1. BABYLONIAN AND ASSYRIAN IDOLS. 2. BEL and NEBO are Babylonian deities mentioned in xlvi. 1. Bel (the Belus of profane historians) was most ably a contraction of Baal, or the Sun. The planet cury has the name of Nebo or Nebu among the Zabiit is found also in the composition of several Chaldæan es of persons, as Nebuchadnezzar, Nebuzaradan, &c. &c. MEROPACH is supposed to have been a Babylonish arch, who was deified after his death.? represented as a woman, whose upper part was hung round with breasts, emblematic of the prolific powers of nature. Her image is said to have fallen down from Jupiter (Acts xix. 35.); whence some expositors have conjectured that it was an aërolite or atmospheric stone. But Pliny describes the image as having been made by one Caneti as from the wood of the vine. This notion of certain statues having descended on earth from the clouds to represent particular divinities, and to inspire devotion in their temples, was very common in the heathen world. The palladium at Troy, and the statue of Minerva at Athens, like this of the Ephesian Diana, are said to have dropped from the skies. The avarice of priests forged these stories to dupe and fleece a blind and bigoted people. The same ridiculous tale the Romans were taught NISROCH was an Assyrian idol, adored by Sennacherib. ings xix. 37. Isa. xxxvii. 38.) Perhaps it was the solar to whose anger he probably attributed the destruction is army before Jerusalem; and whom he was in the act doring, when he was assassinated by his sons.3 II. IDOLS WORSHIPPED IN SAMARIA DURING THE CAP-to believe concerning their Ancilia or sacred shields, which TY. their history represents to have fallen from heaven in the reign of Numa Pompilius." he deities noticed in the preceding pages are the chief s anciently adored in Palestine; but there were other The Romans, also, it is well known, worshipped the vire gods worshipped there, which were imported into tues and affections of the mind, as Justice, Fidelity, or Good naria, after Shalmaneser had carried the ten tribes into Faith, Hope, Fortune, Fame, &c.; and the same superstition ivity, by the colony of foreigners which he sent to prevailed among the inhabitants of Malta, on which island upy their country. These men brought their idols with Paul was shipwrecked. When they saw a venomous serpent n. The men of Babylon had their Succoth-benoth, which fasten on the hand of Paul, they concluded that he was a the Babylonish Melitta, in honour of whom young murderer, whom vengeance-more correctly the goddess on nen prostituted themselves. The men of Cuth or Cutha (Diké or Vindictive Justice)—had not permitted to live. (Acts ght their Nergal, or the Sun: it was represented by a xxviii. 4.) We learn from the mythological poet Hesiod, that , which animal was dedicated to Apollo, or the Sun. the Greeks had a female deity of this name. Nay, the men of Hamath had Ashima; a deity of which nothing superstition of the Pagans went so far as to worship the ain is known. The rabbinical writers say, that it was gods and goddesses of all countries, even those which they pounded of a man and a goat; consequently it answered knew not. Thus there was at Athens an altar consecrated e Pan of the Greek and Roman mythology. The peo-to the gods and goddesses of Europe, Asia, Libya, and to of Sepharvaim brought Adrammelech and Anammelech, the unknown God; which gave St. Paul occasion to deliver edy noticed. The Avites brought Nibhaz and Tartak, that admirable discourse in the Areopagus, which is related ch probably are two different names of the same idol. in Acts xvii. 23-31.9 Nibhaz in Hebrew and Chaldee signifies quick, swift, d; and Tartak in both languages denotes a chariot, se two idols together may mean the sun mounted on -car. IX. Very numerous are the allusions in the Sacred Writings to the idolatrous rites of the heathen, and to their persuasions concerning their power and influence. A few only of these can be here noticed. n Lev. xxvi. 1. Moses prohibits the Israelites from setting any IMAGE OF STONE, literally, figured stone, or stone of ture, in their land. This prohibition was directed against (1.) The heathens had generally a notion, that all deities hieroglyphic figures or stones of the Egyptians, the were local, and limited to a certain country or place, and aning of which was known only to the priests. With had no power any where else, but in that country or place; and se stones idolatry was practised. In Egypt they were thus we read in 2 Kings xvii. 26. that the colonists sent by arded as the god Thoth, the god of sciences, and so late the king of Assyria to Samaria in place of the Israelites attrithe time of Ezekiel (viii. 8—11.) we find an imitation of buted their being plagued with lions to their not knowing species of idolatry common among the Jews. Accord- the manner of the god of the land. In conformity with this , therefore, to that fundamental principle of the Mo- notion, Jonah (who lived in the midst of the mixed multie policy, which dictated the prevention of idolatry, it tude of Gentiles, that had forced themselves into the district ame absolutely necessary to prohibit stones with hiero- of Galilee, with their various forms of worship) seems to have phic inscriptions. Besides, in an age when so great a considered Jehovah as the local god of Judæa; and in order pensity to idolatry prevailed, stones with figures upon to escape from his presence, he rose up to flee unto Tarshish, m which the people could not understand, would have and went down to Joppa. (Jonah i. 3.) So also in 1 Kings n a temptation to idolatry, even though they had not been xx. 23. it is said that the servants of the king of Syria perfied (as we know they actually were) by the Egyptians. suaded their master, that the gods of the Israelites were e walls of the ancient temples, particularly that of Ten-gods of the hills; hearing, perhaps, that the law was given , and also the tombs of the kings in Egypt, are covered on Mount Sinai, that the temple was built on Mount Sion, th such hieroglyphics; which it is impossible to see and and that they delighted to worship on high places; and there be struck with the necessity of the injunction contained fore they imagined that they would have the advantage by Deut. iv. 15-20.5 fighting the Israelites in the plain. It is not unlikely that such of the Israelites who were murmurers in the wilderness (being those among them who were most tainted with idolatry) entertained the same opinion, and believed that God was a local deity and his power limited; for in this manner it is that the Psalmist represents them reasoning with themselves,-Can God furnish a table in the wilderness? Behold he smote the rock that the waters gushed out, and the streams overflowed, but can he give bread also? Can he provide flesh for his people? (Psal. xxviii. 19, 20.) 1. With regard to the opinions which were entertained concerning their gods: III. The idols mentioned in the New Testament are, doubt- or a solitary traveller to sit down, fatigued, and to make the vow that Brown's Antiq. of the Jews, vol. ii, p. 32. Michaelis's Commentaries, vol. iv. pp. 54-59. Jowett's Christian Researches in the Mediterranean, pp. 132. 134. (2.) All the nations of antiquity, especially in the East, supposed the Deity to be surrounded by light so dazzling as to overpower all mortal vision. This mode of speaking was, in a later age, transferred to the divine majesty and perfections, as being utterly incomprehensible to the human faculties. (Psal. civ. 1-3. Ezek. i. 1 Tim. vi. 16.)10 (3.) "Another common opinion which prevailed among the heathens, was, that sometimes the immortal gods, disguised in human form, deigned to visit mortals, and conPliny, Nat. Hist. lib. xvi. c. 40. Harwood's Introd. vol. ii. p. 360. See also Biscoe on the Acts, vol. i. p. 307. and Dr. Clarke's Travels, vol. vii. pp. 21, 22. Opera et Dies, v. 254-258. On the subject of this altar, see vol. i. pp. 196, 197. 10 Robinson's Gr. Lexicon to the New Test. voce Axpo Tos. Bloomfield's Annotations on the New Test. vol. viii. pp. 236, 287. versed with them. According to their theology, Jupiter and having played the harlot, that is, worshipped idols on every Mercury accompanied each other on these expeditions. Agree-high mountain, and under every green tree. Nor were only ably to this notion, which universally obtained among the Pagans, we find that the Lycaonians, when they saw a miracle performed upon a helpless cripple, immediately cried out in the last astonishment,-The gods are come down unto us in the likeness of men! (Acts xiv. 11.) Instantly Paul and Barnabas were metamorphosed, by their imaginations, into Jove and Mercury, who, according to their creed, were inseparable companions in these visits. These heathens (as we have already intimated) recognised Jupiter in Barnabas, because, probably, his appearance and person were more specious and striking; and Paul, whose bodily presence was weak, but whose public talents and rhetoric were distinguished, they persuaded themselves could be no other than Mercury, the eloquent interpreter of the gods." mountains, woods, and valleys appointed for the worship of false gods; almost every thing else, among the Pagans, bore the marks of idolatry. Herodotuss says, that the Phonicians, who were the greatest seamen in the world, adorned the heads and sterns of their ships with the images of their gods; and Luke (Acts xxviii. 11.) has observed, that the vessel which carried St. Paul from Malta to Syracuse had the sign of Castor and Pollux; and it is not improbable, that the vessel in which Europa was carried away had the sign of a bull, which gave occasion to the poets to say, that Jupi ter carried her away under that shape. 4. The statues of the deities were carried in procession, on the shoulders of their votaries. This circumstance is dis tinctly stated by Isaiah, in his masterly exposure of the (4.) Further, when persons were wrongfully oppressed insanity of idolatry. (xlvi. 7.) In this way do the Hindoos and afflicted, the heathens believed that the gods interfered at present carry their gods; and, indeed, so exact a picture in their behalf. The tokens of their presence were earth has the prophet drawn of the idolatrous processions of this quakes, the opening of doors, and the loosing of their bonds.2 people, that he might be almost supposed to be sitting among In this manner God bore a miraculous testimony of his ap- them, when he delivered his prediction to the Jews. It was probation to his faithful servants Paul and Silas, when im- also customary to make shrines or portable models of the prisoned at Philippi; and the knowledge of this fact will temples of those deities which were the principal objects of account for the extreme fright of the gaoler, which termi- worship, and to place a small image therein, when they tra nated so happily for his salvation. (Acts xvi. 25—29.)3 velled or went to war, as also for their private devotions at 2. Although the priesthood constituted a distinct class of home. From the celebrity of the temple of Diana at Ephepersons among the Jews, yet among the Romans, and it sus, it is but natural to suppose, that there would be a great should seem also among the Greeks, they did not form a demand for models of it, which would become a kind of subseparate order. Among the Romans they were chosen from stitute for the temple itself, to such of her votaries as lived among the most honourable men in the state. In the eastern in distant parts of Greece. It is evident from Acts xix. 24 provinces of the Roman empire, persons were annually-27. that the manufacture of such shrines proved a source selected from among the more opulent citizens to preside of great emolument to Demetrius, and the artisans employed over the things pertaining to religious worship, and to exhibit by him, who might naturally expect a brisk demand for their annual games at their own expense in honour of the gods, in models, from the vast concourse of worshippers who were the same manner as the ædiles did at Rome. These officers present at the annual solemnization of the gaines in honour received their appellations from the districts to which they of Diana: which demand not equalling their expectations, belonged, as Syriarch (Zupans), Phoeniciarch (s), Demetrius might ascribe his loss to St. Paul's preaching and the like: of course, in proconsular Asia, they were called against idolatry, as the apostle had now (Acts xix. 8. 10.) Asiarchs (Ag). The temple of Diana at Ephesus was been more than two years at Ephesus; so that all they which erected at the common expense of all the Grecian cities in dwelt in Asia heard the word of the Lord Jesus, both Jews and Asia Minor. It is evident from Acts xix. 31. that at that Greeks." The tabernacle of Moloch (Amos v. 26.) is supvery time they were solemnizing games in honour of Diana, posed to have been a portable temple or shrine, made after who was one of the great celestial deities (the dii majorum the chief temple of that "horrid king," as Milton emphatigentium of the Romans), and who was, therefore, called the cally terms him.12 GREAT GODDESS, by the recorder or town-clerk of Ephesus. (Acts xix. 35.)5 This circumstance will account for St. Paul's being hurried before the tribunal of the Asiarchs. 3. We learn from various profane authors that High Places, or eminences, were considered to be the abode of the heathen deities, or at least as the most proper for sacrificing; and, therefore, sacrifices were offered either on the summits of mountains or in woods. Thus it was the custom of the ancient Persians to go up to the tops of the loftiest mountains, and there to offer sacrifices to Jupiter,-distinguishing by that appellation the whole expanse of heaven. Further, as most of these sacrifices were accompanied with prostitution, or other impure rites, they seem to have chosen the most retired spots, to conceal their abominations. On this account, and also to obliterate every vestige of, or temptation to, idolatry, the Israelites were commanded to offer sacrifices to Jehovah, only and exclusively in the place which he should appoint (Deut. xii. 14.); and were also prohibited from sacrificing in high places (Lev. xxvi. 30.), and from placing a grove of trees near his altar. (Deut. xvi. 21.) The profligate Manasseh, however, utterly disregarded these prohibitions, when he built up again the high places, and reared up altars for Baal, and made a grove. (2 kings xxi. 3.) Thus Isaiah (Ivii. 4, 5.) reproached the Israelites with the like prevarication, when he said, Are ye not children of transgression, a seed of falsehood, in flaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks? And Jeremiah (iii. 6.) reproaches them with Dr. Harwood's Introd. vol. ii. p. 359. Elsner, in his notes on Acts xvi. 26. has shown, by a series of most apposite quotations, that each of these things was accounted a token of the divine appearance in behalf of those who suffered unjustly, and who were dear to the gods.-Observationes Sacræ, vol. i. pp. 441–444. a Biscoe on the Acts, vol. i. p. 313. 4 Grotius, Hainmond, Poole's Synopsis, Wetstein, and Doddridge on Acts xix. 31. Biscoe on the Acts, vol. i. pp. 303, 304. Robinson's Greek Lexicon, voce Aσips. See Elsner's Observationes Sacræ, vol. i. pp. 460, 461. In Sir William Ouseley's Travels in the East (vol. i. pp. 359–401.) the reader will find a very learned and very interesting memoir on the sacred trees of the ancients, which illustrates many important passages of sacred: writ. "When the heathens offered a sacrifice to any of those numerous divinities which they worshipped, it was usual on this sacred solemnity, in which religion and friendship were harmoniously interwoven and united with each other, for all the sacrificers to have their temples adorned with chaplets of flowers, and the victims, too, that were led to the altar, were dressed with fillets and garlands. Abundant examples of this custom are found in almost every page of the Greek and Roman classics. The Lycaonians, who recognised Jupiter in Barnabas, and Mercury in Paul, and, believing themselves honoured with a visit from these divinities, from the miracle which Paul had wrought in restoring a cripple to the full use of his limbs, intended to show their veneration of this illustrious condescension to them by celebrating a public and solemn sacrifice, and decked themselves, and the victims they intended to immolate, in this manner. The priest, therefore, of Jove, whom it seems they worshipped as the guardian of their city, and whose temple stood a little way out of the town, immediately brought victims and chaplets of flowers to crown the apostles, agreeably to the pagan rites, and in this manner advanced towards the door of the house, where the apostles lodged, designing to sacrifice to them. This custom, here mentioned, was in conformity with the heathen ritual. All wore garlands at a heathen sacrifice, both the people and the victims."15 5. When the victim devoted to the sacrifice was brought before the altar, the priest, having implored the divine favour and acceptance by prayer, poured wine upon its head; and after the performance of this solemn act of religion, which Hist. 1. iii. c. 37. Biscoe on the Acts, vol. i. pp. 326, 327. 10 Ward's History, &c. of the Hindoos, vol. ii. p. 330. 19 See Dr. Clarke's Travels, vol. vi. pp. 215-218., for some curious infor 13 Acts xiv. 13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice unto the people. 14 Προ της πολεως. Ibid. Το ΠΡΟ ΤΗΣ ΠΟΛΕΩΣ Ασκληπιείου. The tem ple of Esculapius which was before the town, or a little way out of the city. Polybius, lib. i. p. 17. edit. Hanov. 1619. 15 Dr. Harwood's Introduction, vol. ii. p. 301. Wetstein and Dr. A Clarke on Acts xiv. 11-15. rmed a libation, the victim was instantly led to the ter. To this circumstance St. Paul, knowing the time martyrdom to be very near, has a very striking allurepresenting this rite, which immediately preceded ath of the victim, as already performed upon himself, ng that he was now devoted to death, and that his ition would speedily follow. I am now ready to be says he (2 Tim. iv. 6.): literally, I am already poured a libation; the time of my departure is at hand. A r expressive sacrificial allusion occurs in Phil. ii. 17. ays the holy apostle, and if I be POURED OUT upon the e and service of your faith, I joy and rejoice with you n this passage he represents the faith of the Philipas the sacrificial victim, and compares his blood, willand joyfully to be shed in martyrdom, to the libation 1 out on occasion of the sacrifice.1 as appears from Psal. ii. 12. There is an idolatrous rite men- In the account of the decisive triumph of true religion over er the usual portions of the victims had been burnt on f The Egyptians had several cities, which were termed Typhonian, Jam dederat Saliis (a saltu nomina ducunt) Armaque et ad certos verba canenda modos.-OVID. Fast. iii. 387, 388. We The infuriated worshippers of Diana all with one voice about the space 1 Lev. xix. 28.) For the heathens did these things not only in honour of their gods, but also in testimony of their grief for the loss of any of their neighbours. The Scythians, as we are informed by Herodotus, were accustomed to slash their arms on the death of their kings; and it is not improbable that some similar custom obtained among some one of the neighbouring nations. The modern Persians to this day cut and lacerate themselves, when celebrating the anniversary of the assassination of Hossein, whom they venerate as a martyr for the Moslem faith.2 by pretending that certain divinities uttered oracles. The researches of enlightened travellers have laid open the contrivances by which these frauds were managed, at least in Greece." Various were the means by which the credulity of the people was imposed upon. Sometimes they charmed serpents, extracted their poison, and thus rendered them harmless;-a practice to which there are frequent allusions in the Old Testament, and it must have been a gainful and an established traffic. 7. The heathens showed their veneration for their deities in various ways, the knowledge of which serves to illustrate many passages of Scripture. Thus nothing was more frequent than prostitution of women, with examples of which the ancient writers abound. According to Justin, the Cyprian women gained that portion which their husbands re-rences, and who predicted political or physical changes from ceived with them, on marriage, by previous public prostitution. And the Phoenicians, as we are informed by Augustine, made a gift to Venus of the gain acquired by the same disgusting means. Hence we may account for Moses prohiBiting the Israelites from committing any such atrocities. (Lev. xix. 29.)-Others dedicated to them the spoils of war; others, votive tablets and other offerings in commemoration of supposed benefits conferred on them." A more frequent and indeed very general custom was the carrying of marks on their body in honour of the object of their worship. This is expressly forbidden in Lev. xix. 28. To this day, all the castes of the Hindoos bear on their foreheads, or elsewhere, what are called the sectarian marks, which not only distinguish them in a civil, but also in a religious point of view, from each other. Most of the barbarous nations lately discovered have their faces, arms, breasts, &c. curiously carved or tatooed, probably for superstitious purposes. Ancient writers abound with accounts of marks made on the face, arms, &c. in honour of different idols,— and to this the inspired penman alludes (Rev. xiii. 16, 17. xiv. 9. 11. xv. 2. xvi. 2. xix. 20. xx. 4.), where false worshippers are represented as receiving in their hands, and in their forehead, the marks of the beast. The prohibition in Lev. xix. 27. against the Israelites rounding the corners of their heads, and marring the corners of their beards, evidently refers to customs which must have existed among the Egyptians, during their residence among that people; though it is now difficult to determine what those customs were. Herodotus informs us, that the Arabs shave or cut their hair round in honour of Bacchus, who (they say) wore his hair in this way; and that the Macians, a people of Libya, cut their hair round, so as to leave a tuft on the top of the head; in this manner the Chinese cut their hair to the present day. This might have been in honour of some idol, and, therefore, forbidden to the Israelites. The hair was much used in divination among the ancients; and for purposes of religious superstition among the Greeks; and particularly about the time of the giving of this law, as this is supposed to have been the æra of the Trojan war. We learn from Homer, that it was customary for parents to dedicate the hair of their children to some god; which, when they came to manhood, they cut off and consecrated to the deity. Achilles, at the funeral of Patroclus, cut off his golden locks, which his father had dedicated to the river god Sperchius, and threw them into the flood. From Virgil's account of the death of Dido, we learn that the topmost lock of hair was dedicated to the infernal gods. If the hair was rounded, and dedicated for purposes of this kind, it will at once account for the prohibition in this verse.10 A religion so extravagant as that of pagaism could not have subsisted so long, had not the priests by whom it was managed contrived to secure the devotion of the multitudes Herodotus, lib. iv. c. 71. 2 Mr. Morier has given a long and interesting narrative of this anni versary. "It is," he says, "necessary to have witnessed the scenes that are exhibited in their cities, to judge of the degree of fanaticism which possesses them at this time. I have seen some of the most violent of them, as they vociferated Ya Hossein! walk about the streets almost naked, with only their loins covered and their bodies streaming with blood, by the voluntary cuts which they had given to themselves, either as acts of love, anguish, or mortification. Such must have been the cuttings of which we read in Holy Writ." Morier's Second Journey, p. 176. a Hist. lib. xviii. c. 5. X. Moses has enumerated seven different sorts of DIVINERS into futurity, whom the Israelites were prohibited from consulting (Deut. xviii. 10, 11.), viz. 1. Those who used divination, that is, who endeavoured to penetrate futurity by auguries, using lots, &c.;-2. Observers of times, those who pretended to foretell future events by present occur the aspects of the planets, eclipses, motion of the clouds, &c.; -3. Enchanters, either those who charmed serpents, or those who drew auguries from inspecting the entrails of beasts, observing the flights of birds, &c.;-4. Witches, those who pretended to bring down certain celestial influences to their aid by means of herbs, drugs, perfumes, &c.;-5. Charmers, those who used spells for the purposes of divination ;—6. Consulters with familiar spirits,—Pythonesses, those who pretended to inquire by means of one spirit to get oracular answers from another of a superior order;-and, 7. Wizards or necromancers, those who (like the witch at Endor) professed to evoke the dead, in order to learn from them the secrets of the invisible world. Four kinds of divination are particularly mentioned in sacred history, viz. by the cup,-by arrows,-by inspecting the livers of slaughtered animals, and by the staff. 1. Divination by the cup appears to have been the most ancient: it certainly prevailed in Egypt at the time of Joseph (Gen. xliv. 5.),22 and it has from time immemorial been prevalent among the Asiatics, who have a tradition (the origin of which is lost in the lapse of ages) that there was a cup which had passed successively into the hands of different potentates, and which possessed the strange property of representing in it the whole world, and all the things which were then doing in it. The Persians to this day call it the Cup of Jemsheed, from a very ancient king of Persia of that name, whom late historians and poets have confounded with Bacchus, Solomon, Alexander the Great, &c. This cup filled with the elixir of immortality, they say, was discovered when digging the foundations of Persepolis. To this cup the Persian poets have numerous allusions; and to the intel ligence supposed to have been received from it they ascribe the great prosperity of their ancient monarchs, as by it they understood all events, past, present, and future. Many of the Mohammedan princes and governors affect still to have information of futurity by means of a cup. Thus when Mr. Norden was at Dehr or Derri in the farthest part of Egypt, in a very dangerous situation, from which he and his com pany endeavoured to extricate themselves by exerting great spirit, a spiteful and powerful Arab in a threatening way told one of their people, whom they had sent to him, that he knew what sort of people they were, that he had consulted his cup, and had found by it that they were those of whom one of their prophets had said, that Franks would come in disguise, and passing every where, examine the state of the country, and afterwards bring over a great number of other Franks, conquer the country, and exterminate all. It was precisely the same thing that Joseph meant when he talked of divining by his cup. Julius Serenus tells us, that the method of dirining by the cup among the Abyssinians, Chaldees, and Egyptians, was to fill it first with water, then to throw into it their plates of gold and silver, together with some precious stones, whereon were engraven certain characters: and after that the persons who came to consult the oracle used certain forms of incantation, and so calling upon the devil, received their answers several ways; sometimes by articulate sounds, sometimes by the characters, which were in the cup, arising upon the surface of the water, and by this arrangement forming the answer; and many times by the visible appearing of the persons themselves about whom the oracle was consulted. is Agrippa tells us likewise, that the manner of science, and by means of certain rites, to evoke the spirits is to pour melted wax into a cup containing water, of the dead from their gloomy abodes, and compel them to Fax would range itself into order, and so form an- disclose information on subjects beyond the reach of the ccording to the questions proposed.2 human powers of this description, probably, was the sorcevination by arrows was an ancient method of presag-rer Bar-Jesus, mentioned in Acts xiii. 6-11. There also re events. Ezekiel (xxi. 21.) informs us that Nebuzar, when marching against Zedekiah and the king Ammonites, and coming to the head of two ways, his arrows in a quiver, that he might thence divine direction to pursue his march; and that he consulted n, and inspected the livers of beasts, in order to dehis resolution. Jerome, in his commentary on this says that "the manner of divining by arrows was they wrote on several arrows the names of the cities which they intended to make war, and then putting romiscuously all together into a quiver, they caused › be drawn out in the manner of lots, and that city, name was on the arrow first drawn out, was the first saulted." This method of divination was practised idolatrous Arabs, and prohibited by Mohammed, as likewise used by the ancient Greeks, and other livination by inspecting the liver of slaughtered anias another mode of ascertaining future events, much ed by the Greeks and Romans, by the former of whom termed 'Haxoria, or looking into the liver. This ubsequently became a general term for divination by ting the entrails of sacrifices, because the liver was it and principal part observed for this purpose. To ethod of divination there is an allusion in Ezekiel tabdomancy, or divination by the staff, is alluded to by phet Hosea (iv. 12.); it is supposed to have been thus ned: The person consulting measured his staff by or by the length of his finger, saying, as he measured, I go, or, I will not go; I will do such a thing, or, I ot do it ;" and as the last span fell out so he determined. and Theophylact, however, give a different account of atter. They say that it was performed by erecting two after which they murmured forth a certain charm, and according as the sticks fell, backwards or forwards, ds the right or left, they gave advice in any affair.' the later period of the Jewish history, we meet with persons among the Jews, who pretended to be sorceThis class of persons dealt in incantations and divias, and boasted of a power, in consequence of their deep were others, such as Simon the sorcerer (Acts viii. 9.); who having some knowledge of natural philosophy and astrology, abused that knowledge and deceived the common people by pretending to foretell future events, from the motions and appearances of the planets and stars, and to cure certain diseases by repeating certain phrases, &c. So prevalent was the practice of sorcery among the Jews, that many of their elders, judges, or rabbies, are said to have attained such a proficiency in magic or sorcery, as to surpass even those who made it their profession.10 occult. Philos. 1. i. cap. 57. tary to Calmet, No. 179. Burder's Oriental Customs, vol. i. this subject see some curious information in the Fragments sup. ran ch. v. 4. (Sale's translation, p. 94. 4to. edit.) In his preliminary rse. Mr. Sale states that the arrows, used by the idolatrous Arabs purpose, were destitute of heads or feathers, and were kept in the Cf some idol, in whose presence they were consulted. Seven such were kept in the temple of Mecca, but generally in divination they use of three only, on one of which was written, My LORD hath comme,-on another, My LORD hath forbidden me,-and the third If the first was drawn, they regarded it as an approbation of terprise in question; if the second, they made a contrary conclubut if the third happened to be drawn, they mixed them and drew gan, till a decisive answer was given by one of the others. These Larrows were generally consulted before any thing of moment was Taken--as when a man was about to marry, to undertake a journey, ke (Sale's Prel. Disc. pp. 126, 127.) ter's Antiquities of Greece, vol. i. pp. 359, 360. d vol i pp. 339, 330. The practice of "divination from the liver is The prevalence of magic among the heathen is too well known to require any proofs. Pythagoras and other distinguished Greek philosophers took no small pains to attain the knowledge of this art: the inhabitants of Ephesus in particular were distinguished for their magical skill. And it was no small triumph of the Gospel that many of the Christian converts at Ephesus, who had previously used curious arts (Tap, which word is used by Greek writers to denote magical arts, incantations, &c.), brought their books together and burned them before all men. (Acts xix. 19.) So celebrated was the city of Ephesus for the magic art, that some particular forms of incantation derived their names from thence, and were called Epe гpμμaтa, or Ephesian Letters.11 They appear to have been amulets inscribed with strange characters, which were worn about the person for the purpose of curing diseases, expelling demons, and preserving individuals from evils of different kinds. The books' above mentioned were such as taught the science, mode of forming, use, &c. of these charms.12 SECTION II. ON THE STATE OF RELIGION AMONG THE JEWS, IN THE TIME OF JESUS CHRIST. PREVIOUSLY to the Babylonish captivity there are no vestiges of the existence of any sect among the Jews. Devoted to the study of their law and to the ceremonies of their religion, they neglected those curious studies which were esteemed among other nations. The temple of Jehovah and the houses of the prophets were their principal schools; in which they were taught how to serve the Lord and to observe the ordinances which he had commanded. After the captivity, we do not meet with any traces of any sects among them until the time of the Maccabæan princes; when it should seem that the Jewish literati, in imitation of the sects of the Grecian philosophers, became divided in their opinions, and composed the three celebrated sects of the Pharisees, Sadducees, and Essenes. As these sects are frequently mentioned in the New Testament, it is proposed in this section to give an account of their origin and tenets, together with those of the Herodians, who are repeatedly mentioned by Jesus Christ, and of some other minor denominations of religious parties which were in existence during the period of time comprised in the New Testament history.13 Robinson's Gr. Lex. voce Mayos. 10 If any credit may be given to the Talmuds, twenty-four of the school of rabbi Judah were killed by sorcery; and eighty women sorceresses were hanged in one day by Simon ben Shetah. So greatly did the practice of this art prevail among them, that skill in it was required as a necessary qualification for a person to be chosen a member of their councils, whether that of seventy-one or those of twenty-three; in order that he might be the better able to try and judge the accused; whether they were really guilty of sorcery or not. Lightfoot's Works, vol. i. p. 371. vol. ii. p. 244. (folio edit.) where the passages from the Talmuds are given. 11 Biscoe on the Acts, vol. i. pp. 290–293. 12 Dr. A. Clarke, on Acts viii. 17. where some curious information relative to the Ephesian letters is collected from the lexicographers, Suidas and Hesychius. 13 The authorities principally consulted for this section are Pritii Intro. ductio in Lectionem Novi Testamenti, cc. 33, 34. De Statu Religionis Judæorum tempore Christi, pp. 446-471. Calmet's Dissertation sur les Sectes des Juifs Dissert. tom. 1. pp. 711-743. Godwin's Moses and Aaron, and Jennings's Jewish Antiquities, book i. ch. 10-13. Schulzii Archæ ologia Biblica, pp. 170-180. Carpzovii Antiquitates Hebr. Gentis, pp. 173 -247. Pictet's Theologie Chretienne, tom. i. pp. 627-630. and tom. iii. pp. 103-117. Jahn, Archæol. Bibl. $$ 316-320. and Ackermann, Archæol. Bibl. §§ 305-311. Beausobre's and L'Enfant's Introd. (Bp. Watson's Tracts, vol. iii. pp. 181-192.) |