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implied in the attempt of Moses to turn them | to becoming uses, by directing that certain passages extracted from the law should be employed (Exod. xiii. 9, 16; Deut. vi. 8; xi. 18). The door-schedules being noticed elsewhere, we here limit our attention to personal amulets. By this religious appropriation the then all-pervading tendency to idolatry was in this matter obviated, although in later times, when the tendency to idolatry had passed away, such written scrolls degenerated into instruments of superstition.

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ment), with words written on them, whereby it was supposed that diseases were either driven away or cured. They wore such amulets all the week, but were forbidden to go abroad with them on the Sabbath, unless they were "approved amulets," that is, were prescribed by a person who knew that at least three persons had been

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The ear-rings (Auth. Vers.) of Isa. iii. 20, it is now allowed, denote amulets, although they served also the purpose of ornament. They were probably precious stones, or small plates of gold or silver, with sentences of the law or magic formulæ inscribed on them, and worn in the ears, or suspended by a chain round the neck. It is certain that earrings were sometimes used in this way as instruments of superstition, and that at a very early period (Gen. xxxv. 4), and they are still used as charms in the East. Augustin speaks strongly against car-rings that were worn as amulets in his time.

Some have supposed that these amulets were charms inscribed on silver and gold similar to those ornamental little cases for written charms which are still used by Arab women. This is represented in the first figure of the cut No. 34. The writing is covered with waxed cloth, and enclosed in a case of thin embossed gold or silver, which is attached to a silk string, or a chain, and generally hung on the right side, above the girdle, the string or chain being passed over the left shoulder. Amulets of this shape, or of a triangular form, are worn by women and children; and those of the latter shape are often attached to children's head-dress.

The superstitions connected with amulets grew to a great height in the later periods of the Jewish history. There was hardly any people in the whole world,' says Lightfoot, that more used or were more fond of amulets, charms, mutterings, exorcisms, and all kinds of enchantments.... The amulets were either little roots hung about the neck of sick persons, or, what was more common, bits of paper (and parch

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cured by the same means. mysterious names and characters were occasionally employed, in lieu of extracts from the law. One of the most usual of these was the cabalistic hexagonal figure known as the " shield of David" and "the seal of Solomon.'

A'NAB, one of the cities in the mountains of Judah, from which Joshua expelled the Anakim (Josh. xi. 21; xv. 50).

A'NAH (responder), son of Zibeon the Hivite, and father of Esau's wife Aholibamah (Gen. Xxxvi. 24). While feeding asses in the desert he discovered 'warm springs,' as the original is rendered by Jerome. Gesenius and most modern critics think this interpretation correct, supported as it is by the fact that warm springs are still found in the region east of the Dead Sea.

AN'AKIM, or BENE-ANAK and BENE-ANAKIM, a wandering nation of southern Canaan, descended from Anak, whose name it bore (Josh. xi. 21). It was composed of three tribes, descended from and named after the three sons of Anak-Ahiman, Sesai, and Talmai. When the Israelites invaded Canaan, the Anakim were in possession of Hebron, Debir, Anak, and other towns in the country of the south. Their formidable stature and appearance alarmed the Hebrew spies; but they were eventually overcome and expelled by Caleb, when the remnant of the race took refuge among the Philistines (Num. xiii. 33; Deut. ix. 2; Josh. xi. 21; xiv. 12; Judg. i. 20).

ANAM'MELECH (2 Kings xvii. 31) is mentioned, together with Adrammelech, as a god of the people of Sepharvaim, who colonized Samaria. He was also worshipped by the sacrifice of children by fire. No satisfactory etymology of the name has been discovered. The same obscurity prevails as to the form under which the god was worshipped.

1. ANANI'AS (same name as Hananiah, whom Jehovah hath graciously given), son of Nebedæus, was made high-priest in the time of the procu rator Tiberius Alexander, about A.D. 47, by Herod, king of Chalcis, who for this purpose removed Joseph, son of Camydus, from the highpriesthood. He held the office with credit, until Agrippa gave it to Ismael, the son of Tali, who succeeded a short time before the departure of

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the procurator Felix, and occupied the station also under his successor Festus. Anarías, after retiring from his high-priesthood, increased in glory every day, and obtained favour with the citizens, and with Albinus, the Roman procurator, by a lavish use of the grea wealth he had hoarded. His prosperity me with a dark and painful termination. The assassins, who played so fearful a part in the Jewish war, set fire to his house in the commencement of it, and compelled him to seek refuge by concealment; but being discovered ir an aqueduct, he was captured and slain.

It was this Ananias before whom Paul was brought, in the procuratorship of Felix (Acts xxiii.). After this hearing Paul was sent to Cæsarea, whither Ananias repaired, in order to lay a formal charge against him before Felix, who postponed the matter, detaining the apostle meanwhile, and placing him under the supervision of a Roman centurion (Acts xxiv.).

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spirited exposure of their aggravated offence. Their death, the reader is left to infer, was by the hand of God; nor is any ground afforded in the narrative (Acts v. 1-11) for holding that Peter was in any way employed as an immediate instrument of the miracle.

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3. ANANIAS, a Christian of Damascus (Acts ix. 10; xxii. 12), held in high repute, to whom the Lord appeared in a vision, and bade him proceed to the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus: for, behold, he prayeth.' Ananias had difficulty in giving credence to the message, remembering how much evil Faul had done to the saints at Jerusalem, and knowing that he had come to Damascus with authority to lay waste the church of Christ there. Receiving, however, an assurance that the persecutor had been converted, and called to the work of preaching the Gospel to the Gentiles, Ananias went to Paul, and, putting his hands on him, bade him receive his sight, when immediately there fell from his eyes as it had been scales; and, recovering the sight which he had lost when the Lord appeared to him on his way to Damascus, Paul, the new convert, arose, and was baptized, and preached Jesus Christ.

Tradition represents Ananias as the first that

2. ANANIAS, a Christian belonging to the infant church at Jerusalem, who, conspiring with his wife Sapphira to deceive and defraud the brethren, was overtaken by sudden death, and immediately buried. The Christian community at Jerusalem appear to have entered into a solemn agreement, that each and all should devote their property to the great work of further-published the Gospel in Damascus, over which ing the Gospel and giving succour to the needy. Accordingly they proceeded to sell their possessions, and brought the proceeds into the common stock of the church. Thus Barnabas (Acts iv. 36, 37) ‘having land, sold it, and brought the money, and laid it at the apostles' feet. The apostles then had the general disposal, if they had not also the immediate distribution, of the common funds. The contributions, therefore, were designed for the sacred purposes of religion (Acts v. 1-11).

As all the members of the Jerusalem church had thus agreed to hold their property in common, for the furtherance of the holy work in which they were engaged, if any one of them withheld a part, and offered the remainder as a whole, he committed two offences-he defrauded the church, and was guilty of falsehood: and as his act related not to secular but to religious affairs, and had an injurious bearing, both as an example, and as a positive transgression against the Gospel while it was yet struggling into existence, Ananias lied not unto man, but unto God, and was guilty of a sin of the deepest dye. Had Ananias chosen to keep his property for his own worldly purposes, he was at liberty, as Peter intimates, so to do; but he had in fact alienated it to pious purposes, and it was therefore no longer his own. Yet he wished to deal with it in part as if it were so, showing at the same time that he was conscious of his misdeed, by presenting the residue to the common treasury as if it had been his entire property. He wished to satisfy his selfish cravings, and at the same time to enjoy the reputation of being purely disinterested, like the rest of the church. He attempted to serve God and Mammon.

With strange inconsistency on the part of those who deny miracles altogether, unbelievers have accused Peter of cruelly smiting Ananias and his wife with instant death. The sacred narrative, however, ascribes to Peter nothing more than a

place he was subsequently made bishop; but having roused, by his zeal, the hatred of the Jews, he was seized by them, scourged, and finally stoned to death in his own church.

ANATH'EMA, literally anything laid up or suspended, and hence anything laid up in a temple, set apart as sacred.

The corresponding Hebrew word means a person or thing consecrated or devoted irrevocably to God (Lev. xxvii. 21, 28): hence, in reference to living creatures, the devoted thing, whether man or beast, must be put to death (Lev. xxvii. 29). The prominent idea, therefore, which the word conveyed was that of a person or thing devoted to destruction, or accursed. Thus the cities of the Canaanites were anathematized (Num. xxi. 2, 3). Thus, again, the city of Jericho was made an anathema to the Lord (Josh. vi. 17), that is, every living thing in it (except Rahab and her family) was devoted to death; that which could be destroyed by fire was burnt, and all that could not be thus consumed (as gold and silver) was for ever alienated from man and devoted to the use of the sanctuary (Josh. vi. 24). The prominence thus given to the idea of a thing accursed led naturally to the use of the word in cases where there was no reference whatever to consecration to the service of God, as in Deut. vii. 26; it is sometimes used to designate the curse itself (e. g. Deut. xx. 17).

In this sense, also, the Jews of later times use the Hebrew term, though with a somewhat different meaning as to the curse intended, employing it to signify excommunication or exclusion from the Jewish church. The more recent Rabbinical writers reckon three kinds or degrees of excommunication. The first of these is merely a temporary separation or suspension from ecclesiastical privileges, involving, however, various civil inconveniences, particularly seclusion from society to the distance of four cubits. The person thus excommunicated was not debarred enter

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ing the temple, but instead of going in on the right hand, as was customary, he was obliged to enter on the left, the usual way of departure; if he died whilst in this condition there was no mourning for him, but a stone was thrown on his coffin to indicate that he was separated from the people and had deserved stoning. This kind of excommunication lasted thirty days, and was pronounced without a curse. If the individual did not repent at the expiration of the term, the second kind of excommunication was resorted to. This could only be pronounced by an assembly of at least ten persons, and was always accompanied with curses. A person thus excommunicated was cut off from all religious and social privileges and it was unlawful either to eat or drink with him (compare 1 Cor. v. 11). If the excommunicated person still continued impenitent, a yet more severe sentence was pronounced against him, which is described as a complete excision from the church and the giving up of the individual to the judgment of God and to final perdition. There is, however, reason to believe that these three grades are of comparatively recent origin.

As it is on all hands admitted that the Hebrew term which is the equivalent of anathema properly denotes, in its Rabbinical use, an excommunication accompanied with the most severe curses and denunciations of evil, we are prepared to find that the anathema of the New Testament always implies execration; but it is very doubtful whether it is ever used to designate a judicial act of excommunication. The phrase to call Jesus anathema' (1 Cor. xii. 3) refers not to a judicial sentence pronounced by the Jewish authorities, but to the act of any private individual who execrated him and pronounced him accursed. The term, as it is used in reference to any who should preach another gospel, Let him be anathema' (Gal. i. 8, 9), has the same meaning as, let him be accounted execrable and accursed. There is very great diversity of opinion respecting the meaning of the word in Rom. ix. 3; some understand it to signify excommunication from the Christian church, whilst most of the fathers, together with a great number of modern interpreters, explain the term as referring to the Jewish practice of excommunication. On the other hand, many adopt the more general meaning of accursed. The great difficulty is to ascertain the extent of the evil which Paul expresses his willingness to undergo; Chrysostom, Calvin, and many others understand it to include final separation, not indeed from the love, but from the presence of Christ; others limit it to a violent death; and others, again, explain it as meaning the same kind of curse as that under which the Jews then were, from which they might be delivered by repentance and the reception of the Gospel. There seems, however, little reason to suppose that a judicial act of the Christian Church is intended, and we may remark that much of the difficulty which commentators have felt seems to have arisen from their not keeping in mind that the Apostle does not speak of his wish as a possible thing, and their consequently pursuing to all its results what should be regarded simply as an expression of the most intense desire.

The phrase 'let him be anathema maran-atha,'

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seems to be intended as simply an expression of detestation. Though, however, we find little or no evidence of the use of the word anathema in the New Testament as the technical term for excommunication, it is certain that it obtained this meaning in the early ages of the church. AN'ATHOTH, one of the towns belonging to the priests in the trite of Benjamin, and as such a city of refuge (Josh. xxi. 18; Jer. i. 1). It occurs also in 2 Sam. xxiii. 27; Ezra ii. 23; Neh. vii. 27; but is chiefy memorable as the birthplace and usual residence of the prophet Jeremiah (Jer. i. 1; xi. 21-23 xxix. 27). Robinson appears to have discovered this place in the present village of Anata, at the distance of an hour and a quarter from Jerusalem. It is seated on a broad ridge of hills, and commands an extensive view of the eastern slope of the mountainous tract of Benjamin; including also the valley of the Jordan, and the Lorthern part of the Dead Sea. It seems to have been once a walled town and a place of strength. Portions of the wall still remain, built of large hon stones, and apparently ancient, as are also the foundations of some of the houses. It is now a small and very poor village. From the vicinity a favourite kind of building-stone is carried to Jerusalem.

ANCHOR. [SHIP.]

AN'DREW, one of the twelve apostles. He was a native of the city of Bethsaida in Galilee, and brother of Simon Peter. He was at first a disciple of John the Baptist, and was led to receive Jesus as the Messiah in consequence of John's expressly pointing him out as the Lamb of God' (John i. 36). His first care, after he had satisfied himself as to the validity of the claims of Jesus, was to bring to him his brother Simon. Neither of them, however, became at that time stated attendants on our Lord; for we find that they were still pursuing their occupation of fishermen on the sea of Galilee when Jesus, after John's imprisonment, called them to follow him (Mark i. 14, 18). Very little is related of Andrew by any of the evangelists: the principal incidents in which his name occurs during the life of Christ are, the feeding of the five thousand (John vi. 8); his introducing to our Lord certain Greeks who desired to see him (John xii. 22); and his asking, along with his brother Simon and the two sons of Zebedee, for a further explanation of what our Lord had said in reference to the destruction of the temple (Mark xiii. 3). Of his subsequent history and labours we have no authentic record. Tradition assigns Scythia, Greece, and Thrace as the scenes of his ministry: and he is said to have suffered crucifixion at Patræ in Achaia, on a cross of the form (×), commonly known as 'St. Andrew's cross.'

1. ANDRONICUS, the regent-governor of Antioch in the absence of Antiochus Epiphanes, who, at the instigation of Menelaus, put to death the deposed high-priest Onias; for which deed he was himself ignominiously slain on the return of Antiochus (2 Macc. iv.) B.C. 169 [ONIAS].

2. ANDRONICUS, a Jewish Christian, the kinsman and fellow-prisoner of Paul (Rom. xvi. 7).

1. A'NER, ESH'COL, and MAM'RE, three Canaanitish chiefs in the neighbourhood of He

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bron, who joined their forces with those of Abrafam in pursuit of Chedorlaomer and his allies, who had pillaged Sodom and carried Lot away captive (Gen. xiv 24). These chiefs did not, however, imitate the disinterested conduct of the patriarch, but retained their portion of the spoil ABRAHAM].

2. ANER, a city of Manasseh, given to the Levites of Kohath's family (1 Chron. vi. 70).

ANGELS, a word signifying, both in Hebrew and Greek, messengers, and therefore used to denote whatever God employs to execute his purposes, or to manifest his presence or his power. In some passages it occurs in the sense of an ordinary messenger (Job. i. 14; 1 Sam. xi. 3; Luke vii. 24; ix. 52): in others it is applied to prophets (Isa. xlii. 19; Hag. i. 13; Mal. iii.): to priests (Eccl. v. 6; Mal. ii. 7): to ministers of the New Testament (Rev. i. 20). It is also applied to impersonal agents; as to the pillar of cloud (Exod. xiv. 19): to the pestilence (2 Sam. xxiv. 16, 17; 2 Kings xix. 35): to the winds (who maketh the winds his angels.' Ps. civ. 4): so likewise, plagues generally, are called 'evil angels' (Ps. lxxviii. 49), and Paul calls his thorn in the flesh an angel of Satan' (2 Cor. xii. 7).

But this name is more eminently and distinctively applied to certain spiritual beings or heavenly intelligences, employed by God as the ministers of His will, and usually distinguished as angels of God or angels of Jehovah. In this case the name has respect to their official capacity as 'messengers,' and not to their nature or condition. In the Scriptures we have frequent notices of spiritual intelligences, existing in another state of being, and constituting a celestial family, or hierarchy, over which Jehovah presides. The practice of the Jews, of referring to the agency of angels every manifestation of the greatness and power of God, has led some to contend that angels have no real existence, but are mere personifications of unknown powers of nature: but there are numerous passages in the Scriptures which are wholly inconsistent with this notion, and if Matt. xxii. 30, stood alone in its testimony, it ought to settle the question. So likewise, the passage in which the high dignity of Christ is established, by arguing that he is superior to the angels (Heb. i. 4. sqq.), would be without force or meaning if angels had no real existence.

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That these superior beings are very numerous is evident from the following expressions, Dan. vii. 10, thousands of thousands,' and 'ten thousand times ten thousand; Matt. xxvi. 53, more than twelve legions of angels; Luke ii. 13, 'multitude of the heavenly host; Heb. xii. 22, 23, myriads of angels. It is probable, from the nature of the case, that among so great a multitude there may be different grades and classes, and even natures-ascending from man towards God, and forming a chain of being to fill up the vast space between the Creator and man-the lowest of his intellectual creatures. This may be inferred from the analogies which pervade the chain of being on the earth whereon we live, which is as much the divine creation as the world of spirits. Accordingly the Scriptures describe angels as existing in a society composed of members of unequal dignity, power,

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69 and excellence, and as having chiefs and rulers (Zech. i 11; iii. 7; Dan. x. 13; Jude 9; 1 Thess. iv. 16).

In the Scriptures angels appear with bodies, and in the human form; and no intimation is anywhere given that these bodies are not real, or that they are only assumed for the time and then laid aside. The fact that angels always appeared in the human form, does not, indeed, prove that this form naturally belongs to them. But that which is not pure spirit must have some form or other: and angels may have the human form; but other forms are possible. The question as to the food of angels has been very much discussed. If they do eat, we can know nothing of their actual food; for the manna is manifestly called 'angels' food' (Ps. Ixxviii. 25), merely by way of expressing its excellence. The only real question, therefore, is whether they feed at all or not. We sometimes find angels, in their terrene manifestations, eating and drinking (Gen. xviii. 8; xix. 3); but in Judg. xiii. 15, 16, the angel who appeared to Manoah declined, in a very pointed manner, to accept his hospitality.

The passage already referred to in Matt. xxii. 30, teaches by implication that there is no distinction of sex among the angels. In the Scriptures indeed the angels are all males: but they appear to be so represented, not to mark any distinction of sex, but because the masculine is the more honourable gender. Angels are never described with marks of age, but sometimes with those of youth (Mark xvi. 5). The constant absence of the features of age indicates the continual vigour and freshness of immortality. The angels never die (Luke xx. 36). But no being besides God himself has essential immortality (1 Tim. vi. 16): every other being therefore is mortal in itself, and can be immortal only by the will of God. Angels, consequently, are not eternal, but had a beginning, although there is no record of their creation.

The preceding considerations apply chiefly to the existence and nature of angels. Some of their attributes may be collected from other passages of Scripture. That they are of superhuman intelligence is implied in Mark xiii. 32: But of that day and hour knoweth no man, not even the angels in heaven.' That their power is great, may be gathered from such expressions as 'mighty angels' (2 Thess. i. 7); 'angels, powerful in strength' (Ps. ciii. 20); angels who are greater [than man] in power and might.' The moral perfection of angels is shown by such phrases as holy angels' (Luke ix. 26); 'the elect angels' (1 Tim. v. 21). Their felicity is beyond question in itself, but is evinced by the passage (Luke xx. 36) in which the blessed in the future world are said to be like unto the angels, and sons of God.'

The ministry of angels, or that they are employed by God as the instruments of His will, is very clearly taught in the Scriptures. The very name, as already explained, shows that God employs their agency in the dispensations of His Providence. And it is further evident, from certain actions which are ascribed wholly to them (Matt. xiii. 41, 49; xxiv. 31; Luke xvi. 22); and from the Scriptural narratives of other events, in the accomplishment of which they

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acted a visible part (Luke i. 11, 26; ii. 9, sq.; Acts, v. 19, 20; x. 3, 19; xii. 7; xxvii. 23), that their agency is employed principally in the guidance of the destinies of man. In those cases also in which the agency is concealed from our view, we may admit the probability of its existence; because we are told that God sends them forth to minister to those who shall be heirs of salvation' (Heb. i. 14; also Ps. xxxiv. 7; xci. 11; Matt. xviii. 10). But the angels, when employed for our welfare, do not act independently, but as the instruments of God, and by His command (Ps. ciii. 20; civ. 4; Heb. i. 13, 14): not unto them, therefore, are our confidence and adoration due, but only unto him (Rev. xix. 10; xxii. 9) whom the angels themselves reverently worship.

It was a favourite opinion of the Christian fathers that every individual is under the care of a particular angel, who is assigned to him as a guardian. They spoke also of two angels, the one good, the other evil, whom they conceived to be attendant on each individual; the good angel prompting to all good, and averting ill; and the evil angel prompting to all ill, and averting good. The Jews (excepting the Sadducees) entertained this belief. There is, however, nothing to authorise this notion in the Bible. The passages (Ps. xxxiv. 7; Matt. xviii. 10) usually referred to in support of it, have assuredly no such meaning. The former, divested of its poetical shape, simply denotes that God employs the ministry of angels to deliver his people from affliction and danger; and the celebrated passage in Matthew cannot well mean anything more than that the infant children of believers, or, if preferable, the least among the disciples of Christ, whom the ministers of the church might be disposed to neglect from their apparent insignificance, are in such estimation elsewhere, that the angels do not think it below their dignity to minister to them [SATAN].

ANGLING. The Scripture contains several allusions to this mode of taking fish. The first of these occurs as early as the time of Job:'Canst thou draw out leviathan with an hook; or his tongue [palate, which is usually pierced by the hook] with a cord [line], which thou lettest down? Canst thou put a hook into his

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nose, or bore his jaw through with a thorn?" (Job xli. 1, 2). This last phrase obviously refers to the thorns which were sometimes used as hooks, and which are long after mentioned (Amos iv. 2), in the Auth. Vers. 'fish-hooks,' literally, the thorns of fishing.

Of the various passages relating to this subject, the most remarkable is that which records, as an important part of the burden of Egypt,' that 'the fishers also shall mourn; and all they that cast angle the hook] into the brooks shall lament, and they that spread nets upon the waters shall languish' (Isa. xix. 8). In this poetical description of a part of the calamities which were to befal Egypt, we are furnished with an account of the various modes of fishing practised in that country, which is in exact conformity with the scenes depicted in the old tombs of Egypt. Angling appears to have been regarded chiefly as an amusement, in which the Egyptians of all ranks found much enjoyment. Not content with the abundance afforded by the Nile, they constructed within their ground spacious sluices or ponds for fish (Isa. xix. 10), where they fed them for the table, where they amused themselves by angling, and by the dexterous use of the bident. These favourite occupations were not confined to young persons, nor thought unworthy of men of serious habits; and an Egyptian of consequence is frequently represented in the sculptures catching fish in a canal or lake, with the line, or spearing them as they glided past the bank. Sometimes the angier posted himself in a shady spot at the water's edge, and having ordered his servant to spread a mat upon the ground, he sat upon it as he threw the line; and some, with higher notions of comfort, used a chair for the same purpose. The rod was short, and apparently of one piece: the line usually single, though instances occur of a double line, each furnished with its own hook. The fishermen generally used the net in preference to the line, but on some occasions they used the latter, seated or standing on the bank. It is, however, probable that there were people who could not afford the expense of nets; and the use of the line is generally confined in like manner at the present day to the poorer classes, who depend upon skill or good fortune for their sub

sistence.

This last was doubtless the state of many in ancient Palestine, and probably furnished the only case in which angling was there practised, as we find no instance of it for mere amusement. The fish caught in the lake of Tiberias were, some time since, taken exclusively with the rod and line, in the absence of boats upon that water; and probably this is the case still. The Egyptian hooks were of bronze, as appears from the specimens that have been found." Insects, natural or artificial, were not used in angling, ground bait being exclusively employed: and the float does not appear to have been known.

ANISE. The original Greek word ANETHON, which occurs in Matt. xxiii. 23, was commonly employed by the Greek and Roman writers to designate a plant used both medicinally and as an article of diet. In Europe the word has always been used to denote a similar plant, which is familiarly known by the name of Dill, and there is no doubt that in the above passage

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