the Hebrew Camp. But Judas having had Intelligence of his March, decamped in the middle of the Night; and taking Advantage of the Absence of Gorgias, who was a General of good Experience, he advanced to attack the Body of the Enemy’s Army then at Emmaus. Gorgias in the mean Time coming to Judas’s Camp, and finding it forsaken, thought he had took to his Heels, and began to pursue him into the 2 Macc. viii. 22.Mountains. But Judas distributing his Army into four Bodies, gave the Command of fifteen hundred Men to each of his three Brothers, Simon, Joseph, and Jonathan; and having given them the Watch-word, the Assistance of God, he put himself at the Head of three Thousand Men, set upon Nicanor, killed him above nine Thousand Men, and routed his whole Army.

I see nothing in antient History more noble Observations upon the Rout of Nicanor by Judas Maccabeus.and more admirable than the Speeches and Harangues that the Generals used to make to their Troops, to raise their Courage, and to excite them either to conquer or to dye. This Method, which was so effectual from the Mouth of a General, but more so from the Mouth of a King, continued down to the sixteenth Century. The Harangues of Henry the Great are remarkable in his History²². The best are those that are shortest, and those wherein, in few Words and with an Energy of Style, they put their Soldiers in Mind of their former Victories, their own Reputation, the Good and the Glory of their Country, which they have committed to their Care, and the Vices and Defects of their Enemies, &c. But why is so good a Custom lost? ‘Tis because the greatest Part of our modern Generals are wanting in this Laconick Eloquence, which becomes them so well, and makes them so fit for their Employments.

2 Macc. viii. 18.In the Harangue that Judas Maccabæus makes here to his Soldiers, he forgets nothing that may raise their Courage, and excite their Hopes of Victory. He puts in Practice that powerful Battery of Religion, which of all others is that which most moves and affects the Heart. And when it is urged by so brave a Warrior as Judas was, the Hopes of conquering are infinitely increased, and especially in the Hearts of a People who had a natural Aversion for all the Enemies of their Religion. Judas sets before them the Impieties and Sacrileges of their Enemies, who had dared to prophane the most sacred Place: For they (said he) trust in their Weapons, and Boldness; but our Confidence is in the Almighty God, who at a Beck can cast down both them that come against us, and also the World. He puts them in Mind of the Assistance that God had vouchsafed to their Forefathers, the Defeat of Sennecharib’s Army, and concludes by a much later Victory, which was so extraordinary, that Commentators are not a little puzzled to find it in History, and they rely only upon some Conjectures, which seem to be a little strained. Father Calmet says, ” That ” it is very probable the Matter here mentioned was some Enterprize of the Gala-

“ tians upon Babylonia, which having had “ no Consequences, has been neglected by “ Historians, who seldom take Notice of “ the Incursions of an Enemy, when they “ are not connected to some other Events, “ which appear worthy to be recorded in “ History.” But he must allow me to reply, that there is no Historian, how much soever he may epitomize, that could omit so surprizing an Action, since Judas in his Harangue takes Notice, that with the Assistance of Heaven six Thousand Jews²³ had killed six Score Thousand Galatians in one Battle. Could an Historian be capable of omitting to register so remarkable an Event? Yet History makes no Mention of it, which is still a greater Wonder, than that six Thousand Men should kill six Score Thousand.

1 Macc. iii. 38, 39, 40. 1 Macc. iii. 55.This War of Antiochus at first filled the Jews with Terror and Consternation. Their Hope and Trust were much more in the Providence of God, and in the Ability of their General, than in their own Strength, which was so disproportionate to that of the Enemy. But this Speech of Judas had such an Effect upon the Hearts of his Soldiers, that being animated with Courage and Resolution, they were ready to die for their Laws and Country.

Lysias, the Regent of the Kingdom during the Absence of King Antiochus Epiphanes, who was gone for Persia, made Choice of Ptolemy Son of Dorymini, and Nicanor and Gorgias, who were Men of great Power and Friends to the King. These he sent upon this Expedition, with an Army of forty Thousand Foot, and seven Thousand Horse. He appointed them to march into Judæa, and to destroy the whole Country, according as the King had left Orders. They set out therefore with all their Troops, and came to encamp at Emmaus in the Plain. Judas being informed that the Design of Antiochus was to exterminate the whole Jewish Nation, easily foresaw the Difficulties he must undergo to prevent it. The Number and Valour of his Enemies, and the Experience of their Generals, put him into a Consternation; but nevertheless he took Measures that were worthy of himself. To remove his Fears, he established an exact Discipline among his Troops, he introduced the same Orders that David had done in his Reign. He ordained Captains over the People, even Captains over Thousands, and over Hundreds, and over Fifties, and over Tens. However brave and undaunted an Army may be, and whatever Skill and Experience the General may have, yet without Order and Discipline all his Hopes will be disappointed. Hitherto it should seem as if the Maccabees had opposed only their own Valour, and their Dexterity in the Disposition of their Troops, to the superiority or Numbers of their Enemies; but now good Discipline, together with the Ingenuity and Capacity of the Jewish Generals, make Amends for their want of Strength. To which must be added their Confidence in the Protection of God, and then the Victory becomes assured to them. Such they thought it to be, they went to meet their Enemy, and the two Armies approached very near to each other in the Plain of Emmaus.

Gorgias knowing that the Jews were resolved either to conquer or to dye for their Religion and Country, aimed at surprizing them by Night, thinking to come upon Judas at unawares, and to cut his little Army in Pieces by Favour of the Darkness. He set out therefore the Evening before, at the Head of a Body of five Thousand Foot, and a Thousand chosen Horse, and marched directly to the Camp of Israel. Judas having Intelligence of his Enemy’s Design, did not lose a Moment, but decamped in the Middle of the Night, to take Advantage of Gorgias’s Absence, whose Skill and Courage he was well aware of, and drew towards Emmaus by a silent March. Gorgias thinking him to be still in his Camp, approaches towards it, and finding it forsaken, thought the Jews had betook themselves to Flight. He seeks for them in the Mountains, but in vain, not once dreaming that they were approaching nearer to his own Camp.

2 Macc. viii. 22.Here Judas arrives, and Nicanor being surprized by so extraordinary an Adventure, and by the Boldness of the Enemy, does not know what to think of Gorgias’s Undertaking, imagining he might have been defeated. However at the Sight of the Jews he comes out of his Camp, sets his Troops in Order of Battle, and ranges them according to the Method of the People of Asia, which was the same as that of the Greeks; that is, the Infantry in the Center, and the Cavalry at the Wings of the Army.

As for Judas Maccabeus, he divided his Army into several Corps, and gave the Command of them to his Brethren Simon, Joseph, and Jonathan, each having under him fifteen Hundred Men. That is, he divided his Army into four Bodies, as appears by the Book of 1 Macc. iv. 6.the Maccabees, being himself at the Head of three Thousand Men. We may observe that he here follows his usual Method, which is to fight in separate Bodies, in the Front of the Line, and to a very great Depth.

Of all the Battles which the Maccabees have fought, I see none accompanied with more Ceremony or Precaution than this.

And indeed it must be allowed, that the Safety of the Jews depended upon it, so numerous were the Forces of their Enemies, and their Chiefs were so good Soldiers as might well strike a Fear and Terror into them. But the General of the Jews, by his Prudence and Skilfulness, surmounted all these Obstacles. And by the Help of the Almighty, they slew above nine Thousand of their Enemies, and wounded and maimed the most Part of Nicanor’s Host, and so put 2 Macc. viii. 24. 2 Macc. viii. 35.all to Flight. And Nicanor, putting off his glorious Apparel, and discharging his Company, came like a fugitive Servant through the Mid-land into Antioch, having very great Dishonour for that his Host was destroyed.

Nicanor returned into Judæa about four Years afterwards, when Demetrius Soter, Son of Seleucus, was come back into Syria, and had ascended the Throne of his Ancestors. Alcimus, who had then bought the High Priesthood, asked some Forces of the King, that he might be put in Possession of this Dignity. Demetrius gave him Bacchides with some Troops, who placed him by Force of Arms in the Exercise of the Priesthood. But Judas taking the Field, and gathering his Soldiers together, obliged Alcimus to withdraw, and to go once more to desire Assistance from Demetrius²⁴. This Prince then sent Nicanor into Judæa, with 1 Macc. vii. 26. 27, &c.Orders to destroy all those that should dispute his Commands.

At first he endeavoured to get Judas into his Power by Stratagem, pretending to treat of Peace with him in a personal Conference out of the City. Judas came to the Place appointed, but perceiving they had a Design to secure him, he withdrew in Time, and would hear no more of any Accommodation after that. Then he marched against Nicanor with his Army, and gave him Battle at Capharsalama. Nicanor had about five Thousand Men killed upon the Spot, and the rest fled to Jerusalem. He came thither also himself, where he turned to Ridicule the burnt Offerings that were offered there for the Kings of Syria, treated the Priests with Contempt, and threatened at his Return to burn the Temple, if they did not deliver Judas into his Hands.

Then he departed, and came to encamp about Bethoron, where he received a Reinforcement of Syrian Troops. Judas also drew near with his Army, and encamped at Adarsa, four Miles from Bethoron. The Battle was fought the thirteenth Day of the Month Adar, when Nicanor’s Army was intirely routed, and himself slain in the Fight. His Soldiers seeing him fall, threw down their Arms, and betook themselves to flight. They cut off Nicanor’s Head, and his right Hand, which he had sacrilegiously stretched out against the Temple; these the Jews brought, and hung them up in the Sight of Jerusalem, and ordered that for the future, this Day should be celebrated as a Festival to all Israel. Such was the End of Nicanor. He died in the Year of the World 3843, before Christ 157, before the Vulgar Æra 161.

The second Book of the Maccabees relates more at length this last Expedition of 2 Macc. xiv. 12, 13, &c.Nicanor against Judæa; it says that this General came into Judæa with Orders to take Judas alive, to disperse those who had taken up Arms with him, and to settle Alcimus in the High-priesthood. His Arrival put all the Country into a Consternation. Nicanor came to encamp near the Castle of Dessau, in the Neighbourhood of a Town called Essaus, the Situation whereof is not known. Simon the Brother of Judas had a Skirmish with the Enemies Army, in which he had the worst. However Nicanor, who knew the great Valour of Judas and his Men, sent Messengers to him to treat of Peace. The Negotiation was pretty long, but at last it was agreed, that Judas and Nicanor should have an Interview in a certain Place in the Field, in Order to conclude this Treaty. The Conference was held accordingly, and they agreed upon Terms. Nicanor and Judas lived together afterwards in good Intelligence at Jerusalem, and Nicanor dismissed his Troops, which now were useless to him. He even commenced a Friendship with Judas, desired him to marry, and to think of leaving Children.

But this good Correspondence was soon disturbed by Alcimus, who could not bear to see Judas invested with the High-priesthood, to the Exclusion of himself. He therefore went to wait on Demetrius at Antioch, and accused Nicanor of betraying the Interest of the King and Kingdom, in Confederacy with Judas Maccabæus. The King exasperated by these Calumnies, wrote to Nicanor, telling him that he was much offended with his taking Judas into his Friendship, and ordered him to send him in Chains to Antioch. Nicanor was much grieved at receiving these Orders, but not being able to evade the Execution of his Masters Commands, he was seeking an Occasion to lay Hands on Judas. But he soon perceived this Change of Nicanor’s Conduct, and to prevent him he retired from Jerusalem with some of his People. Nicanor seeing that Judas had made his Escape, fell in a Rage, and coming into the Temple, he commanded the Priests to produce Judas to him. It availed nothing

that the Priests assured him, even with an Oath, that they knew nothing of him. He stretched his Hand forth towards the Temple, and told them; If you do not put Judas into my Hands, I will eraze the Temple to its very Foundations, I will overturn the Altar, and consecrate the Place to the God Bacchus.

At the same Time he went out of the Temple, and some wicked people brought him an Accusation against a venerable old 2 Macc. xiv. 37, 38, &c.Man call’d Razis, whom they call’d the Father of the Jews, who led a vertuous and unblameable Life, in great Abhorrence of all the Abominations of Paganism. Nicanor sent five hundred Men to seize him. Razis seeing that he could not escape from them, smote himself with a Sword, and running with Violence, threw himself from the Top of his House in the midst of the People. As he was yet alive, he raised himself, and getting upon a sharp Stone, he pull’d out his own Bowels out of his Body, and throwing them with both his Hands among the People, he died in the midst of his Enemies, who could not forbear admiring his great Intrepidity. See what is said in the Article RAZIS.

After this, Nicanor being inform’d that Judas was in the Country of Samaria, he resolved to go and attack him on the Sabbath Day. He march’d by the sound of Trumpet, and with singing Songs of Victory, and gave Battle to Judas, who had no other Defence but the Assistance of the Lord of Hosts. The Army of Nicanor was routed, and there were thirty five thousand kill’d upon the Spot: And when the Fight was over, it was found that Nicanor was fallen among the Dead. Upon which they could not forbear to shout for Joy. Judas commanded that his Head and Hand, with the Shoulder, should be cut off; and being arrived at Jerusalem, he assembled the People and Priests in the Temple, and shewed them the Head and Hand of their Enemy. He also shewed it to the Syrians that were in the Citadel. Then he caused the Tongue of this Wretch to be cut off, for having utter’d Blasphemies against the Lord, and cutting it into small Pieces, he gave it to be devour’d by the Fowls of the Air. The Head was hung up on the Top of the Citadel, and the Hand was fastened to a Gibbet over against the Temple. It was decreed by the general Consent of all, that this Day should be celebrated by a particular Festival through all Generations, in Commemoration of this Defeat of Nicanor.

Acts vi. 5, 6, &c.II. NICANOR, one of the seven first Deacons, who were appointed at Jerusalem²⁵ soon after the Descent of the Holy Ghost, upon occasion of the Division among the Believers into two Parties, those that spoke Greek, and those of Palestine, who spoke Hebrew or Syriac. The first complain’d that their Widows were neglected, in the Distribution of their daily Necessaries. To remedy this Evil the Apostles chose seven Persons, of the Number of which was Nicanor, to attend the Tables, and to make an equal Distribution of the daily Alms. Nothing particular is known of Nicanor. The Roman Martyrology says, that he obtained the Crown of Martyrdom the 10th of January, in the Island of Cyprus. The Greeks keep his Feast on the 27th of August, with that of the Saints Procorus, Timon, and Parmenas. Dorotheus says he was put to Death with many others the same Day as St. Stephen; which insinuates that he suffer’d Martyrdom at Jerusalem, and not in Cyprus. His Name is found in the Menæa on the 28th of December.

III. NICANOR, or Nicator. Demetrius Nicator, King of Syria, ascended the Throne in the Year of the World 3854, before Christ 146, before the Vulgar Æra 150. He reigned ten Years, but always in Trouble, because of the several Competitors that disputed the Kingdom with him. See DEMETRIUS.

NICAULE. This is the Name that Josephus²⁶ gives to the Queen of Sheba, who came to visit Solomon²⁷, and to try if his Wisdom was as great as it had been represented to her. See 1 Kings x. 1, 2, &c. and 2 Chron. ix. 1, 2, 3, &c. Josephus will have it, that this Princess was Queen both of Egypt and Ethiopia, and cites Herodotus as speaking of Queen Nicaule. But Herodotus²⁸ speaks only of Niconis Queen of Egypt, and not of Nicaule, nor does he say any thing of her pretended Journey to Jerusalem. We shall relate here what the Scripture informs us concerning the Queen of Sheba, without deciding whether she was called Nicaule, as Josephus pretends. Solomon’s Fame being spread all round about, the Queen of Sheba, or as Jesus Christ calls her in the Gospel, the Queen of the South, came to make him a Visit. She Matth. xii. 42. Luke xi. 31.was probably Queen of that Part of Arabia fœlix, which was inhabited by the Sabeans, and where Women us’d to govern.

—————Medis levibusque Sabæis Imperat hic Sexus, Reginarumq; sub armis Barbariæ pars magna jacet²⁹.

This Queen came to make a Trial of the Wisdom of Solomon by Riddles and

Enigmatical Questions, which were then of frequent Use among those that pass’d for wise Men. She arrived at Jerusalem with an Equipage suitable to her Dignity. She brought with her a great Quantity of Spices, of Gold, and of precious Stones; and being introduced to King Solomon, she proposed to him whatever she had conceived in her Mind. Solomon satisfy’d her in all things that she enquired after; and seeing the great Wisdom of this Prince, the Magnificence of his Court, and the Sumptuousness of his Table and Attendants, she was quite astonished, and own’d to Solomon, that what she had been Witness of was much beyond what had been told her. She made him a Present of six score Talents of Gold, and of a vast Quantity of Perfumes and precious Stones. The King on his Part gave the Queen of Sheba whatever she desired, without reckoning the Presents he made her with a Royal Magnificence; after which she returned to her own Kingdom. This is what the Books of the Kings and Chronicles tell us, of this Journey of the Queen of Sheba to Jerusalem.

Josephus³⁰ adds to these several other Circumstances, which he had received perhaps from the Traditions of the Jews. He says, that Nicaule Queen of Egypt and Ethiopia, brought by the Reputation of Solomon’s Wisdom, came to Jerusalem with a Retinue proportionable to her Magnificence. She proposed to the King several very difficult Questions, in which he gave her immediate Satisfaction, with a great deal of Facility. The Sumptuousness of his Palace call’d the Forest of Libanus, the exact Order, the Neatness and Magnificence with which he was served at Table, the Pomp and Majesty that shone forth in the Temple at the Offering of the Sacrifices, and the rest of his Grandeur, fill’d her with Admiration and Astonishment. He adds, that she made him a Present of twenty Talents of Gold, whereas the Scripture says six Score; and that she gave him the Plant of Balm, which is so valuable, and which became afterwards so famous in Judæa.

Michael Glycas says³¹, that one of the Means made use of by this Queen, to prove the Wisdom of Solomon, was to dress up young Children in the same Manner, both Boys and Girls, and to present them to Solomon, to try if he could distinguish them at Sight. The King bid them wash their Faces, and so distinguished the Boys from the Girls, by their robust Manner of performing this Action, whereas the Girls did it tenderly and effeminately.

The Ethiopians think the Queen of Sheba was of their Country, and that she returned big with Child of a Boy that she had by Solomon. When this Child was of an Age to learn, she sent him to Solomon to be instructed, who brought him up as his Son. He took great Care of him, provided the ablest Masters for him, and then sent him back to his Mother, to whom he succeeded in the Kingdom. The Kings of Ethiopia pretend to be descended from Solomon by this young Prince, whom they call Menilebec or Meilic; and they reckon four and twenty Emperors of this Family down to Basilides, who reigned about the middle of the seventeenth Age. Ludolph’s History of Ethiopia may be consulted, Lib. 2. c. 3, 4, 5, 6, 7.

The Arabians give the Name of Balkis³² to the Queen of Sheba, who came to visit Solomon. They say she was Queen of Arabia, of the Posterity of Jarab Son of Cahthan, and that she reigned in the City of Mareb, the Capital of the Province of Sheba. Her Father was Hadhad Son of Scharbabil, the twentieth King of Jemen, or Arabia fælix. The Histories of those People are full of the Actions and fabulous Stories concerning the Journey of this Princess to Solomon’s Court, and of her Marriage with this Prince. As also concerning the Bird Hudhud, which we call a Lapwing, and which Solomon made use of to perform Journeys into Arabia, and to bring him Dispatches from thence.

Amos v. 25, 26.NICHES. It is said in the Prophet Amos, that the Israelites in their Peregrination in the Wilderness, bore the Tabernacle of their Moloch, and Chiun their Images, the Star of their God, which they made to Acts vii. 43.themselves. St. Stephen in the Acts upbraids them with the same. ‘Tis thought with great Probability, that Moloch, and those other Pagan Deities, that they carried with them in the Desart, were carried in Niches upon Mens Shoulders, or upon cover’d Carriages, as we know the Heathen heretofore carried their Idols in Procession, or in publick Marches. There are some that believe that those Silver Temples of the Goddess Diana³³, which were made and sold at Ephesus, were also these Niches, or portable Temples, for the Devotion of Pilgrims. We must here a little farther illustrate this Piece of Antiquity. The Custom of carrying the Images of the Gods under Tents, and in cover’d Litters, came originally from the Egyptians. Herodotus³⁴ speaks of a Feast of Isis, wherein her Statue was carried upon a Chariot with four Wheels, drawn by her Priests. The same Author speaking of one

of their Deities, says, they carried it from one Temple to another, inclosed in a little Chappel made of gilt Wood. Clemens of Alexandria³⁵ speaks of an Egyptian Procession, wherein they carried two Dogs of Gold, an Hawk, and an Ibis. The same Father quotes the Words of Menander³⁶, who rally’d those vagrant Divinities, that could not continue in one Place. Macrobius says³⁷, that the Egyptian Priests carried the Statue of Jupiter of Heliopolis upon their Shoulders, as the Gods of the Romans were carried in the Pomp of the Games of the Circus. Philo of Biblos relates³⁸, that they us’d to carry Agrotes, a Phenician Deity, in a cover’d Nich upon a Car drawn by Beasts.

The Egyptian Priests³⁹ placed Jupiter Ammon upon a little Boat, from whence hung Plates of Silver, by the Motion of which they formed a Judgment of the Will of the Deity, and from thence they made their Responses to such as consulted them. The Egyptians and Carthaginians, as Servius reports⁴⁰, had little Images, which were carried upon Chariots, and gave Oracles by the Motion that they communicated to those Carriages. The Gauls, as we are told by Sulpicius Severus⁴¹, carried their Gods abroad into the Fields, cover’d with a white Veil. Tacitus speaks of an unknown Goddess, who resided in an Island of the Ocean⁴². They keep for her a cover’d Chariot, which none dares approach but her Priest. When he says that the Goddess is enter’d therein, two Heifers are harness’d to it, who draw the Chariot where they think fit, and then bring it back into her Grove. They wash the Chariot, and the Veils that cover it, and then they drown the Slaves that were employed in that Service. Here therefore are Examples of Gods carried in Niches and in Chariots.

We must yet give some Examples of little Temples of Metal. Diodorus Siculus speaks of two small Temples of Gold. There was one at Lacedemon, which was all of Brass, and therefore was call’d Chalcoteichos, or the House of Brass. Victor in his Description of Rome gives Instances of some of the same Metal in this City; but I should rather think, that the little Temples of Diana of Ephesus, which were made and sold by Demetrius the Silversmith, were either Models in little of the Temple of this Goddess, or Niches wherein the Goddess herself was represented.

Joh. iii. 1.NICODEMUS, a Disciple of Jesus Christ, a Jew by Nation, and by Sect a Pharisee. The Gospel calls him a Ruler Joh. iii. 10. Joh. iii. 2, 3, &c.of the Jews, and our Saviour gives him the Name of a Master of Israel. When our Saviour began to manifest himself by his Miracles at Jerusalem, at the first Passover that he celebrated there after his Baptism⁴³, Nicodemus made no doubt but that he was the Messiah, and came to him by Night, that he might learn of him the Way of Salvation. Jesus told him, that no one could see the Kingdom of Heaven, except he should be born again. Nicodemus taking this in the literal Sense, made answer, How can a Man that is old, be born again? Can he enter a second Time into his Mother’s Womb? To which Jesus reply’d, If a Man be not born again of Water and the Spirit, he cannot enter into the Kingdom of God. That which is born of the Flesh is Flesh, and that which is born of the Spirit is Spirit. Nicodemus asks him, How can these Things be? Jesus answered, ” Are you a Master of Israel, and are you ignorant of these ” Things? We tell you what we know, ” and you receive not our Testimony. If ” you believe not common Things, and ” which may be called earthly, how will ” you believe me if I speak to you of heavenly Things? No body has ascended ” into Heaven, but the Son of God, who ” came down from thence. And just as ” Moses lifted up the brazen Serpent in ” the Wilderness, so must the Son of Man ” be lifted up on high. For God has so ” loved the World, that he has given his ” only Son, so that no Man who believes ” in him shall perish, but shall have eternal Life.

After this Conversation Nicodemus became a Disciple of Jesus Christ, and there is no doubt to be made, but he came to hear him, as often as our Saviour came to Jerusalem. It happen’d on a Time, that the Priests and Pharisees had sent Officers to seize Jesus⁴⁴, who returning to them, made their Report, that never Man spoke as he did; to which the Pharisees reply’d, ” Are you also of his Disciples? Is there ” any one of the Elders or Pharisees that ” have believed in him? Then Nicodemus thought himself obliged to make answer, saying, Does the Law permit us to condemn any one before he is heard? To which they reply’d, Are you also a Galilean? Read the Scriptures and you will find, that never any Prophet came out of Galilee. After this the Council was dismiss’d. At last Nicodemus declared himself openly a Disciple of Jesus Christ⁴⁵, when he came with Joseph of Arimathea

to pay the last Duties to the Body of Christ crucify’d, which they took down from the Cross, embalm’d, and laid in the Sepulchre.

Nicodemus received Baptism from the Disciples of Christ, but it is uncertain whether before or after his Passion. The Jews being informed of this, deposed him from his Dignity of Senator, excommunicated him, and drove him from Jerusalem⁴⁶. ‘Tis said also, that they would have put him to Death, but that in Consideration of Gamaliel, who was his Uncle or Cousin-German, they contented themselves with beating him almost to Death, and plundering his Goods. Gamaliel convey’d him to his Country-House⁴⁷, and provided him with what was necessary for his Support; and when he dy’d, he buried him honourably near St. Stephen. His Body was discovered in 415, with those of St. Stephen and Gamaliel, and the Latin Church pays Honour to all three together, on the third of August.

There is still extant an Apochryphal Gospel under the Name of Nicodemus⁴⁸, which in some Manuscripts bears the Title of the Acts of Pilate. But it is very certain this is not what is cited by the Ancients under the Name of the Acts of Pilate which he sent to Tiberius, being only a modern Piece, full of Fables and Absurdities, and which deserves no Consideration. At the End of this spurious Gospel are read these Words which are sufficient to shew its Falsity. In the Name of the Holy Trinity here end the Acts of our Saviour Jesus Christ, which were found at Jerusalem by Theodosius the Great in the Pretorium of Pontius Pilate, in the publick Acts which were written in the nineteenth Year of the Emperor Tiberius, and the seventeenth Year of Herod, Son of Herod, King of Galilee, the eighth Day before the Kalends of April, which is the twenty-third Day of March, in the Year of the two hundredth and second Olympiad, under the chief Priests Joseph and Caiphas. Which was brought to the Form of a History by Nicodemus, and written in Hebrew after the Crucifixion and Passion of our Saviour.

I. NICOLAS of Damascus, a Peripatetick Philosopher, Poet, and Historian, who took the Surname of Damascus, because he was a Native of this City. He liv’d in the Time of Augustus, a little before the Birth of Jesus Christ, and had a great Share in the Favour of this Emperor, and also of Herod the Great, King of the Jews, who employed him in several Affairs of Consequence, of which he always acquitted himself very honourably. Josephus⁴⁹ often quotes his History; and in several Places he accuses him of disguising the Truth, in favour of Herod⁵⁰, to whom he had devoted his Pen. He wrote a general History, and Josephus quotes something from it, which he had said of Antiochus Epiphanes. Suidas reckon’d only eighty Books of the History of Nicolas of Damascus. Josephus⁵¹ cites the 124⁵², and Athenæus reckons as far as 144. He composed several other Works. Henry of Valois publish’d at Paris in the Year 1634, in Greek and Latin, the Collection made by Constantine Porphyrogenetus, of the several Works of Nicolas of Damascus. These Collections belong’d to Mr. de Peiresch, who had procured them to be bought in the Isle of Cyprus.

Acts vi. 5.II. NICOLAS, one of the seven first Deacons. He was a Proselyte of Antioch, that is to say, converted from Paganism to the Religion of the Jews. Afterwards he embraced Christianity, and was one of the most zealous and most holy amongst the first Christians; so that he was chosen for one of the seven first Deacons of the Church of Jerusalem. His Memory has been tarnish’d in the Church by a Blemish, from which it has not been possible to clear him hitherto. Certain Hereticks were called Nicolaites from his Name; and tho’ perhaps he had no Share in their Errors, nor their Irregularities, yet he is suspected to have given at least some Handle to them. This is what the Ancients inform us in this Matter⁵³. He had a Wife who was very handsome, and in Imitation of those that aim’d at a great Degree of Perfection, he left her to live in a State of Continence. St. Epiphanius says, that he did not persevere in this Resolution, but took his Wife again, and in order to justify his Conduct, he advanced Principles that were contrary to Truth and Purity. He plunged himself into Irregularities, and gave Beginning to the Sect of the Nicolaites, to that of the Gnosticks, and to several others, who following the Bent of their Passions, invented a thousand different sorts of Crimes and Wickednesses.

St. Epiphanius is supported in this by St. Irenæus⁵⁴, Tertullian⁵⁵, St. Hyppolitus⁵⁶, St. Hilary⁵⁷, St. Gregory of Nyssa⁵⁸, St. Philaster of Bressa⁵⁹, St. Jerom⁶⁰, Cassian⁶¹, Gregory the Great⁶², Pacian, Pope Gelasius, Gildas, and several Moderns, who say⁶³

that Nicolas the Deacon was Head and Author of the impious and infamous Sect of the Nicolaites.

But Clemens Alexandrinus⁶⁴, more ancient than Epiphanius, expresses much Esteem for Nicolas, and relates the Affair quite otherwise. The Apostles, says he, having made some Reproaches to Nicolas, as being too jealous of his Wife, he caused her to come before them all, and declar’d that any one might espouse her that pleas’d. This Declaration, which he made in pure Simplicity, and without due Reflection, was only designed as a Proof of the little Attachment and Passion he had for his Wife; and in reality, as St. Clement adds, I have been informed he never cohabited with any other Woman. And as for his Son and his Daughters, who lived very long, they always remained in perfect Virginity. But such as were glad to use the Pretence of his Authority, vindicated themselves by what he had done, in order to abandon themselves to all sorts of Irregularity.

These Hereticks grounded themselves, as the same Clement reports⁶⁵, upon a Word that Nicolas let fall, that the Flesh ought to be abused. By which he meant nothing else, but that we ought to suppress our Inclinations to Sensuality and Concupiscence, and to mortify the Passions, and the Impetuosities of the Flesh; whereas these Disciples of Pleasure explained these Words according to their Sensuality, and not according to the Meaning of this Apostolical Man. Eusebius⁶⁶ having related, that the Nicolaites gloried in having Nicolas the Deacon as the Author of their Sect; he confutes them by bringing at length this Passage of Clemens Alexandrinus. Theodoret⁶⁷ does the same thing, and declares himself still more openly for the Sentiment of Clemens. For excusing the Permission of Nicolas; by which he allowed any one to marry his Wife, he says that the Deacon had in reality no Inclination to permit it, but only intended by this voluntary Offer, to confute those that had raised a murmuring against him. St. Austin⁶⁸, Victorinus Petaviensis⁶⁹, Isidorus, and the Council of Tours acquit him likewise. The Apostolical Constitutions⁷⁰, and the interpolated Letters of St. Ignatius the Martyr⁷¹, affirm that the Nicolaites falsly assume this Name. This is what is said in his Vindication.

Cassian says⁷², that some distinguish Nicolas the Founder of the Sect of the Nicolaites, from Nicolas one of the seven first Deacons. Probably he would hint at the Author of the Apostolical Constitutions, who says that the Nicolaites unjustly skreen themselves under the Authority of Nicolas one of the first Deacons. Jesus Christ, in the Revelation of St. John, in two Places condemns the Actions and the Doctrine of the Nicolaites. He says he hates them, he makes it a Merit in the Bishop of Ephesus that he abhors them, and reproaches the Bishop of Pergamus that some of his Church adhered to their Doctrine. In all these Passages St. John does not insinuate the least Thing that may seem to excuse Nicolas, nor to clear him from the Accusation of his being the Author of the Sect of the Nicolaites; and we see that no Christian Church has ever paid any Honour to the Memory of Nicolas, which is a great Circumstance against him.

NICOLAITES, or Nicolaitans. Besides what we have already said concerning this Sect and its Author, we may add here, that the Nicolaites were frequent in Asia from the End of the first Age of the Church; since Jesus Christ expressly condemns them himself, in the Revelations. St. Irenæus says⁷³, that Adulteries, and the Use of Meats offer’d to Idols, were held as indifferent Things among them. Victorinus Petaviensis says, that they eat these Meats after having exorcised them, and forgave Fornicators eight Days after their Offence. Theodoret says, that the two distinguishing Characters of this Heresy were Libertinism and Folly. St. Epiphanius⁷⁴ gives a long Account, both of their infamous Actions, and their extravagant Opinions concerning God and the Creation. St. Austin says⁷⁵, that they have their Women in common, and make no Scruple to conform to all the Pagan Superstitions. They tell a Number of Fables about the Creation and Disposition of the World, intermingling many barbarous Names of Angels and Princes, to amaze their Auditors; tho’ to People of Understanding they are rather Subjects of Mirth than Terror. Through all their Disguises it is easy to perceive, that they hold, the World was not created by God, but was the Work of certain Powers whom they feign with an insupportable Temerity, or whom they take for granted from the Credit of others, with a Credulity not less to be blamed.

St. Irenæus⁷⁶ calls them a Branch of the Gnosticks, and says, it was against them that St. John wrote his Gospel. Clemens Alexandrinus⁷⁷ says, they had a certain Book on the Authority of which they rely’d,

and by which they imputed to God himself the infamous Actions they committed. They continued but a very little Time, according to Eusebius⁷⁸; at least the Name of Nicoalites did not continue long: But their Errors were adopted by other Sects, and Tertullian says⁷⁹, that the Cainites espoused them. The Nicolaites were revived again under the Reign of Lewis the Debonaire, about the Year 852, as Sigebert of Gemblours says in his Chronicon; and again in the eleventh Age, under Pope Urban II. The Nicolaites were certain Priests, Deacons, and Subdeacons, who maintained that Marriage was allow’d them. They were condemned by the Council of Placentia in the Year 1095. Hæresis Nicolaitarum, id est, incontinentium Subdiaconorum, Diaconorum & præcipue Sacerdotum, irretractabiliter damnata est, &c.⁸⁰

I. NICOPOLIS, a City of Epirus, upon the Gulph of Ambracia, where St. Paul pass’d his Winter in the Year 64 of the common Æra. He sent word to Titus, who was then in Crete, to come to him thither. Some Tit. iii. 12.are of Opinion⁸¹, that the City of Nicopolis, where St. Paul intended to spend his Winter, was not that of Epirus, but that of Thrace, upon the Borders of Macedonia, near the River Nessus.

II. NICOPOLIS, otherwise Emmaus, a City of Palestine. See EMMAUS. It began to bear the Name of Nicopolis under the Emperor Alexander Son of Mammæus. Julius Africanus, an Ecclesiastical Author, famous for his Chronicles, was sent to the Emperor to sollicite the Re-establishment of this City, which before was call’d Emmaus⁸². ‘Tis doubted whether this Emmaus be the same as that mentioned in the Gospel; about which may be consulted M. Reland, Palestina, l. 2. c. 6. & l. 3. p. 758, 759, &c.

NIDDUI⁸³. A Hebrew Word that signifies separated, excommunicated. This was (say they) the lesser sort of Excommunication in use among the Hebrews. He that had incurr’d this, was to withdraw himself from his Relations, at least at the Distance of four Cubits. It commonly continued a Month. If it was not taken off in a Month, it might be prolonged for sixty or even ninety Days. But if within this Term the excommunicated Person did not give Satisfaction, he fell into the Cherem, which was a second sort of Excommunication; and thence into the third Sort, call’d Schammatha, the most terrible of all. See the Article EXCOMMUNICATION.

Acts xiii. 1.NIGER, surnamed Simon, of whom mention is made in the Acts of the Apostles. He was a Prophet and Teacher, and was one of those who laid their Hands on Saul and Barnabas, for the Execution of that Office to which the Holy Ghost had appointed them. Luke xxiii. 26.Some believe ‘tis he that is called Simon the Cyrenian, who carried the Cross of Christ to Mount Calvary⁸⁴: But the only Proof for this Opinion is a Similitude of Names. St. Epiphanius⁸⁵ speaks of one Niger among the Seventy Disciples of our Saviour. The Church makes no mention of Simon Niger in its Offices, nor in its Martyrologies.

Gen. i. 5.NIGHT. The ancient Hebrews began their artificial Day in the Evening, and also ended it the next Evening⁸⁶; so that the Night preceeded the Day, whence it was said, Factum est vespere & mane dies unus. They allowed twelve Hours to the Night, and as many to the Day. The Hours of the Day and those of the Night were not equal, but only in the Equinox. At other Times, when the Hours of the Night were long, those of the Day were short; and contrarywise, when the twelve Hours of the Night were very short, as it happen’d at Midsummer, the Hours of the Day were long in Proportion.

Psal. xvii. 3.Night is put for the Time of Affliction and Adversity. Thou hast proved mine Heart, thou hast visited me in the Night, thou hast tried me; that is, by Adversity and Isai. xxi. 12.Tribulation. And Isaiah, the Morning cometh, and also the Night. The Morning is come, and behold the Night; we expected Peace, and we are overwhelmed with Troubles and Disasters.

Night is also put for the Time of Death. Joh. ix. 4.The Night cometh wherein no Man can work. ‘Tis Christ that speaks to us. I must fulfil the Duties of my Mission while it is Day, and while I am yet alive. And St. Paul says, that the Day of the Lord comes as a Thief in the Night. ‘Tis thought the End of the World, and the Day of Judgment, will come in the Night-time⁸⁷.

Children of the Day, and Children of the Night, in a moral and figurative Sense, denote good Men and wicked Men, Christians and Gentiles. The Disciples of the Son of God are the Children of Light. They belong to the Light, they walk in the Light of the Gospel-Truths; they shine as the Stars, by the Brightness and Exemplariness of their Lives. On the contrary, the Children of the Night walk in the Darkness of Ignorance and Infidelity,

Jer. xxv. 3. xxvi. 5. xix. 19. xliv. 4.and they perform only Works of Darkness. Ye are all the Children of the Light, and the Children of the Day; we are not of the Night, nor of Darkness.

We have observed elsewhere, that the ancient Patriarchs, as also the Heroes in the Heroical Ages, rose very early in the Morning, and even by Night, before the break of Day. Whence it is, that to rise in the Night to do any Business, is put for being careful and diligent. God says, that he rises early to call his People, by the Voice of his Prophets; that is to say, that he has omitted nothing that might reform them. The Reader may consult what we have before said upon the Article DARKNESS.

NIGLISSOR, or Niglisar, or Neriglissor, or Neriglissoror, the Successor of Evilmerodach in the Kingdom of Chaldea. Josephus speaks of Niglissor in two Places, and this is what he says of him, in the Tenth Book of his Antiquities, chap. 12. p. 350. Evil-merodach being dead, after he had reigned eighteen Years, Niglissor his Son succeeded to the Kingdom, and having reigned forty Years, he died, and left his Kingdom to Laborosoarchod his Son. He reigned but nine Months, and had Balthasar for his Successor, whom the Babylonians call Naboandel. Cyrus, and Darius King of the Medes, made War against him, &c. In the First Book against Appion, p. 1045. he cites the Historian Berosus, who speaks of him thus in his Third Book. After the Death of Nebuchadnezzar, Evil-merodach his Son succeeded him in the Kingdom of Chaldea. Evilmerodach having given himself up to all sorts of Irregularities and Debaucheries, was treacherously kill’d by his Brother-in-Law Niriglissor, after he had reigned two Years. His Assassin usurped his Throne, and held it for two Years. After his Death his Son Laborosoarchod ascended the Throne, tho’ he was but a Child, and reigned only nine Months. His Courtiers made him away, because he appeared to have evil Inclinations. Those that put him to Death having consulted together, resolved to translate the Government to a Babylonian call’d Nabonides. In the seventeenth Year of his Reign came Cyrus to attack Babylon, &c.

Lastly, Megasthenes quoted by Eusebius⁸⁸, says, that Nebuchadnezzar having disappeared from among Men, had Evilmerodach for his Successor, who was treacherously kill’d by his Brother-in-Law Niriglissor, and who left a Son named Labassoarach, who ended his Life also by a violent and tragical Death. After his Death they set upon the Throne Nabannidoch, who was not of the Family, nor did he belong to it in any Manner. Cyrus having made 1 Thess. v. 5.himself Master of all Babylon, gave Nabannidoch the Government of Carmania.

‘Tis indeed not very easy to reconcile these various Accounts. Josephus seems only to have followed Berosus; for the Scripture says nothing either of Niglissor, or Laborosoarchod, or Nabonides, but only of Nebuchadnezzar, of Evil-merodach, and Belshazzar. Thus Usher endeavours to set this to rights. Nebuchadnezzar dies in the Year of the World 3442. Evil-merodach succeeds him, and is kill’d in 3444 by Neriglissor, who succeeds. He dies in 3448, and Laborosoarched succeeds him. He holds the Empire but nine Months, and has Balshazzar for Successor, who is called Nabonides by Berosus, Labynites by Herodotus, and Nabannidoth by Abydenus. Berosus and Ptolemy allow him seventeen Years Reign at Babylon. Several skilful Interpreters believe, that the Reason why the Scriptures mention only Nebuchadnezzar, Evil-merodach, and Balshazzar, is, because these only were lawful Heirs to the Crown of Chaldea, the others being only Usurpers and Intruders. But I doubt much of the Sufficiency of this Reason. The Scripture, as well as other Histories, mention indifferently lawful Kings and Usurpers, those of the Royal Family, and those that are not. The Laws of History do not require, that the Historian should judge of the Rights of Princes, but record their Actions and Successions.

M. Du Pin⁸⁹ has proposed a System, to reconcile sacred and prophane History, concerning the Succession of the Princes now mentioned. After Nebuchadnezzar, who reigned forty three Years, succeeded his Son Evilmerodach, who reigned two Years compleat, and begun upon the third Year. This, says he, is the same as Balshazzar, so often called the Son of Nebuchadnezzar in Daniel⁹⁰. It is to be observed, that the Name Evil-merodach is not to be found in this Prophet, which may confirm the Conjecture that makes Evilmerodach and Balshazzar the same Person. Evil-merodach is kill’d by Neriglissor his Brother-in-Law, who reigns four Years. He may still pass for the Son of Nebuchadnezzar the Great, as being his Son-in-Law, and having marry’d his Daughter. Laborosoarchod his Son reigned nine Months, and was kill’d by a Conspiracy of Babylonian Nobles, who set up in his stead one of the Conspirators, named Nabonides, being sixty two Years old; a Babylonian indeed, but a Mede by Descent, and Son of Abasuerus. He is called Nabonides by the Babylonians, but Darius by the Medes. He reigned seventeen Years.

But this System is incumber’d with

great Difficulties. 1st, Because it confounds Evil-merodach with Balshazzar. 2dly, Because it confounds Nabonides with Darius the Mede. 3dly, Lastly, it reconciles Josephus neither with Scripture, nor with Berosus, especially in that Duration of eighteen Years; which this Historian assigns to Evilmerodach, and in that of forty Years, which he allows Niglissor. So that it must be own’d to be absolutely impossible, to reconcile Things so directly contrary to each other, and to extricate Historical Facts that have so great a Degree of Perplexity.

NILE, a River of Egypt, which has its Fountain in the upper Ethiopia. ‘Tis said it proceeds from two Springs, or from two Eyes, which are distant from each other about twenty Paces, and each of the Bigness of a Cart-wheel. The largest of them is worship’d by the Inhabitants of the Country, who are Idolaters. Its Depth is something more than five and twenty Palms, and the other Spring is about sixteen Palms deep. At something above three Days Journey from the Fountain-Head, the River is wide, and deep enough to carry Vessels. Having received another River called Jama; the Nile pursues its Course westward, for above five and twenty or thirty Leagues from its Head, where it winds about to the East, and falls into a great Lake, which probably is that of Zaire. At its coming out of this Lake, it makes several Windings towards the South. It waters the Country of Alata, from whence it precipitates itself between Rocks of fourteen Fathom high, with a terrible Noise, and with such thick Vapours, that at a Distance they may be taken for real Clouds. After having water’d several Kingdoms to the East, it continues its Course so far into the Kingdom of Goiam, that it comes within a Day’s Journey of its Source. Thence it takes a Tour round about, and runs towards Phezolo and Ombarea. Then it winds about again, and from the East to the North, having cross’d several Kingdoms and Provinces, it falls into Egypt at the Cataracts, which are Waterfalls made by meeting with steep Rocks, of the Height of two hundred Feet. The Water of the Nile falling from these Rocks, causes a dismal Noise, which may be heard three Leagues off. It falls with so much Violence, that it makes a kind of Arch, under which it leaves a broad Way, where Travellers may pass without being wet.

At the bottom of these Rocks the Nile returns to its usual gentle Pace, with which it flows through the Plains of Egypt. Its Channel, according to Villamont, is about a League broad. Being come below Memphis, at eighty Miles from Grand Cairo, it is divided into two Arms, which make a kind of Triangle, whose Base is at the Mediterranean Sea, and which the Greeks call the Delta, because of its Figure Δ. These two Arms are again divided into others, which discharge themselves into the Mediterranean, whose Distance from the top of the Delta is about twenty Leagues. As to the Number of the Branches of the Nile, the Ancients have commonly reckon’d them seven. Septemplicis ostia Nili. Ptolemy makes them nine, others but four, others eleven, and others again fourteen. Lastly, others maintain, that there are no more than the Mouths of Damietta of Bozell, and of the two Canals, one of which passes by Alexandria, and the other is very small.

Several have thought that the Nile was the Gibon, one of the four Rivers mention’d by Moses, as flowing by the Terrestrial Paradise. But this Opinion is not to be supported, since the Euphrates and the Tigris, which are certainly two of the four Rivers, are too far from the Nile ever to have a common Source with it. Yet the Inhabitants of the Kingdom of Goiam call this River Gihon even to this Day. The Abissins call it Ab Euchi, or the Father of Rivers. The Negroes give it the Name of Tami. Homer, Diodorus Siculus, and Xenophon testify, that its ancient Name was Egyptus, and Homer⁹¹ mentions it by no other Name. Diodorus⁹² says, that it took the Name of Nilus only since the Time of a King of Egypt call’d by that Name. Pliny⁹³ relates the Opinion of King Juba, who affirm’d that the Nile had its Source in Mauritania, that it appear’d and disappear’d in different Places, first hiding itself under Ground, and then shewing it self again; that in this Country it was call’d Nigir, and in Æthiopia it had the Name Astapus; that about Meroe it was divided into two Arms, of which the right was called Astusapes, and the left Astaborus; and lastly, that it obtained the Name of Nile only below Meroe.

The same Pliny⁹⁴, Plutarch⁹⁵, Dionysius the Geographer⁹⁶, and some others testify, that it had also the Name of Siris. Dionysius says, that the Ethiopians call it Siris, and that after it comes to Siena, it has the Name of Nilus. ‘Tis probable, that the Name Siris comes from the Hebrew Word Sibor, which signifies Trouble; and that Nilus comes from the Hebrew, Nahal, which signifies River or Torrent. In Scripture the Nile has seldom any other Name but the River of Egypt. Joshua⁹⁷ and Jeremiah⁹⁸ express it by the Name Sihor

, or the River of troubled Water. What hast thou to do in the Way of Egypt, to drink the Water of Sihor? says Jeremiah. The Greeks give it the Name of Melas, which also signifies black, or troubled. And indeed Travellers inform us, that the Water of this River is generally something muddy, but it is easily fined by throwing into it some Almonds or skinn’d Beans. Servius explaining that Verse of Virgil⁹⁹, where speaking of the Nile he says:

observes that the Ancients called the Nile Melo: Nam antea Nilus Melo dicebatur. Melo in Hebrew signifies full, which may well agree with the Nile, because of its great Floods, which continue for about six Weeks, and during this Time overflow all Egypt in the greatest Heat of the Summer.

Diodorus Siculus¹⁰⁰ observes, that the most ancient Name by which the Grecians have known the Nile, is Oceanus. It had also the Name of Aigle, afterwards of Ægyptus, and lastly of Nilus, from King Nileus. The Ægyptians paid divine Honour to the Nile, and called it Jupiter Nilus¹⁰¹: Te propter nullos tua tellus postulat imbres, Arida nec fluvio supplicat herba Jovi.

Isai. xi. 15. Ez. xxix. 3, 4, &c.‘Tis perhaps for this, that in the Prophets the Lord sometimes threatens to smite the River of Egypt, to dry it up and kill its Fishes; as it were to shew the Egyptians the Vanity of their Worship, and the Impotence of their pretended Deity.

2 Chron. vii. 8. Isai. xxvii. 12.When the Scripture points out the Limits of the Land of Promise, it often puts the River or the Stream of Egypt for its more southerly Limits. From the entering in of Hamath, unto the River of Egypt. Or, from the Channel of the River (Euphrates) unto the Stream of Egypt. Some Interpreters¹⁰² not being convinced that the Country of the Israelites could extend to the Nile, have imagin’d that the Stream of Egypt was a Stream that fell into the Mediterranean Sea, between Rhinocorura and Gaza, which is called in Scripture the River of the Wilderness.Amos vi. 14. But it is certain, that the Land of Promise was to reach as far as the Nile. Joshua shews it plainly, Josh. xiii. 3. and xv. 4. compared with 1 Chron. xiii. 5. And this is what we have endeavoured to prove in our Commentary upon Josh. xiii. 3. We find the Name Nilus but once in the Latin Version of the Scripture, Isai. xxiii. 3. In aquis multis semen Nili; in the Hebrew, semen Sihor.

The Eastern Writers speak of the Fountains and Course of the Nile in something a different Manner from what we have described above. The Reader perhaps may not be unwilling to find here what they say of it¹⁰³. There are two Rivers in Africa that bear the Name of Nile, and which have the same Source, in sixteen Degrees of South Latitude in Ethiopia, or in the Country of the Abyssins. There at the Foot of the Mountain called the Mountain of the Moon, are found ten Fountains, five of which make a great Lake, and the other five another Lake. Each of these two Lakes produce three Rivers, which being united together, form a very great Lake, out of which issue the two Niles we spoke of before. The City of Thomi is situate on the Banks of this great Lake, just under the Equinoctial Line, where there is an Idol or Image called Mesnah. Soiouti has given us the Figure of this Source in his Book called Caukeb-al-Raoudhah.

The first of these two Rivers is called Nil -Mesr, that is to say; the Nile of Egypt, and the second Nil-Soudan, or the Nile of the Negroes. This runs westward, and discharges itself into the Dark Sea; for so the Arabians call the Atlantick or Western Ocean. This Nile of the Negroes is the River which at this Day we call the Niger, or the Senega. It empties itself over-against the Island which the Arabians call Ulil, and is not distant from it above a Day’s Sailing. All the Habitations of the Negroes are ranged along this great River.

As to the Nile of Egypt, the Arabian Geographer whom we follow here allows it but four Arms, which divide themselves in lower Egypt, and of which three disembogue themselves into the Sea of Syria, or the Mediterranean. The fourth is lost in a Lake of Salt Water, which the Greeks call Maris, otherwise Maria or Mareotis, distinct from the Lake Mæris, with which the Nile has no other Communication, but by an artificial Canal. The three Arms mentioned by this Geographer are evidently the Canopick, which is the nearest Alexandria; the Sebenetick, or Heracleotick, as yet but little known; and the Pelusiack, upon which is built the City Pelusium, or Damietta. The other Arms of the Nile which the ancient Greek and Latin Writers take notice of, are at present so obliterated, that it is almost impossible to distinguish them.

The Arabians and other Orientals often give the Nile the Name of a Sea, and the

Surname or Epithet of Faidh, which is in common also to the Euphrates, because these two Rivers by their overflowing increase the Fertility of the Countries they pass through. They also give it the Name of Mobarek, as well because of the Fruitfulness it occasions to the Land, as that Fecundity it is thought to procure to the Women.

When the Nile overflows only to the perpendicular Height of twelve Cubits, a Famine necessarily follows in Egypt; nor is the Famine less certain, if it should exceed sixteen Cubits, as Pliny says¹⁰⁴; so that the just Height of the Inundation is between twelve and sixteen Cubits. The Arabian Author of a Book, which gives an Account of the Nilometry, or Measures of the Nile, from the first Year of the Hegira, till the 875th, that is, from the Year of Christ 622 to 1497, says in like manner, that when the Depth of the Channel of the Nile is fourteen Fathom, an Harvest may be expected that will amount to one Year’s Provision; but if it increases to sixteen, the Corn will be sufficient for two Years; less than fourteen makes a Scarcity, and more than eighteen make a Famine.

The Nilometer is a Pillar erected in the middle of the Nile,upon which are mark’d the Degrees of the Ascent of the Water. There were several of these in different Places of the Nile. At this Day there is one in the Island, where the Nile is divided into two Arms, one of which passes to Cairo, and the other to Gizah. Mr. d’Herbelot takes notice of several others, built or repaired by several Kailifs. The Antients have preserved the Memory of the Nilometer in their Monuments. See Antiquity explain’d, Tom. III. p. 185. Heretofore they kept the Measure of the swelling of the Nile in the Temple of Serapis, like a sacred Relick; and the Emperor Constantine had it transported to the Church of Alexandria. The Pagans then affirmed, that the Nile would not overflow any more, and that Serapis being provoked, would be revenged of Egypt, and would cause a Sterility there. But however the Nile overflowed, and ascended to its usual Height the Years following.

The Nile overflows regularly every Year in the Month of August, in the higher and middle Egypt, where this overflowing is necessary, because it hardly ever rains there. But in the lower Egypt the Flood is less sensible and less necessary, because it frequently rains there, and the Country is sufficiently water’d. It is less sensible, because they make fewer Dikes there, or Receptacles for the Water, and the Inundation spreading it self equally through all the Country, does not rise higher than a Cubit through the whole Delta. Whereas in higher and middle Egypt, where it rains very seldom, they have made high Banks at a League distance, in the midst of which there are deep Canals, to receive the Waters of the River. They make a breach in these Dikes by the Authority of the Bacha, and when a Country is sufficiently water’d, the Dike is stopt up there, and open’d in another Place; and thus the whole Land of Egypt is successively water’d, as it were a Garden. The Egyptians have often Contentions among one another, Village against Village, to strive which shall have the first Distribution of the Waters; and when the Overflowing comes as they desire, they celebrate a great Festival all over the Country.

There have been great variety of Opinions, concerning the Cause of the Overflowing of the Nile. Some have imputed it to the Nitre with which this River is impregnated, and which Causes its Overflowings, by the vehement Fermentations, during the violent Heat of the Summer. This is the Notion of Mr. De la Chambre, who has wrote purposely on this Subject. But at present it is but little doubted, that it is occasion’d by the great Rains, which fall in Ethiopia in the Months of June, July, and August, which are the Winter-Months in that Country. And Father Jerome Lobo pretends, that no one can doubt of it, who has dwelt in Ethiopia as he has done. The Soil there is extremely dry and spungy, and soaks up the Rain for a long Time: But when it is glutted, it disgorges the Waters on all Sides; and these Waters added to those which fall from Heaven, supply the Nile with all that quantity of Water, which it distributes through all the Land of Egypt. These Waters carry along with them much Mudd and Sullidge, which very much contributes to fatten and enrich the Land.

Isai. xviii. 1. 2.When the Waters are withdrawn, the Culture of the Land is very easy. The Seed is cast upon the dry Mudd, and with very little Tillage, it produces in great Plenty. Herodotus says¹⁰⁵, that the Egyptians turn their Hoggs into their Fields, and that these Animals treading the Seed into the Ground with their Feet, exempt the Husbandman from the Trouble of his Labour. By this may be explain’d what Isaiah says, concerning the Nile and Egypt. Woe to the Land shadowing with Wings, which is beyond the Rivers of Ethiopia. That sendeth Ambassadors by the Sea, even in Vessels of Bulrushes upon the Waters, saying; Go ye swift Messengers to a Nation scattered and pealed, to a People terrible from their Beginning hitherto, a

Nation meted out and trodden down, whose Land the Rivers have spoiled. The Mudd which the Nile brings is Earth which it tears up from the Banks in its Course; which same Mudd covering the Landmarks and furrows of the Fields, obliges the Proprietors to have recourse to the Line and the Measuring-Rod, to measure out their Lands and Inheritances every Year anew. The Soil of Egypt being very light and sandy, it is impossible but that the Waters must take away a great quantity of it along with them.

Jerem. xlviii. 34. Isai. xv. 6. Hieronym in If. xv. 6. Numb. xxxii. 3.NIMRAH, or Nemra, a City of the Tribe of Gad, or rather of Reuben, to the East of the Dead Sea. Eusebius upon the Word Nebra says, that there is a large Village in Batanea call’d Nabara. I make no doubt but that Nemra, Nimra, Nimrim, Nemrim, and Beth-nemra, are the same City. Jeremiah speaks of Nimrim and its pleasant Waters. Isaiah also makes Mention of the Waters of Nimrim. St. Jerom says, that Nimrim is situated upon the dead Sea, and that its Name Nimrim comes from the Bitterness of its Waters, which have contracted this quality only since the Desolation of this City, as had been denounced by the Prophets Isaiah and Jeremiah.

Ezek. xxxii. 30. Gen. x. 8, 9.NIMROD, or Nembrod, Son of Cush, a mighty Hunter before the Lord, as the Scripture says of him. He began to make himself powerful upon the Earth, and gave Occasion to the Proverb, as Nimrod, the great Hunter before the Lord. His hunting was not only exercised on Wild Beasts, but he made use of it also to subdue Men, to take them, to put them to Death, or to reduce them under his Dominion. Ezekiel gives the Name of Hunters to all Tyrants. The Foundation of the Empire of Nimrod was at Babylon; and tis very probable he was one of the most eager Undertakers of the Building of the Tower of Babel, and that continuing there after the Dispersion of Mankind, he built Babylon in the same Place, or near this famous Tower. From thence he extended his Dominion over the neighbouring Countries, and reigned at Erech, Accad, and Calneh, in the Land of Shinar. What we have said upon each of these Places may be seen under their particular Articles.

Moses adds: Out of that Land went forth Asshur, and builded Nineveh, and the City Rehoboth, and Calah, and Resen between Nineveh and Calah: the same is a great City. This Bochart understands still of Nimrod, and translates the Hebrew in this manner. From this Place he went

¹ Abenezra, Kimchi, vide et Grot. out to go into Assyria, where he built Nineveh, Rehoboth, Calah, and Resen. That is to say, that when Nimrod had establish-ed the Beginning of his Empire at Babylon, and in the Land of Shinar, he advanced towards Assyria, and there built powerful Cities, to serve as so many Fortresses; to keep the People in Subjection to his Dominion. The Scripture informs us of no more than this concerning Nimrod.

Gen. xiii. 13. Gen. xxxviii. 7.Some Rabbins ¹ take in a good Sense what is said of this Monarch, that he was a mighty Hunter before the Lord, saying he had a particular Address and Dexterity for Hunting, and what Game he took he offer’d to the Lord. It must be own’d that these Words before the Lord is commonly taken in good Part, as an Exaggeration of the good Qualities of any one; but in this Place the greatest Number of Interpreters take it in a bad Sense, in the same Manner as when it is said of the Men of Sodom, that they were great Sinners before the Lord. Peccatores coram Domino nimis. As also of Er the eldest Son of Judah, that he was a very wicked Man before the Lord. Nequam in conspectu Domini.

Some have confounded Nimrod with Belus, the Founder of the Kingdom of Babylon, and with Ninus, the Founder of that of Nineveh: but both these are much later than Nimrod. Prophane Authors have embellished the History of Bacchus, with several Circumstances taken from that of Nimrod. For example, the Name Nebrodeus or Nebrodus, given to Bacchus, is evidently derived from Nembrod or Nimrod, tho’ the Greeks will have its Original from a Goat-Skin, with which they pretend Bacchus was cloathed. The Name Bacchus may also be derived from Bar-chus, the Son of Cush, because Nimrod was indeed the Son of Cush. The Greeks give to Bacchus the Name of Hunter, just as Moses gives to Nimrod. The Expeditions of Bacchus into the Indies are formed upon the Wars that Nimrod made in Babylonia and Assyria. Nimrod in Hebrew signifies a Rebel. To him is imputed the first Invention of that idolatrous Worship paid to Men.

The History of Nimrod is dress’d up with Fables by the Persian Authors m. Some confound him with Zohac, the first King of the Dynastie of those Princes that reign’d immediately after the Deluge. Others will have Nimrod to be the same as Caicacus, the second King of the second Persian Dynastie, call’d that of the Cainaides. The Persian Historians make him to have reign’d above an hundred and fifty Years, and affirm, that he contrived the rash Atm Bibl. Orient. p. 668.

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