devote, and utterly extirpate those who sacrifice to false gods, Exod. xxii. 20. In like manner God commands that the cities belonging to the Canaanites which did not surrender to the Israelites, should be devoted, Deut. vii. 2, 26; xx. 17. Achan, having purloined part of the spoil of Jericho, which had been devoted, was stoned, and what he had secreted was consumed with fire, Josh. vi. 17, 21; vii.-The word cherem, or anathema, is also sometimes taken for that which is irrevocably consecrated, vowed, or offered to the Lord, so that it may no longer be employed in, or returned to, common uses, Lev. xxvii. 28, 29. "No devoted thing (absolutely separated) that a man shall devote (absolutely separate) to the Lord, of man, beast, or field, shall be sold or redeemed." Some assert, that persons thus devoted were put to death, and quote Jephthah's daughter as an example. (See JEPHTHAH.) In the old Greek writers, anathema is used for a person, who, on some occasion, devoted himself for the good of his country; or as an expiatory sacrifice to the infernal gods.-Here the reader will recollect Codrus and Curtius. Sometimes particular persons, or cities, were devoted: the Israelites devoted king Arad's country; (Num. xxi. 2, 3.) the people at Mizpeh devoted all who should not march against the tribe of Benjamin; (Judg. xx.) and Saul devoted those who should eat before sunset, while they were pursuing the Philistines, 1 Sam. xiv. 24. It appears by the execution of these execrations, that those involved in them were put to death.

Sometimes particular persons devoted themselves, if they did not accomplish some specific purpose. In Acts xxiii. 12, 13, it is said that above forty persons bound themselves with an oath, that they would neither eat nor drink till they had killed Paul. The Essenians were engaged by oaths to observe the statutes of their sect; and those who incurred the guilt of excommunication, were driven from their assemblies, and generally starved to death, being obliged to feed on grass like beasts, not daring to receive food which might be offered them, because they were bound by the vows they had made, not to eat any. Joseph. de Bello, ii. 12.

Moses (Exod. xxxii. 32.) and Paul (Rom. ix. 3.) in some sort anathematize themselves. Moses conjures God to forgive Israel; if not, to blot him out of the book which he had written; and Paul says that he could wish to be accursed (anathematized, absolutely separated from life, devoted, and made over to death -whether stoning-burning-or in the most tremendous form-as Achan, &c.) for his brethren, the Israelites, rather than see them excluded from the blessings of Christ's covenant, by their malice and obduracy. That is, he would, as it were, change places with them. They were now excluded from being the peculiar people of God; so would he be: they were devoted to wrath in the destruction of their state; so would he be: they were excluded from Christian society; so would he be, if it would benefit them.-I COULD WISH myself anathematized from the body of Christ, if that might advantage Israel: so great is my affection to my nation and people!

Excommunication, anathema, and excision, are the greatest judgments that can be inflicted on any man in this world; whether we understand a violent and ignominious death, or a separation from the society of saints, with exclusion from the benefit of their prayers and communion. Interpreters are much divided on the texts above cited, but they agree, that Moses and Paul gave, in these instances, the most powerful proofs of a perfect charity, and in

the strongest manner expressed their ardent desire to procure or to promote the happiness of their brethren. The language must be regarded as hyperbolical, expressing the highest intensity of feeling. Another kind of anathema, very peculiarly expressed, seems to mean a very different thing from that just explained. It occurs, 1 Cor. xvi. 22. “If any man love not the Lord Jesus Christ, let him be ANATHEMA! MARANATHA." This last word is made up of two Syriac words, signifying, "The Lord cometh ;" i. e. the Lord will surely come and will execute this curse, by condemning those who love him not. At the same time the opposite is also implied, i. e. the Lord cometh also to reward those who love him. This probably was not now, for the first time, used as a new kind of cursing by the apostle, but was the application of a current mode of speech to the purpose he had in contemplation. Perhaps, therefore, by inspecting the manners of the East, we may illustrate the import of this singular passage. The following extract from Bruce, (vol. i. p. 112.) though it does not, perhaps, come up to the full power of the apostle's meaning, will probably give the idea which was commonly attached to the phrase. Mr. Bruce had been forced by a pretended saint, in Egypt, to take him on board his vessel, as if to carry him to a certain place; Mr. B. however, meant no such thing, and having set him on shore at some little distance from whence he came, "we slacked our vessel down the stream a few yards, filling our sails and stretching away. On seeing this, our saint fell into a desperate passion, cursing, blaspheming, and stamping with his feet; at every word crying "SHAR ULLAH!" i. e. "MAY GOD SEND, AND DO JUSTICE!" This appears to be the strongest execration this passionate Arab could use, q. d. "To punish you adequately is out of my power; I remit you to the vengeance of God:"-Is not this also the import of Anathema Maranatha ?

Excommunication was a kind of Anathema used among the Hebrews, as it is now among Christians. Anathema was the greatest degree of excommunication; and by it the criminal was deprived, not only of communicating in prayers and other holy offices, but of admittance to the church, and of conversation with believers. Excommunicated persons could not perform any public duty; they could be neither judges nor witnesses; they could not be present at funerals, nor circumcise their own sons, nor sit down in the company of others, nearer than four cubits; they were incapable of the rites of burial; and a large stone was left on their graves, or the people threw stones on their sepulchres, and heaped stones over them, as over Achian, and Absalom, Josh. vii. 26; 2 Sam. xviii. 17. See EXCOMMUNICATION.

ANATHOTH, a city of Benjamin, (Josh. xxi. 18.) about three miles from Jerusalem, according to Eusebius and Jerome, or twenty furlongs, according to Josephus, where the prophet Jeremiah was born, Jer. i. 1. It was given to the Levites of Kohath's family, and was a city of refuge.

ANCHOR, see SHIP. ANDREW, the apostle, was a native of Bethsaida, and brother of Peter. He was first a disciple of John the Baptist, whom he left, to follow our Saviour, after the testimony of John, John i. 40, 44. Andrew introduced his brother Simon, and after accompanying our Saviour at the marriage in Cana, they returned to their ordinary occupation, not expecting, perhaps, to be further employed in his service. Some months after, Jesus met them while fishing,

and called them to a regular attendance on his person and ministry, promising to make them fishers of men, Matt. iv. 18, 19; John vi. 8. Of his subsequent life nothing is known; the book of Acts makes no mention of him. Some of the ancients are of opinion, that Andrew preached in Scythia; others, that he preached in Greece; others, in Epirus, Achaia, or Argos. The modern Greeks make him founder of the church of Byzantium, or Constantinople, which the ancients knew nothing of. The Acts of his Martyrdom, which are of considerable antiquity, though not authentic, affirm that he suffered martyrdom at Patras, in Achaia, being sentenced to be executed on a cross by Egæus, proconsul of that province. See Fabric. Cod. Apoc. N. T. vol. ii.

ANDRONICUS, one of the great men belonging to the court of Antiochus Epiphanes, was left by that prince to govern the city of Antioch, while he went into Cilicia, to reduce certain places which had revolted. Menelaus, the pretended high-priest of the Jews, thought this circumstance might favor his design of getting rid of Onias, whose dignity he unjustly possessed, and who had arrived at Antioch with accusations against him. He therefore addressed himself to Andronicus with large presents; but Onias, being informed of it, reproached him very sharply, secluding himself all the while in the sanctuary at Daphne, (a suburb of Antioch, wherein was a famous temple, and where Julian the Apostate afterwards sacrificed,) lest any violence should be offered to him. Menelaus solicited Andronicus so powerfully to despatch Onias, that he went in person to Daphne, and promised, with solemn oaths, that he would do him no injury, thereby persuading him to leave his place of refuge. As soon as Onias had quitted the sanctuary, however, Menelaus seized him and put him to death. When the king returned from his expedition, and was acquainted with the death of Onias, he shed tears, commanded Andronicus to be divested of the purple, to be led about the city in an ignominious manner, and to be killed in the very place where he had killed Onias, 2 Macc. iv. A. M. 3834.

ANEM, (lit. two fountains,) a city of Issachar, given to the Levites, 1 Chron. vi. 73. In the parallel passage, Josh. xix. 21, it is called En-gannim, i. e. fountain of the gardens.

I. ANER, a city of Manasseh given to the Levites of Kohath's family, 1 Chron. vi. 70.

II. ANER, Eshcol, and Mamre, three Canaanites who joined their forces with those of Abraham, in pursuit of the kings Chedorlaomer, Amraphel, and their allies, who had pillaged Sodom, and carried off Lot, Abraham's nephew, Gen. xiv. 24. They did not imitate the disinterestedness of the patriarch, however, but retained their share of the spoil.

ANGARIARE. The evangelists use this term as equivalent to PRESS:-to constrain or take by force. The word angari, whence angariare is derived, comes originally from the Persians, who called the postboys which carried the letters and orders of the king to the provinces, angares. As these officers compelled the people, in places they passed through, to furnish them with guides, horses, and carriages, the word angariare became expressive of constraints of that nature. (See Xen. Cyr. viii. 6. 17. Herodot. viii. 98. Compare also Esth. viii. 10, 14.) It appears that the Jews were subject to these angares under the Romans. Jesus said to his disciples, "Whosoever shall compel thee to go a mile, go with him

twain ;" and Simon, the Cyrenian, was compelled to bear our Saviour's cross, Matt. v. 41; xxvii. 32. These remarks will be sufficient to convey a general idea of the import of the word ANGARIARE, but a more accurate conception may be formed, from the following portrait of an angare, as furnished by Colonel Campbell:

"As I became familiarized to my Tartar guide, I found his character disclose much better traits than his first appearance bespoke. The first object he seemed to have in view on our journey, was to impress me with a notion of his consequence and authority, as a messenger belonging to the sultan. As all those men are employed by the first magistrates in the country, and are, as it were, the links of communication between them, they think themselves of great importance to the state; while the great men, whose business they are employed in, make them feel the weight of their authority, and treat them with the greatest contempt: hence they become habitually servile to their superiors, and, by natural consequence, insolent and overbearing to their inferiors, or those who, being in their power, they conceive to be so. As carriers of despatches, their power and authority, wherever they go, are in some points undisputed; and they can COMPEL a supply of provisions, horses, and attendants, wherever it suits their occasion; nor dare any man resist their right to take the horse from under him, to proceed on the emperor's business, be the owner's occasion ever so pressing. As soon as he stopped at a caravenserai, he immediately called lustily about him in the name of the sultan; demanding, in a menacing tone of voice, fresh horses, victuals, &c. on the instant. The terror of this great man operated like magic; nothing could exceed the activity of the men, the briskness of the women, and the terror of the children; but no quickness of preparation, no effort could satisfy my gentleman; he would show me his power in a still more striking point of view, and fell to belaboring them with his whip, and kicking them with all his might." (Campbell's Travels, Part ii. pages 92. 94.) If such were the behavior of this messenger, whose character opened so favorably, what may we suppose was the brutality of those who had not the same sensibility in their composition? and what shall we say to that meekness, which directed to go double what such a despot should require?"if he compels thee to go a mile with him— go two," Matt. v. 41. See PORTS.

I. ANGEL, a messenger. This word answers to the Hebrew, mălâch. In Scripture, we frequently read of missions and appearances of angels, sent to declare the will of God, to correct, teach, reprove, or comfort. God gave the law to Moses, and appeared to the patriarchs, by the mediation of angels, who represented him, and who spake in his name, Acts vii. 30, 53; Gal. iii. 19.

Origen, Bede, and others, think that angels were created at the same time as the heavens, and that Moses included them under the expression—“In the beginning, God created the heavens;" others suppose that they are intended under the term light, which God created on the first day; while some are of opinion that they were created before the world

which seems countenanced by Job xxxviii. 4. 7. "Where wast thou, when I laid the foundations of the earth;-and all the sons of God shouted for joy?"

Many of the fathers, led into mistake by the book of Enoch, and by a passage in Genesis, (vi. 2.)

wherein it is said, "The sons of God saw the daughters of men, that they were fair, and they took them wives of all which they chose," imagined that angels were corporeal, and capable of sensual pleasures. It is true, they call them spirits, and spiritual beings, but in the same sense as we call the wind, odors, vapors, &c. spiritual. Others of the fathers, indeed, and those in great number, have asserted, that angels were purely spiritual; and this is the common opinion.

Before the captivity at Babylon, we find no angel mentioned by name; and the Talmudists affirm that they brought their names thence. Some have appropriated angels to empires, nations, provinces, cities, and persons. For instance, Michael is considered as protector of Israel: "Michael, your prince," says the angel Gabriel to Daniel, ch. x. 21. Gabriel speaks also of the angel, protector of Persia, according to the majority of interpreters, when he says, that "the prince of the kingdom of Persia withstood him one-and-twenty days." Luke (Acts xvi. 9.) tells us, that a man of Macedonia appeared to Paul in the night, and said to him, "Come over into Macedonia and help us;" which has been [improperly] understood of the angel of Macedonia inviting him into the province committed to his care. The LXX (Deut. xxxii.-8.) say, that "God had set the bounds of the peoples, according to the number of the angels of Israel;" which has been supposed to mean the government of each particular country and nation, wherewith God had intrusted his angels. But our English translators keep more exactly to the original, and render it, "He set the bounds of the peoples according to the number of the children of Israel."

John addressed letters to the angels of the seven Christian churches in Asia Minor; meaning, in the judgment of many fathers, not the bishops of those churches, but angels, who were appointed by God for their protection. But, as the learned Prideaux observes, the minister of the synagogue, who officiated in offering up the public prayers, being the mouth of the congregation, delegated by them, as their representative, messenger, or angel, to address God in prayer for them, was in Hebrew called Sheliach-Zibbor, i. e. the angel of the church, and that hence the bishops of the seven churches of Asia are in the Revelation, by a name borrowed from the synagogue, called, angels of those churches. Connect. &c. Part i. Book vi.

Guardian angels, however, appear to be alluded to in the Old Testament. Jacob speaks (Gen. xlviii. 16.) of the angel who had delivered him out of all dangers. The Psalmist, in several places, mentions angels as protectors of the righteous; (Ps. xxxiv. 7; xci. 11.) and this. was the common opinion of the Jews in our Saviour's time. When Peter, having been released, came from prison to the house where the disciples were assembled, and knocked at the door, those within thought it was his guardian angel, and not himself, Acts xii. 15. Our Saviour enjoins us not to despise little ones, (i. e. his followers,) because their angels continually behold the face of our heavenly Father, Matt. xviii. 10. Both Jews and heathen believed that particular angels were commissioned to attend individuals, and had the care of their conduct and protection. Hesiod, one of the most ancient Greek authors, says, that there are good angels on earth; whom he thus describes :

Aerial spirits, by great Jove designed

To be on earth the guardians of mankind;

Invisible to mortal eyes they go,

And mark our actions, good or bad, below;
The immortal spies with watchful care preside,
And thrice ten thousand round their charges glide.
They can reward with glory or with gold;
Such power divine permission bids them hold.
Oper. et Dies, lib. i. ver. 121.

Plato says (de Legibus, lib. x.) that every person has two damons, or genii, one prompting him to evil, the other to good. Apuleius speaks but of one dæmon assigned to every man by Plato, Ex hac sublimiore dæmonum copia, Plato autumat singulis hominibus in vita agenda testes, et custodes singulos additos, qui nemini conspicui semper adsint. Libel. de Deo Socratis.

The apostle Paul hints at a subordination among the angels in heaven, one differing from another, either in office or glory: but the fathers who have interpreted the apostle's words are not agreed on the number and order of the celestial hierarchy. Origen was of opinion, that Paul mentioned part only of the choirs of angels, and that there were many others of which he said nothing; and this notion may be observed in many of the subsequent fathers. Others have reckoned up nine choirs of angels. The author, who is commonly cited under the name of Dionysius the Areopagite, admits but three hierarchies, and three orders of angels in each hierarchy. In the first, are seraphim, cherubim, and thrones; in the second, dominions, mights, and powers; in the third, principalities, archangels, and angels. Some of the rabbins reckon four, others ten, orders, and give them different names according to their de grees of power and knowledge; but this rests only on the imagination of those who amuse themselves with speaking very particularly of things of which they know nothing.

Raphael tells Tobias, (Tobit xii. 15.) that he is one of the seven angels who attend in the presence of God. Michael tells Daniel, that he is one of the chief princes in the court of the Almighty, Dan. x. 13. In the Revelation, (viii. 2, 3.) John saw seven angels standing before the Lord. In the Apocryphal Testament of the Twelve Patriarchs, they are called angels of the presence, and in the Life of Moses, the eyes of the Lord. These denominations are, probably, imitations of what was a part of the customary order, in the courts of the Assyrian, Chaldean, and Persian kings, where there were seven eunuchs, or great officers, always near the prince. Comp. Esther i. 13. Dan. v. 7.

The number of angels is not mentioned in Scripture; but is always represented as very great, and, indeed, innumerable. Daniel (vii. 10.) says, that on his approach to the throne of the Ancient of Days, he saw a fiery stream issuing from it, and that "thousand thousands of angels ministered unto him, and ten thousand times ten thousand stood before him." Our Lord said that "his heavenly Father could give him more than twelve legions of angels" (Matt. xxvi. 53.)-more than-seventy-two thousand. The Psalmist describes the chariot of God as attended by twenty thousand angels, Ps. lxviii. 17.

The Sadducees denied the existence of angels and spirits; (Acts xxiii. 8.) but other Jews paid them a superstitious worship, Col. ii. 18. The author of the book, entitled, "Of St. Peter's Preaching," a a work of great antiquity, cited by Clemens of Alexandria, (Stromat. lib. vi.) says, the Jews pay re