2. As the beauty of Sarah, which she retained so long as quite to conceal her real age from observers, attracted so much notice as to lead to her forcible seizure, once by Pharaoh in Egypt, and again by Abimelech in Palestine, it may appear strange, that, as in the east women are generally kept in seclusion, and seldom appear without veils, she exposed herself to observation. But to this day the Arab women do not wear veils at home in their tents; and Sarah's countenance might have been seen in the tent by some of the officers of Pharaoh and Abimelech, who reported her beauty to their and divided in the midst, and the persons co- | world is proved by the reverence which people venanting passed between the parts. Hence, of almost all nations and countries have paid to after Abraham had performed this part of the him, and the manner in which the events of ceremony, the symbol of the Almighty's pre. his life have been interwoven in their mytho sence, "a smoking furnace, and a burning logy, and their religious traditions. Jews, lamp, passed between the pieces," verse 18, Magians, Sabians, Indians, and Mohammedans and so both parties ratified the covenant. have claimed him as the great patriarch and founder of their several sects; and his history has been embellished with a variety of fictions. One of the most pleasing of these is the following, but it proceeds upon the supposition that he was educated in idolatry: "As Abraham was walking by night from the grotto where he was born, to the city of Babylon, he gazed on the stars of heaven, and among them on the beautiful planet Venus. Behold,' said he within himself, the God and Lord of the universe! but the star set and disappeared, and Abraham felt that the Lord of the universe could not thus be liable to change. Shortly after, he be held the moon at the full: 'Lo,' he cried, 'the Divine Creator, the manifest Deity" but the moon sank below the horizon, and Abraham made the same reflection as at the setting of the evening star. All the rest of the night he passed in profound rumination; at sunrise he stood before the gates of Babylon, and saw the whole people prostrate in adoration. Wondrous orb,' he exclaimed, 'thou surely art the Creator and Ruler of all nature! but thou, too, hastest like the rest to thy setting!-neither then art thou my Creator, my Lord, or my God!'" masters. 3. The intentional offering up of Isaac is not to be supposed as viewed by Abraham as an act sanctioned by the Pagan practice of human sacrifice. The immolation of human victims, particularly of that which was most precious, the favourite, the first-born child, appears to have been a common usage among many early nations, more especially the tribes by which Abraham was surrounded. It was the distinguishing rite among the worshippers of Moloch; at a later period of the Jewish history, it was practised by a king of Moab; and it was undoubtedly derived by the Carthaginians from their Phenecian ancestors on the shores of Sy. ria. Where it was an ordinary usage, as in the worship of Moloch, it was in unison with the character of the religion, and of its deity. It was the last act of a dark and sanguinary superstition, which rose by regular gradation to this complete triumph over human nature. The god, who was propitiated by these offerings, had been satiated with more cheap and vulgar victims; he had been glutted to the full with human suffering and with human blood. In general it was the final mark of the subjuga. tion of the national mind to an inhuman and domineering priesthood. But the Mosaic religion held human sacrifices in abhorrence; and the God of the Abrahamitic family, uniformly beneficent, had imposed no duties which entailed human suffering, had demanded no offerings which were repugnant to the better feel. ings of our nature. The command to offer Isaac as "a burnt offering," was for these reasons a trial the more severe to Abraham's faith. He must therefore have been fully assured of the divine command; and he left the mystery to be explained by God himself. His was a simple act of unhesitating obedience to the command of God; the last proof of perfect reliance on the certain accomplishment of the divine promises. Isaac, so miraculously be. stowed, could be as miraculously restored; Abraham, such is the comment of the Christian Apostle, "believed that God could even raise him up from the dead." 4. The wide and deep impression made by the character of Abraham upon the ancient ABRAHAMITES, reported heretical sects of the eighth and ninth centuries, charged with the Paulician errors, and some of them with idolatry. For these charges we have, however, only the word of their persecutors. Also the name of a sect in Bohemia, as late as 1782, who professed the religion of Abraham before his circumcision, and admitted no scriptures but the decalogue and the Lord's prayer. As these were persecuted, they too were probably misrepresented, and especially as their conduct is allowed to have been good, even by their enemies. ABSALOM, the son of David by Maachah, daughter of the king of Geshur; distinguished for his fine person, his vices, and his unnatural rebellion. Of his open revolt, his conduct in Jerusalem, his pursuit of the king his father, his defeat and death, see 2 Sam. xvi-xviii, at large. ABSOLUTION, in the church of Rome, is a sacrament, in which the priests assume the power of forgiving sins. The rite of absolution in the church of England is acknowledged to be declarative only-"Almighty God hath given power and commandment to his minis. ters to declare and pronounce to his people, being penitent, the absolution and remission of their sins: He pardoneth," &c. In this view it is innocent; and although any private Christian has a right to declare and pronounce the same doctrine to his neighbour, the official pub lication of the grace of the Gospel is the public duty of its ministers in the congregation, since they are Christ's "ambassadors." ABSTINENCE, forbearance of any thing It is generally used with reference to forbear- | caused surrounding nations to tremble, Prov. ance from food under a religious motive. The ix, 18; xxi, 16, &c. Lastly, in these dark dun. Jewish law ordained that the priests should ab- geons the kings of Tyre, Babylon, and Egypt stain from the use of wine during the whole are described by the Prophets as suffering the time of their being employed in the service of punishment of their pride and cruelty, Isaiah the temple, Lev. x, 9. The same abstinence xxvi, 14; Ezek. xxviii, 10, &c. was enjoined upon the Nazarites, during the time of their Nazariteship, or separation, Num. vi, 3. The Jews were commanded to abstain from several sorts of animals. See ANIMAL. The fat of all sorts of animals that were sacrificed was forbidden to be eaten, Lev. iii, 17; vii, 23; and the blood of every animal, in general, was prohibited under pain of death. Indeed blood was forbidden by the Creator, from the time of the grant of the flesh of beasts to man for food; this prohibition was continued under the Jewish economy, and transmitted to the Christian church by Apostolic authority, Acts xv, 28, 29. (See Blood.) The Jews also abstained from the sinew which is upon the hollow of the thigh, Gen. xxxii, 25; because of the shrinking of the sinew of Jacob's thigh when touched by the angel, as though by that the part had been made sacred. Among the primitive Christians, some denied themselves the use of such meats as were prohibited by the law; others treated this abstinence with contempt. St. Paul has given his decision on these questions in his epistles, 1 Cor. viii, 7-10; Rom. xiv, 1-3. The council of Jerusalem, which was held by the Apostles, enjoined the Christian converts to abstain from meats strangled, from blood, from fornication, and from idolatry, Acts xv, 20. The spiritual monarchy of the western world introduced another sort of abstinence which may be termed ritual, and which consists in abstaining from particular meats at certain times and seasons, the rules of which are called rogations. The ancient Lent was observed only a few days before Easter. In the course of the third century, it extended at Rome to three weeks; and before the middle of the succeeding age, it was prolonged to six weeks, and began to be called quadragesima, or the forty days' fast. ABYSS, or DEEP, aßvocos, without bottom. The chaos; the deepest parts of the sea; and, in the New Testament, the place of the dead, Rom. x, 7; a deep place of punishment. The devils besought Jesus that he would not send them into the abyss, a place they evidently dreaded, Luke viii, 31; where it seems to mean that part of Hades in which wicked spirits are in torment. See HELL. These depths are figuratively represented as the abodes of evil spirits, and powers opposed to God: "I saw," says St. John, "a star fall from heaven unto the earth, and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of it, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth. And they had a king over them, which is the angel of the bottomless pit," Rev. ix, 1, 2, 11. In another place, the beast is represented as ascending out of the bottomless pit, and waging war against the two witnesses of God, Rev. xi, 7. Lastly, St. John says, “I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the na. tions no more till the thousand years should be fulfilled: and after that he must be loosed a little season," Rev. xx, 1–3. ABYSSINIAN CHURCH, a branch of the Coptic church, in Upper Ethiopia. The Abys sinians, by the most authentic accounts, were converted to the Christian faith about the year 330; when Frumentius, being providentially raised to a high office, under the patronage of the queen of Ethiopia, and ordained bishop of that country by Athanasius, patriarch of Alexandria, established Christianity, built churches, and ordained a regular clergy to officiate in them. The Abyssinian Christians themselves, indeed, claim a much higher antiquity, having a tradition, that the doctrine of Christ was first introduced among them by Queen Candace, Acts viii, 27; or even preached there by the Apostles Matthew and Bartholomew; but the former is supported by no collateral evidence, and the latter is in opposition to high authority. Some of them claim relation to the Israelites, through the queen of Sheba, so far back as the reign of Solomon. The Abyssinian Christians have always received their abuna, or patriarch, from Alexandria, whence they sprang, and consequently their creed is Monophysite, or Eutychian; maintaining one nature only in the person of Christ, namely, the divine, in which they considered all the properties of the humanity to be absorbed; in opposition to the Nestorians. In the opinion of the ancient Hebrews, and of the generality of eastern people at this day, the abyss, the sea, or waters, encompassed the whole earth. This was supposed to float upon the abyss, of which it covered a small part. According to the same notion, the earth was On the power of the Saracens prevailing in founded on the waters, or at least its founda- the east, all communication being nearly cut tions were on the abyss beneath, Psalm xxiv, off between the eastern and western churches, 2; cxxxvi, 6. Under these waters, and at the Abyssinian church remained unknown in the bottom of this abyss, they represented the Europe till nearly the close of the fifteenth wicked as groaning, and suffering the punish-century, when John II, of Portugal, accidenment of their sin. The Rephaim were confined tally hearing of the existence of such a church, there, those old giants, who, whilst living, sent to make inquiry. This led to a corres. pondence between the Abyssinians and the church of Rome; and Bermudes, a Portuguese, was consecrated by the pope patriarch of Ethiopia, and the Abyssinians were required to receive the Roman Catholic faith, in return for some military assistance afforded to the emperor. Instead of this, however, the emperor sent for a new patriarch from Alexandria, imprisoned Bermudes, and declared the pope a heretic. held, however, that it was best to follow the greatest probability, which was sufficient for all the useful purposes of life, and laid down rules for the attainment of felicity. The dif ference betwixt the middle academy and the new seems to have been this, that though they agreed in the imbecility of human nature, yet the first denied that probabilities were of any use in the pursuit of happiness; and the latter held them to be of service in such a design: the former recommended a conformity with received opinions, and the latter allowed men an opinion of their own. In the first academy, Speusippus filled the chair; in the second, Arcesilaus; and in the new or third academy, Carneades. About the middle of the sixteenth century, the Jesuits attempted a mission to Abyssinia, in the hope of reducing it to the pope's authority; but without success. In 1588 a second mission was attempted, and so far succeeded as to introduce a system of persecution, which cost many lives, and caused many troubles to ACCAD, one of the four cities built by Nimthe empire. In the following century, how-rod, the founder of the Assyrian empire. (See ever, the Jesuits were all expelled, Abyssinia Nimrod.) "And the beginning of his king. returned to its ancient faith, and nothing more dom was Babel, and Erech, and Accad, and was heard of the church of Abyssinia, till the Calneh, in the land of Shinar," Gen. x, 10. latter part of the last century. Thus it appears that Accad was contemporary with Babylon, and was one of the first four great cities of the world. After the expulsion of the Jesuits, all Europeans were interdicted; nor does it appear that any one dared to attempt an entrance until the celebrated Mr. Bruce, by the report of his medical skill, contrived to introduce himself to the court, where he even obtained military promotion; and was in such repute, that it was with great difficulty he obtained leave to return to England. Encouraged, perhaps, by this circumstance, the Moravian brethren attempted a mission to this country, but in vain. They were compelled to retreat to Grand Cairo, from whence, by leave of the patriarch, they visited the Copts at Behrusser, and formed a small society; but in 1783, they were driven thence, and compelled to return to Europe. More recently, however, the late king of Abyssinia (Itsa Takley Gorges) addressed a letter to Mr. Salt, the British consul in Egypt, and requested copies of some parts of both the Old and New Testaments. Copies of the Psalms, in Ethiopic, as printed by the British and Foreign Bible Society, were also sent to him. ACADEMICS, a name given to such philosophers as adopted the doctrines of Plato. They were so called from the Academia, a grove near Athens, where they frequently indulged their contemplations. Academia is said to derive its name from one Academus, a god or hero so called. Thus Horace, Atque inter sylvas Academi quærere verum. And in the groves of Academus to search for truth.] The academics are divided into those of the first academy, who taught the doctrines of Plato in their original purity; those of the second or middle academy, who differed materially from the first, and inclined to skepticism; and those of the new academy. The middle school laid it down as a principle, that neither our senses, nor our reason, are to be trusted; but that in common affairs we are to conform to received opinions. The new academy maintained that we have no means of distinguishing truth, and that the most evident appearances may lead us into error; they granted the wise man opinion, but denied him certainty. They It would scarcely be expected that any thing should now remain to guide us in our search for this ancient city, seeing that Babylon itself, with which it was coeval, is reduced to heaps; and that it is not mentioned under its ancient name by any profane author. But the discoveries of modern travellers may be brought to aid us in our inquiry. At the distance of about six miles from the modern town of Bagdad, is found a mound, surmounted by a tower-shaped ruin, called by the Arabs Tell Nimrood, and by the Turks Nemrood Tepasse; both terms implying the Hill of Nimrod. This gigantic mass rises in an irregularly pyramidal or turreted shape, according to the view in which it is taken, one hundred and twenty-five or one hundred and thirty feet above the gently inclined elevation on which it stands. Its circumference, at the bottom, is three hundred feet. The mound which constitutes its foundation is composed of a collection of rubbish, formed from the decay of the superstructure; and consists of sandy earth, fragments of burnt brick, pottery, and hard clay, partially vitrified. In the remains of the tower, the different layers of sun-dried brick, of which it is composed, may be traced with great precision. These bricks, cemented together by slime, and divided into courses vary ing from twelve to twenty feet in height, are separated from one another by a stratum of recds, similar to those now growing in the marshy parts of the plain, and in a wonderful state of preservation. The resemblance of this mode of building to that in some of the structures at Babylon, cannot escape observation; and we may reasonably conclude it to be the workmanship of the same architects. The solidity and the loftiness of this pile, unfashioned to any other purpose, bespeak it to be one of those enormous pyramidal towers which were consecrated to the Sabian worship; which, as essential to their religious rites, were probably erected in all the early cities of the Cuthites; and, like their prototype at Babylon, answered the double purpose of altars and observatories. ACC Here then was the site of one of these early | to have been the church of St. Andrew; but ACCESS, free admission, open entrance. Our access to God is by Jesus Christ, the way, the truth, and the life, Rom. v, 2; Eph. ii, 18. Under the law, the high priest alone had access into the holiest of all; but when the veil of the temple was rent in twain, at the death of Christ, it was declared that a new and living way of access was laid open through the veil, that is to say, his flesh. By his death, also, the middle wall of partition was broken down, and Jew and Gentile had both free access to God; whereas, before, the Gentiles had no nearer access in the temple worship than to the gate of the court of Israel. Thus the saving grace and lofty privileges of the Gospel are equally bestowed upon true believers of all nations. Mr. Buckingham, who visited Acre in 1816, says, "Of the Canaanitish Accho it would be thought idle perhaps to seek for remains; yet some presented themselves to my observation so peculiar in form and materials, and of such high antiquity, as to leave no doubt in my own mind of their being the fragments of buildings constructed in the earliest ages. "Of the splendour of Ptolemais, no perfect monument remains; but throughout the town are seen shafts of red and grey granite, and marble pillars. The Saracenic remains are only to be partially traced in the inner walls of the town; which have themselves been so broken down and repaired, as to leave little visible of the original work; and all the mosques, fountains, bazaars, and other public buildings, are in a style rather Turkish than Arabic, ex. cepting only an old, but regular and well-built The Christian khan or caravanserai, which might perhaps be attributed to the Saracen age. ruins are altogether gone, scarcely leaving a trace of the spot on which they stood." ACCHO, afterward called Ptolemais, and now Akka by the Arabs, and Acre by the Turks. It was given to the tribe of Asher, Judges i, 31. Christianity was planted here at an early period, and here St. Paul visited the saints in his way Acre has been rendered famous in our own to Jerusalem, Acts xxi, 7. It is a seaport of Palestine, thirty miles south of Tyre, and, in times by the successful resistance made by our the first partition of the holy land, belonged to countryman Sir Sydney Smith, aided by the the tribe of Asher; but this was one of the celebrated Djezzar Pasha, to the progress of the places out of which the Israelites could not French under Buonaparte. Since this period, drive the primitive inhabitants. In succeeding the fortifications have been considerably intimes it was enlarged by the first Ptolemy, to creased; and although to the eye of an engiwhose lot it fell, and who named it after him-neer they may still be very defective, Acre self, Ptolemais. This city, now called Acre, which, from the convenience of its port, is one of the most considerable on the Syrian coast, was, during almost two centuries, the principal theatre of the holy wars, and the frequent scene of the perfidies and treacheries of the crusaders. Among its antiquities, Dr. E. D. Clarke describes the remains of a very considerable edifice, exhibiting a conspicuous appearance among the buildings on the north side of the city. "In this structure the style of the architecture is of the kind we call Gothic. Perhaps it has on that account borne among our countrymen the appellation of King Richard's Palace,' although, in the period to which the tradition refers, the English were hardly capa. ble of erecting palaces, or any other buildings of equal magnificence. Two lofty arches, and part of the cornice, are all that now remain to attest the former greatness of the superstructure. The cornice, ornamented with enormous stone busts, exhibiting a series of hideous distorted countenances, whose features are in no instances alike, may either have served as allusions to the decapitation of St. John, or were intended for a representation of the heads of Saracens suspended as trophies upon the walls." Maundrell and Pococke consider this building may be considered as the strongest place in Palestine. Mr. Conner says, on the authority of the English consul, that there are about ten thousand inhabitants in Acre, of whom three thousand are Turks, and the remainder Christians, chiefly Catholics. ACCUBATION, the posture used at table by the ancients. The old Romans sat at meat The same custom, of as we do, till the Grecian luxury and softness had corrupted them. lying upon couches at their entertainments, prevailed among the Jews also in our Saviour's time; for having been lately conquered by Pompey, they conformed in this, and in many other respects, to the example of their masters. The manner of lying at meat among the Ro. mans, Greeks, and more modern Jews, was the same in all respects. The table was placed in the middle of the room, around which stood three couches covered with cloth or tapestry, according to the quality of the master of the house; upon these they lay, inclining the superior part of their bodies upon their left arms, the lower part being stretched out at full length, or a little bent. Their heads were supported and raised with pillows. The first man lay at the head of the couch; the next man lay with his head toward the feet of the other, from which he was defended by the bolster that supported his own back, commonly reaching over to the middle of the first man; and the rest after the same manner. The most honourable place was the middle couch-and the middle of that. Favourites commonly lay in the bosom of their friends; that is, they were placed next below them: see John xiii, 23, where St. John is said to have lain in our Saviour's bosom. The ancient Greeks sat at the table; for Homer observes that when Ulysses arrived at the palace of Alcinous, the king dispatched his son Laodamas to seat Ulysses in a magnificent chair. The Egyptians sat at table anciently, as well as the Romans, till toward the end of the Punic war, when they began to recline at table. ACCURSED, in the Scriptures, signifies that which is separated or devoted. With regard to persons, it denotes the cutting off or separating any one from the communion of the church, the number of the living, or the privileges of society; and also the devoting an animal, city, or other thing to destruction. Anathema was a species of excommunication among the Jews, and was often practised after they had lost the power of life and death, against those persons who, according to the Mosaic law, ought to have been executed. A criminal, after the sentence of excommunication was pronounced, became anathema: and they had a full persuasion that the sentence would not be in vain; but that God would interfere to punish the offender in a manner similar to the penalty of the law of Moses: a man, for instance, whom the law condemned to be stoned, would, they believed, be killed by the falling of a stone upon him; a inan to be hanged, would be choked; and one whom the law sentenced to the flames, would be burnt in his house, &c. Maranatha, a Syriac word, signifying the Lord cometh, was added to the sentence, to express their persuasion that the Lord God would come to take vengeance upon that guilt which they, circumstanced as they were, had not the power to punish, 1 Cor. xvi, 22. According to the idiom of the Hebrew language, accursed and crucified were synonymous terms. By the Jews every one who died upon a tree was reckoned accursed, Deut. xxi, 23. Excommunication is a kind of anathema also among some Christians; and by it the offender is deprived, not only of communicat. ing in prayers and other holy offices, but of admittance to the church, and of conversation with the faithful. The spirit of Judaism, rather than that of the Gospel, has in this been imitated; for among the Hebrews, they who were excommunicated could not perform any public duty of their employments; could be neither judges nor witnesses; neither be present at funerals, nor circumcise their own sons, nor sit down in the company of other men, nearer than within the distance of four cubits. If they died under excommunication, they were denied the rites of burial; and a large stone was left on their graves, or a heap of stones was thrown over them, as over Achan, Joshua vii, 26. The Apostolical excommunication was simply to deny to the offender, after admonition, the right of partaking of the Lord's Supper, which was excision from the church of Christ. ACELDAMA, a piece of ground without the south wall of Jerusalem, on the other side of the brook Siloam. It was called the Potter's Field, because an earth or clay was dug in it, of which pottery was made. It was likewise called the Fuller's Field, because cloth was dried in it. But it having been afterward bought with the money by which the high priest and rulers of the Jews purchased the blood of Jesus, it was called Aceldama, or the Field of Blood. ACHAIA. This name is used to denote the whole of Greece, as it existed as a Roman province; or Achaia Proper, a district in the northern part of the Peloponnesus, on the bay of Corinth, and in which the city of that name stood. It appears to have been used in the former sense in 2 Cor. xi, 10; and in the latter, in Acts xix, 21. ACHAN, the son of Carmi, of the tribe of Judah, who having taken a part of the spoils of Jericho, against the injunction of God, who had accursed or devoted the whole city, was, upon being taken by lot, doomed to be stoned to death. The whole history is recorded, Joshua vii. It would appear that Achan's family were also stoned; for they were led out with him, and all his property, "And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones." Some of the critics have made efforts to confine the stoning to Achan, and the burning to his goods; but not without violence to the text. It is probable, therefore, that his family were privy to the theft, seeing he hid the accursed things which he had stolen in the earth, in his tent. By concealment they therefore became partakers of his crime, and so the sentence was justified. ACHMETHA. See ECBATANA. ACHOR, Valley of, between Jericho and Ai. So called from the trouble brought upon the Israelites by the sin of Achan; Achor in the Hebrew denoting trouble. ACHZIB, a city on the coast of the Mediterranean, in the tribe of Asher, and one of the cities out of which that tribe did not expel the inhabitants, Judges i, 31. It was called Ecdippa by the Greeks, and is at present termed Zib. It is situated about ten miles north of Accho, or Ptolemais. Mr. Buckingham, who passed by this place, says that it is small, and situated on a hill near the sea; having a few palm trees rearing themselves above its dwellings. ACRA, Akoα. This Greek word signifies, in general, a citadel. The Syrians and Chaldeans use 7, in the same sense. King Antiochus gave orders for building a citadel at Jerusalem, north of the temple, on an eminence, which commanded the holy place; and for that reason was called Acra. Josephus says, that this eminence was semicircular, and that Simon Mac. cabæus, having expelled the Syrians, who had seized Acra, demolished it, and spent three years in levelling the mountain on which it stood; that no situation in, future should command the temple. On mount Acra were afterward built, the palace of Helena; Agrippa's pa lace, the place where the public records were |