Cyclopedia of Biblical, Theological & Ecclesiastical Literature

Achabara (Α᾿χάβαρα), a name designating a certain rock (Α᾿χαβάρων πέτρα) mentioned by Josephus *(War, *2, 20, 6) as one of the spots in Upper Galilee fortified by him on the approach of the Romans under Cestius; probably the same place with the *Chabare *(Xαβάρη, prob. by erroneously annexing the initial *a *to the preceding word, see Reland, *Palest. *p. 705, a suggestion followed by Hudson and Havercamp, who write Α᾿χαβάρη), mentioned likewise by Josephus *(Life, *37) as a place of naturally great strength. Reland *(ib. *p. 542) thinks it is identical with a place called *Akbara *(עִכבָּרָא) by Hottinger, situated between Tiberias and Zephath (Sepphoris?), and perhaps also the residence of the *Akbarites *(בּנֵי עִכבּוֹרַיָּץ) mentioned in the Gemara *(Baba Metsia, *84, 2). But the place named by Hottinger would be in *Lower *Galilee. The cliff in question (associated in both passages of Josephus with Jamnia, or Jamnith, and Meroth) appears to have been some eminence of Middle Galilee; probably (as suggested by Schwarz, *Palest. *p. 188) the *Tell Akhbarah *(Van de Velde, *Memoir, *p. 281), about two miles south-east of Safed, having a fine spring (Ritter, *Erdk. *16, 687, 771).

A'chad (Heb. *Achad', *אִחִד*, *the "constr." of אֶחָד, *one, *v. r. *Achath', *אִחִת, id.), thought by some to be the name of a heathen deity mentioned in the difficult phrase, Isa 66:17, אִתִד אִתִד בִּתָּיֶך, *after one *(of them) *in the midst, *Sept. καὶ ἐν τοῖς προθύροις*, *Vulg. *post januam intrinsecus,* Auth. Vers. "behind one (tree) in the midst." According to Gesenius *(Commentar, *in loc.) the phraseology is susceptible of three interpretations: (*a*) "One after another in the midst;" (*b*) *"*After Achad in the midst;" (*c*) "After one (of their number) [i.e. a priest leading the idolatrous rites] in the midst," a rendering which he prefers (comp. Rosenmüller, *Scholia *in loc.). In favor of the allusion to a heathen deity is only the slender analogy with the name *Adad, *as a Syrian divinity. *SEE HADAD*. (See Mill, *De Idolo *אחר, in his *Dissert. Select. *Lugd. Bat. 1743, p. 137-166; Doderlein, *Philol. Abhandl. v. d. Gott Achad, *in his *Vere. Abhandl. *Halle, 1755, pt. 3). *SEE IDOLATRY*.

Achaea in Greek and Roman mythology, was a name given to *Ceres *by the Boeotians, because of her complaints and despondency after the loss by death of her daughter Proserpina. Under the same name *Minerva *had a temple in Apulia.

Achai'a (Α᾿χαϊvα, derivation uncertain), a region of Greece, which in the restricted sense occupied the north-western portion of the Peloponnesus, including Corinth and its isthmus (Strabo, 7, p. 438 sq.). By the poets it was often put for the whole of Greece, whence Α᾿χαιοί*, Acheans, *i.e. *Greeks. *The cities of the narrow slip of country, originally called Achaia, were confederated in an ancient league, which was renewed in B.C. 280 for the purpose of resisting the Macedonians. This league subsequently included several of the other Grecian states, and became the most powerful political body in Greece; and hence it was natural for the Romans to apply the name of Achaia to the Peloponnesus and the south of Greece when they took Corinth and destroyed the league in B. C. 146 (Pausan. 7:16, 10). Under the Romans Greece was divided into two provinces, Macedonia and Achaia, the former of which included Macedonia proper, with Illyricum, Epirus, and Thessaly; and the latter, all that lay southward of the former (Cellar. 1, p. 1170, 1022). It is in this latter acceptation that the name of Achaia is always employed in the New Testament (Ac 18:12,16; Ac 19:21; Ro 15:26; Ro 16:25; 1Co 16:15; 2Co 1:1; 2Co 9:2; 2Co 11:10; 1Th 1:7-8). In the division of the provinces by Augustus between the emperor and the senate in B.C. 27, Achaia was made a senatorial province (Strabo, 17, p. 840), and, as such, was governed by *proconsuls *(Dion. Cass. 53, p. 704). In A.D. 16 Tiberius changed the two into one imperial province under *procurators *(Tacit. *Annal. *1, 76); but Claudius restored them to the senate and to the proconsular form of government (Suet. I *Claud. *25). Hence the exact and minute propriety with which Luke expresses himself in giving the title *of proconsul *(ἀνθύπατος*, *"deputy") to Gallio (q.v.), who was appointed to the province (see Smith's *Dict. of Class, Ant. *s.v.) in the time of Claudius (Ac 18:12). (See generally Smith's *Dict. of Class. Geog. *s.v.)

Achaia, Councils Of *(Concilium Achdicum). — *Two synods of Achaia, in Greece, are recorded: one in A.D. 250 against the Valerians; the other, in A.D. 359, against the Aetians.

Acha'icus (Α᾿χαϊκός, an *Acheaun), *a Christian of Corinth, who, with Fortunatus, was the bearer of Paul's first epistle to the Church there, to whom he kindly commends them as having rendered him personal assistance (1Co 16:17, subscription; comp. ver. 15, 16), A.D. 54.

Achairius (Or Aicharius) ST., was brought up in the monastery of Luxeuil, in Burgundy, about the middle of the 7th century. His reputation for holiness caused him to be chosen to succeed Euraldis, bishop of Noyon and Tournai, which sees had been permanently united since A.D. 532. Achairius died Nov. 27, 639, and was buried in the Church of Sts. Peter and Paul at Noyon, where his festival is celebrated. He is not found in the martyrologies of the 9th century, nor in the modern Roman. See, Baillet, *Vies des Saints, *vol. 3, Nov. 27.

A'chan (Heb. *Akan',*עָכָן*, *prob. *troubler; *Sept. Α᾿χάν in Jos 22:20, elsewhere ῎Αχαρ*), *a son of Carmi, called also ACHAR (1Ch 2:7), in commemoration of his crime and awful doom, as related in Joshua 7 (see Kitto's *Daily Bible Illust. *in loc.). The city of Jericho, before it was taken, was put under that awful ban, of which there are other instances in the early Scripture history, whereby all the inhabitants (excepting Rahab and her family) were devoted to destruction, all the combustible goods to be consumed by fire, and all the metals to be consecrated to God (see De 7:16,23-26). This vow of devotement was rigidly observed by all the troops when Jericho was taken, save by one man, Achan, a Judahite, who could not resist the temptation of secreting an ingot of gold, a quantity of silver, and a costly Babylonish garment, which he buried in his tent, deeming that his sin was hid. The Israelites were defeated, with serious loss, in their first attack upon Ai; and as Joshua was well assured that this humiliation was designed as the punishment of a crime which had inculpated the whole people, he took immediate measures to discover the criminal by means of the lot (q.v.). The conscience-stricken offender then confessed his crime to Joshua; and his confession being verified by the production of his ill-gotten treasure, the people hurried away not only Achan, but his tent, his goods, his spoil, his cattle, his children, to the valley (hence afterward called) of Achor (q.v.), near Jericho, where they stoned him, and all that belonged to him; after which the whole was consumed with fire, and a cairn of stones raised over the ashes, B.C. 1618. (See Pyle, *Sermons, *3, 185; Saurin, *Disc. Hist. *3, 78; Simeon, *Works, *2, 574; Buddicom, *Christ. Exodus *2, 350; Origen, *Opp. *2, 415). The severity of this act, as regards the *family *of Achan, has provoked some remark (see A. Clarke and Keil, in loc.). Instead of vindicating it, as is generally done, by the allegation that the members of Achan's family were probably accessories to his crime after the fact, we prefer the supposition that they were included in the doom by one of those stern, vehement impulses of semi-martial vengeance to which the Jewish (like all Oriental) people were exceedingly prone, and which, though extreme (comp. De 24:16), was *permitted *(for the terms "all that he hath" did not necessarily prescribe it) as a check to a cupidity that tended so strongly both to mutiny and impiety. *SEE ACCURSED*,

A'char (Heb. *Akar', *עָכָר*, troubler; *Sept. Α᾿χάρ*), *the son of Carmi, who was punished for violating the anathema respecting Jericho (1Ch 2:7); elsewhere (Jos 22:20) called ACHAN *SEE ACHAN *(q.v.).

Achard (Or Aigard) usually surnamed of *St. Victor, *also of *St. Clairvaux, *bishop of Avranches, in Normandy, flourished in the 12th century. By some he is supposed to have been born at Bridlington, England, while others say that he was of Normandy. He was a regular canon of St. Augustine, and second abbot of St. Victorles-Pres; and was raised to the bishopric of Avranches in 1162. Acharnd was a great favorite with Henry II of England, who made him godfather to Eleanor, his daughter. His death occurred March 29, 1172 (or March 27, 1171); he was buried in the Church of the Holy Trinity, Abbey of Lucerne. His works are, *Je Tentatione Christi *(a MS. in the Library of St. Victor at Paris): *De Divisione Animoe et Spiritus *(in the same library); both these works are, according to Hook *(Eccles. Biog.), *also in the Library of Corpus Christi College, Cambridge, *Sermons *(preserved at Clairvaux): — and *Life of St. Geselin *(Douay, 1626, 12mo). Cave *(Hist. Lit.), *Ducaze, and Dupin attribute these works to Achardus, a Cistercian monk.

Achard, Antoine a Swiss Protestant divine, was born at Geneva in 1696, took orders in 1722, and in 1724 was promoted to the church of Werder, in Berlin. He enjoyed the protection of the prince royal of Prussia, and, being in Geneva in 1730, was admitted into the society of pastors. Eight years after the king of Prussia appointed him counsellor of the supreme consistory, and in 1740 a member of the French directory, with the title of privy-councillor. He was received into the Academy of Berlin in 1743, and was also appointed inspector of the French college, and director of the Charity-house. He died in 1772. His powers of oratory were very great, although he was of a very feeble constitution, subsisting for twenty years entirely on milk diet*. *In the *Memoirs *of the Academy of Berlin for 1745, there is an outline of a very considerable work, in which he proves the liberty of the human mind against Spinoza, Bayle, and Collins. Two volumes of *Sermons sur Divers Textes de l'Ecriture Sainte *were published at Berlin after his death.

Achards, Eleazar Francis De La Baume De, a French ecclesiastic, was born at Avignon, Jan. 29, 1679. Entering into orders, he distinguished himself by his zeal in behalf of the poor, particularly during the plague at Marseilles in 1721. Pope Clement III appointed him apostolic vicar, with the title of bishop of Halicarnassus, to settle the disputes among the missionaries of China. His labors were unsuccessful, and he died at Cochin, April 2, 1741. The abbe Fabre, his secretary, published an account of his mission, and a funeral sermon by a Chinese priest (1746, 4to). See Chalmers, *Biog. Dict. *s.v.; *Hook, Eccles. Biog. *s.v.

Achart (Or Aicard) ST., was sprung from a noble family in Poitou about 624. Placed, in his youth, in the Abbey of St. Hilary of Poitiers, he embraced the monastic life in the Abbey of St. Touin in Poitou. The reputation of St. Filbert, abbot of Jumieges, who had just founded the monastery of Quingav, induced him to leave St. Totlin, and place himself under his discipline at Quingay, which abbey he endowed with certain lands his parents had given him. After a time he was made abbot of Quinay, and eventually of Jumieges, where he died; in 687. He is commemorated Sept. 15, which is thought to be the day of his death; and his relics are preserved in the Abbey of St. Vast at Arras. See Baillet, *Vies des Saints, *vol. 3, Sept. 15; Butler, Sept. 15.

Achashdarpenim. *SEE SATRAP*.

Achashteranim. See MULE.

Achates in Roman legend, was a hero who accompanied *A*eneas as a true friend on all his voyages. His name has become proverbial for true friendship.

Achates St. *SEE ACACIUS*.

Achatius *SEE ACACIUS*.

Achatius ST. (surnamed *Agathangelos), *bishop of Melitene, in Armenia, exhorted the people of his diocese to keep steadfast to their faith during the persecution under Decius. Being brought before the consul Martian (March 29, 250 or 251), he expounded to him with as much wisdom as power the vanity of idolatry, and the purity of the Christian religion. Martian sent the acts to the emperor for further decision. Decius admired the orations of the confessor and set him free. In the Eastern Church, his anniversary is commemorated on March 31. (B. P.)

A'chaz (Mt 1:9), elsewhere AHAZ *SEE AHAZ *(q.v.).

Ach'bor (Heb. *Akbor', *עִכבּוֹר, *gnawing, *1, q. *mouse; *Sept. Α᾿χοβώρ, v. r. in Jeremiah and Chron. Α᾿χωβώρ), the name of two men. **1. **An Idumaean, father of Baal-hanan, one of the Edomitish kings (Ge 36:38; 1Ch 1:49), B.C. prob. considerably ante 1619. **2. **The son of Michaiab, and one of the courtiers whom Josiah sent to Huldah to inquire the course to be pursued respecting the newly- discovered book of the law (2Ki 22:12,14), B.C. 623. In the parallel passage (2Ch 34:20) he is called ABDON *SEE ABDON* , the son of Micah. His son Elnathan was a courtier of Jehoiakim (Jer 26:22; Jer 36:12).

Achea ST., of Kiliglais, near Ardagh, Ireland, was the daughter of St. Darerca, sister of St. Patrick, in the 5th century. She is commemorated Aug. 5. Her name is also written *Echea *and *Echi. *See O'Clery, *Martyrol. Dungall. *(ed Todd and Reeves); Colgan, *Acta SS. Hiberniae, *p. 718. — Smith, *Dict. of Christ. Biog *s.v.

Achechu one of the Mystical deities of the Egyptian *Ritual of the Dead.*

Acheiropoietus (ἀχειροποίητος, *not made by hand). *So the image of our Lord is styled, which is shown in the Church of St. John of Lateran, Rome, and which, according to tradition, is said to have been roughly cut out by St. Luke, and finished by angels.

Acheirotonetus (ἀχειροτόνητος), a term applied by St. Basil to the inferior ministry, because they were ordained without the imposition of hands. Bingham, *Christ. Antiq. *bk*. *3, ch. 1, § 6.

Acheloides in Greek mythology, were the Sirens, as daughters of Achelous, the river- god.

Achelous in Greek mythology, was the son of Oceanus and Terra. He wrestled with Hercules in contest for Deianira, daughter of king (Eneus, who was betrothed to both. He first turned himself into a serpent, then into a bull, when Hercules plucked off one of his horns and forced him to submit. Achelouis purchased his horn by giving in exchange the horn of Amalthea, daughter of Harmodius, which became the cornucopia, or horn of plenty, and which Hercules filled with a variety of fruits and consecrated to Jupiter. This fable is thus explained: Achelous is a river in Greece, whose course winds like a serpent, and its stream roars like the bellowing of a bull. This river divided itself into two channels, but Hercules, by confining the water of one, broke off one of the horns; the circumjacent lands, thus being drained, became fertile, so that Hercules is said to have received the horn of plenty.

Achem an Egyptian deity worshipped in Sept-hor.

Achemon (or Achmon) son of Senonis, an enchantress in Greek mythology.

Achen (Or Ach), Johann Van, an eminent historical and portrait painter, was born at Cologne in 1552. He studied. six years with Jerrigh, a reputable portrait painter of Cologne. He next applied himself to study the works of Bartholomew Spranger. When twenty-two years old he went to Italy, and first stopped at Venice, where he stayed long enough to get a thorough knowledge of the great works of art in that famous school. He then went to Rome, where his first performance was an altar-piece of the Nativity, for one of the chapels of the Jesuits. Here he introduced other fine portraits. From Rome he went to Florence, where he painted the portrait of the famous poetess. Madonna Laura. He was invited. by the elector of Bavaria to Munich, where he executed his most excellent work, *The Resurrection, *also *The Finding of the True Cross. *He painted the portraits of the electoral family with so much satisfaction that his employer presented him with a gold chain and medal, in token of his esteem. By the invitation of the emperor Rodolph, he went to Prague, where he executed several compositions, particularly a picture of Venus and Adonis, designed with a taste then unknown in Germany. He captivated Germany by the introduction of a new style, compounded of the principles of the Venetian and Florentine schools. He was one of the first German artists who attempted to reform the stiff and Gothic taste of his country. He died at Prague in 1615.

Acheri *(Enemy), *the name of a mystical animal which was symbolical of evil in the Egyptian mythology.

Acheri *SEE ACHERY*.

Acheron in Greek mythology, was **(1.) **a son of the Sun and the Earth; he furnished water for the Titans when they fought against Jupiter, and was therefore converted into a river whose water was impure, and afterwards condemned to Hades. Others make him the son of Ceres, born in Crete; and that because he could not endure daylight, he entered Hades of his own accord. The souls of the dead were ferried across this river by Charon. Proverbially, dying is called crossing the Acheron, as the souls who cross this river have no hope of ever returning. **(2.) **A river in Thesprotia, a country in Epirus, which flows through the Acherusia swamp, whose water is bitter, and from which arise poisonous odors. **(3.) **A river in the country of the Bruttians in Lower Italy. Here Alexander, king of Epirus, became the victim of an oracle which he misunderstood. He was told to beware of this river, but thinking the oracle meant the river in Epirus, he went to Italy and was killed at the hands of a Lucanian on the banks of the Acheron. **(4.) **A river near Elis, in Peloponnesia, which combines with the Alpheus.

Acherusia in Greek mythology, is **(1) **the name of the sea, which is the source of the Acheron river in Epirus. **(2.) **A sea near Cumae, in Italy. **(3.) **A cave in the vicinity of the city of Heraclea in Bithynia, by which Hercules is said to have entered the lower regions. **(4.) **A sea near Memphis across which the Egyptians ferried their dead, either to bury them on the other shore or to cast them into the water.

Achery, Jean Luc D' a learned Benedictine, of the congregation of Saint Maur, born at St. Quentin, in Picardy, 1609. At a very early age he entered the order of St. Benedict, and devoted himself to study, and his whole after-life was passed in entire abstraction from the world. He died at the abbey of St. Germain- des-Pres, April 29, 1685. To the labors of this learned writer we owe the publication of many MSS. which, but for him, would probably have still remained buried in the libraries. His principal published works are the following: **1. ***S. Barnaboe Epistola Groece et Latine, Hugonis Menardi notis illustrata *(Paris, 1645); **2. ***Lanfranci Cantuar. Episcopi Opera, *together with *Chronicon Beccense; B. Helluini et *4 *priorum Beccensiuin Abbatum; S. Augustini Anglorum Apostoli vita; duo de Eucharistia Tractatus Hugonis Lincolnensis Epis. et Durandi abbat. Troarnensis, adversus Berengarium *(Paris, 1648, fol.); **3. ***Indiculus Asceticorum, *etc. (Paris, 1671, 4to, 2d ed.); **4. ***Acta Sanctorum ordinis S. Benedicti in seculorum classes distributa. *Although D'Achery made the necessary collections for this work, it was published with notes and observations by Mabillon, after his death, at various periods [ *SEE ACTA SANCTORUM *]; **5. ***Veterum aliquot Scriptorum qui in Gallioe Bibliothecis delituerant, maxime Benedictinorum, Spicilegium. *Published at Paris, at different periods, from 1655 to 1677, by different printers, in 13 vols. 4to. A new and improved edition was published by M. de la Barre, at Paris, in 1723, 3 vols. fol., with this title, *Spicilegium, sive Collectio veterum aliquot Scriptorum qui in Gallice Bibliothecis delituerant, olim editum opera et studio *D. Lucae d'Achery, etc., *ed. *Baluze, Martene, et de la Barre, This collection contains a vast number of works of different authors, Acts and Canons of Councils, Histories, Chronicles, Lives of Saints, Letters, Poems, and Documents, which had not previously appeared. The obligations of subsequent scholars have been so great to the indefatigable industry of d'Achery, that almost every one who has treated of the antiquities of mediaeval and modern European history has been obliged to acknowledge the debt due to him.

Achiach'arus (Α᾿χιάχαρος*, *for Heb. אֲחַיאֲחֲרוֹן *brother of *the *following, *perh. i. q. *posthumous *or *latest), *the son of Anael (or Ananiel), and the uncle of Tobit (Tob. 1:21), as also of Nasbas (Tob. 11:18). He had experienced ingratitude at "the hands of Aman (Tob. 14:10), but became the cup-bearer and vizier of Sarchedon (Tob. 1:22), and befriended Tobit (Tob. 2:10). *SEE MORDECAI*.

Achi'as (Lat. id., for the Gr. text is no longer extant; prob. for *Ahijai), *a person named as son of Phinees (Phinehas), and father of Achitob (Ahitub) in the list of sacerdotal ancestors of Esdras or Ezra (2 [Vulg. 4] Esdras 1:2); but, as the parallel list (Ezr 7:3) gives no corresponding name, it is either an interpolation or, perhaps, a corruption for the AHIMAAZ *SEE AHIMAAZ *of 1Ch 6:8-9.

Achigian, Andrew, an Asiatic Monophysite sectary who induced a party of his sect to forsake their religion for a time and unite themselves with the Romanists. He had been educated at Rome. and was appointed patriarch of Antioch by the Roman pontiff. He assumed the title of Ignatius XXIV. See Mosheim, *Hist. of the Church, *bk. 4 cent. 17 pt. 1, ch. 2, § 2.

Achillas (2), one of the Alexandrian clergy, a friend and partisan of Arius, with whom he was excommunicated, about 319. Contemporaries speak of him as a prime mover of Arianism. Jerome *(Adv. Lucif. *XX, 2, 193) calls him a "lector;" while others speak of him as deacon and presbyter.

Achillas (Or Achilleas) (1), patriarch of Alexandria (A.D. 311-312), was ordained presbyter during the episcopate of Thomas (A.D. 283-301), and placed over the catechetical school. On the martyrdom of Peter I, he was raised to the patriarchal throne, but died apparently in about a year. The only act recorded of his episcopate is the restoration of Arius to the diaconate, and, his promotion to the priesthood (Sozomen, 1, 15). This act is supposed to have been dictated by excess of zeal against the Meletians, who had malignantly attacked him. His festival is set down in the Roman martyrology on November 7.

Achilleas *SEE ACHILLAS*.

Achilles Tatius. *SEE TATIUS*.

Achilleus the eunuch and martyr at Rome A.D. 96, is commemorated as a saint in the Roman calendar on May 12.

A'chim (Α᾿χείμ, perh. for יָכַין, *Jachin *[a contracted form of *Jehoiachim], *which the Sept., in 1Ch 24:17, Graecizes Α᾿χίμ [so the Vactican, but other texts have ᾿Γαχείν]), the son of Sadoc and father of Eleazar, among the paternal ancestors of Christ (Mt 1:14), B.C. long ante 40, and post 410. *SEE GENEALOGY (OF CHRIST)*.

Achinaon is the god of winds among the Caribbeans.

A'chior (Α᾿χιώρ, for Heb. *Achier', *אֲחַיאוֹר, *brother *[i.e. *full] of light; *comp. Nu 34:27, where the Sept. has Α᾿χιώρ for *Ahihud, *apparently reading אִחיהוֹר), the name given in the Apocrypha as that of the sheik of the Ammonites, who joined Holofernes with auxiliary troops during his expedition into Egypt, and who, when called upon to account for the opposition made by the inhabitants of Bethulia to that general, did so in a speech recounting the history of the country, and the national abhorrence of foreign idolatry (Judith 5). According to the narrative, this so incensed the haughty general and his associates that they demanded the life of Achior by exposure to his enemies, who thereupon befriended and preserved him (chap. 6) till he was eventually released on the death of Holofernes, and then embraced Judaism (chap. 14). *SEE JUDITH*.

A'chish (Heb. *Akish', *אָכַישׁ*, perhaps angry; *Sept. Α᾿κχίς v. r. Α᾿γχοῦς*), *a name which, as it is found applied to two kings of Gath, was perhaps only a general title of royalty, like "Abimelech" (q.v.), another Philistine kingly name, with which, indeed, it is interchanged in the title of Psalm 34. **1. **A Philistine king of Gath, with whom David sought refuge from Saul (1Sa 21:10-15). By this act he incurred imminent danger; for he was recognised and spoken of by the officers of the court as one whose glory had been won at the cost of the Philistines. This filled David with such alarm that he feigned himself mad when introduced to the notice of Achish, who, seeing him "scrabbling upon the doors of the gate, and letting his spittle fall down upon his beard," rebuked his people sharply for bringing him to his presence, asking, "Have I need of madmen, that ye have brought this fellow to play the madman in my presence? Shall this fellow come into my house?" B.C. 1061. After this David lost no time in quitting the territories of Gath (see Kitto's *Daily Bible Illust. *in loc.). This prince is elsewhere called ABIMELECH *SEE ABIMELECH *(Psalm 34, title), possibly a corruption for "Achish the king" (אָכַישׁ מֶלֶך). David's conduct on this occasion has been illustrated by the similar proceeding of some other great men, who feigned themselves mad in difficult circumstances — as Ulysses (Cic. *Off. *3, 26; Hygin. f. 95, *Schol. ad Lycophr. *818), the astronomer Meton (*A*Elian, *Hist. *13, 12), L. Junius Brutus (Liv. 1, 56; Dion. Hal. 4:68), and the Arabian king Bacha (Schultens, *Anth. Vet. Hamasa, *p. 535). See MAD. The same Philistine king of Gath is probably meant by Achish, the son of Maoch, to whom, some time afterward, when the character and position of David became better known, and when he was at the head of not less than 600 resolute adherents, he again repaired with his troop, and by whom he was received in a truly royal spirit, and treated with a generous confidence (1Sa 27:1-4), of which David took rather more advantage than was creditable to him by making excursions from the city of Ziklag, which had been assigned him, against the neighboring nomades, under pretense of carrying on depredations upon Judah (1Sa 27:5-12), B.C. 1054. In the final conflict with Saul, although the confidence of Achish remained so strong in David that he proposed to appoint him captain of his body-guard, the courtiers revived the old reminiscences against him with such force that the king was compelled to give him leave of absence — a circumstance that spared David a participation in the fatal battle (1Sa 28:1-2; 1Sa 29:2-11), B.C. 1053. *SEE DAVID*. **2. **Another king of Gath, the son of Maachah, to whom the two servants of Shimei fled, and thereby occasioned their master the journey which cost him life (1Ki 2:39-40), B.C. cir. 1012.

Ach'itob (Α᾿χιτώβ)*, *the Graecized form (1 Esdras 8:2; 2 Esdras 1:1) of the name of AHITUB *SEE AHITUB *(q.v.).

Achlamah *SEE AMETHYST*.

Achlys in Greek mythology, is the name of the night which preceded the chaotic state of the world, and out of which the deities sprang. The ancients had other ideas connected with this word — hunger, want, tears, etc.

Ach'metha (Heb. *Achmetha', *אִחמתָא*, *Ezr 6:2; Sept. Α᾿μαθά, Vulg. *Ecbatana),* the ECBATANA *SEE ECBATANA *of classical writers (τὰ Ε᾿κβάταυα*, *2 Maccabees 9:3; Judith 11:1; Tobit 5:9; Josephus, *Ant. *10:11, 7; 11:4, 6; also, in Greek authors, Ε᾿γβάτανα and Α᾿γβάτανα), a city in Media. The derivation of the name is doubtful (see Gesenius, *Thes. Heb. *p. 70); but Major Rawlinson *(Geogr. Journal, *10, 134) has left little question that the title was applied exclusively to cities having a fortress for the protection of the royal treasures. The ancient orthography of this name is traced by Lassen *(Jud. Biblioth. *3, 36) in the Sanscrit *acradhana, *i.e. ἱπποστασία*, stable. *In Ezra we learn that, in the reign of Darius Hystaspis, the Jews petitioned that search might be made in the king's treasure-house at Babylon for the decree which Cyrus had made in favor of the Jews (Ezr 5:17). Search was accordingly made in the record-office ("house of the rolls"), where the treasures were kept at Babylon (6, 1); but it appears not to have been found there, as it was eventually discovered "at Achmetha, in the palace of the province of the Medes" (6, 2). Josephus *(Ant. *10:11, 7; 11:4, 6), while retaining the proper name of Ecbatana, yet (like the Sept., which adds the generic name πόλις) employs the word βάρις to express the Chaldee בַּירתָא, *Birtha' *("the palace"), which is used as the distinctive epithet of the city (Ezr 6:2). In Judith 1:2-4, there is a brief account of Ecbatana, in which we are told that it was founded by Arphaxad (Phraortes), king of the Medes, who made it his capital. It was built of hewn stones, and surrounded by a high and thick wall, furnished with wide gates and strong and lofty towers. Herodotus ascribes its foundation to Dejoces, in obedience to whose commands the Medes erected "that great and strong city, now known under the name of Agbatana, where the walls are built circle within circle, and are so constructed that each inner circle overtops its outer neighbor by the height of the battlements alone. This was effected partly by the nature of the ground — a conical hill — and partly by the building itself. The number of the circles was seven, and within the innermost was the palace of the treasury. The battlements of the first circle were white, of the second black, of the third scarlet, of the fourth blue, of the fifth orange; all these were brilliantly colored with different pigments; but the battlements of the sixth circle were overlaid with silver, and of the seventh with gold. Such were the palace and the surrounding fortification that Dejoces constructed for himself; but he ordered the mass of the Median nation to construct their houses in a circle around the outer wall" (Herodot. 1:98). It is contended by Rawlinson *(Geogr. Jour. *10, 127) that this story of the seven walls is a fable of Sabaean origin — the seven colors mentioned being precisely those employed by the Orientals to denote the seven great heavenly bodies, or the seven climates in which they revolve. This Ecbatana has been usually identified with the present *Hamodan *(see *Journal of Education, *2, 305), which is still an important town, and the seat of one of the governments into which the Persian kingdom is divided. It is situated in north lat. 34o 53', east long. 40 o, at the extremity of a rich and fertile plain, on a gradual ascent, at the base of the Elwund mountains, whose higher summits are covered with perpetual snow. Some remnants of ruined walls of great thickness, and also of towers of sun-dried bricks, afford the only positive evidence of a more ancient city than the present on the same spot. Although still declining, it has a population of about 25,000, and contains excellent and well-supplied bazaars, and numerous khans of rather a superior description — it being the great center where the routes of traffic between Persia, Mesopotamia, and Persia converge and meet. Its own manufactures are chiefly in leather. Many Jews reside here, claiming to be descended from those of the captivity who remained in Media. Benjamin of Tudela says that in his time the number was 50,000. Rabbi David de Beth Hillel *(Travels, *p. 85-87, Madras, 1832) gives them but 200 families. The latest authority (J. J. Benjamin, *Eight Years in Asia and Africa, *Hanover, 1859, p. 204) reckons them at 500 families. They are mostly in good circumstances, having fine houses and gardens, and are chiefly traders and goldsmiths. They speak the broken Turkish of the country, and have two synagogues. *They *derive the name of the town from "Haman" and "*Mede," *and say that it was given to that foe of Mordecai by King Ahasuerus. In the midst of the city is a tomb, which is in their charge, and which is said to be that of Mordecai and Esther. It is a plain structure of brick, consisting of a small cylindrical tower and a dome (the whole about twenty feet high), with small projections or wings on three sides. An inscription on the wall in bass-relief describes the present tomb as having been built by two devout Jews of Kashan, in A.D. 714. The original structure is said to have been destroyed when Hamadan was sacked by Timour. As Ecbatana was anciently the summer residence of the Persian court, it is probable enough that Mordecai and Esther died and were buried there (see Kinneir's *Persia, *p. 126; Morier's *Second Journey, *p. 264 sq.; Southgate's *Tour, *2, 102 sq.; Buckingham, *Assyria, *1, 284 sq.; M'Culloch's *Gazetteer, *s.v. Hamadan). The door of the tomb is very small, and consists of a single stone of great thickness, turning on its own pivot from one side. On passing through the little portal, the visitor is introduced into a small arched chamber, in which are seen the graves of several rabbis, some of which may contain the bodies of the first re-builders of the tomb, after the destruction of the original one by Timour. A second door, of very confined dimensions, is at the end of this vestibule, by which the entrance is made into a large apartment on hands and knees, and under the concave stand two sarcophagi, made of very dark wood, curiously and richly carved, with a line of Hebrew inscription running round the upper ledge of each. Other inscriptions, in the same language, are cut on the walls, while one of the most ancient, engraved on a white marble slab, is let into the wall itself. This slab is traditionally alleged to have been preserved from the ruins of the edifice destroyed by Timour, with the sarcophagi in the same consecrated spot. This last inscription is as follows: "Mordecai, beloved and honored by a king, was great and good. His garments were as those of a sovereign. Ahasuerus covered hin with this rich dress, and also placed a golden chain around his neck. The city of Susa (or Shushan) rejoiced at his honors, and his high fortune became the glory of the Jews." The inscription which encompasses the sarcophagus of Mordecai is to the following effect: "It is said by David, Preserve me, O God! I am now in thy presence. I have cried at the gate of heaven that thou art my God, and what goodness I have received from thee, O Lord! Those whose bodies are now beneath, in this earth, when animated by thy mercy, were great; and whatever happiness was bestowed upon them in this world came from thee, O God! Their griefs and sufferings were many at the first, but they became happy, because they always called upon thy name in their miseries. Thou liftedst me up, and I became powerful. Thine enemies sought to destroy me in the early times of my life; but the shadow of thy hand was upon me, and covered me as a tent from their wicked purposes. — Mordecai." The following is the inscription carved round the sarcophagus of Esther: "I praise thee, O God, that thou hast created me. I know that my sins merit punishment, yet I hope for mercy at thy hands; for whenever I call upon thee, thou art with me; thy holy presence secures me from all evil. My heart is at ease, and my fear of thee increases. My life became, through thy goodness, at the last, full of peace. O God! do not shut my soul out from thy divine presence. Those whom thou lovest never feel the torments of hell. Lead me, O merciful Father, to the life of life, that I may be filled with the heavenly fruits of Paradise. — Esther" (Ker Porter's *Travels, *2, 88 sq.). *SEE ESTHER*. Ecbatana, or Hamadan, is not without other local traditions connected with sacred history. On the mountain Orontes, or Elwund, the body of a son of King Solomon is pretended to be buried, but what son is not mentioned. It is a large square platform, little raised, formed by manual labor out of the native rock, which is ascended by a few rugged steps, and is assuredly no covering of the dead. It is a very ancient piece of workmanship, but how it came to be connected with a son of the Jewish monarch does not appear. The Jewish natives of Hamadan are credulous as to the reputed story, and it is not unlikely that it was originally a mountain altar to the sun, illustrating what we often read in Scripture respecting the idolatrous sacrificial worship in "high places." The natives believe that certain ravines of the mountain produce a plant which can transform all kinds of metal into gold, and also cure every possible disease. They admit that no one had ever found it, but their belief in its existence is nevertheless unshaken. They also have a fabulous legend respecting a stone on the side of this mountain, which reminds the English reader of the celebrated story of Ali Baba and the Forty Thieves in the *Arabian Nights. *This stone contains an inscription in cabalistic characters, unintelligible to every one who has hitherto looked on it; but it is believed that if any person could read the characters aloud an effect would be produced which will shake the mountain to its center, it being the protecting spell of an immense hidden treasure; and these characters once pronounced, would procure instant admittance from the genii of this subterranean cavern, and the wealth it contains would be laid at the feet of the fortunate invoker of this golden." Sesame!" *SEE ECBATANA*. History mentions another Ecbatana, in Palestine, at the foot of Mount Carmel, toward Ptolemais, where Cambyses died (Herodot. 3, 64; Pliny 5:19). It is not mentioned by this or any similar name in the Hebrew writings. (See Reland, *Paloest. *p. 745.)

Acholius bishop of Thessalonica (Ambrose, Epist. 15:12), baptized Theodosius, A.D. 380, before his Gothic war, and died in 383. Ambrose *(ibid.) *wrote an epistle to the Church at Thessalonica in which he compares his life and gifts with those of Elisha. Acholius was present at the Council of Constantinople, A.D. 381.

Acholoe in Greek mythology, was one of the Harpies, who were driven from the feast of king Phineus by the sons of Boreas, when these travelled with the Argonauts to Pontus.

A'chor (Heb. *Akor', *עָכוֹר*, trouble; *Sept. Α᾿χωρ), the name of a valley (עֵמֶק, Sept. φάραγξ, κοιλάς, ῎Eμεκ) not far from Jericho, given in consequence of the trouble occasioned to the Israelites by the sin of Achan (q.v.), who was stoned to death and buried there (Jos 7:24,26). It was known by the same name in the time of Jerome *(Onomast. *s.v.). The prophets more than once allude to it typically in predicting the glorious changes under the Messiah, either on account of its proverbial fertility (Isa 65:10) or by way of contrast with the unfortunate entrance of the Israelites near this pass into Canaan on their first approach (Ho 2:15). It was situated on the boundary of Judah and Benjamin, between the stone of Ben-Bonan and Debir, south of Gilgal (Jos 15:7), and was probably the same now called (see Zimmerman's *Map) Wady Dabr, *running into the Dead Sea east of Ain Jehair (Robinson's *Researches, *2, 254). *SEE TRIBE*. Thomson *(Land and Book, *2, 185) says vaguely that "it runs up from Gilgal toward Bethel;" but this is inconsistent with the above notices of location (comp. Keil, *Comment. on Joshua *p. 201). *SEE CHERITH*.

Achor in Greek mythology, was a god of flies. According to Pliny, the inhabitants of Cyrene worshipped him by prayers and sacrifices, in order to be delivered from the plague of flies, which not only tormented men, but also occasioned infectious diseases.

Ach'sa a less correct mode (1Ch 2:49) of Anglicizing the name ACHSAH *SEE ACHSAH *(q.v.).

Ach'sah (Heb. *Aksah', *עִכסָה*, anklet; *Sept. Α᾿χσά), the daughter of Caleb (and apparently his only daughter, 1Ch 2:49, "Achsa"), whose hand her father offered in marriage to him who should lead the attack on the city of Debir, and take it, B.C. 1612. The prize was won by his nephew Othniel; and as the bride was conducted with the usual ceremony to her future home, she alighted from the ass which she rode, and sued her father for an addition of springs of water (as being peculiarly necessary, Stanley, *Palest. *p. 161) to her dower in lands, which were situated in the southern part of Judah *SEE GULLOTH*. It is probable that custom rendered it unusual, or at least ungracious, for a request tendered under such circumstances by a daughter to be refused, and Caleb accordingly bestowed upon her "the upper and the nether springs" (Jos 15:16-19; Jg 1:9-15).

Ach'shaph (Heb. *Akshaph', *אִבשָׁŠ*, fascination: *Sept. Α᾿χασάφ*) *a royal city of the Canaanites, in the northern part of Palestine (Jos 11:1) whose king was overthrown by Joshua (Jos 12:20). It was situated on the eastern boundary of the tribe of Asher, and is named between Beten and Alammelech (Jos 19:25). By some (see Reland, *Paloest, *p. 543) it has been regarded as the same as *Achzib, *but this is mentioned separately (Jos 19:29). By others (e.g. Hammesveld, 3, 237) it has been assumed to be the same as *Accho *or Acre, and Schwarz *(Palest. *p. 191) thinks it is the modern village *Kefr-Yasif, *five miles north-east of that town; but this region is too far west for the Biblical notices. Eusebius and Jerome *(Onomast. *s.v. Α᾿κσαφ) locate it at the foot of Mount Tabor, eight miles from Diocaesarea; but they have evidently confounded it with *Chesulloth *(see Keil's *Comment. *on Jos 11:1). Dr. Robinson is probably correct in identifying it with the ruined village *Kesaf, *around a large tree, two miles north-east of Kubrikah, a little south of the Litany, and nearly midway between the Mediterranean and the Upper Jordan (new ed. of *Researches, *3, 55).

Achshaph Tristram identifies this town with the modern *Khaifa, *at the mouth of the Kishon, north of Carmel *(Bible Places, *p. 215); but with little probability, as Khaifa, seems to be the חוֹŠ*, choph (cove), *or "haven" of Asher and Zebulon (Ge 49:13; "sea-side," De 1:7; "shore," Jg 5:17; Jer 47,:7; "coast," Jos 9:1; Eze 25:16).

Achsuf one of the mystical deities in the Egyptian *Ritual of the Dead.*

Achtariel one of the three ministering angels, alleged by the Rabbinical traditions to be engaged in heaven in weaving or making garlands out of the prayers of the Israelites in the Hebrew tongue. The other two are Matatron and Sandalphron.

Achterfeld, Jodocus, a Roman Catholic theologian of Germany, was born at Wesel in 1827. Is 1850 he received holy orders, lectured for some time at Munster; died at Anholt, Aug. 19, 1874, where he had labored since 1863. (B. P.)

Achterfeldt, Johann Heinrich a Roman Catholic theologian of Germany, born 1788, at Wesel; died at Bonn, 1864. He was ordained priest in 1813; and, in 1817, was appointed professor of theology at the seminary of Braunsberg, from which he was called, in 1826, to the chair of dogmatics at the university of Bonn. He was an intimate friend of Professor Hermes (q.v.), and after the death of the latter published his famous work on Systematic Theology *(Christl.- Katholische Dogmatik, *1831). Achterfeldt was regarded, with his colleague Braun, as the leader of the Hermesian School (q.v.); and when the system of Hermes was condemned by Rome, and he refused to comply with the demands of Rome, he was suspended from his chair. He wrote *Lehrbuch der Christlich-Kathol. Glaubens- und Sittenlehre *(Braunsberg, 1825); *Katechismus der Christlich-Katholischen Lehre *(Braunsberg, 1826); and was, after 1832, one of the editors of a theological and philosophical quarterly *(Zeitschrift fur Philosophie und Katholische Theologie), *the chief organ of the Hermesian School. — Pierer, 1, 88; Vapereau, p. 14.

Achu. *SEE FLAG*.

Achugulap in the mythology of the Mongolians, was the first period of the earth's creation, in which all people were good and virtuous, and lived to be eighty thousand years old. Thousands of these saints were carried to heaven alive. But when the fall of man took place, this holiness departed, and the length of a human life did not exceed twenty thousand years. Because they had eaten the food of the gods, men lost their holy state. This food began to diminish now, and men were obliged to eat the fruits of the field. From that time all virtues began to disappear, vice reigned, and the length of life fell to one hundred years; and the length of life will continue falling as low as ten years.

Achynayarerax is the supreme being worshipped by the first inhabitants of Teneriffe. Only when great droughts threatened the country, sacrifices and prayers were offered. The sacrifices consisted of lambs and young goats.

Ach'zib (Heb. *Akzib'. *אֶכזַּיב, *falsehood; *Sept. Α᾿χζείβ, but in Mic. μάταιος and Vulg. *maendacium), *the name of two places, sometimes Latinized *Aczib.* **1. **A town in the plain of Judah, adjoining the Highlands, mentioned between Keilah and Mareshah (Jos 15:44). It appears to have proved faithless to the national cause on the Assyrian invasion (Mic 1:14); hence this passage contains a play on the name: "the houses of Achzib (אֶכזַּיב) shall be a lie (אִכזִב)." It is probably the same as the CHEZIB *SEE CHEZIB *in Canaan where Shelah was born (Ge 38:5), and perhaps also the CHOZEBA *SEE CHOZEBA *where his descendants were finally located (1 Chronicles — 4:22). In the time of Eusebius, *Onomast. *s.v. Xασβεί) it was a deserted village near Eleutheropolis toward Adullam. From the associated localities, also, it appears to have been situated not far north-east of the former. **2. **A maritime city assigned to the tribe of Asher (Jos 19:29), but from which the Israelites were never able to expel the Phoenicians (Jg 1:31). According to Eusebius *(Onom. *s.v. Α᾿χζίφ) it was 9 (according to the *Jerusalem Itinerary *12) Roman miles north of Accho or Ptolemais. In the Talmud *(Shebiith, *6, 1; *Challah, *4, 8) it is called *Kezib* (כּזיב)*, *and in later times *Ecdippa *(τὰ ῎Εκδιππα, Josephus, *War, *1, 13, 4; Ptolmy 5:15; Pliny, 5:17), from the Aramaean pronunciation (אֶכַדּיב). Josephus also *(Ant. *5, 1, 22) gives the name as *Arce *or *Actippus *(Α᾿ρκὴ. . . .ἡ καὶ Α᾿κτιπούς)*. *In the vicinity (at the mouth of the Nahr Herdawil, comp. Wilson, *Lands of the Bible, *2, 233) was the *Casale Huberti *of the Crusaders (Ritter, *Erdk. *16, 782). It was first identified by Maundrell *(Journey, *March 21) in the modern *es-Zib *(comp. *Vit. Salad. *p. 98), on the Mediterranean coast, about ten miles north of Acre (Robinson's *Researches, *3, Append. p. 133; new ed. 3, 628). It stands on an ascent close by the sea-side, overhanging the ancient Roman road, and is a small place with a few palm-trees rising above the dwellings (Pococke, *East, *2, 115; Richter, *Wallf. *p. 70; Irby and Mangles, p. 196; Buckingham, *Palest.* 1, 99; Legh, in Machmichael's *Journey, *p. 250; De Saulcy's *Narrative, *1, 66; comp. Lightfoot, *Opp. *2, 219; Fuller, *Miscel. *p. 4, 15; Cellarii *Notit. *2, 481; Reland, *Paloest. *p. 544; Gesenius, *Thes. Heb *p. 674). It has evident traces of antiquity, but could never have been a large city (Thomson's *Land and Book, *1, 471).

Achzib of Judah (Jos 15:44) is regarded by Tristram as the present *Ain Kezbeh, *near Beit-Nettif *(Bible Places, *p. 43), not meaning, as proposed by Keil *(Comnment. *ad loc.), the "place of springs called *Kussabeh *with ruins in the neighborhood" (Robinson, *Bibl. Res. *ii, *48), *which may, perhaps, be included in the group of towns in which Achzib is mentioned (Nezib, Keilah, Mareshah, etc.), although very much south of them; but the spot marked on the *Ordnance Map *as Ain Kezbeh at the fork of the road five eighths of a mile south-east of Beit-Nettif, which, however, is too far north, being in a different group (Jarmuth, Socoh, etc.). *SEE JUDAH, TRIBE OF*.

Acidalia, in Greek mythology, is a spring near Orchomenus, in Baeotia, so inviting that Venus bathed in it, and hence was surnamed Acidalia.

Acindynus a Christian martyr, who with his companions in persecution (A.D. 346), is commemorated Nov. 2 in the Byzantine calendar.

Ac'ipha (Α᾿κιβά*, *but most copies Α᾿χιφά*, *for Heb. *Chakupha *חֲקוּפָא), the head of one of the families of Nethinim (ίερύδουλοι ,"temple-servants") that returned from the captivity (1 Esdras 5:31); evidently the HAKUPHA *SEE HAKUPHA *(q.v.) of the parallel lists (Ezr 2:51; Ne 7:53).

Acis in Greek mythology, was **(1) **the son of Faunus and of Symaethis. Galathea, the fairest of the nymphs, was his beloved. She was also loved by the giant Polyphemus, and he followed her wherever she went. One day Polyphemus espied the pair sitting in the shade of a large tree. Full of anger and jealousy, he threw a large stone upon the two lovers. The beautiful young goddess made a hair- breadth escape; but Acis was crushed by the huge rock. He was afterwards converted into a river springing out from under this rock. **(2.) **A river-god, the tutelary deity of the town of Acium, in Sicily.

Aciscles a Christian martyr of Cordova, Spain, who suffered death during, the Diocletian persecution. The ancient martyrologies, and that of St. Jerome, mark this festival on November 18; Ado and Usuardus on the 17th.

Acisterium one of the numerous appellations of monasteries. The Latin word is *asceterium *(q.v.). The following forms are probably corruptions of the same word: *archisterium, architerium, arcisterium, architrium, assisterium, acistarium, acisterium, *and *ascysterium.*

Ac'itho (Α᾿κιθών*, *v. r. Α᾿κιδών*, *while other copies omit entirely, perh. for Heb. *hak-katon', *הִקָּטוֹן, *the little; *or [as Fritzsche thinks, *Handb. *in loc.] for *Ahitub, *which some copies of the Gr. with the Syr. and Ital. have), the son of Eliu and father of Raphaim, among the ancestors of Judith (Judith 8:1).

Acker, Johann Heinrich, a Protestant writer of Germany, was born at Naumburg, Aug. 12, 1647. He was prepared at Naumburg and Schulpforta for the University of Jena, which he entered in 1669. In 1673 he was appointed adjunctus and pastor in Hausen, near Gotha; and advanced in 1689 as superintendent and court- preacher in Blankenhain. In 1717 he retired from his office on account of bodily infirmities, and went to Gotha, where he died Sept. 21, 1719. His main work is *Historia Reformationis Ecclesiastict Tempore Primitive Ecclesi' *(Jena, 1685, 1715). (B. P.)

Ackeret, John, a German Reformed minister, was born, Feb. 22, 1824, in the canton of Thurgau, Switzerland. He was licensed to preach by the Columbiana Classis, Synod of Ohio, in 1849, and began the work of the ministry the following year at Mt. Eaton, Ohio. He was an active and efficient worker in the German Reformed Church of America up to the time of his death, Sept. 13, 1869. See Harbaugh, *Fathers of the Germ. Ref. Church, *4, 404.

Ackermann, Georg Christian Benedict, a Protestant theologian of Germany, was born March 3, 1763, and died Oct. 5, 1877, as general superintendent at Meiningen. He was an excellent pulpit orator and a very learned theologian. He wrote, *Das Christliche in Plato und in der platonischen Philosophie *(Hamburg, 1835; Engl transl. by S. A. Asbury, *The Christian Element in Plato and Platonic Philosophy Unfolded and Set Forth, *Edinburgh, 1861): *— Rathgebe fiir Prediger *(Schwerin, *1847): — Die Glaubenssdtze von Christi 1ollenfcahrt und von der A uferstehung des Fleisches, *etc. (Hamburg, 1845): — *Die. Beichte, besonders die Privat beichte *(Gotha, 1853): *— Handbuch zu Luther's Katechismus mit Bibelstellen *(Meiningen, 1857): — *Luther, seinem vollen Werth und Wesen nach, dar gestellt aus seinen Schriften *(Jena, 1871). He published a number of *Sermons, *for which see Zuchold, *Biblioth. Thebl. *1, 4 sq, (B. P.)

Ackermann, Peter Fourer a Roman Catholic theologian of Germany, born Nov. 17, 1771, at Vienna; died Sept. 9, 1831, at Klosterneuburg. He was ordinary professor of Old- Testament language, literature. and theology at Vienna, and choir master of the monastery or cathedral of Klosterneuburg. He was the author of an *Introductio in libros sacros V. T. usibus academidis accommodata *(Vien. 1825), and an *Archeologia, biblica breviter exposita *(Vienna, 1826), both of which works are not much more than revised editions of Jahn expurgated, so as to rescue them from the Roman *Index, *into which they had been put by Pius VII. His commentary on the Minor Prophets, *Prophetoe Minores perpetua annotatione illustrati *(Vienna, 1830), has some value, on account of the extracts it gives from older writers of the Roman Catholic Church.

Ackerslooth, Theodor, a minister of the Dutch Reformed Church, who lived in Holland towards the end of the 17th and beginning of the 18th century, is the author of, *D'eerste Zendbrief van Paullus aan die van Korinthen *(Leyden, 1707) *— De Zendbrief van Paullus aan de Galaten *(ibid. 1695; translated into German by C. Brussken, and published at Bremen, 1699): — *Vytlepginge over den Zendbrief aan de Ebreen *(Levden, 1693, 1702; translated into German by A. Plesken, and published at Bremen, 1714). See Jocher, *Allgemeines Gelehrten-Lex., *s.v.*; Walch, Bibl. Theol. *(B. P.)

Ackworth, George, Ll.D., an English divine and civilian, of whose family and birth we have no account. He travelled in France and Italy, where he studied civil law; was public orator at Cambridge; and in the following year was made Doctor of Laws. In 1562 he was admitted an advocate in the Court of Arches, and afterwards lived in the family of archbishop Parker, who gave him a prebend. He was vicar-general in 1567 to Horne, bishop of Winchester; and in 1575 the archbishop of Canterbury permitted him to hold the rectory of Elingtun, alias Wroughtori. In 1576 he was appointed master of the faculties, and judge of the Prerogative Court in Ireland, having been turned out of all his situations in the last-named country because of his dissolute conduct. Besides one or two other works, he wrote *De Visibili Romanarchia, contra Nic. Sanderi Monarchiam *(Lond. 1622, 4to).

Aclea, Council Of *(Conciliumn Acleense), *so called from "the Field of the Oak," supposed to have been in Aycliffe, Durham, England. Synods were held under this name in A. D. 781, 787, 788, 789, 804, and 810; but nothing is recorded of their doings except certain grants of land.

Aclejam in the *Conflict of Adam and Eve *(p 68, ed. Dillmann), is the twin sister of Abel and wife of Seth; further on she appears as *Lea. *In the Ethiopic "Clementinum" she is called *Aclemja *(Dillmann, p. 139), and by other late writers, Greek, Syriac, and Hebrew (all of whom interchange her with her equally legendary sister Luva ), *Climia, Chalmana, Calemora; and Caomena (ibid.; *and Fabr. *Cod. Pseudep. V. T. *2, 44).

Acmenes in Greek *mythology, *were certain nymphs of thie woods and rivers near Elis.

Acmon in Greek legend, was **(1) **a companion of Diomede, who boldly ventured to disgrace Venus, because of which he and his companions, who had taken part in the crime, were transformed into birds. **(2.) **A son of Clytius of Lyrnessus, in Phrygia, a companion of *A*Eneas.

Acmonides in Roman mythology, was a Cyclops and an assistant of Vulcan.

Acoemetae (ἀκοιμηταί*, watchers*)*, *an order of monks instituted at the beginning of the fifth century by Alexander, a Syrian monk (Burger, *De Acoemetis, *Schneeberg, 1686). They were divided into three classes, who performed divine service in rotation, and so continued, night and day, without intermission. They were condemned by a synod held at Rome in 534 for maintaining that Mary was not the mother of God. — Helyot, *Ordres Relig. *1, 4 sq.

Acoemetae (ἀκοιμήται, *sleepless), *a name given to certain monks who, divided into three classes, sang the Holy Office in turns, so that it continued day and night without intermission. The order was probably founded by an officer of the imperial household at Constantinople, named Alexander (q.v.) about the middle of the 15th century. The first monastery which he established was on the borders of the Eupthrates, after which he returned to Constantinople, and founded one on the Dardenelles, where he died, about A.D. 430 (or 450). After his departure from the monastery on the Euphrates, the Acoemetae had for their abbot John, who was succeeded by Marcellus. Among the distinguished persons who supported the order was Studius (q.v.), a Roman nobleman, who built a monastery for their use at Constantinople. This was called, after him, *Studium, *and the monks of it *Studitce. *There was another monastery, founded by St. Dius, which also became theirs. Their *"hegumei" *(or president), Cyril, made complaints at Rome against Acacius (q.v.) which resulted in his excommunication. Meanwhile Peter the Fuller, who had been expelled from their order, had become schismatic patriarch of Antioch, and made common cause with their opponents. In the following century they became entangled in the Nestorian heresy, and the emperor Justinian caused them to be condemned at Constantinople. In 534, in a synod held in Rome, pope John II excommunicated them for denying the proposition *Unus e Trinitate passus est carne, *and maintaining that the Virgin was not the Mother of God. This monastic institution soon passed into the West, was established in the Abbey of St. Maurice of Agasine, in Valais, by Sigismund of Burgundy, and was confirmed by a council, A.D. 523. It was also established in the monasteries of St. Martin at Tours, Luxeuil, St. Riguier, and others. The perpetual service of the Accemetam was called by the Latins *Laus perennis. *See Evagrius, 3, 18, 21; Moreri, *Hist. des Odres Monast. *(preface, p. 238); Bingham, *Christ. Anti. *bk. 7 ch. 2, § 10.

Acoemetona (ἀκοιμέτονα, *sleepless)*, a Greek term for the light which burns continually before the reserved emblems of the sacrament.

Acoetes in Greek mythology, was (1) the pilot on a Tyrrhemnian ship which landed on Naxos. The ship hands brought a beautiful child to him, which he was requested to take along with him. When he beheld its perfect form, he saw that it was the child of some deity, and would not give his consent to its abduction But the rest forced him to sail away, and the sleeping child remained in the ship. Soon after, it awoke, and, finding itself in strange society, wished to return to Naxos. The sailors made a promise to fulfil this wish, but did not keep it. Suddenly. the ship made a halt, as vine-branches grew out of the water around it. Bacchus appeared riding on a tiger and surrounded by lions. He transformed the abductors, all save Acoetes, into dolphins, who plunged into the sea, and the pilot brought the god back to Naxos. Some time later Acoetes related to his adventure to king Pentheus of Thebes, who had the pilot imprisoned. Bacchus, however, liberated him the doors of the prison flew open of themselves. and Accetes departed unhindered. (2.) The father of Laocoon. (3.) The armor-bearer of king Evander.

Acoluthus, Andreas, one of the most famous Orientalists of his age, was born at Bernstadt, March 16, 1654. After due preparation at the Elizabeth Gymnasium in Breslau, he was instructed in the Rabbinic, Syriac, Chaldee, Arabic, Persian, and Ethiopic languages by A. Pfeiffer. With these he combined the study of Mauretanian, Turkish, Coptic, Armenian, and even the Chinese language. In 1674 he went to Wittenberg, and thence to Leipsic, where he lectured on Oriental languages. Having secured an Armenian Bible, he edited the prophet Obadiah in Armenian, with observations, in 1680. This was the first Armenian publication printed in Germany. In 1682 he published *De Aquis Zelotypice Amaris Numbers 5, *11 sq. In the following year he returned to Breslau, where he was induced to accept an office in the Church. In 1689 he was appointed professor of Hebrew at then (Gymnasium of St. Elizabeth, and in the following year he was called as senior of St. Bernhardin's. His Oriental studies he continued, and the possession of an Arabic manuscript of the Koran with a Persian and Turkish version induced him to make the Koran known in Germany by publishing this triglot manuscript with a Latin translation, since the Arabic edition of the Koran which had been published at Venice in 1530 had been burned by command of the pope. King Frederick of Prussia favored his undertaking, and allowed him an annual pension. Acoluthus died at Breslau, Nov. 4, 1704. — His *Specimen Acorani Quadrilinguis, *for which he was made a member of the Royal Academy of Sciences of Berlin, was published in 1701. See Schmid, *Leichen-Predigt auf M. Aidreas Acoluthus nebst angefiigtem n Lebenslauf *(Breslau); *Mart. Hankii Monumenta pie Defunctis olinm Erecta *(ed. G. Hankio, 1718); Schimmelpfennig, in *Allgemeine deutsche Biographic, *s.v. (B. P.)

Acolyth or Acolyte (ἀκόλουθος*, follower*)*, *the name of an inferior order of clergy or servitors. It is not known in the Greek Church, but appears to be of very ancient establishment in the Latin Church, since mention is made of it in the epistles of Cyprian. Their office in the ancient Church was to light the candles and to pour the wine intended to be consecrated into the proper vessels; to wait upon the bishops and their officers, presenting to them the sacerdotal vestments; and to accompany the bishop everywhere, acting as witnesses of his conduct. At present their duties in the Papal Church are to attend upon the deacon and sub-deacon at the altar, to make ready the wine and water at mass, to carry the thurible, and to light and carry the candles, especially at the chanting of the Gospel. At Rome there are three kinds of Acolyths: the Acolyths of the palace, *palatini, *who wait on the pope; those who serve the churches, *stationarii, *when they are stationed; and *regionarii, *who serve with the deacons in different quarters of the city. The order of Acolytes is the fourth of the *ordines minores, *through which a Romish priest must pass. For a full account of the office and its functions, see Boissonnet, *Dict. des Rites, *1, 87; Bingham, *Orig. Eccl. *bk. 3, ch. 3.

Acominatus *SEE NICETAS*.

Acominatus, Michael (surnamed *Choniata, *or *Choniafesi *from the place of his birth in Phrygia), was older than his brother Nicetas. He was archbishop of Athens about 1204, but was at that period far advanced in years. His *Funeral Oration *(Paris, 1566; Frankf. 1568.) on the death of his brother Nicetas is Still extant in the collected works of the latter, and in *Biblioth. Pautrum, *vol. 25. "Some MS. works and sermons of Acomiriatus are preserved in the Royal Library at Paris, and in the Bodleian Library, Oxford.

Acontes in Greek mythology, was the son of Lycaon, the cruel king of Arcadia, whom angry Jupiter transformed into a wolf, and whose sons, with the exception of the youngest, Nyctimus, Jupiter killed by lightning.

Aconteus in Greek mythology, was a companion of Perseus at the latter's marriage with Andromeda, and became a pillar of stone at the sight of the head of Gorgon.

Acontius in Greek mythology, was a beautiful but poor youth on the island of Ceos, renowned for the stratagem by which he won his loved one, Cydippe of Athens, a maiden of high parentage and great wealth. He wrote the following words on a large Cydonian apple: "I vow by Diana that I will take Acontius as my husband." The apple rolled to the feet of Cydippe's accompanying slave, who, not being able to read the inscription, handed it to her mistress, who read it aloud, and thus uttered the mysterious vow. Her father, being ignorant of the circumstance, promised her to another; but Cydippe became very sick, and did not recover until she was willing to fulfil her vow.

Acontius of Rome, is commemorated as a saint in the Hieronymian martyrology on July 25.

Acontius or Aconzio, James a native of Trent, and the intimate friend of Francis Betti, a Roman. They both quitted Italy on account of their religion, having both left the communion of the Church of Rome. Betti, who left first, waited for Acontius at Basle; this was in the year 1557. Hence they went together to Zurich, where they parted, and Acontius, after visiting Strasburg, journeyed into England, where he was well received by queen Elizabeth, who employed him as an engineer. He was a member of the Dutch congregation in Austin-Friars, but falling under the suspicion of "Anabaptistical and Arian principles," proceedings were taken against him before Grindal, bishop of London, who sentenced him to be refused the Holy Sacrament, and forbade the Dutch congregations to receive him. He died in 1566, according to Niceron. He inclined toward moderation and principles of tolerance in matters of religion. Arminius styled him "divinum prudentina ac moderationis lumen." He wrote *De Methodo, hoc est, de recte investigandarum tradendarumque Scientiarum ratione *(8vo, Basle, 1558); *Strategemata Satanoe *(8vo, Basle, 1565. Transl. into French, 4to. There is also an English translation of the four first books, London, 1648). — Richard and Giraud, *Bib. Sacr.; New General Biographical Dictionary,* 1, 36; Landon, *Eccl. Dict. *s.v.

Acosta Jose d', a Spanish Jesuit, born about 1539, appointed provincial of the Jesuits in Peru, and died rector of the university of Salamanca, Feb. 15, 1600. He wrote *The Natural and Moral History of the Indies *(Seville, 1590, 4to); a treatise *De Christo Revelato *libri novem (Lugd. 1592, 8vo); *De Promulgatione Evangelii apud Barbaros *(Cologne, 1596, 8vo).