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Acosta, Emmanuel a Portuguese Jesuit of the 16th century, published in Portuguese a work which G. P. Maffei translated into Latin under the title *Rerum a Societate Jesu in Oriente Gestarum ad Anum *1568. This book contained the letters of the author upon the missions in Japan. See Hoefer, *Nouv. Biog. Generale, *s.v.

Acosta, Gabriel (afterward URIEL), a Portuguese, of Jewish extraction, born at Oporto, and brought up in the Roman Catholic Church. About the age of twenty-two he began to entertain doubts first as to the doctrine of indulgences, and, finally, as to the truth of Christianity; and being unable to satisfy himself, he returned to the religion of his ancestors, became a Jew, retired from Portugal to Amsterdam, and was circumcised. He soon, however, became disgusted with the Pharisaism of the Jews of Amsterdam, and advocated a doctrine like that of the ancient Sadducees. He wrote in the Portuguese language a treatise entitled "*The Traditions of the Pharisees compared with the written Law" *(Amsterd. 1624), which so exasperated the Jews that they accused him of atheism before the civil tribunals. His book was confiscated, he was imprisoned ten days, and fined 300 guilders. He was also expelled from the Jewish synagogue. After seven years he submitted to a painful penance, and was readmitted, though it does not appear that he really changed his views. He died, according to Fabricius, in 1647, whether by suicide or not is uncertain. He left an autobiography which fell into the hands of Limborch, and was reprinted in 1847 (Uriel Acosta's *Selbstbiographie, *Lat. u. Deutsch, Leipzig). His life afforded Gutzkow the material for a novel, "*The Sadducees in Amsterdam" *(1834, and for a drama, *"Uriel Acosta" *(Leips. 1847). — Jellinck, *Ueber Acosta's Leben und Lehre *(Zerbst, 1847).

Acosta, Gabriel a Roman Catholic divine of the latter part of the 16th century, was born at Torres Vedras. He was educated at Coimbra; succeeded Luis Sotomayor as professor of theology, and was shortly after made a canon. He died in 1616. He left *Commentaries *on Genesis 49, Ruth, Lamentations, Jonah, and Malachi (Lyons, 1641). — Landon, *Eccles. Dict. *s.v.

Acosta, Isaac de a Jewish rabbi of Amsterdam, who lived in the beginning of the 18th century, is the author of *Conjecturas Sagradas sobre los Profets Primeros, *i.e., "Sacred Conjectures on the First Prophets," containing a new translation and a paraphrase of Joshua, Judges, Samuel, and Kings. It was published at Leyden (1712). See First, *Bibl. Jud. *1, 17; De' Rossi, *Dizionario Storico *(Germ. transl.), p. 29. (B. P.)

Acquaviva *SEE AQUAVIVA*.

Acqui, Jacopo D.' a Dominican monk of Piedmont, lived in the first half of the 14th century. He wrote in Latin a *Chronicle, *unpublished, from the creation of the world to the time of pope Boniface VIII. Manuscript copies are in the libraries of Milan and Turin. See Hoefer, *Nouv. Biog. Generale, *s.v.

Acra (῎Ακρα)*, *a Greek word, signifying a *summit *or *citadel, *in which sense its Hebraized form *Chakra *(חִקרָא) also occurs in the Syriac and Chaldaic (Buxtorf, *Lex. Talm. *col. 818). Hence the name of Acra was acquired by the eminence north of the temple at Jerusalem, on which a citadel was built by Antiochus Epiphanes, to command the holy place (1 Maccabees 3:45; 4:2, 41; 6:18, 26, 32; 9:52 sq.; 10:6; 11:41; 2 Maccabees 4:12, 27, etc.). It thus became, in fact, the *Acropolis *of Jerusalem (see Michaelis, in *Macc. *p. 30 sq.; Crome, in the *Hall. Encykl. *2, 291 sq.). Josephus describes this eminence as semicircular (see Reland, *Paloest. *p. 852); and reports that when Simon Maccabaeus had succeeded in expelling the Syrian garrison, he not only demolished the citadel, but caused the hill itself to be levelled, that no neighboring site might thenceforth be higher than or so high as that on which the temple stood. The people had suffered so much from the garrison, that they willingly labored day and night, for three years, in this great work *(Ant. *13, 6, 6; *War, *5, 4, 1). At a later period the palace of Helena, queen of Adiabene, stood on the site, which still retained the name of Acra, as did also, probably, the council-house, and the repository of the archives *(War, *6, 6, 3; see also *Descript. Urbis Ierosolmyoe, *per J. Heydenum, lib. 3, cap. 2). A good deal of controversy has lately arisen as to the position of this eminence, Dr. Robinson *(Bib. Res. *1, 414; new ed. 3, 207-211) strongly contending for the sloping eminence now occupied by the Church of the Holy Sepulchre, and others (especially Williams, *Holy City, *2, 25, 49) placing Acra more north-wardly from the temple. The latter position, in the middle of the Mohammedan quarter, on the whole, seems best to accord with the present state of the surface and the ancient notes of place (see Strong's *Harmony and Expos. of the Gospels, *Append. 2, p. 4, 5); especially with Josephus's statements *(War, *5, 4, 1) respecting the valley of the Tyropoeon (q.v.). *SEE JERUSALEM*. A place by the name of *Acra *(῎Ακρα) is mentioned by Josephus *(War, *2, 2, 2) as having been taken by Simon Maccabaeus, in connection with Gazara, Joppa, and Jamnia; which some suppose to mean *Ekron *(by a change of reading), while others take the word in the ordinary sense of *tower. *The passage is evidently parallel with 1 Maccabees 14:7, where Simon is said, after having taken Gazara and Bethsura, to have cleansed "the tower" (ἄκρα); which, by a comparison with chap. 13:49, appears to mean no other than the above fortress in Jerusalem. See BARIS. For the *Acra *or Acre (Hebraized אקרי by Benjamin of Tudela) of the Crusades, *SEE ACCHO*.

Acrabbattine (Α᾿κραβαττίνη sc. χώρα), the name of two regions in Palestine. **1. **A district or toparchy of Judea, extending between Shechem (Nablous) and Jericho eastward, being about 12 miles long (see Reland, *Paloest. *p. 192). It is mentioned by Josephus *(War, *2, 12, 4; 20, 4, 22, 2; 3, 3, 4, 5), and doubtless took its name from a town called *Acrabbi, *mentioned by Eusebius *(Onomast. *s.v. Α᾿κοαββείν; Jerome corruptly "Adorabi," see Clerici ed. Amst. 1707, p. 17, note 5) as a large village 9 Roman miles east of Neapolis, on the road to Jericho; probably the same found by Dr. Robinson under the name *Akrabeh (Researches, *3, 103), and described as a considerable town, finely situated on the slope of a fertile hill, with a mosque (new ed. of *Researches, *3, 296, 297) and a ruined fort (Van de Velde, *Narrative, *2, 304-307). **2. **Another district of Judaea toward the southern end of the Dead Sea, occupied by the Edomites during the captivity (1 Maccabees 5:3, Auth. Vers. "Arabattine;" comp. Joseph. *Ant. *12, 8, 1). It is supposed to have taken its name from the MAALEH-ACRABBIM *SEE MAALEH- ACRABBIM *(q.v.) of Nu 34:4; Jos 15:3, which lay in this vicinity.

Acrabbattine the northern district so called. Its ruined capital, now *Akrabeh, *is described in considerable detail by Lieut. Conder in the *Quar. Statement *of the "Palest. Explor. Fund" for July, 1874, p. 190.

Acrab'bim. *SEE MAALEH-ACRABBIM*.

Acrabbim This ascent is by some late writers identified with the pass of *Sufah, *leading from the desert et-Tih to the Negeb, or "South" of Judah; and to this view Tristram lends his adhesion *(Bible Places, *p. 9). But in this they are actuated by a desire to locate Kadesh-barnea (q.v.) at Ain-Gadis, instead of one of the springs on the western edge of the Arabah.

Acraea in Greek mythology, was **(1) **a surname of those goddesses whose temples were built upon high rocks. **(2.) **A daughter of the god of the river Asterion, near Mycene.

Acraeus in Greek mythology, is the same for god as *Acrea *(q.v.) is for goddesses.

Acratoprotes in Greek mythology, was a local god who had his temple in Munychia.

Acratus in Greek mythology, was a companion of Bacchus who was worshipped in Athens. As the name signifies *unmixed, *this mystical person is probably only another personification of Bacchus himself.

Acre is put by our translators (Isa 5:10) for צֶמֶד, *tse' med, *which properly means a *yoke, *i.e. as much land as a yoke of oxen can plough in a day. So the Latin *jugerum, *an acre, from *jugum, *a yoke. *SEE MEASURE*. In 1Sa 14:14, the word "*acre" *is supplied in our translation after מִעֲנָה, a *furrow, *which is omitted (see margin).

Acre *SEE ACCHO*.

Acrelius, Israel, a Swedish clergyman, was born at Ostaker, Dec. 25, 1714. He was educated at Upsala, and ordained in 1743. In 1749 he was appointed provost to take charge of the Swedish congregations on the Delaware, and pastor of Raccoon and Pensneck. Christiana was subsequently added to his charge. He remained in America until 1756, when ill-health compelled him to return to Sweden. He was rewarded by the king, for his faithful services, with a large pension and the lucrative living of Fellingsbro. He died April 25, 1800. Acrelius wrote some articles on American affairs, which were printed in the Swedish journals, several religious works, and a description of the Swedish colonies in America (1759).

Acronius (Akron), Johannes a Reformed theologian of Holland, who died in 1627, is known by the active part which he took in the controversy between the Remonstrants and the Contraremonstrants. In 1584 he was preacher at Eilsuir in East Frisia, and a few years later at Groningen and Wesel. Having declined a call as preacher to Deventer and Amsterdam, he was appointed in 1617 professor of theology at Franeker. In the following year he was called again as pastor to Kampen, for the purpose of opposing his colleagues there, who were in favor of the Arminian party. As a delegate to the Synod of Dort, 1618-19, he accused his colleagues of Arminianism, and some of them were deposed from their office. In 1619 he went to Haarlem, where he remained till his death. Of his writings we mention, *Elenchus Orthodoxus Pseudo-reliq.* *Romano-Cathol. *(Deventer, 1615): *— Syntagma Theologices *(Groningen, 1605): *— Uytmonsteringe van verscheydene Dolingen dergenoemde Lutherschen *(Arnhem, 1625). See Van der Aa, *Biog. Woordenb.; *Glasius, *Godgel. Nederl.; Vos, *in the *Allgemeine deutsche Biographie, *s.v. (B. P.)

Acronius, Ruard a Reformed theologian of Holland, is said by some to have been a brother of Johannes, while others maintain that he was originally a Roman Catholic priest. In 1572 he was. Reformed preacher at Franeker. After having labored for some years at Alkmaar and Bolsward, he went in 1599 to Schiedam, where he probably died in 1612. He was a learned man for his time, but intolerant. Thus, he challenged the Mennonites to a public disputation, which took place in 1596 between him and Pieter van Ceulen., They held one hundred and fifty-five sessions, and, as is generally the case, both parties claimed the victory. In the controversy between the Arminians and Gomarus he took such an active part that Gomarus asked for his assistance in defending the Calvinistic doctrine, in a meeting which was held at the Hague in 1609. Against the Arminian Uytenbogsert he wrote *Noodwendig Vertoog *(1610). When, in 1610, the Remonstrants presented their views to the States-General of Holland, Acronius was one of the six Calvinistic delegates who spoke against them. He also published, *Onderregtinge over 't Onderholt der Dienaren der waren ghemeynten Christi *(Franeker, 1590): *— Enarrationes Catecheticce ( *Schiedam, 1606): — *Onderwyzinge over de Christ. Catechism. *(ibid. 1608). See Van der Aa. *Biog. Woordenb. *s.v.*; *Vos, in the *Allgemeine deutsche Biog., *s.v. (B. P.)

Acroomeni (ἀκροώμενοι*, hearers), *a class of penitents in the Church. The arrangement of penitents in different classes took place at the end of the 3d century, or in the beginning of the 4th. They were generally arranged in four classes. προσκλαίοντες, *mourners; *ἀκροώμενοι*, hearers; *ὑποπίπτοντες, *kneelers; .*συνιστάμενοι*, bystanders. *The hearers were permitted to enter within the doors, and to take their station in the narthex, or lowest part of the building, where they were allowed to hear the Scriptures read and expounded; but they were denied the privilege of joining in the prayers of the Church. Three years was the term of their continuance in this order. They were regarded as sustaining the same relation to the Church as the first class of catechumens, who were also called *audientes. *They were distinguished from the catechumens by not being permitted to receive the imposition of hands.

Acropolita, Constantine (surnamed νέος Μεταφράστης*, *the *Young Metaphrastes), *the son of George Acropolita, was grand logothete, or chamberlain, under Michael Palaeologus and Andronicus about 1270. We are informed by George Pachymeres that the emperor Michael was so irritated by the zeal with which Acropolita maintained the cause of the Greek Church against Rome, that towards the end of his reign he banished him from court. On the accession of Andronicus, Acropolita soon recovered his lost influence, and in 1294 was restored to his former office. He wrote several works on the subjects in dispute between the churches, especially on the procession of the Holy Spirit, fragments of two of which were seen by Leo Allatius: — an *Oration on the Holy Martyr Theodosia *(Allatius, *De. Script. Simeon. *p. 84): — *Upon the Martyr St. Neophytus: — Upon St. Theodorus Tyro: — Upon St. John Damascenus. *See Cave, *Hist. Lit. *2, 314; Chauffepie, *Nouv. Dict. Crit. *1, 130.

Acropolita, George one of the writers of Byzantine history, was born at Constantinople in 1220, and was brought up at the court of the emperor, John Ducas, at Nice. At the age of seventeen years he became a pupil of Theodorus Exopterygus in mathematics, poetry, and rhetoric; and at twenty-one held a learned discussion, before the emperor, with Nicholas the physician concerning solar eclipses, being made at length grand logothete. John Ducas sent him as ambassador to Larissa, to establish peace with Michael of Epirus. He was also constituted judge by the emperor to try Michael Comnenus. The emperor's son, Theodorus Lascaris, a pupil of Acropolita, appointed him governor of all the western provinces of his empire. About 1255 he made war upon Michael Angelus and was taken prisoner, but was liberated by the intervention of Michael Palaeologus, who sent him as his ambassador to Constantine, prince of Bulgaria. After his return, he devoted himself wholly to the instruction of youth intended for orders, but resigned the charge in 1267 to Holobolus. In 1272 he was appointed one of the judges in the cause of John Vecchus, patriarch of Constantinople; and in 1273 was sent to pope Gregory to treat of a union between the two churches. The following year he attended, with others of the Eastern Church, the Council. of Lyons; and at the fourth session, July. 6, he, in the name of the emperor, took an oath abjuring the so-called schism, receiving the Roman faith, and recognising the primacy of the papal chair. In 1282 he was sent as ambassador to John, prince of Bulgaria, and died immediately upon his return home, in the same year. His principal work is *Historia Byzantina *(Paris, 1651, fol.), in Greek and Latin. He also wrote, *Treatise concerning Faith, Virtue, and the Soul: — Thirteen Prayers, *used after the recapture of Constantinople by the Greeks: *Exposition of the Orations of Greg. Nazianzen, *etc. See Fabricius, *Bibl. Graec. *6 448; Ward, *Gresham Professors.*

Acrorites *(inhabitant of a mountain-summit), *in Greek mythology, was a name by which *Bacchus *was worshipped in Sicyon, from the high mountain upon which his temple was built.

Acrostic (from ἄκρον*, extremity, *and στίχος*, verse), *The word commonly signifies the beginning of a verse; but it is sometimes taken for the end or close of it. It ordinarily signifies an ode in which the initial letters of the verses in their order spell a certain word or sentence. In this form acrostics do not occur in the Bible. There are certain parts of the poetical compositions of the Old Testament, however, in which the successive verses or lines in the original begin with the letters of the Hebrew alphabet; these may be called *alphabetical acrostics. *For instance, in Psalm 119, there are as many stanzas or strophes as there are letters in the alphabet, and each strophe consists of eight double lines, all of which, in each case, begin with that letter of the alphabet corresponding to the place of the strophe in the Psalm — that is, the first eight lines begin each with א, *Aleph, *the next eight with ב, *Beth, *and so on. *SEE ABECEDARIAN*. Other Psalms have only one verse to each letter, in its order, as Ps 25; Ps 34. In others, again, as Ps 111; Ps 112, each verse is divided into two parts, and these *hemistichs *follow the alphabetical arrangement, like the whole verses of the last mentioned Psalms. The Lamentations of Jeremiah are mostly acrostic, some of the chapters repeating each letter one or more times. The last chapter of Proverbs also has the initial letters of its last twenty-two verses in alphabetical order. *SEE POETRY*. The term acrostic is used in ecclesiastical history to describe a certain mode of performing the psalmody of the ancient Church. A single person, called the precentor, commenced the verse, and the people joined with him at the close. We find also the words *hypopsalma *and *diapsalma, *likewise ἀκροτελεύτιον and ἐφύμνιον*, *almost synonymous with acrostic, used to describe the same practice. They do not always mean the end of a verse, but sometimes what was added at the end of a psalm, or something repeated in the middle of it, e.g. the phrase *"for his mercy endureth forever," *repeated or chanted by the congregation. The *Gloria Patri *is by some writers called the *epode *or *acroteleutic, *because it was always sung at the end of the psalms (Bingham, *Orig. Eccl. *1, 14).

Acrostic hymns were in use in the ancient Church; and specimens remain in Greek, but especially in Latin. The term was also applied to the Christian formula ἰχθύς*, SEE ICHTHYS*. A peculiar use of the term occurs in the Greek office-books, in which the successive canons begin with the several letters of the alphabet.

Acroteria (Gr.), pedestals for statues and other ornaments placed on the apex and lower angles of a pediment. They are also sometimes placed upon the gables in Gothic architecture, especially in canopy-work.

Act of Faith *SEE AUTODAFE*.

Act Of Uniformity. *SEE UNIFORMITY*.

Act, Conventicle *SEE CONVENTICLE*.

Act, Corporation *SEE CORPORATION*.

Act, Five-Mile *SEE FIVE-MILE*.

Act, Rescissory. *SEE RESCISSORY ACT*.

Act, Test *SEE TEST*.

Act, Toleration *SEE TOLERATION*.

Acta Marterum *(Acts of the Martyrs), *the title of the record of the lives and actions of martyrs kept in the ancient Church for the edification of the faithful. Whenever a Christian was apprehended, the accusation, defense, and verdict were noted in these Acts. Some of the martyrs also wrote accounts of their own sufferings, or this was done for them by a regular officer of the Church acting as notary, who took down the facts in a prescribed form; and these reports were also designated as *acta martyrii *or *martyrum. SEE CALENDARIA; SEE MARTYROLOGIA; SEE MENEION; SEE MENOLOGIUM*. The oldest are those referring to the death of St. Ignatius (q.v.), Bishop of Antioch (died 107), and of Polycarp (q.v.) (died about 165), both of which are given in Dressel's and Hefele's editions of the *Patres Apostolici. *The oldest collection of Acts of the Martyrs was compiled by the Church historian Eusebius, in his two works *de Martyribus Paloestinoe *and *Synagoge Martyriorum. *The latter, a martyrology of the Church universal, was lost as early as the end of the sixth century; the former has reached us as an appendix to the eighth book of the author's Church history. A second large collection of 12 volumes was in existence at Constantinople in the ninth century, and probably formed the basis of the work of Simeon Metaphrastes, *de Actis Sanctorum, *in the tenth century. In the Latin Church a catalogue of martyrs, containing the names of martyrs from different countries arranged according to the days on which they were commemorated in the mass, as also the place and the day, but not the details, of their martyrdom, was, at the close of the sixth century, in extensive use. It was, though without good reason, ascribed to Jerome. The particular churches used to add to this general catalogue of martyrs their local calendars, a circumstance which explains the diversity of the different copies of this work still extant (ed. by Fr. Mar. Florentinius, Lucae, 1668 sq.; d'Achery, *Spicileg. ed. Nov. *2, p. 27, according to a manuscript of the French convent Gellou, written about 804; J. B. Sallerius, *Act. Sanctorum, *June tom. 6, according to copies of Reichenau, St. Ulric's at Augsburg, Corvey, etc.). While this work excludes all historical accounts of the lives of martyrs, giving only their names and the place and day of their martyrdom, there are indications that detailed historical works were also compiled at an early period. A council at Carthage 397 permits the reading of the *Passiones Martyrum *on the days of their commemoration, besides the reading-lessons from the Scriptures. Pope Gelasius, on the contrary, excludes this kind of literature from ecclesiastical use, on the ground that the names of the authors were unknown, and that infidels, heretics, and unlearned persons *(idiotae) *had inserted many superfluous and improper things, a conclusive proof of the untrustworthy condition in which this literature, even at that early time, was found. The heads of the monastic orders were in general very urgent in recommending to their monks the reading of the *Gesta Martyrum, *the history of their sufferings. Besides the two classes of works just named, there was a third class, the so-called *Vitas Patrum, *whose object was more literary than edifying, and some of which belong among the most valuable sources of the early Church history. To this class of works belong the very valuable history of Severin, by his disciple Eugippius, the biographies of Columban, Gallus, etc. Collections of accounts of this kind are extant by Palladius (about 420), in his *Historia Lausiaca (*Λαυσαικόν*); *by Heraclides, in his *Paradisus, s. de Vitis Patrum; *by Johannes Moschus (died about 620), the author of the lives of the monks, under the title Λειμών, Λειμωνάριον, or Νεὸς Παράδεισος*. *These works are designated in the Greek Church under the name of Γεροντικά, Κλίμακες, Λαυσαϊκἀ*, *and Πατεριακά*. *They were followed by Simeon Metaphrastes (q.v.), about 901, of whose biographies of saints we have 122 left, while a much larger number have been erroneously ascribed to him. In the Latin Church we have the 14 hymns of Prudentius (q.v.), entitled *Peristephanon s. de Coronis et Passionibus Martyrum; *the *Collationes Patrum, *by Cassian (q.v.); and several historical works of Gregory of Tours (q.v.), as *de Miracalis, Vita Patrum, de Gloria Martyram. *The biographical material contained in this class of works was gradually worked into the martyrologies. That known under the name of Beda is mostly restricted to statistical statements; yet a copy of it at the beginning of the ninth century received considerable additions from Florus, a sub-deacon at Lyons. Considerable additions to the martyrologies were also made by Hrabanus Maurus (q.v.); 'Ado, archbishop of Vienna, about 860; Usuard, a monk at Paris (875); and Notker (died 912). This enlargement of the ancient martyrologies forms the transition to the legends of the Middle Ages, which are generally nothing but ecclesiastical novels, and have no claim whatever to credibility. The "Acts of the Martyrs" had, moreover, gradually been enlarged into "Acts of the Saints," as other saints than martyrs had been added to the catalogues of the latter. *SEE ACTA SANCTORUM*. The most valued collection is Ruinart's *Acta Martyrum sincera *(Paris, 1689, fol.; 2d ed. Amst. 1713, fol.; B. Galura, Augsb. 1802, 3 vols. 8vo). It is more critical than most Roman biographies, but nevertheless contains many incredible legends. A large collection was also published by the learned Stephen Evodius Assemanni, under the title *Acta Sanctorum Martyrum Orientalium et Occidentalium *(Romae, 1748, 2 vols. fol.). — Herzog, 1:100; Wetzer and Welte, 1:88. *SEE MARTYROLOGY*.

Acta Sanctorum *(Acts of the Saints), *the title given to collections of the lives of martyrs [ *SEE ACTA MARTYRUM *] and of saints in the ancient Church. **1. **We first find the title *Acta Sanctorum *in Eusebius (fourth century). In consequence of an edict of Diocletian, of the year 303, which commanded the destruction of all the Christian records, a great gap was created in the records of the Church, which was afterward filled with legends and traditions, abounding in errors, omissions, and exaggerations. Collections of the Acta Sanctorum, principally for edification, were made in the *Vitae Patrum, *probably by Jerome of Dalmatia; by Gregory of Tours in the sixth century; in the *Synaxarium *(q.v.) of the Greek Church, in the eighth century, by John of Damascus; by Simeon Metaphrastes in the tenth century; in the *Golden Legend *of Jacob of Viraggio in the thirteenth, which went through 71 editions from 1474 to 1500; and in the *Catalogus Sanctorum *of Peter de Natalibus (Vicenza, 1493). A more critical treatment is found in the *Sanctuarium *of Boninus Mombritius (Venice, 1474, 2 vols.); in Lipoman, *Vitae Sanctor. *(Rome, 1551-1560,8 vols.); and particularly in Ruinart, *Acta Martyrum sincera *(Paris, 1689, fol.). *SEE MARTYROLOGY*. **2. **The most celebrated collection of the Acta Sanctorum is that commenced by Bollandus, and still continued by a society of Jesuits. It is one of the most remarkable works ever produced, whether regarded as to the labor and time spent upon it, or to the comparative worthlessness of its matter. It has been two hundred years in progress, has reached the fifty- fifth folio volume, and is still in progress. This stupendous undertaking originated with Rosweyde, a Jesuit, who announced his intention in a *Fasti Sanctorum quorum vita in Belgicis bibliothecis manuscripte asservantur *(Antwerp, 1607); but he died in 1629, before any part was printed. After his death his materials came into the hands of Johannes Bollandus, who established correspondence with all parts of Europe, in order to obtain information from every possible source. In 1635 he associated with himself Godefridus Henschenius; and these two published at Antwerp in 1643 the first two volumes, in folio, under the title of "*Acta Sanctorum quotquot toto orbe coluntur vel a Catholicis Scriptoribus celebrantur." *These volumes contain the lives of the saints who are commemorated by the Roman Church in the month of January only. In 1658 three more volumes appeared, embracing February. After this, Daniel Papebrochius was associated as coeditor; but Bollandus himself died, Sept. 12,1665, before the vol. for March appeared. As the work proceeded, other editors were appointed, and generation after generation sank into the grave during its long progress. It would occupy too much time and space to enumerate the separate labor of each. The work itself was published in the following order: January, 2 vols. 1643; February, 3 vols. 1658; March, 3 vols. 1668; April, 3 vols. 1675; May (with a Propylaeum), 8 vols. 1685-1688; June, 6 vols. 1695-1715; July, 7 vols. 1719-1731; August, 6 vols. 1733-1743; September, 8 vols. 1746-1762; October, vol. 1:1765; 2:1768; 3:1770; 4:1780; 5:1786; 6:1794: this volume ended at the 15th of October (see Walch, *Bibl. Theol. *3, 657 sq.). The work was stopped by the suppression of the Jesuits, and it appeared to be altogether extinguished by the French Revolution; but in 1838 it revived, and there was printed at Namur a prospectus, *De prosecutione operis Bollandiani quod *ACTA SANCTORUM *SEE ACTA SANCTORUM inscribitur. *In 1845 appeared vol. 7 of October, in two parts — the first containing the saints of the 15th of October; the second the saints of the 16th. New editions of the first 4 volumes of October appeared in 1859 and 1860. The work is still in progress, and the Jesuits receive for its continuation an annual stipend from the Belgian government. Some idea of its vast extent may be gathered from the fact that the lives of more than 2000 saints remain, and that 50 more vols. fol. may be expected to complete the work. The editors are as follow, with the number of years and volumes on which they were engaged: Jo. Bollandus (died 1665), 34 years, 8 vols.; Godefr. Henschenius (died 1681), 46 years, 24 vols.; Daniel Papebrochius (died 1714), 55 years, 19 vols.; Conrad Janningus (died 1723), 44 years, 13 vols.; Franc. Baertius (died 1719), 38 years, 10 vols.; Joan. Bapt. Sollerius (died 1740), 38 years, 12 vols.; Joan. Pinius (died 1749), 35 years, 14 vols.; Guil. Cuperus (died 1741), 21 years, 11 vols.; Petrus Boschius (died 1736), 15 years, 7 vols.; Joan. Stiltingus (died 1762), 25 years, 11 vols.; Constant. Suyskenus (died 1771), 26 years, 11 vols.; Joan. Perierus (died 1762), 15 years, 7 vols.; Urban. Stickerus (died 1753), 2 years 1 vol.; Joan. Limpenus (retired 1750), 9 years, 3 vols.; Joan. Veldius (retired 1747), 5 years, 2 vols.; Joan. Cleus (retired 1760), 7 years, 3 vols.; Corn. Bueus (died 1801), 33 years, 6 vols.; Jacob. Bueus (died 1808), 32 years, 6 vols.; Joseph Guesquierus (died 1802), 10 years, 4. vols.; Ignat. Hubenus (died 1782), 10 years, 1 vol. The renewal of the work was undertaken in 1838 by Jo. Bapt. Boone, Joseph. Vandermoere, Prosper Coppens, and Joseph. Vanhecke, Jesuits of the college of St. Michael at Brussels. The first 42 vols., coming down to Sept. 14, were reprinted at Venice in 1734 sq.; but in inferior style. A new edition of the entire work has been commenced by Ceirnandet, in 1863. (Paris, tom. 1, p. 821, embracing the first eleven days of January). *SEE SAINTS*.

Actaeon in Greek mythology, was the son of Aristieus and Atonoe, a daughter of Cadmus, and was one of the most famous heroes of Thebes, trained in the school of Chiron. The death of this famous hunter has furnished to poetry matter for many beautiful works. The myth runs as follows: Diana was bathing in the Gargaphian valley just at the time when Actseon was hunting. When he saw the goddess, he remained standing there, which so vexed Diana that she transformed him into a reindeer, with nothing human left him but consciousness. Actaeon fled. However, his own nimblefooted dogs gave chase, and, overtaking him, tore him to pieces. His dogs then sought for their master, and not finding him, Chiron erected a statue of him, which they constantly guarded. Another story is somewhat different — that Diana transformed him because of his boldness in attempting violence upon her person. Others, again, relate that she vexed him to death in order that he might not marry Semele, whom he loved.

Actian Games On the promontory of Actium, in Acarnania, Apollo had an ancient temple, where, every three years, a feast was held with games and fights. At the opening of this feast an ox was killed and given to the flies to feast upon, so that they might not trouble those participating in the feast. Augustus celebrated this feast upon the occasion of his victory over Antony, near Actium.

Actio a word frequently used to designate the canon of the mass. Taken from the word *agere, *which bears in classical writers the special sense of performing a sacrificial act, the word action is applied to that which was regarded as the essential portion of the eucharistic sacrifice. Whatever is included in the canon is said to be *infra actionem. *Hence, when any words are to be added within the canon, as at great festivals, they bear in the liturgies the title, or rubric, *infra-actionem*; and in printed missals these words are frequently placed before the prayer *Communicantes.*

Action In Speaking *SEE HOMILETICS*.

Action Sermon an old Scottish term for the sermon immediately before the Lord's Supper.

Actippus *SEE ACHZIB*.

Actis in Greek mythology, was the son of the god of the sun and a brother of Electryone. He was famous for his knowledge of astronomy, which he formed into a science, and taught this science to the priests in Egypt. The Egyptians were, in consequence, looked upon as the discoverers of the science of astronomy.

Actistetes (from ἄκτιστος, *not created), *a sect of the Julianists, who took this name from their dogma, that after the incarnation Christ ought not to be spoken of as a created being, even in respect to his human nature; thus contradicting the words of the Nicene Creed, "And was made man." This was, in reality, a form of the older heresy of the Docete (q.v.); for since a being wholly uncreated must be wholly God, the reality of our Lord's human nature was a doctrine as incompatible with the belief of one sect as it was with that of the other. See Dorner, *Person of Christ *(Clark's ed.), II, 1, 131.

Actius in Greek mythology, was a name of *Apollo, *from his being worshipped on the promontory of Actium.

Acton *SEE ATTO*.

Acton an English monk of the Dominican Order, who lived about 1410; and according to Leland was a learned theologian. He wrote a treatise, *De Pace Ecclesice: — Sermons*: and other works. See Pitseus, *De Script. Anglie.*

Acton, Ralph an English Roman Catholic priest, who flourished about 1320. He wrote commentaries upon the epistles of St. Paul and upon the Master of the Sentences, some homilies, and other theological works. See Pitseus, *De Script. Anglice.*

Actors The early Church protested against the life of actors on the ground **(1) **of general immorality, and **(2) **of theatricals being so closely associated with idolatry. These were comprised in the pomp and service of the devil, which every Christian renounced at his baptism; and, therefore, when any one returned to them he was charged as a renouncer of his baptismal covenant. He was thereupon discarded as an apostate and relapser from Christian communion. We give the deliverances of some of the councils, and early fathers upon the subject. Cyprian *(Epist. *61, al. 2) says that "it is neither agreeable to the majesty of God nor the discipline of the Gospel that the modesty and honor of the Church should be defiled with so base and infamous a contagion." Tertullian wrote a treatise *(De Spectac. *cap. 4) against these public shows, and dwells on the inconsistency of uttering from the same lips the *amen *of Christian worship and the praises of the gladiator or the mime. Clement of Alexandria reckons the arts of actors as among the things forbidden by divine authority. The Council of Eliberis (can. 62) allowed stage-players to be baptized only on the condition that they renounced their arts; and if after baptism, they returned to them again, they were to be cast out of the Church. The first Council of Arles (can. 5) decreed that all public actors belonging to the theatre were to be denied communion so long as they continued to act. The third Council of Carthage (3, can. 35) supposes excommunication to pass upon all such when it says that actors and stage-players, and all apostates of that kind, shall not be denied pardon and reconciliation if they return unto the Lord. With one consent the moral sense of Christians condemned what seemed so incurable an evil. See Bingham, *Christian Antiquities, *bk. 16 ch. 4, § 10.

Acts SPURIOUS or APOCRYPHAL, ancient writings purporting to have been written by or respecting our Savior, his disciples, etc. Of these several are still extant; others are only known by the accounts in ancient authors (Hase, *Hist. of Chr. Church, *p. 96, 102). *SEE CANON (of Scripture).*

Acts of Christ, Spurious Several sayings attributed to our Lord, and alleged to be handed down by tradition, may be included under this head, as they are supposed by some learned men to have been derived from histories no longer in existence (comp. Lu 1:1). *SEE APOCRYPHA*. **1. **The only saying of this kind apparently genuine is the beautiful sentiment cited by Paul (Ac 20:35), "It is more blessed to give than to receive," to which the term *apocryphal *has been sometimes applied, inasmuch as it is not contained in any of the Gospels extant (so Gausen, in his *Theopneustia, *Engl. tr. 1842). Heinsius is of opinion that the passage is taken from some lost apocryphal book, such as that entitled, in the *Recognitions *of Clement, "the Book of the Sayings of Christ," or the pretended *Constitutions of the Apostles. *Others, however, conceive that the apostle does not refer to any one saying of our Savior's in particular, but that he deduced Christ's sentiments on this head from several of his sayings and parables (see Mt 19:21; Mt 25; and Lu 16:9). But the probability is that Paul received this passage by tradition from the other apostles. **2. **There is a saying ascribed to Christ in the *Epistle of Barnabas, *a work at least of the second century: "Let us resist all iniquity, and hate it;" and again, "So they who would see me, and lay hold on my kingdom, must receive me through much suffering and tribulation;" but it is not improbable that these passages contain merely an allusion to some of our Lord's discourses. **3. **Clemens Romanus, the third bishop of Rome after St. Peter (or the writer who passes under the name of Clement), in his *Second Epistle to the Corinthians, *ascribes the following saying to Christ: "Though ye should be united to me in my bosom, and yet do not keep my commandments, I will reject you, and say, Depart from me, I know not whence ye are, ye workers of iniquity." This passage seems evidently to be taken from Luke's gospel, Lu 13:25-27. There are many similar passages which several eminent writers, such as Grabe, Mill, and Fabricius, have considered as derived from apocryphal gospels, but which seem, with greater probability, to be nothing more than loose quotations from the Scriptures, which were very common among the apostolical Fathers. There is a saying of Christ's, cited by Clement in the same epistle, which is found in the apocryphal *Gospel of the Egyptians: "*The Lord, being asked when his kingdom should come, replied, *When two shall be one, and that which is without as that which is within, and the male with the female neither male nor female." SEE GOSPELS (SPURIOUS)*. We may here mention that the genuineness of the Second Epistle of Clement is itself disputed, and is rejected by Eusebius, Jerome, and others; at least Eusebius says of it, "We know not that this is as highly approved of as the former, or that it has been in use with the ancients" *(Hist. Eccles. *3, 38, Cruse's tr. 1842). *SEE CLEMENT*. **4. **Eusebius, in the last chapter of the book just cited, states that Papias, a companion of the apostles, "gives another history of a woman who had been accused of many sins before the Lord, which is also contained in the gospel according to the Nazarenes." As this latter work is lost, it is doubtful to what woman the history refers. Some suppose it alludes to the history of the woman taken in adultery; others, to the woman of Samaria. There are two discourses ascribed to Christ by Papias preserved in Irenaeus *(Adversus Haeres.v. *33), relating to the doctrine of the Millennium, of which Papias appears to have been the first propagator. Dr. Grabe has defended the truth of these traditions, but the discourses themselves are unworthy of our blessed Lord. **5. **There is a saying ascribed to Christ by Justin Martyr, in his *Dialogue with Trypho, *which has been supposed by Dr. Cave to have been taken from the *Gospel of the Nazarenes. *Mr. Jones conceives it to have been an allusion to a passage in the prophet Ezekiel. The same father furnishes us with an apocryphal history of Christ's baptism, in which it is asserted that "a fire was kindled in Jordan." He also acquaints us that Christ worked, when he was on earth, at the trade of a carpenter, making ploughs and yokes for oxen. **6. **There are some apocryphal sayings of Christ preserved by Irenaeus, but his most remarkable observation is that Christ "lived and taught beyond his fortieth or even fiftieth year." This he founds partly on absurd inferences drawn from the character of his mission, partly on Joh 8:57, and also on what he alleges to have been John's own testimony delivered to the presbyters of Asia. It is scarcely necessary to refute this absurd idea, which is in contradiction with all the statements in the genuine gospels. There is also an absurd saying attributed to Christ by Athenagoras *(Legat. pro Christianis, *cap. 28). **7. **There are various savings ascribed to our Lord by Clemens Alexandrinus and several of the fathers. One of the most remarkable is, "Be ye skillful money-changers." This is supposed to have been contained in the *Gospel of the Nazarenes. *Others think it is an early interpolation into the text of Scripture. Origen and Jerome cite it as a saying of Christ's. **8. **In Origen, *Contra Celsum, *lib. 1, is an apocryphal history of our Savior and his parents, in which it is reproached to Christ that he was born in a mean village, of a poor woman who gained her livelihood by spinning, and was turned off by her husband, a carpenter. Celsus adds that Jesus was obliged by poverty to work as a servant in Egypt, where he learned many powerful arts, and thought that on this account he ought to be esteemed as a god. There was a similar account contained in some apocryphal books extant in the time of St. Augustine. It was probably a Jewish forgery. Augustine, Epiphanius, and others of the fathers, equally cite sayings and acts of Christ, which they probably met with in the early apocryphal gospels. **9. **There is a spurious hymn of Christ's extant, ascribed to the Priscillianists by St. Augustine. There are also many such acts and sayings to be found in the *Koran *of Mahomet, and others in the writings of the Mohammedan doctors (see Toland's *Nazarenus).* **10. **There is a prayer ascribed to our Savior by the same persons, which is printed in Latin and Arabic in the learned Selden's *Commentary on Eutychius's Annals of Alexandria, *published at Oxford, in 1650, by Dr. Pococke. It contains a petition for pardon of sin, such as is sufficient to stamp it as a forgery. **11. **There is a curious letter said to have been written to our Savior by Agbarus (or Abgarus), king of Edessa, requesting him to come and heal a disease under which he labored. The letter, together with the supposed reply of Christ, are preserved by Eusebius. This learned historian asserts that he obtained the documents, together with the history, from the public registers of the city of Edessa, where they existed in his time in the Syriac language, from which he translated them into Greek. *SEE ABGARUS*. These letters are also mentioned by Ephraem Syrus, deacon of Edessa, at the close of the fourth century. Jerome refers to them in his comment on Matthew 10, and they are mentioned by Pope Gelasius, who rejects them as spurious and apocryphal. They are, however, referred to as genuine by Evagrius and later historians. Among modern writers the genuineness of these letters has been maintained by Dr. Parker (in the preface to his *Demonstration of the Law of Nature and the Christian Religion, *part 2, § 16, p. 235); by Dr. Cave (in his *Historia Literaria, *vol. , p. 23); and by Grabe (in his *Spicilegium Patrum, *particularly p. 319). On the other hand, most writers, including the great majority of Roman Catholic divines, reject them as spurious. Mr. Jones, in his valuable work on the *Canonical Authority of the New Testament, *although he does not venture to deny that the Acts were contained in the public registers of the city of Edessa, yet gives it, as a probable conjecture, in favor of which he adduces some strong reasons, drawn from internal evidence, that this whole chapter (viz. the 13th of the first book) in the *Ecclesiastical History *of Eusebius is itself an interpolation. *SEE EPISTLES (SPURIOUS)*. **12. **The other apocryphal history related by Evagrius, out of Procopius, states that Agbarus sent a limner to draw the picture of our Savior, but that not being able to do it by reason of the brightness of Christ's countenance, our "Savior took a cloth, and laying it upon his divine and life-giving face, he impressed his likeness on it." This story of Christ's picture is related by several, in the Second Council of Nice, and by other ancient writers, one of whom (Leo) asserts that he went to Edessa, and saw "the image of Christ, not made with hands, worshipped by the people." This is the first of the four likenesses of Christ mentioned by ancient writers. The second is that said to have been stamped on a handkerchief by Christ, and given to Veronica, who had followed him to his crucifixion. The third is the statue of Christ, stated by Eusebius to have been erected by the woman whom he had cured of an issue of blood, and which the learned historian acquaints us he saw at Caesarea Philippi (Eusebius, *Hist. Eccles. *7, 18). Sozomen and Cassiodorus assert that the emperor Julian took down this statue and erected his own in its place. It is, however, stated by Asterius, a writer of the fourth century, that it was taken away by Maximinus, the predecessor of Constantine. The fourth picture is one which Nicodemus presented to Gamaliel, which was preserved at Berytus, and which having been crucified and pierced with a spear by the Jews, there issued out from the side blood and water. This is stated in a spurious treatise concerning the passion and image of Christ, falsely ascribed to Athanasius. Eusebius, the historian, asserts (1. c.) that he had here seen the pictures of Peter, Paul, and of Christ himself, in his time (see also Sozomen, *Hist. Eccles *5, 21). That such relics were actually exhibited is therefore indubitable, but their genuineness is quite another question. They were probably of a piece with the papal miracles and pious frauds of superstitious times. *SEE JESUS CHRIST*.

Acts of Pilate The ancient Romans were scrupulously careful to preserve the memory of all remarkable events which happened in the city; and this was done either in their "Acts of the Senate" *(Acta Senatus), *or in the "Daily Acts of the People" *(Acta Diurna Populs), *which were diligently made and kept at Rome (see Smith's *Dict. of Class. Antiq. *s.v. Acta Diurna). In like manner it was customary for the governors of provinces to send to the emperor an account of remarkable transactions that occurred in the places where they resided, which were preserved as the *Acts *of their respective governments. Indeed, this would naturally occur in the transmission of their returns of administration *(rationes), *a copy of which was also preserved in the provincial archives (Cicero, *ad Fam. *3, 17; 5, 20). In conformity with this usage, Eusebius says, "Our Savior's resurrection being much talked of throughout Palestine, Pilate, informed the emperor of it, as likewise of his miracles, of which he had heard; and that, being raised up after he had been put to death, he was already believed by many to be a god" *(Eccl. Hist. *lib. 2, c. 2). These accounts were never published for general perusal, but were deposited among the archives of the empire, where they served as a fund of information to historians. Hence we find, long before the time of Eusebius, that the primitive Christians, in their disputes with the Gentiles, appealed to these *Acts of Pilate *as to most undoubted testimony. Thus, Justin Martyr, in his first *Apology *for the Christians, which was presented to the Emperor Antoninus Pius and the senate of Rome, about the year 140, having mentioned the crucifixion of Jesus Christ and some of its attendant circumstances, adds, "And that these things were so done, you may know from the *Acts made in the time of Pontius Pilate." *Afterward, in the same Apology, having noticed some of our Lord's miracles, such as healing diseases and raising the dead, he says, "And that these things were done by him you may know from the *Acts *made in the time of *Pontius Pilate" *(Justin Martyr, *Apol. Pr. *p. 65, 72, ed. Benedict.). Tertullian, in his *Apology *for Christianity, about the year 200, after speaking of our Savior's crucifixion and resurrection, and his appearance to the disciples and ascension into heaven in the sight of the same disciples, who were ordained by him to publish the Gospel over the world, thus proceeds: "Of all these things relating to Christ, *Pilate *himself, in his conscience already a Christian, *sent an account *to Tiberius, then emperor" (Tertull. *Apolog. *c. 21). The same writer, in the same treatise, thus relates the proceedings of Tiberius on receiving this information: "There was an ancient decree that no one should be received for a deity unless he was first approved by the senate. Tiberius, in whose time the Christian religion had its rise, having received from Palestine in Syria an account of such things as manifested the truth of his" (Christ's) "divinity, proposed to the senate that he should be enrolled among the Roman gods, and gave his own prerogative vote in favor of the motion. But the senate rejected it, because the emperor himself had declined the same honor. Nevertheless, the emperor persisted in his opinion, and threatened punishment to the accusers of the Christians. *Search your own Commentaries, *or public writings; you will there find that Nero was the first who raged with the imperial sword against this sect, when rising most at Rome" (Tertull. *Apolog. *c. 5). These testimonies of Justin and Tertullian are taken from public apologies for the Christian religion, which were presented either to the emperor and senate of Rome, or to magistrates of public authority and great distinction in the Roman empire. *SEE PILATE*.

Acts of The Apostles (Πράξεις τῶν Α᾿ποστόλων), the fifth book of the New Testament, and the last of those properly historical. It obtained this title at a very early period, though sometimes the epithet *holy *was prefixed to *apostles, *and sometimes also it was reckoned among the gospels, and called the *Gospel of the Holy Ghost, *or the *Gospel of the Resurrection. *(See; generally, Dr. Tregelles, in Horne's *Introd. *last ed. 4, 476 sq;) **I. ***Authorship. — *The Acts were evidently written by the same author as the third Gospel (comp. Lu 1:1-4, with Ac 1:1), and tradition is firm and constant in ascribing them to Luke (Irenaeus, *Adv. Haer. *lib. 1, c. 31; 3, 14; Clemens Alexandr. *Strom. *5, p. 588; Tertullian, *Adv. Marcion,* 5, 2; *De Jejun. *c. 10; Origen, apud Euseb. *Hist. Eccles. *6, 23, etc. Eusebius himself ranks this book among the ὁμολογούμενα*, H. E. *3, 25). The fact that Luke accompanied Paul to Rome (28), and was with him there (Col 4:14; Philippians 24), favors the supposition that he was the writer of the narrative of the apostle's journey to that city. See PAUL. The identity of the writer of both books is strongly shown by their great similarity in style and idiom, and the usage of particular words and compound forms. (See Tholuck, in the *Stud. u. Krit. *1839, 3; Klostermann, *Vindiciae Lucance, *Gott. 1866.) The only parties in primitive times by whom this book was rejected were certain heretics, such as the Marcionites, the Severians, and the Manichaeans, whose objections were entirely of a dogmatical, not of a historical nature (so those of Baur and his school). At the same time we find Chrysostom complaining that by many in his day it was not so much as known *(Hom. *1, *in Act. *s. init.). Perhaps, however, there is some rhetorical exaggeration in this statement; or it may be, as *Kuinol (Proleg. *in Acta App. *Comment. *4; 5) suggests, that Chrysostom's complaint refers rather to a prevalent omission of the Acts from the number of books publicly read in the churches (see Salmerson, *De libri Actorum auctoritate, *in his *Opera, *vol. 12). **II. ***Source of Materials. — *The writer is for the first time introduced into the narrative in Ac 16:11, where he speaks of accompanying Paul to Philippi. He then disappears from the narrative until Paul's return to Philippi, more than two years afterward, when it is stated that they left that place in company (Ac 20:6), from which it may be justly inferred that Luke spent the interval in that town. From this time to the close of the period embraced by his narrative he appears as the companion of the apostle. For the materials, therefore, of all he has recorded from Ac 16:11, to Ac 28:31, he may be regarded as having drawn upon his own recollection or on that of the apostle. To the latter source also may be confidently traced all he has recorded concerning the earlier events of the apostle's career; and as respects the circumstances recorded in the first twelve chapters of the Acts, and which relate chiefly to the Church at Jerusalem and the labors of the apostle Peter, we may readily suppose that they were so much matter of general notoriety among the Christians with whom Luke associated, that he needed no assistance from any other merely human source in recording them. Some of the German critics (see Zeller, *Die Apostelgesch. nach ihrem Inhalt u. Ursprung kritisch untersucht, *Stuttg. 1854) have labored hard to show that he must have had recourse to written documents, in order to compose those parts of his history which record what did not pass under his own observation, and they have gone the length of supposing the existence of a work in the language of Palestine, under the title of "Acts of Cephas" or his "Preaching" (מִעבָּדֵי דכֵיפָא or אִכרִזתָּא), of which the apocryphal book of the same title (Πράξεις Πέτρου or Κήρυγμα Πέτρου)*, *mentioned by Clement of Alexandria *(Strom. *7, p. 736) and Origen *(Comment. in Joh. *p. 298), was an interpolated edition (Heinrichs, *Proleg. in Acta App. *p. 21; Kuinol, *Proleg. *p. 5). All this, however, is mere ungrounded supposition; and such Hebrew editions, if they at all existed, must have been versions from the Greek (Reland, *Palest. *p. 1038). *SEE PETER*. **III. ***Design. — *A prevalent opinion is, that Luke, having in his Gospel given a history of the life of Christ, intended to follow that up by giving in the Acts a narrative of the establishment and early progress of his religion in the world. That this, however, could not have been his design, is obvious from the very partial and limited view which his narrative gives of the state of things in the Church generally during the period through which it extends. As little can we regard this book as designed to record the official history of the Apostles Peter and Paul, for we find many particulars concerning both these apostles mentioned incidentally elsewhere, of which Luke takes no notice (comp. 2Co 11; Ga 1:17; Ga 2:11; 1Pe 5:13. See also Michaelis, *Introduction, *3, 328; Hanlein's *Einletung, *3, 150). Heinrichs, Kuinol, and others are of opinion that no particular design should be ascribed to the evangelist in composing this book beyond that of furnishing his friend Theophilus with a pleasing and instructive narrative of such events as had come under his own personal notice, either immediately through the testimony of his senses or through the medium of the reports of others; but such a view savors too much of the lax opinions which these writers unhappily entertained regarding the sacred writers to be adopted by those who regard all the sacred books as designed for the permanent instruction and benefit of the Church universal. Much more deserving of notice is the opinion of Hanlein, with which that of Michaelis substantially accords, that "the general design of the author of this book was, by means of his narratives, to set forth the co-operation of God in the diffusion of Christianity, and along with that, to prove, by remarkable facts, the divinity of the apostles and the perfectly equal right of the Gentiles with the Jews to a participation in the blessings of that religion" *(Einleitung, *3, 156. Comp. Michaelis, *Introduction, *3, 380). Perhaps we should come still closer to the truth if we were to say that the design of Luke in writing the Acts was to supply, by select and suitable instances, an illustration of the power and working of that religion which Jesus had died to establish. In his Gospel he had presented to his readers an exhibition of Christianity as embodied in the person, character, and works of its great founder; and having followed him in his narration until he was taken up out of the sight of his disciples into heaven, this second work was written to show how his religion operated when committed to the hands of those by whom it was to be announced "to all nations, beginning at Jerusalem" (Lu 24:47). Hence, as justly stated by Baumgarten in his work on the Acts, Jesus, as the already exalted king of Zion, appears, on all suitable occasions, as the ruler and judge of supreme resort; the apostles are but his representatives and instruments of working. It is He who appoints the twelfth witness, that takes the place of the fallen apostle (Ac 1:24); He who, having received the promise from the Father, sends down the Holy Spirit with power (Ac 2:33); He who comes near to turn the people from their iniquities and add them to the membership of his Church (Ac 2:47; Ac 3:26); He who works miracles from time to time by the hand of the apostles; who sends Peter to open the door of faith to the Gentiles; who instructs Philip to go and meet the Ethiopian; who arrests Saul in his career of persecution, and makes him a chosen vessel to the Gentiles; in short, who continually appears, presiding over the affairs of his Church, directing his servants in their course, protecting them from the hands of their enemies, and in the midst of much that was adverse, still giving effect to their ministrations, and causing the truth of the gospel to grow and bear fruit. We have therefore in this book, not merely a narrative of facts which fell out at the beginning of the Christian Church, in connection more especially with the apostolic agency of Peter and Paul, but we have, first of all and in all, the ever-present, controlling, administrative agency of the Lord Jesus Christ himself, shedding forth the powers of his risen life, and giving shape and form to his spiritual and everlasting kingdom. **IV. ***Time and place of Writing. — *These are still more uncertain. As the history is continued up to the close of the second year of Paul's imprisonment at Rome, it could not have been written before A.D. 56; it was probably, however, composed very soon after, so that we shall not err far if we assign the close of the year 58 as the period of its completion. Still greater uncertainty hangs over the *place *where Luke composed it; but as he accompanied Paul to Rome, perhaps it was at that city and under the auspices of the apostle that it was prepared. Had any considerable alteration in Paul's circumstances taken place before the publication, there can be no reason why it should not have been noticed. And on other accounts also this time was by far the most likely for the publication of the book. The arrival in Rome was an important period in the apostle's life; the quiet which succeeded it seemed to promise no immediate determination of his cause. *SEE THEOPHILUS*. **V. ***Style. — *This, like that of Luke's Gospel, is much purer than that of most other books of the New Testament. The Hebraisms which occasionally occur are almost exclusively to be found in the speeches of others which he has reported. These speeches are indeed, for the most part, to be regarded rather as summaries than as full reports of what the speaker uttered; but as these summaries are given in the speaker's own words, the appearance of Hebraisms in them is as easily accounted for as if the addresses had been reported in full. His mode of narrating events is clear, dignified, and lively; and, as Michaelis observes, he "has well supported the character of each person whom he has introduced as delivering a public harangue, and has very faithfully and happily preserved the manner of speaking which was peculiar to each of his orators" *(Introduction, *3, 332). *SEE LUKE*. **VI. ***Contents. — *Commencing with a reference to an account given in a former work of the sayings and doings of Jesus Christ before his ascension, its author proceeds to acquaint us succinctly with the circumstances attending that event, the conduct of the disciples on their return from witnessing it, the outpouring on them of the Holy Spirit according to Christ's promise to them before his crucifixion, and the amazing success which, as a consequence of this, attended the first announcement by them of the doctrine concerning Jesus as the promised Messiah and the Savior of the world. After following the fates of the mother church at Jerusalem up to the period when the violent persecution of its members by the rulers of the Jews had broken up their society and scattered them, with the exception of the apostles, throughout the whole of the surrounding region, and after introducing to the notice of the reader the case of a remarkable conversion of one of the most zealous persecutors of the Church, who afterward became one of its most devoted and successful advocates, the narrative takes a wider scope and opens to our view the gradual expansion of the Church by the free admission within its pale of persons directly converted from heathenism, and who had not passed through the preliminary stage of Judaism. The first step toward this more liberal and cosmopolitan order of things having been effected by Peter, to whom the honor of laying the foundation of the Christian Church, both within and without the confines of Judaism, seems, in accordance with our Lord's declaration concerning him (Mt 16:18), to have been reserved, Paul, the recent convert and the destined apostle of the Gentiles, is brought forward as the main actor on the scene. On his course of missionary activity, his successes and his sufferings, the chief interest of the narrative is thenceforward concentrated, until, having followed him to Rome, whither he had been sent as a prisoner to abide his trial, on his own appeal, at the bar of the emperor himself, the book abruptly closes, leaving us to gather further information concerning him and the fortunes of the Church from other sources. *SEE PAUL*. **VII. ***History. — *While, as Lardner and others have very satisfactorily shown (Lardner's *Credibility, *Works, 1; Biscoe, *On the Acts; *Paley's *Horae Paulinoe; *Benson's *History of the First Planting of Christianity, *2, etc.), the *credibility *of the events recorded by Luke is fully authenticated both by internal and external evidence, very great obscurity attaches to the *chronology *of these events (see Davidson's *Introd. to the N.T., *2, 112 sq.; Alford's *Greek Test., *2, Proleg. p. 23 sq.; Meyer, *Commentar, *3d ed. pt. 3, s. fin.). The following is probably the true order of events in the Acts (see *Meth. Quar. Review, *1856, p. 499 sq.). For further discussion, see Burton, *Attempt to ascertain the Chronology of the Acts *(Lond. 1830); Anger, *De temporum in Actis Apostolorum ratione *(Lips. 1834); Greswell, *Dissert. *2, 1, etc.; Wordsworth, *Greek Test. *pt. 2; Wieseler, *Chron. d. ap. Zeit *(Gott. 1848). **DATE. LEADING EVENTS. CHAPTER.** May, A.D. 29. Election of Matthias........ Ac 1:15-26. May A.D. 29. Descent of the Holy Spirit. Ac 2:1-41. June, A.D. 29. Cure of the cripple, etc .... Ac 3; Ac 4. July, A.D. 29. Judgment of Ananias and Sapphira .... Acts 5. Sept., A.D. 29. Appointment of Deacons.... Acts 6. Dec., A.D. 29. Martyrdom of Stephen...... Acts 7. April, A.D. 30. Conversion of the Eunuch .. Acts 8. May, A.D. 30. Conversion of Paul......... Ac 9:1-21. A.D. 31. Prosperity of the Church.... Ac 9:31. A.D. 31. [Matthew's Gospel written in Hebrew.] Summer, A.D. 32. Peter's preaching tour ...... Ac 9:32-43. Sept., A.D. 32. Conversion of Cornelius..... Ac 10; Ac 11:1-18. Spring, A.D. 33. Paul's escape from Damascus to Jerusalem. Ac 9:22-30. A.D. 34. Founding of the Church at Antioch........ Ac 11:19-26. Spring, A.D. 44. Martyrdom of James and imprisonment of Peter. Acts 7. A.D. 44. Paul's eleemosynary visit to Jerusalem ....... Ac 11:21-30. A.D. 44, 45. Paul's first missionary tour . Ac 8; Ac 9. Spring, A.D. 47. Paul's "second" visit to Jerusalem . Ac 15:1-35. A.D. 47. [Matthew's Gospel published in Greek ] A.D. 47-51. Paul's second missionary tour Ac 15:36 - Ac 18:22. A.D. 49. [1st Epistle to the Thessalonians.] A.D. 50. [2d Epistle to the Thessalonians.] A.D. 51-55. Paul's third missionary tour. Ac 18:23 - Ac 21:17. A.D. 51. [Epistle to the Galatians.] A.D. 54. [1st Epistle to the Corinthians.] A.D. 54. [2d Epistle to the Corinthians.] A.D. 55. [Epistle to the Romans.] A.D. 56-58. Paul's first visit and imprisonment at Rome.... Ac 21:18 - 28:31. A.D. 56. [Luke's Gospel written.] A.D. 57. [Epistle to the Ephesians.] A.D. 57. [Epistle to the Colossians.] A.D. 57. [Epistle to Philemon.] A.D. 57. [Epistle to the Philippians.] A.D. 58. [Epistle to the Hebrews.] A.D. 58. [Acts of the Apostles written.] A.D. 62. [Epistle of James.] A.D. 62 [lst Epistle to Timothy.] A.D. 63. [Epistle to Titus.] A.D. 64. [Second imprisonment of Paul at Rome.] A.D. 64. [2d Epistle to Timothy.] A.D. 64. [lst Epistle of Peter.] A.D. 65. [2d Epistle of Peter.] A.D. 65. [Mark's Gospel written.] A.D. 66. [Epistle of Jude.] A.D. 90. [John's Gospel written.] A.D. 92. [1st Epistle of John.] A.D. 92. [2d Epistle of John.] A.D. 92. [3d Epistle of John.] A.D. 96. [John's Revelation written.] **VIII. ***Commentaries. — *The following is a full list of separate exegetical and illustrative works on the entire Acts of the Apostles, the most important being indicated by an asterisk (*) prefixed: Origen, *Opera, *4, 457 sq.; "Pampilus" (in Hippolyti *Opera, *2, 205 sq. and in the *Bibl. Patr. Gall. *4, 3 sq.); Chrysostom *Opera, *9, 1 sq. (also in Engl. *Homilies, *Oxf. 1851, 2 vols. 8vo); Cassiodorus, *Acta Ap. *(in *Complexiones); *Euthalius, *Editio *(in *Bibl. Patr. Gall.*10, 199); Arator, *Carmen *(in *Bibl. Max. Patr.* 10, 125); Theophylact, *Opera, *3, 1 sq.; OEcumenius, *Enarratio *(in *Opera,* 1); Bede, *Works, *p. 184 sq.; Fathers, in Cramer's *Catena *(Oxon. 1838, 8vo); Mene, *Commentarius *(Vitemb. 1524, 8vo); Bugenhagen, *Commentarius *(Vitemb. 1524, 1624, 8vo); Lambert, *Commentarius *(Arg. 1526; Francf. 1539, 4to); Card. Cajetan, *Actus Apostolor. *(Venice, 1530; Par. 1532, fol.; Par. 1540, 8vo); Gagnaeus, *Scholia *(Par. 1660, 8vo); *Calvin, *Commentaria, *in his *Opera *(Gen. 1560, fol.; tr. into Eng., Lond. 1585, 4to; Edinb. 1844, 2 vols. 8vo); Bullinger, *Commentaria *(Tiguri. 1540, fol.); Jonas, *Adnotationes *(Norib. 1524; Basil. 1525, 1567, 8vo); Salmeron, *Opera, *p. 12 sq.; Brent, *Predigten *(Norimb. 1554, fol.); Camerarius, *Notationes *(Lips. 1556, 8vo); Capito, *Explicatio *(Venice, 1561, 8vo); *Gualtherus, *Homilioe *(Tiguri. 1557, 4to; in Engl., Lond. 1572); Losse, *Adnotationes, *(Francf. 1558, 2 vols. fol.); *Sarcer, *Scholia *(Basil. 1560, 8vo); Selnecker, *Commentarius *(Jen. 1567, 1586, 8vo); Junius, *Tr. ex Arab. *(L. B. 1578; Frcft. 1618, 8vo); Raude, *Auslegung *(Frcft. 1579, fol.); Aretius, *Digestio *(Lausan. 1579, Genev. 1583, Bern. 1607, fol.); Grynaeus, *Commentarius *(Basil. 1583, 4to); Crispold, *Commentaria *(Firm. 1590, 4to); Stapleton, *Antidota *(Antw. 1595-8, 3 vols. 8vo); Pelargus, *Commentationes *(Francf. 1599, 8vo); Arcularius, *Commentarius *(Franc. 1607, 8vo; Giess. 4to); Lorinus, *Commentaria *(Colossians Ag. 1609, fol.); Malcolm, *Comnmentarius *(Mediol. 1615, 4to); Sanctus, *Commentarius *(Lugd. 1616; Colossians 1617, 4to); *Petri, *Commentarius *(Duaci. 1622, 4to); Perezius, *Commnentarius *(Lugd. 1626, 4to); A Lapide, *Acta Apostolor. *(Antw. 1627, 4to); Menoch, *Historia *(Rome, 1634, 4to); De Dieu, *Animadnersiones *(L. B. 1634, 4to); Lenaeus, *Commentarius *(Holm. 1640, 4to); Novarinus, *Actus Apostolor. *(Lugd. 1645, fol.); Price, *Acta Apostolor. *(Par. 1647, 8vo; Lond. 1630, 4to); Major, *Adnotata *(Jen. 1647, 1655, 4to; 1668, 8vo); Amyrald, *Paraphrase *(Salmur, 1654, 8vo); Fromond, *Actus Ap. *(Lovan. 1654, 4to); Calixtus, *Expositio *(Brunsw. 1654, 4to); *Streso, *Cornmentarius *(Amst. 1658; Hafn. 1717, 4to); Faucheur, *Sermons *(Genev. 1664, 4 vols. 4to); Du Bois, *Lectiones, *pt. 1 (Louvain, 1666, 4to); Rothmaler, *Predigten *(Rudolst. 1671-2, 3 vols. 4to); Cradock, *Apost. History *(Lond. 1672, fol.); De Sylveira, *Commentaria *(Lugd. 1678, fol.); Lightfoot, *Commentary *(in *Works, *8, 1 sq.; also *Horoe Hebr., *ed. Carpzov, Lips. 1679, 4to); Crell, *Opera, *3, 123 sq.; Wolzogen, *Opera, *vol. 1; Cocceius, *Opera, *vol. 4; Micon, *Apostolica Acta *(Genev. 1681, fol.); Cappel, *Hist. Apostolica *(Salm. 1683, 4to); *De Veiel, *Explicatio *(Lond. 1684, 8vo; in Eng., Lond. 1685); Pearson, *Works, *1, 317 sq.; Keuchen, *Adtsotata *(Amst. 1689, 1709, 4to); Valla and others, in the *Critici Sacri, *vol. 7; *Arnold and De Sacy, *Note *(Par., Lugd., Amst., Antw. 1700, 8vo; also in French often); *Van Leeuwen, *Paraphrasis *(Amst. 1704,1724, 8vo; also in Gorm., Brem. 1708, 4to); *Limborch, *Conzmentarius *(Roterd. 1711, fol.); Gerhard, *Commentarius *(Hamb. 1713, 4to); *Herberger, *Stoppel-Postille *(Lpz. 1715, fol.); Anon., *Reflexions *(Par. 1716, 12mo); Lang, *Isagoge *(Hal. 1718, 4to); Grammich, *Anmerkungen *(Lpz. 1721, 4to); Petersen, *Zusammenhang *(Fr. ad M. 1722, 4to); Wolf, *Anecdota, *3, 92 sq.; 9:1 sq.; Pyle, *Paraphrase *(Lond. 1725, 8vo); Plevier, *Handelingen *(Ultraj. 1725, 1734, 4to); *Lindhammer, *Erldarung *(Hal. 1725, 1734, fol.); Loseken, *Erklarung *(Hal. 1728, 4to); Negelin, *Kern d. Apostelgesch. *(Norimb. 1731, 4to); Anon., *Paraphrase *(Par. 1738, 12mo); *Biscoe, *Hist. of the Acts, confirmed from other Sources, Authors, *etc. (Lond. 1742, 2 vols. 8vo; Oxford, 1829, 1840, 1 vol. 8vo); Barrington, *Works, *vol. 1; Heylin, *The 1. Lect. *2. 1 sq.; Rambach, *Betrachtungen *(F. ad M. 1748, 4to); *Benson, *Planting of the Chr. Rel. *(2d ed. Lond. 1756, 3 vols. 4to); *Walch, *Dissertt. in Acta App. *(Jen. 1756, 1761, 3 vols. 4to); Am-Ende, *Carmen cum notis *(Vitemb. 1759, 8vo); Semler, *Illustratio *(Hal. 1766, 4to); Coners, *Auslegung *(Brem. 1772, 8vo); Jacob, *Uebersetz. *(Hal. 1779, 8vo); Hess, *Christenlehre *(Winterth. 17819, 8vo, in parts); Paulus, *De Consilio auctoris Act. *(Jen. 1788, 4to); Willis, *Actions of the Ap. *(Lond. 1789, 8vo); Snell, *Uebersetz. *(Frkft. 1791, 8vo); Lobstein, *Commentar, *vol. 1 (Strasb. 1792, 4to); *Morus, *Explicatio Act. App. *(ed. Dindorf, Lips. 1794, 2 vols. 8vo); Clarisse, *Gedenwaarigkeiten *(Leyd. 1797, 4to); *Thiers, *Uebers. m. Anmerk. *(Gera, 1800, 8vo); Stack, *Lectures *(London, 1805, 8vo); Venturini, *Zusammenh. m. d. Weltgesch. *in vol. 1 of his *Urchristenth. *(Copenh. 1807, 8vo); Brewster, *Lectures *(Lond. 1807, 2 vols. 8vo; 1830, 1 vol. 8vo); *Heinrich, *Acta Apostol. perpet. Annott. illustrata *(Gott. 1809, 2 vols. 8vo; also in the *Nov. Test. Keppianum); *Stabbock, *Annotations, *vol. 2: (Falm. 1809, 8vo); Elsley, *Annotations, *vol. 2; Valcknaer, *Selecta *(ed. Wessenberg, Amst. 1815, 8vo); *Kuinol, *Comm. in Acta Apostol. *(vol. 4 of his *Comm. in Libros Hist. N.T., *Lips. 1818, 8vo; vol. 3, Lond. 1835); Riehm, *Defontibus Act. *(Tr. ad Rh. 1821, 8vo); Thompson, *Discourses *(Lond. 1822, 8vo); Kistemaker, *Gesch. d. Apos. tel *(Miinst. 1822, 8vo); *Hildebrand, *Gesch. d. ap. — exeg. Hermeneut. *(Lpz. 1824, 8vo); Blomfield, *Lectures *(Lond. 825, 8vo); De Meyer, *De Lucae *(Tr. ad R. 1827, 4to); Menken, *Blicke *(Brem. 1828, 8vo); *Stier, *Reden d. Apostel *(Lpz. 1829, 2 vols. 8vo); Wilson, *Questions *(Camb. 1830, 12mo) Anon., *Annotations *(Camb. 1831, 12mo); Wirth, *Apostelgesch. *(Ulm, 1831, 8vo); *Neander, *Planting of the Church *[German, Berl. 1832, Hamb. 1847, 8vo] (Edinb. 1842, Lond. 1851,2 vols. 8vo); Barnes, *Notes *(N. Y. 1834, 12mo); Povach, *Sermons *(Lond. 1836, 8vo); Sumner, *Exposition *(Lond. 1838, 8vo); Robinson, *Acts of Ap. *(Lond. 1839, 8vo); Schneckenberger, *Zweck d. Apostelgesch. *(Berne, 1841, 8vo); Jones, *Lectures *(Lond. 1842, 2 vols. 12mo); Cary, *Acts of Ap. *(Lond. 1842, 18mo); Livermore, *Acts of Ap. *(Bost. 1844, 12mo); Hodgson, *Lectures *(Lond. 1845, 8vo); Morison, *Commentary *(Lond. 1845, 18mo); Bennett, *Lectures *(Lond. 1846, 8vo); *Maskew, Annotations *(Lond. 1847, 12mo); Trollope, *Commentary *(Camb. 1847, 12mo); *Humphrey, *Commentary *(Lond. 1847, 8vo); Dick, *Lectures *(Glasgow, 1848, 8vo); Pierce, *Notes *(N. Y. 1848, 12mo); *Bornemann, *Acta Apostolorum *(Grossenh. 1849, 8vo); Mrs. Henderson, *Lessons *(Lond. 1849, 8vo); Etheridge, *Tr. from the Syr. *(Lond. 1849, 8vo); Beelen, *Commentarius *(Lovan. 1850, 2 vols. 4to); *Conybeare and Howson, *Life and Epistles of St. Paul *(Lond. 1850, 1856; N. Y. 1855, 2 vols. 8vo); Cook, *Acts *(Lond. 1850,12mo); *Hackett, *Commentary *(Boston, 1852, 1858, 8vo); *Baumgarten, *Apostelgeschichte *(Braunschw. 1852, 2 vols. 8vo; tr. in Clarke's *Library, *Edinb. 1854, 3 vols. 8vo); *Schaff, *Gesch. d. Ap. Kirche *(Lpz. 1854, 8vo; in English, Edinbl 1854, 2 vols. 8vo); *Zeller, *Ursprung d. Apostelgesch. *(Stuttg. 1854, 8vo); *Lekebusch, *Entstehung d. Apostelgesch. *(Gotha, 1854, 8vo); Ford, *Acts of Ap. *(Lond. 1856, 8vo); Cumming, *Readings *(Lond. 1856, 12mo); *Alexander, *Acts explained *(N. Y. 1857, 2 vols. 8vo); Bouchier, *Exposition *(Lond. 1858, 12mo); *Macbride, Lectures *(Lond. 1858, 8vo); McGarvey, *Commentary *(Cincin. 1864, 12mo); Gloag, *Commentary *(Edinb. 1810, 2 vols. 8vo). *SEE NEW TESTAMENT*.

Acts of the Apostles, Spurious Of these several are extant, others are lost, or only fragments of them have come down to us. Of the following we know little more than that they once existed. They are here arranged chronologically: — **1. ***The Preaching of Peter, *referred to by Origen (in his *Commentary on St. John's Gospel, *lib. 14), also referred to by Clemens Alexandrinus. **2. ***The Acts of Peter, *supposed by Dr. Cave to be cited by Serapion. **3. ***The Acts of Paul and Thecla, *mentioned by Tertullian *(Lib. de Baptismo, *cap. 17). This is, however, supposed by some to be the same which is found in a Greek MS. in the Bodleian Library, and has been published by Dr. Grabe (in his *Spicil. Patrum Soecul. I.).* **4. ***— The Doctrine of Peter, *cited by Origen ("Proem." *in Lib, de Princip.).* **5. ***The Acts of Paul *(id. *de Princip. *1, 2). **6. ***The Preaching of Paul, *referred to by St. Cyprian *(Tract. de non iterando Baptismo).* **7. ***The Preaching of Paul and Peter at Rome, *cited by Lactantius *(De vera Sap. *4, 21). **8. ***The Acts of Peter, *thrice mentioned by Eusebius *(Hist. Eccles. *3, 3); "as to that work, however, which is ascribed to him, called 'The Acts' and the 'Gospel according to Peter,' we know nothing of their being handed down as Catholic writings, since neither among the ancient nor the ecclesiastical writers of our own day has there been one that has appealed to testimony taken from them." **9. ***The Acts of Paul (ib.).* **10. ***The Revelation of Peter (ib.).* **11. ***The Acts of Andrew and John (ib. *cap. 25). "Thus," he says, "we have it in our power to know. . .. those books that are adduced by the heretics, under the name of the apostles, such, viz., as compose the gospels of Peter, Thomas, and Matthew, . . . and such as contain the Acts of the Apostles by Andrew and John, and others of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works; and, indeed, the character of the style itself is very different from that of the apostles, and the sentiments and the purport of those that are advanced in them deviating as far as possible from sound orthodoxy, evidently proves they are the fictions of heretical men, whence they are to be ranked not only among the spurious writings, but are to be rejected as altogether absurd and impious." **12. ***The Acts of Peter, John, and Thomas *(Athanasius, *Synops. *§ 76). **13. ***The Writings of Bartholomew the Apostle, *mentioned by the pseudo- Dionysius. **14. ***The Acts, Preaching, and Revelation of Peter, *cited by Jerome (in his *Catal. Script. Eccles.).* **15. ***The Acts of the Apostles by Seleucus *(id. *Epist. ad Chrom., *etc.). **16. ***The Acts of Paul and Thecla *(id. *Catalog. Script. Eccles.).* **17. ***The Acts of the Apostles, used by the Ebionites, *cited by Epiphanius *(Adversus Haeres. *§ 16). **18. ***The Acts of Leucius, Lentius, *or *Lenticius, *called the Acts of the Apostles (Augustin. *Lib. de Fid. *c. 38). **19. ***The Acts of the Apostles, *used by the Manichees. **20. ***The Revelations of Thomas, Paul, Stephen, *etc. (Gelasius, *de Lib. Apoc.: apud Gratian. Distinct. *15, c. 3). To these may be added the *genuine Acts of Pilate, *appealed to by Tertullian and Justin Martyr, in their *Apologies, *as being then extant. Tertullian describes them as "the records which were transmitted from Jerusalem to Tiberius concerning Christ." He refers to the same for the proof of our Savior's miracles. *SEE ACTS OF PILATE*. The following are the principal spurious Acts still extant: — **1. ***The Acts of Paul and Thecla, *said to have been written by a disciple of St. Paul, and who (according to Tertullian, *De Bap. *cap. 17, and Jerome, *De Scrip, *cap. 6), when convicted by John the Evangelist of having falsified facts, confessed that he had done so, but through his love for his master Paul. These Acts were rejected as uncanonical by Pope Gelasius. They were printed, together with some that follow, at London (in English) in 1821, 8vo, under the title "Apocryphal New Testament" (see Fabricius. *Cod. Apoc. N.T. *2, 794). **2. ***Acts of the Twelve Apostles, *falsely attributed to Abdias of Babylon. *SEE ABDIAS*. These Acts are said to have been written by him in Hebrew, translated into Greek by Eutropius, and into Latin by Julius Africanus, and were published by Lazius, at Basle, in 1551 (Fabric. 2:388). It is a work full of the most extravagant fables, and bears internal evidence of having been written after the second century. **3. ***Acts of St. Peter, *or, as the work is sometimes designated, *Recognitionum libri *10, attributed falsely to Clemens Romanus. **4. **The *Acts *or *Voyages (Periodi) of St. John, *mentioned by Epiphanius and Augustine, is probably that which we now have as the Acts of St. John among those attributed to Abdias. There exist also the following (for which see each name in its place): — *The Creed of the Apostles; The Epistles of Barnabas, Clement, Ignatius, and Polycarp; The Shepherd of Hermas; The Acts of Pilate *(spurious), or the *Gospel of Nicodemus; The Constitutions of the Apostles; The Canons of the Apostles; The Liturgies of the Apostles; St. Paul's Epistle to the Laodiceans; St. Paul's Letters to Seneca.* Besides these there are some others still more obscure, for which see Cotelerius's *Ecclesiae Graecae Monumenta *(Paris, 1677-92); Fabricius, *Codex Apocryphus, N.T.; *Du Pin, *History of the Canon of the New Testament *(London, 1699); Grabe's *Spicilegium Patrum *(Oxford, 1714); Lardner's *Credibility, *etc.; Jones's *New and Just Method of settling the Canonical Authority of the New Testament; *Birch's *Auctarium *(Hafniae, 1804); Thilo's *Acta St. Thomm *(Lips. 1823), and *Codex Apocryphus, N.T. *(Lips. 1832). Tischendorf has published in the original Greek the following apocryphal Acts *(Acta Apostolorum Apocrypha, *Lips. 1841, 8vo), several of which had not before been edited: "Acts of Peter and Paul;" "Acts of Paul and Thecla;" "Acts of Barnabas, by Mark;" "Acts of Philip" (ed. princeps); "Acts of Andrew;" "Acts of Andrew and Matthew;" "Acts and Martyrdom of Matthew" (ed. princ.); "Acts of Thomas;" "Consummation of Thomas" (ed. pr.); "Acts of Bartholomew" (e. p.); "Acts of Thaddaeus" (e. p.); "Acts of John" (e. p.). *SEE CANON*.

Acts, Spurious, Or Apocryphal *(Acta Apostolorum Apocrypha). *The recent discoveries of Tischendorf, as published by him under the title Acta *Apostolorum Apocrypha *(Lips. 1851) — with which comp. his *Additamenta ad Actca Apostlorum Apocrypha, *in the prolegomena to his *Apocalypses Apocr. *p. 47, etc. have brought to light an extensive collection of such spurious acts viz.: **1. ***Acta Andrea *(given by Tischendorf, *Acta Apostolorum Apocrypha, *p. 105-131 comp. also p. 41 sq.). **2. ***Acta Andrae et. Matthice in Ur. be Anthropophagarum (ibid. *p. 132- 166; comp. p. 47 sq. and *Apocal. Apocr. *p. **3. ***Acta Barnabae, *or Περιόδοι καὶ Μαρτύριον τοῦ ἁγίου Βαρνάβα τοῦ Α᾿ποστόλου *(ibid. *p. 64-74). **4. ***Acta Bartholomi (ibid. *p. 243-260). **5. ***Acta Joannis (ibid. *p. 266-276). **6. ***Acta et Martyrium Matthcei (ibid. *p. 167-189; comp. p. 60). **7. ***Acta Pauli et Thecloe (ibid. *p. 40-63; comp. p. 22). **8. ***Acta Petri et Pauli (ibid. *p. 14; comp. p. 1-39). **9. ***Acta Philippi, *or Ε᾿κ τῶν Περιόδων Φιλίππου τοῦ Α᾿ποστόλου *(ibid. *p. 37; comp. p. 75-94 and *Apocal. Apocr. *p. 141-156). **10. ***Acta Philippi in Hellade (ibid. *p. 95-104). **11. ***Acta Thaddcei (ibid. *p. 261-25). **12. ***Acta Thomoe (ibid. *p. 190-243; comp. *Apocal. Apocr. *p. 156-161). Prof. W. Wright has edited and translated the *Apocryphal Acts of the Apostles *from the Syriac texts in the British Museum and other libraries (Lond. 1871, 2 vol. 8vo). (B.P.)

Actual Grace is distinguished from habitual grace as that which God gives to Christians for the purpose of doing some action acceptable to him. *SEE GRACE*.

Actual Sin *SEE SIN, ACTUAL*.

Acu'a (rather *Acud, *Α᾿κοὐδ by erroneous transcription for Α᾿κοὐβ, *Acub, *1 Esdras 5:31), the progenitor of one of the families of the temple-servants (ίερόδουλοι*. *i.e. Nethinim), said to have returned from the captivity (1 Esdras 5:30); evidently the AKKUB *SEE AKKUB *(q.v.) of the parallel texts (Ezr 2:45, or rather, ver. 42; comp. Ne 7:48, where the name is not found).

Acuanitae *SEE ACUAS*.

Acuas *(*Α᾿κούας*), *an early teacher of Manichseism, who is said to have come from Mesopotamia and introduced the heresy into Eleutheropolis. The Manichaeains were sometimes called, after him, *Acuanitce. *Epiphanius *(Adv. Hacr. *66, 1) calls him *veteranus, *and places the rise of his followers in the fourth year of the reign of the emperor Aurelian, A.D. 273.

A'cub (rather *Acuph, *Α᾿κούφ v. r. Α᾿κούμ*, Acum; *both corruptions for Βακβούκ), another head of the Nethinim that returned from Babylon (1 Esdras 5:31); evidently the BAKBUK *SEE BAKBUK *(q.v.) of the genuine texts (Ezr 2:51; Ne 7:53).

Acuff, Francis, a Methodist Episcopal minister, was born in Culpepper County, Tenn., about 1770. His early life is unrecorded. He was three years a travelling preacher in the Tennessee Conference, and died in August, 1795, in the midst of great usefulness and promise. See *Minutes of Annual Conferences, *1796, p. 67.

Acuna, Cristoval De, a Spanish Jesuit missionary, was born at Burgos in 1597. He was admitted into the society in 1612, and, after some years spent in study, was sent as a missionary to Chili and Peru, and became rector of the College of Cuenca. In 1639 he was appointed by the Jesuits to accompany Pedro Texeira in his second exploration of the Amazon in order to take scientific observations and draw up a report that might be sent to Spain. He published a narrative of this expedition under the title *Nuevo Descubrimiento del Gran Rio de las Amazonas, *etc. (Madrid, 1641) but he was coldly received by the king of Spain, and nothing was done to improve the country thus opened up. After occupying the positions of procurator of the Jesuits at Rome and *calificador *(censor) of the Inquisition at Madrid, Acufia returned to South America, and died on a journey from Panama to Lima, soon after the year 1675.

Acus *SEE PIN*.

Acus in Grecian mythology, was a son of Vulcan by Aglaia.

Acworth, James, LL.D. an English Baptist minister, was born at Chatham, August 1, 1798. He studied in the Baptist College at Bristol, graduated from the University of Glasgow, settled as co-pastor at Leeds in 1823, and the next year became sole pastor. In 1835 he was chosen president of Horton College, Bradford, a position which he held with great efficiency until 1863. He died October 13 of the same year. Dr. Acworth was active in all the public religious associations of his day, and was the author of several addresses, sermons, etc. See (Lond.) *Baptist Hand-book, *1884, page 279.

Aczib *SEE ACHZIB*.

Ad according to Arabian traditions, was the son of *Udh, *or Uz (the grandson of Shem, Ge 10:23), and the progenitor of a powerful tribe called the *Adites, *who settled in Er-Raml, or Sandy Arabia (Abulfeda, *Hist. Anteislam. *p. 17, ed. Fleischer). Like the other kindred tribes of those early times, the Adites soon abandoned the true worship of God, and set up four idols whom they worshipped: *Sakia, *whom they imagined to supply rain; *Hafedha, *who preserved them from all foreign and external dangers; *Razeka, *who provided them with food; and *Salema, *who restored them from sickness to health (Sale's *Koran, *p. 122, note). It is said that God commissioned the prophet Hud or Heber to attempt their reformation, but, remaining obstinate in their idolatry, they were almost all destroyed by a suffocating wind. The few who escaped retired with the prophet Hud to another place. Before this severe punishment they had been visited with a dreadful drought for four years, which killed their cattle, and reduced them to great distress (see D'Herbelot, *Bibl. Or. *s.v. Houd). They are often mentioned in the Koran, and some writers, on the authority of that work, affirm that they were of gigantic stature. *SEE ARABIA*.

Ada was a Syrian goddess of the moon, the same with *Mylitta.*

Adab is an Arabic term for whatever Mohammed has done once or twice, which is on that account lawful to be done by any of his followers.

Adad the Graecized form of the name of the idol *Hadad *(Josephus, *Ant. *8, 5, 2); also a less correct form of the name of King *Hadad *(1Ki 11:17, original). *SEE HADAD*.

Ad'adah (Heb. *Adadah', *עִרעָדָה, from the Syr., *festival, *or perhaps, by reduplication, *boundary; *Sept. Α᾿δαδά*, *v. r. Α᾿ρουήλ), a town in the southern part of the tribe of Judah, mentioned between Dimonah and Kedesh (Jos 15:22); probably situated in the portion afterward set off to Simeon (Jos 19:1-9). It is possibly the village *Gadda *mentioned by Eusebius and Jerome *(Onomast. *s.v. Γαδδά), lying on the eastern border of Daroma, opposite the Dead Sea. But see GADDAH. M. de Saulcy believes that he passed some ruins by this name on his way from the southern end of the Dead Sea to Hebron on the high ground after leaving Wady es-Zoweirah *(Narrative, *1, 360, 430).

Adadah The English engineers found a ruined town, *Adadah, *near Tuweirah el- Foka, in the neighborhood indicated by De Saulcy (see *Quar. Statement *of the "Pal Explor. Fund," Jan. 1875, p. 27).

A'dah (Heb. *Adah', *עָדָה*, ornament; *Sept. Α᾿δά)*, *the name of two women. **1. **The first named of the two wives of the Cainite Lamech, and mother of Jabal and Jubal (Ge 4:19-20,23). B.C. cir. 3600. **2. **The first of the three wives of Esau, being the daughter of Elon the Hittite, and the mother of Eliphaz (Ge 36:2,4,10,12,16). B.C. 1964. She is elsewhere confounded with BASHEMATH *SEE BASHEMATH *(Ge 26:34). *SEE ESAU*.

Adai'ah (Heb. *Adayah', *עֲדָיָה*, adorned *by *Jehovah, *once in the prolonged form *Adaya'hu, *עֲדָיָהוּ*. *2Ch 23:1), the name of several men. **1. **(Sept. Α᾿δαϊvα v. r. Α᾿δαϊv) The son of Ethni and father of Zerah. of the Levitical family of Gershom, in the ancestry of Asaph (1Ch 6:40); apparently the same with IDDO *SEE IDDO *, the son of Joah (ver. 21). B.C. cir. 1530. *SEE ASAPH*. **2. **(Sept. Α᾿δαϊvα v. r. Α᾿λαϊvα.*) *A son of Shimhi, and chief Benjamite resident at Jerusalem before the captivity (1Ch 8:21), B.C. long post 1612. **3. **(Sept. Α᾿δαϊvα, v. r. Α᾿δαϊv.) The father of Maaseiah, which latter was a "captain of hundred" during the protectorate of Jehoiada (2Ch 23:1). B.C. ante 877. He is apparently the same as JUDA *SEE JUDA *the son of Joseph and father of Simeon, among Christ's maternal ancestry (Lu 3:30). *SEE GENEALOGY*. **4. **(Sept. Ε᾿δεϊά v. r. Ι᾿εδία.) The father of Jedidah and maternal grandfather of King Josiah, a native of Boscath (2Ki 22:1). B.C. ante 648. **5. **(Sept. Α᾿δαϊvα v. r. Α᾿χαϊvα.*) *A son of Joiarib and father of Hazaiah, of the tribe of Judah (Ne 11:5). B.C. considerably ante 536. **6. **A priest, son of Jeroham, who held a prominent post in defending the second temple while building (1Ch 9:12, Sept. Σαδία v. r. Α᾿δαϊvα; Ne 11:12, Α᾿δαϊvα)*, *B.C. 518. **7. **(Sept. Α᾿δαϊvα.) A "son" of Bani, an Israelite who divorced his Gentile wife after the captivity (Ezr 10:29), B.C. 459. **8. **(Sept. Α᾿δαϊvας v. r. Α᾿δαϊvα.*) *Another of the "sons" of Bani, who did likewise (Ezr 10:39), B.C. 459.

Adalard (Or Adelard), a monk, was born about 753, and was the son of Count Bernard and cousin-german of Charlemagne. Invited to court, and fearing the infection of such a life, he, at the age of twenty, became a monk of Corbie, in Picardy, and was at length chosen abbot of the monastery. Forced by his imperial relations to attend court, he still preserved the disposition of a recluse. He was banished, on unjust suspicions, by Louis the Meek to a monastery on the isle of Herie, on the coast of Aquitaine. Five years after, Louis recalled him and heaped upon him the highest honors; but, being still inclined to the life of a recluse he obtained leave to return to Corbie. Here, and at another monastery called New Corbie, he devoted himself to the spiritual and intellectual welfare of the monks. He died in 827. His principal work was a *Treatise on the French Monarchy; *but only fragments of any of his works have come down to us. See *Biog. Universelle, s.v.*; Milner, *Church Hist. *iii, 257; Chalmers, *Biog. Dict. s.v.*; Landon, *Eccles. Dict. *s.v.

Adalardus, a monk of Biandenburg, at Ghent, flourished at the beginning of the .11th century. At the request of St. Elphegus, archbishop of Canterbury, he composed an *Office for the Festival of St. Dunstan. *As this work is dedicated to St. Elphegus, it was probably written before 1012, the year of his martyrdom. This' work is found in many MSS., and bears sometimes the title of *The Life of St. Dunstan. *The epistle dedicatory is contained in Wharton's *Anglia Sacra, *ii, 148.

Adalarius (Athalarius, Or Adelherius), a priest who accompanied St. Boniface to Frisia in 754 and shared with him the glory of martyrdom. His body was translated from Utrecht to Erfurt with that of St. Eoban, and buried in the Monastery of St. Mary. In the Breviary of Erfurt he is commemorated with a double rite, April 20, as *episcopus et martyr. *It is supposed that the title of bishop was a baseless assumption, but probably gave rise to Baillet's statement, which rests apparently on no historical foundation, that Adalarilus was the first and only bishop of Erfurt. the see after his death being united to that of Mentz. See Henschen, *Analecta Bonifaciana; *Baillet, *Vies des Saints, *vol. ii. June 58, and vol. iv *Acta SS. Boll. Jan. i *471.

Adalbald, Saint And Confessor, was grandson of P. Gertrude, and his mother's name was Gerberta. He married St. Richtrudis, by whom he had St. Maurontus, his eldest son, who afterwards became abbot, and three virgin saintly daughters, Clotsendis, Euselia, and Adalsendis. On his way to Gascony, Adalbald was waylaid and murdered by persons unknown. His relics are at St. Amand, Flanders. He is mentioned in the Belgian martyrology, and in Saussaye's supplement to the Gallican. His day is Feb. 2, and he died about 652. See Baring-Gould, *Lives of the Saints, *ii, 41.

Adalbero, the twentieth bishop OF WURZBURG (1045-1090), was born about. the year 1010. He was educated at Wurzburg, and succeeded his uncle in 1045. In the' struggle of the papal see with Henry IV he sided, with the former, and on that account was often obliged to leave the country. He richly endowed the monastery at Lambach, which had been founded by his father, and died there Oct. 6,1090. In the 12th centur many miracles were ascribed to him. See Himmelstein*, Reihenfolge der Bischofe von irzburg *(1843), p. 61-66; *Archiv des historischen Vereins fur Unternfanken, *1861, xv, 179-259; Schmietler, *Breve Chronicon Monasterii B. M. V.* *Lumbacensis 0. S. B. *(Lentii, 1865); *Argumenta Cultus B. Adalberonis *(Viennae, 1868); Hergenrother, in Wetzer u. Welte, *Kirchen-Lex. s.v. *(B.P.)

Adalbero (Or Adalbert), Bishop Of Augsburg (887-909), was descended from a noble family. In 850 he entered the monastery of the Benedictines at Ellwangen, and in 887 he was made bishop of Augsburg. The German king, Arnulph, committed to his care the education of his son, Louis the Child. He exercised a great influence upon the ecclesiastical history of Germany, and largely promoted the moral and financial welfare of the churches and monasteries within his diocese. He died Oct. 9, 909, his remains being deposited in the Church of Sts. Ilrich and Afraat Augsburg. See *Vita S. Adalbeironis Episc. August. Auctore Oudalscalco *(ed. Jaffe, in Steichele, *Archiv fur Geschichte des Bisthums Augsburg, *iii, 1860); Braun, *Geschichte der Bischse von Augsburg, i, 151. *(B. P.)

Adalberon (ASCELINUS, or AGELIN), bishop OF LEN,. was consecrated in 977, He was an ambitious prelate and a servile courtier, an-d was base enough to deliver tip to Hugh Capet Arnoul, archbishop of Rheims, and Charles, duke of Lorraine, Hugh's competitor, to whom he had given an asylum in his episcopal city. He died July 19, 1030. He left a satirical poem in 430 stanzas dedicated to king Robert (ed. by Adrian Valois, 1663, 8vo, at the end of the panegyric on the emperor Berenger). In the library of the abbey of Laubes is a manuscript poem by Adalberon ,on *The Holy Trinity. *See. Hoefer, *Nouvelle Biographie Generale, *s.v

Adalberon Of Liege. *SEE ALBERON*.

Adalberon, Archbishop Of Rheims, was one of the most learned prelates of the 10th century. Having obtained the archbishopric in 969, he called several councils for: the establishment - of ecclesiastical discipline. He also induced men of learning to resort to Rheims, and gave a high renown to the schools there. He was the son of Geoffrey, count of Ardenna, and distinguished himself as prelate and as minister under Lothaire and Louis V. In 987 he consecrated Huglu' Capet, who succeeded him in the office of grand-chancellor of France. He died Jan. 5, 988. The cathedral of Rheims is indebted to him for most of its sumptuous furniture. Several of his letters are among those of Gerbert, afterwards Sylvester II; and two of his .discourses are in Moissac's *Chronicle. *See Hoefer, *Nouv. Biog. Generale, s.v.*

Adalbert *SEE ADELBERT*.

Adalbert archbishop of Prague, was born of a princely Slavonic family, about the year 956, at Prague. His parents sent him to Magdeburg to enter upon his studies under the archbishop Adalbert, who gave him his own name at confirmation. Upon his return into Bohemia, touched by the death-bed remorse of Dietmar, bishop of Prague, for not having led a life of greater piety and activity, he at once assumed a penitential dress, praying fervently and giving great alms. In 983 he was elected bishop of Prague with the unanimous consent of the people. He made great efforts to promote the spiritual welfare of his flock, which was in a fearful state of immorality: among the laity polygamy, and among the clergy incontinence were general. Had he been less impatient, he might doubtless have accomplished much more than he did. Finding all his labor in vain, he left his see in 989 by permission of Pope John XV, and retired into the monastery of St. Boniface, at Rome. He was, however, constrained to return to his bishopric, which he again quitted for his monastic retreat; and again was on the point of returning to it, when, finding his people set against him, he finally forsook it, in order to preach the Gospel in Prussia, where he suffered martyrdom, April 23, 997 (after making many converts at Dantzic and in Pomerania), at the hands of seven assassins, whose chief was an idol-priest, and who pierced him with seven lances. Since that period Adalbert has been the patron saint of Poland and Bohemia. For a graphic account of him, see Neander, *Light in Dark Places, *272. The Martyrologies commemorate him on the 23d of April. — Neander, *Ch. Hist. *3, 322; Butler, *Lives of Saints, *April 23.

Adalbert archbishop of Bremen and Hamburg, was descended from a noble Saxon family. He served as subdeacon to archbishop Hermann for several years, and himself received that office in 1043 from Henry III, whom in 1046 he accompanied to Rome. There he barely failed of election to the papal throne. Pope Leo IX, in whose behalf he had spoken in the synod at Mentz in 1049, made him in 1050 his legate in the North. Adalbert intended, with the support of the Emperor Henry, to convert the archdiocese of Bremen into a northern patriarchate, which was to be independent of Rome, and embrace the sees of Northern Germany, of Denmark, Sweden, Norway, and England. Henry III compelled the pope, Clement II (one of the three German popes who were in succession elevated to the papal throne by Henry), to recognize Adalbert as his peer. A bull is still extant in which the pope addressed Adalbert with "Vos," while generally the popes addressed every bishop with "Tu" (hence the principle, *Papa neminem vossitat). *But this was all ended by a bull of Pope Leo IX, recognizing Adalbert as apostolic vicar, but demanding fealty to the Roman see. During the minority of the Emperor Henry IV he usurped, together with archbishop Hanno of Cologne, the administration of the empire. His ambition and violence made him so obnoxious to the German princes that, in 1066, they forcibly separated him from the emperor; but in 1069 he regained his former power, and kept it until his death, March 16, 1072. — Adam Bremensis, *Gesta Hannaburg. pontif.; *Lappenberg, *Hamburgisches Urkundenbuch; *Stenzel, *Gesch. Deutschlands unter denfrankischen Kaisern.*

Adalbert, a prince of the royal race OF NORTHUMBERLAND, who devoted: himself, about 740, to missionary labor in. Holland. He selected the neighborhood of Egmond, and devoted himself with much zeal to the conversion of the heathen Frisians. He was long held in veneration by them as their spiritual father. A imperfect *Life *of him is given in Mabillon's *Annal. Ord, Bened.* iii, 586.:

Adalbert Of Augsburg. *SEE ADALBERO*.

Adalbert Of Gaul. *SEE ADELBERT*.

Adalbert Of Liege. *SEE ALBERON*.

Adalbert Of Rheims. *SEE ADALBERON*.

Adalbert Of Wurzburg. *SEE ADALBERO*.

Adalbert, A Monk Of Fleury, who died Dec. 23, 853, wrote an account of the *Translation of St. Ben- edict from Monte-Casino to France. *and an abridged *History of the Foundation .of the Monastery of Fleury *(Lyons, 1604, 8vo; also in the collection of Bollandists, March 21, p.300-305). Mabillon has given. a new edition in *Annal. Ovid.Bened. ii, *337,339.

Adalbert, First Bishop Of Pomerania, was ordained during the first half of the 12th century. See Mosheim, *Hist of the Church, *bk. iii, cent. xii,-pt. i, ch. L

Adalbert, St., a deacon, who is commemorated: June 25. The Bollandists give his acts written by the monks of Egmond and. Mettoch.- According to these he was a disciple of St. Egbert, by whom he was sent, with St. Willebrord and ten others, into Germany in 690. He died: in Frisia, whither he had accompanied Willebrord, and his body was taken to Egmond, where a church was founded in his honor by Theodoric II.- According to Le Cointe (iv, 392-394), he was present at the Synod of Utrecht, in 702, and died in 705. See *Acta SS. Boll. *Jun. v, 94-110; Mabillon, *Anncl. Ord. Bened. *i, 631-646.

Adalbert, St., Count Of Lostrevant, who is commemorated on April 22, married Regina, niece of king Pepin, with whom he dedicated himself to a life of devotion, almsgiving, and good works.' According to the documents of the Church of Denain, we learn that they founded the monastery in that place, and that they were buried above the high-altar there.: The exact date of their death is unknown, but they flourished about the middle of the 8th century.

Adalbert, St., Of Magdeburg. *SEE ALBERT OF MAGDEBURG*.

Adalbertines, a Christian sect which. arose in the 8th century, deriving both its origin and name from Adalbert (q.v.), a priest and irregular bishop in France.