ONI – OZN

Volume II, pages 318–337 of the 1732 edition, from ONI to OZN: everything printed on these pages, in order.

Continued from Onesiphorus

where he had already been very serviceable to the Church; and having found St. Paul in Bonds, after that he had sought him for a long time, he often assisted him to the utmost of his Power. For which Reason the Apostle wishes all sort of Benedictions both on himself and his Family. The Greeks place his Festival on the 29th of April and the 8th of December. On the 29th of April they make him Bishop of Colophon in Asia; and on the 8th of December they make him Bishop of Cesarea, without distinguishing which Cesarea they mean. They place him in the Order of the seventy Disciples, and seem to ascribe Martyrdom to him. The Roman Martyrology on the 16th of December says he suffered Martyrdom on the Hellespont,where he went to preach the Gospel along with Porphyrius: That having been apprehended by the Command of the Proconsul Adrian, and carried into a Temple dedicated to Idols, there to offer Incense to them, which he courageously refused to do; he was cruelly whip’d with Rods, and then tied to a Horse’s Tail, and drawn about till he expired.

I. ONIAS, High Priest of the Jews, Son and Successor of Jeddoa¹ or Jaddus; he was made High Priest in the Year of the World 3682, and governed the Hebrew Republick for twenty Years, to the Year of the World 3702, before Christ 298, before the Vulgar Æra 302. Onias had two Sons, Simon and Eleazar. Simon surnamed the Just, succeeded him.

II. ONIAS, Son of Simon the Just, High Priest of the Jews, did not immediately succeed his Father, who died in the Year of the World 3711, because of his Minority. Eleazar his Uncle by the Father’s Side succeeded Simon the Just, and held the High-priesthood for near thirty Years. He died in the Year of the World 3744, and had for his Successor, not Onias II. his Nephew, who was lawful Heir to this Dignity, but Manasseh his Great Uncle, who was established in 3745, and died in 3771. Then Onias II. at last enjoyed the High-priesthood, and held it from the Year of the World 3771, to 3785, before Christ 215, before the Vulgar Æra 219. Josephus says², that this Onias was a Man of a mean Spirit, and so sordidly covetous, that he had like to have lost his Country by it. For the High Priests his Predecessors having been us’d to pay out of their own Money the Tribute that the Country was to pay to the King of Egypt, and which was but twenty Talents, that is, about six thousand eight hundred and-forty four Pounds of our Money, taking the Talent at three hundred forty-two Pounds three Shillings and nine Pence apiece; he refus’d to continue this Custom.

Ptolemy Euergetes King of Egypt incens’d against Onias, sent a Messenger to him with Threats, that if he did not speedily pay what he ow’d to the King’s Treasury, he would give up Judea to his Soldiers, and send thither other Inhabitants instead of the Jews. The People were terrified at these Threats; but the Avarice of the High Priest still made him insensible. Josephus Nephew of Onias, and Son of one Tobias, and of a Sister of the High Priests, obtained Leave of him to go in his Name, and in the Name of the People, to make their Remonstrances to the King of Egypt. Josephus coming to Court, knew so well how to work upon the Tempers of the King and the Queen, that he obtained from them all he desired. He took to farm the King’s Tributes in Palestine and Syria, and gave as much again as any other offer’d.

Onias II. had for Successor Simon II. his Son, raised to the High Priesthood in 3785. There are some that think that ‘tis Onias II. whose Commendation is given by Jesus the Son of Sirach, and whom he calls Simon in the first Chapter of his Book. They will also have it to be him, to whom the Lacedemonians writ the Letter mentioned by Josephus in Book xii. c. 5. of his Antiquities. But others with more Reason refer it to Onias III. of whom we shall now speak.

III. ONIAS, Son of Simon II. High Priest of the Jews³, was established in the Priesthood in the Year of the World 3805, before Christ 195, befor the Vulgar Æra 199. Josephus the Historian relates the History of the Succession of Onias III. in a Manner very different from the Relation of it in the second Book of the Maccabees. For thus this Author represents it⁴. The High Priest Simon had three Sons, Onias III. Jason or Jesus, Onias, otherwise Menelaus. Onias III. at his Death left a Son under Age called Onias. As he was not capable of exercising the High-priesthood, King Antiochus Epiphanes conferred it upon Jason the Brother of Onias III. But he did not long enjoy it, for falling into Disgrace with this Prince, he dispossessed him of the Priesthood, and gave it to Menelaus, otherwise called Onias. So that the three Sons of Simon the Just successively enjoyed this Dignity; but the two last were in Possession of it to the Exclusion of Onias IV. Son of Onias III. to whom it belong’d by Right of Succession. This is what Josephus relates in this Matter.

The second Book of the Maccabees tells it in a very different Manner. It says it was 2 Macc. i. ii iii. iv.under the Pontificate of Onias III. that the History of Heliodorus happened, who having been sent by King Seleucus to fetch away the Treasure at the Temple of Jerusalem, was hindered from it by the Angels that came to the Assistance of the Jews⁵. In Consequence of which Onias having been accused to the King of Syria, by one named Simon, as a Traytor to his Country, and Author of the Disturbances that happened at Jerusalem when Heliodorus came thither; he thought fit to make a Journey to Antioch, there to vindicate himself to the King, and to disprove the false Suggestions that had been raised against him. While this was doing King Seleucus died, and his Brother Antiochus Epiphanes succeeded him, at his Return from Rome⁶. Then Jason Brother to Onias came to Antioch, offered Money to Epiphanes for the High-priesthood, and obtained it. He then returned to Jerusalem while Onias continued at Antioch, deprived of his Dignity, nor could he obtain Justice from the King.

Three Years after a Jason having sent Menelaus Brother of Simon to Antioch, (it may be observed he does not call him Brother of Jason, or of Onias) to carry Money to the King, and to consult him in some Affairs of Importance; Menelaus insinuated himself into the King’s good Graces, and obtained the sovereign Priesthood from him, for which he gave three Hundred Talents above what Jason had given. Jason being thus deprived of this Dignity, was obliged to retire into the Country of the Ammonites. But as Menelaus was not able to pay what he had promised the King so soon as was expected, his Brother Lysimachus was substituted to this Office. In the mean while Antiochus Epiphanes being obliged to depart in Haste for Cilicia, to suppress the Rebellion of some Cities that had there revolted, he left as Governor at Antioch one Andronicus, who corrupted by the Money given him by Menelaus, put to Death Onias III. the lawful High-priest of the Jews.

Thus is this Matter related by the Author of the second Book of the Maccabees⁷. Menelaus being informed that the King was departed for Cilicia, came to Antioch with some Vases of Gold which he had stole from the Temple at Jerusalem, and with the Money that he had raised by the Sale of some other Vessels at Tyre, and the neighbouring Cities. He offered one Part of these Vessels to Andronicus, to whom the King had left the Government of the Country, to prevail with him to remove Onias III. out of the Way, who was continually reproaching him with the Sacrilege he had committed, in stealing the Vessels of the Temple. In the mean Time Onias kept himself in the Asylum of the Grove of Daphne, fearing that his Enemies might make some Attempt upon his Life, after having deprived him of the Dignity of the High-priesthood. Andronicus came himself to Daphne, spoke to Onias, promised with an Oath that no one should do him any Harm, drew him out of his Place of Refuge, and then most inhumanly and basely slew him. The unjust Death of so holy a Man filled with Indignation, not only the Jews, but even the Pagans themselves; and as soon as the King came back from Cilicia, they made their Complaints to him of this Murder. The King, though naturally but little inclined to favour the Jews, could not refrain from Tears, remembring the Wisdom and the Moderation that were always conspicuous in Onias. He caused Andronicus to be stripped of the Purple he wore, made him walk in Disgrace through the Streets of Antioch, and ordered him to be put to Death in the same Place where he had killed Onias. Thus the Lord brought upon him that Punishment he had so justly deserved.

There are few Persons to whom the Scripture gives greater Praises than to Onias III. ‘Tis thought to be to him that Areus King of the Lacedemonians wrote the Letter which is to be seen in the first Book of the Maccabees in these Words⁸. Areus King of the Lacedemonians to Onias the High-priest, greeting. It is found in Writing, that the Lacedemonians and Jews are Brethren, and that they are of the Stock of Abraham. Now therefore since this is come to our Knowledge, you shall do well to write to us of your Prosperity. But we have given Reasons that make it doubtful whether this Letter was written to Onias III. It is more probable it was sent to Onias I. See the Article LACEDEMON.

Jonathan Maccabæus sending Ambassadors to Rome in the Year of the World 3860, ordered them at their Return to make Lacedemon in their Way, and to renew the Alliance with the Lacedemonians, in the same Manner as they had done with the Romans⁹; and in the Letter he wrote¹⁰

to the Lacedemonians, he recites that of King Areus. Josephus also gives it intire¹¹, but changes the Terms and Manner of Expression. As to the Relation of the Lacedemonians and the Jews, the Article of the Lacedemonians may be consulted, and the Dissertation we have composed on this Subject, before the first Book of the Maccabees. See the Character which the Author of the second Book of the Maccabees gives to the 2 Macc. iii. 1, 2, 3.High-priest Onias III. Now when the holy City was inhabited with all Peace, and the Laws were kept very well, because of the Godliness of Onias the High-priest, and his Hatred of Wickedness. It came to pass that even the Kings themselves did honour the Place, and magnifie the Temple with their best Gifts: Insomuch that Seleucus King of Asia, of his own Revenues, bare all the Costs belonging to the Service of the Sacrifices. See also what is said of him in the second Book of the Maccabees, Ch. xv. v. 12, 13, &c. where Onias appeared to Judas Maccabæus, accompanied by the Prophet Jeremiah, who presented a Sword to Judas.

IV. ONIAS, Son of Onias III. of whom we have now treated, who never enjoyed the High-priesthood. The Ambition of his Uncles Jason and Menelaus, and the Injustice of the Kings of Syria, always kept him from it. However he had always flattered himself with the Hopes of obtaining it, till the Death of his Uncle Menelaus: But when he saw that Menelaus was put to Death¹², and that Antiochus Eupator had appointed as a Successor to him Alcimus or Jacimus, who was indeed of the Race of Aaron, but not of the Family of Onias; and that Lysias Regent of the Kingdom of Syria, had advised the King no longer to continue the High-Priesthood in this Family¹³: Onias IV. soon perceiving that he had no longer any Thing to hope for in this Affair, took Refuge in Egypt¹⁴ with Ptolemy Philometor, where having insinuated himself into the good Opinion of this Prince, and of Cleopatra his Queen, he obtained from them a Permission to build a Temple to the true God, in the Prefecture of Heliopolis¹⁵. This Temple was called Onion, and we shall speak of it in a particular Article. See ONION.

Josephus in his second Book against Apion, p. 1064, says that Ptolemy Philometor and Cleopatra his Queen, placed so great Confidence in Onias and in Dositheus, both Jews, that they intrusted them with the Command of their Army. And after the Death of King Philometor, Cleopatra being desirous to secure the Kingdom to her Son, who was the lawful Heir of Philometor, and Ptolemy Euergetes, otherwise called Physcon, opposing this Settlement; the Queen made Use of Onias IV. to make War against him. Onias advanced towards Alexandria with a small Army of Jews, and appeased a Sedition that had been raised in that City. But Ptolemy having compelled the Queen to marry him, put to Death all those that were in the Interest of the young Prince, and killed him in the Arms of his Mother the very Day of their Marriage, in the very midst of the Solemnity. ‘Tis not said whether Onias was put to Death on this Occasion, but the Thing is very probable.

V. ONIAS, Called otherwise Menelaus, whom Josephus¹⁶ makes to be Son to Simon the just, and Brother of Onias III. spoken of before, and whom the second Book of the Maccabees makes to be Brother to a certain Simon of the Tribe of Benjamin, an Enemy and Accuser of Onias III. This Menelaus, or Onias V. was created High-priest in the Year of the World 3832, and was put to Death in 3842, before Christ 158, before the vulgar Æra 162. This is what the Scripture informs us about this High-priest¹⁷. Jason the Usurper of the High-priesthood having sent Menelaus to Antioch, to carry Money to King Antiochus Epiphanes, and to know his Answer to some important Queries; Menelaus managed the King’s Temper so dextrously, that he got into his Confidence, and obtained the High-priesthood for himself, exclusive of Jason, upon an Offer of three Hundred Talents more than Jason had sent for it. And then having received the King’s Orders, he returned to Jerusalem puffed up with the new Dignity that had been conferred upon him. As for Jason, he was forced to withdraw into the Land of the Ammonites.

But Menelaus not being very punctual to send to the King the Money he had promised him, though Sostratus the Governor of the Castle had urged him to the Payment of it; they both received a Summons to appear before the King¹⁸, when the King conferred the High-priesthood on Lysimachus the Brother of Menelaus. In the mean Time Antiochus having been obliged in great Haste, to go to quell an Insurrection of some Cities in Cilicia, Me-

Menelaus took the Opportunity of his Absence, to endeavour to put his Affairs on a better Footing. He engaged Andronicus on his Side, who had been made Governor of Antioch in the Absence of the King, and prevailed with him to put to Death Onias III. who had loudly accused Menelaus with taking away the precious Vessels of the Temple, selling some, and giving away others to procure Abettors to his Pretences. Andronicus, who had received a Part of these Vessels, treacherously put Onias to Death, as we have before related. But at the Return of Antiochus he was accused and convicted of this Crime, and put to Death in an ignominious Manner, as he well deserved.

As for Menelaus, he supported himself yet for some Time. Lysimachus, to whom Antiochus Epiphanes had given the High-priesthood¹⁹, having by the Counsel of Menelaus committed many Disorders, and Violences in the Temple; the People mutinied, and several of his Attendants were wounded, some slain, and himself was killed upon the Spot. Menelaus was accused as the Author of these Disorders. But Antiochus coming to Tyre, Menelaus by a large Sum gained to his Interest Ptolemy Son of Dorimenes, who had then much Credit at Court. So by his Means he not only escaped the Death he deserved, but even obtained the Condemnation of the Deputies sent by the Jews, to accuse him before Antiochus. He returned to Jerusalem more insolent than ever²⁰, increasing in his Malice, and continually endeavouring to lay Snares for his Fellow Citizens. In the Interim, when Antiochus was gone into Egypt, and a Report was spread of his Death; Jason the false High-priest, of whom we have already spoke, took a Thousand Men along with him, and came to lay Siege to Jerusalem. He took it, and forced Menelaus to retire into the Citadel where the Syrians kept Garrison. But the Report of Antiochus’s Death being afterwards found false, Jason was obliged to withdraw, and Menelaus was again re-established at Jerusalem with new Authority²¹, which he made no other Use of but to distress the Citizens.

After the Death of Antiochus Epiphanes²², his Son Antiochus Eupator, under the Conduct of Lysias the Regent of the Kingdom, marched at the Head of his Troops against Jerusalem. Menelaus was then in the Army, and by a Spirit of Dissimulation pretended to intercede with Eupator in Favour of the Jews his Countrymen, flattering himself that he should soon recover his Authority at Jerusalem. But Lysias having acquainted Eupator, that Menelaus was the Cause of all the Troubles of Judea, the King caused him to be apprehended, and secured till his Return²³. Then being come to Berea, he was carried to the Top of a Tower of fifty Cubits high, wherein had been brought together a great Quantity of Ashes, and from the Top of which nothing but a great Precipice could be seen. From hence Menelaus was thrown down, and died miserably; being suffocated in the Ashes, which served him both for a Grave and a Tomb.

VI ONIAS. A certain upright Man that lived in Judæa²⁴ at the Time that Aristobulus made War with Hyrcanus, Prince and High-priest of the Jews. He had heretofore by his Prayers obtained Rain from Heaven, in the Time of a great Drought; and seeing a civil War begun among the Jews, he retired into a Solitude. While Aretas King of the Arabs, who was of Hyrcanus’s Side, was besieging Aristobulus in Jerusalem, the Jews that were in the Camp of Aretas went to seek out Onias, and desired him to curse Aristobulus and all his Party, and to devote them to all Sort of Misfortunes. He excused himself a long Time, but forced at last by their Importunities, he set himself in the midst of them, and put up this Prayer to God. “ O Lord God of the Universe, “ since those among whom I am are thy “ People, and since those they fight against “ are thy Priests; I beseech thee to hear “ neither Party, in those Prayers that they “ shall address to thee against their Bre-“ thren”. At which Words some of the Jews there present overwhelmed him with Stones.

ONION. This is the Name that was given to the Temple built by Onias IV. in Egypt, about the Year of the World 3854, before Christ 146, before the vulgar Æra 150. Onias IV. of whom we have spoke above, retiring into Egypt about the Year 3842²⁵, found Means so to insinuate himself into the Esteem of Ptolemy Philometor and Cleopatra his Queen, that he had their intire Confidence, even so far as to give him the Command of their Troops. Onias taking the Advantage of this Favour, asked

Leave of the King to build a Temple in Egypt, after the Model of that at Jerusalem²⁶, and therein to settle Priests and Levites of his own Nation. What determined him to undertake this Work was chiefly a Passage of the Prophet Isaiah, Isai. xix 18, 19.who more than six Hundred Years before had foretold, that the Lord should one Day have a Temple in Egypt, and that by Means of a Jew, who should build it there.

Josephus does not quote the Words of Isaiah, but it is not doubted but it is the following Passage. In that Day shall five Cities in the Land of Egypt speak the Language of Canaan, (which is the same as the Hebrew Tongue) and swear to the Lord of Hosts²⁷ One shall be called the City of Destruction. (or of Cursing, or of Heres, or the Sun, Heb.) In that Day shall there be an Altar to the Lord in the Midst of the Land of Egypt, and a Pillar at the Border thereof to the Lord. And it shall be for a Sign, and for a Witness unto the Lord of Hosts in the Land of Egypt.

‘Twas thus that Onias explained himself in the Memorial he presented to King Ptolemy. “While I was employed in War for your Service, along with the Jews whom I commanded, and therefore had Occasion to pass through many Provinces, I observed that the Jews had particular Temples in Cœlo-Syria, in Phœnicia, and in the City Leontopolis situated in the Nome of Heliopolis in Egypt; which is by no Means convenient, since this Multitude of Temples may create several Divisions among them, just as the Difference of Worship and the Number of Temples create Schisms among the Egyptians. Having therefore found in the Fortress called Bubastus, the Desart a very proper Place, replenished with good Materials and sacred Animals²⁸; I beseech your Majesty to grant me an antient ruinous Temple that is there, and which is dedicated to no Deity; to permit me to purifie this Place, and there to build a new Temple to the God of the Jews, after the Model and according to the Proportions of that at Jerusalem, so that the Jews which are in Egypt may there keep their religious Assemblies, and by this Means may preserve a perfect Union among themselves, and therefore may be more disposed to obey you, and to be employed in your Service. For the Prophet Isaiah has foretold heretofore, that there should be a Temple consecrated to the Lord in Egypt, and has foreshewn many other Things on the same Subject.”

The King and the Queen having seen this Request of Onias, granted him the Permission he desired; but it was in such Terms, as sufficiently shewed they would not take any Thing upon themselves, that might be contrary to the Law of God in this Affair. They told him in their Answer, they could hardly be persuaded that God could approve having a Temple in a Place so impure, and infested with noxious Animals; but since he assures them that the Prophet Isaiah had foretold this should be, they were willing to allow of it, without pretending however to authorize the Violation of the Law of God, and the Sin that might be incurred by this Action. Onias having received this Permission, built at Bubastus a Temple, after the Model of that at Jerusalem, but not so large or magnificent. He found also Priests and Levites as little scrupulous as himself, who engaged themselves in the Service of this Temple, and who observed the same Ceremonies there, as were performed in the Temple of Jerusalem. This is the Description that Josephus gives us of the Temple Onion, in the Seventh Book of his History of the Jews²⁹. The Place where it was built is one Hundred four Score Furlongs from Memphis, that is to say, about four Leagues, taking three Thousand Geometrical Paces for a League. This Canton is called the Nome of Heliopolis; and the Temple to be seen there has a Tower like that of Jerusalem³⁰, of sixty Cubits high, and built with very large Stones. The Altar is of the same Structure as that at Jerusalem. Onias adorned this Temple with the Gifts and precious Monuments that the Liberality of the Jews of Egypt supplied him with; but instead of the Candlestick which was in the Temple of Jerusalem, he hung up a golden Lamp, which enlightened the Onion. All the Circumference of the Temple was inclosed with a Wall of Bricks, with Gates of Stone work. King Philometor endowed it with large Revenues and much Land, for the Support of the Priests, and to supply the Necessities of the holy Place. The Jews and Priests of Jerusalem could not see this Temple without Concern, and it was always a Subject of Division between

the Jews of Egypt, and those of Palestine.

After the Ruine of the Temple of Jerusalem³¹ by the Romans, there was Reason to fear, that the Jews being drove out of their Country might retire into Egypt, and assembling together in the Temple Onion, might take Occasion to make a new Revolt. For which Reason Lupus Governor of Alexandria, and Prefect of Egypt, having given an Account to Vespasian of what had passed concerning the Assassins which had withdrawn out of Judæa into Egypt; this Prince gave him Orders to demolish the Temple³². But Lupus satisfied himself with shutting it up, about the Year 73 of the common Æra, about two Hundred and twenty six Years after its Foundation. Paulinus, who succeeded him a little after, took away all the Ornaments and Riches that were therein, caused all the Doors to be shut up, and would not suffer any Exercises of Religion to be performed in it. Such was the End of the Temple Onion.

ONKELOS, the famous Author of the Chaldee Paraphrase upon the Pentateuque. The Jews pretend that Onkelos was a Gentile by Birth and Religion, and that he was converted to Judaism while Hillel was alive, who lived some Time before our Saviour. His Paraphrase is without Dispute the best, the most sensible, and the most literal, of any that we have from the Jews; and it were to be wished that he had explained all the Hebrew Books of the Old Testament, as he has done the Pentateuque. Father Morin shews, that this Paraphrase is much more modern than the Jews gave out. He thinks it to be before the Talmud of Babylon, and after the Talmud of Jerusalem. St. Jerome knew nothing of it, and ‘tis very likely it was composed since the Time of this Father.

Some Jews have pretended, that Onkelos was Son to the Emperor Titus; others that he was this Emperor’s Nephew, and the Son of his Sister. Others think that the Author of the Paraphrase that bears Onkelos’s Name, was more antient than he whom they would have to have been Titus’s Nephew. This, they say, was a great Necromancer, who being desirous to become a Proselyte, raised the Ghosts of Titus, of Balaam, and of Jesus Christ, to propose Questions to ‘em, and to obtain Answers from them concerning several Things. Lastly, other Rabbins have maintained, that Onkelos the Paraphrast was the same as Aquila, the famous Greek Interpreter of Scripture. But F. Morin, who acquaints us with all these Particulars, has very well confuted them in his Exercitations upon the Bible, l. ii. Exercit. 8. c. 6.

These are the Reasons that have induced them to believe, that Onkelos was the same as Aquila of Pontus. First the Similitude of Names; for Onkelos and Aquila, or Akilas, are the same Name. Secondly, Aquila as well as Onkelos, was a Proselyte. Thirdly, each of ‘em lived at the same Time; that is, about one Hundred and fifty Years after Christ. But to these three Reasons it may be answered; first, that the Difference of the Names of Onkelos and Aquila is sufficient to make them two distinct Persons. Secondly, that the Character of a Proselyte given to Onkelos is not well grounded. Thirdly, that the Time in which Onkelos lived is very different from that of Aquila. For this last lived in the second Century of the Christian Church, whereas Onkelos lived in the Time of Hillel, which was some Time before Jesus Christ. ‘Tis true, it is said he lived till after the Death of Gamaliel the Grandson of Hillel, who died eighteen Years before the Destruction of Jerusalem; but however this is far enough from the Time of Aquila. It is true that the Author of Bereshith Rabba wrote a Rabbinical Commentary upon Genesis, and some Rabbins after him talk of the Targum of Aquila; but this Targum is nothing else but the Greek Version of Aquila. Targum in general may be taken either for a Version, or a Paraphrase.

The Targum of Onkelos has always been in great Esteem amongst the Jews. Elias Levita says, that the Jews think themselves obliged to read a Section of the Law every Week in their Synagogues, which is the Lesson of the Week. They read this Section twice, the first Time in the Hebrew Original, and the second Time in the Targum, that is, in Chaldee; and for this they make Use of the Targum of Onkelos. Thus it was read in his Time, that is, in the Beginning of the sixth Century. Hence it was, according to the Observation of the same Author, that this Targum was so well known among them, while the others were very scarce; insomuch that it was not easy to find a Copy of the other Targums in a whole Province, whereas those of Onkelos were very common.

As to what Father Morinus says, that the Targum of Onkelos was not composed till after the Talmud of Jerusalem; the Reasons he assigns only prove, that some Additions had been made to Onkelos’s Text, and that some Words had been inserted. But as to the Body of the Work, it cannot be doubted, but that it was wrote about the Time of Jesus Christ. St. Jerome’s Silence about this Matter is but a negative Argument, which is of no great

Validity. He might not have known it, tho’ it were then in being; and he might have known it, and yet neither quote it, nor make any Mention of it.

In many Copies of the Bible, the Jews inserted the Text of the Targum of Onkelos after that of the Bible; and put the same Musical Notes to it, which are in the Hebrew Original; so that it may be read with a kind of Chanting in their Synagogues, at the same Time as the Original, and to the same Tune.

Tho’ Onkelos generally follows his Original Word for Word, very closely and in a just Manner; yet however he explains some Passages of the Original which he thought required it. For Example, in most of the Passages of Scripture, wherein the Name Jehovah is found³³, he puts the Word Memra, Verbum Jehovah, the Word of Jehovah; and he distinguishes Memra from Pitgama, which signifies Discourse, ascribing to it even all the Actions of the supreme Deity. ‘Tis to this Memra that they ascribe the Creation of the World; ‘twas he that appeared to Moses upon Mount Sinai, and gave him the Law. ‘Twas to him that Jacob made his Vow, saying: If the Word shall conduct me, and bring me back to the House of my Father, then he shall be my God. ‘Twas the same Word that appeared to Abraham in the Plain of Mamre. ‘Twas he whom Jacob appealed to as a Witness, between himself and Laban, &c. See the Article MEMRA before.

ONO, a City of the Tribe of Benjamin. It was first built, or at least rebuilt, by the Family of Elpaal, of the Tribe of Benjamin, 1 Chron. viii, 12. It was but five Miles from Lod, or Lydda, which also had been built by the Benjaminites.

ONOCENTAURUS, a fabulous Animal, supposed to be a Compound of a Man and an Ass. It has the Body of a Man, and the Thighs and Legs of an Ass. St. Jerome makes Use of the Word Onocentaurus in Isaiah³⁴: Occurrent Dæmonia Onocentauris. The Demons and the Onocentaures shall meet in the Ruines of the Country of Edom. The Hebrew Text has, the Ziims shall meet with the Jims; which may be thus translated, The Fishers shall there meet with Islands, or the Country shall be laid under Water and forsaken³⁵.

Ælian, l. vii. c. 9. speaks of Onocentaures. It was half Man and half Ass, as the Centaur was half Man and half Horse. Onocentaure comes from two Greek Words, Onos an Ass, and Centauros a Centaur.

Levit. xi. 18. Kaath.ONOCROTALUS. Moses puts it among the impure Animals, Levit. xi. 18. The Hebrew reads Kaath, which comes from a Root that signifies to vomit. The Seventy [and the English Version] have translated it by Pelican. This Bird, when it has filled its Stomach with Oysters with their Shells, disgorges them, and takes out the Oysters, when by the Heat of the Stomach the Shells are opened. As for the Onocrotalus; ‘tis a Bird much like a Pelican, but which has a Crop or Purse below its Beak, or at the Beginning of its Throat, which is so large, as that sometimes a little Child has been found in it entire. It is called in Hebrew Cos, which signifies a Cup or Dish. See the Article NYCTICORAX.

ONYCHA, or Onyx. This Word is found in two different Senses in Scripture. It is put for the odoriferous Nail or Shell, and for the Stone named Onyx. According to the Force of the Etymology, Onyx signifies a Nail of the Finger or Toe. The Hebrew Word Shecheleth³⁶, which St. Jerome after the Seventy translates by the aromatick Shell or Nail, is by others understood of Laudanum, or Bdellium. But the greatest Part of Commentators explain it by the Onyx, or the odoriferous Shell, which is a Shell like to that of the Shellfish called Purpura. The Onyx is fished for in watry Places of the Indies, where grows the Spica Nardi, which is the Food of this Fish, and what makes its Shell so aromatick. They go to gather these Shells when the Heat has dried up the Marshes. The best Onyx is found in the Red-Sea, and is white and large. The Babylonian is black and smaller. This is what Dioscorides says of it.

ONYX, the precious Stone so called, was the eleventh in the High-priests Pectoral. The Hebrew calls it Shohem³⁷, which Word is differently translated in Scripture, by Onyx, Sardonyx, Emerald. We think its true Signification to be the Emerald. The Commentators may be consulted upon Gen. ii. 12. As to the Onyx, ‘tis a kind of Agat, of a whitish black Colour; and as the white therein has something of the Colour of a Man’s Nail, it has obtained the Name of the Onyx, or the Nail.

OPHEL. We find by Scripture, that at Jerusalem was a Wall and Tower of³⁸

Ophel. Jotham King of Judah made several Buildings on the Wall, or within the Wall 2 Chron. xxvii. 3. 2 Chron. xxxiii. 14of Ophel, Manasseh King of Judah built a Wall to the West of Jerusalem and the Fountain Gibon, beyond the City of David, from the Fish-gate as far as Ophel. At the Return from the Captivity, the Nethinims dwelt at Ophel; which gives Nehem. iii. 26. xi. 21.Room to guess, that this Wall and Tower were in the Neighbourhood of the Temple, since the Nethinims ought to be at Hand, to be ready at all Times to do their Duty therein. In Micah³⁹ there is Mention made of the Tower of Ophel: And thou, O Tower of the Flock, the strong Hold of the Daughter of Zion. The Hebrew says, And thou, Tower of the Flock, Ophel, Daughter of Zion, though some translate Ophel by Bulwark, or strong Hold. There was at Jerusalem a Sheep-gate, and a Tower of Ophel. Josephus⁴⁰ speaks of Ophlas, which is the same as Ophel; and it seems to me, by what he says of it, that it must be near the Temple.

OPHIOMACHUS: This Word, according to its Greek Etymology, signifies one that fights against Serpents. Moses puts the Ophiomachus in the Number of Locusts which may be eaten⁴¹. The Hebrew Word is Chargol, which the Seventy and the Vulgate translate Ophiomachus⁴². Suidas and Hesychius mention a kind of Locust of this Name, which has no Wings. Pliny⁴³ and Aristotle⁴⁴ speak of several Locusts which are very large, and which are Enemies to Serpents.

I. OPHIR, Son of Joktan. Moses says, Gen. x. 26.— 30.that the Dwelling of the Sons of Joktan was extended from Mesha to Sephar, a Mountain of the East. We think Mesha to be Mount Masius in Mesopotamia; and that Mount Sephar is the Country of the Sepharvaites, or Saspires, which divided Media from Cholchis. The Scripture does not acquaint us who were the Descendants of Ophir, nor what particular Province was peopled by him between Mesha and Sephar; but it cannot be doubted that the Country of Ophir, whatever Country that was, was that which was peopled by the Posterity of Ophir Son of Joktan.

II. OPHIR, a Country much celebrated in Scripture, and about which the Criticks have proposed a great Number of Conjectures. ‘Tis agreed with great Reason, that this is the Country that was peopled by Ophir the Son of Joktan, of whom we have now made Mention; and Moses lets us know, that the thirteen Sons of Joktan dwelt from Mesha to Sephar, a Mountain of the East. But as Mesha and Sephar are Places as much unknown as Ophir it self, there was a Necessity of taking another Method to discover the Country of Ophir. All the Passages have been examined in which Mention is made of this Country, and it has been observed, that the same Ships that went to Tharshish, went also to Ophir⁴⁵; that these Ships set out from Ezion-geber, a Port of the Red-Sea; that three Years were required for Solomon’s Fleet to make the Voyage of Ophir; that this Fleet returned freighted with Gold, Peacocks, Apes, Spices, Ivory, and Ebony⁴⁶; lastly, that the Gold of Ophir was in more Esteem than any other Gold mentioned in Scripture, and that the Country of Ophir more abounded with Gold than any other that was then known. By these Tokens they have undertaken to search for Ophir, but almost all the Interpreters have taken different Ways.

Josephus says⁴⁷, that the Country of Opher is in the Indies, and that it is called the Gold Country. ‘Tis thought he means Chersonesus Aurea, known now by the Name of Malacca, a Peninsula opposite to Sumatra. Lucas Holstenius⁴⁸, after many Enquiries, thinks we must fix upon India in General, or at the City of Supar in the Island of Celebos. Others place it in the Kingdom of Malabar, or of Ceilon, or in the Isle of Tapobrana, so famous among the Antients. Bochart has laboured to support this Opinion. Eupolemus⁴⁹ has placed Ophir in the Island Durphe in the Red-Sea. Masseus believed it was Pegu, and ‘tis said the Peguans pretend to be descended from those Jews, that Solomon sent to work the Mines of this Country. Lipenius, who has composed a particular Treatise concerning the Country of Ophir, places it beyond the Ganges, at Malacca, Java, Sumatra, Siam, Bengal, Pegu, &c. Others⁵⁰ have sought for the Country of Ophir in America, and have placed it in the Island called Hispaniola. Christopher Columbus, who first discovered this Island in 1492, was used to say he had found the Ophir of Solomon. He saw there deep Caverns, which went under Ground for above sixteen Miles, from whence he thought Solomon might have dug up his Gold. Postel and some others have placed it in Peru, a Country famous for its vast Quantity of Gold. Others have searched for it in Africa. They say that

the Inhabitants of Melinda or Sofala, on the Eastern Coast of Ethiopia, have it by Tradition, and even have Books which affirm, that Solomon every three Years sent his Fleet thither, to fetch Gold, which is in great Plenty there. John Dos Santos relates, that in Monomotapa there is a Mountain called Fura, where there are excellent Mines; that upon the same Mountain there is an old Castle, which by Tradition is said to have been the Habitation of the Queen of Sheba; and that this Country is the real Ophir. Others place it at Angola, upon the Eastern Coast of Africa; others at Carthage, though this City was not built till a long Time after Solomon. Others have placed it in Spain.

Grotius⁵¹ guesses, that Solomon’s Fleet did not perhaps go to the Indies, but only to a Port of a City of Arabia, by Arrian called Aphar, by Pliny Saphar, by Ptolemy Sapphera, and by Stephanus Saphinira. This City was situated upon the Coasts of Arabia that were washed by the Ocean. That the Indians brought their Merchandizes thither, and that Solomon’s Navy went thither to bring them home. Huetius in his Dissertation upon the Navigation of Solomon, says the Land of Ophir was upon the Eastern Coast of Africa, which the Arabians call Zanguebar; that the Name Ophir was given more particularly to the small Country of Sophala, which is upon the same Coast; that Solomon’s Fleet went out of the Red-Sea, and from the Harbour of Ezion-geber, entered into the Mediterranean Sea by the Canal of Communication which joined the two Seas; that it doubled the Cape of Guadarfay, and coasted along Africa to come to Sophala: That there was found in Abundance whatever was brought to Solomon by this Voyage. But we have shewn in our Dissertation upon the Land of Ophir, printed before our Commentary upon Genesis, that the Canal of Communication between the Red-Sea and Mediterranean, was not finished till a long Time after the Age of Solomon. See also Marsham, Canon Ægyptiac. Sæcul. 15.

Geropius Becanus and Bivarius, suppose Solomon’s Fleet not to depart from the Red- Sea, but from the Mediterranean. They pretend that the Port of Ezion-geber was upon the Sea last mentioned. They say that Ezion -geber, according to Scripture, was in 1 Kings ix. 26. 2 Chron. viii. 17.Idumea; that Idumea bordered upon the Mediterranean; that upon this Sea is found Gaston-gabria in Strabo, and Beto-gabria in Ptolemy; which City is probably the same as Ezion-geber. True it is, that the Scripture places the City of Ezion-geber upon the Red-Sea, or according to the Hebrew the Sea of Zuph: But they pretend that this Name may express in General the Sea of Limits, which will as well agree to the Mediterranean as to the Red-Sea. Hornius⁵² does not disapprove this Opinion; but it is easy to confute it by two or three Arguments.

1. The Sea of Zuph is never taken but for the Red-Sea. Zuph signifies Rushes or Sea Moss.

2. Ezion-geber was upon the Gulph of Elath, upon the Red-Sea. This can admit of no Difficulty.

3. Idumea might extend as far as the Mediterranean Sea in the Time of Ptolemy the Geographer; but in the Time of Solomon, and a great while after, it extended into Arabia Petrea, towards Elath and Ezion-geber. The Abbot de Choisy⁵³ is much inclined to the Opinion of those that would place Ophir in the Kingdom of Siam. In this Kingdom and round about it are found all those Things, that Solomon’s Navy went to fetch from Ophir; and the Voyage is long enough for three Years, between this Place and Ezion-geber.

But we have taken a new Course in Quest of the Country here inquired for. We think that Ophir the Son of Joktan, with his Brethren, peopled the Countries that lie between the Mountain Masius and the Mountains of Saphar, which are probably those of the Tapires or Saspires, towards Armenia, Media, and the Sources of the Tigris and Euphrates; for we do not pretend at this Day to assign the Limits of those Countries. We shall content our selves with pointing out pretty near where the Place was. Eustathius of Antioch⁵⁴, as well as we, places Ophir in Armenia. The Emperor Justinian divided Armenia into four Parts, and one of these Parts was called Sophara. Strabo puts upon the Phasis a People called Sarapenes⁵⁵. Quadratus speaks of the Obarenians⁵⁶ upon the River Cyrus; and Pliny the Suarni, situated between the Caspiæ Portæ, the Gordian Mountains, and the Euxin Sea. The Gold of Pharvaim, or of Sepharvaim, is the same as the Gold of Ophir⁵⁷. An S has often been added to the Beginning of Words to shew their Aspiration; and the Septuagint sometimes reads Sophir for Ophir. Sepharvaim has much Relation to Mount Saphar mentioned by Moses. Perhaps to this will be replied these three Things. First, that in the Country where we place Ophir all the Things are not to be found, that Solomon fetched home by his Fleet. Secondly, that this Country

does not border upon the Sea, nor could there be any passing thither with a Fleet. Thirdly, that this could not be a three Years Voyage. But I answer, that the Fleet of Solomon in its Voyage of three Years, that is, which returned the third Year after its Departure, stopped at several Harbours, in each of which it took in such Things as were necessary. It took in Apes, Ebony, and Parrots upon the Coasts of Ethiopia. It took in Gold at Ophir, or at the Place of Traffick, whither the People of Ophir resorted. It might also find Ivory there, or if you please in some of the Ports of Arabia, where also it might be supplied with Spices in great Quantity: For this Fleet, after its Departure from Ezion-geber, might trade to both Sides of the Red-Sea, upon the Coasts of Arabia and Ethiopia; it might even visit the Parts of Ethiopia which are beyond the Straits, when it had entered into the Ocean. Thence it might coast between the two Sides of Arabia which are washed by the Ocean, and might pick up whatever Curiosities were to be found in those Countries. Thence it entered into the Persian Gulph, and might visit all the Places of Trade on both the Shores of this Sea, and thence run up the Tigris or Euphrates, as far as these Rivers were navigable.

The Antients tell us the Names of several Places of Traffick upon the Tigris and Euphrates, which were heretofore famous, before they had raised Banks upon the Tigris, or made Out-lets in the Euphrates, which afterwards interrupted the Navigation of those Rivers, or made it more difficult. Strabo may be perused upon this Head, in the first Book of his Geography, in more Places than one. The Gerræans, who dwelt upon the Shores of the Persian Gulph, used to go up the Euphrates with their Floats as far as the City of Thapsacus. Thus though the Countries we mention were not Maritime, yet they might go to ‘em by Sea, by going up the Tigris or Euphrates, as we have said. And though it should be true, that Ophir was situated upon neither of these Rivers; yet if it were within Reach so as that Goods might be brought thither from them, it would be sufficient to justifie our Hypothesis. Lastly, though it might be true that three Years were more than enough to perform this Voyage; ‘tis very possible that about thirty Months might be employed in it, that is, two Summers and one Winter, by supposing, as is very probable, the Fleet stopped at several Ports to make a trading Voyage, by selling or exchanging their Merchandize for what they wanted.

Before the Reign of David the Hebrews Vid. 1 Kings ix. 26. 2 Chron. viii. 17. 1 Kings xi. 15, 16. 1 Chron. xviii. 13. did not much apply themselves to Trade by Sea. The Canaanites or Phœnicians were then in Possession of all the Commerce of the Mediterranean; and as the Hebrews had little or no Territory on the Shore of this Sea, and nothing at all on the Ocean, it is not to be wondered at that they did not think of making Sea Voyages. Besides, from Joshua’s Time to David, they had hardly any Enjoyment of Peace, so that they were not in any Condition of applying themselves to Navigation. But after David had made a Conquest of Idumæa, and was become Master of Elath, and of Ezion-geber upon the Red-Sea⁵⁸; he considered the Advantage that their Situation afforded for the Trade of the Ocean. He set out Fleets, and it is very probable, that from their Voyages he obtained the three Thousand Talents of Gold that he bequeathed to the building of the Temple. Tria millia talenta de auro Ophir, —— ad deaurandos 1 Chron: xxix. 4.parietes templi.

After the Death of his Father, Solomon continued the same Traffick to Ophir from whence his Fleet in one Voyage alone brought four Hundred and fifty Talents of 2 Chron. viii. 18. 2 Chron. viii. 17.Gold. He improved and carried to Perfection what his Father had begun at Elath and Ezion-geber. He went in Person to these Cities, ordered Ships to be built there, caused those two Harbours to be fortified, and gave the necessary Orders, not only that the Trade of Ophir might be effectually carried on, but also might be extended to such other Places, to which the Red-Sea opened him a Passage. And in Order to furnish the Cities of Elath and Ezion-geber with Inhabitants that might be qualified to carry on his Designs, he brought thither from the maritime Places of Palestine, as many Seafaring People as he possibly could, especially Tyrians, with whom his good Friend and Ally King Hiram supplied him in great Numbers. This was the chief Source of those immense Riches that King Solomon acquired, in which, as well as in Wisdom, he exceeded all the Kings of his Time, having made Silver as common at Jerusalem as the Stones in the Street.

Solomon’s Successors the Kings of Judah, who had Idumæa to their Share, still carried on this Traffick. They made Use of the Port of Ezion-geber, down to the Times of Jehoshaphat. But this King having here prepared a Fleet to go to Ophir, in Conjunction with Ahaziah King of Israel, and this Fleet being there destroyed, it sunk a great Part of the Reputation of this Harbour. At the Entrance of this Haven there was a Chain of Rocks, upon which the Fleet was driven by the Winds when it attempted

tempted to go out of the Port, and was there dashed to Pieces. This Storm was raised by the express Appointment of God, to punish Jehoshaphat for entering into a League with the idolatrous King of Israel. The Year after Jehoshaphat fitted out another Fleet from the Port See 1 Kings xxii. 49. 2 Chron. xx. 36, 37.of Elath, to go to Ophir, and would not let Ahaziah have any Share in the Undertaking.

Under Jehoram, Son and Successor of Jehoshaphat, the Idumæans revolting against Judah2 Kings viii. 20, 22., obtained their Liberty, and the Kings of Judah lost the Cities of Elath and Ezion-geber, by the Help of which they had carried on their Trade to Ophir. But Uzziah or (Azariah) King 2 Kings xiv. 22. 2 Chron xxvi. 2.of Judah having recovered Elath at the Beginning of his Reign, fortified it a new, peopled it with his own Subjects, and restored the Trade of Ophir, which was continued to the Reign of Ahaz. Then Rezin King of Damascus surprized Elath, drove out the Jews that were settled there, put Syrians in their Place, with a Design of carrying on the Trade to Ophir, and the South-Sea, to his own Advantage. But the Year following Tiglath-pileser made a Conquest of Elath from Rezin, and preserved the Property of the Trade to himself. After this Time the Affairs of the Jews would no longer allow them to think of Ophir, or of extending their Commerce by Sea. Nor do I so much as find the Name mentioned in their Books, which were written after the Captivity of Babylon.

Upon this whole Matter may be consulted, either the Authors above cited, the Commentators upon the first Book of Kings, Ch. ix. and our Dissertation upon the Land of Ophir before our Commentary upon Genesis.

OPHLIAS, or Oblias. This is a Name that was given to St. James Minor. Eusebius, Epiphanius, the false Abdias⁵⁹, Nicephorus, read Oblias; others Joblias, others Ophlias. The Learned are not agreed about the Signification of the Word. Some would have it read Hosleam⁶⁰, the Strength of the People. Others⁶¹ Hapleam, the Tow-er of the People. Others⁶² Chablia, the Pilate of the People. I conceive that Ophlia was the real Name given to this holy Apostle. The Grecians have put B instead of ph, because in their Tongue B is pronounced with an Aspiration, pretty much like a φ. In Michah iv. 8. there is Mention made of Ophel. Et tu turris gregis nebulosa filiæ Sion. The Hebrew is, Et tu turris gregis, Ophel filiæ Sion. Ophel is spoke of, 2 Chron. xxxiii. 14. as of a Part of the Walls of Jerusalem. The Nethinims had their Dwelling there, as it appears from Nehem. iii. 26. Ophlia literally signifies, the Eminency or Fortress of God; and Ophelam, the Fortress of the People. See OPHEL.

OPHNI, a City of the Tribe of Benjamin⁶³. This is probably the same as Gophni or Gophna. For in Hebrew the Letter עHain is often pronounced as a G. But Gophna, according to Josephus, was about fifteen Miles from Jerusalem, towards Naplouse or Shechem⁶⁴. Elsewhere he saysk, it was five Miles from Geba, or Gabaa. Josephus often speaks of Gophna, and of the Toparchy of Gophna, and all he says agrees very well with the Position of Eusebius. For Example, he says that Vespasian having subdued the Country of Gophna, brought also Bethel and Ephraim into Subjection⁶⁵. He says in another Place⁶⁶, that Titus advancing from Samaria towards Jerusalem, passed by Gophna.

OPHRAH, Aphra, or Ephra, Son of Meonothai, of the Tribe of Judah, 1 Chron. iv. 14.

ORACLE. St. Jerome commonly translates by Oraculum, what in many other Places he calls Propitiatorium. The Hebrew Word Caphoreth⁶⁷ comes from the Verb Caphar, which signifies to expiate, to pardon Sins, to cover, to harden any Thing. This Word may be rendered by a Covering; and indeed it was the Cover of the Ark of the Covenant, or of the sacred Chest in which the Laws of the Covenant were shut up. At the two Ends of this Cover were two Cherubims of massy beaten Gold, which stretching out their Wings forwards towards each other, formed a kind of Throne, upon which they conceived the Lord to sit. Hence it comes that they invoked him sometimes by this Name. Qui sedes super Cherubim. And perhaps by translating Caphoreth. by Propitiatory, [or Mercy-Seat] it may be insinuated, that from thence the Lord hears the Vows and Prayers of his People, and pardons them their Sins. And by translating it Oracle they would shew, that ‘twas from thence he manifested his Will and Pleasure, and gave Responses to Moses.

Oracle is also taken for the Sanctuary, or for the Place wherein the Ark of the Covenant was deposited. The Hebrew Word is Dabir, and the Septuagint have preserved this Term⁶⁸. Aquila and Symmachus have rendered it by Chrematisterion, which signifies an Oracle. The Chaldee, the House of Propitiation. But Dabir properly signifies an Oracle.

Oracle is also put for the Oracles of false⁶⁹

Gods. Ezekiel says⁷⁰, that the King of Babylon coming towards Judea, and finding himself upon a cross Way, consulted his Teraphims, and mingled his Arrows, to know if he should march against Jerusalem, and that the Jews derided him, and look’d upon him as one that in vain consults an Oracle. The Hebrew says literally, as a Man that in vain exercises Divination or Magick. The most famous of all the Oracles of Palestine was that of Baal-zebub King of Ekron, which the Jews themselves often went to consult. There were, also Teraphims, as that of Micah mention’d in Judg. xv. 1, 5. xviii. 14, &c. Judg. vii. 27.the Book of Judges, the Ephod made by Gideon, and the false Gods adored in the Kingdom of Samaria, which had their false Prophets, and consequently their Oracles; whether these Oracles were really delivered by the Assistance of the Devil, or that the Priests and false Prophets imposed upon the People, making them believe they were inspired, though they only spoke by their own seducing Spirit.

Among the Jews we may distinguish several sorts of real Oracles. They had first Oracles that were delivered vivâ voce, as when God spake to Moses Face to Face, Numb. xii. 8.and as one Friend speaks to another. Secondly, Prophetical Dreams sent by God; as the Dreams which God sent to Joseph, and which foretold his future Greatness. Thirdly, Gen. xxxvii. 5, 6.Visions; as when a Prophet in an Extasy, being neither properly asleep or awake, had supernatural Revelations. Fourthly, the Oracle of Urim and Thummim, which were Numb. xii. 6. Joel ii. 28.accompanied with the Ephod or the Pectoral worn by the High Priest, and which God had endued with the Gift of foretelling Things to come. This Manner of enquiring of the Lord was often made use of, from Joshua’s Time to the Erection of the Temple at Jerusalem. Fifthly, after the building of the Temple they generally consulted the Prophets, who were frequent in the Kingdoms of Judah and Israel. From Haggai, Zechariah, and Malachi, who are the last of the Prophets that have any of their Writings remaining, the Jews pretend that God gave them what they call Bathcol, the Daughter of the Voice, which was a supernatural Manifestation of the Will of God, which was performed either by a strong Inspiration or internal Voice, or else by a sensible and external Voice, which was heard by a Number of Persons sufficient to bear Testimony of it. For Example, such was the Voice that was heard at the Baptism of Jesus Christ, saying, This is my beloved Son, &c. John xiv. 16.In the Christian Church the Gifts of Prophecy and Inspiration were very common; and God has permitted, that since the Birth of his Son the greatest Part of the Heathen Oracles are fallen into Contempt, and have been put to silence. Our Saviour has promised to his Church his perpetual Assistance, that the Holy Ghost should not forsake it, and that he would be in the midst of those that should assemble together in his Matt. iii. 17. Matt. xvi. 8.Name. He has said that the Gates of Hell should never prevail against her. Relying upon these Promises, we think the Church is infallible in her Decisions and in her Oracles, concerning the Truth of Points of Faith, as being enlightned and directed by the Holy Ghost .

Much has been wrote upon the Subject of Oracles, for some time last past, and the Learned have been much divided in this Matter. Some have ascribed to Demons all the Oracles of Antiquity; others have imputed them to the Knavery of the Priests, and lastly, others have pretended that there were several kinds of Oracles: Some were Illusions and Tricks of the Devil, others were the Effects of the Juggling and Contrivance of the Priests. The Scripture affords us Examples of all these sorts of Oracles. Balaam at the Instigation of his own Spirit, and urged on by his Avarice, fearing to lose the Recompence that he was promised by Balak King of the Moabites, suggests a diabolical Expedient to this Prince, of making the Israelites to fall into Idolatry and Fornication, by which he assures him of a certain Victory, Numb. xxxi. 16.or at least of a considerable Advantage against the People of God.

1 Kings xxii. 21; &c.Michajah the Son of Imlah, a Prophet of the Lord, says, that he saw the Almighty sitting upon his Throne, and all the Host of Heaven round about him; and the Lord said, who shall tempt Ahab King of Israel, that he may go to War with Ramoth-gilead, and fall in the Battle. One answer’d after one Manner, and another in another. At the same time an evil Spirit presented himself before the Lord, and said, I will seduce him. And the Lord ask’d him how? To which Satan answered, I will go and be a lying Spirit in the Mouth of his Prophets. And the Lord said, Go, and thou shalt prevail. This Dialogue clearly proves these two Things, First that the Devil could do nothing by

Deut. xiii. 1.his own Power; and secondly, that with the Permission of God, he could inspire the false Prophets, Sorcerers, and Magicians, and make them deliver false Oracles. The Number of false Prophets was always very great in Israel. The true Prophets of the Lord continually inveighed against them. These Deceivers spoke in the Name of the Lord, though the Lord had not sent them. Moses forewarns that false Prophets and Dreamers should arise in Israel, who would foretell Things to come, and that their Predictions should be verified by the Event. It cannot be doubted, but that among other Nations, Barbarians and Idolaters, the Devil had still a greater Power, and a greater Number of Disciples. It cannot therefore be doubted, but that the Devil uttered many Oracles by their Mouths.

Baal-zebub the God of Ekron was in great Reputation for delivering Oracles, since Ahaziah King of Israel, having had a Fall through the Lattice of his House, and 2 Kings i. 2, 3.being dangerously wounded, sent to consult this false Deity, and to know whether he should recover from his Bruises. But Elijah received a Command from God to meet the Messengers of Ahaziah, and to say to them, Is there no God in Israel, that you must go to consult Baal-zebub the God of Ekron? Therefore thus saith the Lord: You shall not rise again from the Bed on which you lie, but you shall surely die. This was an Oracle of the Lord, by which he prevented that of the Devil.

The Idol Bel, which was worshipped at Babylon⁷¹ as a living, eating, and drinking God, very probably also gave out Oracles. At least it had been easy to have perswaded the People of this, since they and their King believed, that this Idol eat and drank up every Night what had been offer’d to him the Day before.

We read in Scripture, that some Families of the Tribe of Dan seeking a Settlement out of their own Country, sent out some upon the Discovery, to find a proper Place for them to dwell in. These Messengers Judg. xviii. 5, 6, 7.pass’d by the House of one call’d Micah, who had in his Service a young Levite, to take Care of his Domestick Chapel, and to consult a superstitious Figure that he had made. The young Levite answer’d them boldly; Go in Peace; before the Lord is your Way, wherein ye go. They went and succeeded according to their Wishes. Can we say, that this Levite was inspired of God, and that he pronounced this Oracle from him? This is hardly probable, and it is much more likely, that he made this Answer from himself, or that he was moved by a lying Spirit.

It cannot be denied that the Pagans addres’d themselves to their Idols, to receive Hos. iv. 12. Wisd. xiii. 16, 17.Oracles from them. They had therefore sometimes Responses from them; for can there be any so senseless as to ask, where they know it is absolutely impossible to receive an Answer? The Prophet Hosea reproached the Israelites with consulting their wooden Idols, and acknowledges at the same time, that this Staff returned them an Answer. My People asketh Counsel of their Stocks, and their Staff declareth unto them. They consulted wooden Idols, and made Auguries concerning the future, by mingling certain Arrows or Wands together. See Ezek, xxi. 21. The Author of the Book of Wisdom says, that when a Man had cut down a Tree from the Forest, after he had taken from it wherewithal to warm himself, he makes an Idol of the Remainder, which he is so foolish as to consult about his most important Affairs, and addresses himself to the Trunk of a Tree, which is not capable of hearing him. De substantia sua, & de filiis suis, & de nuptiis, votum faciens inquirit, &c.

Hab. ii. 19. Psal. cxiv. 5. cxxxv. 16.Habakkuk testifies the same thing. Wo unto him that saith to the Wood, Awake; to the dumb Stone, Arise, it shall teach. The Psalmist, in that Passage wherein he says, that Idols have a Mouth, and yet speak not, Ears and yet hear not, &c. proves that the Heathen had the Simplicity to consult them, as if they had been animated and capable of Sense, of Discourse, hearing and answering. For, as was said before, whole Nations would not have addres’d themselves to a Stone, to have received Answers from it, had they not had some Experience, that at sometimes it had given them Answers.

As to the Hebrews, who lived in the midst of these idolatrous People accustomed to receive Oracles, to have Recourse to their Diviners, Magicians, and their Interpreters of Dreams, what Temptation would they not have been under to imitate these Practices, these Impieties and Superstitions, if God had not provided against it, by affording them certain Means of knowing some future Events, in their most urgent Necessities, by having Recourse to the Lord, to his Priests and Prophets. Thus when Moses had forbid the Israelites to consult Magicians, Witches, Enchanters, and Necromancers, he promised to send them a Prophet of their own Nation, who should instruct them, and discover the Truth to Deut. xviii. 10, 11, &c.them. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto me; unto him ye shall hearken.

And these Oracles of Truth had no necessary Connexion either with Time or Place, or any other Circumstance, or with the personal Merit of the Person by whom they were uttered. The High Priest cloath’d

with the Ephod and Pectoral gave a true Answer, whatever was the Merit of his Life. Sometime he gave an Answer without knowing clearly himself what was the Subject of the Question he was consulted about. Caiphas pronounces an Oracle relating to Jesus Christ, whom he hated, and whose Destruction he desired, and an Oracle which he understood not himself. For he John xi. 49,50, 51.says, Ye know nothing at all, nor consider that it is expedient for us, that one Man should die for the People, and that the whole Nation perish not. To which is added, and this spake he not of himself, but being High Priest that Year, he prophesied that Jesus should die for that Nation. And when the High Priest Ahimelech was consulted by David, he gave him an Answer though 2 Sam. xxi. 13. xxii. 15. Mic ii. 11.David did not plainly acquaint him with the Occasion of his Journey. Micah says, that the Heads thereof judge for Reward, and the Priests thereof teach for Hire, and the Prophets thereof divine for Money, yet nevertheless the Prophets declared the Truth to them. At the Day of Judgment many will say to Jesus Christ, Lord, Lord, Matt. vii. 22.have we not prophesy’d in thy Name, and in thy Name have cast out Devils, and in thy Name have done many wonderful Works? Yet for all this he will say to them, I never knew you.

The Fathers inform us, that at the coming of the Messiah, all the Oracles of the Heathens were struck dumb. It is plain, that after the preaching of the Gospel, and ever since, the Empire of the Devil is very much contracted and weakened, and that the most famous Oracles are insensibly fallen into Contempt. The Light of Faith has opened the Eyes of the converted Pagans, and the Evidence of the Miracles of the Apostles and first Christians, has brought into Discredit the false Miracles and Impostures of the Priests of the Pagan Deities. But it must be allowed, that this Silence of the Oracles did not happen all at once, and that a good while after our Saviour’s Time there were still Impostors, who gave out pretended Oracles, and the Devil still uttered them in the Temples of their Rev. xiii. 5, 6, 13, 14, 15.Idols. St. John in his Revelations, describing the Persecution of the Church which was to happen under Julian the Apostate, speaks of the Signs, Wonders, and Delusions, which this Deceiver and his Accomplices should produce to the World, to prevail with Men to worship the Image of the Beast, and to entice them to Idolatry.

OREB, one of the Princes of the Midianites, who was kill’d with Zeb, another Prince of the same People. While Gideon pursued the Army of the Midianites, he sent Word to the Men of Ephraim, that they should secure the Passes of the Jordan, that the Midianites by Flight might not return into their own Country. The Ephraimites therefore guarding the Passes, took the two Chiefs of the Midianites, and kill’d Oreb at the Rock of Oreb, and Zeb at the Wine-press of Zeb. Some think that Oreb, or the Rock of Oreb, was a Village, or at least that from this Time one was begun to be formed there. Eusebius and St. Jerom speak of a little Place called Araba, three Miles from Scythopolis, towards the West; and Herman Vanderhart thinks it was there that the Orebim dwelt, who fed the Prophet Elijah concealed near the Brook of Cherith. He pretends that the Translators have very preposterously made Ravens of these Orebites.

ORION. A Constellation in the Heavens just before the Sign Taurus. The Hebrew Word Chesil signifies, according to the ancient Hebrews, that Star of the second Magnitude which Astronomers call the Scorpions Heart. It appears at the beginning of the Autumnal Equinox, and forebodes Cold or Frost. Virgil give it the Epithet of nimbosus Orion. It also marks out the West. Hence it comes that the Seventy upon Job ix. 9. and Theodotion upon Amos, v. 8. translate it by vesperum.

ORNAN, or Araunah, or Araniah, a Jebusite, to whom belonged the Soil or Area, upon which Solomon built the Temple of Jerusalem. While the Lord was provoked against David, who had taken the Number of the People, this Prince perceived the Angel of the Lord standing over the Floor of Ornan, holding in his Hand a naked Sword, and threatning Jerusalem. Then David and all that were with him fell upon their Faces; and the Angel of the Lord bid the Prophet Gad to give Notice to the King, that he should transport himself to the Floor of Ornan, and there erect an Altar, and sacrifice to the Lord. David presently obey’d; and Ornan, who was then threshing Corn in his Floor with his four Sons, perceiving the Angel, was seised with Fear and hid himself. After which Ornan seeing the King come towards him, he went to meet him, and prostrated himself before him. David said to him, ” Let me have the Place of your ” Threshing-Floor, that I may there build ” an Altar to the Lord, that he may cease ” to smite the People. Ornan reply’d, that the King might dispose as he pleased of his⁷²

Threshing-floor, and that he would also furnish Oxen for a Burnt-sacrifice, Wood for the Fire, and Corn for the Offering that was to accompany the Sacrifice. But David answered him, that he did not intend to receive any thing gratis, but that he would pay him the full Value of his Floor. He therefore gave him six hundred Shekels of Gold for the Ground. In the second Book of Samuel it is said, that 2 Sam. xxiv. 24.David bought the Oxen and the Floor of Ornan for the Sum of fifty Shekels of Silver. This may be reconciled by supposing that at first he only bought the Floor and the Oxen, for which he gave fifty Shekels of Silver; but that afterwards having bought the whole Inheritance of Ornan, he added six hundred Shekels of Gold more to the Price. It may be seen under the Article ARAUNAH, which is the same as Ornan, what we have already said concerning him. Josephus calls him Orphona, Antiq. l. vii. c. 3.

ORONTES, a River of Syria, which has its Source in Mount Libanus, and which passes by Emesa, Apamea, Epiphania, and Antioch, and then empties itself into the Mediterranean Sea. Pliny says, its Source is between Libanus and Antilibanus. The Scripture makes no mention of the Orontes; but its Name may be frequently met with, in reading any Commentary upon the sacred Writings.

ORPAH, a Moabitish Woman, Wife of Chilion, Son of Elimeleck, and Naomi. Chilion the Husband of Orpah being dead, she lived with Naomi her Mother-in-Law; who being desirous of returning into her own Country, her Daughter-in-Law Orpah and Ruth had a mind to accompany her. But Naomi having represented to them, that at her Age she was not in a Condition to provide for them; Orpah was prevailed with to return into her own Country, but Ruth would follow her to Bethlehem. See NAOMI before.

ORPHA. Several think this to be the same as the City of Ur, from whence the Patriarch Abraham departed to come to Haran. Gen. xi. 28. 31.

ORPHONA, a Jebusite, whose Life David saved when he took the City of Jerusalem. This is the same as Araunah or Ornan the Jebusite mentioned before.

ORTHOSIAS, a maritime City of Phenicia, over against the Island of Arad, not far from Tripolis. Tryphon the Usurper of the Kingdom of Syria, escaped from the City of Dora in Palestine, where he Ruth i. 9, 10, &c. The Year in which this Transaction happen’d is unknown. was besieged, to Orthosias, and thence into his own Country Apamea.

ORTYGOMETRA, a Quail. This Term is made use of by the Author of the Book of Wisdom, chap. xvi. 2. xix. 12. Vulgat. We shall speak of Quails under their proper Article.

ORYX, a sort of wild Goat. Aristotle says, it has a Horn in the middle of its Forehead, and Appian says, it has more than one. Pliny says its Hair is curl’d and turn’d towards its Head. Several have confounded it with the Antilope. Juvenal informs us that it was eaten formerly, but that its Flesh was not much in Esteem with those of nice Palates.

Et Getulus oryx hebeti lautissima cœna.

The Hebrew Word Tho is commonly translated by a wild Bull⁷³. But the Septuagint and other Greek Interpreters, the Syriac and the Vulgate, place it in the Number of the Goats, since they translate it by Oryx.

OSIRIS, a famous God of the Egyptians, which was said to be the Son, the Brother, and the Husband of the Goddess Isis. The Name Osiris is not read in the sacred Scriptures, but we can hardly be excused from taking notice of it here, that it may not be confounded with the Persons that are mentioned in Holy Writ; and besides there is Reason to believe, that the Hebrews paid divine Worship to this Deity in the Wilderness. Now this is what is said of Osiris. He was Son of Jupiter and of Niobe, the Daughter of Phoroneus. He reigned at first in Argos, but being discontented with his Subjects, he left his Crown with his Son Ægialeus, and pass’d into Egypt. There he reigned with great Equity and Mildness, and compiled very good Laws for his Subjects. He married Io, whom the Egyptians call Isis. ‘Tis said he was pull’d in pieces by his Enemies, and that his Wife Isis gathered all his Parts together, buried them honorably, and procured divine Honours to be paid to her Husband. ‘Tis pretended he was transformed by the Gods into an Ox, according to the Principles of the Metempsychosis; and that it is he whom the Egyptians adored under the Name of Apis and Serapis. Hence proceeds the great Veneration that the Egyptians testified for a Bull, and the Worship of the Golden Calf by the Israelites in the Desart, and by the Subjects of Jeroboam in the Kingdom of the Ten

Tribes. Hence the Images of Osiris with Horns, or with the Head of an Hawk, or of a Wolf, or of a Serpent, because it is pretended he was the Sun. There are Authors that believe the Worship of Cows, still common in the Indies, and in some other Places of the East, is derived from the Honours paid by the Egyptians to Osiris and Isis.

They gave the Name of Osiris to the Nile, and paid divine Honours to it, as being the Author of all the Fertility of Egypt. ‘Tis said Osiris taught the Egyptians Agriculture, and many other useful Arts, which made him so much honoured by them. Hellanicus says, that the proper Name of this God was Arsaphes, and that the Priests gave him that of Osiris. Pliny confounds Osiris, Pan, Serapis, and Ammon. Sir John Marsham thinks, that Osiris is Menes or Ham. Vossius takes him for Mizraim the Son of Ham, and Father of the Egyptians. He has been taken for the Sun, for the Planet Jupiter, for Apis, for Athys, for Adonis, for Pluto, for Titan, for Apollo, for Mithras, for Typhon, for the Ocean, &c.

The Egyptians admitted of two Principles in the World, one good, and the other bad. In the good Principle they acknowledg’d three things, one of which had the Quality and Office of Father, the other of Mother, and the third that of Son. The Father was called Osiris, the Mother Isis, and the Son Orus. These three Deities were acknowledged in the good Principle. The bad Principle was Typhon. Osiris was in the World what in Man is called Reason and Thinking. Typhon was in the Place of those Passions which are contrary to Reason. In the human Body the good Temperament proceeded from Osiris, but Diseases and Indispositions proceeded from Typhon as their Cause. In Heaven and in the Elements, good Order and Regularity of Motion represented Osiris; and whatever was contrary to this good Order was the Image of Typhon. This, according to Plutarch, was the Notion that the Egyptians had of the Deity. Perhaps all this may be a new Invention; but however that is, ‘tis probably according to this Notion, that Osiris and Isis were the Father and Mother of all Things, that the Heathen ascribed to Osiris the Properties of almost all the Gods, and to Isis those of all the Goddesses.

It is very probable that the Deities which the Children of Israel carried along with them in the Wilderness, and which Amos reproaches them with, were Isis and Osiris. But ye have born the Tabernacle of your Moloch; according to the Letter of your King, and Chiun your Images, the Star of your God, which ye made to yourselves. The King of Heaven was the Sun, or Osiris; the Star which the Egyptians and almost all the Eastern People adored, was the Moon. The Sun and Moon were the Gods of Happiness and good Fortune. They were good Principles, the chief Objects of the Worship of the Orientals, as Vossius imagines. Osiris and Isis were the same thing as Gad and Meni, to whom the Hebrews paid an idolatrous Worship, as to the two Principles of Good. See their Articles.

OSSIFRAGA, a kind of Eagle, whose Flesh is forbid in Lev. xi. 13. under the Name of Gryphon. The Ossifraga, or Ospray⁷⁴, is thus called, because it breaks the Bones of Animals, in order to come to the Marrow. ‘Tis said to dig up Bodies in Church-yards, or Burying-places⁷⁵, to eat what it finds in the Bones, which has been the Occasion that the Latins called it Avis bustaria, and the Persians, Ustukhan-khour, the Bone-eater. By the French it is called Orfraye, and by the English, Osprey.

The Arabians and Persians also call it Humai, and say it is the most innocent of all Birds, because it does no Harm to any Animal, and only feeds upon dead Bones.

Aristotle says, that the Ossifraga is the greatest of Eagles, except those of Germany. Its Plumage is of an Ash-colour, approaching towards white. Pliny says, that is produced by the Sea-eagle, which ingenders with all Birds of Prey. She does not only feed her own Young, but those also that any other Eagle has forsaken. Her Sight is but weak, which is contrary to the Nature of other Eagles.

This is the Description that Aldrovand gives us of the Ossifraga. Its Beak is exceeding crooked, and in the Place where it is hooked, it is two Fingers broad, and about an handful long. Its Colour is like brown Horn, drawing towards dark-blue. The opening of its Beak is about a Hands breadth, the Tongue is like that of a Man, and broad at the End, and on the two Sides it has two Hooks made like Fish-hooks. Its Head and Neck are covered with long narrow Feathers, and from its Chin hang down small Hairs like a Beard. The Ground of its Plumage is diversify’d by three Colours, whitish, dark, and ruddy; the great Feathers are of a brown Colour, a little inclining towards Chesnut. The twelve Feathers of its Tail are a little reddish, and spotted with black and white. Its Legs are covered with dark Feathers a little ruddy, so that there remains but a small Part of the Legs uncover’d of about two Fingers breadth. This Part that is

uncovered is of a very fine yellow. Its Talons are black and shining. Aldrovand says, this Bird only feeds upon Fish; so that it must be very different from the Ossifraga here mentioned. But indeed, the whole that is said of the Ossifraga, or Bone-eater, seems to be very fabulous.

The Osprey called in Latin, Strix, is of the Bigness of a moderate Duck. Its Head is thick and round, and it is covered before with small fine Feathers, set round in a Circle. It has large Eyes, the Ball large and black, the Iris or Circle between the White and the Apple of the Eye, of a pale yellow, contrary to what is common to others, which generally have it more covered and more glowing; its Beak is crooked, and of the Colour of brown Horn. All the Ground of its Plumage is of a rusty Colour, diversified with brown Spots. Its Legs are hairy down to the Nails of its Pounces, like the Feet of an Hare. Its Talons are very black, and a little crooked; and the Claws of its Feet are divided like those of a Roe-buck.

OSTRICH in Latin, Struthio. ‘Tis often mentioned in Scripture. Moses forbids the Use of it to the Hebrews⁷⁶. Interpreters are not agreed about the Signification of the Hebrew Word Jaanah⁷⁷, which the Seventy, St. Jerom, Aquila, Symmachus, and Theodotion have rendered by Ostrich. Several of the Moderns take it for the Owl, Ulula. We have proposed some Conjectures upon Isai. xiii, 21. to prove it is the Swan. See Job xxx. 29. Isai. xxxiv. 13. xliii. 20. Jerem. l. 39. Lam. iv. 3 Mic. i. 8.

We find in Job xxxix. 13. another Hebrew Word Rhenanim, which is translated Ostrich. Others take it for a Peacock, But able Interpreters⁷⁸ apply the Word Noza⁷⁹ to the Ostrich, which is read in the same Verse. And this is the Opinion we have followed in the Commentary upon Job, The Marks which Job ascribes to the Noza agree very well to the Ostrich.

This Animal is ranged among Birds. It is very large, has very long Legs, its Wings very short, the Neck about the Length of four or five Spans. The Feathers of its Wings are in great Esteem, and are used as an Ornament for Hats, Beds, Canopies. They are stained of several Colours, and made into very pretty Tufts. Their Plumage is white and black; the Females have a Mixture of grey, black and white. They are hunted by way of Course, for they never fly; but they use their Wings to assist them in running more swiftly.

Xenophon relates, that the Army of young Cyrus found many Ostriches near the Euphrates; that they chased them with the swiftest Horses in the Army, but could never overtake them. ‘Tis said also, that when they find themselves pursued, they take up Stones between their cloven Claws, which they throw at those that follow them, with as much Violence as the strongest Man could do,

‘Tis said that the Ostrich digests Iron, but this is only a popular Error. ‘Tis true indeed that it swallows bits of Iron or of Brass, if they are thrown to it, or if it meets with them, in the same manner as other Birds will swallow small Stones or Gravel; not to feed themselves with them, but to assist in digesting and comminuting their Food. In the Stomach of an Ostrich, which was dissected by the Academy of Sciences, they found upwards of seventy French Farthings, most of which were worn, scratch’d, and three Parts consumed away, probably by rubbing against each other.

There is a prodigious Quantity of Ostriches in Ethiopia. The Ostrich lays her Eggs in the Month of June, upon the Ground, covers them with Sand, and then forsakes them. Afterwards the Sun hatches them. ‘Tis probably upon this Account, that they are made the Symbol of Cruelty Jer. iv. Lam. iii. Job xxxix. 13, &c.and Forgetfulness. Jeremiah says, Even the Sea-Monsters draw out the Breast, they give suck to their young ones. The Daughter of my People is become cruel, like the Ostriches in the Wilderness. Job at length sets forth the Cruelty and Forgetfulness of the Ostrich in these Words, Gavest thou the goodly Wings unto the Peacocks, or Wings and Feathers unto the Ostrich? Which leaveth her Eggs in the Earth, and warmeth them in the Dust. And forgetteth that the Foot may crush them, or that the wild Beast may break them. She is hardned against her young ones, as though they were not hers; her Labour is in vain without Fear. Because God hath deprived her of Wisdom, neither hath he imparted to her Understanding. What time she lifteth up herself on high, and scorneth the Horse and his Rider.

Here is in short almost all that we are told of the Ostrich. It lays its Eggs upon the Ground, hides them under the Sand, and the Sun hatches them. All this is not incredible. We know that in Egypt they hatch a vast Quantity of Eggs every Day in Ovens made on Purpose, and heated to a certain Degree of Heat. As the Ostrich is extreamly large and heavy, it would break its Eggs if it were to sit upon them like other Birds. She therefore hides them in the Sand, watches them, and hatches them as we may say with her Eye, according to Vansleb⁸⁰. The Male and

Female stay with them alternately, and while one of them goes to seek its Provision, the other does not leave Sight of them. However, if either of them should be driven away, or go too far from their Nest, they could not find their Eggs again. And ‘tis probably this that has given Occasion to what is said of their Cruelty and Forgetfulness.

Among that great Number of Eggs that the Female lays, (for we are told that she brings ten, twelve, fifteen, or twenty,) it seldom happens but that some of them miscarry. The Ostrich breaks these, and with the Worms that are bred from thence, she feeds her Young. Lastly, Job says, that God has deprived the Ostrich of Understanding. This is justify’d by what is related of this Bird. She suffers herself to be taken by a Man cover’d with the Skin of an Ostrich⁸¹, who puts his Arm into the Skin of the Neck of the Animal, lifts it up on high, and imitates the Motion of the Head. Others say⁸², that when she is pursued by the Hunters, she hides her Head in the Sand, continues there, and thinks herself secure. Pliny says, that she thrusts her Head in the Bushes, and there remains as if her whole Body were well concealed. Lastly, they say that she is naturally deaf⁸³, which does not a little contribute to her Stupidity.

She lifteth up herself on high, and scorneth the Horse and his Rider. The Ostrich is very lofty; they made a Dissection of an Ostrich at the Academy of Sciences, which was seven Foot and an half high, from the top of the Head to the Ground. Pliny says⁸⁴, that she exceeds in Stature the Heighth of a Man on Horseback. As to its Swiftness it is agreed, that there are few Horses that can overtake them by fair Running. We have mentioned before the Adventure that Xenophon speaks of.

Moses forbids the Use of Ostriches Flesh, at least our Translators will have it so. It is certain they eat them in Peru, and in Africa, where they are common. Marmol acknowledges, that their Flesh has an ill Scent, and is sticky, especially that of the Thighs; yet they eat of it however. When the People of Numidia take young ones, they rear them, make them fat, and lead them in Flocks into the Desart to feed. And when they are fat, they kill them and salt them. The Ethiopians also eat their Eggs, and take them for delicious Food These Eggs are generally of the Bigness of a large Bowl, and some not so big. The Ethiopians are said to make Cups of the Egg-shells. Pierius affirms, that they even make Caps of them, which they wear and value very much.

The Scripture speaks of the Ostrich in several other Places, but it is doubted whether the original Word really signifies this Bird or no. See the Commentators upon Isai. xiii. 21. xxxiv. 13. xliii. 20. Jer. l. 39. Mic. i. 8.

OTHNI, Son of Shemaiah, one of the most valiant Men of King David’s Army. 1 Chron. xxvi. 7.

OTHNIEL, or Othoniel, Son of Kenaz, of the Tribe of Judah. The Scripture says, that Othniel was Brother to Caleb. Othoniel filius Cenez, frater Caleb junior But from hence arise some Difficulties. First if Caleb and Othniel had been Brothers, Othniel could not have married his Niece Achsah the Daughter of Caleb. Secondly, the Scripture never assigns to Caleb and Othniel the same Father: It always names Kenaz as Father to Othniel, and Jephunneh as the Father of Caleb. Lastly, Caleb must be much older than Othniel, since he gave Othniel his Daughter Achsah in Marriage. Thus it seems much better to suppose Kenaz and Jephunneh to be two Brothers, and that Othniel and Caleb were Cousin-Germans, and in this Sense to be nearly related, or Brothers, according to the Language of Scripture. Thus Achsah being but second Cousin in respect of Othniel, he might marry her without doing any thing contrary to the Letter of the Law.

Caleb having received his Portion in the Mountains of Judah⁸⁵, in the midst of a Country that was possessed by Giants of the Race of Anak, after he had taken the City of Hebron, he advances towards Debir, otherwise called Kirjath-sepher, and declares; I will give my Daughter Achsah in Marriage to him that shall take Kirjath-sepher. Othniel took it, and had Achsah to Wife. But at the time that the Bride was brought home to her Husband with the usual Solemnity, Othniel moved his Wife Achsah to ask of her Father Caleb a Piece of watry Land, that was near and above another dry Field that Caleb had given him. By the Hebrew Text it should seem, that it was Achsah that desired Othniel to ask this of Caleb, However this be, it is plain, that Achsah made the Request, which was granted by Caleb.

After the Death of Joshua the Israelites not giving themselves the Trouble to exterminate the Canaanites, that were then in the Land, and not having continued in their Fidelity to the Lord, he delivered them over to Chushan-Rishathaim King of

Mesopotamiab, to whom they continued in Subjection for eight Years. Then they cry’d to the Lord, who raised them up a Deliverer in the Person of Othniel the Son of Kenaz, who was fill’d with the Spirit of God, and judged Israel. He came into the Field, and gave Battle to Chushan- Rishathaim, beat him,and deliver’d Israel⁸⁶; and the Country was at Rest for forty Years⁸⁷. After this Othniel dy’d, but the precise Year of his Death is unknown.

OTHO, a Roman Emperor, the Successor of Galba, and Predecessor of Vitellius in the Roman Empire, He reigned but three Months, from the 15th of January of the Year 69 of Jesus Christ, to the 15th of April of the same Year. His Name is not found in Scripture, and we do not perceive that he had any Concern with the Affairs of the Church.

OWL, called in Latin, Bubo, Ulula, Noctua, Nycticorax; it is often taken for the same as Scritch-Owl, as a Bird of the same Kind, that is, one that flies by Night, and lives in Darkness. Moses places the Owl among unclean Birds. When Isaiah speaks of Babylon reduced to a Wilderness, he says Lev. xi. 17. Deut. xiv. 17. Isai. xiii. 22. Ps. cii. 7.that the Owls shall make Answer to one another. Finally, the Psalmist says, that in his Affliction he was as the Owl sitting alone on the House-top. But Interpreters are not agreed about the Signification of the Hebrew Words that are translated by Bubo, Ulula, Nycticorax, Noctua, and Passer. For which see the Commentators.

They reckon several Species of Owls. This Bird has its Head like a Cat, and large sharp Claws. It catches Mice like a Cat; its Eyes cannot bear the great Light of the Sun. Other Birds hate it, and pursue it; and in return the Owl hunts and eats the lesser Birds. Its Cry is mournful and dismal. It passes for a Bird of ill Omen. It was consecrated to Minerva, and upon this Account it was honoured by the Athenians, who represented it upon their Medals. ‘Tis said at this Day to be in great Esteem among the Tartars. The French Word Hibou, an Owl, is derived from the Latin Word Bubo, of the same Signification; or from the Chaldee, Ibbou⁸⁸, signifying the same thing.

If the Owl be view’d before, it has something of an hideous Aspect. Its Head is round, large sparkling Eyes, a terrible Countenance, large Ears, its Beak is hard and crooked, of a blackish Colour. The Colour of his Plumage is tawney, a Mixture of white and red, very agreeably diversify’d. There are of three Sizes; the large ones are as big as a Capon, the middle-siz’d are as big as a Wood-pigeon, and the smaller Sort about the Bigness of an ordinary Pigeon.

The horned Owl is of two Kinds, according to Aldrovand, a larger and a smaller. The larger Sort has its Plumage more ash-colour’d and more whitish, and the smaller is more dun, and of a rusty Colour.

The great Owl is likewise of two Sorts, that is, of a larger and of a smaller Kind. The great Owl has neither Horns nor Ears; but to make amends, it has a kind of Crown composed of very fine soft Feathers, which encompasses all its Face. Its Beak is white and very sharp, as also its Pounces. Its Back is of a Lead-colour, mark’d with white Spots. Its Breast and Belly are whitish, with pretty large black Spots interspersed. Its whole Body is cover’d with so large a Quantity of Feathers, that they make it appear as big as a Capon, though, when pluck’d, it is no bigger than a Chicken. It swallows a Mouse or a little Bird all at once; but after it has digested the Flesh, it vomits up the Feathers and the Bones in a round Ball, as the Halcyon gives up the Bones and the Remains of the small Fishes it swallows.

The lesser Owl resembles the great one in almost every thing; but it is smaller, and is hardly of a larger Size than a Dovehouse Pigeon. Its Eyes are extreamly black, its Bill is white and short; the Breast, Belly, fore part of the Wings, the under part of the Belly and Thighs are covered with ash-colour’d Feathers. The Legs and Claws stick out with dun or reddish Hair. It has two Claws before, and two behind, which are armed with black Nails, very strong and sharp.

OYL. It is known that the Hebrews anointed themselves all over with Oyl, but especially their Head: That they anointed their Kings and High Priests. See what is said on Article UNCTION.

Isaiah calls an Eminence or Vineyard Isai. v. 1. Isai. x. 27.that was fruitful and fat, a Horn the Son of Oyl: Vinea facta est dilecto meo in cornu filio olei. And elsewhere he says, that God would make to putrify the Yoke of the Israelites, by the Quantity of Oyl that he would pour thereon. Computrescere faciam jugum in facie olei. He would take from it all its Roughness and Hardness. The High Priest Jesus and Prince Zerubbabel are Zech. iv. 14. Job xxix. 6.called Sons of Oyl, that is, each of them had received the sacred Unction. Job speaking of the Condition of his first Posterity, says, that the Rocks were then Fountains of Oyl to him.

The Oyl of Gladness, Psal. xliv. 8. oleum⁸⁹

lætitiæ, and oleum gaudii, Isai. lxi. 3. was the perfumed Oyl with which they anointed themselves upon Days of Rejoycing and Festivity. Moses says, that God Deut. xxxii. 13.made his People to suck Oyl and Honey out of the Rocks. That is to say, that in the midst of dismal Desarts, he abundantly provided them with all things not only Matt. vi. 17.necessary but agreeable also. Our Saviour enjoins us, that when we fast we should anoint our Heads, and wash our Faces; that we may avoid all Suspicion of Ostentation Hab. iii. 17.in our Fasting. Mentietur opus olivæ, says Habakkuk; the Olive-Trees shall fail to bring forth Fruit. The foolish Virgins in the Gospel took no Oyl with them, to replenish their Lamps. See Matt. xxv. 8. James v. 14.LAMP. St. James gives Orders; Is any sick among you, let him call for the Elders of the Church, and let them pray over him, anointing him with Oyl in the Name of the Lord. See EXTREAM UNCTION.

I. OZEM, or Asom, the sixth Son of Jesse the Bethlehemite, and Brother of David. 1 Chron. ii. 15.

II. OZEM, Son of Jerahmeel. 1 Chron. ii. 25.

OZIAS, Son of Micha, of the Tribe of Simeon. He was the chief of the City of Bethulia, when it was besieged by Holofernes⁹⁰. He vigorously supported the Siege against this General, and received Achior into his House, who had been driven from the Camp of the Assyrians. Ozias finding that Bethulia was reduced to great Necessity for want of Water, and that the People mutiny’d against him, and accused him of the Miseries to which they were reduced; he promised to surrender the City in five Days, if God did not send them Relief within that Time. Judith being informed of this Resolution, sent to speak with Ozias and the principal Men of the City, made them a prudent Remonstrance upon their seeming to prescribe a Time to the Lord, in which he must succour them, encouraged them to Patience, and without discovering her Design, she told them she would go out in the Night, and that they should suffer her to go out without inquiring into her Design. Ozias therefore being at the Gate of the City, he open’d it to Judith, and waiting for her Return, and the Success of her Undertaking, he continued in the City, praying with the People, that it would please the Lord to deliver them. Their Prayers were heard; Holofernes was put to Death by Judith, Bethulia delivered, and the Assyrian Army routed. See HOLOFERNES and JUDITH.

OZNI, Son of Gad, Head of the Family of the Oznites. Numb. xxvi. 16.

PAARAI, or Pharai, the Arbite, one of the valiant Men of David’s Army. 2 Sam. xxiii. 35. He is call’d Naarai Son of Ezbai. 1 Chron. xi. 37.

PACE, Passus; the Pace is a Measure of five Geometrical Feet. There are one hundred and twenty five Paces in a Stadium or Furlong, and two thousand five hundred Paces, or rather three thousand Paces in a League.

PACORUS, Son of Orodes King of the Parthians, entering into Syria at the Head of a powerful Army, went to besiege Cassius in Antioch. But Cassius so bravely defended himself there, that Pacorus was forced to raise the Siege⁹¹. He went then and sate down before Antigonine, which was not far from thence; but the Parthians were so little skill’d in the Art of attacking Places, that they were disappointed here also, and obliged to quit the Siege⁹². Cassius then lay in Ambush for them, into which they fell, and were intirely routed. The Remainder of them turn’d back, and repass’d the Euphrates.

Pacorus came back again over the Euphrates after the Death of Julius Cæsar, along with Labienus⁹³, who had been sent by Brutus and Cassius to the Court of the King of Parthia, to desire Assistance from him. After the Defeat of these two confederate Generals, Labienus continued among the Parthians, till the Aradians, the Palmyreneans, and the Tyrants or little Kings of Syria invited them to their Assistance, against the Tax-gatherers that oppress’d them. Pacorus with his Troops reduced all Syria and Phœnicia, but it was

Pacorus continues on the next page