Cyclopedia of Biblical, Theological & Ecclesiastical Literature

Abu-Said of Egypt is known as the author of an Arabic version of the Samaritan Pentateuch, which he made about 1070, on the basis of the Arabic translation of Saadias. Like the original Samaritan, it avoids anthropomorphisms and anthropopathisms, replacing the latter by euphemisms, besides occasionally making some slight alterations, more especiaily in proper names. It is written in the common language of the Arabs, and abounds in Samaritanisms. An edition of this version was commenced by Kuenen at Leyden. Genesis was published in 1851, and Exodus and Leviticus in 1854. See Juynboll, *Orientalia, *2, 115 sq. Eichhorn, *Einleitung zum Alten Testament, *vol 1. A description of a MS. of Abu-Said's in the University of Leyden was given by Van Vloten in 1803. See also Davidson, *Treatise on Bibl. Criticism, *1, 258 sq*. *(B. P.)

Abuse in ecclesiastical law, is applied to a permutation of benefices without the consent of the bishop, which is consequently null.

Abuskhan is a mythical personage mentioned in ch. 31 of the Egyptian *Ritual of the Dead.*

Abutment is the solid part of a pier or wall, etc., against which an arch abuts, or from which it immediately springs, acting as support to the thrust or lateral pressure. The abutments of a bridge are the walls adjoining to the land which support the ends of the roadway or the arches the extremities; also the basement projecting, to resist the force of the stream and on which the piers rest.

Abutto in Japanese mythology, is the god of health. The sick implore his help. He is ranked in the second class of great gods. He is very mighty and is often prayed to for fair winds by sailors. They thrown a few pieces of silver into the water which they wish to navigate, after having fastened the silver to a piece of wood in order to keep it afloat, as a present to this god; — They believe that the money comes directly into the hands of the god whom they worship.

Abydenus (Α᾿βυδηνός*) *was a Greek historian who wrote a history of Assyria (Α᾿σσυριακά*), *of which some fragments are preserved by Eusebius, Cyril, Syncellus, and Moses of Chorene. His work was valuable for chronology, and a fragment found I *-*the Armenian translation of the *Chronicon *of Eusebius settles some difficulties in Assyrian history. The time at which he lived is not certain; he must, however, belong to a later period than Berosus, one of his authorities, who lived about B.C. 250. The fragments of his history are collected in Scaliger's work *De Emendation temporum, *and more completely in Richter's *Berosi Chalcei Historie qus Supersunt, etc. *(Leips. 1825)*.*

Abyss (῎Αβυσσος). The Greek word means literally "*without bottom," *but actually *deep, profound. *It is used in the Sept. for the Heb. *tehom' *(תּהוֹם), which we find applied either to the ocean (Ge 1:2; Ge 7:11) or to the under world (Ps 71:21; Ps 107:26). In the New Testament it is used as a noun to describe Hades, or the place of the dead generally (Ro 10:7); but more especially Tartarus, or that part of Hades in which the souls of the wicked were supposed to be confined (Lu 8:31; Re 9:1-2,11; Re 20:1,3; comp. 2Pe 2:4). In the Revelation the authorized version invariably renders it "bottomless pit;" elsewhere "deep." *SEE PIT*. Most of these uses of the word are explained by reference to some of the cosmological notions which the Hebrews entertained in common with other Eastern nations. It was believed that the abyss, or sea of fathomless waters, encompassed the whole earth. The earth floated on the abyss, of which it covered only a small part. According to the same notion, the earth was founded upon the waters, or, at least, had its foundations in the abyss beneath (Ps 24:2; Ps 136:6). Under these waters, and at the bottom of the abyss, the wicked were represented as groaning and undergoing the punishment of their sins. There were confined the Rephaim — those old giants who, while living, caused surrounding nations to tremble (Pr 9:18; Pr 29:16). In those dark regions the sovereigns of Tyre, Babylon, and Egypt are described by the prophets as undergoing the punishment of their cruelty and pride (Jer 26:14; Eze 28:10, etc.). This was "the deep" into which the evil spirits, in Lu 8:31, besought that they might not be cast, and which was evidently dreaded by them. *SEE CREATION; SEE HADES*. The notion of such an abyss was by no means confined to the East. It was equally entertained by the Celtic Druids, who held that *Annwn *(the deep, the low part), the abyss from which the earth arose, was the abode of the evil principle (Gwarthawn), and the place of departed spirits, comprehending both the Elysium and the Tartarus of antiquity. With them also wandering spirits were called *Plant annwn, *"the children of the deep" (Davis's *Celtic Researches, *p. 175; *Myth. and Rites of the B. Druids, *p. 49). *SEE DEEP*. We notice a few special applications of the word "deep," or abyss, in the Scriptures (see Wemyss, *Symb. Dict. *s.v.). Isaiah (44:27) refers to the method by which Cyrus took Babylon, viz., by laying the bed of the Euphrates dry, as mentioned by Xenophon and others. The same event is noticed in similar terms in Jer 1:19; Jer 2:36. A parallel passage in relation to Egypt occurs in Isa 19:5, where the exhaustion of the country and its resources by foreign conquerors seems to be pointed out. Ro 10:7: "Who shall descend into the *abyss *[De 30:13, "beyond the sea"] to bring up Christ again from the dead?" i.e. faith does not require, for our satisfaction, things impracticable, either to scale the heavens or to explore the profound recesses of the earth and sea. The *abyss *sometimes signifies metaphorically grievous afflictions or calamities, in which, as in a sea, men seem ready to be overwhelmed (Ps 42:7; Ps 71:20).

Abyssinia *SEE ABYSSINIAN CHURCH*.

Abyssinian Church Abyssinia is an extensive district of Eastern Africa, between lat. 70o 30' and 15o 40' N., long. 35o and 42o E., with a population of perhaps four millions. Carl Ritter, of Berlin, has shown that the high country of Habesh consists of three terraces or distinct table-lands, rising one above another, and of which the several grades of ascent offer themselves in succession to the traveler as he advances from the shores of the Red Sea *(Erdkunde, *th. 1, s. 168). The *first *of these levels is the plain of Baharnegash; the *second* level is the plain and kingdom of Tigre, which formerly contained the kingdom of Axum; the *third *level is High Abyssinia, or the kingdom of Amhara. This name of Amhara is now given to the whole kingdom, of which Gondar is the capital, and where the Amharic language is spoken, eastward of the Takazze. Amhara Proper is, however, a mountainous province to the south-east, in the center of which was Tegulat, the ancient capital of the empire, and at one period the center of the civilization of Abyssinia. This province is now in the possession of the Gallas, a barbarous people who have overcome all the southern parts of Habesh. The present kingdom of Amhara is the heart of Abyssinia, and the abode of the emperor, or *Negush. *It contains the upper course of the Nile, the valley of Dembea, and the lake Tzana, near which is the royal city of Gondar, and likewise the high region of Gojam, which Bruce states to be at least two miles above the level of the sea. *SEE ETHIOPIA*. **I. ***History*. — Christianity is believed to have been introduced, about A.D. 330, by Frumentius, who was ordained bishop of Auxuma (now Axum, or Tigre) by Athanasius. *SEE FRUMENTIUS*. As the Alexandrian Church held the Monophysite doctrine, the Abyssinian converts were instructed in this faith, which has maintained itself ever since. From the fifth to the fifteenth century little was known in Western Europe about Abyssinia or its Church. The Portuguese sent out by John II having opened a passage into Abyssinia in the fifteenth century, an emissary (Bermudes) was sent to extend the influence and authority of the Roman pontiff, clothed with the title of patriarch of Ethiopia. The Jesuits sent out thirteen of their number in 1555, but the Abyssinians stood so firm to the faith of their ancestors that the Jesuits were recalled by a bull from St. Peter's. Another Jesuit mission was sent out in 1603, and led to twenty years of intrigue, civil war, and slaughter. In December, 1624, the Abyssinian Church formally submitted to the see of Rome; but the people rebelled, and, after several years of struggle and bloodshed, the emperor abandoned the cause of Rome, and the Roman patriarch abandoned Abyssinia in 1633. After this, little or nothing was heard from Abyssinia till 1763, when Bruce visited the, country, and brought back with him a copy of the Ethiopic Scriptures. In 1809 Mr. Salt explored Abyssinia by order of the British government, and described the nation and its religion as in a ruinous condition. Mr. Salt urged the British Protestants to send missionaries to Abyssinia. Portions of the Bible were translated and published in the Amharic and Tigre languages under the auspices of the British and Foreign Bible Society (Jowett, *Christ. Researches, *vol. 1); and in 1826 two missionaries (from the Basle Missionary Seminary); viz., Dr. Gobat, now bishop of Jerusalem, and Christian Kugler, were sent out by the Church Missionary Society. Kugler dying, was replaced by Mr. Isenberg. He was followed by the Reverend Charles Henry Blumhardt in the beginning of 1837, and by the Reverend John Ludwig Krapf at the close of that year. The Romish Church renewed its missions in 1828, and, by stirring up intrigues, compelled the withdrawal of the Protestant missionaries in 1842. Their labors had already laid the foundation of a reform in the Abyssinian Church. Much had been done also in the way of translations into the Amharic language. Mr. Isenberg carried through the press, after his return to England in 1840, an Amharic spelling- book, 8vo; grammar, royal 8vo; dictionary, 4to; catechism, 8vo; Church history, 8vo; Amharic general history, 8vo. Mr. Isenberg had prepared a vocabulary of the Dankali language, which was likewise printed. The mission aimed not only at the Christian population of Shoa, but the Galla tribes extensively spread over the southeastern parts of Africa. To the Galla language, therefore, hitherto unwritten, Mr. Krapf's attention was much given. During Mr. Isenberg's stay in London, the following Galla works, prepared by Mr. Krapf, were printed: Vocabulary, 12mo; Elements of the Galla Language, 12mo; Matthew's Gospel, 12mo; John's Gospel, 12mo. In 1849 the Roman Catholic missionaries were expelled, and the prince of Shoa requested the return of Dr. Krapf to the East-African Mission. In 1885 Theodore became king of Abyssinia, and was at first favorable to missions, who had meanwhile recommenced their operations, especially the Society of Basle. In 1858 this last had six laborers in the country. In 1859 the king of Tigre and Samen sent an embassy of submission to the pope, and 50,000 natives are reported to have entered into the papal communion. In 1864 king Theodore imprisoned British residents, and in 1868 an expedition under Lord Napier was sent against him, which reduced him to terms of submission. In 1872 Prince Kassai of Tigre was crowned emperor; but in 1879 king Theodore overthrew the prince of Shoa. In 1885 the Italians occupied Massowah, and relations towards Europeans have since continued unfriendly. The recent disturbances in Egypt have contributed to the decline of missions and all evangelical work along the Upper Nile, and the operations on the Congo have not yet materially aided it. The latest statistics give the Roman Catholic Church but 10,000 adherents in Abyssinia. *SEE AFRICA*. **II. ***Doctrines and Usages. —* **1. **The Abyssinian creed is, as has been said, Monophysite, or Eutychian; maintaining one nature only in the person of Christ, namely, the divine, in which they considered all the properties of the humanity to be absorbed, in opposition to the Nestorians. In both faith and worship they resemble the Romish Church in many respects; but they do not admit transubstantiation. **2. **They practice the invocation of saints, prayer for the dead, and the veneration of relics; and while they reject the use of images, they admit a profusion of pictures, and venerate them. They practice circumcision, but apparently not as a religious rite. They keep both the Jewish and the Christian sabbath, and also a great number of holidays. Their clergy and churches are very numerous, the latter richly ornamented; and the number of monastic institutions among them is said to be great. The monks call themselves followers of St. Anthony, but follow various rules. **3. **The supreme government lies with the patriarch, called *Abuna *(q.v.), who resides in Gondar. The Abuna receives his investiture from the Coptic patriarch of Alexandria., who is the nominal head of the Ethiopian Church. **4. **They practice an annual ablution, which they term baptism, and which they consider necessary to wash away the defilement of sin. The priests receive the Lord's Supper every day, and always fasting; besides priests and monks, scarcely any but aged persons and children attend the communion. They call the consecration of the element *Mellawat. *At Gondar Bishop Gobat found no person that believed in transubstantiation. In Tigre there are some who believe in it. The wine is mixed with water. They consider fasting essential to religion; consequently their fasts occupy the greater part of the year, about nine months; but these are seldom all observed except by a few monks. The priests may be married men, but they may not marry after they have received orders. The priesthood is very illiterate, and there is no preaching at all. The Abyssinians prostrate themselves to the saints, and especially to the Virgin; and, like the Copts of Egypt, practice circumcision. When questioned on the subject, they answer that they consider circumcision merely as a custom, and that they abstain from the animals forbidden in the Mosaic law, but only because they have a disgust to them; but Dr. Gobat observed that, when they spoke upon these subjects without noticing the presence of a stranger, they attached a religious importance to circumcision, and that a priest would not fail to impose a fast or penance on a man who had eaten of a wild boar or a hare without the pretext of illness. In short, their religion consists chiefly in ceremonial observances. Their moral condition is very low; facilities of divorce are great, and chastity is a rare virtue; the same man frequently marries several women in succession, and the neglected wives attach themselves to other men. Yet their religion, corrupt as it is, has raised the Abyssinian character to a height far beyond that of any African race. Much authentic information as to this interesting Church and people in modern times is to be found in Gobat, *Three Years' Residence in Abyssinia; *Isenberg and Krapf, *Missionary Journals in Abyssinia *(Lond. 1843, 8vo); Marsden, *Churches and Sects, *vol. 1; Newcomb, *Cyclopoedia of Missions; *Rippell, *Reisen in Abyssinien, *Frankf. 1840; Veitch, W. D. *Notes from a Journal of E. M. Flad, one of Bishop Gobat's missionaries in Abyssinia, with a sketch of the Abyssinian Church *(London, 1869); Schem, *Eccles. year-book for *1859; *American Theol. Review, *1860 and later.

Abzendrykani was the spring of eternal youth, the object of Alexander's fruitless search. According to an old tradition, it lies in a rough, desolate region, and immortalizes him who drinks its waters. The Mohammedans have accepted this fable in their religious belief.

Acacallis in: Greek mythology, was a daughter of Minos and Pasiphae, loved by Mercury and Apollo. By the former she became mother of Lydon, by the latter of Miletus, whom she exposed, out of fear of her father, and whom Apollo nourished and protected by wolves.

Acacesius in Greek mythology, is a surname of *Mercury, *Who, according to an old saying, was reared by king Acacus in Arcadia, in the city of Acacesium.

Acacestes *(one who averts evil), *a surname often given to *Mercury.*

Acacia *SEE SHITTAH-TREE*.

Acacians followers of Acacius, *Monophthalmus, *bishop of Cesarea. In the Council of Seleucia, A.D. 359, they openly professed their agreement with the pure Arians, maintaining, in opposition to the semi-Arians, that the Son was not of the same substance with the Father, and that even the likeness of the Son to the Father was a likeness of *will *only, and not of essence. Socrat. *Eccl. Hist. *3, 25. *SEE ACACIUS*.

Acacius (surnamed Monophthalmus, from his having but one eye), was the disciple of Eusebius of Caesarea, in Palestine, whom he succeeded in the see of Caesarea in 340. He was one of the chiefs of the Arian party, and a man of ability and learning, but unsettled in his theological opinions. He was deposed as an Arian by the Synods of Antioch (A.D. 341) and Seleucia (359). Subsequently he subscribed the Nicene creed, and therefore fell out with the Anomaeans, with whom he had before acted. He died A.D. 363. St. Jerome *(de Scrip. *cap. 98) says that he wrote seventeen books of commentaries upon Holy Scripture, six on various subjects, and very many treatises, among them his book *Adversus Marcellum, *a considerable fragment of which is contained in Epiphanius, *Haeres. *72. Socrates (lib. 2, cap. 4) says that he also wrote a life of his predecessor, Eusebius. — Cave, *Hist. Lit. *anno. 340; Lardner, *Works, *3, 583.

Acacius bishop of Berea, was born about the year 322, in Syria. He embraced the monastic life at an early age under the famous anchorite Asterius. About A.D. 378 he was promoted to the see of Berea by Eusebius of Samosata; and after 381 Flavian sent him to Rome, to obtain for him communion with the Western bishops, and to effect the extinction of the schism in the Church of Antioch, in both which designs he succeeded. At the commencement of the 5th century he conspired with Theophilus of Alexandria and others against Chrysostom, and was present in the pseudo- council *ad Quercum, *in 403, where Chrysostom was deposed. In the great contest between Cyril and Nestorius, Acacius wrote to Cyril, endeavoring to excuse Nestorius, and to show that the dispute was in reality merely verbal. In 431 the Council of Ephesus assembled for the decision of this question. Acacius did not attend, but gave his proxy to Paul of Emesa against Cyril, and addressed a letter to the Oriental bishop, accusing him of Apollinarianism. In 432 he was present in the synod of Berea, held by John, and did all in his power to reconcile Cyril and the Orientals. His death occurred about 436, so that he must have attained the age of 114 years. Of the numerous letters which he wrote, three only, according to Cave, are extant, viz., two Epistles to his Primate, Alexander of Hierapolis; one to Cyril. Cave, *Hist. Lit. *anno 430; Theodoret, *Hist. Eccles. *4.

Acacius bishop OF AMIDA, in Mesopotamia, lived about. A.D. 421. Vaarannes V, king of Persia, having, at the instigation of the magi, commenced a persecution of the Christians, war followed between the Romans and Persians, in which the former made about 10,000 prisoners, who were left by their captors in a most miserable condition. These men found in the bishop an unlooked-for friend, who sold all the gold and silver vessels and ornaments of his Church in order to purchase their liberty, and sent them back to their country. The Persian monarch. struck by this act of Acacius, sent for him, and the interview ended in the restoration of peace between the two nations. The Roman Church celebrates his festival April 9. See Socrates, *Hist. Eccles. *7, 21 Baillet,: *Vies des Saints, *vol. 1, April 9.

Acacius (Or Achates) ST*., *bishop OF ANTIOCH (prob. in the province of Caria ),was cited together with bishop Pison of Troy (in Phrygia) and a priest, Meander, to appear before the tribunal of Marcianus. the governor of the province, March 29, 251. Although strictly interrogated, he continued firm in the faith, whereupon the governor forwarded the articles of examination to the emperor Decius, who was so pleased with the answer of Acacius that he set him at liberty. Hence there is no reason to suppose that he suffered a violent death, or that it occurred on March 31, two days after his confession. May 7, however, is the day on which the Greeks celebrate his festival. The *Acts of St. Acacius *are considered authentic. See Ruinart, p. 139; Baillet, vol. 1, March 31; Butler, March 31.

Acacius A Presbyter Of Beroea who visited St. Basil about A.D. 375, taking with him a favorable report of the monastic life at Beroea. Basil wrote to him and others, condoning with them on the loss of their monastery, which had been burned by the heretics *(Epist. *256). This is doubtless the same Acacius who, in conjunction with Paulus, wrote to Epiphanius urging him to compose a work on heresies; for the two are described as presbyters and archimandrites of monasteries in the regions of Chalcis and Bereea, in Coele-Syria.

Acacius Bishop Of Melitene, in Armenia Secunda, was a firm friend of Cyril of Alexandria, and in 431 published a writing against Nestorius and in defence of the twelve anathemas of Cyril. He was, however, friendly to Nestorius, and strove, before the first session of the Council of Ephesus, to convince him of his errors. The *Homily *which he delivered before the councils still extant, and acquits him of the charge, brought against him by Alexander of Hierapolis in his letter to Acaciius of Beroea, of maintaining that the Deity was passable. In 457 he united himself with Rabbulas, bishop of Edessa, in an endeavor to hinder the circulation of the words of Theodore of Mopsuestia and Diodorus of Tarsus. The two bishops wrote a joint letter to the bishops of Armenia warning them not to receive the books of Theodore. Acacius also addressed a letter to Cyril congratulating him on the fact of the tribune Aristolaus having received orders (A.D. 432) to enforce peace and to compel every bishop to anathematize the dogmas of Nestorius and Theodore. In this letter he states that he considers it to be an error on the part of those who deny that there, are two sons to say, nevertheless, that he had two natures after the union; and, further, that he considers the opinion that each nature possesses the operations proper to it, so that while one nature suffered the other remained impassible, to be tantamount to an opinion that there are two Sons. In the Greek Church he is reckoned among the saints, and his memory is celebrated on April 17. His extant works are, *A Homily, *delivered in the Synod of Ephesus, in the collections of councils: *Epistle to St. Cyril, *in the *Epistoloe Ephesince *(ed. bv Lupus). See Cave, *Hist. Lit. *V, 1, 417.

Acacius Bishop Of Seleucia and catholicus of Persia, is said to have been the first Nestorian patriarch. He is called *the Assyrian, *and was educated at Edessa. Thence he was summoned to Seleucia by his kinsman Babueus, bishop of that Church, upon whose death (A.D. 485) he was raised to the vacant see. After this, he is said to have been driven by the threats or induced by the wiles of Barsumas, bishop of Nisibis, to embrace Nestorianism. If this was so, he was at least no blind partisan, as the following incident will show. Having been thrown into prison by the Magians, he was released by the Persian king and sent as ambassador to the emperor Zeno. Questioned by the Western bishops about his Nestorianism, and urged to dissociate himself from the scandalous doings of Barsumas, he replied that he knew nothing about Nestorius or Nestorianism, and determined to excommunicate Barsumas, but on his return found that prelate no longer living. He is said to have held a council at Seleucia which allowed and even encouraged the marriage of the clergy. The date of his death is differently given by different authorities; but it must have taken place before the close of the century. Acacius wrote several orations, *On Fasting, On the Faith, *in the latter of which he exposed the errors of those who believe one substance in Christ."

Acacius Patriarch Of Constantinople, was originally administrator of the College of Orphans in that city, and was made patriarch, in A.D. 471. He nobly defended the Catholic faith upon the publication of the memorable edict of the Emperor Basiliscus against the Council of Chalcedon, called the *Henoticon, *and which had been subscribed by more than five hundred bishops, mostly Asiatic. Acacius opposed this decree with all his might, and compelled the emperor to revoke his edict and confirm the Council of Chalcedon. He also induced the prilates who had signed it to declare that they had done so only through fear and a desire to please the emperor. Acacius maintained that his see ought to have the pre-eminence over those of Alexandria, Antioch, and Jerusalem. In a council held at Rome in 483, popes Felix condemned him as an abettor of heresy, and either in that or in a council held the following year deposed him. Acacius paid but little attention to the sentence, only erasing the pope's name from the sacred diptychs (q.v.) of the Church of Constantinople. He enjoyed his bishopric quietly until his death, in 488. His extant writings are, *Two Epistles to Peter Fullo, *in the collections of councils*: — Epistle to Pope Simplicius on the state of the Church of Alexandria *See Cave*, Hist. Lit. *6, 452.

Academics a name given to such philosophers as adopted the doctrines of Plato. They were so called from the *Academia, *a grove near Athens, where they studied and lectured. The Academics are divided into those of the first academy, who taught the doctrines of Plato in their original purity; those of the second, or middle academy, who differed materially from the first, and inclined to skepticism; and those of the new academy, who pursued *probability *as the only attainable wisdom. The Academics and Epicureans (q.v.) were the prevailing philosophical sects at the time of Christ's birth. — Tennemann, *Hist. Philosophy *§§ 127-138.

Acadinus in Greek legend, is a well in Sicily. Persons who had taken an oath the truth of which was doubted had to write the oath upon a board and cast it into the well; if the board sank, the oath was a false one.

Acafoth is a peculiar ceremony observed by some of the modern Jews on the continent of Europe. When a Jew has died and the coffin has been nailed down, ten chosen persons of the chief relatives and friends of the deceased turn seven times round the coffin, offering up all the while their prayers to God for his departed soul.

Acalanthis in Greek legend, was one of the children of Pierus, king of Emathia, who engaged in a singing-match with the Muses, for which boldness the latter transformed them into various birds.

Acalle *SEE ACACALLIS*

Acamarchis in Greek mythology, was a nymph, daughter of the Ocean.

Acami Giacomo, an Italian count of the last century, was the author of several works, among them *Dell' Antiquita, Autore, e Pregi del Sagramentario ῥVeronese *(Rome, 1748, 4to). It is an apologetical dissertation in three parts. Part first is designed to show that this sacramentary was composed in the first ages of the Church. The following facts are cited in proof, viz. the extracts from Holy Scripture contained in it are taken from the Old Italic version, and not the Vulgate; that at the time when it was composed it was the custom to make use at the sacrifice of the mass of the bread and wine offered by the *fideles; *that the subdiaconate was not one of the holy orders; and that the feast of the accession of Peter to the episcopal chair of Rome was still celebrated April 25. In part second he endeavors to prove that St. Leo was the compiler of the sacramentary. In part third he infers from certain prayers used in the book a belief in the dogmas attacked by the heretics of the 14th, 15th, and 16th centuries. A reply to this work by an Anabaptist in London elicited from the count a rejoinder, *Jacobi, Comitis Acami, de Pcedobaptisno, etc., sive de Perpetuo Ecclesice Rituac Doyguae 'laptisandorum, *etc. (Rome, 1755).

Acanthis in Greek legend, was a daughter of Autonous and Hippodamia. With her parents and three brothers she was transformed into a bird because of her deep sorrow at the death of her fourth brother.

Acantho the mother of the fourth sun pagan theology, which admitted five different suns.

Acanthus (Lat. from ἄκανθος, *a thorn), *a plant the leaves of which are imitated in the capitals of the Corinthian and Composite orders.

Acarnan in Greek mythology, was a son of Acmaeon and Callirrhoe, a youth whom the gods suddenly changed into a man in order that he might avenge the murder of his father. After this, he journeyed with his brother Amphoterus and his mother to Epirus, which. afterwards received the name of Acarnania.

Acash in Hindu mythology, is the name given to the substance called ether, which fills all space and forms other substances, such as air, fire, water, and earth. According to this theory, the bones of man are earth, his flesh and blood are water, his animal heat is fire, his breath and his soul or the sphere he occupies is the *acash, *or ether.

Acaste in Greek mythology, was a daughter of Oceanus and of Tethys, one of the Oceanides.

Ac'atan (Α᾿κατάν), the father of Johannes, said to be one of those who returned from the Babylonian captivity (1 Esdras 8:38); evidently the same with HAKATTAN *SEE HAKATTAN *(q.v.) of the parallel text (Ezr 8:12).

Acathistus (ἀκάθιστος, *not-seated), *a hymn of the Greek Church sung on the eve of the fifth Sunday in Lent in honor of the Blessed Virgin; so called because during the singing of it the whole congregation stood, while during the singing of other hymn of the same kind they occasionally sat. Its origin has been assigned more especially to the deliverance of Constantinople from Chosroes, king of the Persians, in the reign of the emperor Heraclius, A.D. 626.

Acatholici *not catholic; *a name sometimes used by members of the Papal Church to distinguish Protestants, under the arrogant assumption that the word "Catholic" is to be appropriated solely to Romanists. *SEE CATHOLIC*.

Acatius *SEE ACACIUS*.

Acca *SEE ACCHO*.

Acca (Or Accar) the fifth bishop of Hexham (A.D. 709-73'2), was a native of Northumbria, had his education under Bosa, bishop of York, and was taken under the patronage of Wilfrid, whom he accompanied to Rome in 704. Succeeding Wilfrid in the see of Hexham, he devoted himself to the completion of that prelate's designs respecting the cathedral, and to the maintenance of the religious education and art of the North on the Roman model. His skill in ecclesiastical music and architecture is mentioned by Bede with special praise. His greatest work was the library of Hexham, which he furnished with a great number of *Lives of the Saints *and other ecclesiastical books. In 732 Acca was driven from his see (according to Bede, 731; Simeon of Durham, 732) for reasons unknown. He died Oct. 20, 740, and was buried outside of the east end of the church at Hexham. His relics were translated in the 11th century, and again in 1154. He was commemorated in the calendar on Feb. 19. Bale and Pits mention several of his writings: *De Vitis et Passionibus Sanctrm uororum Religuice in Ecclesia sua Recondebantur De Ecclesiasticis sui Chori Offius: — Carmina Varia: Epistolce ad Diversos. *See Cave, *Hist. Lit. *1, 619; Chalmers,. *Biog. Dict. *s.v.; Hook, *Eccles. Biog. *s, *v.; *Landon, *Eccles. Dict. *s.v.*; *Smith, *Dict. of Christ. Biog. *s.v.

Acca Larentia (Or Laurentia), in Roman legend, was the wife of the shepherd Faustulus, who is mentioned. in the mythical story of Romulus and Remus, whose first nurse she was, and to whose remembrance Romulus instituted the Larentalia, a feast of mourning. It is related of her, or one of like name, that when she was in the Temple of Hercules he advised her to give her hand in marriageto the first man who met her on going out of the temple. This was a certain Carutius or Farutius, a man of immense wealth, whom she married, and who left her all his riches, which she bequeathed to the Roman people, and for this she was deified.

Ac'cad (Heb. *Akkad',*אִבִּד*, fortress; *or, according to Simonis *Onomast. *p. 276, *bond, *i.e. of conquered nations; Sept. Α᾿ρχάδ [prob. by resolution of the Dagesh, like דִּרמֶשֶׂק for דִּמֶּשֶׂק], Vulg. *Achad), *one of the four cities in "the land of Shinar," or Babylonia, which are said to have been built by Nimrod, or, rather, to have been "the beginning of his kingdom" (Ge 10:10). *A*Elian *(De Animal. 1*6, 42) mentions that in the district of Sittacene was a river called *Argades *(Α᾿ργάδης), which is so near the name *Archad *which the Sept. give to this city, that Bochart was induced to fix Accad upon that river *(Phaleg, *4:17). Mr. Loftus *(Trav. in Chald. and Susiana, *p. 96) compares the name of a Hamitic tribe emigrating to the plains of Mesopotamia from the shores of the Red Sea, and which he says the cuneiform inscriptions call *Akkadin; *but all this appears to be little more than conjecture. In the inscriptions of Sargon the name of Akkad is applied to the Armenian mountains instead of the vernacular title of Ararat (Rawlinson, in *Herodotus' *1, 247, note). The name of the city is believed to have been discovered in the inscriptions under the form *Kinzi Akkad (ib. *357). It seems that several of the ancient translators found in their Heb. MSS. *Accar (*אִכִּר*) *instead of *Accad *(Ephrem Syrus, Pseudo-Jonathan, *Targum Hieros., *Jerome, Abulfaragi, etc.). Achar was the ancient name of Nisibis (see Michaelis, *Spicileg. *1, 226); and hence the Targumists give Nisibis or Nisibin (נציבין) for Accad, and they continued to be identified by the Jewish literati in the times of Jerome *(Onomast. *s.v. Acad). But Nisibis is unquestionably too remote northward to be associated with Babel, Erech, and Calneh, "*in the land of* *Shinar," *which could not have been far distant from each other. On the supposition that the original name was *Akar, *Colonel Taylor suggests its identification with the remarkable pile of ancient buildings called *Akker-kuf, *in Sittacene, and which the Turks know as *Akker-i-Nimrud *and *Akker-i- Babil *(Chesney's *Survey of the Euphrates, *1, 117). The Babylonian Talmud might be expected to mention the site, and it occurs accordingly under the name of *Aggada. *It occurs also in Maimonides *(Jud. Chaz. Tract. Madee, *fol. 25, as quoted by Hyde). Akker-kuf is a ruin, consisting of a mass of sun-dried bricks, in the midst of a marsh, situated to the west of the Tigris, about five miles from Bagdad (Layard's *Babylon, *2d ser. p. 407). The most conspicuous part of this primitive monument is still called by the natives *Tel Nimrud, *and *Nimrud Tepasse, *both designations signifying the hill of Nimrod (see Ker Porter's *Travels, *2, 275). It consists of a mound, surmounted by a mass of building which looks like a tower, or an irregular pyramid, according to the point from which it is viewed, it is about 400 feet in circumference at the bottom, and rises to the height of 125 feet above the elevation on which it stands (Ainsworth's *Researches in Assyria, *p. 175). The mound which seems to form the foundation of the pile is a mass of rubbish, accumulated from the decay of the superincumbent structure (Bonomi's *Nineveh, *p. 41). In the ruin itself, the layers of sun-dried bricks can be traced very distinctly. They are cemented together by lime or bitumen, and are divided into courses varying from 12 to 20 feet in height, and are separated by layers of reeds, as is usual in the more ancient remains of this primitive region (Buckingham, *Mesopotamia,* 2, 217 sq.). Travellers have been perplexed to make out the use of this remarkable monument, and various strange conjectures have been hazarded. The embankments of canals and reservoirs, and the remnants of brick-work and pottery occupying the place all around, evince that the Tel stood in an important city; and, as its construction announces it to be a Babylonian relic, the greater probability is that it was one of those pyramidal structures erected upon high places, which were consecrated to the heavenly bodies, and served at once as the temples and the observatories of those remote times. Such buildings were common to all Babylonian towns; and those which remain appear to have been constructed more or less on the model of that in the metropolitan city of Babylon. *SEE BABEL*.

Accalu *(the Devourer?) *was one of the dogs of Marduk, which was deified by the Assyrians.

Accaophori A sect of heretics which used water instead of wine for the eucharist had this name given to it by Timotheus Presbyter, who traces the sect's origin to the followers of Tatian, or the Encratites (q.v.). But he adds that the Accaophori were called *Hydroparastatoe *(q.v.), and hence the name is supposed to be merely a misreading for *Saccophori *(q.v.).

Accarisi (Or Accarisio), Giacomo, S. T. P., professor of rhetoric at Mantua, was a native of Bologna, Italy. He became professor in 1627, and died bishop of Vesta in 1654. When lecturing in Rome in 1636 on Aristotle's book on the heavens he maintained that the sun moved round the earth, and published his opinion (1637, 4to). Among his many works yet remaining in MS. are, *De Natalibus Virgilii: — Historia Rerum Gestarum a Sacran Congregatione de Fide' Propaganda, *etc. (1630-31): — *Epistolae Latinoes: — *also a published volume of *Sermons.*

Ac'caron (1 Maccabees 10:89). *SEE EKRON*.

Accendite *(light ye), *a liturgical term signifying the ceremony observed in many churches in lighting the candles on solemn festivals. *The Accendite *is usually sung by the deacon, acolytes, or singers; but at Angers by a musical choir in these words, "Accendite faces lampadarum; eia; psallite, fratres, hora est; canntate Deo; eia, eia, eia'" See Landon, *Eccles. Dict*. s.v.

Accensorii. In the early Church there was a class of officers called *acolyths, *corresponding to the Roman apparitor or *pedellus, bedellus, *beadle. In their ordination, the bishop, after informing them as to the duties of their office, placed in the hands of each a candlestick with a lighted taper in it, intimating that it was their duty to light the candles of the church; hence they were sometimes called *accensorii, *taper-lighters. Jerome says it was a custom in the Oriental churches to set up lighted tapers when the Gospel was read, as a demonstration of joy; but it does not appear that there was a peculiar order of acolyths for this purpose. The duty in question seems to have been nothing more than lighting the candles at night, when the church was to meet at evening prayer The Romanists contend that their *cero- ferarii, *taper-bearers, whose office is only to walk before the deacons, etc., with lighted tapers, are derived from the practice of the acolyths. The two offices are widely different, and the assumption that the Romish practice is derived from apostolical institution is absurd. — Bingham, *Orig. Eccl. *bk. 3, ch. 3. *SEE ACOLYTHS*.

Accent in a grammatical sense, is the *tone *or stress of the voice upon a particular syllable, which is the means of distinguishing or separating words in rapid enunciation, and is not to be confounded with the rhythmical or musical *ictus *or force which regulates poetry or metre, and is, at the same time, independent of the prosodiacal quantity. In English, as in most European languages, there is no fixed rule for the position of the accent, which often differs in words formed after the same analogy. In Latin, in the absence of all positive information as to how the Romans themselves pronounced their language, at least in this particular, an arbitrary rule has been invented and generally acceded to by scholars of all nations, by which the tone is placed upon every *long penult, *and upon the antepenult of words having a short or doubtful ("common") vowel in the penult. Many apply the same rule to the Greek language; but, as this has a *written *accent, the custom, still preserved among the modern Greeks, is gradually prevailing, of conforming the spoken to the written tone. In Hebrew the place of the accent is carefully designated in the common or Masoretic text (see R. Jehuda Ibn Balam, *Treatise on the Poetic Accents, *in Heb., Paris, 1556; reprinted with annotations; Amst. 1858), although the Jews of some nations, disregarding this, pronounce the words with the accent on the penult, after the analogy of modern languages, and as is done by natives in speaking Syriac and Arabic (see J. D. Michaelis, *Apfangsgrunde der Hebr. Accentuation, *Hall. 1741; Hirts, *Einleit. in d. Hebr. Abtheilungskunst, *Jena, 1762; Spitzner, *Idea Analyticae V. T. ex Accentibus, *Lips. 1769; Stern, *Grindl. Lehre d. Flebr. Accentuation, *Frankf. 1840). In words anglicized from the Greek the Latin rules are observed for the accent; and in those introduced from the Hebrew, as they have mostly come to us through the Vulgate, the same principle is in the main adhered to. so far as applicable, though with great irregularity and disagreement among orthoepists, and generally to the utter neglect of the proper Hebrew tone. In pronouncing Scripture and other foreign names, therefore, care should be taken to conform to the practice of the best speakers and readers, rather than to any affected or pedantic standard, however exact in itself (see Worcester's *Eng. Dict. *1860, Append.).

Accentuation a term used in ecclesiastical music to indicate the pitch and modulation of the voice. The accentuation is either (1) simple, (2) moderate, or (3) strong. Some writers use other terms, but. the division in most of them is threefold.

Accentus Ecclesiasticus (called also *mode of reading chorally) *is the result of successive attempts to insure in public worship uniformity of delivery consistent with uniformity of matter-delivered, so as to hide individual peculiarities. It presents a sort of mean between speech and song, continually inclining towards the latter, never altogether leaving its hold on the former. It is speech, though always attuned speech, in passages of average interest and importance; it is song, though always distinct and articulate song, in passages demanding more fervid utterance. Though actually musical only in concluding or culminating phrases, the accentus ecclesiasticus always admits of being expressed in musical characters. Accentus is probably the oldest, and certainly the simplest, form of cantus ecclesiasticus, and probably grew out of the limited capacity of the so-called "natural;" or speaking, voice. Accentus ecclesiasticus must have been for many ages perpetuated by tradition only. That the rules of its application have been reduced to writing only in comparatively modern times does not invalidate its claim to a high antiquity, for it is only then traditions are dying out that they begin to be put on record. Lucas Lossius (A.D. 1590) gave six forms of cadence or close, i.e. modes of bringing to an end a phrase, the earlier portion of which had been recited in monotone. The accent is **(1) ***immutabilis, *when a phrase is concluded, without any change of pitch; **(2) ***edius, *when the voice, on the last syllable, falls from the reciting (or dominant) note a third; **(3) ***gravs, *when on the last syllable it falls a fifth; **(4) ***acutus, *when the dominant note, after the interposition of a few notes at a lower pitch, is resumed **(5) ***moderatus, *when the monotone is interrupted by an ascent, on: the penultimate, of a second; **(6) ***interrogativus, *when the voice, after a slight descent, rises scalewise on the last syllable; **(7) ***finalis, *when the voice, after rising a second above the dominant, falls scalewise to the fourth below it, on which the last syllable is sounded. The choice of these accents or cadences is regulated by the punctuation of the passage recited; each particular stop having its particular cadence or cadences. Thus the comma was indicated and accompanied by (1), (4), and (5); the colony (2); and the full stop by (3). To the accentus belong the following portions: of offices of the Latin Church **(1) **Intoning of the collects or prayers; **(2) **of the epistles and gospels; **(3) **of solemn and colorous lessons*;* **(4) **various forms of intonation, benediction; and absolution used in the liturgy; **(5.) **single verses; **(6) **the exclamations and admonitions of the assistants at the altar; **(7) **the prefaces the *Pater Noster*. — with its prefaces; the benediction *Pax Domini sit semper vobiscum.*

Accept, Acceptable, Accepted (properly רָצָה*, ratsah' *to *take pleasure in *δέχομαι*). *To *accept *is not only to receive, but to receive with pleasure and kindness (Ge 32:20). It stands opposed to reject, which is a direct mode of refusal, and implies a positive sentiment of disapprobation (Jer 6:30; Jer 7:29). To *receive, *is an act of right — we receive what is our own; to *accept, *is an act of courtesy — we accept what is offered by another. Hence an *acceptable time, *or *accepted time *(Ps 69:13; 2Co 6:2), signifies a favorable opportunity. "No prophet is *accepted *in his own country" (Lu 4:24), that is to say, his own countrymen do not value and honor him as they ought. "Neither *acceptest *thou the person of any" (Lu 20:21). The word *person *here is intended to denote the *outward appearance *in contrast with inward character. *SEE ACCESS*.

Acceptance **1. **a term which imports the *admission *of man into the *favor *of God. As things are best understood by contrast with their opposites, so acceptance is to be understood from its opposite, rejection, the sense of which will be found by reference to Jer 6:30; Jer 7:29. To understand aright the Scriptural idea of acceptance with God, we must keep in mind the fact that sin is highly displeasing to God, and is attended by the hiding of his face or the withholding of his favor. Sin causes God to refuse to hold friendly intercourse with man; but the mediation of the Son of God restores this intercourse. Sinners are said to be "accepted in the Beloved" (Eph 1:6); that is, in Christ. They are no longer held in a state of rejection, but are received with approbation and kindness. It is to be noticed that it is an idea of a positive kind which the word acceptance contains. As the rejection which sin occasioned was express, equally express and positive is the acceptance of which Christ is the author. One who had disgraced himself before his sovereign would be particularly refused any share in the favors of the court. When this breach was repaired, the excluded party would again be favorably received *(Eden). SEE ACCEPT*. **2. **Acceptance (Eph 1:6); in theology, is nearly synonymous with justification. We mistake the terms of acceptance with God *when we trust in, *1, the superiority of our virtues to our vices (Ro 3:20; Jas 2:10); 2, in a faith in Christ which does not produce good works (Jas 2:14); 3, in the atonement, without personal repentance from sin (Lu 13:5); 4, in the hope of future repentance, or conversion on a dying bed (Pr 4; Pr 24-31). *SEE ADOPTION; SEE JUSTIFICATION*.

Acceptants a name that arose in the second period of the Jansenist controversy in France. The bull *Unigenitus *(q.v.) of Clement XI, 1713, was accepted by some of the French clergy unconditionally; by others only on condition of its reference to a general council. The former were called *acceptants *or *constitutionalists; *the latter *appellants. SEE JANSENISTS*.

Acceptilation *(acceptilatio), *a term in theology, used, with regard to redemption, to denote the acceptance on the part of God of an atonement not really *equal *to that in place of which it is received, but *equivalent, *not because of its intrinsic value, but because of God's determination to receive it. The term is borrowed from the commercial law of the Romans, in which it is defined "an acquittance from obligation, by word of mouth, of a debtor by a creditor" (Pandects of Justinian), or "an imaginary payment" (Institutes of Justinian). In the theology of the Middle Ages, the term was first used and the theory developed by Duns Scotus in his controversy with the followers of Thomas Aquinas He defended the proposition that every created oblation or offering is worth what God is pleased to accept it for and no more." The doctrine continued to be a subject of dispute between the followers of Duns Scotus and those of Thomas Aquinas throughout the Middle Ages, and still divides the Roman Catholic theologians, as the Popes have never authoritatively settled it. The Lutheran and Calvinistic theologians mostly adopted the doctrine of a strict satisfaction; but the theory of a relative necessity found eloquent defenders in Hugo Grotius (q.v.), and the Arminian theologians Episcopius (q.v.), Limborch (q.v.), and Curcellaeus (q.v.). See Shedd, *History of Doctrines., *2, 347 sq.

Acceptus was a bishop in Frinaul towards the close of the 4th century, He disclosed some of his own misdeeds in order to prevent his being made bishop, on account of which the Council of Valence, in 374, established a canon that thereafter those who disclosed their own misdemeanors should, suffer suitable punishment.

Access *(*προσαγωγή*, a bringing toward) *is the privilege of approaching a superior with freedom. It is distinguished from admittance thus: "We have *admittance *where we enter; we have *access *to him whom we address. There can be no *access *where there is no *admittance; *but there may be *admittance *without *access. *Servants or officers may grant us *admittance *into the palaces of princes; the favorites of princes only have *access *to their persons" (Crabbe, *Engl. Syn. *s.v.). *SEE ACCEPTANCE*. **1. **Introduction, free admission into the presence of a superior. In the New Testament it signifies the free intercourse which we enjoy with God in the exercise of prayer, resulting from our having entered into a state of friendship with him (Ro 5:2; Eph 2:18; Eph 3:12). It is more than simple admittance; it is such an introduction as leads to future and frequent intercourse. When the vail of the temple was rent at the death of Christ, a new and living way of access to God was opened. Under the law, the high-priest alone had access into the holy of holies. By the death of Christ the middle wall of partition was broken down, and Jew and Gentile have both free access to God; before this, the Gentiles, in the temple- worship, had no nearer access than to the gate of the court of Israel. All the privileges of Christianity are equally bestowed on all believers of all nations. *SEE PRAYER*. **2. **In Roman ecclesiastical usage — **(1.) **a collection of preparatory prayers, used by the priests before the celebration of the mass; **(2.) **in the election of the pope, a transfer of votes from one candidate to another to secure the necessary number is called an *access. *If a voter wishes to change his vote to another person, he writes on his paper *accedo domino, *etc.

Access the name given to the prayer, in the Communion office, beginning with the words "We do not presume to come to this thy table."

Accessus a term in canon law, signifying thee right which a clerk might have at some future time in a benefice. The pope occasionally gave the right of accessus to a grantee affected by some temporary or personal incapacity, such as defect in age. In such a case the pope commits the benefice to a third party to hold until the person, *cum jure accessus *arrived at the proper age. The accessus was abolished by the Council of Trent.

Accetti, Geronimo, was a Dominican of the Convent of Brescia, in Italy, assistant commissioner of the Inquisition at Rome; and afterwards inquisitor-general of Cremona. He was appointed bishop of Fondi, but died in 1670, before he was consecrated. He left a work, entitled *Tractatus de Theologia Symbolica, Scholastica, et Mystica.*

Accetto, Reginaldo, of Sicily, was a Dominican of the Convent of St. Peter the Martyr at Naples. He died in 1590, leaving several works in Italian, among which are, *Trattato dell Anto Santo. Trattato del Celibato: *— *Trattato delle Ricchezze Spirituali della Chiesa: — Salutationes ad Sanctiss. Nomren Dei Dicetudce a Confratribus Soc. ejus. *(Naples 1561).

Ac'cho *(Heb. Aisko, *עִכּוֹ, from an Arab. root signifying *to be hot *[see Drummond, *Origines, *v. 3], referring to the sultry sand in the neighborhood, used by the Phoenicians in the manufacture of glass [Pliny, v. 19; Strabo, 16:877]; Sept. Α᾿κχώ, Josephus, ῎῎Ακη*, Ant. *9, 14, 2), a town and haven within the nominal territory of the tribe of Asher, which, however, never acquired possession of it (Jg 1:31). It is, perhaps, likewise mentioned in Mic 1:10 (בָּכוֹ, prob. בִּכּוֹ for בּעִכּוֹ*, in Accho; *Sept. ἐν Α᾿κεἰμ*, *Vulg. *lachrymis, *Auth. Vers. "at all;" see Henderson, *Comment. *in loc.). The Greek and Roman writers call it *'῎Ακη, Ace *(Strab. 16:877; Diod. Sic. 19:93; C. Nep. 14:5); but it was eventually better known as *Ptolemais* (Pliny *Hist. Nat. *5, 19), which name it received from the first Ptolemy, king of Egypt, by whom it was much improved. By this name it is mentioned in the Apocrypha (1 Maccabees 10:56; 11:22, 24; 12:45, 48; 2 Maccabees 13:14), in the New Testament (Ac 21:7), and by Josephus *(Ant. *13, 12, 2 sq.). It was also called *Colonia Claudii Casaris, *in consequence of its receiving the privileges of a Roman city from the emperor Claudius (Pliny 5:17; 36:65). It continued to be called Ptolemais by the Greeks of the lower empire, as well as by Latin authors; while the Orientals adhered to the original designation (see Mishna, *Abadah Zarah, *3, 4; Lightfoot, *Hor. Heb. *p. 117), which it still retains in the form *Akka. *During the Crusades the place was usually known to Europeans by the name of *Acon; *afterward, from the occupation of the Knights of St. John of Jerusalem, as *St. Jean d'Acre, *or simply *Acre. *The Romans at a late date appear to have called it also *Ptolemaida *(the accusative being transformed into a nominative); at least the name appears in this form in the *Itin. Antonin. *and *Hierosol. *The Greeks themselves, although using the name *Ptolemais,* were evidently aware of the original Hebrew (i.e. Phoenician) name Accho, which they merely Graecized into Ace. Thus, the authors of the *Etymologicuem Magnum, *say, "Ace, a city of Phoenicia, which is *now *called Ptolemais. Some say that the citadel of Ptolemais was called Ace because Hercules, being bitten by a serpent and there cured, named it so, from ἀκεῖσθαι [to heal]." Other ancient authors speak of the place by the same name, and some of them allude to the same fable as the origin of the name (Reland, *Palest. *p. 536, 537). These, however, were evidently but speculations common to the mythology of the Greeks, who were fond of giving Greek terminations as well as Greek derivations to foreign terms. *SEE PTOLEMAIS*. This famous harbor-city is situated in N. lat. 32o 55', and E. long. 35o 5', and occupies the north-western point of a commodious bay, called the bay of Acre, the opposite or south-western point of which is formed by the promontory of Mount Carmel. The city lies on the plain to which it gives its name. Inland the hills, which from Tyre southward press close upon the sea-shore, gradually recede, leaving in the immediate neighborhood of Accho a plain of remarkable fertility about six miles broad, and watered by the small river Belus (Nahr Naman), which discharges itself into the sea close under the walls of the town; to the S.E. the still receding heights afford access to the interior in the direction of Sepphoris. Accho, thus favorably placed in command of the approaches from the north, both by sea and land, has been justly termed the "key of Palestine." The bay, from the town of Acre to the promontory of Mount Carmel, is three leagues wide. The port, on account of its shallowness, can only be entered by vessels of small burden (Prokesch, p. 146); but there is excellent anchorage on the other side of the bay, before Haifa, which is, in fact, the roadstead of Acre (Turner, 2:111; G. Robinson, 1:198). In the time of Strabo Accho was a great city (16, p. 877), and it has continued to be a place of importance down to the present time. But after the Turks gained possession of it, Acre so rapidly declined, that the travelers of the sixteenth and seventeenth centuries concur in describing it as much fallen from its former glory of which, however, traces still remained. The missionary Eugene Roger *(La Terre Saincte, *1645, p. 44-46) remarks that the whole place had such a sacked and desolate appearance that little remained worthy of note except the palace of the grand-master of the Knights Hospitallers and the church of St. Andrew; all the rest was a sad and deplorable ruin, pervaded by a pestiferous air which soon threw strangers into dangerous maladies. The emir Fakr-ed-din had, however, lately built a commodious khan for the use of the merchants; for there was still considerable traffic, and vessels were constantly arriving from France Venice, England, and Holland, laden with oil, cotton, skins, and other goods. The emir had also built a strong castle, notwithstanding repeated orders from the Porte to desist. Roger also fails not to mention the immense stone balls, above a hundred-weight, which were found in the ditches and among the ruins, and which were thrown into the town from machines before the use of cannon. This account is confirmed by other travelers, who add little or nothing to it (Doublan, Cotovicus, Zuallart, Morison, Nau, D'Arvieux, and others). Morison, however, dwells more on the ancient remains, which consisted of portions of old walls of extraordinary height and thickness, and of fragments of buildings, sacred and secular, which still afforded manifest tokens of the original magnificence of the place. He affirms (2, 8) that tie metropolitan church of St. Andrew was equal to the finest of those he had seen in France and Italy, and that the church of St. John was of the same perfect beauty, as might be seen by the pillars and vaulted roof, half of which still remained. An excellent and satisfactory account of the place is given by Nau (liv. 5, ch. 19), who takes particular notice of the old and strong vaults on which the houses are built. Maundrell mentions that the town appears to have been encompassed on the land side by a double wall, defended with towers at small distances; and that without the walls were ditches, ramparts, and a kind of bastions faced with hewn stone *(Journey, *p. 72). Pococke speaks chiefly of the ruins *(East, *2, 176 sq.). After the impulse given to the prosperity of the place by the measures of sheik Daher, and afterward of Djezzar Pasha, the descriptions differ (Clarke, *Trav. *2, 379). It is mentioned by Buckingham (1, 116) that, in sinking the ditch in front of the then (1816) new outer wall, the foundations of small buildings were exposed, twenty feet below the present level of the soil, which must have belonged to the earliest ages, and probably formed part of the original *Accho. *He also thought that traces of *Ptolemais *might be detected in the shafts of gray and red granite and marble pillars, which lie about or have been converted into thresholds for large doorways, of the Saracenic period; some partial remains might be traced in the inner walls; and he is disposed to refer to that time the now old khan, which, as stated above, was really built by the emir Fakr-ed-din. All the Christian ruins mentioned by the travelers already quoted had disappeared. In actual importance, however, the town had much increased. The population in 1819 was computed at 10,000, of whom 3000 were Turks, the rest Christians of various denominations (Connor, in Jowett, 1, 423). Approached from Tyre the city presented a beautiful appearance, from the trees in the inside, which rise above the wall, and from the ground immediately around it on the outside being planted with orange, lemon, and palm trees. Inside, the streets had the usual narrowness and filth of Turkish towns; the houses solidly built with stone, with flat roofs; the bazaars mean, but tolerably well supplied (Turner, 2, 113). The principal objects were the mosque, the pasha's seraglio, the granary, and the arsenal (Irby and Mangles, p. 195). Of the mosque, which was built by Djezzar Pasha, there is a description by Pliny Fisk *(Life, *p. 337; also G. Robinson, 1, 200). The trade was not considerable; the exports consisted chiefly of grain and cotton, the produce of the neighboring plain; and the imports chiefly of rice, coffee, and sugar from Damietta (Turner, 2, 112). As thus described, the city was all but demolished in 1832 by the hands of Ibrahim Pasha; and although considerable pains were taken to restore it, yet, as lately as 1837, it still exhibited a most wretched appearance, with ruined houses and broken arches in every direction (Lord Lindsay, *Letters, *2, 81). It is only important at present as a military post, and all its municipal regulations are according to the laws of war (Thomson, *Land and Book, *1, 480). See Rey, *L'Acre *(Par. 1879). Accho continued to belong to the Phoenicians (Strabo 2, 134; Pliny 5, 17; Ptolmy 5, 15) until they, in common with the Jews, were subjugated by the Babylonians (comp. 1 Maccabees 5:15). By the latter it was doubtless maintained as a military station against Egypt, as it was afterward by the Persians (Strabo, 16, p. 877). In the distribution of Alexander's dominions Accho fell to the lot of Ptolemy Soter, who valued the acquisition, and gave it his own name. In the wars that ensued between Syria and Egypt, it was taken by Antiochus the Great (Ptolmy 5, 62), and attached to his kingdom. When the Maccabees established themselves in Judaea, it became the base of operations against them (1 Maccabees 5:15, 55). Simon drove his enemies back within its walls, but did not take it (1 Maccabees 5:22). In the endeavor of Demetrius Soter and Alexander Balas to bid highest for the support of Jonathan, the latter gave Ptolemais and the lands around to the temple at Jerusalem (10, 1, 39). Jonathan was afterward invited to meet Alexander and the king of Egypt at that place, and was treated with great distinction by them (10, 56-66); but there he at length (B.C. 144) met his death through the treachery of Tryphon (12, 48-50). On the decay of the Syrian power it was one of the few cities of Judaea which established its independence. Alexander Jannseus took advantage of the civil war between Antiochus Philometer and Antiochus Cyzicenus to besiege Ptolemais, as the only maritime city in those parts. except Gaza, which he had not subdued; but the siege was raised by Ptolemy Lathyrus (then king of Cyprus), who got possession of the city (Josephus, *Ant. *13, 12, 2-6), of which he was soon deprived by his mother, Cleopatra (13, 13, 2). She probably gave it, along with her daughter Selene, to Antiochus Grypus, king of Syria. At least, after his death, Selene held possession of that and some other Phoenician towns, after Tigranes, king of Armenia, had acquired the rest of the kingdom (13, 16, 4). But an injudicious attempt to extend her dominions drew upon her the vengeance of that conqueror, who, in B.C. 70, reduced Ptolemais, and, while thus employed, received with favor the Jewish embassy which was sent by queen Alexandra, with valuable presents, to seek his friendship (13, 16, 4). A few years after, Ptolemais was absorbed, with all the country, into the Roman empire, and the rest of its *ancient *history is obscure and of little note. It is only mentioned in the New Testament from Paul's having spent a day there on his voyage to Coesarea (Ac 21:7). The importance acquired by the last-named city through the mole constructed by Herod, and the safe harbor thus formed, must have had some effect on the prosperity of Ptolemais; but it continued a place of importance, and was the seat of a bishopric in the first ages of the Christian Church. The see was filled sometimes by orthodox and sometimes by Arian bishops; and it has the equivocal distinction of having been the birthplace of the Sabellian heresy (Niceph. 6:7). Accho (or *Acco *as the Latins style it) was an imperial garrison town when the Saracens invaded Syria, and was one of those that held out until Caesarea was taken by Armu, in A. D. 638 *(Mod. Univ. Hist.* 1, 473). The Franks first became masters of it in A.D. 1104, when it was taken by Baldwin, king of Jerusalem. But in A.D. 1187 it was recovered by Salah- ed-din, who retained it till A.D. 1191, when it was retaken by the Christians under Richard Coeur-de-Lion. The Christians kept it till A.D. 1291; and it was the very last place of which they were dispossessed. It had been assigned to the Knights Hospitallers of Jerusalem, who fortified it strongly, and defended it valiantly, till it was at length wrested from them by Khalil ben-Kelaoun, sultan of Egypt, who is called Melek Seruf by Christian writers (D'Herbelot, 5, Acca; Will. Tyr. 1, 23, c. 6, 7; Vitriacus, cap. 25, 99, 100; Quaresmius, tom. 2, p. 897). Under this dominion it remained till A.D. 1517, when the Mameluke dynasty was overthrown by Selim 1, and all its territories passed to the Turks *(Chronica de Syria, *lib. 5, cap. 1; *Alod. Utiv. Hist. *b. 15, c. 10, § 2). After this Acre remained in quiet obscurity till the middle of the last century, when the Arab sheik Daher took it by surprise. Under him the place recovered some of its trade and importance. He was succeeded by the barbarous but able tyrant, Djezzar Pasha, who strengthened the fortifications and improved the town. Under him it rose once more into fame, through the gallant and successful resistance which, under the direction of Sir Sidney Smith, it offered to the arms of Bonaparte. After that the fortifications were further strengthened, till it became the strongest place in all Syria. In 1832 the town was besieged for nearly six months by Ibrahim Pasha, during which 35,000 shells were thrown into it, and the buildings were literally beaten to pieces (Hogg's *Damascus, *p. 160-166). It had by no means recovered from this calamity, when on the 3d of November 1840, it was bombarded by the English fleet till the explosion of the powder-magazine destroyed the garrison, and town (Napier's *War in Syria). *The walls and castles have since been repaired more strongly than ever; but the interior remains in ruins (Thomson. *Land and Book, *1, 479). There are several medals of Accho, or Ptolemais, both Greek and Latin. Most of the former have also the Phoenician name of the city, עכ*, Ak *(see Gesenius, *Mon. Phoen. *p. 269,270, pl. 35), and the head of Alexander the Great, apparently in consequence of favors received from that prince, perhaps at the time when he was detained in Syria by the siege of Tyre. From others it appears that the city assumed the privilege of asylum and of sanctity; and that it possessed a temple of Diana. (For the ancient history of Acre, see Reland, *Paloest, *p. 534-542; for its modern history and appearance, see M'Culloch's *Gazetteer, *s.v. Acre; comp. Schwarz, *Palest, *p. 195: Thomson, *Land and Book, *1, 477 sq. Arvieux, 1, 241 sq.; Schulz, *Leitungen, *5, 181 sq.; Niebuhr, *Trav. *3, 72: Richter, *Wallf. *p. 67 sq.; Rosenmüller, *Alterth. *II, 2, 60 sq.; Wilson, *Lands of Bible, *2, 233 sq.; Van de Velde, *Narrative, *1, 247 sq.; Conybeare and Howson, 2:231). *SEE PHOENICIA*.

Accho (now *Acre). *The latest description of this formerly memorable place is given by Lieut. Conder *(Tent Work in Palestine, *1, 188 sq.), from which we extract the following particulars: "Acre is a walled town with a single gate on the south-east. Its trade is now much reduced, and the bazaars are deserted; the richest inhabitant is not worth £1000. The appearance of the town outside is picturesque; with brown walls, a tower on the rock in the sea, (called El-Manara), yellow stone houses, with two higher buildings, roofed with red tiles and green shutters; above all, the huge white mosque of Jezzar Pasha, a square building, with a dome and a graceful minaret, surrounded by palms, and with chambers for the students, covered by rows of little round domes; behind this, the modern fortress, on the site of the old crusading castle."

Acciaioli a name common to three cardinals, viz.: **1. **ANGELOS, born in 1340 at Florence, and died at Pisa in 1407. He was known for his learning, experience, and integrity. In 1883 he was made archbishop of Florence, and in 1385 cardinal by pope Urban VI. He resisted all endeavors to bring him on the side of the antipope Clement VII, and defended in words and deeds the regularity of the election of pope Urban VI. After the death of this pope, half of the votes were given in the conclave in favor of Acciaioli; but, to end the schism, he directed the election towards Boniface IX. The new pope made him cardinal-bishop of Ostia, and sent him to Germany, Slavonia, and Bulgaria to settle pending difficulties. He afterwards became governor of Naples and guardian of the young king Ladislaus, whom he brought to Naples, and accompanied, some time after, on his march to Hungary; reconciled, after his return, the pope with Orsini; and reformed the Monastery of St. Paul, at Rome. He died on his way to Pisa, and was buried at Florence. See Eggs, *Purp. Docta, *2, 88. **2. **NICCOLO, born at Florence, and died at Rome, Feb. 23, 1719, as cardinal-bishop of Ostia. **3. **FILIPPO, who belonged to the same family, was born at Rome, March 12,1700. He was nuncio at Portugal, but, on account of his interference in behalf of the Jesuits, he was sent away by Pombal with military force. Clement XIII made him cardinal in 1759 and he died at Ancona, July 4, 1766. See-Wetzer u. Welte, *kirchen-Lex. *s.v. (B. P.)

Acciaioli (Acciaiuoli, Or Acciajoli), Zenobius, a Dominican, was born at Florence, Italy, in 1461. Banished in his infancy by his relations, he was recalled when about sixteen years of age by Lorenzo the Magnificent, and educated, by his direction, with Lorenzo, the son of Pier-Francesco de' Medici. He became eminent as a Greek and Latin scholar, and was intimate with many of the Florentine litterati: but after the death of Lorenzo the Magnificent he became disgusted with the commotions in his native place, and, devoting himself to monastic life, he received from Savonarola, about 1494, the habit of a Dominican. On the elevation of Leo X he went to Rome, and was enrolled among his constant attendants. In 1518 Leo appointed him librarian of the Vatican, but, laboring too assiduously, he hastened his death, which occurred at Rome, July 27, 1519. He formed an *Index *of the ancient public documents in the Vatican. (published by Montfaucon in. his *Bibl. Bibliothecarum MSS. *1, 202). He is supposed to have been the translator of the greatest of the works of Justin Martyr and other fathers. We have also some *Poems, Sermons, and A Chronicle of the Convent of St. Mark at Florence.*

Accident a term of philosophy used to express that which is merely adventitious to a substance, and not essential to it; e.g. roundness is an accident of any body, since it is a body all the same, whether it be round or square. In theology this word is used in connection with the Roman doctrine of transubstantiation, which teaches that the *accidents *of the bread and wine in the holy Eucharist continue to subsist without a subject: "Accidentia autem sine subjecto in eodem [sacramento] subsistunt" (Aquinas, *Opuscula, *p. 57). And the catechism of the council of Trent speaks in these terms: "Tertium restat, quod in hoc Sacramento maximum atque mirabile videatur, panis videlicet et vini species in hoc Sacramento sine aliqua re subjecta constare" *(Par. *2, *No. *44). In defense of this doctrine, Roman writers argue thus: If the eucharistic accidents have any subject, that subject must be either (1) the matter of bread, or (2) the surface of the Lord's body, or (3) the air and other corpuscles contained in the pores, etc., of the matter, whatever it is, which, by God's appointment, continue to subsist after the destruction of the matter, so as to produce the same sensations. Now (1) they cannot have the matter of bread for their subject, because that matter no longer subsists, and is changed into the body of Jesus Christ; (2) they cannot have the surface of the Lord's body for their subject, because it is only present in an invisible manner; and (3) the air cannot be the subject of these accidents, because the same accidents, *numero, *cannot pass from one subject to another; and because, further, the air cannot at the same time be the substance of *its own *proper attributes and of those of bread *(Thomas Aquinas, *par. 3, qu. 77, art. 1, *in corp). *They argue further, that the contrary doctrine, viz., that they are not *really *the accidents of bread and wine, but only *appear *such to us, destroys the nature and idea of a sacrament and of transubstantiation. That a sacrament, by its very nature, is essentially a sensible sign, not only in relation to ourselves, but in itself, i.e., in the language of the schools, not only *ex parte nostri, *but *exparte sui; *and that, consequently, if all that there is *real *and *physical *in the eucharistic accidents consists in this, that God causes them to produce in us, after consecration, the same sensations which the bread did previously, the sacrament is no longer a sensible sign, *exparte sui, *in itself, but only *ex parte nostri; *and, therefore, when God ceases to produce such sensations in us, as, for instance, when the consecrated host is locked up in the pyx, it is no longer a sacrament. They argue also, that to hold that they are not pure, or *absolute *accidents, destroys equally the nature of transubstantiation, because (1) transubstantiation is a real conversion of the bread and wine into the body and blood of Jesus Christ. Now, in every *conversion *there must be something common to both substances remaining the same after the change that it was before, else it would be simply a *substitution *of one thing for another. As then, in the holy eucharist, the *substances *of bread and wine do not remain after consecration, it follows that what does remain is the pure accidents. (2) They who oppose the doctrine of *absolute accidents *teach that one body differs from another only in the different configuration of its parts; and that wherever there is the same configuration of parts, there is the same body; and wherever there are the same sensations produced, there is also the same arrangements of parts to produce them. If this be so, since, in the holy eucharist, the same sensations are produced after the consecration as before, there must be the same configuration of parts after consecration as before, or the same body; in other words, there is no change, no transubstantiation. — Landon, *Eccl. Dictionary, *s.v. *SEE TRANSUBSTANTIATION*.

Accipacio, Niccolo, an Italian prelate, was born at Sorrento in the latter part of the 14th century. Having acquired the distinction of doctor, he was made bishop of Tropea, afterwards archbishop of Sorrento, and finally of Capua. After having been employed in various achievements by the Roman see, Eugenius IV, in 1439, gave him the cardinal's hat. In the confusion, of the Neapolitan kingdom, he sided first with the House of Anjou, but afterwards with the party of king Alfonso. He died in 1447.

Acclamation **1. **in *Roman *use, the unanimous concurrence of all the votes in an election for pope or bishop, without previous balloting, is called *acclamatio *or *quasi-inspiratio.* **2. **In the *ancient *Church, the name *acclamatio *was given to shouts of joy, by which the people expressed their approval of the eloquence or doctrine of their preachers. Sometimes in the African Church, when the preacher quoted an apposite text of Scripture in illustration or confirmation of his argument, the people would join him in repeating the close of it. This was encouraged by the minister, in order that the people might gain a familiar acquaintance with the Holy Scriptures. The acclamations were general, and consisted not only of exclamations, but of clapping the hands, and other indications of assent. It is said that the people applauded the sermons of Chrysostom, some by tossing their garments, others by moving their plumes, others laying their hands on their swords, and others waving their handkerchiefs, and crying out, "Thou art worthy of the priesthood! Thou art the thirteenth apostle! Christ hath sent thee to save our souls," etc. While the ancients did not refuse these acclamations, they took care to exhort those to whom they spoke to show their approval of the sermons they heard by the fruits of godly living. They proved to them that the best praise of the sermon is the compunction of the hearers. Jerome lays it down as a rule, in his directions to Nepotian, that in preaching he should try to excite the groans of the people rather than their applause, and let the tears of the hearer be the commendation of the preacher. Many passages in Chrysostom's writings show that he desired the practice to be banished from the Church, because it was abused by vain and ambitious persons, who only preached to gain the applause of their hearers, and even hired men to applaud them. He says, "Many appear in public, and labor hard, and make long sermons, to gain the applause of the people, in which they rejoice as much as if they had gained a kingdom; but, if their sermon ends in silence, they are more tormented about that silence than about the pains of hell. This is the ruin of the Church, that ye seek to hear such sermons as are apt not to move compunction, but pleasure; hearing them as you would hear a musician or singer, with a tinkling sound and composition of words." The practice of giving expression to the feelings in worship has been known in modern times. There was a sect in Flanders, in the fourteenth century, called Dancers, whose practice it was to seize each other's hands, and to continue dancing till they fell down breathless. The Whippers or Flagellants, the Jumpers, the Shakers, have obtained their respective designations from certain customs adopted in worship. — Bingham, *Orig. Eccl. *14, 4:27.

Acclamation is a term applied **(1) **to certain short inscriptions expressed in the second person, and containing a wish or injunction, as *Vivas in Deo. *By far the greater part are sepulchral, but similar sentences are also seen on amulets (q.v.), on the bottom of cups, and on gems. **(2.) **To the responsive cry or chant of the congregation in antiphonal singing. *SEE. ANTIPHON*.

Acco. *SEE ACCHO.*

Accolti, Benedetto (1), an eminent Italiain lawyer and historian, was born at Arezzo in 1415. After studying civil law, he was made professor at Florence. The Florentines conferred on him the rights of citizenship, and chose him in 1459, to be secretary of the republic, which office he retained until his death, in 1466. He wrote, *De Bello a Chrlistainis contra Barbarosos Gesto. pro Christi Sepulchro en Judcea Recuperandis *(Venice*, *1532, 4to; reprinted at Basle, Venice, Paris, and Florence, the latter edition with *Notes *by Th. Dempster [1623, 4to], and at Groningen, by Henry Hoffnider: [1731, 8vo]): — and *De Praestantia Virorum sui Aevi *(Parma, 1689 or 1692), to prove that the moderns are not inferior to the ancients.

Accolti, Benedetto (2), a Florentine prelate, called from his knowledge of Latin "the Cicero of his time," was raised by the interest of his uncle, cardinal Peter Accolti, to the see of Cadiz. After the death of the cardinal he succeeded to the archbishopric of Ravenna, and in 1527 was created cardinal by Clement VII. He died at Florence in 1549. Besides other works, — he wrote, at the instigation of Clement VII, a *Treatise on the Papal Rights over the Kingdom of Naples.*

Accolti, Francesco (also called *Aretinus, *from his native place, Arezzo), an Italian philologist, was born in 1418. He was a famous jurist, and, like many savants of that time, he led an unsteady life. He lectured at Bologna, Ferrara, Sienna, and from 1461 to 1466 he occupied a position under Francis Sforza of Milan. When pope Sixtus IV was elevated to the see of St. Peter, Accolti went to Rome with the hope of being made cardinal. His hopes not being realized, he opposed the pope. The last years of his life he lived at Pisa, where he died, between November, 1485, and March 1486. He was regarded as the *princeps jurisconisultorum *of his time, and was well versed in philosophy, music, poetry, and theology. Of his works there were published, *Commentarius Super Lib. II Decr etalium *B (Bononise, 1481): *— Supra Titulum de Signific. Verborun *(Ticin. 1493 ): — *Consilia et Responsa *(Gissse, 1481; Lugd. 1582:). See Savigny, *Geschichte des ronmischen Rechts im Mittelalter, *1831, vol. vi; — Saveri, *Memoria intorno al Giureconsulto Franc. Accolti Aretino *(Pisa, 1835.); Becker, in Wetzer u. Welte's *Kirchen-Lex. *s.v. (B. P.).

Accolti, Pietro; known under the title of *Cardinal of Ancona, *was born at Florence in 1497, and died there in 1549. Under Leo X he occupied the place of Apostolical Abbreviator, and in 1549 he drew up against Luther the famous bull which condemned 41 propositions of this reformer. While secretary of Clement VII he was appointed cardinal in 1527, and sent as legate in 1532 into the March of Ancona. Under Paul III he fell into disfavor, and was imprisoned in the castle of San Angelo. He obtained his liberty only upon paying the large sum of 59,000 dollars. He obtained several bishoprics, and left one daughter and two sons. He is the author of a treatise on the rights of the popes upon the kingdom of Naples. Some of his poems are contained in the first volume of the *Carmina illustrium poetarum Italorum *(Florence, 1562, 8vo). — Hoefer, *Biographie Generale, *1, 165.

Accommodation a technical term in theology, first innocently used by certain mystical interpreters, who maintained that although the sense of holy Scripture is essentially but one, yet that certain passages were made the vehicle of a higher and more distant import than the mere literal expressions exhibited (Walch, *Bibl. Theol. *4, 228). *SEE HYPONOIA*. From this, however, the term was extended by writers of a Socinian tendency to indicate a certain equivocal character in the language of the sacred writers and speakers. (See Whately's *Bampton Lect.; *Conybeare, *Lect. on Theol.; *Tittmann's *Meletem. Sacra, *pref.; Hauft, *Bemerk. 12b. d. Lehrart Jesu; *Forster, *Crit. Essays, p. *59; Marsh, in Michaelis's *Introd. *1, 473 sq. Express treatises on the subject have been written in Latin by Pisansky [Gedan. 1781], Pappelbaum [Stargard, 1763], Weber [Viteb. 1789], Bang [Amst. 1789], Van Hemert [Amst. 1791, and Dortm. 1797], Krug [Viteb. 1791], Kirsten [Amstadt, 1816], Cramer [Havn. 1792], Carus [Lips. 1793], Detharding [Gott. 1782]; in German, by Zacharii [Butz. and Wism. 1762], Eckermann, in his *Theol. Beitr. *2, 3, 169 sq.; Hauff [Bresl. 1791], Senff [Halle, 1792], Vogel, in his *Aufsatze, *2, 1 sq.; Flatt, in his *Verm. Versuche, *p. 71 sq.; Gess [Stuttg. 1797], Nachtigal, in Henke's *Mug. *5, 109 sq.; Hartmann, in his *Blicke *[Dusseld. 1802], p. 1 sq.; Jahn, in his *Nacktraige, *p. 15 sq.; Crell, in Zobel's *Mag. *1, 2, p. 199-252; Eichhorn, *Allg, Bibl. *2, 947 sq.; comp. Henke's *Mag. *2, 2, 638 sq.; also the *Journ. f. Pred. *42, 129 sq.; 44, 1 sq.; and, generally, Davidson's *Sacred Hermeneutics, *p. 199 sq., 334 sq., 487 sq.) It is now applied, **1. **To explain the application of certain passages of the Old Testament to events in the New to which they have no apparent historical or typical reference. Citations of this description are apparently very frequent throughout the whole New Testament, but especially in the Epistle to the Hebrews. The difficulty of reconciling such *seeming *misapplications, or defections from their original design, has been felt in all ages, although it has been chiefly reserved to recent times to give a solution of the difficulty by the theory of *accommodation. *By this it is meant that the prophecy or citation from the Old Testament was not designed literally to apply to the event in question, but that the New Testament Writer merely adopted it in order to produce a strong impression, by showing a remarkable parallelism between two analogous events which had in themselves no mutual relation. Thus Dr. Adam Clarke, in his Commentary on Jer 31:15-17, remarks: "St. Matthew, who is ever fond of accommodation, applied these words to the massacre of the children of Bethlehem; that is, they were suitable to that occasion, and therefore he applied them, but they are not a prediction of that event." There is a catalogue of more than seventy of these accommodated passages adduced by the Reverend T. H. Home, in support of this theory, in his *Introduction *(2, 317, Am. ed. 1835), but it will suffice for our purpose to select the following specimens: Mt 13:35, cited from Ps 78:2. Mt 8:17, cited from Isa 53:4. Mt 2:15, cited from Ho 11:1. Mt 2:17-18, cited from Jer 31:15. Mt 3:3 cited from Isa 40:3. It will be necessary, for the complete elucidation of the subject, to bear in mind the distinction not only between accommodated passages and such as must be properly explained (as those which are absolutely adduced as proofs), but also between such passages and those which are merely borrowed, and applied by the sacred writers, sometimes in a higher sense than they were used by the original authors. Passages which do not strictly and literally predict future events, but which can be applied to an event recorded in the New Testament by an accidental parity of circumstances, can alone be thus designated. Such accommodated passages therefore, if they exist, can only be considered as descriptive, and not predictive. The accommodation theory in exegetics has been equally combated by two classes of opponents. Those of the more ancient school consider such mode of application of the Old Testament passages not only as totally irreconcilable with the plain grammatical construction and obvious meaning of the controverted passages which are said to be so applied, but as an unjustifiable artifice, altogether unworthy of a divine teacher. The other class of expositors, who are to be found chiefly among the most modern of the German Rationalists (see Rose's *Protestantism in Germany, *p. 75), maintain that the sacred writers, having been themselves trained in this erroneous mode of teaching, had mistakenly, but *bona fide, *interpreted the passages which they had cited from the Old Testament in a sense altogether different from their historical meaning, and thus applied them to the history of the Christian dispensation. Some of these have maintained that the accommodation theory was a mere shift resorted to by commentators who could not otherwise explain the application of Old Testament prophecies in the New consistently with the inspiration of the sacred writers. *SEE CONDESCENSION*. **2. **The word is also used to designate a certain rationalistic theory, viz., that Christ fell in with the popular prejudices and errors of his time; and so *accommodated *himself to the mental condition of the Jews. The Gnostics seem to have first originated this theory. They asserted that Christ's doctrine could not be fully known from Scripture alone, because the writers of the New Testament *condescended *to the stage of culture existing at the time (Irenaeus, *Adv. Hoer. *3, 5). The theory derives all its plausibility from confounding two things essentially different, viz., condescension to *ignorance *and accommodation to *error. *The former was indeed employed by the great Teacher (e.g. in his use of parables); the latter would have been utterly unworthy of him. In this last sense, the theory is one of the most pernicious outgrowths of German rationalism. See Home, *Introd. *1, 317, 324; and for the rationalistic view, Seiler, *Bib. Herm. *418; Planck, *Introd. *145; Neander, *Life of Christ, *113,114.

Ac'cos (Α᾿κκώς, prob. for Heb. *Koz, *i.e. *Accoz, *הִקּוֹוֹ; Vulg. *Jacob), *the father of John, and grandfather of the Eupolemus who was one of the ambassadors of Judas Maccabaeus to Rome (1 Maccabees 8:17).

Ac'coz (Α᾿κβώς v. r. Α᾿κκώς, for Heb. *Koz, *with the art. הִקּוֹוֹ, *hak-Kots'), *one of the priests whose descendants returned from the captivity, having lost their pedigree (1 Esdras 5:38); evidently the same with Koz (q.v.) of the parallel text (Ezr 2:61).

Accra Version This language is spoken by a trading people on the Gold Coast of Africa. The Rev. A. Hanson, a native of Accra, translated the gospels of St. Matthew and St. John into this language, which were printed in 1843 at London, by the British and Foreign Bible Society, in Roman letters. A revised edition of these gospels, together with the gospels of St. Mark and St. Luke, as prepared by the Rev. J. Zimmermann, of the Basle Missionary Society, were completed in 1855, and in 1860 the whole of the New, Test. was printed. The Old Test. was completed in 1865. This entire work was done by the Rev. Mr. Zimmermann. The translator, being aware that a first translation made by a foreigner must be very defective, and can only be tentative in its nature, has ever since devoted his time to a revision of his work. The New Test. he completed in 1870, and with the Old Test. he had proceeded as far as 1 Kings 10 when death called him away, in 1876. The remaining part was left to the Rev. G. Christaller, also of the Basle Missionary Society, who completed the work. Mr. Zimmermann has also published a grammar of the Ga language, viz. *A Grammatical Sketch of the Akra or Ga Language, with an Appendix on the Adanme Dialect *(Stuttg. 1856). (B. P.)

Accubation the posture of reclining (ἀνάκειμαι, ἀνακλίνω*, *"sit at meat," "sit down") on couches at table, which prevailed among the Jews in and before the time of Christ; a custom apparently derived from Persian luxury, but usual among the Romans likewise. The dinner-bed, or *triclinium, *stood in the middle of the dining-room (itself hence called "triclinium" also), clear of the walls, and formed three sides of a square which enclosed the table. The open end of the square, with the central hollow, allowed the servants to attend and serve the table. In all the existing representations of the dinner-bed it is shown to have been higher than the enclosed table. Among the Romans the usual number of guests on each couch was three, making nine for the three couches — equal to the number of the Muses; but sometimes there were four to each couch. The Greeks went beyond this number (Cic. *In Pis. *27); the Jews appear to have had no particular fancy in the matter, and we know that at our Lord's last supper *thirteen *persons were present. As each guest leaned, during the greater part of the entertainment, on his left elbow, so as to leave the right arm at liberty, and as two or more lay on the same couch, the head of one man was near the breast of the man who lay behind him, and he was, therefore, said "to lie in the bosom" of the other. This phrase was in use among the Jews (Lu 16:22-23; Joh 1:18; Joh 13:23), and occurs in such a manner as to show that to lie next below, or "in the bosom" of the master of the feast, was considered the most favored place; and is shown by the citations of Kypke and Wetstein (on Joh 13:23) to have been usually assigned to near and dear connections. So it was "the disciple whom Jesus loved" who "reclined upon his breast" at the last supper. *SEE LORD'S SUPPER*. Lightfoot and others suppose that as, on that occasion, John lay next below Christ, so Peter, who was also highly favored, lay next above him. This conclusion is founded chiefly on the fact of Peter beckoning to John that he should ask Jesus who was the traitor. But this seems rather to prove the contrary — that Peter was not near enough to speak to Jesus himself. If he had been there, Christ must have lain near *his *bosom, and he would have been in the best position for whispering to his master, and in the worst for beckoning to John. The circumstance that Christ was able to reach the sop to Judas when he had dipped it, seems to us rather to intimate that *he *was the one who filled that place. The morsel of favor was likely to be given to one in a favored place; and Judas, the treasurer and almoner of the whole party, might be expected to fill that place. This also aggravates by contrast the turpitude and treachery of his conduct. *SEE BANQUET*. The frame of the dinner-bed was laid with mattresses variously stuffed, and, latterly, was furnished with rich coverings and hangings. Each person was usually provided with a cushion or bolster on which to support the upper part of his person in a somewhat raised position, as the left arm alone could not long without weariness sustain the weight. The lower part of the body being extended diagonally on the bed, with the feet outward, it is at once perceived how easy it was for "the woman that was a sinner" to come behind between the dinner-bed and the wall and anoint the feet of Jesus (Mt 26:7; Mr 14:3). The dinner-beds were so various at different times, in different places, and under different circumstances, that no one description can apply to them all (see *Critica Biblica, *2, 481). Even among the Romans they were at first (after the Punic war) of rude form and materials, and covered with mattresses stuffed with rushes or straw; mattresses of hair and wool were introduced at a later period. At first the wooden frames were small, low, and *round; *and it was not until the time of Augustus that square and ornamental couches came into fashion. In the time of Tiberius the most splendid sort were veneered with costly woods or tortoise-shell, and were covered with valuable embroideries, the richest of which came from Babylon, and cost large sums (Soc. Useful Knowl. *Pompeii, *2, 88). The Jews perhaps had all these varieties, though it is not likely that the usage was ever carried to such a pitch of luxury as among the Romans; and it is probable that the mass of the people fed in the ancient manner seated on stools or on the ground. It appears that couches were often so low that the feet rested on the ground; and that cushions or bolsters were in general use. It would also seem, from the mention of two and of three couches, that the arrangement was more usually square than semicircular or round (Lightfoot, *Hor. Heb. *in Joh 13:23). *SEE DIVAN*. It is utterly improbable that the Jews derived this custom from the Romans, as is constantly alleged. They certainly knew it as existing among the Persians long before it had been adopted by the Romans themselves (Es 1:6; Es 7:8); and the presumption is that they adopted it while subject to that people. The Greeks also had the usage (from the Persians) before the Romans; and with the Greeks of Syria the Jews had very much intercourse. Besides, the Romans adopted the custom from the Carthaginians (Val. Max. 12, 1, 2; Liv. 28, 28); and that *they *had it, implies that it previously existed in Phoenicia, in the neighborhood of the Jews. It is also unlikely that, in so short a time, it should have become usual and even (as the Talmud asserts, see Otho, *Lex. Rabb. *p. 447) obligatory to eat the Passover in that posture of indulgent repose, and in no other (Gizring, *Accubit. ad Pasch. *Vit. 1735). The literature of this subject has been brought together by Stuckius *(Antiq. Convivalium, *2, 34); and the works on Pompeii and Herculaneum (see Cockburn's *Pompeii Illustrated, *2, 5) supply the more recent information. (See Smith's *Dict. of Class. Antiq. *s.v. Coena, Deipnon, Triclinium.) *SEE EATING*.

Accursed (in general designated by some form of קָלִל*, kalal', *Gr. καταράομαι*, *to "curse"), a term used in two senses. *SEE OATH*. **1. ***Anathema *(חֵרֶם, *che'rem, *ἀνάθεμα*), *a vow (Nu 21:2), by which persons or things were devoted to Jehovah, whose property they became irrevocably and never to be redeemed (sacer, sacrum esto Jehovae; comp. Caesar, *Bell. Gall. *6, 17; Tacit. *Annal. *13, 57; Leviticus 3, 55; Diod. Sic. 11, 3; see Mayer, *De Nomin. Piacularibus, *in Ugolini *Thesaur.* 23). Persons thus offered were doomed to death (Le 27:29; see Jg 11:31 sq.; 1Sa 14:44). Cattle, land, and other property were appropriated for the use of the temple, i.e. of the caste of the priests (Le 27:28; Nu 18:14; Eze 24:27). Originally such vows were spontaneous on the part of the Israelites (see Nu 21:2; 1Sa 14:24 [in this latter case, all the individual warriors of an army were bound by the vow made by the leader]); but occasionally the anathema, losing its votive character, assumed that of a theocratic punishment (see Ezr 10:8), in consequence of the prescriptions of the law, as, for example, in the case of the anathema (capital sentence) pronounced against an idolatrous Israelite (Ex 22:20), or against a whole idolatrous city (De 13:10 sq.), which was ordered to be destroyed utterly by fire with all that was therein, and the inhabitants and all their cattle to be put to the sword (see Jg 20:48; Jg 21:10,19; comp. Appian. *Pun. *133; *Mithrid. *45; Liv. 10, 29; see Miller, *Devotiones veterum in bellis, *Lips. 1730). Essentially identical with this was the anathema against the Canaanitish cities, to be executed by the Israelites when they should enter the land (De 2:34 sq.; 3:6; Jos 6:17 sq.; 10:28, 35, 37, 40; 11:11), [in consequence of a vow (Nu 21:2 sq.), or upon the express command of Jehovah (De 7:2; De 20:16 sq.; see 1Sa 15:3)], in order that they should be secured against all manner of temptation to enter into nearer relations with the idolatrous natives (De 20:18; see Ex 23:32 sq.). Such city, therefore, was burned with all things therein, and the inhabitants and their cattle were killed, while all metals and metallic utensils were delivered up to the sanctuary (Jos 6:21,24). At times (when the wants of the army made it desirable?) the cattle was spared, and, like other spoils, divided among the warriors (Jos 8:26 sq.; De 2:34 sq.; 3:6 sq.). Finally, in some cities merely the living things were destroyed (Jos 10:28,30,32,37,39-40), but the cities themselves were spared. Those who were guilty of any sort of violation of the laws of the anathema were put to death (Jos 7:11 sq.; see Jos 6:18; De 13:17; Caesar, *Bell. Gall. *6, 17). In the anathema pronounced by a zealous enforcer of the law (Ezr 10:8) against the property of such Jews as had married foreign wives and refused to divorce them, the banishment of such persons themselves was comprehended. It does not appear, however, whether their property was destroyed or (as H. Michaelis understood) given to the priests: the latter case would be inconsistent with a strict interpretation of De 13:16. *SEE ANATHEMA*. **2. **Different from this is the *Ban *of the later Jews, mentioned in the New Testament as a sort of ecclesiastical punishment (for heresy), Lu 6:22 (ἀφορίζειν)*; *Joh 9:22; Joh 12:42; Joh 16:2 (ἀποσυνἀγωγον γίνεσθαι or ποιεῖν*), *viz., the exclusion of a Jew from the congregation, and all familiar intercourse with others, by a resolution. "Excommunicated" (מנוּרֶה, *menudeh') *and "excommunication" (נַדּוּי, *niddu'y) *are also frequent terms in the Mishna *(Taanith, *3, 8; *Moed Katon, *3, 1). Stones were thrown (a mark of dishonor) over the graves of those who died in excommunication *(Eduyoth, *v. 6). The excommunicated person was not permitted to enter the Temple by the common door with others, but was admitted by a separate one *(Middoth, *2, 2). He was also prohibited from shaving during the time of his excommunication *(Moed. Kat. *3, 1; see Selden, *Jus Nat. et Gent. *4, 8 sq.). There is mention in the Gemara, as well as in other rabbinical writings, of another sort of excommunication, תֵרֶם*, che'rem *(the person thus excommunicated was called מוּתֲרָם, *mucharaam'), *more severe than the נַדּוּי, *niddu'y. *The difference between the two — according to Maimonides — was, **(1.) **that the *nidduy *was valid only for the thirty days following its date, and was pronounced without accursing; but the *cherem *was always connected with a curse: **(2.) **that *cherem *could be pronounced only by several, at least ten, members of the congregation; but the *nidduy *even by a single Israelite (e.g. by a rabbi): **(3.) **that the *mucharam *was excluded from all intercourse with others; but it was permitted to converse with the *menudeh *at a distance of four cubits, and his household was not subjected even to this restriction. According to the Gemara, the latter was compelled to wear a mourning dress, in order to be distinguished outwardly from others. Elias Levita (in *Tisbi, *under נידוי) and later rabbis speak of a third and still higher degree of excommunication, שִׁמִּתָּא, *shammata', execration *(see Buxtorf, *Lex. Talm. *col. 2463 sq.), by which an obdurate sinner was delivered up to all sorts of perdition. It does not appear, however, that older Talmudists used this word in a sense different from *nidduy, *[the formula declaration is quoted by Maimonides in the case of the latter, however, is יַהיֶהּ בשִׁמִּתָּא*, let him be in "shammata,"] *(see Selden, *De Synedr. *1, 7, p. 64 sq; Ugolino, in Pfeiffer's *Antiqu. Ebr. *4; *Thesaur. *p. 1294); or perhaps it was the generic term for excommunication (see Danz, in Meuschen, *N.T. Talmn. *p. 615 sq.), and the hypothesis of Elias seems, in fine, to have been founded upon a whimsical etymology of the word *shammata *(q. d. שָׁם, *there, *and מוּתָא, *the death). *But it may even be questioned whether *nidduy *and *cherem *were distinguished from each other in the age of Jesus, or in the first centuries after the destruction of Jerusalem, in the sense asserted by Maimonides. In general, it is not improbable that there were even then degrees of excommunication. The formal exclusion from the Hebrew congregation and nationality is mentioned already by Ezr 10:8 (see above). In the passages of John foregoing a minor excommunication is spoken of; while in that of Luke, without doubt, a total exclusion is understood; even if we take merely the ἀφορίζειν in this sense, or (with Lucke, *Commentar zum Ev. Joh. *2, 387) we suppose that there is a gradation in the passage, so that ἀφοριζ*. *refers to נַדּוּי, όνειδίζ. καὶ ἐκβάλλ. to חֵרֶם. Many were of the opinion that the highest degree of excommunication, שִׁמִּתָּא, according to the classification of Elias Levita, is to be found in the formula παραδιδόναι τῷ Σατανᾶ'/ (1Co 5:5; 1Ti 1:20). But there is no firm historical ground for such explanation, and the above expression should be explained rather from the usual idiomatic language of the apostle Paul, according to which it cannot mean, surely, a mere excommunication, as has been satisfactorily proved by Flatt *(Vorles. ib. d. Br. an die Kor. *1, 102 sq.), and concurred in by later commentators. *SEE DEVIL*. Finally, it is not less improbable that, in Ro 9:3, ἀνάθεμα ἀπὸ τοῦ Χριστοῦ should refer to the Jewish excommunication (as was asserted of late by Tholuck and Ruckert; see Fritzsche, in loc.). *SEE EXECUTION*. (For the Jewish excommunication in general, see Carpzov, *Appar. *p. 554 sq.; Witsii *Miscell. *2, p. 47 sq.; Vitringa, *De synag. vet. *p. 739 sqq.; Pfeiffer, *Antiqu. Ebr. *c. 22; Bindrim, *De gradib. excommunicat. ap. Hebr. *in Ugolini *Thesaur. *26; Otho, *Lexic.* *Rabb. *p. 212 sq.; Beer, in the *Hall. Encyklop. 1*6, 278 sq.; [the last very uncritical.]) *SEE EXCOMMUNICATION*.

Accused By the ancient canons, a priest charged with any crime was interdicted the exercise of his sacerdotal functions (Can. 11, 13 caus 2, qu. 5). By the law of the decretals, those who were accused of any crime could not, before their absolution, accuse another, give evidence in a court of law, nor be promoted to any order *(De Testib. et. Attest. c.*56*). *The chapter *Omnipotens de Accus. *decides, in like manner, that no one accused of a crime ought to be elevated to any honor or dignity.

Accuser (לָשִׁן, *lashan', *in Hiph. "accuse," Pr 30:10; and other terms signifying to *slander; *more properly denoted by some form of the verb רַיב, *rib, *to *plead *a cause, also in defense; Sept. and N.T. ἀντίδικος*, *"adversary," or κατήγορος*, prosecutor).* **1**. The original word, which bears this leading signification, means one who has a cause or matter of contention; the accuser, opponent, or plaintiff in any suit (Jg 12:2; Mt 5:25; Lu 12:58). We have little information respecting the manner in which causes were conducted in the Hebrew courts of justice, except from the rabbinical authorities, who, in matters of this description, may be supposed well informed as to the later customs of the nation. *SEE TRIAL*. Even from these we learn little more than that great care was taken that, the accused being deemed innocent until convicted, he and the accuser should appear under equal circumstances before the court, that no prejudicial impression might be created to the disadvantage of the defendant, whose interests, we are told, were so anxiously guarded, that any one was allowed to speak whatever he knew or had to say in his favor, which privilege was withheld from the accuser (Lewis, *Origines Hebraeoe, *1, 68). *SEE ADVOCATE*. **2. **The word is also applied in Scripture, in the general sense, to any adversary or enemy (Lu 18:3; 1Pe 5:8). In the latter passage there is an allusion to the old Jewish opinion that Satan was the accuser or calumniator of men before God (Job 1:6 sq.; Re 12:10 sq.; comp. Zec 3:1). In this application the forensic sense was still retained, Satan being represented as laying to man's charge a breach of the law, as in a court of justice, and demanding his punishment. *SEE SATAN*.

Accusers, False, were punished ecclesiastically in the early Christian Church as follows: **(1.) **In Spain, — the Council of Elvira (A.D. 305 or 306) refused communion even at the hour of death to any person who should falsely accuse any bishop, priest, or deacon. **(2.) **In France, by the first Council of Arles (314), those who falsely accused their brethren were excommunicated for life. This was re-enacted at the second council (443), but permission was given for the restoration of those who should do penance and give satisfaction commensurate with their offence. —

Acdah a name given by the idolatrous Arabs to a species of arrows without iron and feathers, which were used for purposes of divination. "The ancient idolatrous Arabs used a sort of lots, which were called lots by arrows. They were three in number. — Upon one of them was written 'Command me, Lord;' upon the second, 'Forbid or prevent, Lord'; while the third was blank. When any one wished to determine on a course of action, he went with a present to the diviner (the chief priest of the temple), who drew one of his arrows from his bag, and if the arrow of *command *appeared, he immediately set about the affair; if that of *prohibition *appeared, he deferred the execution of his enterprise for a whole year; but if the blank arrow came out, he was to draw again. The Arabs consulted these arrows in all their affairs, particularly their warlike expeditions."

Ace. *SEE ACCHO*.

Acel'dama (Α᾿κελδαμά, from the Syro-Chaldaic חֲקִל דּמָא*, chakal' dema', field of the blood, *as it is explained in the text, ἀγρὸς αἵματος*, *see *Critica* *Biblica, *2, 447), the field purchased with the money for which Judas betrayed Christ, and which was appropriated as a place of burial for strangers — that is, such of the numerous visitors at Jerusalem as might die during their stay, while attending the festivals (Mt 27:8; Ac 1:19; the slight discrepancy between these passages has been unduly magnified by Alford, *Comment. *in loc. post.; see Olshausen,: Comment. 3, 61, Am. ed.). It was previously "a potter's field." The field now shown as Aceldama lies on the slope of the hills beyond the valley of Hinnom, south of Mount Zion. This is obviously the spot which Jerome points out *(Onomast. *s.v. Acheldamach) as lying on the south (Eusebius, *on the north) *of Zion, and which has since been mentioned (although with some variation) by almost every one who has described Jerusalem. Sandys describes it *(Relation of a Journey, *p. 187), and relates the common story that the Empress Helena caused 270 ship-loads of its flesh-consuming mold to be taken to Rome, to form the soil of the Campo Santo, to which the same virtue is ascribed. Castela affirms that great quantities of the wondrous mold were removed by divers Christian princes in the time of the Crusades, and to this source assigns the similar sarcophagic properties claimed not only by the Campo Santo at Rome, but by the cemetery of St. Innocents at Paris, by the cemetery at Naples *(Le Sainct Voyage de Hierusalem, *1603, p. 150; also Roger, p. 160), and by that of the Campo Santo at Pisa. This plot seems to have been early set apart by the Latins, as well as by the Crusaders, for a place of burial for pilgrims (Jac. de Vitriaco, p. 64). The charnel-house is mentioned by Maundeville *(Travels, *1822, p. 175, Bohn's ed.) as belonging to the Knights Hospitallers. Sandys shows that, early in the seventeenth century, it was in the possession of the Armenians. Roger *(La Terre Saincte, *p. 161) states that they bought it for the burial of their own pilgrims, and ascribes the erection of the charnel- house to them. They still possessed it in the time of Maundrell, or, rather, rented it, at a sequin a day, from the Turks. Corpses were still deposited there; and the traveler observes that they were in various stages of decay, from which he conjectures that the grave did not make that quick dispatch with the bodies committed to it which had been reported. "The earth, hereabouts," he observes, "is of a chalky substance; the plot of ground was not above thirty yards long by fifteen wide; and a moiety of it was occupied by the charnel-house, which was twelve yards high" *(Journey, *p. 136). Richardson *(Travels, *p. 567) affirms that bodies were thrown in as late as 1818; but Dr. Robinson alleges that it has the appearance of having been for a much longer time abandoned: "The field or plat is not now marked by any boundary to distinguish it from the rest of the hill-side; and the former charnel-house, now a ruin, is all that remains to point out the site . . . . An opening at each end enabled us to look in; but the bottom was empty and dry, excepting a few bones much decayed" *(Biblical Researches, *1, 524; comp. Wilde's *Shores of the Mediterranean, *1844; Barclay's *City of the Great King, *p. 207). Its modern name is *Hak ed-damm. *It is separated by no enclosure; a few venerable olive-trees (see Salzmann's photograph, "*Champ du sang") *occupy part of it, and the rest is covered by the "charnel-house," a ruined square edifice — half built, half excavated — perhaps originally a church (Pauli, *Cod. Diplom. *1, 23), but which the latest conjectures (Schultz, Williams, and Barclay) propose to identify with the tomb of Ananus (Joseph. *War, *5, 12, 2). It is said (Kraft, *Topogr. *p. 193) to contain the graves of several German pilgrims; but the intimation (Ritter, *Erdk. *15, 463) that a pottery still exists near this spot does not seem to be borne out by other testimony. (See, on the subject generally, Schlegel, *De agro Sanguinis, *Hamb. 1705; Worger, *Hakeldama, *in Meneltici *Thesaur. *p. 222.) *SEE POTTER'S FIELD*.

Acembes of Carystus, in Euboea, is named by Hippolytus *(Hoer. *4:2; 5, 13; 10:10), with Euphrates the "Peratic," as a chief of the Ophite sect called Peratae. Probably the true form of the name may be *Acelmes.*

Acephali (ἀ and κεφαλή*), *literally, those who have no chief. The term is applied to various classes of persons (see Biedermann, *De Acephalis, *Freiberg, 1751). **1. **To those at the Council of Ephesus who refused to follow either St. Cyril or John of Antioch. **2. **To certain heretics in the fifth century who denied, with Eutyches, the distinction of natures in Jesus Christ, and rejected the Council of Chalcedon. About the year 482 the Emperor Zeno endeavored to extinguish these religious dissensions by the publication of an edict of union, called *Henoticon. *The more moderate of both parties subscribed the decree, but the object was generally unsuccessful. The Monophysite patriarch of Alexandria was among those who signed the decree; which so greatly displeased many of his party that they separated from him, and were denominated *Acephali, *that is, without a head. *SEE MONOPHYSITES *and *SEE HENOTICON*. These Acephali were condemned in the synod of Constantinople, 536. **3. **To bishops exempt from the ecclesiastical jurisdiction of their patriarch. **4. **To the Flagellants (q.v.).

Acepsimus was a bishop and martyr in Persia, under Sapor. He is commemorated as a saint by the Greek calendar on Nov. 3, in the Armenian on Nov. 5, and in the Roman on April. 22. See Fox, — *Book of Martyrs, *1, 283.

Acerbi, Emilio, an Italiai philosopher and theologian, was born at Bergarno in 1562. He was a member of the Brotherhood of Vallombrosa, and controlled a number of priories and abbeys. He died in 1625. He wrote, *Logicarumn* *Qucestionum Libri IV *(Venetiis, 1596): *Peripateticarum Questionum Libri . V *(ibid. 1598, 1602): *De Vit D; Joan. Gualberti Panegyricus, *in Latin verse (Florentise, 1599). See Hoefer, *Nouv. Biog. Generale, *s.v.

Acerra (Or Acerna) in Roman antiquity, was a little box or pot in which were put the incense and perfumes to be burned on the altars of the gods and before the dead. It appears to have been the same with what was otherwise called *thuribulum *and *pyxis. *The censers of the Jews were *acerrae, *and the Romanists still retain the use of acerrae under the name of incense-pots. The name *acerra *was also applied to an altar erected, among the Romans, near the bed of a person recently deceased, on which his friends offered incense daily until his burial. The real intention probably was to fumigate the apartment. The Chinese have still a somewhat similar custom.

Acersecomes a name given to *Apollo *by the Greeks, equivalent to the *intonsus, *or *uncut,* of the Romans, and applied to the hair of that god.

Acesamenus (Poet. Acessamenus) in Greek mythology, was the father of Peribcea, who was the loved one of Aius, god of a Macedonian river, by whom she became mother of Pelagon. A son of the latter, Asteropaeus, led the tribes of Paeonia to Priam.

Acesius a Novatian bishop, present at Nicaea, in 325, who agreed with the decisions of the council concerning the time for celebrating Easter, and the doctrine of the consubstantiality of the Son, but nevertheless refused to communicate with the other bishops. When the emperor asked of him his reason for so doing, he replied (according to the heresy of Novatian) that he could not communicate with those who had fallen after baptism. "Then, Acesius," answered Constantine, "set up a ladder for yourself, and mount up to heaven alone." — Soc. *Eccl. Hist. *lib. 1, cap. 10; Soz. *Eccl. Hist. *lib. 1, cap. 22.

Acesius in Greek mythology, was a surname of *Apollo, *by which the people of Elis worshipped him as the healer of disease.

Acestes in Roman mythology, was the son of the Sicilian god of the river Crissus, who, being transformed into a dog, begot this his first Son by Segesta. As Segesta was the daughter of a Trojan, Hippotas, the Trojans who came with *A*Eneas to Sicily were received with great hospitality.

Acestor *(the Savior), *in Greek mythology, was **(1) **a surname of *Apollo.* **(2.) **Son of the Grecian king Exhippus of Tanagra, who was slain by Achilles.

Acestorides was a class of females in Argos from whom the maiden priestesses of Minerva were chosen.