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.

ANDRONICUS

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 tribe 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 chiefly memorable as the birthplace and usual residence of the prophet Jeremiah (Jer. i. 1; xi. 21-23; xxix. 27). Dr. 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 northern 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 hewn 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 or John's expressly pointing him out as the Lan.b 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 wher 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 u cross of the form (X), commonly known as 'St. Andrew's cross.'

1. ANDRONICUS, the regent-governor of Antioch in the absence of Antiochus Epiphares, who, at the instigation of Menelaus, put to death the deposed high-priest Onias; for which deed he was himself ignominiously slain on the retur 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

ANKLETS

it should have been so rendered. The common dill is an annual plant, growing wild among the corn in Spain and Portugal; and on the coast of Italy, in Egypt, and about Astracan. It resembles fennel, but is smaller, has more glaucous leaves, and a less pleasant smell: the fruit or seeds, which are finely divided by capillary segments, are elliptical, broader, flatter, and surrounded with a membraneous disk. They have a warm and aromatic taste, owing to the presence of a pale yellow volatile oil, which itself has a hot taste and a peculiar penetrating odour.

uncommon than they formerly were. They are of course very heavy, and, knocking together as the woman walks, make a ringing noise.' He thinks that in the text referred to (Isa. iii. 16) the prophet alludes to this kind of anklet, but admits that the description may apply to another kind, which he describes asAnklets of solid silver, worn by the wives of some of the richer peasants, and of the sheykhs of villages. Small ones of iron are worn by many children. It was also a common custom among the Arabs for girls or young women to wear a string of bells on their feet. I have seen many little girls in Cairo with small round bells attached to their anklets. Perhaps it is to the sound of ornaments of this kind, rather than of the more common anklet, that Isaiah alludes.' The anklets in use

36. [Anethum graveolens.] The error in translation here pointed out is not of very great consequence, as both the anise and the dill are umbelliferous plants, which are found cultivated in the south of Europe. The seeds of both are employed as condiments and carminatives, and have been so from very early times; but the anethon is more especially a genus of Eastern cultivation, since either the dill or another species is reared in all the countries from Syria to India. Jewish authorities state that the seed, the leaves, and the stem of dill were subject to tithe,' which indicates that the herb was eaten, as is indeed the case with the Eastern species in the present day.

ANKLETS. This word does not occur in Scripture, but the ornament which it denotes is clearly indicated by the tinkling (or jingling) ornaments about the feet,' mentioned in the curious description of female attire which we find in Isa. iii. Even in the absence of special notice, we might very safely conclude that an ornament to which the Oriental women have always been so partial was not unknown to the Jewish ladies. In Egypt anklets of gold have been found, which are generally in the shape of simple rings, often however in that of snakes, and sometimes inlaid with enamel or even precious stones. The sculptures show that they were worn by men as well as women. Their present use among the women of Arabia and Egypt sufficiently illustrates the Scriptural allusion. The Koran (xxiv. 31) forbids women 'to make a noise with their feet,' which, says Mr. Lane, alludes to the practice of knocking together the anklets, which the Arab women in the time of the prophet used to wear, and which are still worn by many women in Egypt. The same writer states that Anklets of solid gold and silver, and of the form here sketched (like fig. 3), are worn by some ladies, but are more

38.

[1, 2, 5, 6, 7. Ancient Oriental. 3, 4, 8. Modern Oriental.] among the Arab women in the country of the Tigris and Euphrates are not usually solid, but hollow, so that, in striking against each other, they emit a much more sharp and sonorous sound than solid ones.

1. AN'NA, wife of Tobit, whose history is contained in the apocryphal book named after him (Tob. i. 9, &c.).

2. ANNA, an aged widow, daughter of Phanuel, of the tribe of Asher. She had married early, but after seven years her husband died, and during her long widowhood she daily attended the morning and evening services of the Temple. Anna was eighty-four years old when the infant Jesus was brought to the Temple by his mother, and entering as Simeon pronounced his thanksgiving, she also broke forth in praise to God for the fulfilment of his ancient promises (Luke ii. 36, 37).

ANOINTING. The practice of anointing with perfumed oils or ointments appears to have been very common among the Hebrews, as it was among the ancient Egyptians. The prac tice, as to its essential meaning, still remains in the East; but perfumed waters are now far more commonly employed than oils or ointments.

In the Scriptures three kinds of anointing are distinguishable:-1. For consecration and inauguration; 2. For guests and strangers; 3. For health and cleanliness. Of these in order.

1. Consecration and Inauguration.-The act of anointing appears to have been viewed as emble matical of a particular sanctification; of a designation to the service of God; or to a holy and sacred use. Hence the anointing of the high

priests (Exod. xxix. 29; Lev. iv. 3), and even of the sacred vessels of the tabernacle (Exod. xxx. 26, &c.); and hence also, probably, the anointing of the king, who, as the Lord's anointed,' and, under the Hebrew constitution, the viceroy of Jehovah, was undoubtedly invested with a sacred character.

The first instance of anointing which the Scriptures record is that of Aaron, when he was solemnly set apart to the high-priesthood. Being first invested with the rich robes of his high office, the sacred oil was poured in much profusion upon his head. It is from this that the high-priest, as well as the king, is called 'the Anointed (Lev. iv. 3, 5, 16; vi. 20; Ps. cxxxiii. 2). In fact, anointing being the principal ceremony of regal inauguration among the Jews, as crowning is with us, anointed,' as applied to a king, has much the same signification as 'crowned.'

As the custom of inaugural anointing first occurs among the Israelites immediately after they left Egypt, and no example of the same kind is met with previously, it is fair to conclude that the practice and the notions connected with it were acquired in that country. With the Egyptians, as with the Jews, the investiture to any sacred office, as that of king or priest, was confirmed by this external sign; and as the Jewish lawgiver mentions the ceremony of pouring oil upon the head of the high-priest after he had put on his entire dress, with the mitre and crown, the Egyptians represent the anointing of their priests and kings after they were attired in their full robes, with the cap and crown upon their heads. Some of the sculptures introduce a priest pouring oil over the monarch.

39.

2. The anointing of our Saviour's feet by the woman who was a sinner' (Luke vii. 38), led to the remark that the host himself had neglected to anoint his head (vii. 46); whence we learn that this was a mark of attention which those who gave entertainments paid to their guests. Among the Egyptians anointing was the ordinary token of welcome to guests in every party at the house of a friend; and in Egypt, no less than in Judæa, the metaphorical expression ⚫ anointed with the oil of gladness' was fully understood, and applied to the ordinary occurrences of life. It was customary for a servant

ANT

to attend every guest as he seated himself, and to anoint his head.

3. It is probable, however, that the Egyptians, as well as the Greeks and Jews, anointed themselves at home, before going abroad, although they expected the observance of this etiquette on the part of their entertainer. That the Jews thus anointed themselves, not only when paying a visit, but on ordinary occasions, is shown by many passages, especially those which describe the omission of it as a sign of mourning (Deut. xxviii. 40; Ruth iii. 3; 2 Sam. xiv. 2; Dan. x. 3; Amos vi. 6; Mic. vi. 15; Esth. ii. 12; Ps. civ. 15; Isa. lxi. 3; Eccles. ix. 8; Cant. i. 3; iv. 10; also Judith x. 3; Sus. 17; Ecclus. xxxix. 26; Wisd. ii. 7). One of these passages (Ps. civ. 15, oil that maketh the face to shine') shows very clearly that not only the hair but the skin was anointed.

Anointing the Sick.-The Orientals are indeed strongly persuaded of the sanative properties of oil; and it was under this impression that the Jews anointed the sick, and applied oil to wounds (Ps. cix. 18; Isa. i. 6; Mark vi. 13; Luke x. 34; James v. 14). Anointing was used in sundry disorders, as well as to promote the general health of the body. It was hence, as a salutary and approved medicament, that the seventy disciples were directed to anoint the sick' (Mark vi. 13); and hence also the sick man is directed by St. James to send for the elders of the church, who were to pray for him, anointing him with oil in the name of the Lord,'

Anointing the Dead.-The practice of anointing the bodies of the dead is intimated in Mark xiv. 8, and Luke xxiii. 56. This ceremony was performed after the body was washed, and was designed to check the progress of corruption. Although, from the mode of application, it is called anointing, the substance employed appears to have been a solution of odoriferous drugs. This (together with the laying of the body in spices) was the only kind of embalment in use among the Jews [BURIAL].

ANT, fifth order of insects, occurs Prov. vi. 6; xxx. 25. Ants have only latterly become the subjects of accurate observation, and the result has dissipated many erroneous notions respecting them, and revealed much interesting information concerning their domestic polity, language, migrations, affections, passions, virtues, wars, diversions, &c. The following facts are selected as relevant to Scriptural illustration. Ants dwell together in societies; and although they have no guide, overseer, or ruler,' yet they have all one soul, and are animated by one object-their own welfare and the welfare of each other. Each individual strenuously pursues his own peculiar duties; and regards (except in the case of females), and is regarded by, every other member of the republic with equal respect and affection. They devote the utmost attention to their young. The egg is cleaned and licked, and gradually expands under this treatment, till the worm is hatched, which is then tended and fed with the most affectionate care. They continue their assiduity to the pupa, or chrysalis, which is the third transformation. They heap up the pupa, which greatly resemble so many grains of wheat, or rather rice, by hundreds in their spacious lodges, watch them in