ADORATION is also used for certain extraordinary acts of civil honour, which resemble those paid to the Deity, yet are given

to men.

We read of adorations paid to kings, princes, emperors, popes, bishops, abbots, &c., by kneeling, falling prostrate, kissing the feet, hands, garments, &c.

The Persian manner of adoration, introduced by Cyrus, was by bending the knee, and falling on the face at the prince's feet, striking the earth with the forehead, and kissing the ground. This was an indispensable condition on the part of foreign ministers and ambassadors, as well as the king's own vassals, of being admitted to audience, and of obtaining any favour. This token of reverence was ordered to be paid to their favourites as well as to themselves, as we learn from the history of Haman and Mordecai, in the Book of Esther; and even to their statues and images; for Philostratus informs us that, in the time of Apollonius, a golden statue of the king was exposed to all who entered Babylon, and none but those who adored it were admitted within the gates. The ceremony, which the Greeks called porkuveiv, Conon refused to perform to Artaxerxes, and Callisthenes to Alexander the Great, as reputing it impious and unlawful.

The adoration performed to the Roman and Grecian emperors consisted in bowing or kneeling at the prince's feet, laying hold of his purple robe, and then bringing the hand to the lips. Some attribute the origin of this practice to Constantius. They were only persons of rank or dignity that were entitled to the honour. Bare kneeling before the emperor to deliver a petition, was also called adoration.

It is particularly said of Diocletian, that he had gems fastened to his shoes, that divine honours might be more willingly paid him, by kissing his feet. And this mode of adoration was continued till the last age of the Greek monarchy. When any one pays his respects to the king of Achen in Sumatra, he first takes off his shoes and stockings, and leaves them at the door.

The practice of adoration may be said to be still subsisting in England, in the custom of kissing the king's or queen's hand.

Adoration is also used in the court of Rome, in the ceremony of kissing the pope's feet. It is not certain at what period this practice was introduced into the church: but it was probably borrowed from the Byzantine court, and accompanied the temporal power. Dr. Maclaine, in the chronological table which he has subjoined to his translation of Mosheim's Ecclesiastical History, places its introduction in the eighth century, immediately after the grant of Pepin and Charlemagne. Baronius traces it to a much higher antiquity, and pretends that examples of this homage to the vicars of Christ occur so early as the year 204 These prelates finding a ve

hement disposition in the people to fall down before them, and kiss their feet, procured crucifixes to be fastened on their slippers; by which stratagem, the adoration intended for the pope's person is supposed to be transferred to Christ. Divers acts of this adoration we find offered even by princes to the pope; and Gregory XIII. claims this act of homage as a duty.

Adoration properly is paid only to the pope when placed on the altar, in which posture the cardinals, conclavists, alone are admitted to kiss his feet. The people are afterwards admitted to do the like at St. Peter's church; the ceremony is described at large by Guicciardin.

Adoration is more particularly used for kissing one's hand in presence of another as a token of reverence. The Jews adored by kissing their hands, and bowing down their heads; whence in their language kissing is properly used for adoration. This illustrates a passage in Psalm ii., "Kiss the Son lest he be angry;"—that is, pay him homage and worship.

It was the practice among the Greek Christians to worship with the head uncovered, 1 Cor. xi; but in the east the ancient custom of worshipping with the head covered was retained.

ADRAMMELECH, the son of Sennacherib, king of Assyria. The king returning to Nineveh, after his unhappy expedition made into Judea against king Hezekiah, was killed by his two sons, Adrammelech and Sharezer, whilst at his devotions in the temple of his god Nisroch, Isaiah xxxvii. 38; 2 Kings xix. It is not known what prompted these two princes to commit this parricide; but after they had committed the murder, they fled for safety to the mountains of Armenia, and their brother, Esar-haddon, succeeded to the crown.

The

ADRAMMELECH was also one of the gods adored by the inhabitants of Sepharvaim, who were settled in the country of Samaria, in the room of the Israelites, who were carried beyond the Euphrates. The Sepharvaites made their children pass through the fire, in honour of this idol, and another, called Anammelech, 2 Kings xvii. 31. Rabbins say, that Adrammelech was represented under the form of a mule; but there is much more reason to believe that Adrammelech meant the sun, and Anammelech the moon; the first signifying the magnificent king, the second the gentle king,-many eastern nations adoring the moon as a god, not as a goddess.

ADRAMYTTIUM, a city on the west coast of Mysia, in Lesser Asia, over against the isle of Lesbos. It was in a ship belong. ing to this place, that St. Paul sailed from Cesarea to proceed to Rome as a prisoner, Acts xxvii. 2. It is now called Edremit.

ADRIA. This name, which occurs in Acts xxvii. 27, is now confined to the gulf lying between Italy on the one side, and the

coasts of Dalmatia and Albania on the other. But in St. Paul's time it was extended to all that portion of the Mediterranean between Crete and Sicily. Thus Ptolemy says that Sicily was bounded on the east by the Adriatic, and Crete in a similar manner on the west; and Strabo says that the Ionian Gulf was a part of what, in his time, was called the Adriatic Sea.

ADULLAM, a city in the tribe of Judah, to the west of Hebron, whose king was slain by Joshua, Josh. xii. 15. It is frequently mentioned in the history of Saul and David; and is chiefly memorable from the cave in its neighbourhood, where David retired from Achish, king of Gath, when he was joined by the distressed and discontented, to the number of four hundred, over whom he became captain, 1 Sam. xxii. 1. Judas Maccabeus encamped in the plain of Adullam, where he passed the sabbath-day, 2 Mac. xii. 38. Eusebius says that, in his time, Adullam was a very great town, ten miles to the east of Eleutheropolis.

ADULTERY, the violation of the marriage-bed. The law of Moses punished with death both the man and the woman who were guilty of this crime, Lev. xx. 10. If a woman was betrothed to a man, and was guilty of this infamous crime before the marriage was completed, she was, in this case, along with her paramour, to be stoned, Deut. xxii. 22-24.

When any man among the Jews, prompted by jealousy, suspected his wife of the crime of adultery, he brought her first before the judges, and informed them that, in consequence of his suspicions, he had privately admonished her, but that she was regardless of his admonitions. If before the judges she asserted her innocency, he required that she should drink the waters of jealousy, that God might by these means discover what he attempted to conceal, Num. v. 12, &c. The man then produced his witnesses, and they were heard. After this, both the man and the woman were conveyed to Jerusalem, and placed before the Sanhedrim; the judges of which, by threats and other means, endeavoured to confound the woman, and make her confess. If she persisted in denying the fact, she was led to the eastern gate of the court of Israel, stripped of her own clothes, and dressed in black, before great numbers of her own sex. The priest then told her, that if she was really innocent, she had nothing to fear; but if guilty, she might expect to suffer all that the law Lad denounced against her, to which she answered, "Amen, amen." The priest then wrote the terms of the law in this form :"If a strange man hath not come near you, and you are not polluted by forsaking the bed of your husband, these bitter waters, which I have cursed, will not hurt you: but if you have polluted yourself by coming near to another man, and gone astray from your husband, may you be accursed of the

Lord, and become an example for all his people; may your thigh rot, and your belly swell till it burst; may these cursed waters enter into your belly, and being swelled therewith, may your thighs putrefy."

After this, the priest filled a pitcher out of the brazen vessel, near the altar of burntofferings, cast some dust of the pavement into it, mingled something with it as bitter as wormwood, and then read the curses, and received her answer of Amen. Another priest, in the mean time, tore off her clothes as low as her bosom-made her head bareuntied the tresses of her hair-fastened her clothes, which were thus torn, with a girdle under her breasts, and then presented her with the tenth part of an ephah, or about three pints, of barley-meal. The other priest then gave her the waters of jealousy, or bitterness, to drink; and as soon as the woman had swallowed them, he gave her the meal in a vessel like a frying-pan into her hand. This was stirred before the Lord, and part of it thrown into the fire of the altar. If the wife was innocent, she returned with her husband, and the waters, so far from injuring her, increased her health, and made her more fruitful; but if she was guilty, she grew pale immediately, her eyes swelled; and, lest she should pollute the temple, she was instantly carried out, with these symptoms upon her, and died instantly, with all the ignominious circumstances related in the curses.

On this law of Moses, Michaëlis has the following remarks:

"This oath was, perhaps, a relic of some more severe and barbarous consuetudinary laws, whose rigours Moses mitigated; as he did in many other cases, where an established usage could not be conveniently abolished altogether. Among ourselves, in barbarous times, the ordeal, or trial by fire, was, notwithstanding the parity of our married people, in common use; and this, in point of equity, was much the same in effect, as if the husband had had the right to insist on his wife submitting to the hazardous trial of her purity, by drinking a poisoned potion; which, according to an ancient superstition, could never hurt her if she was innocent. And, in fact, such a right is not altogether unexampled; for, according to Oldendorp's History of the Mission of the Evangelical Brethren, in the Caribbee Islands, it is actually in use among some of the savage nations in the interior parts of Western Africa.

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'Now when, in place of a poisoned potion like this, which very few husbands can be very willing to have administered to their wives, we see, as among the Hebrews, an imprecation-drink, whose avenger God himself promises to become, we cannot but be struck with the contrast of wisdom and clemency which such a contrivance manifests. In the one case, (and herein consists their great distinction,) innocence can only be

preserved by a miracle; while, on the other, guilt only is revealed and punished by the hand of God himself.

"By one of the clauses of the oath of purgation, (and had not the legislator been perfectly assured of his divine mission, the insertion of any such clause would have been a very bold step indeed,) a visible and corporeal punishment was specified, which the person swearing imprecated on herself, and which God himself was understood as engaging to execute. To have given so accurate a definition of the punishment that God meant to inflict, and still more one that consisted of such a rare disease, would have been a step of incomprehensible boldness in a legislator who pretended to have a divine mission, if he was not, with the most assured conviction, conscious of its reality.

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Seldom, however, very seldom, was it likely that providence would have an opportunity of inflicting the punishment in question. For the oath was so regulated, that a woman of the utmost effrontery could scarcely have taken it without changing colour to such a degree as to betray herself.

"In the first place, it was not administered to the woman in her own house, but she was under the necessity of going to that place of the land where God in a special manner had his abode, and took it there. Now, the solemnity of the place, unfamiliarized to her by daily business or resort, would have a great effect upon her mind. In the next place, there was offered unto God what was termed an execration-offering, not in order to propitiate his mercy, but to invoke his vengeance on the guilty. Here the process was extremely slow, which gave her more time for reflection than to a guilty person could be acceptable, and that, too, amidst a multitude of unusual ceremonies. For the priest conducted her to the front of the sanctuary, and took holy water, that is, water out of the priests' laver, which stood before it, together with some earth off its floor, which was likewise deemed holy; and having put the earth in the water, he then proceeded to uncover the woman's head, that her face might be seen, and every change on her countenance during the administration of the oath accurately observed: and this was a circumstance which, in the east, where the women are always veiled, must have had a great effect; because a woman, accustomed to wear a veil, could, on so extraordinary an occasion, have had far less command of her eyes and her countenance than an European adulteress, who is generally a perfect mistress in all the arts of dissimulation, would display. To render the scene still more awful, the tresses of her hair were loosened, and then the execration-offering was put into her hand, while the priest held in his the imprecation-water. This is commonly termed the bitter water;

but we must not understand this, as if the water had really been bitter; for how could it have been so? The earth of the floor of the tabernacle could not make it bitter. Among the Hebrews and other oriental nations, the word bitter was rather used for curse and, strictly speaking, the phrase does not mean bitter water, but the water of bitternesses, that is, of curses. The priest now pronounced the oath, which was in all points so framed that it could excite no terrors in the breast of an innocent woman; for it expressly consisted in this, that the imprecation-water should not harm her if she was innocent. It would seem as if the priest here made a stop, and again left the woman some time to consider whether she would proceed with the oath. This I infer from the circumstance of his speech not being directly continued in verse 21st, which is rather the apodosis of what goes before; and from the detail proceeding anew in the words of the historian, Then shall the priest pronounce the rest of the oath and the curses to the woman; and proceed thus.-After this stop he pronounced the curses, and the woman was obliged to declare her acquiescence in them by a repeated Amen. Nor was the solemn scene yet altogether at an end; but rather, as it were, commenced anew. For the priest had yet to write the curses in a book, which I suppose he did at great deliberation; having done so, he washed them out again in the very imprecation-water, which the woman had now to drink; and this water being now presented to her, she was obliged to drink it, with this warning and assurance, in the name of God, that if she was guilty, it would prove within her an absolute curse. Now, what must have been her feelings, while drinking, if not conscious of purity? In my opinion she must have conceived that she already felt an alteration in the state of her body, and the germ, as it were, of the disease springing within her. Conscience and imagination would conspire together, and render it almost impossible for her to drink it out. Finally, the execration-offering was taken out of her hand, and burnt upon the altar. I cannot but think that, under the sanction of such a purgatorium, perjury must have been a very rare occurrence indeed. If it happened but once in an age, God had bound himself to punish it; and if this took place but once, (if but one woman who had taken the oath was attacked with that rare disease which it threatened,) it was quite enough to serve as a determent to all others for at least one generation."

This procedure had also the effect of keeping in mind, among the Jews, God's high displeasure against this violation of his law; and though some lax moralists have been found, in modern times, to palliate it, yet the Christian will always remember the solemn denunciations of the New Testament against a crime so aggravated,

whether considered in its effects upon the domestic relations, upon the moral character of the guilty parties, or upon society at large,-"Whoremongers and adulterers God will judge.”

ADULTERY, in the prophetic scriptures, is often metaphorically taken, and signifies idolatry, and apostasy from God, by which men bisely defile themselves, and wickedly violate their ecclesiastical and covenantrelation to God, Hos. ii. 2; Ezek. xvi.

ADVOCATE, HapdkAmros, a patron, one who pleads the cause of any one before another. In this sense the term is applied to Christ, our intercessor, 1 John ii. 1. It signifies also a comforter, and an instructer; and is used of the Holy Spirit, John xiv. 16, and xv. 26. ADYTUM is a Greek word, signifying inaccessible, by which is understood the most retired and secret place of the heathen temples, into which none but the priests were allowed to enter. The adytum of the Greeks and Romans answered to the sanctu sanctorum of the Jews, and was the place from whence oracles were delivered.

ERA, a series of years, commencing from a certain point of time called an epocha: thus we say, the Christian æra; that is, the number of years elapsed since the birth of Christ. The generality of authors use the terms æra and epocha in a synonymous sense; that is, for the point of time from which any computation begins

The ancient Jews made use of several æras in their computation; sometimes they reckoned from the deluge, sometimes from the division of tongues; sometimes from their departure out of Egypt; and at other times from the building of the temple; and sometimes from the restoration after the Babylonish captivity: but their vulgar æra was from the creation of the world, which falls in with the year of the Julian period 953; and consequently they supposed the world created 294 years sooner than according to our computation. But when the Jews berame subject to the Syro-Macedonian kings, they were obliged to make use of the æra of the Seleucida in all their contracts, which from thence was called the æra of contracts. This æra begins with the year of the world 3592, of the Julian period 4402, and before Christ 312. The era in general use among the Christians is that from the birth of Jesus Christ, concerning the true time of which chronologers differ; some place it two years, others four, and again others five, before the vulgar æra, which is fixed for the year of the world 4004: but Archbishop Usher, and after him the generality of modern chronologers, place it in the year of the world 4000.

The ancient heathens used several æras: 1. The era of the first Olympiad is placed in the year of the world 3228, and before the vulgar æra of Jesus Christ 776. 2. The taking of Troy by the Greeks, in the year of the world 2820, and before Jesus Christ

1884. 3. The voyage undertaken for the purpose of bringing away the golden fleece, in the year of the world 2760. 4. The foundation of Rome, in 2856. 5. The ara of Nabonassar, in 3257. 6. The æra of Alexander the Great, or his last victory over Darius, in 3674, and before Jesus Christ 330.

AERIANS, a sect which arose about the middle of the 4th century, being the followers of Aërius, (who must be distinguished from Arius and Aëtius,) a monk and a presbyter of Sebastia, in Pontus. He is charged with being an Arian, or Semi-Arian; but the heaviest accusation against him is an attempt to reform the church; and, by rejecting prayers for the dead, with certain fasts and festivals then superstitiously observed, to reduce Christianity as nearly as possible "to its primitive simplicity; a purpose, indeed, laudable and noble," says Dr. Mosheim, "when considered in itself: though the principles from whence it springs, and the means by which it is executed, are sometimes, in many respects, worthy of censure, and may have been so in the case of this reformer." This gentle rebuke probably refers to a report that the zcal of Aerius originated in his being disappointed of the bishopric of Sebastia, (conferred on Eustathius,) which led him to affirm that the scriptures make no distinction between a presbyter and a bishop, which he founded chiefly on 1 Tim. iv. 14. Hence he is considered by many, as the father of the modern Presbyterians.-" For this opinion, chiefly," says Dr. Turner, "he is ranked among the heretics, by Epiphanius, his contemporary, who calls it a notion full of folly and madness. His followers were driven from the churches, and out of all the towns and villages, and were obliged to assemble in the woods, caverns, and open defiles."

AETIANS, another branch (as it is said) of Arians, so called from Aëtius, bishop of Antioch, who is also charged with maintaining "faith without works," as "sufficient to salvation," or rather justification; and with maintaining “ that sin is not imputed to believers." It is added, that he taught God had revealed to him things which he had "concealed from the apostles;" which, perhaps, is only a misrepresentation of what he taught on the doctrine of divine influences.

AFFINITY. There are several degrees of affinity, wherein marriage was prohibited by the law of Moses: thus the son could not marry his mother, nor his father's wife, Lev. xviii. 7, &c. The brother could not marry his sister, whether she were so by the father only, or only by the mother, and much less if she were his sister both by the same father and mother. The grandfather could not marry his grand-daughter, either by his son or daughter. No one could marry the daughter of his father's wife; nor the sister of his father or mother; nor the uncle,