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Haab, Philip Heinrich a Lutheran theologian of Germany, was born at Stuttgart, Oct. 9, 1758, and died pastor at Schweigern, Wurtemberg, in 1833. He is the author of, *Hebraische Griechische Grammatik zum Gebrauch fur das Neue Testament *(Tubingen, 1815): — *Religionsunterricht durch Bibelgeschichte *(1818, 2 parts): — *Betrachtungen uber die Leidensgeschichte Jesu Christi nach dem Bericht der Evangelien *(Heilbronn, 1830). See Winer H*andbuch der theol. Lit. *1:126; 2:254, 403; Zuchold, *Bibl. Theol*. 1:482. (B.P.)

Haag (Hague) Apologetical Society a scientific society in Holland, founded in 1785 for the purpose of calling forth scientific works in defense of the Christian religion. It annually offers a prize of 400 florins for the best work on a topic proposed. (A. J. S.)

Haag, Georg Friedrich a Lutheran minister of Germany, who died March 19, 1875; is the author of, *Christliches Lehrbuchlein oder evangqel. Katechuwnenen Unterricht *(Heidelberg, 1842): — *Christliches Hausbuchlein *(3d ed, 1861): — *Biblische Geschichten *(1855): — *Evangelisches Handbuch *(eod.): — *Zeugnisse aus der lutherischen Kirche *(1861). See Zuchold, *Bibl. Theol.* 1:482. (B.P.)

Haak, Theodore an English divine and natural philosopher, was born in 1605 at Neuhausen, near Worms, in Germany, and was educated partly in his native country, and finally at Oxford and Cambridge. He then visited some of the Continental universities, and returned to Oxford in 1629, but without taking a degree was ordained, in 1632, deacon to bishop Hall of Exeter. He gave himself up to literary pursuits, and was devoted to the interests of parliament during the rebellion. He died in London, May 9,1690. He published the *Dutch Annotations on the Bible *(1657, 2 volumes, fol.); was employed by the Westminster Assembly, and translated into Dutch several theological works. He seems to have been the first to propose the Royal Society. Some of his letters appeared in the *Philosophical Collections* (May 1682).

Ha-ammonai *SEE CHEPHAR-HAAMMIONIAT*.

Haan, Carolus de was born at Arnheim Aug. 16, 1530. Becoming acquainted with the Reformation, he resolved to leave the Roman Catholic Church and his legal studies, and repaired to Geneva, where he studied theology under Calvin and Beza. In 1560 he became a minister of the Reformed Church at Deventer. Driven from thence by persecution, he was invited to Ham by William, duke of Cleves, and exercised his ministry there for sixteen years, until persecution again compelled him to depart. Count Jan of Nassau, stadtholder of Guelderland, and his son, Lodewijk Willem, stadtholder of Friesland, then secured his services to effect a reformation of the Church in their respective provinces. He afterwards returned to Deventer, but was again compelled to leave it in 1587, when it fell into the hands of the Spaniards. He repaired the same year to Leyden, where he was temporarily appointed professor extraordinary of theology. This position he held for four years. He was then called to Oldenbroek, where he exercised his ministry till he had passed the age of eighty. He died at Leyden Jan. 28, 1616. He wrote an exposition of the Revelation of St. John in Latin, and a work in Dutch against the Anabaptists. See Glasius, *Godgeleerd Nederland, *1. (J. P. W.)

Haar in Norse mythology, was a dwarf, made of and living in stones,

Ha-araloth *SEE GIBEAH-HAARALOTIT*

Haas, Carl a German convert to the Church of Rome, was born October 18, 1804. He studied theology at Tubingen, and became a Protestant minister. In 1843 he was dismissed from the ministry, having the year before published *Die Glaubensgegensatze des Protestantismus und Katholicismus. *He joined the Church of Rome at Augsburg, in 1844, and published on that occasion *Offenes Sendschreiben an seine liebe Genmeinde, *etc., and *Protestantismus und Katholicismus. *He now set himself to write in the interest of the Church of Rome, and published *Josephs und Konrads Feierstunden *(Augsburg, 1845): — *Populare Kirchengeschichte, mit besonderer Berucksichtigung der Reformationsgeschichte *(2d ed. 1846): — *Beleuchtung girosser Vorurtheile gegen die Katholische Kirche *(1857): — *Geschichte der Papste *(1860): — *Die zwei Hauptfeinde des Christenthums- *(1866): — *Natur und Gnade *(1867). After the Vatican council, daas renounced again the Church of Rome, without returning to the Evangelical Church, and to justify himself, he published *Nach Ronm und von Rom zuruck nach Wittenberg *(Barmen, 1882). In 1881 he published *Der ungefalschte Luther nach den Urdrucken der konigl. offentl, Bibliothek in Stuttgart hergestellt. *Haas died December 21, 1883. See Zuchold, *Bibl. Theol. *1:484. (B.P.)

Haas, Carl Franz Lubert a Reformed theologian of Germany, was born August 12, 1722, at Cassel. He studied at Marburg, commenced his academical career there in 1748, was professor in 1754, and died October 29, 1789. He wrote, *Diss. Historica de Meritis Philippi Magnanimi in Reformationem *(Marburg, 1742): — *De Eutichianismo et Variis Ejus Sectis *(ibid. 1746): — *Versuch einer Hessischen Kirchengeschichte *(ibid. 1782). See Doring, *Die gelehrten Theologen-Deutschlands, *s.v.; Winer, *Handbuch der theol. Lit.* 1:793. (B.P.)

Kaab a celebrated Arabian poet, author of one of the seven poems which were suspended in the temple of Mecca, was originally a strenuous opponent of Mohammed, whose doctrines and person he satirized. He, however, recanted by writing a poem in honor of the prophet. As a reward, the prophet gave him his green mantle, which one of the descendants of Kaab sold for ten thousand pieces of silver. He died in 662.

Kaaba (Arabic *'A-Kaabah, *"Square House," or, more properly, now *Beit-Allah, " *House of God") is the name of an oblong stone building inclosed in the great mosque at Mecca. From time immemorial tradition makes Mecca to have been a place of pilgrimage from all parts of Arabia "within a circuit of a thousand miles, interrupted only by the sea. The Kaaba, the Black Stone, and other concomitants of worship at Mecca have a similar antiquity" (Muir, *Mahomet, *i, 211). There are intimations of the Kaaba to be found in Herodotus and Diodorus Siculus. It certainly existed before the Christian aera (Sir W. Jones, *Works, 10:*356; M. C. de Percival, i 74; ii, 532). *SEE MECCA*. *Origin and History. — *Mr*. *Muir (ii, 34) thinks the Kaaba to be of Yemen origin, and to have been connected with the systems of idolatry prevalent in the southern portion of the Arabian peninsula. The Mussulmans say that Adam first worshipped on this spot, after his expulsion from Paradise, in a tent sent down from heaven for this purpose. Seth substituted for the tent a structure of clay and. stone, which was, however, destroyed by the Deluge, but afterwards rebuilt by Abraham and Ishmael. But this tradition may have arisen in connection with a traditional Jewish inscription found on a stone in the Kaaba about forty years before Mohammed, and which would suggest the possibility that some remote Abrahamic tribe acquainted with Syriac may have been at an early period associated with aboriginal Arabs in the erection of the Kaaba. Some have supposed it to have been devoted to the worship of Saturn (Zohal). Certain it is that it has been the holy emblem at different periods of four different faiths. Sabaean, Hindu, Gueber, and Moslem have all held it in veneration (Burton, 3:160). According to the Koran, it is "the ancient house," the first house built and appointed for God's worship (Sale's *Koran, *p. 276), and the guardianship of it was by express revelation given to Othman (Sale, p. 167). It was originally without a roof, and, having suffered material damage by a flood, was considered to be in danger of falling. The treasures it contained were considered insecure, and some of them were alleged to have been stolen. In A.D. 605 Mohammed rebuilt the edifice, but in A.D. 1626 it was again destroyed by a great torrent, and in A.D. 1627 was rebuilt substantially after its present form. *Structure. — *It stands now on a base about two feet in height, which is a sharp inclined plane; and, as the roof is flat, the building becomes an irregular cube, the sides of which vary from forty to fifty feet in height, and eighteen by fourteen paces in extent. It is inclosed by a wall some two hundred and fifty paces on two sides, and two hundred paces on the others. The Kaaba has but one door, which is raised some four or five feet from the ground, and is reached by a ladder. It is allowed to be entered only two or three times a year, though it is reputed to be susceptible of a money influence, and to be opened clandestinely much more frequently. The door is wholly coated with silver, and has gilt ornaments. Wax candles are burned before it nightly, together with perfuming-pans containing musk, aloes, etc., and other odorous substances. *Black Stone. — *The most important feature of the Kaaba is the " Black Stone," which is inserted in the northeast corner of the building, at the height of four or five feet from the ground. It is in shape an irregular oval, about seven inches in diameter. There are various opinions as to the nature of this stone. Burckhardt supposes it to be a "lava" stone. Others suggest that it is an aerolite. Muir calls it " a fragment of volcanic salts sprinkled with colored crystals, and varied red feldspath upon a dark black ground like a coal, one protuberance being reddish." Burckhardt thinks it looks as if it had been broken into several pieces and cemented. He says, however, that it is difficult to determine the quality of it, because it is so worn by the millions of kisses and touches of the pilgrims. Muir says it is worn "until it is uneven, and has a muscular appearance." It is bordered all round with a large plate of silver about a foot broad. The part or angle exposed is semicircular. So much of the merit of the Kaaba depends on this stone that at the time of the rebuilding of the edifice by Mohammed a great contest arose between the families of the Koreish for the honor of placing it in the new structure. Mohammed settled this dispute by placing it on his own mantle, and causing a chief of each tribe to lift it, and then put it-himself in its position in the Kaaba. *SEE KOREISH*. Pilgrims, on arrival at Mecca, proceeding to the Kaaba and making the circuit of it, start at the corner where the black stone is inserted. Fabulous stories abound relative to the black stone, such as that it was originally white, but became black because of the silent and unseen tears which it wept on account of the sins of men. This, however, only affected its exterior. Others attribute its change of color to the innumerable touches and kisses of the pilgrims. It is one of the precious stones of Paradise, which came to earth with Adam, and was miraculously preserved during the flood, and brought back to Mecca by the angel Gabriel, and given to Abraham to build originally in the Kaaba. It was taken at one time by the Karmathians (q.v.), who refused to release it for five thousand pieces of gold, but they finally restored it. *Veiling. — *There is a custom, very remote in its origin, of covering the outside of the Kaaba with a veil, which has at various times been made of Yemen cloth, of Egyptian linen, of red brocade, and of black silk. To supply it became at one time a sign of royalty, and it was accordingly furnished by the caliph of Egypt, and later by the Turkish sultan. There seems to be some conflict of authorities about some things pertaining to the custom of veiling. About one third from the top of the veil is a band about two feet in width, embroidered with texts from the Koran' in gilt letters (see Muir, ii, 32; Burton, ii, 295, 300). *Admission. — *Since the ninth year of the Hegira an order has obtained that none but Islamites shall be admitted to the Kaaba. Formerly the General Assembly of Ocadh convened at Mecca. In it poets contested for a whole month for prizes, and those poems to which prizes were from time to time awarded were by public order written in letters of gold on Egyptian silk, and hung up in the Kaaba (Sale, p. 20). *Other Features. — *In the south-east corner of the Kaaba is a smaller stone, less venerated than the above, being touched only, and not kissed, by those walking round the Kaaba. On the north side of the Kaaba is a slight hollow, large enough to admit three persons, where it is specially meritorious to pray, it being the place where Abraham and Ishmael kneaded chalk and mud for the original structure. From the west side of the Kaabaa water- spout carries rain from the roof and pours it on the reputed grave of Ishmael, and pilgrims are not unfrequently seen "fighting to catch it." This water-spout is said to be of pure gold, and is four feet in length and about six inches in width. It is declared to have been taken to the Kaaba A.H. 981. The pavement round the Kaaba is a mosaic of many colored stones, and was laid in A.H. 826. There is on one side of the Kaaba a semicircular wall, which is scarcely less sacred than the Kaaba itself. The walk round the Kaaba is outside this wall, but the closer to it the better. This wall is entitled *El Hattim, *and is of solid stone, five feet in height and four feet in thickness. It is incased in white marble, and inscribed with prayers. The Kaaba has a double roof, supported by pillars of aloe-wood, and it is said that no bird ever rests upon it. The whole building is surrounded by an inclosure of columns, outside which there are found three oratories, or places of devotion for different sects; also the edifice containing the well Zem-Zem, the cupola of Abbas, and the Treasury. All these are further inclosed by a splendid colonnade, surmounted by cupolas, steeples, spires, crescents, all gilded and adorned with lamps, which shed a brilliant lustre at night. These surroundings, between which and the Kaaba run seven paved causeways, were first devised by Omar for the better preservation of the Kaaba itself. According to Biirckhardt, the same holy Kaaba is the scene of such indecencies as cannot with propriety be particularized; indecencies which are practiced not only with impunity, but publicly and without a blush. *SEE MOHAMMEDANISM*. Since the second year of the Hegira the Kaaba has been for the Mussulman world the *Keblah, *or place towards which all Moslems turn in prayer. *SEE KEBLAH*. See *Narrative of a Pilgrimage to El Medinah and Mecca, *by Richard F. Burton, vol. iii (Lond. 1855); Sale's *Koran; *Muir, *Life of Mahomet, *vol. ii and iii (London, 1858); Sprenger, *Life of Mahomet, *ii, 7; Ley, *De templi Meccani origine *(Berlin, 1840, 4to). (J. T. G.)

Kaath. *SEE PELICAN*.

Kabasilas *SEE CABASILAS*.

Kabbaia. *SEE CABALA***.**

Kabiler is the name of a nephew of Brahma, and one of India's greatest saints. His father was Kartamenl, the ancestor of the Brahmin race. It is in the person of this Hindu that Vishnu took the firm of man some twenty-four different times. See Vollmer, *Worterbuch der Mythologie, *p. 987.

Kabir Panthis among the Hindus, are the followers of Kabir, whom they allege to have been the incarnate deity. They believe that he lived in the world three hundred years, from 1149 to 1449 A.D., and that as a child he was found floating on a lotus in a lake or pond near Benares. He is also claimed by the Moslems as a professor of their faith. The Kabir Panthis being in the main *favorers *of Vishnu, they are included among the Vaishuara sects, although they worship no Hindu deity, nor do they practice any of the Hindu ceremonies. Those, however, who have retired from the world, and given themselves to a life of seclusion, abstain from all the ordinary practices of the Hindus, and employ themselves chiefly in chanting hymns to the invisible Kabir. They believe in one, God, the creator of the world, who has a body formed of the five elements of matter, and a mind endowed with the three Gunias or qualities of being. He is free from the defects of human nature, and can assume what particular shape he will; in all other respects he does not differ from man, and the pure man, the Sadh of the Kabir sect, is his living resemblance, and after death is his associate and equal. Their moral code is brief, but judicious in the main. Humanity is the first virtue, and the shedding of blood, whether of man or animal, is regarded as a heinous crime; because life is the gift of God, and. must not be violated by his creatures. Truth is another great principle of morality, and ignorance of God is attributed to falsehood. Retirement from the world is desirable, as a check upon the passions and desires. The last point in the code is implicit devotion, in word, act, and thought, to the Guru or spiritual guide. This sect is very widely diffused throughout India. It is further divided into various branches, twelve of these being traced up to the founder, among whom a difference of opinion as well as descent prevails. Of the establishments of this sect, the Kabir Chaura, at Benares, is pre-eminent in dignity, and is a constant resort for pilgrims. Their doctrines are taught in a great variety of works in different dialects of India; but the great authority to which they are wont to refer is the Vijek, which, however, gives more attention to the defects of other systems than to the explanation of its own.

Kabyle Version Of The Scriptures The Kabyle is spoken in Algeria and Tunis, and it is only of late that a gospel in the Kabyle vernacular has been published. From the report of the British and Foreign Bible Society for 1884 we learn that, in order to secure as accurate a version as possible, Dr. G. Sauerwein was sent out to Algiers. He returned with a version of the gospel of St. John, made from the French, by an Arab who assisted Pere Olivier with his Kabyle-French dictionary. Dr. Sauerwein has revised that gospel from the Greek, and, according to the report for 1885, it was passing through the press. (B.P.)

Kab'ziel (Heb. *Kabtseil', *קִבצאֵל*, gathering of God, *i.e. perhaps *confluence *of waters; Sept. Καβσεήλ in Joshua, elsewhere Καβασάηλv.r. Καβεσεήλ*, *etc.), a town on the extreme south of Judah, near Idumaea, and therefore probably included within the territory of Simeon (Jos 15:21); the native place of Benaiah (son of Jehoiada), one of David's. chief warriors (2Sa 23:20: 1Ch 11:22). It was inhabited after the captivity under the similar name of JEKABZEEL (Ne 11:25). Its locality can only be conjectured as being near the edge of the Ghor, south of the Dead Sea (see Masius, *Comment. on Joshua *ad loc.). The name and vicinity are probably still represented by the wady *El-Kuseib, *a small winter torrent running into the Dead Sea from the south (Robinson, *Researches, *ii, 497). Here the boundaries of Palestine, Edom, and Moab would converge, as is implied in the above Scripture references, and the region is still the resort of wild animals (Lynch, *Jordan, *p. 319; De Saulcy, *Dead Sea, *i, 298), and characterized by a deep fall of snow in winter (Burckhardt, *Syria, *p. 402), as is stated in the account of Benaiah's adventure with the lion.

Kaddish (קִדַּישׁ), in Jewish usage, means a prayer said by a son for his deceased father or mother during the first eleven months after their death. This prayer has to be repeated morning and evening at the close of the synagogue service, and runs thus, "May his great name be exalted and sanctified throughout the world, which he has created according to his will. May he establish his kingdom in our lifetime, and in the lifetime of the whole house of Israel, soon, and in a short time, and say ye Amen, Amen. May his great name be blessed and glorified for ever and evef. May his hallowed name be praised, glorified, exalted, magnified, honored, and most excellently adored; blessed is he, far exceeding all blessings, hymns, praises, and beatitudes that are repeated throughout the world, and say ye Amen. May our prayer be accepted with mercy and kindness. May the prayers and supplications of the whole house of Israel be accepted in the presence of their Father, who is in heaven, and say ye Amen. Blessed be the name of the Lord, from henceforth and forevermore. May the fulness of peace from heaven, with life, be granted unto us, and all Israel, and say ye Amen. My help is from the Lord, who made heaven and earth. May he who maketh peace in his high heavens bestow peace upon us, and on all Israel, and say ye Amen." Besides this Kaddish, there is also one used by the rabbins after having delivered a lecture or completed their study. This is called the "Kaddish of the Rabbins," and runs thus, "Unto Israel, their rabbins, their disciples, and all their successors, who diligently study the law, who are in this and every other place; may there be unto them, and to you, abundant peace, grace, favor, mercy, long life, enlarged maintenance, and redemption, from the presence of the Lord of heaven and earth, and say ye Amen. May the fulness of peace,"' etc. See Hamburger, *Real-Encyklop. *s.v. (B.P.)

Aagaard, Nioholas *(Niels), *brother of the above, was librarian in the University of Soroe, Denmark, where he died, Jan. 22, 1657, aged forty-five years. He and his brother were both Lutherans. Among other works, he wrote, *A Disputation on the Style of the New Testament *(Soroe, 1655, 4to).

Aah (the *Moon), *the ancient Egyptian name of the god who was called by the Romans *Lunus. *He was represented as an ibis-headed man, with the lunar horns and disk upon his head; or else as a man kneeling on one knee and supporting a disk above his head with both hands.

Aaheru (the *Chief of Terrors), *one of the mystical deities of the Egyptian hell.

Aahlu (Aaluna, Aahenru, Or Aahnaru) the ancient Egyptian name for the plains of *Elysium, *of which the valley of Balot formed a part.

A'alar (Α᾿αλάρ), a person who (or a place from which some of the Jews) returned after the captivity (1 Esdras 5:36); more correctly called in the parallel list (Ne 7:61) IMMER *SEE IMMER *(q.v.).

Aara (ארא), a factitious term used by the Rabbins (Lex. Talm. *Aruch, *s.v.) as an example of a word beginning with two X's, like AAZRAK *SEE AAZRAK *(q.v.). In the Talmud, according to Buxtorf *(Lex. Talm. *col. 2), it is written *Avera *(אֲוֵירָא), perhaps only a singular Chaldaic form of the plural URIM *SEE URIM *(q.v.), *light.*

Aare, Diederik (Dirk Or Thierry) Van Der, was bishop of Utrecht in the 13th century. He seems to have attended more to the temporalities of his see than to his spiritual duties, and was involved in frequent warfare with William, count of Holland. He governed Utrecht for fourteen years, and died at Deventer, Dec. 5, 1212. See Hook, *Eccles. Biog. *s.v.

A'aron [vulgarly pronounced *Ar'on*] (Heb. *Aharon', *אתֲרֹן, derivation uncertain: Gesenius, *Thesaur. Hebrews *p. 33, thinks from the obsolete root אָתִר, to be *libidinous *[so the Heb. Lex. *Aruch, *from תָרָת, referring (erroneously) to his *conception *during the Pharaonic edict]; but in his *Hebrews Lex. *s.v. compares with תָרוֹן*, mountaineer; *Furst, *Hebrews Handworterbuch, *s.v., makes it signify *enlightener, *from an obsolete root אָתִר = אוֹר, *to shine. *Sept., N.T., and Josephus, Α᾿αρών*).* **I. ***History*. — Aaron was the eldest son of the Levite Amram by Jochebed, and the brother of Moses (Ex 6:20; Ex 7:7; Nu 26:59); born B.C. 1742. He is first mentioned in the account of Moses' vision of the burning bush (Ex 4:14), whore the latter was reminded by the Lord that Aaron possessed a high degree of persuasive readiness of speech, and could therefore speak in His name in his behalf. During the absence of Moses in Midian (B.C. 1698-1658), Aaron had married a woman of the tribe of Judah, named Elisheba (or Elizabeth), who had borne to him four sons, Nadab, Abihu, Eleazar, and Ithamar; and Eleazar had, before the return of Moses, become the father of Phinehas (Ex 6:23-25). Pursuant to an intimation from God, Aaron went into the wilderness to meet his long-exiled brother, and conduct him back to Egypt. They met and embraced each other at the Mount of Horeb (Ex 4:27), B.C. 1658. When they arrived in Goshen, Aaron, who appears to have been well known to the chiefs of Israel, introduced his brother to them, and aided him in opening and enforcing his great commission (Ex 4:29-31). In the subsequent transactions, Aaron appears to have been almost always present with his more illustrious brother, assisting and supporting him; and no separate act of his own is recorded, although he seems to have been the actual instrument of effecting many of the miracles (Ex 7; Ex 19 sq.). Aaron and Hur were present on the hill from which Moses surveyed the battle which Joshua fought with the Amalekites (Ex 17:10-12); and these two long sustained the weary hands upon whose uplifting (in order to extend the official rod, rather than in prayer, see ver. 9) the fate of the battle was found to depend. Afterward, when Moses ascended Mount Sinai to receive the tables of the law, Aaron, with his sons and seventy of the elders, accompanied him part of the way up, and were permitted to behold afar off the symbol of the Sacred Presence (Ex 24:1-2,9-11). During the absence of Moses in the mountain the people seem to have looked upon Aaron as their head, and an occasion arose which fully vindicates the divine preference of Moses by showing that, notwithstanding the seniority and greater eloquence of Aaron, he wanted the high qualities which were essential in the leader of the Israelites (see Niemeyer, *Charakt.* 3, 238 sq.). The people at length concluded that Moses had perished in the fire that gleamed upon the mountain's top, and, gathering around Aaron, clamorosly demanded that he should provide them with a visible symbolic image of their God, that they might worship him as other gods were worshipped (Exodus 32). Either through fear or ignorance, Aaron complied with their demand; and with the ornaments of gold which they freely offered, cast the figure of a calf (see Kitto's *Daily Bible Illust. *in loc.). *SEE CALF*. However, to fix the meaning of this image as a symbol of the true God, Aaron was careful to proclaim a feast to Jehovah for the ensuing day (see Moncaeius, *Aaron purgatus sive de vitulo aures, *Atreb. 1605, Franckf. 1675). At this juncture, Moses' reappearance confounded the multitude, who were severely punished for this sin. Aaron attempted to excuse himself by casting the whole blame upon the people, but was sternly rebuked by his brother, at whose earnest intercessions, however, he received the divine forgiveness (De 9:20). During this and a second absence in the mountain, Moses had received instructions regarding the ecclesiastical establishment, the tabernacle, and the priesthood, which he soon afterward proceeded to execute. *SEE TABERNACLE; SEE WORSHIP*. Under the new institution Aaron was to be high-priest, and his sons and descendants priests; and the whole tribe to which he belonged, that of Levi, was set apart as the sacerdotal or learned caste. *SEE LEVITE*. Accordingly, after the tabernacle had been completed, and every preparation made for the commencement of actual service, Aaron and his sons were consecrated by Moses, who anointed them with the holy oil and invested them with the sacred garments (Le 8; Le 9), B.C. 1657. The high-priest applied himself assiduously to the duties of his exalted office, and during the period of nearly forty years that it was filled by him his name seldom comes under our notice. But soon after his elevation his two eldest sons, Nadab and Abihu, were struck dead for daring, seemingly when in a state of partial inebriety, to conduct the service of God in an irregular manner, by offering incense with unlawful fire. On this occasion it was enjoined that the priests should manifest none of the ordinary signs of mourning for the loss of those who were so dear to them. To this heavy stroke Aaron bowed in silence (Le 10:1-11). Aaron joined in, or at least sanctioned, the invidious conduct of his sister Miriam, who, after the wife of Moses had been brought to the camp by Jethro, became apprehensive for her own position, and cast reflections upon Moses, much calculated to damage his influence, on account of his marriage with a foreigner — always an odious thing, among the Hebrews. For this Miriam was struck with temporary leprosy, which brought the high-priest to a sense of his sinful conduct, and he sought and obtained forgiveness (Numbers 12). *SEE MIRIAM*. Subsequently to this (apparently B.C. 1620), a formidable conspiracy was organized against Aaron and his sons, as well as against Moses, by chiefs of influence and station — Korah, of the tribe of Levi, and Dathan and Abiram, of the tribe of Reuben. *SEE KORAH*. But the divine appointment was attested and confirmed by the signal destruction of the conspirators; and the next day, when the people assembled tumultuously, and murmured loudly at the destruction which had overtaken their leaders and friends, a fierce pestilence broke out among them, and they fell by thousands on the spot. When this was seen, Aaron, at the command of Moses, filled a censer with fire from the altar, and, rushing forward, arrested the plague between the living and the dead (Numbers 16). This was, in fact, another attestation of the divine appointment; and, for its further confirmation, as regarded Aaron and his family, the chiefs of the several tribes were required to deposit their staves, and with them was placed that of Aaron for the tribe of Levi. They were all laid up together over night in the tabernacle, and in the morning it was found that, while the other rods remained as they were, that of Aaron had budded, blossomed, and yielded the fruit of almonds. The rod was preserved in the tabernacle (comp. Heb 9:4) as an authentic evidence of the divine appointment of the Aaronic family to the priesthood — which, indeed, does not appear to have been ever afterward disputed (Numbers 17). Aaron was not allowed to enter the Promised Land, on account of the distrust which he, as well as his brother, manifested when the rock was stricken at Meribah (Nu 20:8-13). When the host arrived at Mount Hor, in going down the Wady Arabah *SEE EXODE*, in order to *double *the mountainous territory of Edom, the divine mandate came that Aaron, accompanied by his brother Moses and by his son Eleazar, should ascend to the top of that mountain in the view of all the people; and that he should there transfer his pontifical robes to Eleazar, and then die (Nu 20:23-29). He was 123 years old when his career thus strikingly terminated; and his son and his brother buried him in a cavern of the mountain, B.C. 1619. *SEE HOR*. The Israelites mourned for him thirty days; and on the first day of the month Ab the Jews yet hold a fast in commemoration of his death (Kitto, s.v.). The Arabs still show the traditionary site of his grave (Nu 20:28; Nu 33:38; De 32:50), which in the time of Eusebius was reputed to be situated in Petra, in the modern Wady Mousa *(Onomast. *s.v. Or; *Am. Bib. Repos. *1838, p. 432, 640). He is mentioned in the Koran (Hottinger, *Hist. Orient. *p. 85 sq.), and the Rabbins have many fabulous stories relating to him (Eisenmenger, *Ent. Judenth. *1:342,855,864). For Talmudical references, see *Real-Encyklop. *s.v. For an attempted identification with Mercury, see the *Europ. Mag. *1:16. *SEE MOSES*. In Ps 133:2, Aaron's name occurs as that of the first anointed priest. His descendants ("sons of Aaron," Jos 21:4,10,13, etc.; poetically, "house of Aaron," Ps 115:10,12; Ps 118:3, etc.) were the priesthood in general, his lineal descendants being the high- priests. *SEE AARONITE*. Even in the time of David, these were a very numerous body (1Ch 12:27). The other branches of the tribe of Levi were assigned subordinate sacred duties. *SEE LEVITE*. For the list of the pontiffs, including those of the line of Ithamar (q.v.), to whom the office was for some reason transferred from the family of the senior Eleazar (see Josephus, *Ant. *v. 11, 5, 8:1, 3), but afterward restored (comp. 1Sa 2:30), *SEE HIGH-PRIEST*. **II. ***Priesthood. — *Aaron and his sons were invested by Moses with the *priestly *office, which was to remain in Aaron's line forever (Exodus 29). This was altogether distinct from the semi-sacerdotal character with which his mere seniority in the family invested him according to patriarchal usage. The duty and right of sacrificing to God was thereafter reserved to that family exclusively. The high-priesthood was confined to the first-born in succession; and the rest of his posterity were priests, simply so called, or priests of the second order (Ernesti, *De Aarone, *Wittenb. 1688-9). *SEE SACERDOTAL ORDER*. **III. ***Typical Character. — *Aaron was a type of Christ (see Hylander, *De Aarone summisque Judoeor. pontificibus, Messioe typis, *Lond. and Goth. 1827) — not, indeed, in his personal, but in his official, character: **1. **As high-priest, offering sacrifice; **2. **In entering into the holy place on the great day of atonement, and reconciling the people to God; in making intercession for them, and pronouncing upon them the blessing of Jehovah, at the termination of solemn services; **3. **In being anointed with the holy oil by *effusion, *which was pre-figurative of the Holy Spirit with which our Lord was endowed; **4. **In bearing the names of all the tribes of Israel upon his breast and upon his shoulders, thus presenting them always before God, and representing them to Him; **5. **In being the medium of their inquiring of God by Urim and Thummim, and of the communication of His will to them. But, though the offices of Aaron were typical, the priesthood of Christ is of a far higher order. Aaron's priesthood was designed as "a shadow of heavenly things," to lead the Israelites to look forward to "better things to come," when "another priest" should arise, "after the order of Melchizidek" (Heb 6:20), and who should "be constituted, not after the law of a carnal commandment, but after the power of an endless life." (See Hunter, *Sacred Biog. *p. 282 sq.; Evans, *Scrip. Biog. *3, 77; Williams, *Characters of O.T. *p. 97; Gordon, *Christ in the Ancient Church, *1:271.) *SEE PRIEST*.

Aaron The following description of the ascent to his reputed tomb on Mount Hor is taken from Porter's *Handbook for Syria (p. *91). See HOR. "Ascending the ravine from the south-eastern angle of the valley, we reach in about half an hour the plain called Sutuh Harun, which skirts the base of Mount Hor. Crossing this towards the south-east side of the peak, we find a path winding up to the summit. The ascent from the plain must be made on foot, and occupies about an hour. It is neither difficult nor dangerous if the proper track be followed, for in the steeper portions rude steps aid the pilgrim. Not far from the summit is a little platform, from which the central and culminating peak rises in broken masses, giving a peculiar character to the mountain, like — ***'Embattled towers raised by Nature's hands.'*** A deep cleft in the rock opens a way to the top. A little way up are the openings to subterraneous vaults with rounded arches, nearly similar to those in front of the tomb in the eastern cliff of Petra. From hence a staircase leads to the narrow platform on which the tomb stands. "The tomb, as it now stands, is comparatively modern; but it is composed of the ruins of a more ancient and imposing structure. Some small columns are built up in the walls, and fragments of marble and granite lie scattered around. The door is in the- outh-west corner. An ordinary cenotaph, such as met with in every part of the East — a patchwork of stone and marble — is the only thing in the interior. It is covered with a ragged pall, and garnished with the usual accompaniments — old shawls, ostrich-eggs, and a few heads;" Near the north-west angle a staircase leads down to a dark vault, partly hewn in the rock. Visitors desirous of exploring this grotto would do well to have lights in readiness. The real tomb of the high-priest is here shown at the far end of the vault. It was formerly guarded by an iron grating. The date of the building is at least prior to the time of the Crusades; for the author of the *Gesta Prancorum *mentions that in the time of Baldwin (A.D. 1100) an expedition was made *in vallem Moysi, *to Wady Musa;' and that there, on the summit of a mountain, was an oratory. Fulcher of Chartres, who also gives an account of the expedition, says he saw the chapel. It is highly probable that the spot was held sacred by the Christians before the Mohammedan Conquest. Aaron is commemorated as a Christian saint in the Ethiopic calendar on March 27; and his deposition on Mount Hor is assigned in early Roman martyrologies to July 1.

Aaron A Presbyter Of Alexandria, was the author of thirty books on physic, in the Syrian tongue, which he called the *Pandects. *They were supposed to have been written before 620, and were translated into Arabic by Maserjawalh, a Syrian Jew, about 683. The original Pandects and their translations are now lost, and we have nothing of them remaining but what Mohammed Rhazis collected from them and has left us in his *Continens.*

Aaron Abiob (Or Aviob), a rabbi of Thessalonica who lived near the close of the 16th century. He wrote a literal commentary on the book of Esther, in Hebrew, entitled שֶׁמֶן הִמֹּר — i.e. *Oleum Myrrhoe, ex Rabbinorum Commentariis, *etc. ( Thessalonica, 1601). See Hoefer, *Nouv. Biog. Generale, *s.v.

Aaron Acharon (i.e. the *younger), *a rabbi born at Nicomedia in the beginning of the 14th century. He belonged to the sect of the Caraites. We have from him several Hebrew works on mystical theology *(The Tree of Life, The Garden of Faith, The Garden of Eden), *and a literal commentary on the Pentateuch, entitled סֵתֶר תּוֹרָה (vail of the law). — Hoefer, *Biographie Generale, *1, 6.

Aaron ben-Aser, or Aaron bar-Moses, a celebrated Jewish rabbi, lived in the first half of the 14th century. He is the author of a Treatise on the Accents of the Hebrew Language, printed in 1517. Aaron collected the various readings of the Old Testament in the manuscripts of the libraries of the West, while his collaborator, Ben- Nephthali, searched for various readings in the Eastern libraries. These variations of the text, though purely grammatical, gave rise to two celebrated sects among the Jews — that of the Occidentals, who followed Ben-Aser; — and that of the Orientals, which only admitted the authority of Ben-Nephthali. Their editions give for the first time the vowel signs, the invention of which has therefore frequently been ascribed to them. The works of Aaron ben-Aser have been printed, together with those of Moses ben-David, at the end of the Biblia Rabbinica of Venice — Hoefer, *Biographie Generale, *1, 7.

Aaron ben-Chayim, a celebrated rabbi, born at Fez in the middle of the 16th century. He was the head of the synagogues of Fez and Morocco. In order to superintend the printing of his works, he made, in 1609, a voyage to Venice, where he died soon after. His works are (in Hebrew), *The Heart of Aaron, *containing two commentaries on Joshua and the Judges (Venice, 1609, fol.); *The Offering of Aaron, *or remarks on the book Siphra, an ancient commentary on Leviticus (Venice, 1609, fol.); *The Measures of Aaron, *or an essay on the 13 hermeneutical rules of Rabbi Ismael. — *Hoefer, Biographie Generale, *1, 7. First, *Bib. Jude 1:1, *159.

Aaron Ben-Elia, a Karaite of Nicomedia, lived in the 14th century. He wrote a work in imitation of the *Moreh *of Maimonides, entitled *The Tree of Life, *which is a presentation, on a philosophical basis, of the dogmas of Mosaism; and contains, also, detailed accounts respecting the religious and philosophical schools among the Arabs. See Ueberweg, *Hist. of Philos. *1, 428.

Aaron Ben-Josef Ben Benveniste Ben-Josef Ben-Serachja

Aaron ben-Joseph Sason (SCHASCON), a rabbi of Thessalonica, lived at the close of the 16th century. He is the author of several celebrated Jewish works, among which are תֹּורִת אֵֶמת (the law of truth), a collection of 232 decisions on questions relating to sales, rents, etc. (Venice, 1616, fol.); and סֵפֶר אֵֶמת (the book of truth), explicatory of the Tosaphoth of the Gemara (Amsterd. 1706, 8vo). — Hoefer, *Biographie Generale, *1, 7.

Aaron Ha-Rishon (i.e. *the elder), *a celebrated rabbi of the sect of the Caraites, practiced medicine at Constantinople toward the close of the 13th century. He had the reputation of being a great philosopher and an honest man. He is the author of an Essay on Hebrew Grammar (כּלַיל יֹפַּי, "perfect in beauty," Constantinople, 1561), and of a Jewish prayer-book according to the rites of the Caraitic sect (סֵפֶר תּפַּלּוֹת, Venice, 1528-29, 2 vols. 4to). He also wrote commentaries on the Pentateuch, the first prophets (Joshua, the Judges, Samuel, and the Kings), on Isaiah and the Psalms, and on Job, all of which are still inedited. — Hoefer, *Biographie Generale, *1, 6.

Aaron Of Bistritz, *Peter Pau1, *was a friar of the Order of. St. Basil, and bishop of Fogaras, in Transylvania. — He died in 1760. He wrote *Definitio et Exordium Sanctoe — Ecumenicoe Snynodi *(Florence, 1762). See Hoefer, *Nouv. Biog. Generale., *s.v.

Aaron St. (1), was a Briton who suffered martyrdom with St. Julius in Britain, during the persecution under Diocletian, in 303. We are not informed as to the British name of Aaron; but he and Julius had each a church erected to his memory in the city of Caerleon, the ancient metropolis of Wales. Their festival is placed in the Roman martyrology on July 1.

Aaron St. (2), is said to have been the founder of the first monastery in Brittany. He flourished in the 6th century, and was eminent for his piety. When St. Malo fled from Britain into Gaul, he was received and hospitably entertained by Aaron, then residing on a little island not far from the present town of Saint Malo. Together with St. Malo, he labored for the conversion of the heathen, and was induced to erect a monastery, over which he presided till his death, in 580. See Hook, *Eccles. Biog. *s.v.

Aaron Zahala a Spanish rabbi, died 1293. He is the author of a commentary published under the title *Sepher Hachinak, id est Liber Institutionis, recensio *613 *legis Mosaicoe praeceptorum, *etc. (in Heb., Venice, 1523, fol.) — Hoefer, *Biographie Generale, *1:7.

Aaron, Berechja Ben-Mose Ben-Nechemja, of Modena, who flourished in the 17th century, and died in 1639, is the author of an ascetic work entitled יבק מעבר*, Maabar Yabbok, *"The Ford Jabbok'" (Mantua, 1626), which has also been translated into Judaeo- German. This book, divided into five parts, treats of deeds of charity, the fasting of the Israelites, of their manner of enshrouding the dead, etc. See Furst, *Bibl. Jud. *1. 22; Jost, *Gesch. d. Judenth. u.s. — Sekten, *3, 150; Delitzsch, *Gesch. d. jud. Poesie, *p. 108; Zunz, *Literatur-Gesch. d. jud. Poesie, *p. 424; *id. Zur Literatur u. Geschichte, *p. 260 (B.P.)

Aaron, Ha Kohen (i.e. "the priest"), an Italian rabbi (sometimes confounded with Aaron of Pesaro) who lived about the middle of the 14th century. He composed a book entitled *Archoth Rhagin Heruk, *which is a collection of moral sentences. See Hoefer, *Nouv. Biog. Generale, *s.v.

Aaron, Samuel a Baptist minister, was born in New Britain, Pa., Oct. 19, 1800. His ancestors were Welsh-Irish. His father dying when he was but six years of age, he was placed under the care of an uncle, working upon his farm for several years, and studying a few weeks in the winter. His later studies were pursued at the Doylestown Academy and at Burlington, N. J. Subsequently he became the principal of an academy; at Doylestown. His ordination occurred in 1829, at which time he became pastor of the Baptist Church in his native place. Here he remained not far from four years, and then removed to Burlington, where he became principal of the high-school, and at the same time, pastor of the Baptist Church. In 1841 he accepted a call to the pastorate of the Church in Norristown, Pa. In 1844 he established a literary institution of a high order in the vicinity of Norristown, which met with great success. In 1857, on. account of financial troubles caused by his endorsement of the paper of a friend, he was obliged to dispose of his school-buildings and give up the school. He then removed to Mount Holly, N. J., where he became pastor of the Church and was associated with his son in carrying on the Mount Holly Institute, which offices he sustained until his death, April 11, 1865. As an educator, Mr. Aaron acquired a good reputation, and he introduced many improvements into text-books used in schools. See *Annual Cyclop. *5, 638. (J. C. S.)

A'aronite (Heb. same as *Aaron, *used collectively), a designation of the descendants of Aaron, and therefore priests, who, to the number of 3700 fighting men, with Jehoiada the father of Benaiah at their head, joined David at Hebron (1Ch 12:27). Later on in the history (1Ch 27:17) we find their chief was Zadok, who in the earlier narrative is distinguished as "a young man mighty of valor." They must have been an important family in the reign of David to be reckoned among the tribes of Israel. — Smith, s.v. *SEE AARON; SEE PRIEST*.

Aas (Or Aash) a mystical deity of the Egyptian *Ritual of the Dead. *Another deity was called *Aam.*

Aau *(Old One), *an epithet of *Osiris, *in ch. 78 of the Egyptian *Ritual of the Dead.*

Aazrak (אאזר), a Cabalistic word found in the Talmudic Lexicon *Aruch, *and apparently invented by the Rabbins in order to correspond to a prohibition found in the Mishna *(Shabbate, *12:3) that no person should write on the Sabbath two letters, this word beginning with the letter 3 repeated. In the Talmud, however, it is written *Aadrak *(אאדר). Buxtorf *(Lex. Talmud. *col. 2) thinks it is merely the Biblical word - ָאֲאִזֶּר *aazzerka', I will gird thee *(Auth. Vers. "I girded thee"), found in Isa 45:5.

Ab (אָב, prob. i. q. "the season of *fruit, *אָבַב מֵרָ to *be fruitful, *and apparently of Syriac origin, D'Herbelot, *Bibl. Orient. *s.v. comp. ABIB; Josephus, Α᾿ββά*, Ant. *4, 4, 7), the Chaldee name of the fifth ecclesiastical and eleventh civil month of the Jewish year (Buxtorf, *Lex. Talm. *col. 2); a name introduced after the Babylonian captivity, and not occurring in Scripture, in which this is designated simply as the *fifth *month (Nu 33:38; Jer 1:3; Zec 7:3, etc.). It corresponded with the Macedonian month *Lous (*Λῶος*), *beginning with the new moon of August, and always containing thirty days. The 1st day is memorable for the death of Aaron (Nu 33:38); the 9th is the date (Moses Cozenzis, in Wagenseil's *Sota, *p 736) of the exclusion from Canaan (Nu 14:30), and the destruction of the Temple by Nebuchadnezzar (Zec 7:5; Zec 8:19; comp. Reland, *Antiq. Sacr. *4:10; but the 7th day, according to 2Ki 25:8, where the Syriac and Arabic read 9th; also the 10th, according to Jer 52:12, probably referring to the close of the conflagration, Buxtorf, *Synog. Judenth. *35), and also by Titus (Josephus, *War, *6:4, 5); the 15th was the festival of the Xylophoria, or bringing of wood into the Temple (Bodenschatz, *Kirchlich, verfassung der Juden, *2:106; comp. Ne 10:34; Ne 13:31; on nine successive days, according to Otho, *Lex. Rabb. *p. 331; on the 14th, according to Josephus, *War, *2:17); the 18th is a fast in memory of the extinction of the western lamp of the Temple during the impious reign of Ahaz (2Ch 29:7). — Kitto, s.v. *SEE MONTH*.

Ab- *(*אָב*, father), *occurs as the first member of several compound Hebrew proper names, e.g. *SEE ABNER, SEE ABSALOM*, etc. not as a patronymic *SEE BEN*, or in its literal acceptation, but in a figurative sense, to designate some quality or circumstance of the person named; e.g. *possessor of *or *endowed with; *after the analogy of all the Shemitic languages (Gesenius, *Thes. Heb. *p. 7; in Arabic generally *Abu-, *see D'Herbelot, *Biblioth. Orient. *s.v.). *SEE FATHER; SEE PROPER NAME*. Hence it is equally applicable to females; e.g. *SEE ABIGAIL *(as among the Arabs; comp. Kosegarten, in Ewalds *'Zeitschrift fur die Kunde des Morgenlandes, *1:297-317). In all cases it is the following part of the name that is to be considered as the genitive, the prefix אב being "in the construct," and not the reverse. *SEE ABI*-.

Ababil in Arabian mythology, was a fabulous bird mentioned in the Koran, concerning the nature and qualities of which Mohammedan doctors greatly differ.

Ab'acuc (Lat. *Abacuc, *the Greek text being no longer extant), one of the minor prophets (2 Esdras [in the Vulg. 4 Esdras] 1:40), elsewhere HABAKKUK *SEE HABAKKUK *(q.v.).

Abacuc (Or Abachum) a martyr commemorated by the Western Church Jan. 19 (or 20), together with Maris (or Mauri), his father; Martha, his mother; and Audifax, his brother. They are said to have come from the confines of Persia, in the time of Claudius II, to Rome, where, after rendering many services to the faithful, they were put to death under Aurelian or Diocletian, about A.D. 270. Their bodies, buried at some distance from Rome, were brought to that city about 820 by pope Pascal I and interred in the Church of St. Adrian, where they were found in 1590 at a place now called Santa Ninfa.

Abacus (Lat. from ἄβαξ*, a board). *This name is applied in architecture to the uppermost member or division of a capital. **1. **In the Grecian and Roman orders it is a very essential feature. In the Grecian Doric the abacus has simply the form of a square tile without either chamfer or moulding. In the Roman Doric it has the addition of an ogee and fillet round the upper edge. In the Tuscan a plain fillet with a simple cavetto under it is used instead of the ogee and fillet. In all these orders the abacus is of considerable thickness, and the moulding round the upper edge is called the cimatium of the abacus. In the Grecian Ionic it is worked very much thinner, consisting of an ovolo or ogee, generally without any fillet above it, and is sometimes sculptured. In the Roman Ionic it consists of an ogee or ovolo with a fillet above it. In all the preceding orders the abacus is worked square, but in the modern Ionic, the Corinthian, and the Composite, the sides are hollowed, and the angles, with some few exceptions in the Corinthian order, truncated. The mouldings used on the modern Ionic vary, but an ogee and fillet like the Roman are the most common. In the Corinthian and Composite orders the mouldings consist of an ovolo on the upper edge, with a fillet and cavetto beneath. **2. **In the architecture of the Middle Ages, the abacus still remains an important feature, although its form and proportions are not regulated by the same arbitrary laws as in the classical orders: in the earlier styles there is almost invariabily clear line of separation to mark the abacus as a distinct division of the capital; but as Gothic architecture advanced with its accompanying variety of mouldings, the abacus was subject to the same capricious changes as all the other features of the successive styles, and there is often no really distinguishable line of separation between it and the rest of the capital. It not unfrequently happens that the abacus is nearly or quite the only part of a capital on which mouldings can be found to show its date; it is therefore deserving of close attention. In early buildings of the style spoken of as being, perhaps, Saxon, that is, belonging to the 11th century, the abacus is, in general, merely a long, flat stone without chamfer or moulding; but it sometimes varies, and occasionally bears some resemblance to the Norman form. The Norman abacus is flat on the top and generally square in the earlier part of the style, with a plain chamber on the lower edge, or a hollow is used instead. As the style advanced, other mouldings were introduced, and in rich buildings occasionally several are found combined; it is very usual to find the hollow on the lower edge of the abacus surmounted by a small channel or a bead. If the top of the abacus is not flat, it is a sign that it is verging to the succeeding style. In the Early English style the abacus is most commonly circular; it is, however, sometimes octagonal, and occasionally square, but not frequently in England, except early in this style. The most characteristic mouldings are deep hollows and overhanging rounds; in general, the mouldings in this style have considerable projections with deep and distinct hollows between them. In the Decorated style, the form of the abacus is either circular or polygonal, very frequently octagonal. The circular abacus is especially an English feature; the octagonal abacus being most common on the Continent, especially in France. Hollows are not so frequently to be found, nor are they in general, when used, so deeply cut; the mouldings and the modes of combing them vary considerably, but rounds are common, particularly a roll or scroll-moulding, the upper half of which projects and overlaps the lower, as in Merton College Chapel; this moulding may be considered as characteristic of the Decorated style; although it is to be met with in late Early English work. The round mouldings often have fillets worked on them, and these again are also found in Early English work. In the Perpendicular style the abacus is sometimes circular, but generally octagonal, even when the shaft and lower part of the capital are circular; when octagonal, particularly in work of late date, the sides are often slightly hollowed in this style the mouldings are not generally much undercut, nor are they so much varied as in the Decorated. A very usual form for the abacus consists of a waved moulding (of rounds and hollows united without forming angles) with a bead under it, as at Croydon, Surrey. The most prominent part of this moulding is sometimes worked flat, as a fillet, which then divides it into two ogees, the upper being reversed the ogee may be considered as characteristic of the Perpendicular capital. The top of the abacus is sometimes splayed and occasionally hollowed out.

Abad y Queypeo, Manuel, a Mexican bishop, born in the Asturias, Spain, about 1775. Having become priest, he went to Mexico, where he was at first judge of wills at Valladolid de Mechoacan, and, in 1809, appointed bishop of Mechoacan. Upon the outbreak of the war of independence, Abad favored the national party, and declared himself against the Inquisition. When the restoration of Ferdinand VII was proclaimed, Abad was sent to Spain and imprisoned at Madrid. He succeeded in winning the favor of the king, and was not only released, but appointed minister of justice. In the night following, however, he was again arrested by order of the Grand Inquisitor, and shut up in a convent. He was liberated in consequence of the events of 1820, and elected a member of the provisional junta of the government. Subsequently he was appointed Bishop of Tortosa. In 1823 he was again arrested by order of the Inquisition, and sentenced to six years imprisonment. He died before this time had expired. — Hoefer, *Biographie Generale, *1, 17.

Abad'don (Α᾿βαδδών, for Heb. אֲבִדּון, *destruction, *i.e. the destroyer, as it is immediately explained by Α᾿πολλύων, APOLLYON *SEE APOLLYON *), the name ascribed to the ruling spirit of Tartarus, or the angel of death, described (Re 9:11) as the king, and chief of the Apocalyptic locusts under the fifth trumpet, and as the angel of the abyss or "bottomless pit" (see *Critica Biblica, *2, 445). In the Bible, the word *abaddon *means destruction (Job 31:12), or the place of destruction, i.e. the subterranean world, Hades, the region of the dead (Job 26:6; Job 28:22; Pr 15:11). It is, in fact, the second of the seven names which the Rabbins apply to that region; and they deduce it particularly from Ps 138:8, "Shall thy loving-kindness be declared in the grave, or thy faithfulness in *(abaddon) *destruction?" *SEE HADES*. Hence they have made Abaddon the nethermost of the two regions into which they divided the under world. But that in Re 9:11 Abaddon is the angel, and not the abyss, is perfectly evident in the Greek. There is a general connection with the destroyer (q.v.) alluded to in 1Ch 21:15; but the explanation, quoted by Bengel, that the name is given in Hebrew and Greek, to show that the locusts would be destructive alike to Jew and Gentile, is far-fetched and unnecessary. The popular interpretation of the Apocalypse, which finds in the symbols of that prophecy the details of national history in later ages, has usually regarded Abaddon as a symbol of Mohammed dealing destruction at the head of the Saracenic hordes (Elliott's *Horae Apocalypticae, *1:410). It may well be doubted, however, whether this symbol is any thing more than a new and vivid figure of the same moral convulsions elsewhere typified in various ways in the Revelation, namely, those that attended the breaking down of Judaism and paganism, and the general establishment of Christianity (see Stuart's *Comment. *in loc.). *SEE REVELATION, BOOK OF*. The etymology of Asmodaeus, the king of the daemons in Jewish mythology, seems to point to a connection with Apollyon in his character as "the destroyer," or the destroying angel. Compare Ecclus. 18:22, 25. *SEE ASMODAEUS*.

Abadi'as (Α᾿βαδίας*), *a son of Jazelus, and one of the descendants (or residents) of Joab, who returned with 212 males from the captivity with Ezra (1 Esdras 8:35); evidently the same with the OBADIAH *SEE OBADIAH *(q.v.) of the parallel list (Ezr 8:9).

Abadir in Phoenician mythology, was a name given to cone-formed stones, which were the oldest symbols of the deities.

Abaelard *SEE ABELARD*.

Abagarus *SEE ABGARUS*.

Abag'tha (Heb. *Abagtha', *אֲבִגתָא*, *prob. Persian [ *SEE BIGTHA , SEE BIGTHAN , SEE BIGTHANA , SEE BAGOAS *], and, according to Bohlen, from the Sanscrit *bagadata, 'fortune-given; *Sept. Α᾿αταζά), one of the seven chief eunuchs in the palace of Xerxes, who were commanded to bring in Vashti (Es 1:10), B.C. 483.

Abailard, Pierre. *SEE ABELARD, PIERRE*.

Abaji, Ben-Cajlil, surnamed *Nachmani, *belonged to that class of Jewish teachers who were styled Amoraim, and occupied the presidency at the school of Pumbaditha from 333 to 338. He is said to have been tolerant of the heathen, and defended the book of Ben Sira, i.e. Ecclesiasticus, against his colleague Rab Joseph, who regarded it as heretical. In the exposition of the Scriptures, he adopted the simple against the customary artificial mode. His maxim was, "One and the same verse may be explained in a different sense, but the same sense cannot refer to different verses." See Hamburger, *Real- Enyklopadie fur Bibel und Talmud, *s.v.; Bacher, *Die Agada der babylonischen, Amoraim *(Strasburg, 1878), p. 107 sq. (B.P.)

Abamurus a term used in mediaeval Latin signifying *buttress.*

Aban in Persian mythology, was a genius of water.

Aba'na [many *Ab'ana*] (Heb. *Abanah', *אֲבָנָה*; *Sept. 'Αβανά; Vulg. *Abana; *or rather, as in the margin, AMANAH *SEE AMANAH *[q.v.]; Heb. *Amanah', *אֲמָנָה [comp. Isa 23:16], since the latter means *perennial; *Gesenius, *Thesaur. Heb. *p. 116), a stream mentioned by Naaman as being one of the rivers of Damascus; another being the Pharpar (2Ki 5:12). The main stream by which Damascus is now irrigated is called *Barada, *the Chrysorrhoas, or "golden stream" of the ancient geographers (Strabo, p. 755), which, as soon as it issues from a cleft of the Anti-Lebanon mountains, is immediately divided into three smaller courses. The central or principal stream runs straight toward the city, and there supplies the different public cisterns, baths, and fountains; the other branches diverge to the right and left along the rising ground on either hand, and, having furnished the means of extensive irrigation, fall again into the main channel, after diffusing their fertilizing influences, and are at length lost in a marsh or lake, which is known as the *Bahr el-Merj, *or Lake of the Meadow. Dr. Richardson *(Travels, *2:499) states that the "water of the Barada, like the water of the Jordan, is of a white, sulfurous hue, and an unpleasant taste." Some contend that the Barada is the Abana and are only at a loss for the Pharpar; others find both in the two subsidiary streams, and neglect the Barada; while still others seek the Abana in the small river *Fijih, *which Dr. Richardson describes as rising near a village of the same name in a pleasant valley fifteen or twenty miles to the north-west of Damascus. It issues from the limestone rock, in a deep, rapid stream, about thirty feet wide. It is pure and cold as iced water; and, after coursing down a stony and rugged channel for above a hundred yards, falls into the Barada, which comes from another valley, and at the point of junction is only half as wide as the Fijih. The Abana or Amana has been identified by some (especially Gesenius, *Neb. Lex.) *with the Barada, from the coincidence of the name Amana mentioned in Song 4:8, as one of the tops of Anti-Libanus, from which the Chrysorrhoas (or Barada) flows; and the ruins of Abila, now found on the banks of that stream, are thought to confirm this view. A better reason for this identification is, that Naaman would be more likely to refer to some prominent stream like the Barada, rather than to a small and comparatively remote fountain like the Fijih. *SEE PHARPAR*. The turbid character of the water of Barada is no objection to this view, since Naaman refers to Abana as important for its *medicinal *qualities rather than on account of its limpid coldness. The identification of the Abana with the Barada is confirmed by the probable coincidence of the Pharpar with the Arvaj; these being the only considerable streams in the vicinity of Damascus *(Bibliotheca Sacra, *1849, p. 371; Robinson's *Researches, *new ed. 3, 447). This is the view taken by the latest traveler who has canvassed the question at length (J. L. Porter, in the *Jour. of Sacr. Literature. *July, 1853, p. 245 sq.). According to Schwarz *(Palest. *p. 54), the Jews of Damascus traditionally identify the Barada with the Amana (q.v.). The Arabic version of the passage in Kings has *Barda. *According to Lightfoot *(Cent. Chor. *4) the river in question was also called *Kirmijon *(קַרמַיּון), a name applied in the Talmud to a river of Palestine (Buxtorf, *Lex. Talm. *col. 2138). *SEE DAMASCUS*.

Abarbanel. *SEE ABRABENEL*.

Abarbarea in Greek-mythology, was a nymph whose affections Bucolion, son of Laomedon, according to Homer *(Iliad, 6:*22), won, and by him became mother of *A*Esepus and Pedasus. Both were slain before Troy by the hand of Euryalus.

Abarca, Don Joaquin bishop of Leon, was born in 1780 in Aragon, Spain. He was one of the chief adherents of the faction of Don Carlos in Spain. In 1836 he was arrested near Bordeaux by the French government and banished to Frankfort, whence he went tore join the Pretender in the Basque provinces, with a quantity of silver which the Tory party had advanced to him. He, however, fell into disgrace, and died in 1844 in a convent of Carmelite friars at Lanzo, near Turin. See Hoefer, *Nouv. Biog. Gen., *s.v.

Ba *(the soul), *in Egyptian mythology, was one of the five component parts of the human being. *SEE KAH, KHA, KHABA*, etc. It was represented as. a human-headed bird, often with a cross in its claws.

Baader, Franz Xaver Von a Roman Catholic philosopher of Germany, was born at Munich in 1765, and died there, May 23, 1811. In early life he devoted himself especially to the study of medicine and natural science, and was rewarded for his services in the mining interests of his country by the title of nobility. He established a greater reputation by his lectures and works on philosophy and theology. Though a layman, he was appointed, in 1827, Professor of Speculative Dogmatics at the University of Munich, which chair he retained until 1838, when a ministerial decree excluded laymen from the delivery of lectures on the philosophy of religion. From early youth he had a great aversion to Rationalism, and a great longing for a deeper understanding of the mysteries of the Christian revelation. He studied with particular interest the mystic and theosophic writers, among whom he took especially Jacob Boehme (q.v.) for his guide. After his example, he built up a system of theology and philosophy, which, as all admit, is full of profound and original ideas, though, on the whole, visionary and paradoxical in the extreme. Baader never separated from the Roman Church, but published several works against the primacy of the Pope. His system of philosophy has still (1860) a number of followers, both among Romanists and Protestants. Among his principal works are: *Vorlesungen uber speculative Dogmatik *(Stuttg. 8 vols. 1828-38); *Revision d. Philostpheme der Hegel'schen Schule *(Stuttg. 1839); *D. morgenlanldische und der abendlandische Katholicismus *(Stuttg. 1841). His complete works have been edited, with explicit introductions, by six of his followers, Fr. Hoffmann, Hamberger, Lutterbeck, Osten-Sacken, Schaden, and Schliter (Baader's *Sdmmttiche Werke, *Leipz. 1850-60, 16 vols.). The sixteenth volume contains a copious general index, and an introduction on the system and the history of the philosophy of Baader, by Dr. Lutterbeck. See also Hoffmann, *Vorhalle zur epeculativen Lehre Franz Baaders *(Aschaffenburg, 1836).

Baader, Johann Michael a German painter, was born in 1736. He studied at Paris in 1759, and in 1788 went to Eichstadt, his native city, to serve as painter to the bishop of that place. He painted pictures of home life and also historical subjects, among others *The Daughter of Jephthah. *See Hoefer, *Nouv. Biog. Generale, s.v.*

Baader, Tobias a Bavarian sculptor, lived in the latter half of the 17th century. He executed several works for the churches and convents of his native country. Chief among them we notice, *Christ on the Cross, with his Mother: — The Virgin with the Infant Jesus*: — and a *Madonna, *designed for the Church of the Hospital of Munich, which sealed the reputation of this artist. See Hoefer, *Nouv. Biog. Generale, s.v.*

Ba'ail-be'rith (Hebrews *Ba'al Berith', *בִּעִל בּרַית *covenant-lord; *Sept. Βααλβερίθ v. r. Βάαλ διαθήκης Jg 9:4)is the name of a god worshipped by the people of Shechem (Jg 8:33), who, on account of the signification of the name, has been compared to the Ζεὺς ῞Ορκιος of the Greeks, and the Latin *Deus Fidius. *Bochart and Creuzer think that this name means "God of Berytus;" but, whether or not the name of that town is to be recognized in the Berothah of Eze 47:16, there is hardly any ground for their opinion. Movers *(Phinizer, *1, 169) considers the name equivalent to "Baal in covenant with the idolaters of Israel." The meaning, however, does not seem to be the god who presides over covenants, but the god who comes into covenant with the worshippers. In Jg 9:46, he is called simply "the god Berith" (אֵל בּרַית). We know nothing of the particular form of worship paid to this god. *SEE BAALIM*.

Ba'ainah (Hebrews *Baanak', *בִּעֲנָה*, *another form of the name *Baani *[q.v.]; Sept. Βαανά*.), *the name of four men. **1. **One of the two sons of Rimmon the Beerothite, captains of bands in Saul's army, who assassinated Ishbosheth (2Sa 4:2); for which murder they were slain by David, and their mutilated bodies hung up over the pool at Hebron (ver. 5, 6, 19). B.C. 1046. Josephus represents him *(*Βαναόθα*, Ant. *7, 2, 1) as a person of noble family, and instigated by personal ambition. *SEE DAVID*. **2. **A Netophathite, father of Heleb or Heled, which latter was one of David's thirty heroes (2Sa 23:29; 1Ch 11:30). B.C. ante 1061. The Sept. utterly confounds the list of names at this part, but some copies retain the Βαανά*.* **3. **(1Ki 4:16.) *SEE BAANA*, 2. **4. **One of the chief Jews who returned from Babylon with Zerubbabel, B.C. 536 (Ezr 2:2; Ne 7:7); possibly the same with one of those who long afterward (B.C. 410) united in the sacred covenant with Nehemiah (Ne 10:27).

Ba'al (Hebrews id. בִּעִל, *lord or master), *a generic term for *god *in many of the Syro-Arabian languages. As the idolatrous nations of that race had several gods, this word, by means of some accessory distinction, became applicable as a name to many different deities. *SEE BAAL-BERITH, SEE BAAL-PEOR; SEE BAAL-ZEBUB*. There is no evidence, however, that the Israelites ever called Jehovah by the *name *of Baal; for the passage in Ho 2:16, which has been cited as such, only contains the word *baal *as the sterner, less affectionate representative of *husband. *It is spoken of the master and owner of a house (Ex 22:7; Jg 19:22); of a landholder (Job 31:39); of an owner of cattle (Ex 21:28; Isa 1:3); of a lender of money, i.e. creditor (De 15:2); also of the head of a family (Le 21:4); and even of the Assyrians (or the princes) as conquerors of nations (Isa 16:8). *SEE BAALIM*. It also occurs very frequently as the first part of the names of towns and men, e.g. BAAL-GAD, BAAL-HAMON, BAAL-HANAN, etc., all which see in their alphabetical order, and compare *SEE BAAL*. As a strictly proper name, and in its simple form, Baal stands in the Bible for a deity, and also for two men and one village. *SEE GUR-BAAL; SEE KIRJATH-BAAL; SEE MERIB-BAAL*. **1. **This name (with the article, הִבִּעִל, *hab-Ba'al, *Jg 2:13; Sept. ὁ Βάαλ, but also ἡ Βάαλ, Jer 19:5; Jer 39:18; Ro 11:4) is appropriated to the chief *male *divinity of the Phoenicians, the principal seat of whose worship was at Tyre, and thus corresponds with ASHTORETH, their supreme *female *divinity. Both names have the peculiarity of being used in the plural, and it seems that these plurals designate either (as Gesenius, *Thes. *s.v. maintains) statues of the divinities, or different modifications of the divinities themselves. That there were many such modifications of Baal is certain from the fact that his name occurs with numerous adjuncts, both in the O.T. and elsewhere, as we have seen above. The plural BAALIM is found frequently alone (e.g. Jg 2:11; Jg 10:10; 1Ki 18:18; Jer 9:14; Ho 2:17), as well as in connection with Ashtoreth (Jg 10:6; 1Sa 7:4), and with Asherah, or, as our version renders it, "the groves" (Jg 3:7; Jg 2 Chronicles 33:3). There is no difficulty in determining the meaning of the name, since the word is in Hebrew a common noun of frequent occurrence, having the meaning *lord, *not so much, however, in the sense of ruler as of *master, owner, possessor. *The name of the god, whether singular or plural, is always distinguished from the common noun by the presence of the article (הִבִּעִל, הִבּעָלַים), except when it stands in connection with some other word which designates a peculiar modification of Baal. In the Chaldaic form the word becomes shortened into בּעֵל, and thence, dropping the guttural, בֵּל, BEL, which is the Babylonian name of this god (Buxtorf, *Lex. Chald. et Talin; *so Gesenius, Furst, Movers; the identity of the two words is, however, doubted by Rawlinson, *Herod. *1, 247). There can be no doubt of the very high antiquity of the worship of Baal. We find his *cultus *established among the Moabites and their allies the Midianites in the time of Moses (Nu 22:41), and through these nations the Israelites were seduced to the worship of this god under the particular form of Baal-peor (Nu 25:3 sq.; De 4:3). Notwithstanding the fearful punishment which their idolatry brought upon them in this instance, the succeeding generation returned to the worship of Baal (Jg 2:10-13), and with the exception of the period during which Gideon was judge (Jg 6:26 sq.; 8:33) this form of idolatry seems to have prevailed among them up to the time of Samuel (Jg 10:10; 1Sa 7:4), at whose rebuke the people renounced the worship of Baalim. Two centuries pass over before we hear again of Baal in connection with the people of Israel, though we can scarcely conclude from this silence that his worship was altogether abandoned. We know that in the time of Solomon the service of many gods of the surrounding nations was introduced, and particularly that of Ashtoreth, with which Baal is so frequently connected. However this may be, the worship of Baal spread greatly, and, together with that of Asherah, became the religion of the court and people of the ten tribes under Ahab, king of Israel, who, partly through the influence of his wife Jezebel (q.v.), the daughter of the Sidonian king Ethbaal, appears to have made a systematic attempt to suppress the worship of God altogether, and to substitute that of Baal in its stead (1Ki 16:31-33; 1Ki 18:19,22). And though this idolatry was occasionally put down (2Ki 3:2; 2Ki 10:28), it appears never to have been permanently or effectually abolished in that kingdom (2Ki 17:16). In the kingdom of Judah also Baal-worship extensively prevailed. During the short reign of Ahaziah and the subsequent usurpation of his mother Athaliah, the sister of Ahab, it appears to have been the religion of the court (2Ki 8:27; comp. 11:18), as it was subsequently under Ahaz (2Ki 16:3; 2Ch 28:2), and Manasseh (2Ki 21:3). The worship of Baal among the Jews appears to have been appointed with much pomp and ceremonial. Temples were erected to him (1Ki 16:32; 2Ki 11:18); his images were set up (2Ki 10:26); his altars were very numerous (Jer 11:13), being erected particularly on lofty eminences, *SEE HIGH-PLACE*, (1Ki 18:20), and on the roofs of houses (Jer 32:29); there were priests in great numbers (1Ki 18:19), and of various classes (2Ki 10:19); the worshippers appear to have been arrayed in appropriate robes (2Ki 10:22; comp. Lucian, *De Dez Syra, *50). His priesthood (the proper term for which seems to be כּמָרַים, *kemarim', *so called from their *black *garments) were a very numerous body (1Ki 18:19), and were divided into the two classes of prophets and of priests (unless the term "servants," which comes between those words, may denote a third order — a kind of Levites, 2Ki 10:19). As to the rites by which he was worshipped, there is most frequent mention of incense being offered to him (2Ki 23:5), but also of bullocks being sacrificed (1Ki 18:26), and even of children, as to Moloch (Jer 19:5). According to the description in 1 Kings 18, the priests during the sacrifice danced (or, in the sarcastic expression of the original, *linped) *about the altar, and, when their prayers were not answered, cut themselves with knives until the blood flowed, like the priests of Bellona (Lucan. *Pharsal. *1, 565; Tertull. *Ayologet. *9; Lactant. *Div. Instit. *1, 21). We also read of homage paid to him by bowing the knee, and by kissing his image (1Ki 19:18; comp. Cicero, *in Verrem, *4, 43), and that his worshippers used to swear by his name (Jer 12:16). *SEE CHEMARIM*. Throughout all the Phoenician colonies we continually find traces of the worship of this god, partly in the names of men, such as Adher-*bal*, Asdru*- bal, *Hanni*-bal, *and still more distinctly in Phoenician inscriptions yet remaining (Gesenius, *Mon. Phan. *passim). Nor need we hesitate to regard the Babylonian *bel *(Isa 46:1) or *Belus *(Herod. 1:181) as essentially identical with Baal, though perhaps under some modified form. Rawlinson distinguishes between the second god of the first triad of the Assyrian pantheon, whom he names provisionally Bel-Nimrod, and the Babylonian Bel, whom he considers identical with Merodach *(Herod. *1, 510 sq.; 521 sq.). Traces of the idolatry symbolized under it are even found in the British Isles, Baal, Bal, or Beal being, according to many, the name of the principal deity of the ancient Irish; and on the tops of many hills in Scotland there are heaps of stones called by the common people "Bel's cairns," where it is supposed that sacrifices were offered in early times *(Statistical Account of Scotland, *3, 105; 11:621). *SEE ETHBAAL*. The same perplexity occurs respecting the connection of this god with the heavenly bodies as we have already noticed in regard to Ashtoreth. Creuzer *(Symb. *2, 413) and Movers *(Phon. *1, 180) declare Baal to be the Sun-god; on the other hand, the Babylonian god is identified with Zeus by Herodotus, and there seems to be no doubt that Bel-Merodach is the planet Jupiter (Rawlinson, *Herod. *1, 512). On the whole, Baal probably represents properly the *sun, *and, in connection with Astarte, or the moon, was very generally worshipped by the idolatrous nations of Western Asia, as representing the great generative powers of nature, the former as a symbol of the active, and the latter of the passive principle. Traces of this tendency to worship the principal luminaries of heaven appear frequently in the history of the Israelites at a very early period, before Sabianism as such was distinctly developed (Ex 20:4; De 4:19; De 17:3; 2Ki 23:11). Gesenius, however (in his *Thesaur. Heb.), *contends that Baal was not the sun, but the planet *Jupiter, *as the guardian and giver of good fortune; but the view of Mainter (in his *Religion der Babylonier) *seems most tenable, who, while he does not deny the astrological character of this worship, still maintains that, together with and besides that, there existed in very early times a cosmogonical idea of the primitive power of nature, as seen in the two functions of *generation *and *conception *or parturition, and that the sun and moon were the fittest representatives of these two powers. It is quite likely that in the case of Baal, as well as of Ashtoreth, the symbol of the god varied at different times and in different localities. Indeed, the great number of adjuncts with which the name of Baal is found is a sufficient proof of the diversity of characters in which he was regarded, and there must no doubt have existed a corresponding diversity in the worship. It may even be a question whether in the original notion of Baal there was reference to any of the heavenly bodies, since the derivation of the name does not in this instance, as it does in the case of Ashtoreth, point directly to them. If we separate the name Baal from idolatry, we seem, according to its meaning, to obtain simply the notion of lord and proprietor of all. With this the idea of productive power is naturally associated, and that power is as naturally symbolized by the sun; while, on the other hand, the ideas of providential arrangement and rule, and so of prosperity, are as naturally suggested by the word, and in the astral mythology these ideas are associated with the planet Jupiter. In point of fact, we find adjuncts to the name of Baal answering to all these notions, e.g. Βεελσάμην *Balsamen *(Plaut. *Pen. *v. 2, 67)= בעלאּשׁמין, "Lord of the heavens;" בעלאּחמן, Baal-Hamon (Gesenius, *Mon. Phan. *p. 349), the Sun-Baal (comp. the similar name of a city in Song 8:11); בִִּעלאּגָּד, Baal-Gad, the name of a city (Jos 11:17), q.d. Baal the Fortune-bringer, which god may be regarded as identical with the planet Jupiter. Many more compounds of Baal in the O.T. occur, and among them a large number of cities, which are given below. There has recently been discovered among the ruins of a temple on Mount Lebanon an inscription containing the name *Bal-marcos, *the first part of which is evidently identical with the Phoenician Baal, who appears to have been worshipped then under the title of "the god of dancing" *(Biblioth. Sacra, *1843, p. 559 sq.). Dr. Wilson, when at Damascus, obtained the impression of an ancient *scarabeus, *on which was carved an inscription, in the old Phoenician alphabet, containing the title לבעל, "to Baal" *(Lands of Bible, *2, 769). See BAALIM. 2. (Sept.Βαάλ.) A Benjamite, fourth son of Jehiel, the progenitor of the Gibeonites, by his wife Maachah (1Ch 8:30; 1Ch 9:36). B.C. post 1618. **3. **(Sept. Βαάλ v. r. Βεήλ) and even Ι᾿ωήλ.) A Reubenite, son of Reia and father of Beerah, which last was among the captives transported to Assyria by Tiglath-Pileser (1Ch 5:5). B.C. ante 738. **4. **(Sept. Βαάλ.) A place in the vicinity of Ain and Ashan, inhabited by the Simeonites (1Ch 4:33); probably the same elsewhere (Jos 19:8) called BAALATH-BEER *SEE BAALATH-BEER *(q.v.). *SEE BAAL*.

Baal Of Simeon (1Ch 4:33) is regarded by Lieut. Conder *(Tent Work, *ii, 334) as the present *Unim Baghleh, *but this location is far from the probable sites of the associated places. Conder *(ibid.) *identifies it with Baalah of Simeon (Jos 15:29).

Baal- Or -Baal (Hebrews id. בִּעִלאּ or אּבִּעִל, i.e. *Baal), *a geographical word occurring as the prefix or suffix to the names of several places in Palestine (see those following, also *SEE GUR-BAAL*, etc.). Gesenius has expressed his opinion *(Thes. Heb. *p. 225, col. a) that in these cases it has no reference to any worship of the god Baal at the particular spot, but merely expresses that the place "possesses" or contains something special denoted by the other part of the name, the word Baal bearing in that case a force synonymous with that of BETH *SEE BETH *(q.v.). *SEE BAAL-TAMAR*, etc. Without contradicting this conclusion, some reasons may be mentioned for reconsidering it. *SEE BAALIM*. **1. **Though employed in the Hebrew Scriptures to a certain extent metaphorically, and there certainly with the force of "possession" or "ownership," as a "lord of hair" (2Ki 1:8), "lord of dreams" (Ge 37:19), etc., Baal never seems to have become a naturalized Hebrew word, but frequently occurs so as to betray its Canaanite origin and relationship. Thus it is several times employed to designate the inhabitants of towns either certainly or probably heathen, but rarely, if ever, those of one undoubtedly Hebrew. It is applied to the men of Jericho before the conquest (Jos 24:11); to the men of Shechem, the ancient city of Hamor the Hivite, who rose to recover the rights of Hamor's descendants long after the conquest ,of the land (Jg 9:2-51, with Ewald's commentary, *Gesch. *2, 445-447), and in the account of which struggle the distinction between the "lords" (בּעָלַים) of Shechem and the "men" (אֲנָשַׁים — Hebrew relations) of Abimelech is carefully maintained. It is used for 'the men of Keilah, a place on the western confines of Judah, exposed to all the attacks and the influences of the surrounding heathen (1Sa 23:11-12), for Uriah the Hittite (2Sa 11:26), and for others (Isa 16:8, etc.). Add to this the consideration that if Baal forms part of the name of a person, we are sure to find the name mentioned with some Hebrew alteration, as Jerubbesheth for Jerub-baal; Mephibosheth for Merib-baal; Ishbosheth for Esh-baal, and others. In Ho 2:16, a remarkable instance is preserved of the distinction, noticed above in connection with the record of the revolt at Shechem, between the heathen *Baal *and the Hebrew *Ish: *"At that day, saith Jehovah, men shall call me ' Ishi,' and shall call me no more 'Baali,'" both words having the sense of "my husband." **2. **Such places called by this name, or its compounds, as can be identified, and several of which existed at the time of the conquest, were either near Phoenicia,, as Baal-gad, Baal-hermon, Belmarkos (of later times), or in proximity to some other acknowledged seat of heathen worship, as Baal- meon and Bamoth-Baal, near Baal-peor; or Kirjath-Baal and Baal: — tamlar, connected with Gibeon and Bethel (see Dems, "Der Baal in d. Helr. Eigennamen," in the *Zeitschr. d. deutsch. morgenl. Gesellsch. *1862, 4:728). **3. **On more than one occasion Baal forms part of the names of places which we elsewhere discover to have been elevated spots, spots in which the worship of the Canaanites delighted. Thus Baal-hermon is elsewhere called '" Mount Baal," and Baal-Perazim is (very probably) "Mount Perazim." Baalath-beer, too, is called in the parallel lists Ramath (i.e. "height"). Compare the Vulgate rendering of Baalah in 1Ch 13:6, "ad *collem *Cariathiarim;" also Mount Baalah (Jos 15:11). **4. **There is the consideration of the very deep significance with which the name of Baal must always have been invested, both for the Israelites and for their predecessors in the country-for those who venerated and those who were commanded to hate him. Surely this significance must have been sufficient to prevent that portentous name from becoming a mere alternative for a term which, like BETH *SEE BETH *(q.v.), was in the commonest daily use. **5. **The most significant form in which this compound word occurs is its use as an element (in a manner common to all the Shemitic languages) in proper names, like *d- *(אֵל) and *Jah (*יָהּ*) *of the Hebrew; sometimes at the end, e.g. *Eth-baal *(אֶשׁבִּעִל*), Meri-baal(*מרַיבִעִל*.), Esh-baal (*אֶשׁבִּעִל*), Jerub-baal (*ירֻבִּעִל*), *etc. (which see severally); at other times at the beginning, e.g. *Baal-hasnon *(בִּעִלִחָנָן), *Bali-yah (*בִִּעליָה), and in some instances the heathenish "Baal" has supplanted the corresponding Jewish sacred name, e.g. *El-iada *(אֶליָדָע, 2Sa 5:16) *=Beel-iada *(בּעֶליָדָע, 1Ch 14:7). This was a frequent method of formation in Phoenician proper names, as appears from those occurring in classical and Biblical history, and still more clearly in inscriptions on coins, e.g. *lttobaal *(אַתֹּבִעִל "with Baal," Gerb. 1:2), *Bathbaal (*בִּתבִּעִל *, *"daughter of Baal," Carth. 8), *Hikkembaal (*חַכֵּמבִעִל*, *"sage of Baal," Numid. 1:2), *Hikkebbaal (*חַכֶּבִּעִל*, *the same by assimilation of the 7, *ib. *2, 3), *Hikkemshcbbaal *(חַכֵּמשֶׁבִּעִל, the same with the insertion of the relative prefix שׁ, *ib. *2, 2), *Jeubaal (*יאוּבִעִל*, *"desire of Baal," Cit. 26), *Jaasherbaal *(יִעִשֵׁרַבִּעַל, "enriched by Baal," Numid. 7:1), *Maalkibaal (*מִלכַּבִעִל*, *"ruled T-y Baal," Malt. 3, 1), *Mezethbaal (*מצֵיתבִּעִל "kindled by Baal," Numid. 1:4), *Mosibacl *(מֹשַׂיבִבִל for מִעֲשַׂיבִעִל, "made by Baal," *ib. *1, 3), *Mcttanbaai *(מִתִּנבִּעִל, "given by Baal," *ib. *7, 1), etc. (see Gesenius, *Thes. Heb. *p. 224, b). *SEE NAME*.

Ba'alah (Hebrews *Btalah', *בּעֲלָה*, mistress, civitas), *the name of two cities and of one mountain. *SEE BAALATH*. **1. **(Sept. Βααλάθ v. r. Βαλά.) A city in the southern part of Judah, mentioned in connection with Beersheba and lim (Jos 15:29), apparently the same elsewhere called BALAH (Jos 19:3), also BILHAH, and assigned to Simeon (1Ch 4:29). In the firstnamed passage it forms part of the preceding name Bizjothjah-Bnalah. *SEE BIZJOTHJAH*. **2. **(Sept. Βααλάθ v. r. Βαάλ, but omits in 1 Chronicles) A city on the northern border of Judah (Jos 15:10), better known as KIRJATH- JEARIM (q.v.) (Jos 15:9; 1Ch 13:6), otherwise called BAALE OF JUDAH (2Sa 6:2). In Jos 15:60; Jos 18:14, it is called KIRJATH-BAAL. From the expression "Baalah, which is Kirjath- jearim" (comp. "Jebusi, which is Jerusalem," 18:28), it would seem as if Baalah were the earlier or Canaanite appellation of the place. **3. **(Sept. γῆ Βααλάθ v. r. ἐπὶ λίβα*, *etc.) A mountain (הִר) on the N.W. boundary of Judah, between Shicron and Jabneel (Jos 15:11), usually regarded as the same with Mount Jearim (ver. 10), from the neighboring Kirjath-baal; but erroneously (see Keil, *Comment. *in loc.), for the direction in the text requires a location more westerly, apparently at the modern *Tell Hermes *(Van de Velde, *Map). SEE TRIBE*.

Baalakedah *SEE ARAMA, ISAAC*.

Ba'alath (Hebrews *Baalath', *בִּעֲלִת*, *another form of the name *Baalah; *Sept. Βααλάθ [v. r. Γεβεελάν in Josh.], but Βαλαάθ v. r. Βαλαάς in 2 Chronicles), a town in the tribe of Dan, named with Gibbethon, Gathrimmon, and other Philistine places (Jos 19:44), apparently the same that was afterward rebuilt by Solomon (1Ki 9:18; 2Ch 8:6). Many have conjectured this Baalath to be the same as Baalbek (so Schwarz, *Palest. *p. 62); but in that case it must have lain in northernmost Dan, whereas the possession of it is ascribed to that tribe when its territory was wholly in the south near Judah, and many years before the migration (recorded in Judges 18) which gave Dan a northern territory. Correspondingly, Josephus places the Baalath of Solomon (which he calls *Baleth, *Βαλέθ*) *in the southern part of Palestine, near Gazara or Gezer *(Ant. *8, 6, 1), within the territory which would have belonged to Dan had it acquired possession of the lands originally assigned to it. The Jerusalem Talmud *(Sinhedr. *1) affirms that Baalath lay so near the line of separation between Dan and Judah that the fields only were in the former tribe, the buildings being in the latter. Schwarz, however *(Palest. *p. 138 note), disputes this position; the statement seems to have reference to the postexilian distribution of Palestine, by which Judah gave name (Judaea) to the entire neighborhood, including Benjamin as well as Dan and Simeon, an arrangement evidently growing out of the earlier division into the two rival kingdoms of Judah and Israel. Van de Velde is probably correct in identifying the site with that of *Deir Balut, *on the high southern brow of Wady Kerama, about half way between Jaffa and Nablous; but he distinguishes this from the Baalath of Solomon, assigning only the insufficient reason that this locality is not situated near a highway where a fortified place would be required *(Memoir, *p. 291).

Baalath (Jos 19:44; Josephus, *Ant. 8:*6, 1) is regarded by Lieut. Conder *(Tent Work? *ii, 334) as identical with the present ruins at the village of *Bel'ain, *seven miles east of Jimzu, and ten west of Beitin, a position to which Tristram accedes *(Bible Places, *p. 51), although he elsewhere *('ibid. *p. 198) adopts Van de Velde's location at *Deir Balut.*

Baalath-Beer (Bealoth or Ramath- negeb). "From the incidental notices and the names we gather that it was a watering-place of importance (Beer-Baal) and had artificial tanks; that' it was on a commanding height (Ramath); that it was on the frontier,-and we might expect traces of fortification to remain :All these conditions are fulfilled in *Kurnab, *south-west of Dhullam, where alone for many miles water is always found in plenty, and where the ravine is crossed by a strong dam to retain it. The walls of a fortified town are yet clearly to be traced, with extensive ruins, and it is at the head of the most frequented pass into Palestine from. the south-east" (Tristram, *Bible Places, *p. 17).

Baalbek a city of Coele-Syria, celebrated for its superb ruins yet extant of an ancient temple of the sun, and supposed by many to be the site designated by Solomon's famous "House of the Forest of Lebanon" (1Ki 7:2; 1Ki 10:17; 2Ch 9:16). We are also informed that among those parts of Palestine which were unsubdued by the Hebrews at the death of Joshua was "all Lebanon toward the sun-rising, from Baal-gad, under Mount Hermon, unto the entering into Hamath" (Jos 13:5). This position of Baal-gad is not unfavorable to the conclusion which some have reached, that it is no other than the place which, from a temple consecrated to the sun that stood there, was called by the Greeks *Heliopolis, *i.e. city of the sun; and which the natives called and still call Baalbek, a word apparently of the same meaning. The honor of being identified with Baalbek has also been claimed for the Baalath which Solomon built or fortified; but this claim has already been disposed of *SEE BAALATH*; and no weight is to be attached to the local traditions which claim Solomon as the founder of Baalbek, seeing that it is the practice of the natives to ascribe to that great king every grand ancient work of unknown date which the country contains. It is also to be observed that those who contend for Baalath admit its possible identity with Baal-gad, and hence there are no conflicting claims to adjust. Even those who suppose the Baal-hamon of the Canticles (8:11) to be Baalbek, conceive that to be a later name for Baal-gad, and hence the only question that remains is whether Baal-gad be not the more ancient name of the place afterward known as Heliopolis and Baalbek. Baalbek, in the Syrian language, signifies *the city of Baal, *or of the sun; and, as the Syrians never borrowed names from the Greeks, or translated Greek names, it is certain that when the Greeks came. into Syria they found the place bearing this name, or some other signifying "city of the sun," since they termed it Heliopolis, which is doubtless a translation of the native designation. Now the question is whether this word has the same meaning as Baal-gad, and, if not, whether any circumstances can be pointed out as likely to occasion the change of name. If we take Baal for the name of the idol, then, as in the case of Baalbek, the last member of the word must be taken as a modifying appellation, not as in itself a proper name; and as Gad means *a troop, a multitude, *or *a press of people, *Baal- gad will mean *Baal's crowd, *whether applied to the inhabitants, or to the place as a resort of pilgrims. The syllable *bek *has precisely the same meaning in the Arabic. If this should not seem satisfactory, we may conclude that *Baal *was so common an element in the composition of proper names that it is not sufficiently distinctive to bear the stress of such an interpretation, and may rather take it to signify (as Gesenius says it always does in geographical combinations) the place where a thing is found. *SEE BAAL*-. According to this view, Baal-gad would mean *the place of Gad. *Now Gad was an idol (Isa 65:11), supposed to have been the god or goddess of good fortune (comp. Sept. Τύχη; Vulg. *Fortuna), *and identified by the Jewish commentators with the planet *Jupiter. SEE GAD*. But it is well known that Baal was identified with Jupiter as well as with the sun; and it is not difficult to connect Baalbek with the worship of Jupiter. John of Antioch affirms that the great temple at Baalbek was dedicated to Jupiter; and in the celebrated passage of Macrobius *(Saturn. *1, 23), in which he reports that the worship of the sun was brought by Egyptian priests to Heliopolis in Syria, he expressly states that they introduced it under the name of Jupiter (sub-nomine *Jovis). *This implies that the worship of Jupiter was already established and popular at the place, and that heliolatry previously was not; and therefore we should rather expect the town to have borne some name referring to Jupiter than to the sun, and may be sure that a name indicative of heliolatry must have been posterior to the introduction of that worship by the Egyptians; and, as we have no ground for supposing that this took place before or till long after the age of Joshua, it could not then be called by any name corresponding to Heliopolis. But *SEE BAAL-GAD*. Baalbek is pleasantly situated on the lowest declivity of Anti-Libanus, at the opening of a small valley into the plain El-Bekaa. Through this valley runs a small stream, divided into numberless rills for irrigation. The place, according to the determination of Maj. Rennell *(Geogr. of W. Asia, *1, 75), is in N. lat. 34° 1' 30", and E. long. 36° 11', distant 109 geog. miles from Palmyra, and 38.75 from Tripoli. Its origin appears to be lost in the most remote antiquity, and the historical notices of it are very scanty; the silence of the classical writers respecting it would alone seem to imply that it had previously existed under another name. In the absence of more positive information, we can only conjecture that its situation on the highroad of commerce between Tyre, Palmyra, and the farther East, must have contributed largely to the wealth and magnificence which it manifestly attained. It is mentioned under the name of *Heliopolis *by Josephus *(Ant.* 14, 3, 4), and also by Pliny *(Hist. Nat. *v. 22). Two Roman inscriptions of the time of Antoninus Pius give sanction to the statement of John of Antioch, who alleges that this emperor built a great temple to Jupiter at Heliopolis, which was one of the wonders of the world *(Hist. Chron. *lib. 11). From the reverses of Roman coins we learn that Heliopolis was constituted a colony by Julius Caesar; that it was the seat of a Roman garrison in the time of Augustus, and obtained the *Jus Italicum *from Severus (Ulpian, *De Censibus, *9). Some of the coins of later date contain curious representations of the temple (Akerman, *Romans Coins, *1, 339). After the age of Constantine the splendid temples of Baalbek were probably consigned to neglect and decay, unless, indeed, as some appearances indicate, they were then consecrated to Christian worship (see *Chron. Pasch. *p. 303, ed. Bohn; comp. Sozomen, *Hist. Eccl*. 5, 10; Theodoret, *Hist. Eccl. *3, 7; 4:22). From the accounts of Oriental writers Baalbek seems to have continued a place of importance down to the time of the Moslem invasion of Syria (see Ammian. Marcell. 14:8). . They describe it as one of the most splendid of Syrian cities, enriched with stately palaces, adorned with monuments of ancient times, and abounding with trees, fountains, and whatever contributes to luxurious enjoyment (D'Herbelot, *Biblioth. Or. *s.v.). On the advance of the Moslems, it was reported to the Emperor Heraclius as protected by a citadel of great strength, and well able to sustain a siege. After the capture of Damascus it was regularly invested by the Moslems, and, containing an overflowing population, amply supplied with provisions and military stores, it made a courageous defense, but at length capitulated. Its importance at that period is attested by the ransom exacted by the conquerors, consisting of 2000 ounces of gold, 4000 ounces of silver, 2000 silk vests, and 1000 swords, together with the arms of the garrison. It afterward became the mart for the rich pillage of Syria; but its prosperity soon received a fatal blow from the caliph of Damascus, by whom it was sacked and dismantled, and the principal inhabitants put to the sword (A.D. 748). During the Crusades, being incapable of making any resistance, it seems to have quietly submitted to the strongest. In the year 1400 it was pillaged by Timour Beg, in his progress to Damascus, after he had taken Aleppo. Afterward it fell into the hands of the Metaweli — a barbarous predatory tribe, who were nearly exterminated when Djezzar Pasha permanently subjected the whole district to Turkish supremacy. In 1759 an earthquake completed the devastation already begun by Mohammedan vandalism. The ruins of Heliopolis lie on an eastern branch of the mountain, and are called, by way of eminence, the Castle. The most prominent objects visible from the plain are a lofty portico of six columns, part of the great temple, and the walls and columns of another smaller temple a little below, surrounded by green trees. There is also a singular temple of nearly circular form. These, with a curious column on the highest point within the walls (which may possibly have been a clepsydra, or water-dial), form the only erect portions of the ruins. These ruins have been so often and so minutely described by scores of travelers, as well as in many works of general reference, that, since their identification as a Scriptural site is uncertain, a few additional observations only may suffice. The ruins of Baalbek in the mass are apparently of three successive eras: first, the gigantic hewn stones, in the face of the platform or basement on which the temple stands, and which appear to be remains of older buildings, perhaps of the more ancient temple which occupied the site. Among these are at least twenty standing upon a basement of rough stones, which would be called enormous anywhere but here. These celebrated blocks, which in fact form the great wonder of the place, vary from 30 to 40 feet in length; but there are three, forming an upper course 20 feet from the ground, which together measure 190 feet, being severally of the enormous dimensions of 63 and 64 feet in length, by 12 in breadth and thickness (Addison's *Damascus and Palmyra, *2, 55). "They are," says Richter (*Wallfahrten, *p. 281), "the largest stones I have ever seen, and might of themselves have easily given rise to the popular opinion that Baalbek was built by angels at the command of Solomon. The whole wall, indeed, is composed of immense stones, and its resemblance to the remains of the Temple of Solomon, which are still shown in the foundations of the mosque Es-Sakkara on Mount Moriah, cannot fail to be observed." This was also pointed out by Dr. Richardson. In the neighboring quarries (q.v.) from which they were cut, one stone, hewn out but not carried away, is of much larger dimensions than any of those which have been mentioned. To the second and third eras belong the Roman temples, which, being of and about the time of Antoninus Pius, present some of the finest specimens of Corinthian architecture in existence, and possess a wonderful grandeur and majesty from their lofty and imposing situation (Addison, 2:57). Among the ornaments of these buildings Richter finds confirmation of the following statement of Macrobius: "Isis and Horus often unequivocally appear. The winged globes surrounded with serpents show that the priests of Baalbek received their ideas of divinity from On, the Heliopolis of Egypt." Speaking generally of these remains, Burckhardt says, "The entire view of the ruins of Palmyra, when seen at a certain distance, is infinitely more striking than those of Baalbek, but there is not any one spot in the ruins of Tadmor so imposing as the interior view of the temple of Baalbek" *(Syria, *p. 13). He adds that the architecture of Baalbek is richer than that of Tadmor. Mr. Addison remarks that "the ruins, though so striking and magnificent, are, nevertheless, quite second-rate when compared with the Athenian ruins, and display in their decoration none of the bold conceptions and the genius which characterize the Athenian architecture." The present Baalbek is a small village to the east of the ruins, in a sad state of wretchedness and decay. It is little more than a heap of rubbish, the houses being built of mud and sun-dried bricks. The population of 5000 which the place is said to have contained in 1751 is now reduced to barely 2000 persons; the two handsome mosques and fine serai of the emir, mentioned by Burckhardt, are no longer distinguishable; and travelers may now inquire in vain for the grapes, the pomegranates, and the fruits which were formerly so abundant (Iken, *Dissert. de Baal-Hamon et Baal-Gad, *in *Dissertt. Phlologico- Theolog. *1, 136; Wood and Dawkins, *Ruins of Baalbec, *Lond. 1757; Pococke, *Description of the East, *2, 106-113; Maundrell, *Journey from Aleppo to Jerusalem, *p. 134, 139; Volney, *Voyage en Syrie, *2, 215-230; Thevet, *Cosmographie, *bk. 6, ch. 14; Schubert, *Reise in das Morgenland, *Erlangen, 1841; see also Rosenmüller, *Biblical Geography, *2, 252-257; Thomson, *Land and Book, *1, 350-361; Kelly's *Syria, *p. 256-266; Smith's *Diet. of Class. Geog. *s.v. Heliopolis Syriae). BAAL-GAD.

Baal-Berith is a person who, among modern Jews, acts as joint master of ceremonies along with the operator in the rite of circumcision (q.v.). He is to hold the child on his knees-while the circumciser is performing the operation. As a preparation for his duty. he must wash his whole person.

Ba'ale OF JUDAH (Hebrews *Badley' Yehud h', *בִּעֲלֵי יהוּדָה*, lords *or *cities of Judah; *Sept. and Vulg. translate οἱ ἄρχοντες Ι᾿ουδά*, vii Juda), *a city in the tribe of Judah, from which David brought the ark into Jerusalem (2 Samuel 6:2). It is elsewhere called BAALAH *SEE BAALAH *(q.v.), and was still better known as KIRJATH-JEARIM (1Ch 13:6).

Ba'al-gad (Heb. id., בִּעִל גָּר, *lord of fortune: *Sept. Βααλγάδ v. r. Βαλαγάδ, once [Jos 13:5] Γαλγάλ), a city of the Canaanites, perhaps in the valley of Lebanon, at the source of the Jordan and foot of Mount Hermon, whose kings were taken and put to death by Joshua, but the city itself remained unsubdued in his day (Jos 11:17; Jos 12:7; Jos 13:5). It was a place evidently well known at the time of the conquest of Palestine, and, as such, used to denote the most northern (Jos 11:17; Jos 12:7), or perhaps northwestern (Jos 13:5, Hamath being to the extreme northeast) point to which Joshua's victories extended. It was in all probability a Phoenician or Canaanite sanctuary of Baal under the aspect of Gad or Fortune, *SEE GAD*, from whose worship it appears to have derived its name. *SEE BAALIM*. The words "the plain (בַּקעָה) of Lebanon" would lead to the supposition that it lay between the two ranges of Lebanon and Anti-Lebanon which is still known by the same name *el-Buka'a, *and it has accordingly been identified by Iken and others (including Thomson, *Land and Book, *1:353) with *Baalbek *(Ritter, *Erdkunde, *17:230). *SEE BAALBEK*. But against this are the too great distance of Baalbek to the north, and the precise expression of the text "under Mount Hermon." The conjecture of Schwarz (*Palest. *p. 60), supported by Robinson *(Researches, *new ed. 3, 519), is, that the modern representative of Baal-gad is *Banias, *a place which long maintained a great reputation as the sanctuary of Pan. *SEE CAESAREA PHILIPPI*. From its association with Mount Hermon, it would seem to be the same with BAAL-HERMON (Jg 3:3; 1Ch 5:23). — Smith.

Baal-gur *SEE GUR-BAAL*.

Ba'al-ha'mon (Hebrews *Ba il Hamon', *בּעִל הָמוֹן*. place of multitude; *Sept. Βεελαμών), a place where Solomon is said to have had an extensive vineyard (Song 8:11). Rosenmüller *(Alterth. *I, 2:281) conceives that if this Baal-hamon was the name of a place that actually existed, it may be reasonably supposed identical with *Baal-gad *or *Heliopolis; *for Hamon was a chief Phoenician god (Davis, *Carthage, *p. 256, 262), perhaps the *Ammon *of the Eyptians (see Na 3:8), whom the Greeks identialed with Jupiter *(Bib. Geog. *2, 253). We are not inclined to lay much stress on this conjecture (see Iken, *Dissert. philo. *in loc.), which, however, is adopted by Schwarz *(Palest. *p. 61). *SEE BAAL-GAD*. There was a place called *Hammoan, *in the tribe of Asher (Jos 19:28), which Ewald *(Comment. *in loc.) thinks was the same as Baal- hamon; but there is little probability in this conjecture. The book of Judith (8:3) places a *Balamon (*Βαλαμών*) *or *Belamon (*Βελαμών*) *in central Palestine, near Dothaim, and therefore in the mountains of Ephraim, not far north of Samaria. *SEE BALAMO*. If it be the same place (see Gesenius, *Thes. Heb. *p. 225), this vineyard may have been in one of the "fat valleys" of the "drunkards of Ephraim, who are overcome with wine," to which allusion is made in Isa 28:1. It appears to have been situated among the eminences south-east of Jenin. *SEE BETH-HAGGAN; SEE BAALIM*

Cab'bon (Hebrews *Kabbon', *כִּבּוֹן, in Syriac, *a cake; *Sept. Χαββών v. r. Χαβρά and Χαββά), a place in the "plain" of Judah, mentioned between Eglon and Lahmam (Jos 15:40); possibly the same with MACHBENAH (1Ch 2:49). It is perhaps the modern ruined site *el-Kufeir, *marked by Van de Velde *(Map) *at 10 miles south-east of Ashkelon.

Cabbon. Lieut Conder suggests *(Tent-work, *ii, 335) that this may be the modern *El- Keibeibeh, *which is laid down on the Ordnance Map at two and one half miles north-east of Yabneh (Jabneh or Jabniel) as an inhabited village; and Tristram *(Bible Places, *p. 40) adopts this identification. The name tolerably well corresponds, but the position seems too far. north for the grouping in Jos 15:40. *SEE JUDAH, TRIBE OF*.

Cabersussa, Council Of This was a town of Africa, in Byzacena, where, in 394 a pseudo-council was held by fifty-three Donatist bishops, followers of Maximianus of Carthage, who condemned Primianus, bishop of Carthage (see Baluze, *Nov. Coll. *p. 368).-Landon, *Eccles. Dict. *s.v. *SEE AFRICAN COUNCILS*.

Cabet. *SEE COMMUNISM*.

Cabezalero, Juan Martin De a reputable Spanish historical painter, was born near Cordova in 1633, and studied under Don Juan Carreno. His best works are the *Assumption, and *a picture of *St. Ildefonso, *in the Church of San Nicola. There is also an *Ecce Homo *and a *Crucifixion *by him in the Church of the Franciscans. He died in '673. See Spooner, *Biog. Hist. of the Fine Arts, *s.v.; Hoefer, *Nouv. Biog. Generale, s.v.*

Cabiac, Claude De Bane *seigneur de, *a French theologian, was born at Nismes in 1578. He was of the family of the barons of Avejan, and was for a time a Calvinist, but, having pursued his studies with the Jesuits of Tournon, he became a zealous Catholic. In 1620 he was made consulter at the presidial of Nismes, where he died about 1658. He wrote, *L'Ecriture Abandonnee par* *les Ministres de la Religion Reformee *(1658). See Hoefer, *Nouv. Biog. Generale, *s.v.; Rose, *Gen. Biog. Diet. s.v.*

Cabin (חָנוּת, *chanuth'; *Sept. merely Graecizes, ἡ χερέθ), properly a vault or *cell *(so the margin) within the dungeon, and under ground, for the separate confinement of prisoners (Jer 37:16). Others (Scheid, in the *Diss. Lugdun. *p. 988) understand it to mean a curved post, i.e. *the stocks* (comlp. Jer 20:2-3; Jer 29:26). The idea conveyed in either case is that the prophet suffered the most severe and loathsome imprisonment. *SEE PRISON.*

Cabiri (κάβειροι), in Greek mythology, were divine beings of an early order, apparently belonging to a tribe existing previous to the Greeks. Their worship was continued even after the spreading of the Pelasgic religion, especially in the islands Samothrace and Lemnos. It afterwards passed over into an unintelligible secret worship, in which the Cabiri were often confounded with different deities. In Boeotia the Cabiri were in close relation with Ceres and Proserpina, and therefore probably they may be looked at as assisting daemons, of fruitfulness. In Rome their worship was united to that of the Penates, who were believed to have come from Troy; it was finally carried so far as to represent persons of the imperial court as Cabiri, on coins, etc. They were usually depicted as very small) with a hammer on their shoulder, and the half of the shell of an egg on their head, with a very thick belly. It is believed that the Romans brought this worship to the Celts and Bretons, but confounded the titles of the priests with those of the deities, because they themselves did not know the fundamentals of the doctrine. See Smith, *Dict. of Class. Biog. and Mythol. s.v.*

Cabiz, Also Called Aimé, a learned Mohammedan who became noted for maintaining the superiority of Jesus Christ to Mohammed. Being summoned before the Divan, he silenced the two "cadilaskers" of Roumelia and Anatolia. He was then set at liberty, but the sultan, having listened to the discussion, referred the matter to the mufti and cadi of Constantinople. This time Cabiz was found guilty, and sentenced to death. He was executed on September 19,1527. An edict published on occasion of his execution forbade all Mohammedans, under penalty of death, to prefer thenceforth the doctrine of Jesus Christ to that of Mohammed. — Hoefer, *Biographie Generale, *8:27.

Cabling a, round moulding frequently .worked in the flutes of columns, pilasters, etc., in classical architecture, and nearly filling up the hollow part; they seldom extend higher than the third part of the shaft.