맥클린톡-스트롱 백과

Habergeon an old English word for *breastplate, *appears in the Auth.Vers. as the rendering of two Heb. terms: שַׁריָה, *shir.yah'*(Job 41:26, where it is named by *zeugma *with offensive weapons), or שַׁריוֹן, *shiryon'*(2Ch 26:14; Ne 4:16), a *coat of mail *(as rendered in 1Sa 17:5,38); and תִּחֲרָא, *tachara' *(Ex 28:32; Ex 39:23), a military garment, properly of linen strongly and thickly woven, and furnished around the neck and breast with a mailed covering (see Herod. 2, 182; 3:47; and comp. the λινοθώρηξ of Homer, *II. *2, 529, 830). (See Smith's *Dict. of Class. Antiq. s.v. *Lorica.) *SEE ARMOR*.

Haberkorn, Peter a German divine, born at Butzbach in 1604. After filling various other posts, he was made professor of theology at Giessen, and died there, April, 1676. He was distinguished as a polemic, especially against the Romanists and Syncretists (q.v.). He wrote (1) *Vindicatio Luth.fidei: — (2) Heptas disputationum Anti-Wallemburgicarum *(1650, 1652, 2 vols. 8vo). — Tholuck, in Herzog, *Real-Encyklop. v, *438,439.

Haberlin, Georg Heinrich a Lutheran theologian of Germany, was born at Stuttgart, September 30, 1644. He studied at Tubingen, became deacon in 1668, doctor and professor of theology in 1681, member of consistory and preacher in 1692, and died August 20, 1699, leaving, *Specimen Theologicae Practicae*: — *Conspectus Locorum Theologicorum*: — *Theologia Corinthiaca in Forma Systematis Proposita*: — *De Principio Fidei*: — *De Unione Fidelium cum Christo*: — *De Justificatione Hominis Coram Deo*: — *De Satisfactione Christi*: — *De Chiliasmo Hodierno, Fidei Christiane Rulina et Infidelitatis Judaicae Firmamento, *etc. See Fischlin, *Memoria Theologorum Wartembergensium; *Jocher, *Allgemeines Gelehrten- Lexikon, *s.v. (B.P.)

Habert, Isaac doctor of the Sorbonne, the first Parisian theologian who wrote against Jansenius. He was a native of Paris, studied at the Sorbonne, was appointed canon of the cathedral of Paris, and in 1645 bishop of Vabres. He filled this post for twenty-three years, was reputed a very pious man, and died at Pont de Salars, near Rodez, in 1668. In 1641 he accused Jansenius of holding heretical doctrines on forty points, and thereby provoked Antoine Arnauld to answer him in his *Apologie, *in which he sought to prove the identity of the doctrines of Jansenius and St. Augustine. Habert nevertheless remained a declared enemy of Jansenius, and to him is ascribed the authorship of the letter sent to pope Innocent X in 1651, and signed by eighty-five bishops, praying him to decide the question finally. The most noteworthy of his works are: *De gratia ex partibus graecis *(1646): — De *consensu hierarchice et monarchice *(Paris, 1640): *— De cathedra seu primatu S. Petri *(Paris, 1645). He translated also into Latin the ceremonial of the Eastern Church, under the title *Liber pontficalis, Greece et Latine c. not. *(Paris, 1643, fol.). — Herzog, *Real- Encyklopadie, *5, 439; Hoefer, *Nouv. Biog. Géneralé, 23, *13.

Habert, Louis a French theologian and doctor of the Sorbonne, was born at Blois in 1638, and died at Paris, April 17, 1718. He is the author of, *Pratique du Sacrement de Pezitence *(Paris, 1714, 1729), better known as the *Pratique de Verdun. *He also wrote *Theologia Dogmatica et Moralis ad Usum Seminarii Catalaunensis *(Lyons, 1709-12, 7 volumes), which was attacked and condemned by Fednlon. Being opposed to the bull *Unigenitus, *Habert was exiled in 1714, and only returned to Paris after the death of Louis XIV. See Lichtenber*ger, Encyclop. des Sciences Religieuses, *s.v.; Agricola, *Bibl. Eccles. *3:212; Jocher, *Allgemeines Gelehrten-Lexikon, *s.v.; Hoefer, *Nouv. Biog. Generale, *s.v. (B.P.)

Habesh *SEE ABYSSINIAN CHURCH*.

Habibus *SEE ABIBAS*.

Habichhorst, Andreas Daniel a Lutheran theologian of Germany, who died at Greifswalde, August 30, 1704, professor of theology, is the author of, *Tractatus de Melchisedeci Historia et Figura*: — *Dissertationes Exegeticae in Illustriora Iesaiem Loca*: — *Breviarium Formulae Concordiae et Controversiarum Syncretistico Pietisticarum*: — *Dissertationes de Altari Gideonis*: — *De Ephod Gideonis*: — *De Magistratus et Suppliciorum Cupitalium* *Constitutione Divina*: — *De Sanctorum cum Christo Redivivorum Resurrectione*: — *De Abrahamo Sola Fide Justificato*: — *De Iesaia Trinitatis Praecone. *See Pipping, *Memoriae Theologorum; *Jocher, *Allgemeines Gelehrten-Lexikon, *s.v. (B.P.)

Habington, William an English poet, was born Cat Hindlip, Worcestershire, November 5, 1605. He was educated at St. Omer's Jesuit College, and afterwards at Paris; spent his life in literary and rural leisure, and died on his native estate, November 13, 1645. Besides some historical works, he published occasional poems of a serious vein, which were collected in a volume entitled *Castara *(1635, 1640). See Chalmers, *Biog. Dict*. s.v.

Habit See DRESS. Habit, "a power and ability of doing anything, acquired by frequent repetition of the same action. 'Man,' says Dr. Paley, 'is a bundle of habits. There are habits of industry, attention, vigilance, advertency; of a prompt obedience to the judgment occurring, or of yielding to the first impulse of passion; of extending our views to the future, or of resting upon the present; of apprehending, methodizing, reasoning; of indolence and dilatoriness; of vanity, self-conceit, melancholy, partiality; of fretfulness, suspicion, captiousness, censoriousness; of pride, ambition, covetousness; of overreaching, intriguing, projecting; in a word, there is not a quality or function, either of body or mind, which does not feel the influence of this great law of animated nature. "If the term *attachment *seems too good to be applied to habits, let us, if you please, call them ties. Habits, in fact, are ties, chains. We contract them unawares, often without feeling any pleasure in them; but we cannot break them without pain. It costs us something to cease to be what we have always been, to cease doing what we have always done. Life itself, in its least attractive form, the life least deserving of the name, is dear to us from the mere habit of living. The most intimate attachments, and, still more, the most incontestable, duties, have often given way before the power of habit. To have the loins girt about, then, is not merely to distrust our attachments; it is to prevent our habits from striking their roots too deep within. Nothing, therefore, which is habitual should be regarded as trivial. The most invisible ties are not the weakest, and, at all events, their number renders them indestructible. We must remember that a cable is composed of threads. It is impossible to dispense with habits; a life without habits is a life without a rule. But in regard to these, as in regard to everything else; it is necessary to say with the apostle, 'All things are lawful unto me, but I will not be brought under the power of any"'(Vinet, *Gospel Studies, *p. 310). See Fellowes, *Body of Theology, *1, 58; Paley, *Moral Philosophy, *1, 48; Kames, *Elen. of Criticism, *ch. *15; *Jortin, *Sermons, *vol. 3; Reid, *Active Powers of Man; *Muller, *On the Christian Doctrine of Sin *(see Index).

Ka'des (Κάδης), a town of Palestine, apparently in the south (Judith i, 9); probably the same as KADESHBARNEA *SEE KADESHBARNEA *(q. V.).

Ka'desh (Heb. *Kadesh', *קָדֵשׁ*, holy, *perhaps as being the site of some ancient oracle [compare the early equivalent name "fount of judgment"], Ge 14:7; Ge 16:14; Ge 20:1; Nu 13:26; Nu 20:1,14,16,22; Nu 27:14; Nu 33:36-37; Deuteronomy i, 46; 32:51; Jg 11:16-17; Ps 29:8; Eze 47:19; Eze 48:28; Sept. Κάδης, but in Eze 47:19, Καδής v. r. Καδήμ*) *or, more fully, KADESH-BARNEA (Hebrew *Kadesh'-Barne'i, *, the latter portion of the name being regarded by Simonis, *Lex. *s.v., as compounded of בִּר, *open country, *and נֵעִ *,'wandering; *Nu 32:8; Nu 24:4; De 1:2,19; De 2:14; De 9:23; Jos 10:41; Jos 14:6-7; Jos 15:3; Sept. Κάδης [τοῦ] Βαρνή*), *a site on the south-eastern border of the Promised Land, towards Edom, of such interest as being the point at which the Israelites twice encamped (their nineteenth and thirty-seventh stations) with the intention of entering Palestine, and from which they were. twice sent back the first time in pursuance of their sentence to wander forty years in the wilderness, and the second time from the refusal of the king of Edom to permit a passage through his territories. It is probable that the term "Kadesh," though applied to signify a "city," yet had also a wider application to a region, in which Kadesh-meribah certainly, and Kadesh- barnea probably, indicate a precise spot. Thus Kadesh appears as a limit eastward of the same tract which was limited westward by Shur (Ge 20:1). Shur is possibly the same as Sihor, "which is before Egypt" (25:18; Jos 13:3; Jer 2:18), and was the first portion of the wilderness on which the people emerged from the passage of the Red Sea. *SEE SHUR*. "Between Kadesh and Bered" is another indication of the site of Kadesh as an eastern limit (Ge 16:14), for the point so fixed is " the fountain on the way to Shur" (v, 7), and the range of limits is narrowed by selecting the western one not so far to the west, while the eastern one, Kadesh, is unchanged. Again, we have Kadesh as the point to which the foray of Chedorlaomer " returned"-a word which does not imply that they had previously visited it, but that it lay in the direction, as viewed from Mount Seir and Paran, mentioned next before it, which was that of the point from which Chedorlaomer had come, viz. the north. Chedorlaomer, it seems, coming down by the eastern shore of the Dead Sea, smote the Zuzims (Ammon, Ge 14:5; De 2:20), and the Emims (Moab, De 2:11), and the Horites in Mount Seir, to the south of that sea, unto "El-Paran that is by the wilderness." He drove these Horites over the Arabah into the Et-Tih region. Then "returned," i.e. went northward to Kadesh and Hazezon Tamar, or Engedi (comp. Ge 14:7; 2Ch 20:2). It was from Kadesh that the spies entered Palestine by ascending the mountains: and the murmuring Israelites, afterwards attempting to do the same, were driven back by the Amalekites and Canaanites, and afterwards apparently by the king of Arad, as far as Hormah, then called Zephath (Nu 13:17; Nu 14:40-45; Nu 21:1-3; De 1:41-44; compare Jg 1:7). There was also at Kadesh a fountain (EN-MISHPAT) mentioned long before the exode of the Israelites (Ge 14:7); and the miraculous supply of water took place only on the second visit, which implies that at the first there was no lack of this necessary article. In memory of the murmurs of the Israelites, this fountain afterwards bore the name of "the Waters of MERIBAH" (De 32:51). The adjacent desert was called the "Wilderness of Kadesh" (Ps 29:8). On the second visit to this place Miriam died there, and Moses sent messengers to the king of Edom, informing him that they were in Kadesh, a city in the uttermost part of his border, and asking leave to pass through his country, so as to continue their course round Moab, and approach Palestine from the east. This Edom refused, and the Israelites accordingly marched to Mount Hor, where Aaron died; and then along the Arabah (desert of Zin) to the Red Sea (Nu 20:14-29). The name of Kadesh again occurs in describing the southern quarter of Judah, the line defining which is drawn "from the shore of the Salt Sea, from the bay that looked southward; and it went out to the south side of Akrabbim, and passed along to Zin, and ascended up on the south side to Kadesh-barnea" (Jos 15:1-3; compare Nu 34:3-4). In Ge 14:7 Kadesh is connected with Tamar, or Hazezon Tamar, just as we find these two in the comparativcly late book of Ezekiel, as designed to mark the southern border of Judah, drawn through them and terminating seaward at the "river to," or "towards the great sea" (Eze 47:19; Eze 48:28). There is one objection to this view. The Kadesh from which the spies were sent was in *the wilderness of Paran *(Nu 13:26); Kadesh-barnea was in the wilderness of Zin (20:1). This is easily removed. Paran was the general name for the whole desert west of the Arabah, extending from Palestine to Sinai (Ge 21:21; Nu 10:12; Nu 12:16; 1Sa 25:1). It even seems to have included the Arabah, reaching to the very base of Mount Seir (Ge 14:6). Zin was a specific name for that part of the Arabah which bordered on Edom and Palestine (Nu 13:21; Nu 34:3-4; Jos 15:1-3). If Kadesh was situated on the western side of the Arabah, then it might be reckoned either to Paran or to Zin; or, if we agree with Keil, Delitzsch, and others (Keil *on Joshua *x), that Paran was the general name for the whole, and Zin the specific name of a portion, the objection is removed at once.-Kitto; Smith. *SEE KEDESH*, 1. To meet these various indications, two places by the name of Kadesh, were formerly supposed to exist; but the editor of the *Pictorial Bible *has shown (note on Nu 20:1) that a single Kadesh would answer all the conditions, if placed on the western border of the Arabah, opposite Mt. Hor. Accordingly, Dr. Robinson locates it at *Ain el-Webeh; *which he argues coincides with all the circumstances mentioned *(Researches, *ii, 538). But this is somewhat too distant from the pass es-Sufa, which is probably the Zephath where the Israelites encountered the Canaanites, and on this account Raumer has with greater plausibility fixed Kadesh at *Ain es-Hasb (Der Zug der Israeliten, *Leipz. 1843, p. 9 sq.). *SEE EXOD*E. Mr. Rowlands, who travelled through this region in 1842, thinks he discovered Kadesh (as well as numerous other ancient localities in this vicinity) at a place which he calls *Ain Kudes *(Williams's *Holy City, *2d edit.. i, 467). A writer in Fairbairn's *Dictionary *argues at length in favor of this position at *Ain Gades, *but all his reasoning-partakes, of the character of special pleading, andrests upon inconclusive grounds. His only real argument is that Kadesh appears to have lain between wady Feiran (Paran) and Engedi (Hazezon-tamar), on Chedorlaomer's route (Ge 14:7); but that route is given so vaguely that we can lay no particular stress upon it. The other arguments even tell the other way; especially do the passages adduced go to show that Kadesh was at the extreme east from Shur (Ge 20:1) and el-Arish (Nu 34:5; Jos 15:5), and the same was the case with Zin (Nu 13:21; Nu 33:36). This position also is avowedly not only inconsistent with the location of Huzeroth at Ain Hudheirah, but even requires us to enlarge the borders of Edom far to the west (Nu 20:16), and actually to remove Mt. Hor from its well- defined traditionary situation (Deuteronomy i, 2). Capt. Palmer has more lately visited the site thus assumed for Kadesh, and particularly describes it *(Quart. Statement *of the "Palestine Exploration Fund," Jan. 1871, p. 20 sq.) as "consisting of three springs, or rather shallow pools, one of them overflowing in the rainy season ;' but his advocacy for the identity adds no additional argument. In fact, the agreement in the name is the only plea of any force. This is counterbalanced-by the scriptural notices of the position of the place.- See Dr. Robinson, in the *Bibliotheca Sacra, *1849, p. 377 sq.; also Palmer, *Desert of Exodus, *p. 286; comp. Kitto's *Scripture Lands, *p. 78-82; Ritter, *Erdkunde, 14:*1077-1089. Schwarz *(Palestine, *p. 23) endeavors, from Rabbinical authority, to locate Kadesh at a place named by him wady *Bierin, *about forty-five miles south of Gaza; but his whole theory is imaginary, besides indicating a position too far west for this Kadesh, and requiring another for En-Mishpat (p. 214), which is stated by Eusebius and Jerome *(Onomast. s.v. *Κάδης, Βαρνή*,. Cades) *to have been in the vicinity of Mt. Hor. From this last statement Stanley *(Sinai and Palestine, *p. 95) unwarrantably infers that Kadesh was identical with Petra.

Kadesh-barnea The search for this interesting locality, and the controversy concerning its site, still continue. The most recent and enterprising explorer is H. Clay Trumbull, D.D., editor of *the Sunday-School Times, *who has written an elaborate and magnificent work on the subject *(Kadesh-Barnea, its Importance and Probable Site, *etc., New York, 1884, 8vo). After great pains, while on a trip through the Sinaitic desert, he succeeded in reaching *'Ain Kadeis, *which, in his map of the region, accompanying his volume, he locates fifty-five miles west by north of Petra, and seventy-five north-east of the castle of Nukl. His description of the spot is as follows (page 272). "It was a marvelous sight! Out from the barren and desolate stretch of the burning desert-waste, we had come with magical suddenness into an oasis of verdure and beauty, unlooked for and hardly conceivable in such a region. A carpet of grass covered the ground. Fig-trees, laden with fruit nearly ripe enough for eating, were along the shelter of the southern hillside. Shrubs and flowers showed themselves in variety and profusion. Running water gurgled under the waving grass. We had seen nothing like it since leaving Wady Feiran; nor was it equalled in loveliness of scene by any single bit of landscape, of like extent, even there. "Standing out from the earth-covered limestone hills at the north- eastern sweep of this picturesque recess was to be seen the 'large single mass, or a small hill, of solid rock,' which Rowlands looked at as the cliff *(sela) *smitten by Moses, to cause it to 'give forth his water,' when its flowing stream had been exhausted. From underneath this ragged spur of the north-easterly mountain range issued the now abundant stream. "A circular wall, stoned up from the bottom with timeworn limestone blocks, was the first receptacle of the water. A marble watering-trough was near this wellbetter finished than the troughs at Beersheba, but of like primitive workmanship. The mouth of this well was only about three feet across it, and the water came to within three or four feet of the top. A little distance westerly from this well, and down the slope, was a second well, stoned up much like the first, but of greater diameter; and here again was a marble watering-trough. A basin or pool of water, larger than either of the wells, but not stoned up like them, was seemingly the principal watering-place. It was a short distance south-westerly from the second well, and it looked as if it and the two wells might be supplied from the same subterranean source — the springs under the rock. Around the margin of the pool, as also around the stoned walls, camel and goat dung — as if of flocks and herds for centuries — was trodden down and commingled with the limestone dust so as to form a solid plaster-bed. Another and yet larger pool, lower down the slope was supplied with water by a stream which rippled and cascaded along its narrow bed from the upper pool; and yet beyond this, westward, the water gurgled away under the grass as we had met it when coming in, and finally lost itself in the parching wady, from which this oasis opened. The water itself was remarkably pure and sweet: unequalled by any wehad found after leaving the Nile." Meanwhile the late indefatigable Reverend F.W. Holland, after several ineffectual attempts, had at length successfully achieved a visit to the same spot, and an account of it from his field-book is given in the *Quarterly Statement *of the "Pal. Exploro Fund" for January 1884. The accompanying sketch map of his route places 'Ain Kadeis at about the same distance as above from Petra and Nukl respectively, and gives it an elevation of one thousand four hundred and eighty-five feet above the sea. The place is thus described (page 9). "There are three springs, two on the hill-side, and one in the bed of the wady; from the lower spring, on the hillside a good stream of water flows for about one hundred yards down the wady, forming pools at which the goats. are watered; the camels go to the spring. The upperspring on the hillside is a poor one now; it is built round with large rough stones to a depth of five feet, and there is a rude stone trough here and at the lowest spring. The three springs are not more than forty yards apart. The wady, which is stony throughout, has a bed, below the springs, nearly fifteen feet deep, between *stony jorfs. *As one ascends, the mountains become lower and less steep; there is much pasturage on them; the lower strata are chalk with flints; the upper, hard limestone (nummulitic?); large masses have fallen down and lie in the valley. There are a few fig-trees and a bed of coarse grass. About fifty yards higher up the wady than 'Ain Kadeis there is a deeper well with four old watering-places; there are also traces of others near." Both these explorers strongly identify the site with Kadesh-barnea, and the conclusion has been adopted by a large number of Biblical scholars. The name and character of the place have certainly been established as coincident, but still the position is unsatisfactory. Ain Kadeis is nearly midway between the Arabah and the Mediterranean, and after all the arguments of Dr. Trumbull and others, this seems too far west to suit the requirements of the Scriptural account, particularly the journeys of the Israelites. Especially is the attempt to remove the well-established position of Mount Hor to some locality west of the Arabah, for the purpose of accommodating this identification (as Dr. Trumbull does not hesitate to do) too herculean an undertaking. That the comparatively late name, "Idumaea," may have been extended so as to include the region immediately south of Palestine, we may very well concede, without admitting that the older designation of Edom" ever passed the Arabah, which is the natural and still existing boundary. The reasoning of Dr. Trumbull to the contrary, however ingenious and learned, seems too much like a piece of special pleading for a foregone and favorite theory, and parts of it are clearly defective, especially as to the conquering march of Joshua (Jos 15:19, where "from Kadesh-barnea even unto Gaza," evidently marks the eastern and the western limits respectively), the alleged contradiction between the refusal of a passage by Edom to the Israelites, and their burial of Aaron on the traditional Mount Hor (for they did not thereby acquire any title or cross the territory), and the imaginary "Wall Road." *SEE SHUR*. We cannot help thinking that more thorough exploration of the north- eastern part of the Sinaitic desert will yet bring to light other oases of a similar character, and among them one still bearing the not uncommon name of Kadesh, or perhaps some trace of the distinctive term *Barnea. *Lieut. Conder expresses a similar conviction *(Quar. Statement *of the "Pal. Explor. Fund," January 1885, page 21 sq.).

Kadi (Arabic) is among the Mohammedans the title of an assistant-judge of civil law, and like the judge himself (molla), is classed among the higher clergy, because all civil law of the Mussulman is based on the Koran. *SEE KORAN*.

Kadkod**.** *SEE AGATE*.

Kad'miel (Heb. *Kadmiel', *קִדמַיאֵל*, before God, i.e. *his servant; Sept. Καδμιήλ), one of the Levites who returned with Zerubbabel from the captivity (Ne 12:8), and assisted in the various reforms of that period, being always named in connection with Jeshua (Ezr 3:9; Nehemiahvii, 43; comp. Ezr 3:9); sometimes only as a descendant in common of Hodaviah (Ezr 2:40; Ne 7:43; comp. Ezr 3:9), but once as a son (Ne 12:24). The length of time over which these notices seem to extend (B.C. 536-410) leads to the suspicion that they relate to two individuals (perhaps a brother and also a son of the Levite Jeshua), one of whom may have been concerned in the earlier events, and the other in the later.

Kad'monite (Heb. *Kadmoni', *קִדמֹנַי*, eastern, *as in Eze 10:19, etc., or *former, *as in Eze 38:17, etc.; only once of a nation, collect. in the sing., Genesis 15:i9; Sept. Κεδμωνῖοι, Vulg. *Cedmoncei, *A.V. "Kadmonites"), the name of a Canaanitish tribe, who appear to have dwelt in the north-east part of Palestine, under Mount Hermon, at the time that Abraham sojourned in the land, and are mentioned in a more than ordinarily full list of the aborigines of Canaan (Ge 15:19). As the name is derived from קֶדֶם, *kedem, " *east," it is supposed by Dr. Wells and others to denote a people situated to the east of the Jordan, or, rather, that it .was a term applied collectively, like "Orientals," to all the people living in the countries beyond that river. At least it may be a term of contrast with the more western Zidonians. As the term likewise signifies *ancient, *it may designate the older or aboriginal races of that region in general, who were recognized as the earliest in origin. Both these explanations may be correct, as the Kadmonites are not elsewhere mentioned as a distinct nation; and the subsequent discontinuance of the term, 'in the assigned acceptation, may easily be accounted for by the nations beyond the river having afterwards become more distinctly known, so as to be mentioned by their several distinctive names. *SEE HIVITE*. The reader may see much ingenious trifling respecting this name in Bochart *(Canaan, *i, 19); the substance of which is that Cadmus, the founder of Thebes, in Boeotia, was originally a Kadmonite, and that the name of his wife, Hermione, was derived from Mount Hermon. By others the name Kadmonites has been extended as equivalent to " the children of the East" (בּנֵי קֶדֶם), i.e. those living beyond the Euphrates (Ewald,. *Isr. Gesch. *i, 300) *SEE BENE- KEDEM*, and Reland *(Palaestina, *p. 94)' has sought to identify them with the Nabathaeans of Arabia; but these were Ishmaelites. It was probably applied collectively to various tribes, like the Saracens of the Middle Ages or the Bedouins of modern times (Ritter, *Erdkunde, 15:*138). According to Dr. Thomson, the name is still preserved among the Nusariyeh north of Tripoli, who have a tradition that their ancestors were expelled from Palestine by Joshua, and who seem in physiognomy and manners to belong to the most ancient inhabitants of the country *(Land and Book, i, *242). *SEE CANAANITE*.

Kadr, Al the title of the ninety-seventh chapter of the Koran, which contains an account of God's sending down the Koran from heaven to Mohammed. It represents God as saying, "The night Al Kadr is better than a thousand months." Which night this is has not been definitely ascertained.

Kadroma is the name of a Thibetian Jewish divinity. Strangely enough, the Darwinian theory seems to ,have been entertained at a date considerably anterior -to our century, for this goddess the Thibetians claim to 'have belonged to the ape race, and, after marriage to an ape, to have become the mother of the entire population of Thibet. See *Vollmer, Wrterb. d. Mythol. *p. 990.:

Kadroma in Thibetanian mythology, was a goddess who, changed into an ape, married the god Cenresi, likewise an ape, and by him became the mother of the entire population of Thibet.

Kaffir Version Of The Scriptures The Kaffir is spoken by the Kaffres (q.v.), and was reduced to writing by the Reverend W.B. Boyce, a Wesleyan missionary, who, in connection with the Reverends Wm. Shaw and W.J. Shrewsbury, commenced in 1830 a translation of the Scriptures, which was completed in the course of four years. This translation, however, formed but the basis of that eventually published, and it was not till 1841 that, after a very careful revision, the New Test. was published. A vigorous revision was again undertaken, and in 1845 the revised New Test. was published, which was used by all the missionaries laboring among the Kaffre tribes. A new and again carefully revised edition of the New Test. was completed in 1854 at the Mount Coke Wesleyan mission press, and in 1859 the entire Old Test., after a careful revision, was completed at press. In 1865 the committee of the British and Foreign Bible Society announced that the revised Kaffir Bible, which had been slowly progressing for some time under the editorial supervision of the Reverend J.W. Appleyard, was completed and ready for circulation. The features of this revised edition were, that "very laborious efforts have been made to render the work an accurate and faithful translation of the Hebrew and Greek texts; and the proficiency of Mr. Appleyard in the knowledge of the Kaffir language, combined with great critical care, afford every reasonable guarantee that this version of the Holy Scriptures will prove correct, intelligible, and idiomatic, and in all respects admirably adapted to the people among whom it will now circulate. Its appearance, after long and earnest expectation, will be hailed with peculiar satisfaction by all missionaries laboring where the Kaffir language is spoken." In 1869 the report of the British and Foreign Bible Society again announced that the translation of this Bible was about to undergo revision: "A board of revisers, which consists of representatives of the various churches in South Africa, has been formed, and its labors already commenced. The difficulty here, as in so many other cases, is to make the translation idiomatic without sacrificing the exact sense of the sacred original." In 1871 the four gospels were announced as completed, and one of them was printed as a specimen, in order to elicit further criticisms, if needful, before the text is finally settled. In 1874 the board of revisers lost one of its most valuable helpers, the Reverend J.W. Appleyard, shortly after the revision of the New Test. was completed, which was issued together with the unrevised Old Test. in 1878. The revision of the Old Test. is still in progress; from July 8, 1874, to January 22, 1882, the Old Test. was revised up to Jeremiah 26. See *Bible of Every Land, *page 426 sq. (B.P.).

Kaffres (from the Arabic *Kafir, *infidel, i.e. non-Mohammedan), a people in south- eastern Africa, who received this name from the Moorish navigators of the Indian Ocean. When the Dutch colonists came in contact with the most southern tribe of the Kaffres, the Koosas, or Amakosa, the Moorish name was given to them exclusively, and in this restricted sense it is commonly used by the Dutch and English colonists. It is, however, well ascertained that not only the tribes now commonly called Kaffresbut the Tambookies, Mambookies, Zulus, Damaras, the inhabitants of Delagoa Bay, Mozambique, and the numerous Bechuana tribes who occupy the interior of the continent to an extent as yet unexplored, are but subdivisions of one great family, allied in language, customs, and mode of life. The Kaffre languages (in the wider sense of the word) are divided (by Fr. Miller) into an Eastern, Middle, and Western group. The former comprises, **1. **the Kaffre languages (in the narrower sense of the word), embracing, besides the Kaffre proper, also the Zulu dialect; **2. **the Zambesi languages, embracing the languages of the Barotse, Bayeye, and Mashona; **3. **the languages of Zanzibar, embracing the languages of the Kisuahili, Kinika, Kikamba, and the Kihian. The Middle group contains, **1. **the Sechuana languages (Sesuto, Serolong, and Shlapi); **2. **the Tekeza languages, embracing the languages of the Mancolosi, Matonga, and Maloenga. The Western group contains, **1. **the Bunda, Herero, and Londa languages; **2. **the languages of Congo, Mpongwe, Dikele, Isuba, and Fernando Po. The Kaffre languages are sonorous, flexible, and definite. The southern tribes have adopted the peculiar smacking sounds of the Hottentots, which frequently change the meaning of words. The government of the Kaffre tribes is feudal-an aristocracy of chiefs, acknowledging the supremacy of the sovereign, but, except on extraordinary occasions, acting independently of him. The general chief is the sovereign of the nation, and in a council of chiefs is very powerful, and is looked upon by all the nobles and people with unbounded respect. The kraals (hamlets) generally consist of a dozen low, conical huts, the diameter of which is no more than about ten feet, into which one has to creep through a low opening, closed during the night by trees. In the middle of the hut is a room for the cattle. Wars generally arise out of the stealing of cattle. In personal appearance the Kaffres are a remarkably fine race of men. They are of dark brown color, have a beautiful and vigorous constitution, dark woolly hair, a lofty front, and bent nose like the Europeans, projecting cheek-bones like the Hottentots, thick lips like the negroes. Their beard is thin. The women are handsome and modest; their clothing consists of cloaks of skin, while the men are almost naked. They have no national religion; there are some traces of a belief in a supreme being and in subordinate spirits, but no kind of religious worship and no priests. They are very superstitious, and pay a high tribute to sorcerers. "They have no idea," says Philip *(South Africa, i, *118), "of any man's dying except from hunger, violence, or witchcraft." Like many other savage tribes, they practice the worship of their ancestry, "They sacrifice and pray to their deceased relatives. although it would be asserting too much to say absolutely that they believe in the existence and the immortality of the soul. In fact, their belief seems to go no further than this, that the ghosts of the dead haunt for a certain time their previous dwelling- places, and either assist or plague the living. No special powers are attributed to them, and it would be a misnomer to call them deities (comp. Lubbock, *Primitive Condition of Man, N. *Y. 1871, 8vo, ch. iv sq.). They practice circumcision, but only as a custom, not as a religious rite. Polygamy is allowed, and as the heavy work is chiefly performed by the women, it has proved a great obstacle to the introduction of Christianity. The various tribes of the Kaffre family are estimated by Rev. J. J. Freeman, secretary of the London Missionary Society, at 2,000,000, spread from the eastern frontier of Cape Colony beyond Delagoa Bav, and then across the whole continent, without break, to the Atlantic in latitude 20°. A part of the territory of the Kaffres, from which, in particular, constant raids were made into English territory, was annexed to the British dominions under the- name of Queen Adelaide province, It was subsequently restored to the chiefs of the Kaffres; in 1847 it again became all English province, under the name of British Kaffraria, and King William's Town, on the Buffalo River, was made the capital and the military head-quarters. The capital has a population of 5169, the sea-port, East London, of 2134. The population of the towns consists chiefly of English and German settlers, while the country people are Kaffres. In 1857 the province numbered 3942 kraals, and had a population of 104,721, but a terrible famine, which was caused by a false prophet of the name of Umhlakasa, reduced it in 1858 to 1291 kraals, and a population of 52,186. In 1880 the province embraced about 3006 sq. miles, and a population of 122,159. The British influence more and more extends over Kaffraria proper, which is situated between British Kaffraria and Natal, and embraces about 1890 sq. miles and 543,000 inhabitants. North Natal and the Transvaal republic extends the land of other Kaffre tribes, the territory of which is estimated at 62,930 square miles, with a population of about 440,000. Cape Colony, according to the census of 1875, had a Kaffre population of 166,979. As the Dutch government of Cape Colony was hostile to all Christian missions, the missions among the Kaffres did not begin until the government had passed under British rule. The Moravians, who then for the first time found the necessary protection for their re-established missions among the Hottentots, *SEE HOTTENTOTS*, extended in 1818 their labors also to the Kaffres, in particular to the tribes of the Fongus and Tambakis, whence in 1862 a station was established among the last. named tribe of Independent Kaffraria. The missionary Von der Kemp, who in 1798 was sent out by the London Missionary Society, laid the foundation of the missions of this society among the Kaffres. The Wesleyan missionaries have (since 1820) numerous-stations in all parts of the Kaffre territory. Their missionaries have for a long time been almost the only ones who ventured to penetrate into the uncultivated districts of the free Kaffres. The Free Church and the United Presbyterians of Scotland have a number of stations in British Kaffraria, and have begun to extend their labors to (independent) Kaffraria, among the natives whom the British government has induced to settle there. The Berlin missions have also, since 1834, established a number of stations in British Kaffraria. The Anglican Church, which has bishops at Capetown (1847), Grahamstown (1853), and in the Orange Free State (1863), has station's both in British and in Free Kaffraria, and is eagerly intent upon extending its work. The Dutch Reformed Church had done nothing for the Kaffres until the establishment of a special missionary board in 1863 (Synodale Zendings Comissie in Zuyd Africa), which displays a great zeal in the establishment of missions among the pagan population. More recently the German Baptists have sent out missionaries to British Kaffraria. The Roman Catholic Church has also a few stations in British Kaffraria. See Grundemann, *Missions atlas *(2d number, Gotha, 1867); Necomb, *Cyclopaedia of Missions; *Moffat's *Southern Africa *(Lond. 1842); T. B. Freeman's *Tour in South Africa *(Lond. 1857); Lichtenstein, *Travels in South Africa; *Burchell, *Travels in Southern Africa. *(A. J. S.)

Kagbossum is the name of a crow which the Hindus assert embodies the soul of one of their celebrated sages; some of them say even of Brahma himself. See Vollmer, *Worterb. d. Mythol. *p. 991.

Kager, Johann Matthias an eminent German painter, was born at Munich in 1566, and went to Italy while young, where he spent several years studying the best works of the great masters. He died at Augsburg in 1634. His works are chiefly in the churches and public edifices of Munich. He etched a few plates from his own designs, among which are the following: *The Adoration of the Shepherds; The Baptism of Christ by St. John; The Holy Family; St. Francis Surrounded by the Monks of his Order; The Virgin and Child in the Clouds. *See Hoefer, *Nouv. Biog. Generale, *s.v.; Spooner, *Biog. Hist. of the Fine Arts, *s.v.

Kaguru Version Of The Scriptures The Kaguru is a dialect spoken by a tribe of East Equiatohial Africa, and in this vernacular the gospels of Matthew and Luke, together with the books of Ruth and Jonah, were published by the British and Foreign Bible Society in 1884, the translation having been made by missionary Last. (B.P.)

Kahana Bar-Tachlifa a Jewish writer, was born at Pum-Nahara about 330, was in 397 rector at the college of Pumbaditha, in Babylon, and died in 413. Kahana is the author of an hagadic work, entitled *Pesikta de Rab Kahana *(פסיקתא דרב כהנא), comprising a cycle of lessons both from the Pentateuch and the Prophets, for all the festivals and principal Sabbaths of the year, and embodying the traditional explanation of these portions of Scripture. This midrash was for a long time only known from citations found in the Jalkut and Aruch. In the year 1868, however, S. Buber published, at Lyck, an edition of the *Pesikta *according to a MS. which had been found at Zefath, and copied in Egypt, with critical annotations, emendations, etc., and an elaborate introduction. See Zunz, *Gottesdienstliche Vortrdge der Juden, *pages 185-226, 239-251; Furst, *Bibl. Jud. *2:159 sq.; Geiger, *Juidische Zeitschrift, *1869, pages 187-195; Theodor, *Zur Composition der agadischen Homilien, *in Frankel-Gtratz's *Monatsschrift, *1879, pages 97- 113, 164-175, 271-278, 337-339, 455-457, Gratz, *Gesch. d. Juden, *4:495 sq. (B.P.)

Kahanbarha the Persian name for the period in which the world was created, and which in their cosmogony, as in that of the Christian dispensation, covers six days; but, like some of our theorists, they say that each day of creation corresponds in length to a period of one month. *SEE ZOROASTRIANISM*.

Kahler, Johannes, a Lutheran theologian of some note, was born at Wolmar, Hesse Cassel, Jan. 20, 1649, and was educated at the University of Giessen. He began his lectures at that university in 1673 on the Cartesian philosophy, and became one of its ablest exponents. — In 1677 he was called as extraordinary professor of metaphysics to Rinten, and shortly after was promoted to the full or ordinary professorship. In 1683 he became also professor of theology. He died May 17, 1729. Kahler was highly esteemed by his contemporaries, and enjoyed the confidence and good will of his colleagues to such a degree that he was chosen rector at six different elections. His writings, consisting mainly of dissertations on theology and philosophy, were collected and printed in 2 vols. 12mo. See *Allgenm. Hist. Lex. *vol. 3:s.v.; Jocher, *Gelehrten Lexikon, *vol. ii, s.v., gives a complete list of Kahler's productions.

Kahler, Ludwig August a Protestant theologian of Germany was born March 6, 1775, at Sommerfeld, Prussia. Having completed his studies, he was appointed in 1798 preacher at Canig, near Guben, in 1809 deacon and in 1812 archdeacon at Cotbus, in 1819 member of consistory, preacher, and professor of theology at Konigsberg, where he died in 1856, a doctor of theology. He published, *Christliche Sittenlehre *(Konigsberg, 1833): — *Beitrage zu den Versuchen neuerer Zeit, den Katholicismus zu Wdealisiren *(ibid. 1828): — *Supernaturalismus und Rationalismus in ihrem gemeinschaftlichen Ursprunge, *etc. (Leipsic, 1818): — *Ueber Schwarmerei, Begeisterung, scheinbare und wahre Grosse *(Konigsberg, 1820): — *Predigten uber den alleinseligmachenden Glauben an den Sohn Gottes *(ibid. 1826): — *Die christliche Lehre nach der heiligen Schrift *(2d ed. 1836): — *Wissenschaftlicher Abriss der christlichen Sittenlehre *(ibid. 1835,1836). See Zuchold, *Ribl. Theol. *1:638; Winer, *Handbuch der theol. Lit. *1:302, 315, 346, 368, 371, 385; 2:22, 26, 48, 76, 157, 177, 197, 200, 234,361; *Dr. Ludwig A. Kohler, Mittheilungen uber sein Leben und seine Schriften, von S.A. Kahler *(Konigsberg, 1856). (B.P.)

Kahler, Wigand a Lutheran theologian of Germany, nephew of Johannes Kahler (q.v.), was born at Wolmar, Hesse-Cassel, March 27,1699. He studied at Rinteln, where he also commenced his academical career, and where he died, November 14, 1747, professor of theology, having taken two years previous the degree of doctor of theology at Gottingen. He wrote, *De Veris et Fictis Textus Sacri Trajectionibus: *— *De Methodo Studii Theologici:*— *De *ἀποκαραδοκίᾷ τῆς κτίσεως *ad Romans *8:19: — *De Innocentia Dei circa Lapsum Primorum Parentum. *See Moser, *Lexikon jetztlebender Gottesgelehrten; *Neubauer, *Nachricht von jetztlebenden Gottesgelehrten; *Jocher, *Allgemeines Gelehrten-Lexikon, *s.v. (B.P.)

Abbott, Benjamin one of the most laborious and useful of the pioneer Methodist preachers in America, was born in Pennsylvania in 1732, and died Aug. 14,1796. He preached for twenty years with great zeal and success, chiefly in New Jersey, Pennsylvania, and Maryland. Though an illiterate man, he was earnest, eloquent, enthusiastic, and self-sacrificing, — and thousands were added to the Church through his labors. — Firth, *Life of B. Abbott *(N. Y., 12mo); *Minutes of Conferences, *1:68; Stevens, *Hist. of M. E. Ch. *1:382 sq.; Sprague, *Annals, *7:41.

Abbott, Charles F. a Congregational minister, was born at Levington, Vt., Nov. 27, 1831. He was converted when nineteen years of age; fitted for college at Chester; graduated at Middlebury College in 1854, and at Andover Theological Seminary in 1861. He offered himself as a missionary to the American Board of Commissioners for Foreign Missions, and was assigned work in Persia. The war, however, interfered with his going abroad at that time, and he was ordained at Bristol, N. H. in 1862, where he labored until his death, Sept. 20 1866. "Mr. Abbott was universally beloved; frank, generous, and noble; much disciplined in the school of sorrow, but cheerful; and, although anxious to live, cheered by the thought of rest." See *Cong. Quar*. 1867, p. 204.

Abbott, Elisha L. a Baptist missionary to Burmah and Aracan, was born at Cazenovia, N. Y., Oct. 23, 1809, and received his education at the Hamilton Literary and Theological Institution. He left this country for the field of his labors Sept. 23, 1835. In 1840 he established a mission in Sandoway, one of the districts of Aracan, confining his labors chiefly to the Karens from Burmah. In 1841 he reported 193 baptisms at this station. Mr. Abbott returned to the United States, on account of ill-health, in 1845, and remained here not far from two years. He resumed his work in Sandoway in 1848, and the most marked success followed his labors, hundreds of persons giving evidence of conversion and being baptized by him. In 1852 Mr. Abbott, with Mr. Van Meter, went to Basseni, where the divine blessing still attended his labors. His constant application to his missionary toil at last broke down his health, and he was compelled once more to return to the United States. He died at Fulton, N.Y., Dec. 3, 1843. Few missionaries in any denomination have had the privilege of welcoming a larger number of converts in Christian churches than Mr. Abbott. See Gammell, *Hist. of Amer. Bap. Missions, *p. 155-160, 181, 182. (J. C. S.)

Abbott, George commenced his ministry among the Bible Christians in 1834. He labored with acceptability on eight different appointments in Somersetshire Dehire hire, and Cornwall, England. At South Netherton he was appointed twice. In his ministerial duties he was diligent and faithful, and his liberality was praiseworthy. After months of sickness, he died rather suddenly at Middle Chinnock, in the South Netherton Circuit, Sept. 25, 1878. — See *Minutes of 61st Annual Conference, *1879.

Abbott, Jacob D.D, a Congregational. minister and writer, elder brother of John S. C., Was born at Hallowell, Me., Nov. 14, 1803. He graduated at Bowdoin College in 1820, and at Andover Theological Seminary in 1824. He was (for one year) tutor, and then professor of mathematics in Amherst College (1825-29), and afterwards took charge of Mount Vernon school for girls in Boston. Sept. 18, 1834, he was ordained pastor of a new Congregational Church in Roxbury, Mass., but in 1836 he removed to Farmington, Me., and, devoted himself to literary pursuits. He died at the latter place Oct. 31, 1879. He was the author of a very large number of popular and instructive works, especially for young persons, of which the most decidedly religious was the *Young Christian *series (N. Y. 1832 sq. 5 vols.). See *Cong. Year-book, *1880, p. 9.

Abbott, Jacob Jackson, D.D., a Congregational minister, was born at Groton, Vt., July 17, 1813. He was prepared for college at Peacham Academy, and in 1835 entered Dartmouth College, where he graduated in 1839. In 1841 he returned to Dartmouth College as a tutor, remaining there two years, until 1843, at which time he entered the Union Theological Seminary, and, after spending two years in study, graduated in 1845. His first pastorate was at Bennington, Vt., where he was ordained Aug. 27, 1845, and remained two years, when he was dismissed. (Aug. 17, 1847). He then went South, and became agent for the Tract Society,. which position he retained one year. April 3, 1850, he was installed at Uxbridge, Mass., and in 1861 offered his resignation, but continued to supply the pulpit until Oct. 30, 1862, when he was dismissed. He was installed at Yarmouth, Me., Oct. 19, 1865, and was dismissed Oct. 14, 1875. He also served on the Christian Commission during 1864-65. From Yarmouth he went to Danville, N. Y., where he acted as a supply until 1877. From thence he went to New Haven, Con., in September, 1877, where he remained until his death, which occurred Dec. 3, 1878. He published articles in the *Biblioth. Sac. *See *Cong. Year-book, *1879, p. 36. (W. P. S.)

Abbott, John Stephens Cabot, D.D., a Congregational minister and writer, was born in Brunswick, Me. Sept. 18, 1805. He graduated at Bowdoin College in 1825, and at Andover Theological Seminary in 1829. He was ordained in 1830, and settled as pastor of churches successively at Worcester, Roxbury, and Nantucket, Mass., and New Haven, Conn. In 1844 he relinquished the pastorate and devoted himself exclusively to literature, except as he supplied some pulpit occasionally. He died at Fair Haven, Conn. June 17, 1877. He published numerous interesting works, chiefly on historical subjects, besides several of a directly religious character, especially *Christian Duty: — Practical Christianity, *etc*. *See *Harper's Weekly *for July 7, 1877.

Abbott, Joseph Dd.D, a Congregational minister, was born in Philadelphia, Aug. 16, 1808. At the age of sixteen he entered the sophomore class in the University of Pennsylvania, and left that institution at the close of his junior year, completing his course at Union College, N. Y. During the greater part of the two years following he studied medicine, and soon after became a member of the First Presbyterian Church. His attention having been directed to the ministry, he entered the Andover Theological Seminary, where, after graduating, he devoted a year to the exclusive study of the Hebrew language. During the autumn and winter of 1830-31 he supplied the pulpit of the First Presbyterian Church in Newburyport Mass. The next two years were passed in leisurely study; and then he was ordained pastor of the Dane Street Church, Beverly Mass., Oct. 23, 1834, and continued in this pastorate more than thirty years. He resigned in March, 1865, and thereafter, continued to resided in Beverly until his death, which occurred April 9, 1867. He acquired an excellent reputation as a scholar, and was an impressive preacher and an admirable pastor. — See *Cong. Quar. *1870, p. 333.

Abbott, Pitson Joseph a Presbyterian minister, was born at Cobleskill, N. Y., Aug. 11, 833. He was licensed to preach by the Presbytery of Albany May 3, 1864. He graduated at Union College, N. Y., in 1861, and afterwards entered Princeton Seminary, N.J., and graduated in 1864. He began his labors at Sydney Plains, Delaware Co., N.Y., in September, 1864; but left this field and accepted a call to the Church at Chazy, Clinton Co., May 1, 1868. In 1871 he went to Jefferson; next to Cannonsville, where he continued until 1875, in which year he died, May 11. Mr. Abbott was an earnest, indefatigable worker in the ministry, and held the respect and esteem of all his fellow-laborers. In all the relations of life he was faithful and. true. See *Necrological Report of Princeton Theolog. Seminary, *April 25,1876.

Abbott, Samuel a wealthy philanthropist, who died at Andover, Mass., April 30, 1812, at the age of eighty years, was a merchant of Boston; and on the establishment of the Andover Theological Seminary, in 1807, he gave $20,000, and in his will bequeathed it $100,000 more. See Drake, *Dict. of Amer. Biog. *s.v.

Abbott, Thomas J. a Methodist Episcopal minister, was born at Hartley, Canada, July 5, 1831. He experienced religion early in life; studied for the ministry in the Concord Theological School; received license to preach in 1853; and in 1858 was admitted into the New England Conference. In 1873 he was transferred to the South Carolina Conference, and for three years served the Centenary Church, Charleston. He then returned to the New England Conference, and labored zealously until his death, March 7, 1878. Mr. Abbott was a conscientious, outspoken man, an intense hater of caste, and heroic in all things relating to human freedom. See *Minutes of Annual Conferences, *1878, p. 47.

Abbott, William Penn D.D., a Methodist Episcopal minister, was born near Wilkesbarre, Pa., Dec. 31, 1838. His paternal great-grandfather died defending, his home against the Indians in the famed Wyoming Valley; his maternal grandfather, the Hon. Charles Miner, was the historian of Wyoming and his cousin Mrs. Anna. Wentworth, was one of our earliest missionaries to China. When but a lad his father died, leaving him to the teachings and influences of his devoted Christian mother. From a child he knew the Scriptures. His education was limited to an academical course at West Chester, Pa., and a short time under the late, Dr. Nelson at Kingston. In 1859 he professed conversion, in 1861 was licensed to preach and labored within the limits of the Wyoming Conference, and in 1863 entered that conference on trial. In 1866 he was transferred to the Troy Conference, and in 1869 to the New York Conference, and he was stationed successively at Trinity Church, Newburgh; Washington Square, St. Lukes, and. Thirtieth Street, New York city, where he died Dec. 22, 1878. From the opening of his ministry Mr. Abbott attracted attention, and received the conversion of souls as God's seals to his ministry. He had no barren year in all the sixteen, and was never more successful than on his last charge. He was a diligent student, gifted with a prodigious memory, a well-balanced mind, quick perception, and boundless tact. His presence was commanding and prepossessing; his sermons short, practical, methodical, climactic, and piercing. He excelled as a pastor, and was best known as a great-hearted Christian friend. See *Minutes of Annual Conferences, *1879, p. 27

Abbreviation or the use of one or two initials for the whole of a word. These first occur, in a Scriptural connection, on some of the Maccabaean coins (Bayer, *De nummis Hebraeo-Samaritanis), *and in a few MSS. of the O.T. (especially י8י8 for יהוָֹה). They have been frequently resorted to for the purpose of explaining supposed discrepancies or various reading, both in words (Eichhorn, *Einleit. ins A. T. *1:323; Drusius, *Quaest. Ebraic. *3, 6) and numbers (Vignoles, *Chronologie. *pass.; Capellus, *Critica Sacra, *1:10; Scaliger, in Walton's *Prolegomena, *7:14; Kennicott's *Dissertations), *on the theory that letters were employed for the latter as digits (Faber, *Literae olim pro vocibus adhibitoe, *Onold, 1775), after the analogy of other Oriental languages (Gesenius, *Gesch. d. fleb. Sprache, *p. 173). In later times the practice became very common with the Rabbins (Selig's *Compendia vocum Hebraico - Rabbinicarum; *also *Collectio abbreviaturarum Hebraicarum, *Lpz., 1781), and was abused for cabalistical purposes (Danz, *Rabbinismus Enucleatus). *An instance of its legitimate numerical use occurs in Re 13:18 (Eichhorn, *Einleit. ins N.T. *4:199), and the theory has been successfully applied to the solution of the discrepancy between Mr 15:25, and Joh 19:14 (where the Greek γ [gamma=3] has doubtless been mistaken for ς [stigma= 6]).

Abbreviator a clerk or secretary employed in the Papal Court to aid in preparing briefs, bulls, etc. They were first employed by Benedict XII in the 14th century. Many eminent men have filled the office. Pius II (*A*Eneas Sylvius) was an abbreviator for the Council of Basle.

Abbt, Thomas, A German theological writer, was born at Ulm. Nov. 25, 1738. He received his education in his native place, and in 1756 went to the University of Halle, where he was invited by Prof. Baumgarten to live in his house. In 1760 he was appointed professor extraordinary of philosophy in the University of Frankfort-on-the-Oder. He passed six months of the following. year at Berlin, and left that city to fill the mathematical chair in the University of Rinteln, Westphalia. Wearying of academical life, he entered the profession of law, and in 1765, was presented by the reigning prince of Schaumburg-Lippe to the office of councillor of the court, regency, and consistory of Buckeburg. He died Nov. 27, 1766. Besides other publications (in German or Latin), he wrote early paradoxical essays on *The Burial of Moses *(Halle, 1757, 4to): — *Confusion of Tongues Not a Punishment *(ibid. 4to): *— Search of Truth *(ibid. 1759, 4t0). See Nicolai*. Ehrengedachtniss d. Abbt *(Berlin, 1767, 4to).

Abbuna *SEE ABUNA*.

Abbuto a Japanese idol, invoked for curing disease. and for procuring favorable winds for sailing.

Ab'da (Heb. *Abda', *עבדָּא [a Chaldaizing form], *the servant, *i.e. of God), the name of two men. **1. **(Sept. Α᾿βδά.) The father of Adoniram, which latter was an officer under Solomon (1Ki 4:6). B.C. ante 995. **2. **(Sept. Α᾿βδίας.) The son of Shammua and a Levite of the family of Jeduthun, resident in Jerusalem after the exile (Ne 11:17); elsewhere called OBADIAH *SEE OBADIAH *(q.v.), the son of Shemaiah (1Ch 9:16). Abdas, a Persian bishop during the reign of Yezdegird (or Isdegerdes), King of Persia, under whom the Christians enjoyed the free exercise of their religion. Abdas, filled with ill-directed zeal, destroyed (A.D. 414) one of the temples of the fire-worshippers; and being ordered by the monarch to rebuild the temple, refused to do so, although warned that, if he persisted, the Christian temples would be destroyed. Yezdegird put the bishop to death, and ordered the total destruction of all the Christian churches in his dominions; upon which followed a bitter persecution of the Christians, which lasted thirty years, and was the occasion of war between Persia and the Roman empire. In the Romish and Greek Churches he is commemorated as a saint on May 16. See Socrat. *Ch. Hist. *7:18; Neander, *Ch. Hist. *2:110; Theod. *Hist. Eccl. v. *39; Butler, *Lives of Saints, *May 16.

Abdal a name given to a peculiar class of Mohammedan devotees. They go bareheaded and with naked legs, half covered with the skin of some wild beast, having a leathern girdle about the waist, from which hangs a bag. Some of them have about the middle of their bodies a copper serpent, bestowed upon them by their doctors as a mark of learning. Their doctrines are totally subversive of good order in society, since they hold that all actions are indifferent, and that God is served in the haunts of the profligate as much as in the mosques. They carry in their hands a kind of club, which they use as a magic wand. They chiefly employ themselves in wandering about, selling relics, and obtaining charity.' They are also called *Santons *and *Calenders.*

Abdallah ben-Al-Phadeli a Melchitic deacon in Sycia, who died in 1044, was the author of the following works in Syriac or Arabic: *The Paradise of Christians: — A Commentary on the Pentateuch and other Books of the Holy Scripture: — A Treatise on Fasting, Almsgiving, and Prayer: — Answers to the Questions of the Nestorian Patriarch. *He is chiefly known as the translator of the Psalms from the Sept. into Arabic. They were published at Aleppo in 1706, at the expense of the Greek patriarch Athanasius of Antioch, and in 1735 in the Monastery of St. John at Kesroan, on Mount Lebanon. Abdallah also translated some of Chrysostom's writings into Arabic. See Goiri *Catal. Manuscript. Bibl. Med. *p. 64, 130; *Catal. Manuscript. Bibl. Reg. *1, 105; Le Long-Masch *Bibl. Sacra, *2, 124. (B.P)

Abdallah Ibn-Taib Abul-Faraj was a native of Irak, and a Christian physician of the sect of Nestoriaihs. who died about 1043. He wrote commentaries upon Aristotle and Galen. He also wrote a large number of works upon medicine and theology, which have never been published. See Hoefer, *Nouv. Biog. Generale, *s.v.

Abdecalis (Abdechalis, Or Abdella) a martyr, vicar of Simeon, bishop of Seleucia. He died near the middle of the 4th century, during the persecution of the Christians in Persia under the reign of Sapor II. His memory is celebrated April 21.

Ab'deel (Heb. *Abdeel', *עבדּאֵל*, servant of God; *Sept. Αβδιήλ), the father of Shelemaiah, which latter was one of those commanded to apprehend Jeremiah (Jer 36:26). B.C. ante 605.

Abdelmesias an Egyptian who became a Coptic monk and priest of the Monastery of St. Macarius in the desert. He was procurator and orator of Gabriel, patriarch of Alexandria. His publications are, *A Deputation of the Patriarch to Pope Clement VIII: — *and a *Profession of Faith *(made at Rome, Jan. 14, 1595), given in Baronius, vol. 6, at the end. See Landon, *Eccles. Dict. *s.v.

Abderus in Greek mythology, was a son of Mercury or of Thromius, a favorite of Hercules. According to others, he was the servant of Diomedes, king of the Bistones of Thrace, all slain by Hercules.

Ab'di (Heb. *Abdi', *עבדַּי*, my servant; *or, according to Gesenius, for עבַדַּיָּה, *servant of Jehovah; *but, according to Furst, properly עבדּי, *bondman), *the name of three men. **1. **(Sept. Α᾿βδί v. r. Α᾿βαϊv*.) *A Levite. grandfather of one Ethan, which latter lived in the time of David (1Ch 6:44). B.C. considerably ante 1014. **2. **(Sept. Α᾿βδί.) A Levite, father of one Kish (different from Kishi, a son of the preceding), which latter assisted in the reformation under Hezekiah (2Ch 29:12). B.C. ante 726. **3. **(Sept. Α᾿βδία*.*) An Israelite of the "sons" of Elam, who divorced his Gentile wife after the return from Babylon (Ezr 10:26), B.C. 459.

Abdianus a Christian martyr of Africa, commemorated as a saint in the Hieronymian martyrology on April 24.

Ab'dias the name of two men. **1. **ABDI'AS (Lat. *Abdias, *the Greek text not being extant), one of the minor prophets (2 Esdras [Vulg. 4 Esdras], 1:39), elsewhere called OBADIAH *SEE OBADIAH *(q.v.). **2. **AB'DIAS, of Babylon, is said to have flourished about the year 59, and to have been one of the seventy disciples; but his very existence is somewhat doubtful. The work attributed to him, viz. *Historia Certaminis Apostolici, *in ten books, was written in the 8th or 9th century. It may be found in Fabricii *Cod. Apocryph. Nov. Test. *2, 988; and was published also by Lazius (Basle, 1551, and Paris, 1160). A German translation is given in Barbery, *Bibliothek d. N.-T. Apokryphen *(Stuttg. 1841), p. 391 sq. — Gieseler, *Ch. Hist. *1:67; Cave, *Hist. Lit. *anno 59; Baronius, *Annal. *ann. 44.

Abdias, Ben-Shalom, a celebrated rabbi of the 7th century. He sent a number of Jewish doctors, it is said, to Arabia, to discuss with Mohammed the laws of Moses. The result of this discussion, which is of great authority to Mussulmans, is found at the end of the Koran printed at Zurich in 1543. See Hoefer, *Nouv,. Biog. Generale, *s.v.

Ab'diel (Heb. *Abdiel', *עבדַּיאֵל*, servant of God; *Sept. Α᾿βδιήλ), a son of Guni and father of Ahi, one of the chief Gadites resident in Gilead (1Ch 5:15), B.C. between 1003 and 782.

Abdiesus *(Ebed-Jesu; *i.e. servant of Jesus), a martyr, who died near the middle of the 4th' century, during the persecution of the Christians in Persia under the reign of Sapor. II. His memory is celebrated April 22. See Hoefer, *Nouv. Biog. Generale.*

Abdissi (Abdisu, Abd-Jesu, Or Hebed-Gesu) a monk of the Order of St. Pachomius, and afterwards patriarchi of Mosul, a city of Asiatic Turkey. He went to Rome between 1550 and 1555, and abjured Nestorianism; and after the death of Simon Suiacha he was made Latin patriarch of Mosul, which election was confirmed by Pius IV, who conferred on him the pallium, March 7, 1562. Thomassin relates that he was present at the Council of Trent. Sarpi, that he wrote an epistle to the synod, but was not present. Abdissi was perfect master of Chaldee, Arabic, and Syriac; he maintained that his ancestors had received their doctrine from Sts. Thomas and Thaddseus, and that their faith was in all respects conformable to that of the Roman Church. Before he abjured Nestorianism, Abdissi wrote various works in Syriac, in defence of his original faith, which are mentioned by Abraham Eccellensis, *Catalogoue of Syiac Writers *(Rome, 1653). — See Thomassin, pt. 1, bk. 1, c. 24 p. 9; Sarpi, *Istoria del Concilio Tridentino.*

Ab'don (Heb. *Abdon', *עבדּוֹן and עבדוֹן, *servile; *Sept. Α᾿βδών), the name of four men and one city. **1. **The son of Hillel, a Pirathonite, of the tribe of Ephraim, and the twelfth Judge of Israel for eight years, B.C. 1233-1225. His administration appears to have been peaceful (ςΑβδων*, *Josephus, *Ant. *5, 7, 15); for nothing is recorded of him but that he had forty sons and thirty nephews, who rode on young asses — a mark of their consequence (Jg 12:13-15). He is probably the BEDAN *SEE BEDAN *referred to in 1Sa 12:11. **2. **The first-born of Jehiel, of the tribe of Benjamin, apparently by his wife Maachab, and resident at Jerusalem (1Ch 8:30; 1Ch 9:36), B.C. ante 1093. **3. **The son of Micah, and one of the persons sent by King Josiah to ascertain of the prophetess Huldah the meaning of the recently-discovered look of the Law (2Ch 34:20), B.C. 628. In the parallel passage (2Ki 22:12) he is called ACHBOR *SEE ACHBOR *, the son of Michaiah. **4. **A "son" of Shashak, and chief Benjamite of Jerusalem (1Ch 8:23), B.C. ante 598. **5. **A Levitical town of the Gershonites, in the tribe of Asher, mentioned between Mishal or Mashal and Helkath or Hukkok (Jos 21:30; 1Ch 6:74). The same place, according to several MSS., is mentioned in Jos 19:28, instead of HEBRON *SEE HEBRON *(Reland, *Palest.* p. 518). Under this latter form Schwarz *(Palest. *p. 192) identifies it with a village, *Ebra, *which he affirms lies in the valley of the Leontes, south of Kulat Shakif; perhaps the place by the name of *Abnon *marked in this region on Robinson's map (new ed. of *Researches). *It is probably identical with the ruined site *Abdeh, *8 or 9 miles N.E. of Accho (Van de Velde, *Memoir, *p. 280).

Abdon The modern *Abdeh *was examined by Tristram carefully, who found traces of a very extensive town, with sculptures of the Greek period, and a solitary column standing out in the plain at no great distance" *(Bible Places, *p. 292).

Abdon (Abdo, Or Abdus) And Sennen (Sennes, Or Sennis) are said to have suffered martyrdom under Decius. They were Persian princes who, because they had buried the bodies of martyrs, were brought in chains to Rome, and beheaded with some other martyrs, July 30, 250. Their bodies, having been concealed in the house of a subdeacon named Avirinus, were, the time of Constantine the Great, discovered, and were interred in the Pontian Cemetery, on the Porto road, *ad Ursum Pileatum, *which has since been called by their name. At a very early time a basilica was dedicated in their honor at which was renovated by pope Adrian I towards the end of the 8th century. The greater part of their relics is still at Rome, another part was brought to the monastery of the Benedictines at. Arles-sur-Tech, in the diocese of Perpignan, whose patrons the two martyrs were. The Roman Church commemorates them on the day of their martyrdom. According to some, their remains are said to have been transported to the Abbey of St. Medard at Soissons in 828, where they remained until it was destroyed by the Huguenots. St. Sennen in Cornwall is dedicated to their honor. See Baillet, *Vies des Saints, *2, 46; Baitolini, *Actes du Martyr de S. Agnes et abdon et Sennen *(Paris, 1864). Chapeau, *Vie des. BB. Martyrs A bd et Senn. *(Perpignan, 1848 ); Tolrade Bordas, *Histoire. du Martyre des. St. Abdone et Sennen *(ibid. 1869); Wetzer u. Welte, *Kirchen Lexikon *(2d ed. Freiburg, 1880), s.v. (B. P.)

Abecedarian hymns or psalms psalms, the verses of which commence with the consecutive letters of the alphabet. *SEE ACROSTIC*. In imitation of the 119th Psalm. it was customary in the early Church to compose psalms of this kind, each part having its proper letter at the head of it: the singing of the verses was commenced by the precentor, and the people joined him in the close. Occasionally they sang alternate verses.. This mode of conducting the psalmody was sometimes called singing acrostics and acroteleutics, and is the apparent origin of the *Gloria Patri *repeated at the end of each psalm in modern liturgical services. *SEE CHORUS*. Some of the psalms of David are abecedarian, and others so constructed as to be adapted to the alternate song of two divisions of precentors in the Temple. *SEE PSALMS*. The priests continued their services during the night, and were required occasionally to utter a cry to intimate that they were awake to duty. Psalm 134 appears to be of this order. The first watch address the second, reminding them of duty. "Behold: bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord. Lift up your hands in the sanctuary, and bless the Lord." The second respond, "The Lord that made heaven and earth bless thee out of Zion." This custom was probably introduced into the Christian church from the Hebrew service, and was intended to aid the memory. Hymns, composed in this manner, embodying orthodox sentiments, were learned by the people, to guard them against the errors of the Donatists (Bingham, *Orig. Eccl. *14:1, 12). *SEE HYMN; SEE PSALTER*.

Abecedarians *(Abecedarii), *a branch of the sect of Anabaptists, founded by Stork, once a disciple of Luther, who taught that all knowledge served to hinder men from attending to God's voice inwardly instructing them; and that the only means of preventing this was to learn nothing, not even the alphabet, for the knowledge of letters served only to risk salvation. *SEE ANABAPTISTS*.

Abed'-nego (Heb. *Abed' Neg *עֲבֵד נגו*, servant of Nego, *i.e. of Nebo, or the Chaldaic Mercury, Da 1:7, and Chald. id. עבֵד נגוֹץ; Sept. and Josephus Α᾿βδεναγώ), the Chaldee name imposed by the king of Babylon's officer upon AZARIAH *SEE AZARIAH *(q.v.), one of the three companions of Daniel (Da 2:49; Da 3:12-30). With his two friends, Shadrach and Meshach, he was miraculously delivered from the burning furnace, into which they were cast for refusing to worship the golden statue which Nebuchadnezzar had caused to be set up in the plain of Dura (Daniel 3). He has been supposed by some to be the same person as Ezra; but Ezra was a priest of the tribe of Levi (Ezr 7:5), while this Azariah was of the royal blood, and consequently of Judah (Da 1:3,6).

Abeel, David D.D., an eminent missionary, was born at New Brunswick, N. J., June 12th, 1804, studied theology at the seminary in that place, and in 1826 was licensed to preach in the Dutch Reformed churches. In October, 1829, he sailed for Canton as a chaplain of the Seamen's Friend Society; but at the end of a year's labor placed himself under the direction of the American Board of Commissioners for Foreign Missions. He visited Java, Singapore, and Siam, studying Chinese, and laboring with much success, when his health failed him entirely, and he returned home in 1833 by way of England, visiting Holland, France, and Switzerland, and everywhere urging the claims of the heathen. In 1838 he again returned to Canton. The "opium war" preventing his usefulness there, he visited Malacca, Borneo, and other places, and settled at Kolongsoo. His health giving way once more, he returned in 1845, and died at Albany, Sept. 4, 1846. He published *Journal of Residence in China, *in 1829-1833 (N. Y. 8vo); *The Missionary Convention at Jerusalem *(N. Y. 1838, 12mo); *Claims of the World to the Gospel *(N. Y. 1838). See Williamson, *Memoirs of the Rev. D. Abeel *(N. Y. 1849, 18mo); *Amer. Missionary Memorial, *p. 338.

Abeel, John Nelson D.D., a minister of the Reformed Dutch Church, who was born in 1769, graduated in 1787 at Princeton, and was licensed to preach in April, 1793. In 1795 he became one of the clergy of the Collegiate Dutch Church in New York, where he continued until his death, Jan. 20, 1812. He was an eloquent preacher, and a man of great and deserved influence.

Abegg, Johann Friedrich, a Protestant divine of Germany, was born at Roxheim, near Kreuznach, Nov. 30, 1765; and died at Heidelberg, Dec. 16, 1840; where he had been actively engaged as professor of theology since 1819. In the same year the Heidelberg University had created him doctor of divinity. Although he lectured for about twenty years, yet he wrote very little. With the exception of a few printed sermons and recessions, he has left nothing behind. See UImanni, in *Theolog. Stud. u. *Krit. 1841, p. 515 sq.; Holtzmann, in *Allgemieine deutsche Biographie, *s.v. (B.P.)

Abeken, Heinrich a Protestant theologian of Germany, was born at Osnabrick, August 19, 1809. He studied at Berlin, was appointed in 1834 chaplain to the Prussian ambassador at Rome, and in 1841 at London, where he was also actively engaged in the founding of the bishopric at Jerusalem. In 1842 he accompanied professor Lepsius to Egypt and Ethiopia, and in 1848 was appointed member of the Prussian ministry for foreign affairs. During the Franco-Prussian war, in 1870-71, he accompanied prince (then count) Bismarck to France, and died August 8, 1872. He is known by his biography of Bunsen in *Unsere Zeit, *volume 5 (Leipsic, 1861), and by his *Babylon und Jerusalem *(Berlin, 1853), written against the countess Ida Hahn-Hahn, who had embraced Roman Catholicism. (B.P.)

A'bel (Heb. *He'bel, *הֶבֶל*, a breath, *1, q. *transitory; *as Gesenius *[Heb. Lex.] *thinks, from the shortness of his life or, as Kitto *[Daily Bible Illust.] *suggests, perhaps i. q. *vanity, *from the maternal cares experienced during the infancy of Cain; Sept. and N.T. ῎Αβελ; Josephus, ῎Αβελος), the second son of Adam and Eve, slain by his elder brother, Cain (Ge 4:1-16), B.C. cir. 4045. *SEE ADAM*. **I. ***History. — *Cain and Abel, having been instructed, perhaps by their father, Adam, in the duty of worship to their Creator, each offered the first-fruits of his labors: Cain, as a husbandman, the fruits of the field; Abel, as a shepherd, fatlings of his flock (see Fritzsche, *De Sacrificiis Caini et Habelis, *Lips. 1751). God was pleased to accept the offering of Abel, in preference to that of his brother (Heb 11:4), in consequence of which Cain, giving himself up to envy, formed the desire of killing Abel; which he at length effected, having invited him to go into the field (Ge 4:8-9; comp. 1Jo 3:12). *SEE CAIN*. The Jews had a tradition that Abel was murdered in the plain of Damascus; and accordingly his tomb is still shown on a high hill near the village of Sinie or Seneiah, about twelve miles northwest of Damascus, on the road to Baalbek (Jerome, in Ezechiel 37). The summit of the hill is still called *Nebi Abel; *but circumstances lead to the probable supposition that this was the site, or in the vicinity of the site, of the ancient Abela or Abila (Pococke, *East,* 2:168 sq.: Schubert, *Reis. *3, 286 sq.). *SEE ABILA*. The legend, therefore, was most likely suggested by the ancient name of the place (see Stanley*, Palest. *p. 405). *SEE ABEL*—. (For literature, see Wolf, *Curoe in N.T., *4, 749.) **II. ***Traditional Views. — *Ancient writers abound in observations on the mystical character of Abel; and he is spoken of as the representative of the pastoral tribes, while Cain is regarded as the author of the nomadic life and character. St. Chrysostom calls him the *Lamb of Christ, *since he suffered the most grievous injuries solely on account of his innocency *(Ad Stagir.* 2*:*5); and he directs particular attention to the mode in which Scripture speaks of his offerings, consisting of the best of his flock, "and of the fat thereof," while it seems to intimate that Cain presented the fruit which might be most easily procured *(Hom. in Genesis *18:5). St. Augustin, speaking of regeneration, alludes to Abel as representing the new or spiritual man in contradistinction to the natural or corrupt man, and says, "Cain founded a city on earth; but Abel, as a stranger and pilgrim, looked forward to the city of the saints which is in heaven" *(De Civitate Dei,* 15:1). Abel, he says in another place, was the first-fruits of the Church, and was sacrificed in testimony of the future Mediator. And on Psalm 118 *(Serm. *30, § 9) he says. "This city" (that is, "the city of God") "has its beginning from Abel, as the wicked city from Cain." Irenaeus says that God, in the case of Abel, subjected the just to the unjust, that the righteousness of the former might be manifested by what he suffered *(Contra Haeares. *3, 23). Heretics existed in ancient times who represented Cain and Abel as embodying two spiritual powers, of which the mightier was that of Cain, and to which they accordingly rendered divine homage. In the early Church, Abel was considered the first of the martyrs, and many persons were accustomed to pronounce his name with a particular reverence. An obscure sect arose under the title of *Abelites *(q.v.), the professed object of which was to inculcate certain fanatical notions respecting marriage; but it was speedily lost amidst a host of more popular parties. For other mythological speculations respecting Abel, see Buttmann's *Mythologus, *1:55 sq.; for Rabbinical traditions, see Eisenmenger, *Entdeckt. Judenth. *1:462 sq., 832 sq.; for other Oriental notices, see Koran, 5, 35 sq.; Hottinger, *Hist. Orient. *p. 24 sq.; comp. Fabric. *Pseudepigr. *1:113; other Christian views may be seen in Irenaeus, 5, 67; Cedrenus, *Hist. *p*. *8 (Kitto). The general tenor of these Eastern traditionary fictions is that both Cain and Abel had twin sisters, and that Adam determined to give Cain's sister to Abel, and Abel's sister to Cain in marriage. This arrangement, however, did not please Cain, who desired his own sister as a wife, she being the more beautiful. Adam referred the matter to the divine arbitration, directing each brother to offer a sacrifice, and abide the result. Abel presented a choice animal from his flock, and Cain a few poor ears of grain from his field. Fire fell from heaven and consumed Abel's offering without smoke, while it left Cain's untouched. Still more incensed at this disappointment, Cain resolved to take his brother's life, who, perceiving his design, endeavored to dissuade him from so wicked an act. Cain, however, cherished his malice, but was at a loss how to execute it, until the devil gave him a hint by a vision of a man killing a bird with a stone. Accordingly, one night he crushed the head of his brother, while sleeping, with a large stone. He was now at a loss how to conceal his crime. He enclosed the corpse in a skin, and carried it about for forty days, till the stench became intolerable. Happening to see a crow, which had killed another crow, cover the carcass in a hole in the ground, he acted on the suggestion, and buried his brother's body in the earth. He passed the rest of his days in constant terror, having heard a voice inflicting this curse upon him for his fratricide. (See D'Herbelot, *Bibliotheque Orientale, *s.v. Cabil.) **III. ***Character of his Offering. — *The superiority of Abel's sacrifice is ascribed by the Apostle Paul *to faith *(Heb 11:4). Faith implies a previous revelation: it comes by hearing, and hearing by the word of God. It is probable that there was some command of God, in reference to the rite of sacrifice, with which Abel complied, and which Cain disobeyed. The "more excellent sacrifice" was the firstlings of his flock; in the offering of which there was a confession that his own sins deserved death, and the expression of a desire to share in the benefits of the great atonement which, in the fullness of time, should be presented to God for the sins of man. By his faith he was accepted as "righteous," that is, was *justified. *God testified, probably by some visible sign — the sending of fire from heaven to consume the victim (a token that justice had seized upon the sacrifice instead of the sinner) — that the gift was accepted. Cain had no faith: his offering was not indicative of this principle. Although it is doubtful whether we can render the clause in God's expostulation with him — "sin lieth at the door" — by the words, "a sin-offering lieth or croucheth at the door," that is, a sin-offering is easily procured, yet the sin of Cain is clearly pointed out, for though he was not a keeper of sheep, yet a victim whose blood could be shed as a typical propitiation could without difficulty have been procured and presented. The truths clearly taught in this important event are, confession of sin; acknowledgment that the penalty of sin is death; submission to an appointed mode of expiation; the *vicarious* offering of animal sacrifice, typical of the better sacrifice of the Seed of the woman; the efficacy of faith in Christ's sacrifice to obtain pardon, and to admit the guilty into divine favor (Wesley, *Notes on Hebrews *11:4). The difference between the two offerings is clearly and well put by Dr. Magee *(On the Atonement, *1:58-61): "Abel, in firm reliance on the promise of God, and in obedience to his command, offered that sacrifice which had been enjoined as the religious expression of his faith; while Cain, disregarding the gracious assurances which had been vouchsafed, or, at least, disdaining to adopt the prescribed method of manifesting his belief, possibly as not appearing *to his reason *to possess any efficacy or natural fitness, thought he had sufficiently acquitted himself of his duty in acknowledging the general superintendence of God, and expressing his gratitude to the supreme Benefactor, by presenting some of those good things which he thereby confessed to have been derived from His bounty. In short, Cain, the first-born of the fall, exhibits the first-fruits of his parents' disobedience, in the arrogance and self-sufficiency of reason, rejecting the aids of revelation, because they fell not within his apprehension of right. He takes the first place in the annals of Deism, and displays, in his proud rejection of the ordinance of sacrifice, the same spirit which, in later days, has actuated his *enlightened *followers in rejecting the sacrifice of Christ." *SEE SACRIFICE*. There are several references to Abel in the New Testament. Our Savior designates him "righteous" (Mt 23:35; comp. 1 John, 3:12). He ranks among the illustrious elders mentioned in Hebrews 11. According to Heb 12:24, while the blood of sprinkling speaks for the remission of sins, the blood of Abel for vengeance: the blood of sprinkling speaks of mercy, the blood of Abel of the malice of the human heart. — Watson, *Institutes, *2:174, 191; Whately, *Prototypes, *p. 29; Horne, *Life and Death of Abel, *Works, 1812, vol. 4; Hunter, *Sacred Biography. *p. 17 sq.; Robinson, *Script. Characters, *i; Williams, *Char. of O.T. *p. 12; Simeon, *Works, *19:371; Close, *Genesis,* p. 46; Niemeyer, *Charakt. *2:37.

Abel, THOMAS *SEE ABLE*.

A'bel- (Heb. *Abel'-, *אָבֵלאּ, a name of several villages in Palestine, with additions in the case of the more important, to distinguish them from one another (see each in its alphabetical order). From a comparison of the Arabic and Syriac, it appears to mean *fresh grass; *and the places so named may be conceived to have been in peculiarly verdant situations (Gesenius, *Thes. Heb. *p. 14; see, however, other significations in Lengerke, *Kenaan, *1:358; Hengstenberg, *Pentat. *2, 261). *SEE ABILA*. In 1Sa 6:18, it is used as an appellative, and probably signifies *a grassy plain. *In this passage, however, perhaps we should read (as in the margin) אֶבֶן*, stone, *instead of אָבֵל, *Abel, *or *meadow, *as the context (verses 14, 15) requires, and the Sept. and Syriac versions explain; the awkward insertion of our translators, "the great [stone of] Abel," would thus be unnecessary. In 2Sa 20:14,18, ABEL *SEE ABEL *stands alone for ABELBETH-MAACHAH *SEE ABELBETH-MAACHAH *(q. V.).

Abel (הֶבֶל)., Philo, *De Sacrif. Ab.et Cain*, § 1 (Richter's ed.; p. 64 of Mangey's), explains ῎Αβελ by ἀναφέρων ἐπὶ Θεόν*,. *"referring to God," and more fully in *Quod Det. Pot. Insid. *§ *10. *(ibid. p. 197), ὁ μὲν γὰρ ῎Αβελ ἀναφέρων ἐπὶ Θεὸν πάντα φιλόθεον δόγμα*, *i.e. "for Abel, who refers everything to God, is, the God-loving opinion." Accordingly, Philo read, אבל, and dividing it into אב and אל, אל =Θεός, and א= ἀναφέρειν*, *like אבה, יא, "to desire" because he regards Abel as' φιλόθεος in opposition to Cain, whom he calls φιλαυτος, "self-loving." This explanation we also find in Ambrose, *De. Cain et A b. *i, 1: "Abel (dictus) qui *omnnia referret ad Deumi *pia devotus mentis attenntione nihil sibi arrogans ut superior frater, sed totum tribuens conditori quod accepisset ab eo." In *De Migr. Abr. *§ 13 (ibid. p. 447), Philo writes: ὄνομα δέ ἐστι τοῦ τὰ θνητὰ πενθοῦντος καὶ ἀθάνατα εὐθαιμονίζοντος*., *According to this explanation, ςΑβελ — אָבֵל: "the sorrowing" (comp. Josephus, *Ant. *1, 2 , ςΑβελσς σημαίνει δὲ πένθος τοῦτο). This second explanation of Philo we find in Theodoret, εἰς τὰ ἄπορ, τῆς θείας γρ*; *Erot.' ξ; and Euseb. *Praep. Ev. *(ed. Viger. Col. 1668), 11, 518. Jerome, in *De Nom. Hebr, *gives two explanations: *luctus* and "vapor," "vanitas," the latter referring to הבל.' L Between these two explanations Cyprian, *Tract. de Sina et Sion, *seems to vacillate, for he says, Abel films: — Ade nomen accepit Hebraicum signans fratris interfectionem (הבל) et parentum luctum (אבל)." (B. P.)

Abel ST., an Irish abbot of Imleach-fiach (now Emlagh, County Meath), is recorded to have died in 742. See O'Donovan, *Annals of the Four Masters.*

Abel, Alfred W. was a minister in the Free Methodist Church for a brief period before his decease, For several years he was a member of the Genesee Conference of the Methodist Episcopal Church. In 1861 he requested, and received, a location, and soon afterwards cast in his lot with the Free Methodist Church. From this event till near the close of his life, he had pastoral oversight of the West Sweden Society. He died June 7; 1863. — See *Minutes of the Fourth Session*s *of the Genesee Annual Convention of the Free Meth. Church, *p. 6.

Abel, David an English Congregational minister, was born at Llanybri, near Carmarthen, March 1, 1789. At the age of eighteen he was admitted into the college at Carmarthen as a student for the ministry. On leaving college, Mr. Abel preached at Gower for six months, and he responded to Bardon's Park Chapel Leicestershire, where he was ordained, and continued be pastor for fifty-eight years. In March, 1870 he removed to Rugby and there died, Aug. 18, 1871. See (Lond. ) *Cong. Year-book *1872, p. 304.

Abel, Ephraim a Baptist minister as born in Orange County, Va. about the middle of the last century. He became a hopeful Christian under the preaching of the celebrated John Leland, by whom he was baptized, not far from the year 1788. Soon after he was ordained and, after being publicly set apart to the work of the ministry, he removed to Fauquier County, where he preached much as an itinerant minister. Subsequentlv he had the pastoral charge of the Church at Hartwood, Stafford Co. and the Church at Brentsville, Prince. William Co. He died about the year 1809, universally lamented in the large section of country of which he was for many years the only minister of his denomination. — See *Lives of Virginian Baptist Ministers* 192-194. (J.C. S).

Abel, Jacob Friedrich von a Protestant theologian of Germany, was born at Vaihingen, May 9, 1751. In 1790 he was appointed professor of philosophy at Tubingen; in 1811 he was made general superintendent at Ohringen, in 1823 at Urach, and died at Tubingen, July 7, 1829. He wrote, *Philosophische Untersuchung uber die letzten Grunde unseres Glaubens an-Gott ,(*Heilbronn, 1818 *): — Philosophische Untersuchung uber die Verbindung der Menschen mit hoheren Geistern (*Stuttg*. *17-791) — *Ausfurliche Darstellung des Grundes unseres Glaubens an Unsterblichkeit *(Frankf. 1828). See Winer, *Handbuch der theol. Lit *1, 413, 428, 471; Doring, *Die gelehrten Theologen Deutschlands, *1, 776 sq. — (B. P.)

Abel, Kaspar a German preacher, was born at Hindenburg, July 14 1676. He finished his studies at the University of Halberstadt, and became, first, rector at Osterburg, then at Halberstadt He died at Westdorf, near Aschersleben, Jan. 10, 1763. He wrote some dissertations on theology, and made a translation into German verse of the *Heroides of *Ovid and the *Satires *of Boileau. He also wrote, *Historia Monarchiarum Orbis Antiqui *(Leips. 1718*) — Preussische und brandenburgische Staatshistorie — *(ibid. 1710, 1735)*: — Preussische und brandenburgische Stadtsgeographie' *(ibid. 1711, 1735; 1747): *— Deutsche Alterthumer; *(Brunswick, 1729): — *Schsische Alterthumer *(ibid. 1730*): — Hebriaische Alterthumer *( ibid. eod.): *— Griechische Alterthumer *(ibid. 1738). See Hoefer, *Nouv. Biog. Generale, *s.v.

Abela See *ABEL-BETH-MAACHAH*.

Abelard, Pierre [or Abaelard, Abaillard, Abelhardus] born at Le Pallet, or Palais, near Nantes, 1079, was a man of the most subtle genius, and the father of the so-called scholastic theology. In many respects he was far in advance of his age. After a very careful education, he spent part of his youth in the army, and then turned his attention to theological study, — and had for his tutor in logic, at thirteen years of age, the celebrated Roscelin, of Compiegne. He left Palais before he was twenty years of age, and went to Paris, where he became a pupil of William of Champeaux, a teacher of logic and philosophy of the highest reputation. At first the favorite disciple, by degrees Abelard became the rival, and finally the antagonist of Champeaux. To escape the persecution of his former master, Abelard, at the age of twenty-two, removed to Melun, and established himself there as a teacher, with great success. Thence he removed to Corbeil, where his labors seem to have injured his health; and he sought repose and restoration by retirement to Palais, where he remained a few years, and then returned to Paris. The controversy was then renewed, and continued till Champeaux's scholars deserted him, and he retired to a monastery. Abelard, having paid a visit to his mother at Palais, found on his return to Paris in 1113 that Champeaux had been made Bishop of Chalons-sur-Marne. He now commenced the study of divinity under Anselm at Laon. Here also the pupil became the rival of his master, and Anselm at length had him expelled from Laon, when he returned to Paris, and established a school of divinity, which was still more numerously attended than his former schools had been. Guizet says, "In this celebrated school were trained one pope (Celestine II), nineteen cardinals, more than fifty bishops and archbishops, French, English, and German; and a much larger number of those men with whom popes, bishops, and cardinals had often to contend, such men as Arnold of Brescia, and many others. The number of pupils who used at that time to assemble round Abelard has been estimated at upward of 5000." Abelard was about thirty-five when he formed an acquaintance with Heloise, the niece of Fulbert, a canon in the Cathedral of Paris. She was probably under twenty. He contracted with her a secret and unlawful connection, the fruit of which was a son named Peter Astrolabus. Soon after Abelard married Heloise; but the marriage was kept secret, and, at the suggestion of Abelard, Heloise retired into the convent of Argenteuil, near Paris, where she had been, as a child, brought up. The relatives of Heloise, enraged at this, and believing that Abelard had deceived them, revenged themselves by inflicting the severest personal injuries upon him. He then, being forty years old, took the monastic vows at S. Denys, and persuaded Heloise to do the same at Argenteuil. From this time he devoted himself to the study of theology, and before long published his work *Introductio ad Theologiam, *in which he spoke of the Trinity in so subtle a manner that he was openly taxed with heresy. Upon this he was cited to appear before a council held at Soissons, in 1121, by the pope's legate, where, although he was convicted of no error, nor was any examination made of the case, he was compelled to burn his book with his own hands. After a brief detention at the abbey of St. Medard, he returned to his monastery, where he quarreled with his abbot, Adamus, and the other monks (chiefly because he was too good a critic to admit that Dionysius, the patron saint of France, was identical with the Areopagite of the same name mentioned in the Acts), and retired to a solitude near Nogent-sur-Seine, in the diocese of Troyes, where, with the consent of the bishop, Hatto, he built an oratory in the name of the Most Holy Trinity, which he called *Paraclete, *and dwelt there with another clerk and his pupils, who soon gathered around him again. His hearers, at various periods, were numbered by thousands. Being called from his retreat (A.D. 1125) by the monks of St. Gildas, in Bretagne, who had elected him their abbot, he abode for some time with them, but was at length compelled to flee from the monastery (about 1134) to escape their wicked designs upon his life, and took up his abode near Paraclete, where Heloise and her nuns were at that time settled. About the year 1140, the old charge of heresy was renewed against him, and by no less an accuser than the celebrated Bernard of Clairvaux, who was his opponent in the council held at Sens in that year. Abelard, seeing that he could not expect his cause to receive a fair hearing, appealed to Rome, and at once set put upon his journey thither. Happening, however, on his route, to pass through Cluny, he was kindly received by the abbot, Peter the Venerable, by whose means he was reconciled to Bernard, and finally determined to pass the remainder of his days at Cluny. He died April 21, 1142, aged sixty-three years, at the monastery of S. Marcel, whither he had been sent for his health. As Bernard was the representative of Church authority in that age, so Abelard was the type of the new school of free inquiry, and of the use of reason in theology. His philosophy was chiefly, if not wholly, dialectics. In the controversy between the Realists and the Nominalists he could be classed with neither; his position was the intermediate one denoted by the modern term Conceptualism. In theology he professed to agree with the Church doctrines, and quoted Augustine, Jerome, and the fathers generally, as authorities; but held, at the same time, that it was the province of reason to develop and vindicate the doctrines themselves. "At the request of his hearers he published his *Introductio ad Theologiam; *but in accordance with the standpoint of theological science in that age, the idea of *Theologia *was confined, and embraced only Dogmatics. The work was originally, and remained a mere fragment of the doctrines of religion. He agreed so far with Anselm's principles as to assert that the *Intellectus *can only develop what is given in the *Fides; *but he differs in determining the manner in which Faith is brought into existence; nor does he recognize so readily the limits of speculation, and, in some points, he goes beyond the doctrinal belief of the Church; yet the tendency of the rational element lying at the basis, and his method of applying it, are different. The former was checked in its logical development by the limits set to it in the Creed of the Church; many things also are only put down on the spur of the moment. The work not only created a prodigious sensation, but also showed traces of a preceding hostility." He treated the doctrine of the Trinity (in his *Theologia Christianna*) very boldly, assuming "unity in the Divine Being, along with diversity in his relations *(relationum diversitas), *in which consist the Divine Persons. He also maintains a cognition of God (as the most perfect and absolutely independent Being), by means of the reason, which he ascribes to the heathen philosophers, without derogating from the incomprehensibility of God. He also attempted to explain (in his *Ethica), *on philosophical principles, the chief conceptions of theological morality, as, for instance, the notions of vice and virtue. He made *both *to consist in the mental resolution, or in the intention; and maintained, against the moral conviction of his age, that no natural pleasures or sensual desires are in themselves of the nature of sin. He discovered the evidence of the morality of actions in the frame of mind and maxims according to which those actions are undertaken." A pretty clear view of Abelard's theology is given by Neander, *Hist. of Christian Dogmas, *478 sq. (transl. by Ryland, Lond. 1858, 2 vols.). Abelard founded no school, in the proper sense of the word; the results of his labors were critical and destructive, rather than positive. The later scholastics, however, were greatly indebted to him, especially as to form and method. His writings are as follows: *Epistolae ad Heloisiam, 4; Epistolae alie al diversos; Historia Calamitatum suarum. Apologia;* *Expositio Oration's Dominicae; Expositio in Symbolum Apostolorum; Expositio in Symbolum Athannasii; Solutiones Problematum Heloisae; Adversus Haereses liber; Commentariorum in Epistolam ad Romanos, libri 5; Sermones *32; *Ad Helo sam ejusque Virgines Paracletenses; Introductio ad Theologiam, libri 3; Epitome Theologies Christianae.* The philosophy and theology of Abelard have been recently brought into notice anew; in fact, the means of studying them fully have only of late been afforded by the following publications, viz.: Abaelardi *Epitome Theologioe Christianae, *nunc primum edidit F. H. Rheinwald (Berlin, 1835); Cousin's edition of his *Ouvrages inedits *(Paris, 1836, 4to); by the excellent *Vie d' Abelard, *par C. Remusat (Paris, 1845. 2 vols.); and by P. Abaelardi *Sic et Non, *primum ed. Henke et Lindenkohl (Marburg. 1851, 8vo). The professedly complete edition of his works by *Amboeseus *(Paris, 1616, 4to) does not contain the *Sic et Non. *Migne's edition *(Patrolregioe, *tom. 178) is expurgated of certain anti-papal tendencies. An edition was begun in 1849 by MM. Cousin, Jourdain, and Despois, but only two vols., 4to, were published. See Berington, *History and Letters of Abelard and Heloise *(Lond. 1784, 4to); Neander, *Ch. Hist. *4:373; *Meth. Quar. Review, *articles *Instauratio Nova, *July and Oct. 1853; Bohringer, *Kircheng. in Biog. *vol. 4; *Presb. Quarterly, *Philada. 1858 (two admirable articles, containing the best view of Abelard's life and philosophy anywhere to be found in small compass); *The English Cyclop.; *Wight, *Romance of Abelard and Heloise *(N. Y. 1853, 12mo); Guizot, *Essai sur Abelard et Heloise *(Paris, 1839); *Edinb. Rev. *30:352; *Westm. Rev. *32:146.

A'bel-beth-ma'ichah (Heb. *Abel' Beyth-Maikah', *אָבֵל בֵּיתאּמעֲכָה, *Abel of Beth-Maachah; *Sept. 'Αβὲλ οἴκου Μαχά in 1Ki 15:20, 'Αβὲλ Βαιθμααχά v. r. Θαμααχά in 2Ki 15:29), a city in the north of Palestine, in the neighborhood of Dan, Kadesh, and Hazor. It seems to have been of considerable strength from its history, and of importance from its being called "a mother in Israel" (2Sa 20:19), i.e., a metropolis; for the same place is doubtless there meant, although peculiarly expressed (ver. 14, וּבֵית מַעֲכָה אָבֵלֵָה*, toward Abel and Beth-Maachah, *Sept. εἰς Αβὲλ καὶ εἰς Βαιθμαχά, Vulg. *in Abelam et BethMaache, *Auth. Vers. "unto Abel and to Beth-Maachah;" ver. 15, בּאָבֵלָה בֵּית הִמִּעֲכָה*, in Abelch of the house of Maachah, *Sept. ἐν Α᾿βὲλ Βαιθμαχά, Vulg. *in Abela et in* *Beth-maacha, *Auth. Vers. "in Abel of Beth-maachah"). *SEE BETH- MAACHAH*. The same place is likewise once denoted simply by ABEL *SEE ABEL *(2Sa 20:18); and in the parallel passage (2Ch 16:4), ABEL-MAIM *SEE ABEL-MAIM *, which indicates the proximity of a fountain or of springs from which the meadow, doubtless, derived its verdure. *SEE ABEL*-. The addition of "Maachah" marks it as belonging to, or being near to, the region Maachah, which lay eastward of the Jordan under Mount Lebanon. *SEE MAACAH*. It was besieged by Joab on account of its having sheltered Sheba, the son of Bichri, a Benjamite, who had rebelled against David; but was saved from an assault by the prudence of a "wise woman" of the place, who persuaded the men to put the traitor to death, and to throw his head over the wall; upon which the siege was immediately raised (2Sa 20:14-22). At a later date it was taken and sacked by Benhadad, king of Syria; and 200 years subsequently by Tiglath-pileser, who sent away the inhabitants captives into Assyria (2Ki 20:21). The name *Belmen (*Βελμέν*), *mentioned in Judith (4:4), has been thought a corruption of Abel-maim; but the place there spoken of appears to have been much more. southward. Josephus *(Ant. 7:*11, 7) calls it *Abelmachea *(Α᾿βελμαχέα)*, *or *(Ant. *8:12, 4) *Abellane *(Α᾿βελλάνη)*; *and Theodoret *(Quest. *39 in 2 *Reg.) *says it was still named *Abela *(Α᾿βελᾶ). Reland *(Palest. *p. 520) thinks it is the third of the cities called *Abela *mentioned by Eusebius *(Onomast.) *as a Phoenician city between Damascus and Paneas; but Gesenius *(Thes. Heb. *p. 15) objects that it need not be located in Galilee (Harenberg, in the *Nov. Miscel. Lips. *4:470), and is, therefore, disposed to locate it farther north. *SEE ABILA*. Calmet thinks it, in like manner, the same with *Abila *of Lysanias. But this position is inconsistent with the proximity to Dan and other cities of Naphtali, implied in the Biblical accounts. It was suggested by Dr. Robinson *(Researches, *3, Appendix, p. 137) that *Abil el-Karub, *in the region of the Upper Jordan, is the ancient Abel-Beth-Maachah; this conclusion has recently been confirmed almost to certainty by Mr. Thomson *(Bibliotheca Sacra, *1846, p. 202). It is so productive in wheat as to be called likewise *Abel el-Kamch (ib. *p. 204). This place "is situated on the west side of the valley and stream that descends from Merj-Ayun toward the Huleh, and below the opening into the Merj. It lies on a very distinctly marked *tell, *consisting of a summit, with a large offset from it on the south" (Reverend E. Smith, *ib*. p. 214). It is now an inconsiderable village, occupying part of the long oval mound (Thomson, *Land and Book,* 1:324 sq.). This identification essentially agrees with that of Schwarz *(Palest. *p. 65), although he seeks to find in this vicinity three towns of the name of Abel *(Palest. *p. 203), for the purpose of accommodating certain Rabbinical notices. (See Reineccius, *De urbe Abel, *Weissenfels, 1725.)

A'bel-cera'mim (Heb. *Abel' Keramnim', *כּרָמַים אָבֵל*, meadow of vineyards; *Sept. Α᾿βὲλ ἀμπελώνων; *Vulg. Abel quas est vineis consita; *Auth. Vers. "plain of the vineyards"), a village of the Ammonites whither the victorious Jephthah pursued their invading forces with great slaughter; situate, apparently, between Aroer and Minnith (Jg 11:33). According to Eusebins (*Onomast. *῎Αβελ)*, *it was still a place rich in vineyards, 6 (Jerome 7) Roman miles from Philadelphia or Rabbath-Ammon; probably in a south- westerly direction, and perhaps at the present ruins *Merj *(meadow) *Ekkeh. *The other "wine-bearing" village Abel mentioned by Eusebius, 12 R. miles E. of Gadara, is probably the modern *Abil *(Ritter, *Erdk. *15:1058); but cannot be the place in question, as it lies north of Gilead, which Jephthah passed through on his way south from Manasseh by the way of the Upper Jordan. *SEE ABILA*.

Abelinachea *SEE ABEL-BETH-MAACHAH*.

Abelio (Or Abellis) was a deity of the ancient Gauls. Mention is made of him on a few Gailic altar inscriptions found near Comminges, in France. Sometimes he is compared to *Mars, *at other times to *Apollo *of the Romans. The word has been derived by some from *Bel, *the *Baal *of the Old Test.

Abelites, Abelians, or Abelonians a sect of heretics who appeared in the diocese of Hippo, in Africa, about the year 370. They insisted upon marriage, but permitted no carnal conversation between man and wife, following, as they said, the example of Abel, and the prohibition in Ge 2:17. When a man and woman entered their sect they were obliged to adopt a boy and girl, who succeeded to all their property, and were united together in marriage in a similar manner. Augustine says *(De Hoer. *cap. 87) that in his time they had become extinct. The whole sect was at last reduced to a single village, which returned to the Church. This strange sect is, to some extent, reproduced in the modern Shakers. — Mosheim, *Ch. Hist. *c. 2, pt. 2; ch. 5 § 18.

Abell, Asa was a distinguished minister in the Methodist Episcopal Church, and then in the Free Methodist Church, was born in Cheshire County, N. H., Nov. 19, 1796. He was converted at a camp-meeting held near Canandaigua Lake in June, 1815. In 1816 he attended for one term the academy at Onondaga Valley; in 1821 he was admitted to the Genesee Conference of the Methodist Episcopal Church. and was appointed presiding elder of the Genesee District in 1827. For eighteen years he was a presiding elder in the Methodist Episcopal Church. He was elected a member of the General Conference of the Methodist Episcopal Church of 1832, and of the three following General Conferences. Soon after the organization of the Free Methodist Church, he with others withdrew, joined the new denomination, and did effective work in this his new relationship for several years. About three years before his death he had a stroke of paralysis, which affected his powers of utterance. He died triumphantly in the faith of the Gospel, Nov. 9. 1879. Through life he was a man of unswerving integrity; as a preacher, he was clear, lively, forcible, and convincing. He frequently wrote for the periodicals, also composed several hymns. See the Chicago *Free Methodist *Oct. 13, 1880.

Baal-Hamon. Lieut. Conder suggests *(Tent Work, *ii, 335) that this is the modern *Bel'ameh; *but this seems to be the site assigned to Ibleam (q.v.). *SEE BEL-MEN*.

Ba'al-ha'zor (Hebrews *Baa'l Chatsor', *בִּעִל חָצוֹר, *having a village: *Sept. Βααλασώρ v. r. Βελασώρ), the place where Absalom kept his flocks; and held the sheep-shearing feast at which Amnon was assassinated (2Sa 13:23). The Targum makes it "the plain of Hazor," and so Ewald *(Isr. Gesch. *2, 639); but this locality would be far fron that of the above passage, where it is said to have been "beside (עם) Ephraim;" not in the tribe of that name, but near the city called Ephraim, which was in the tribe of Benjamin, and is mentioned in 2Ch 13:19; Joh 11:54. This Ephraim is placed by Eusebius eight miles from Jerusalem on the road to Jericho, and is supposed by Reland to have been between Bethel and Jericho *(Palestine, *1, 377). Perhaps Baal-hazor is the same with HAZOR *SEE HAZOR *(q.v.) in the tribe of Benjamin (Ne 11:33), now *Asur *in the vicinity indicated (see Schwarz, *Palest. *p. 133).

Baal-her'mon (Hebrews *Ba'al Chermon', *חֶרמוֹן בִּעִל, *lord of Hermon), *the name of a city and a hill adjoining. **1. **(Sept. makes two names, Βαὰλ Ε᾿ρμών*.) *A to- n not far from Mount Hermon, mentioned as inhabited by the Ephraimites in connection with Bashan and Senir (1Ch 5:23). It was probably the same with the BAAL-GAD *SEE BAAL-GAD *(q.v.) of Jos 11:17 (Robinson, *Researches, *new ed. 3, 409). **2. **(Sept. translates ὄρος τοῦ Α᾿ερμών*, Mount Hermon.) *A mountain (הִר) east of Lebanon, from which the Israelites were unable to expel the Hivites (Jg 3:3). This is usually considered as a distinct place from Mount Hermon; but the only apparent ground for doing so is the statement in 1Ch 5:23, "unto Baal-hermon, and Senir, and [unto] Mount Hermon;" but it is quite possible that the conjunction "and" may be here, as elsewhere, used as an expletive — "unto Baal-hermon, even Senir, even Mount Hermen." Perhaps this derives some color from the fact, which we know, that this mountain had at least three names (De 3:9). May not Baal-hermon have been a fourth, in use among the Phoenician worshippers of Baal, one of whose sanctuaries, Baal-gad, was at the foot of this very mountain? *SEE BAALIM*.

Ba'ali (Hebrews *Badli', *בִּעֲלַי*, my lord, *Sept. Βααλείμ*), *a colder and more distant title for *husband, *which the prophet reproaches the Jewish Church for hitherto applying to Jehovah, instead of the more endearing term *Ishi (my man, *i.e. *husband), *which he predicts she would be emboldened to employ when freed from her idolatries (Ho 2:16). Some have supposed from this that the Jews had even borrowed the term *Baal *from the surrounding nations as expressive of sovereign deity, and so applied it to Jehovah; but this is not likely. *SEE BAAL*.

Ba'alim (Hebrews *hab-bealim', *הִבּעָלַים, plural of *Baal, *with the def. article prefixed; Sept. Βααλίμ,), according to most, images of the god Baal set up in temples and worshipped, usually in connection with those of Astarte (Jg 2:11; 1Sa 7:4, etc.); according to others, various forms of Baal (Ort, *Dienst des B. in Israel, *Leyden, 1864). *SEE ASHTORETH*. Baal seems to have been the general name for the deity among the Phoenicians and Carthaginians (Serviuas, *ad AEn. *1, 729; "lingua Punica Deus *B l *dicitur," Isidor. *Orig. *8, 11), but with the article (הִבִּעִל, *hab- Baal, "the Baal") *BAAL distinctively, the chief male divinity (on the fem. ἡ Βαάλ, Ro 11:4, and often in the Sept., see Winer, *New Test. Gr. *§ 205) of the Phoenician (i.e. proper Sidonian, Syrian, Carthaginian, and colonial Punic) race (hence the syllable βαλος or *-bal *so often found at the end of their proper names, e.g. Ι᾿θόβαλος or Ethbaal (q.v.), ῎Αγβαλος [Herod. 7:78], Ε᾿κνίβαλος and Μέρβαλος [Joseph. *Ap. *1, 21]; also Hannibal, Ahibal, Adherbal, Hasdrubal, Maharbal, etc. [comp. Fromann, *De cultu deor. ex *ὀνομαθεσίᾷ *illustri, *Altdorf, 1744-45, p. 17 sq.]; yet that the suffix in these names is not expressive of deity in general, but only of Baal specifically, appears from a similar use of the titles Melkart, Astarte, etc., in other personal appellations [see generally Minter, *Re.ig. d. Karthager, *2d ed. Kopenh. 1821]), like *Bel *among the Babylonians (for the contraction בִּל, Bal, for בִּעִל Baal, see Gesenius, *Monum. Phoen*. p. 452), and the tutelary *Belus *of Cyprus ("Citium of Bel," Steph. Byz. p. 510). The apostate Israelites worshipped him (in connection with Astarte) in the period of the judges (Jg 2:11,13; Jg 3:7; Jg 6:25 sq.), and the later kings, especially Ahaz (2Ch 28:2) and Manasseh (2Ki 21:3) of Judah, and Ahab and Hoshea of Israel (1Ki 16:31 sq.; 18:19 sq.; 2Ki 17:16 sq.; comp. also Jer 2:8; Jer 7:9; Jer 32:29. etc.), with but little interruption (2Ki 3:2; 2Ki 10:28; 2Ki 11:18). They had temples to him (1Ki 16:32; 2Ki 10:21 sq.), and altars (Jer 11:13) erected especially on eminences and roofs (Jer 19:5; Jer 32:29), as well as images set up in his honor (2Ki 3:2). Respecting the form of his worship we have very few distinct notices. His priests and prophets were very numerous (1Ki 18:22; 2Ki 10:19 sq.), and divided into various classes (2Ki 10:19). They offered incense to this god (Jer 7:9; Jer 11:13; Jer 32:29, etc.), and, clothed in a peculiar costume (2Ki 10:22), presented to him bloody offerings, including children (Jer 19:5). In connection with these, the priests danced (derisively, "leaped," 1Ki 18:26) around the altar, and gashed themselves with knives (1Ki 18:28) when they did not speedily gain their suit (Propert. 2:18, 15; Tibull. 1:6, 47 sq.; Lucan. 1:565; Lucian, *Dea Syra, *50 [Ling. 1723]; Movers, *Phoniz. *1:682). On the adoration (q.v.) by kissing (1Ki 19:18), see Kiss. That this Baal worshipped by the Israelites was the same as the widely famed *Tyrian* Baal, whom the Greeks called *Hercules, *admits of scarcely a doubt (Movers, 1:178 sq.), and thus Baal is identified with *Maelkart *also. The ancients in general compare Baal with the Greek *Zeus *or *Jove *(Sanchoniathon, p. 14, ed. Orelli; Augustine, *Quest. in Jud. *16; Dio Cass. 78. 8), as they still more frequently do the *Belus *of the Babylonians [see BEL], but sometimes identify him with *Chronus *or *Saturn *(Ctes. *ap. Phot. *p. 343). Most investigators recognize in him the *sun *as the fructifying principle of nature (Creuzer, *Symbol. *2, 266 sq.; comp. Vatke, *Bibl. Theol. *p. 366 sq.); while Gesenius *(Comment. zu Jes. *2, 335, and *Thesaur. *p. 224) interprets the Babylonian Bel and the Phoenician Baal as the principal lucky star of the Asiatic astrolatry, i.e. the planet *Jupiter. *The latter view has the following considerations in its favor: **(1.) **In the sacred writings of the Sabaeans, the usual title of this planet (in Syriac) is *Beil;* **(2.) **A star of good fortune, GAD, was evidently esteemed'a deity in Western Asia (comp. Isa 65:11), and from this the city BAAL-GAD doubtless had its name; **(3.) **In 2Ki 23:5, Baal (הִבִּעִל) would seem to be distinguished from the sun as an object of worship; **(4.) **On Phoenician coins likewise the sun-god is constantly named distinctively "Lord of Heaven" (בִּעִל שָׁמִַֹים), "Lord of Heat" (בִּעִל הִמָן), "Lord of the Sun" (בִּעִל שֶׁמֶשׁ). But that Baal originally represented the sun, which with its light and warmth controls and vitalizes all nature, is clearly indicated by Sanchoniathon *(ut sup.) *in the statement that the Phoenicians had designated the sun as the "sole lord of heaven, *Beesamen" (*μόνον οὐρανοῦ κύριον, Βεελσαμήν*, *1, c. בעל שמין; comp. also Augustine, *in Jud. *16). The same name *(Balsamen) *occurs in Plautus *(Pan.* v. 2, 67). For other reasons for the identification of the Babylonian, Syrian, and Phoenician Baal with the solar deity, see Movers, *Phon. *p. 180 sq., who has extensively investigated (p. 185 sq.) the relations of this divinity to the other ancient Asiatic deification of the powers of nature, some of which appear in the names Tammuz, Moloch, and Chiun (q.v. severally). Without tracing these out minutely, it is appropriate in this connection to specify some of the functions and spheres of activity which Baal, like Zeus among the Greeks, appears to have fulfilled among the Phoenicians, especially inasmuch as the plural form *Baalim *is thought by many to be expressive of this multiform development. The following are referred to in the Bible. **1. **BAAL-BERITH (בִּעִל בּרַית, *Covenant-Baal), *corresponding to the Ζεὺς ὅρκιος*, Deus Fidius, *of the Greek and Roman mythology. He was worshipped in this capacity in a special temple by the Shechemites (Jg 8:33; Jg 9:4,46), among whom Canaanites were also resident (Jg 9:28). Bochart *(Canaan, *17, p. 859), whom Creuzer *(Symbol.* 2, 87) follows, renders the name "Baal of Berytus" (comp. also Steph. Byz. s.v. Βέρυτος*), *like the titles Baal of Syrus (בעל צר*), *Baal of Tarsus (בעל תרז), found in inscriptions. As the Hebrews name of Berytus (q.v.) accords with this title (ברות or ברותי), and a deity of alliance or contracts might well be requisite to the polity of the Phoenicians (in whose territory this city was included), q.d. a *guardian of compacts; *the interpretation of Movers (p. 171), with which Bertheau (on *Judges *9, 4) accords, namely "Baal with whom the league is formed" (comp. Ge 14:3; Ex 23:32; Ex 34:12 sq.), gives a signification not altogether inapposite. *SEE BAAL-BERITH*. **2. **BAAL-ZEBUB (בִּעִל זבוּב, *Fly-Baal; *the Sept. construes the latter part of the name differently, ἐπιζητεῖν ἐν τῷ Βάαλ μυϊvαν θεὸν Α᾿κκαρών*; *but Josephus has the usual interpretation, *Ant. *9, 2, 1), an oracular deity of the Philistines at Ekron (2Ki 1:2-3,16), corresponding to the Ζεὺς ἀπόμυιος μυίαγρος (Pausan. v. 14, 2; 8:26, 4) and *Deus Myiagrus *or *Miyiodes *(Plin. 10:40; 29:24) of the Greeks and Romans (Salmas. *Exerc.* p. 9 sq.; Creuzer, *Symbol. *2, 487; 4:392; Hitzig, *Philist. *p. 313), and to the *Hercules Myiagrus (*μυίαγρος*) *of other notices (Solin. c. 2; Clem. Alex. *Protrept. *p. 11, ed. Sylb.). Flies (and gnats) are in the East a much greater annoyance than with us (comp. Bochart, *Hieroz. 3, *346 sq.). *SEE FLY*. From this explanation of Baal-Zebub only Hug has of late dissented *(Freiburg. Zeitschr. *7, 104 sq.); his assertion, however, that this Philistine divinity is the dung-beetle *(scarabceuspillularius), *worshipped also in Egypt (as a symbol of the world-god), rests on many uncertain assumptions, and is therefore improbable. (For other interpretations, see the *Exeg. Handb. d. A. T. *9, 2 sq.) *SEE BEEL-ZEBUB*. **3. **BAAL-PEOR (בִּעִל פּעוֹר, *Priapism-Baal), *or simply PEOR (פּעוֹר), was the name of a god of the Moabites (Nu 25:1 sq.; 31:16; Jos 22:17), apparently worshipped by the prostitution (perhaps proceeds of the hire) of young girls (whence, according to the rabbins, the name, from פָּעִר, *paar', *to *fracture, *l. q. to deprive of virginity, comp. Jonathan, *Targ. *on Nu 25:1), probably corresponding to the Roman *Priapus *(see Jerome, *ad Hosea *4, 14) and *Mutunus *(Creuzer, *Symbol. *2, 976). -If the above rabbinical significance of the title be correct, he would seem to have given name to Matthew Peor, *SEE BETH-PEOR*, where was the seat of his worship; but it is more likely that the title was borrowed from the hill (q.d. "ravine") as a distinctive epithet (Movers, p. 667) for his form of worship in that locality (see Creuzer, *Symbol. *2, 85). Jerome *(in Jovin. *1:12) considers this deity to be *Chemosh *(q.v.). *SEE BAAL-PEOR*. **4. **The deity styled emphatically THE BAAL (הִבִּעִל q.d. "*the *great *lord"), *whose worship was introduced nto Israel by Jezebel (1Ki 16:32 sq.), was apparently the god with whom the Greeks compared their *Hercules *(2 Maccabees 4:18, 20). His Phoenician appellation was *Melkart *("king of the city," i.e. Tyre), or *Harokel *("merchant," he being supposed to be a great navigator), which the Greeks corrupted into *a *resemblance to their own ῾Ηράκλης*, *and under the name of the "Tyrian Hercules" he was much celebrated (Pliny, *Hist. Nat. *36, 5; Arrian, *Eoped. Alex. *2, 16). When Herodotus was in Egypt he learned that Hercules was there regarded as one of the primeval gods of that country, and being anxious to obtain more explicit information on the subject, he undertook a voyage to Tyre. The priests there informed him that the foundation of the temple was coeval with that of the city, which they said was founded 2300 years before that time. It was in honor of this god that the Carthaginians for a long time annually sent the tenth of their income to Tyre (Herod. 2:44). The account of the Baai of Jezebel and Athaliah agrees with this Hercules, since the representation of Scripture (1Ki 19:18) is the same with that of Diodorus Siculus (2. 10), that the fire was always burning on his altar, the priests officiated barefooted, and kissing was among the acts of worship (Cicero, *in Verrem, *4, 43). Many representations of the Tyrian Hercules are extant on coins, of which there are two specimens in the British Museum. The first was found in the island of Cossyra (now Pantellaria), which belonged to the Tyrians; the other is a Tyrian coin of silver, weighing 2141 grains, and exhibits a very striking head of the same idol in a more modern and perfect style of art. One of the figures of the date is obliterated, but it is thought that the complete date may have given 84 B.C. *SEE HERCULES*. **5. **In addition to the above, First *(Hebrews Handu'orterbuch, *s.v.) enumerates the following as local or special attributes of Baal. **(a) **BAAL-GAD (בִּעִל גָּד q.d. *Luck-Baal), *the epithet of Baal as bringing good fortune, like the luck-dispensing star Jupiter; and thence given as the name of a city (Jos 11:17; Jos 12:7; Jos 13:5) at the foot of Mount Hermon (Jebel eshSheik), in which neighborhood was also situated the city Baal- Hermon (1Ch 5:23). *SEE BAAL-GAD*. **(b) **BAAL-HAMON (בִּעִל הָמוֹן q.d. *Heat-Baal), *the title of the Phoenician Baal, 'as representing the vivifying warmth of nature, like the Egyptian *Ammon *(Sun-god), *SEE AMON*; and thence given to a city in Samaria (Song 8:11), where his worship may have been practiced. *SEE BAAL-HAMON*. **(c) **BAAL-CHATSOR (בִּעַל חָצוֹר*, *q.d. *village-protecting Baal), *the epithet of Baal as the tutelary deity of Hazor (q. v); then the name of a city in the vicinity of Ephraim or Ephron (2Sa 13:23; 2Ch 13:19). *SEE BAAL-HAZOR*. Baal is repeatedly named among the Phoenicians as the guardian divinity of towns, e.g. 'Baal-Tyre" (בִּעִל צֹר, Malt. 1:1), "Baal-Tarsus" (בִּעִל תֶּרֶז, on coins of that city), "Baal-Lybia" (הִלֻּבַּי בִּעִל*, *Ζεὺς Λίβυς*, *Numid. 4:1), etc. *SEE BAAL*. **(d) **BAAL-CHERMON (בִּעִל חֶרמוֹן, q.d. *Hil-Baal), *i.e. Baal as the protector of Mount Hermon, in a city near which his worship was instituted; thence applied to the city itself (1Ch 5:23), near Baal-gad (q.v.). That part of Hermon (q.v.) on which this town lay is called (Jg 3:3) Mount Baal-Hermon (q.v.). *SEE BAAL-HERMON*. **(e) **BAAL-MEON (בִּעִל מַעוֹן, q.d. *heaven-dwelling Baal), *i.e. Baal as associated with the hill of Baal or Saturn, supposed to be in the seventh heaven, as the term divine "habitation" *(*מָעוֹן*) *often signifies (De 26:15; Ps 68:6), and thus equivalent to the later *Baal-Zebul (*בִּעִל זבוּל*, lord of *the celestial *dwelling, *i.e. "prince of the power of the air"), and the Phoenician *Beelsamen (*Βεελσάμην*, *i.e. בִּעִל שָׁמִיַם, *lord of heaven, *as interpreted by Sanchoniathon [p. 14, Κύριος οὐρανοῦ and Augustine [in loc. Judg., *dominus coeli])'; *whence the name of the place *Beth-Baal-Meon *(q.v.), in Jos 13:17, or simply *Baal- Maecn *(Nu 32:38; 1Ch 5:8), or, even abridged into *Beon *(Nu 32:3). *SEE BAALMEON; SEE BEELZEBUB*. **(f) **BAAL-PERATSIM (פּרָצַים בִּעִל q.d. *ravine-Baal), *so called apparently as the presiding deity of the mountain *Perazim *(q.v.), an eminence famous for an ancient victory (Isa 28:21), and probably a seat of his worship; and hence applied in this form to the place itself (2Sa 5:20; 1Ch 14:11), in the same way as Hermon and Peor above, and at length Lebanon itself, as mountains representing great natural features. *SEE BAAL-PERAZIM*. **(g) **BAAL-TSEPHON (בַּעִל צפוֹן i.e. *Typhon Baal), *the name of Baal as the opposing genius of cosmical order (comp. צָפוֹן, the *north, *i.e. the dark, cold quarter), or the ruling spirit of winter. This was an Egyptian phasis of the divinity, and the name was transferred to the city or locality of *Baal- Zephon, *on the route of the Israelites to Canaan (Ex 14:2). *SEE BAAL-ZEPHON*. **(h) **BAAL -SHALISHAH (שָׁלַשָׁה בַּעִל q.d. *Baal of the third *or *trinal *district), the tutelary deity of the region *Shalisha *(q.v.), to a city of which (1Sa 9:4) his name was thus transferred (1Ki 4:20), situated (according to the *Onomasticon) *15 Roman miles north of Diospolis, and called by the Sept. and Eusebius *Beth-Shalisha *(by a frequent interchange of prefixes). *SEE BAAL-SHALISHA*. **(i) **BAAL-TAMAR (בִּעִל תָּמָר*, *q.d. *palm-*stick*-Baal, *comp. Jer 10:5), is Baal the *phallus *of Bacchus, or the scarecrow Priapus in the melon-patches (see the apocryphal explanation in Baruch 6:70), and thence assigned to a city in the fertile meadow near Gibeah (Jg 20:33), called in the *Onomast. Beth-Tamar. SEE BAAL-TAMAR*. On the subject generally, see (in addition to the works above referred to) Selden, *De Diis Syris; *Perizonius, *Oriqines Babyl.; *Bullmann, *Ueb. Kronos, *in the *Abhandl. d. Berl. Akad. *1814, 1815; Buttmann, *Mythol.;* Gesenius, in Ersch's *Encycl. *8; Stuhr, *Relig. d. heidn. Vslker d. Orients; *Metzger, in Pauli's *Real-Encykl. d. klassischen Wissenschaft, *s.v. Hercules; Mover's, in Ersch's *Encycl. *24, *SEE BAAL*.

Ba'alis (Hebrews *Baalis', *בִּעֲלַיס*, *prob. for בֶּןאּעֲלַיס, *son of exultation; *Sept. Βελισά v. r. Βελεισσά*, *and even Βασίλισσα*; *Vulg. *Baalis), *king of the Ammonites about the time of the Babylonian captivity, whom Johanan and his fellow-generals reported to Gedaliah, the viceroy, as having sent Ishmael to assassinate him (Jeremiah xl, 14). B.C. 587. Some MSS. have *Baalim *(בִּעֲלַים), and so Josephus (Βααλείμ, *Ant. *10:9, 3).

Ba'al-me'on (Hebrews *Ba'al Miieon/,*בִּעִל מעוֹן*, lord of dwelling; *Sept. ἡ Βεελμεών, but in Chron. Βεελμαών v. r. Βεελμασσών, and in Ezekiel omits; otherwise BETH-MEON, Jer 48:23, and BETH-BAALMEON, Jos 13:17), a town in the tribe of Reuben beyond the Jordan, or at least one of the towns which were "built" by the Reubenites (Nu 32:38), and to which they "gave other names." Possibly the "Beth-" (q.v.), which is added to the name in its mention elsewhere, and which sometimes superseded the "Baal-" (q.v.) of the original name, is one of the changes referred to. *SEE BAALIM*.' It is also named in 1Ch 5:8, and on each occasion with Nebo. In the time of Ezekiel it was in the possession of the Moabites, and under that prosperous dominion had evidently become a place of distinction, being noticed as one of the cities which are the ' glory of the country" (Eze 25:9). In the days of Eusebius and Jerome *(Onomast. *s.v. Βεελμαούς*, *Balmen) it was still a very large village called *Balmano, *9 miles distant from Heshbon *(*Ι᾿έβους*, Esbus), *near the "mountain of the hot springs," and reputed to be the native place of Elisha. At the distance of two miles south-east of Heshbon, Burckhardt (2. 624) found the ruins of a place called *Myoun, *or (as Dr. Robinson *[Researches, 3, *Append. p. 170] corrects it) *Main, *which is doubtless the same; so Schwarz, *Main (Palest. *p. 227). In Nu 32:3, apparently the same place is called BEON, perhaps by an error of the copyists or by contraction.

Ba'al-pe'or (Hebrews *Ba'al Peor', *בִּעִל פּעוֹר, *lord of Peor, *or sometimes only פּעוֹר*, Peor, *respectively represented in the Sept. by Βεελφεγώρ and φογώρ appears to have been properly the idol of the Moabites (Nu 25:1-9; De 4:3; Jos 22:17; Ps 106:28; Ho 9:10); but also of the Midianites (Nu 31:15-16). It is the common opinion that this god was worshipped by obscene rites, and from the time of Jerome downward it has been usual to compare him to *Priapus *(see Sickler, in Augusti's *Theol. Blatt. *1, 193 sq.). Selden and J. Owen *(De Diis Syris, *1:5; *Theologoumena, *5:4) seem to be the only persons who have disputed whether any of the passages in which this god is named really warrant such a conclusion. The narrative (Numbers 25) seems clearly to show that this form of Baal-worship was connected with licentious rites. The least that the above passages express is the fact that the Israelites received this idolatry from the women of Moab, and were led away to eat of their sacrifices (comp. Ps 106:28); and it is possible for that sex to have been the means of seducing them into the adoption of their worship, without the idolatry itself being of an obscene kind. It is also remarkable that so few authors are agreed even as to .the general character of these rites. Most Jewish authorities (except the Tarnum of Jonathan on Numbers 25) represent his worship to have consisted of rites which are filthy in the extreme, but not lascivious (see Braunius, *De Vestit. Sacerd.* 1:7, for one of the fullest collections of Jewish testimonies on this subject). Without laying too much stress on the rabbinical derivation of the word פעוֹר, *hiatus, *i.e. "aperire hymenem virgineum," we seem to have reason to conclude that this was the nature of the worship. This is, moreover, the view of Creuzer (2. 411), Winer, Gesenius, Furst, and almost all critics. The reader is referred for more detailed information particularly to Creuzer's *Symbolik *and Movers' *Phonizier. *The identification of Baal with the sun *SEE BAAL*, as the generative power of nature confirms the opinion of the lascivious character of this worship. Peor is properly the name of a mountain *SEE PEOR*, and Baal-Peor was the name of the god worshipped there. Some identify this god with CHEMOSH *SEE CHEMOSH *(q.v.). *SEE BAALIM*.

Ba'al-per'azim (Hebrews *Ba'al Peratsiml, *פּרָצַים בִּעִל, *having rents; *Sept. [at the first occurrence in Slm.] Βαάλ Φαρασίν [v . r. Φαρασείν*]), *the scene of a victory of David over the Philistines, and of a great destruction of their images, and so named by him in a characteristic passage of exulting poetry- "'Jehovah hath burst (פָּרִוֹ) upon mine enemies before me as a burst (פֶּרֶוֹ) of waters.' Therefore he called the name of that place 'Baal-perazim,'" i.e. *bursts *or destructions (2Sa 5:20; 1Ch 14:11). The place and the circumstance appear to be again alluded to in Isa 28:21, where it is called *Mount *Perazim. Perhaps this may indicate the previous existence of a highplace or sanctuary of Baal at this spot, which would lend more point to David's exclamation (see Gesenius, *Jes. *in loc.). The Sept. render the name in its two occurrences respectively Ε᾿πάνω διακοπῶν and Διακοπὴ φαρασίν*, *the latter an instance of retention of the original word and its explanation side by side; the former uncertain. *SEE PERAZIM*. It is important as being the only one with the prefix Baal *SEE BAAL*, of which we know the circumstances under which it was imposed; and yet even here it was rather an opprobrious application of a term already in use than a new name. The locality appears to have been near the valley of Rephaim, west of Jerusalem; perhaps identical with the modern *Jebel Aly *(Van de Velde, *Map). SEE PERAZIM*.

Ba'al-shal'isha (Hebrews *Ba'al Shalishah' *שָׁלַישָׁה בִּעִל, *lord of Shalishah, *or *having a third; *Sept. Βααλσαλισά v. r. Βαιδαρισά and Βαιθσαρισά*), *a place named only in 2Ki 4:42, as that from which the man came with provisions for Elisha, apparently not far from (the Ephraimite) Gilgal (comp. v. 38). It was doubtless in the district of Shalisha (q.v.) which is mentioned in 1Sa 9:4; but whether it took its name thence, or from some modification of the worship of Baal (q.v.), of which it was the seat, is uncertain. See BAALIM. Eusebius and Jerome describe it *(Onomast. *Βαιθσαρισάθ*, *Bethsalisa, where the frequent interchange of "Baal" and "Beth" is observable) as a city 15 R. miles N. of Diospolis, near Matthew Ephraim. These indications correspond, to the site of the present ruins *Khurbet Hatta, *about midway between Yafa and Sebustieh (Van de Velde, *Map).*