unfortunate Eupator, in which fraud he met with support from the Jews and the Romans. Antiochus manifested a friendly disposition towards the Jews, and treated favourably the Maccabees, Jonathan and Simon (1 Macc. xi. 57), who, in return, conquered for him all the country up to Damascus, and rendered him other important services (1 Macc. xi. 60; xii. 24). The young prince, however, soon suffered death at the hands of his father's servant, Tryphon, by whom he had been put on the throne, and by whom he was succeeded.

Antiochus VII. surnamed Sidetes (starry), ascended the throne, having overthrown Tryphon. At the first he made a treaty of friendship with the Jewish prince Simon: soon, however, he imposed on Simon severe conditions; and, when the latter did not sufficiently observe them, he sent a general into Judea, who was beaten by Simon's son (1 Mace. xv. xvi.). Not long after, Antiochus himself invaded Palestine, laid siege to Jerusalem, and was near taking it by storm, when he desisted, probably through fear of the Romans, who were too jealous to allow any rival near the throne of their power. He accordingly concluded a peace with John Hyrcanus; and, in conjunction with him, Antiochus made an expedition against the Parthians, which cost him his life (130, A.C).

This brief outline may be accounted an average specimen of the kind of details which constitute what passes under the name of history. It presents scarcely more than one feature namely, the patriotic conduct of the Jews under the Asmonæan princes or Maccabees- which the lover of his species can regard with satisfaction; and even here he is compelled to regret that force had to be resisted by force.

ANTIPATRIS (G.), a city built by Herod the Great, named after his father Antipas, lying in Samaria, in a fruitful valley, between Joppa and Cæsarea, about ten miles from the sea, on the road which led from Jerusa lem to Cæsarea, and which also led to Gali. lee. Through this place Paul was taken when he was conveyed a prisoner to Felix at Cæsarea (Acts xxiii. 26, seq.).

ANTIQUITY (L. the condition of being vld) is a word which occurs but once in the Bible (Isa. xxiii. 7), where it is applied to Tyre, of which the prophet reproachfully asks, Is this your joyous city, whose antiquity is of ancient days?' thus indirectly bearing testimony to the very early origin of Phoenician civilisation.

The antiquities of Tyre, and other ancient cities and nations, are lost in the darkness of periods which passed away before history began to dawn. The tendency of recent investigations is to throw back considerably the age of the world, and the origin of human culture; while the extravagant pretensions to

antiquity of the Indian and Chinese chronology, have for some time been exploded.

The subject of antiquities, limited to the Bible, embraces whatever relates to the religicus, political, social, and domestic life of the Hebrews, and the nations connected with or influenced by them, every thing which tends to give form and pressure to the Israelitish nation, from its origin to its destruction, and to the early Christian church. An accurate knowledge of Biblical antiquities is indispensable to a divine, ere he can correctly expound the general Scriptures to others. Godwyn well remarks, that many are strangers to Christ and the apostles, because they know so little of Moses and Aaron. From the Scriptures themselves, if perused carefully, the intelligent student may gain information on the subject. But much remains which they do not and cannot teach; for, like all books relating to ancient times, they contain allusions, phraseology, and modes of thought and speech, which are either imperfectly or not at all understood, without light drawn from other sources; the more so as the Hebrews were not a literary people, and the sacred penmen sought rather to correct errors than to achieve intellectual renown. Very little information can be extracted from heathen writers, except on geographical and kindred subjects. Herodotus affords a little, which may be of service, in conjunction with discoveries lately made in Egyptian antiquities discoveries which have thrown much light on the Biblical record. - The Egypt of Herodotus, by John Kenrick, M.A. 1841. Manners and Customs of the Ancient Egyp tians, by Sir J. G. Wilkinson, 1837, 1841.

The study of Biblical antiquities probably commenced on the return from the captivity of Babylon, when the Israelites must have found much in their sacred writings which was difficult to understand, though highly interesting to their feelings. The ideas, views, and observations, which resulted, were taught by the Jewish doctors for many centuries by oral communication, which, in its course, was disfigured by ignorance, super stition, and prejudice. At length, in the second and subsequent centuries, the oral traditions were committed to writing in the Talmud. This source of information, being traditionary, must, to be of any service, be used with great caution.

Josephus, in the first century of our era, wrote two works, The Jewish War, and the Antiquities of the Jews; which contain valuable information in relation to the manners, customs, and opinions of his own and previous ages. The writings of modern Jews present us with no information of value; scarcely any sound intellectual activity having, till a late period, existed among them. Mendelssohn, however, opened to his fellowbelievers a new era of thinking and writing,

which has prepared the way for many va luable productions. The good results are but just beginning to appear. The revival of letters was not without its good effects on this subject; for it led to the study of the dead languages, till the Reformation called forth the cultivation of the long-neglected Hebrew tongue. Not, however, till within the last century, have oriental scholars brought forth works displaying a knowledge of Hebrew and Christian antiquities, which can be regarded as satisfactory in the present advanced state of general scholarship.

The study of Biblical antiquities has received the greatest aid from the information of well-informed travellers through eastern countries, particularly Syria; who are en abled to give a tolerable picture of what these lands and their inhabitants were of old; permanence being a strong feature in the oriental character. Many such works have been published: amongst the most valuable are, -Shaw's Travels in Barbary and the Levant, and Harmer's Observations on various Passages of Scripture: we must add an invaluable work published by Professor Robinson, Biblical Researches in Palestine, 1841.

The earliest treatise expressly on this subjeet in English was written by T. Godwyn, B.D.:-Moses and Aaron; Civil and Eccleastic Rites used by the Ancients, observed, &c. 4to, 1614; a popular and excellent work, which may be still studied with advantage. In 1724–5, Thomas Lewis wrote The Antiquities of the Hebrew Republic — an elaborate and carefully compiled treatise. A work written in an easy style, is a publication by Dr. Jennings, entitled, A Course of Lectures on the three first Books of Godwyn's Moses and Aaron, 1766. Fleury's work (Dr. A. Clarke's edition) on the manners of the ancient Is raelites, containing an account of the peculiar customs, laws, policy, and religion of the Israelites, is a pleasing and useful introduction to the study of the Scriptures. The English student may find a complete treatise on Biblical Antiquities, by John Jahn, D.D.; reprinted, Oxford, 1836, and London, 1841. Those who wish to enter more fully on the subject should study the original, of which the foregoing is an abridgment. A carefully and well-written work may be found in The Antiquities of the Jews from authentic sources, and their Customs illustrated by modern Travels, by W. Brown, D.D. 2 vols. 8vo; London, 1-20. A more recent and valuable work may be found in Academical Lectures on the Jewish Scriptures and Antiquities, by J. G. Falfrey, D.D. 2 vols. 8vo; Boston (U. S.), 140; Wiley and Putnam, London. Many works on this subject have been written by German theologians: Helon's Pilgringe to Jerusalem may serve as a connecting link between Jewish and Christian tiquities: it presents a picture of Judaism in the century which preceded the advent

of the Saviour. The English translation, by the Rev. John Kenrick, is accompanied by valuable notes. The reader may consult with advantage-Some account of the Writings of Clement of Alexandria, by John, Bishop of Lincoln, 1835; and Some account of the Writings and Opinions of Justin Martyr, by the same; Cambridge, 1829.

The first general treatise produced in England on Christian antiquity was by Joseph Bingham, entitled, The Antiquities of the Christian Church. A useful compendium has lately been published in this country, entitled, A Manual of Christian Antiquities, by the Rev. J. E. Riddle; London, 1839,a work written in a liberal spirit. The following will be found good manuals for popular instruction:- Carpenter's Scriptural Geography. Outlines of Sacred History, from the Creation of the World to the De struction of Jerusalem; London, Parker Manners and Customs mentioned in Holy Scripture, with numerous illustrations; London, Parker. The Manners and Customs of the Jews, and other Nations mentioned in the Bible; an excellent little work, published by the Religious Tract Society. Bible Biography, or Histories of the principal Characters of the Old and New Testament; London, Parker. Knight's Sunday Book, by Dr. Kitto, is a large but very interesting and well-written work, copiously illustrated with wood cuts, maps, &c. The same author has published The History of Palestine, from the Patriarchal Age; Black, Edinburgh

The

The sources of information which Palestine now presents respecting its antiquities are various, and of dissimilar value. language that is currently spoken by the na tive population is not essentially different from that which was employed in ancient times, and has helped to preserve the names of places, rendered the identification of modern with ancient sites less difficult, and generally has been favourable to the continuance of the line of transmission unbroken from the remote past to the present. Manners, too, and usages, whether social, civil, or religious, the entire circle of the outer life, as well as the inner man, made up of thoughts, feelings, and desires, have, in Palestine, as in other eastern countries, a permanency, which, to a great extent, makes each following age a transmitted image of that which has gone before; and so unites the most distant generations together by the strong ties of a family likeness. The natural features of the country, too, remain unchanged, and, in speaking the same changeless language, bear evidence on too grand a scale not to be impressive, and in too minute particulars not to afford satisfac tion, that these hills, mountains, deserts, and plains, are those that were trodden two thousand years since by the feet of him who died for the redemption of the world Every

thing stands in the position, and with the relative bearings, required by the narratives of the Bible. There, on the east of Jerusalem, in its right spot, is the Mount of Olives, the quiet and favourite haunt of the blessed Jesus and his apostles; there down on the western side of this mount - is the mournful Garden of Gethsemane, still marked by its ancient olive-trees. Jerusalem now, as of old, is seated upon hills, with deep, winding ravines and distant mountains round about it. Each important place in its vicinity may be yet traced: The dark vale of Cedron, at the base of Olivet; the ancient road to Bethany, by which the Saviour made his triumphal entry, 'seated on a colt, the foal of an ass;' the winding foot-path, by which he probably walked to visit his friend Lazarus and the sisters, Martha and Mary. Solemn objects fill and surround the holy city; sacred associations cluster upon the brow of its venerable hills, and teem in its deep, overshadowed valleys. Relics are even found of the old temple walls cyclopean workmanship, which may well occasion and excuse the intense interest with which they are regarded and watched by the earnest eyes of Israelites, who spend their lives in pouring out prayers and tears amid the desolations of their mother country.

When, however, we pass from those natural features on which the tokens of same. ness and antiquity are indelibly impressed to spots consecrated by tradition, we find it necessary to become cautious, if not sceptical. Thus, not content with fixing the locality of great and signal events, such as the nativity and crucifixion, the monks descend to minute particulars, which were little likely to be borne in remembrance, and so throw doubt over the whole of their averments. They thus pretend to point out every spot in any way connected with the death and interment of our Lord. They show a flat stone, on which his body was anointed for burial; a pillar of stone, to which he was tied to be scourged; a cell, where he was confined to await the preparations needful for his crucifixion; the place where his garments were divided by lot; another where he was derided; the precise spot where he was nailed to the cross; and that, near by, where the cross was reared. All these places are crowded together in the church on Calvary, and each has been honoured by the erection of an altar, as have also the places at which Christ appeared, after his resurrection, to Mary Magdalene, and Mary his mother; as well as the deep, dark pit whence the true cross is said to have been disinterred. His monkish guides conduct the traveller down the street leading from Pilate's house to Calvary the Via Dolorosa, or 'Way of Sorrows,' by which Christ went, from the presence of the unjust judge, to the place

of execution: and, along this route, they show the house of Pilate; the arch of the Ecce Homo, where the intimidated governor exclaimed to the multitude, 'Behold the man!' and the wall against which Christ reclined when weary under the cross. Here he left the impress of the shoulder that touched the house; there is the spot where Simon the Cyrenian came to give him aid: then occurs the house of Veronica, a noble lady, who came out, and wiped the sweat from his brow:- farther on, is the abode of Lazarus; after this, that of Dives. Positive and unqualified credulity has, beyond a ques. tion, had much to do with the origination and support of these monkish legends. The superior of the convent of St. Saba, a few miles south of Jerusalem, the richest conventual establishment in the Holy Land, not long since, gave the following as simple history: - The cave which was to become the foundation of the establishment was originally a lion's den, and was in the actual occupancy of the monarch of the wilderness when the holy Saba first visited this sequestered spot with the pious design of founding a religious house. He was, in a moment, satisfied with its admirable adaptation for his purpose; when he walked into the den of the lion, and told him to his teeth that it would be necessary for one of them to quit the premises. The magnanimous animal quietly and courteously retired, leaving his noble lair to its higher destination.

An unsparing incredulity, however, is not less to be deprecated. If the monks are wrong, it does not follow that we become right by proceeding in a course directly opposite to that which they have pursued. For centuries they were the sole and most religiously trusted authorities with travellers in Palestine. A new era has commenced. Protestants are now as comprehensive in their renunciations, as were Catholics in their beliefs. A scornful and mocking spirit displays itself even in the midst of scenes, and on places, which, to the well-regulated and pious mind, have all the impressiveness of substantial truth, to whatever blameable minuteness their claims may have been carried. We do not envy the feeling which prompts a visitor to the Holy Sepulchre, to sneer at its associated ceremonies and legends, under the conviction that the church said to cover the tomb of Jesus is some yards more or less distant from the right spot. The genius loci―the general character and inspiration of the place - would suggest, and can sanction only, a very differenta reverential state of mind. Nor can we altogether concur in the unsparing condemnation of ecclesiastical authority, in which even learned Protestants have of late indulged. Much credit is due to Dr. Robin. son for the freedom and spirit of research with which he has investigated the preten

sions of prevalent traditions. In many cases he has been eminently successful. But he betrays a leaning against these traditions, and, consequently, gives adverse judgments, to a greater extent than may seem warrantable to all. No general conclusion can be formed. Each claim must be investigated on its own grounds. And the spirit which should predominate is a reverential love of truth an invariable regard to fairnessa determination not to disown the appeal of the heart, as well as to give full scope to the workings of the intellect — a respect for the past, as well as a desire to improve the present.

A less questionable source of information is found in the traditions of the peasantry, in local recollections, and in long-established usages. Here human nature comes into play, in a less perverted form than when it is under the influence of monkish credulity, or ecclesiastical selfishness. The native traditions of a country- those that spring up spontaneously on the spot to which each refers, and pass from father to son, through successive generations, as family heirlooms -may, indeed, gather moss and rubbish, as they proceed, but are generally found to have a large substratum of pure, unquestionable truth. Yet even these are, in no case, to be received without scrutiny, or in opposition to good counter evidence. We give an example: The traditions of the country have fixed the burial-place of Moses on the summit of one of the highest mountains which lie, in a north-westerly direction, about two hours from the Dead Sea. On this spot there is certainly a tomb built, in the usual Mohammedan style. Jews and Mohammedans evidence their belief in the truth of this tradition by reverentially offering up their prayers with their faces bent towards it. Yet it is from the precise spot where the tomb is most conspicuous that a commanding view is obtained of the majestic mountains of Moab, east of Jordan, and, among them, of Nebo, 'over against Jericho,' where the great lawgiver died. Besides, it was not on a mountain, but in a valley, in the land of Moab, over against Bethpeor,' that the Jewish legislator was interred; and the sacred record expressly adds 'No man knoweth of his sepulchre unto this day' (Deut. xxxii. 50; xxxiv. 6).

ANTS-of which there are several species - live in communities, in each of which there are three kinds, males, females, and neuters. The latter are also termed workers, and seem to exercise the functions of a police in preventing the other two from quitting the boundaries of the community on which, of course, its perpetuation depends. The males, after pairing, appear to perish. New colonies are formed, by the neuters carrying off, in the manner of the Romans with the Sabine women, individual females, after they

have paired; or a female, so circumstanced, founds a new society herself. The eggs are not glued to any fixed place, but are found, in parcels of half-a-dozen or more, loosely attached; so that they can be removed at pleasure during hatching; which change is accordingly effected, as a regard to temperature may render desirable. When the grub appears, similar care is paid to heat and cold. The grubs are fed by the nurse or nenter ants, or by the mother, if she is alone in the colony, with a liquor disgorged from the stomach. The grubs are very voracious. When full-grown, they spin for themselves cocoons, not unlike barleycorns in appearance, for which they were mistaken by early observers; whence arose the error, that ants lay up in summer food for their support in winter. During that season, however, they are torpid, and neither need nor take food. Equal attention is paid to keep the cocoons (commonly called ants' eggs) in a suitable degree of warmth. When the right time comes, the neuter ants cut a passage for the animal in the cocoon with their teeth, beginning with the head, thus removing the outer membrane. An inner membrane is stripped off in the same manner, and the antennæ are disengaged also with great delicacy. After this liberation, the pupa-as the ant is now termed — is fed by the indefatigable nurses, who have indeed ail the work of the colony to perform. Ants thus pass through four states: first, the egg; second, the grub, or larva; third, the pupa, or chrysalis; lastly, the perfect ant. Their food is not grain: for the most part, at least, they are carnivorous. They are very fond of sweet substances. Their favourite food is a juice which they procure from the body of the aphides, or plant lice, which are the milch-kine of the ants. They are very pugnacious. Separate colonies fight desperately with each other, apparently in order to capture eggs and cocoons, the ants from which are kept in slavery, to perform the hard service needed by their captors.

From this sketch, the qualities of ants will easily be gathered, namely, diligence, prudence, care for their young, and regard for the general good.

The ant is presented in Scripture as a monitor to the indolent: 'Go to the ant, thou sluggard; consider her ways, and be wise;'-an example of peculiar propriety in a country where the climate, and the temperament of the people, make men prone to a dreamy and contemplative manner of life, to the neglect of the more active duties; and so lead to that disregard of the future, and that improvidence, which too easily ensue from the absorption of a man's faculties in himself. The force of the admonition is enhanced by the writer, in Prov. vi. 6, where he adds, that this industry results from no outward coercion, inasmuch as the ant is

self-governed; -'which, having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her fruit in the harvest.' In the same book (xxx. 24), the ant is mentioned as one of four things which are little upon earth, but exceeding wise: 'The ants are a people, not strong, yet they prepare their meat in the summer.'

These scriptural exhortations are obviously founded on a popular view of the habits of ants; and the view taken is sufficiently correct to warrant and sustain the moral teachings which are founded on it. The diligence, order, care; the prudence employed in choosing suitable localities for their towns; the subserviency of each to the general good, all tend to show the wonderful operations of instinct, and to read a lesson to man. Modern European naturalists had too hastily concluded that the statements in Proverbs (vi. 6-8) respecting the ant were at variance with the facts. They said that the ant slept during winter, and had no need of food during that season, or to store up in prospect of it; and that, moreover, the white heaps which were supposed to be grains of wheat, were in reality the pupae of the young brood. But the labours of more recent entymologists, and more especially of Kirby and Spence, Huber and Reaumur, have shown that these objections were founded on a too narrow induction of facts, and that a wider observation of the nature and habits of this wonderful animal strikingly confirms all that the Bible had said respecting its diligence, providence, skill, and patient labour for the general good. Although the ant in cold climates passes the winter in sleep, this is not the case with it in tropical regions. It keeps awake and needs food, and that food it provides and stores up in the summer and autumn. Some species dig excavations below ground, others raise hillocks, and others build uests, with wonderful architectural ingenuity and device. These constructions are arranged in stories, chambers, vaults, and magazines. They store up grass seeds. The Bible does not say corn, but meat-provideth her meat in the sum mer and gathereth her food in the harvest.' European ants are found to be fond of sweets. The aphides secret a saccharine juice, on which the ant largely subsists, and the highest authority on this subject, M. Huber, assures us that these are their milch cows, and that the ants actually imprison them beforehand, that they may drink their juice in winter time-thus reproving the lack of provident care and foresight often displayed by man in greater matters.-J. A. W.

APELLES (G.), a member of the Christian community at Rome, of whom Paul (Rom. xvi 10) says Salute Apelles, approved in Christ.' The Greek church holds him to have been one of the seventy'adding, that he was bishop of Heraclca, where he suffered martyrdom.

APES (T. to imitate) are mentioned among the articles which the navy of Tarshish' brought to Solomon, with other merchandise (1 Kings x. 22. 2 Chron. ix. 21). The ancients were acquainted with the different kinds of long and short-tailed apes; procuring them from Ethiopia and India. The particular kind intended, in the passages above referred to, might be conjecturally ascertained, were the locality whence they were brought beyond a question. The Hebrew name Koph corresponds with the Greek used of long-tailed apes, Kepos, and is probably the Indian Kapi. The original word seems to denote the animal with hands; thus pointing out the peculiarity by which the monkey tribe (Quadrumana, four-handed) are distinguished from lower animals, and by which they make some approach to man; and thus the vague and general impressions of a primitive race may anticipate the classifications of advanced science.

In Lev. xvii. 7, the devils' spoken of (in Hebrew, hairy ones) are probably the satyrs of the desert a large ape or baboon, found in Arabia and Mesopotamia. Other animals of the same species are referred to in Isa. (xiii. 21; xxxiv. 14). These monstrousshaped creatures were anciently objects of worship. To what use apes were put in Solomon's court does not appear; but the mention made of them shows that they were highly prized.

APHARSATHCHITES.- This, which is most probably a foreign word in Hebrew letters, represents colonists, whom the great and noble Asnaper' brought over, and set in the cities of Samaria (Ezra iv. 9; v. 6). Nothing more is known of them.

APOCRYPHA (G. hidden or unknown). The meaning of the word may have reference to the fact that the authorship of the works so termed was in obscurity. After the last of the Jewish prophets had spoken, and thus brought the writings of the Old Testament to a conclusion, there sprung up, chiefly in the latter part of the period intervening between the closing of the Old Testament, and the commencement of the facts which form the ground-work of the New, various writings that were not considered by the Jews as of divine authority, but were held in esteem as affording useful and edifying materials. These writings received the name of Apocrypha. At the present day, they are occasionally found together, and sometimes form a part of the general collection termed the Bible. They may be regarded as a faint echo of the canonical writings of the Old Testament. They were originally written in Greek, or were at an early period translated into that language. This fact shows of itself that it was not under purely Jewish, much less purely Hebraic, influence that these books were produced. From the time of Alexander's conquest, the East had been ino