ANGELANGLE. which they are still occasionally permitted to exercise for the punishment of wicked nations, seems also evident. That they have a power over the human sensory, which they are occasionally permitted to exercise, and by means of which they may inflict diseases, suggest evil thoughts, and be the instruments of temptations, must also be admitted." 73 Christians and the abettors of idolatry, wickedness, and error, which is to terminate in a complete victory over the enemies of true religion. Calmet; Buck; Watson; Robert Hall; Dwight. ANGER. A painful emotion or passion excited in the human mind, on receiving any injury or affront, and which prompts us to repel the injury, and to avenge it on the offending person. When moderate in degree, anger is more commonly known by the name of resentment; and when it degenerates into excessive violence, and takes a firm and lasting hold of the mind, it is called Anger is either instinctive or deliberative. The first is a rash and ungovernable emotion, which we have in common with the brutes; it is exercised without reflection, and seems implanted in us for the immediate purpose of self-preservation, and the repelling of injury, when reason might come too late to our assistance. It may be excited by the lower animals, and even by inani 7. The word which our translators have rendered Lucifer after the Vulgate, is in the original 5 Sept. ewo popos, and means the shining, glittering star; thus, by a remarkable allegory, a term which imports the harbinger of light, and which was in that sense applied to the beautiful planet that ushers in the morning, the Eosphorus and Phosphorus of the Greeks, became the appellation of the prince or leader of those apostate spirits who rebelled against their Maker. The term Satan, by which also he was distinguished, occurs first in the Book of Job, and seems to have been of Chaldæan original. Beelzebub, another appellation of the prince of darkness, was of still later origin among the Jews. On the subject of the fall of the angels, but slight in-mate objects; for we not only feel resentment at the dog formation can be gleaned from Scripture. Yet this doc- that bites, and the ox that gores, but at the stone that trine is so in unison with the fundamental tenets of the strikes us, or the knife that hurts us. But this is an Sacred Writings and the leading principles both of the emotion that soon gives way to reflection, and ceases Mosaic and Gospel dispensations, that it has been almost immediately when the danger is removed. It is only a universally admitted as an article of belief both by Jews rational being, capable at once of inflicting an injury, and Christians; who have generally considered the ser- and of wilfully purposing to do us harm, and who may pent or tempter, by whom the sin of our first parents was be made sensible of the punishment we intend to inflict accomplished, as the chief of this impious and rebellious in return, that can become an object of permanent and host. A doctrine entirely analogous is preserved in the deliberate resentment. St. Paul himself, as Bishop traditions of the ancient Persians, Babylonians, and Butler remarks, has justified the moderate indulgence of Arabians. In the Shasta, one of the most ancient of the resentment, in the well known precept, "Be ye angry, sacred writings of the Brahmins, the fall and punishment and sin not." (Eph. 4. 26.) "Which," says that author, of certain of the angels is minutely detailed. though it is by no means to be considered as an encouragement to indulge ourselves in anger, the sense being certainly this, Though ye be angry, sin not; yet here is evidently a distinction made between anger and sin; between the natural passion and sinful anger." Yet, certainly, resentment is but too liable to exceed its due limits, and to degenerate into the most violent and culpable malevolence. 8. In the prophetic style, everything is called an angel that notifies a message from God, or executes the will of God. A prophetic dream is an angel. The pillar of fire that went before the Israelites, is called God's angel. The winds and flames of fire are angels to us, when used by God as a voice to teach us, or as rods to punish us. So that God is properly said to reveal by his angel, what He makes known either by voice, dream, or vision, or any other manner of revelation. The angel of a nation denotes its king or ruler. Ecclesiastical officers are named angels; in the epistles to the Seven Churches, the chief pastor of each being addressed by that title. Simply taken, the name sometimes signifies any visible agent made use of by God in bringing about the designs of his Providence. "Angel of the waters." (Rev. 16.5.) Rivers and fountains of waters may not unaptly signify the original countries or seats of empires, in distinction from the provinces; and the angel here denotes the minister or instrument employed in executing the judgment of God upon the kingdom of the beast. “Angel who had power over fire,” (Rev. 14. 18,) signifies the minister of God's vengeance, fire being taken as the emblem of his wrath. So the priest in the Temple service, who had the charge of the fire on the altar, was called the priest over fire. Rulers have the same name given them in Rev. 13. 6 as is given to angels in Heb. 1. 14, with the necessary exception of the term spirits. "The angel. of the bot"The angel of the bottomless pit." (Rev. 9. 11.) These figurative locusts are represented as having a king, though the natural locusts as Agur observes (Prov. 30. 27) have none; and this king is that evil spirit, who, from the constant mischief he is doing in the world, is called the Destroyer. "Michael and his angels fought against the dragon." (Rev. 12. 7.) This state of the Church is described under the form of a severe contest between faithful Anger is often used for its effects, i. e. punishment, chastisement. The magistrate is "a revenger to execute wrath." (Rom. 13. 4; Numb. 16. 46.) "The weapons of his indignation," or anger, (Jer. 50. 25,) are the instruments God uses in punishment, such as war, famine, barrenness, diseases, &c., but particularly war, which is the conjunction of all misfortunes, and the fulness of the cup of God's wrath. Calmet; Paley's Moral Philos. ; Bishop Butler's Sermons. ANGLE. (Isai. 19. 8; Habak. 1. 15.) From the prophet Isaiah, we learn that the Egyptian fisheries were in his day reckoned among the most valuable possessions of the nation, and that they knew the art of catching fish, not only with the line, and by spearing, but also with the net. This is fully confirmed by the monuments, on which we find all these modes of fishing delineated. The severe denunciation of Isaiah of the Divine wrath, includes little more than a portion of the first plague actually inflicted by Moses. In the Scripture account of the first plague, it is mentioned that "the fish that was in the river died;" (Exod. 7. 21;) this was a fearful aggravation of the plague, for fish was a favourite article of food in Egypt, and few employments are more frequently depicted on the monuments, than those connected with catching and curing fish on the river. We are informed that the ancient Egyptians had a religious scruple against using any of the produce of the sea; hence, the fisheries of the Nile were peculiarly L valuable to them. There were numerous varieties of fish, so as to gratify every palate; and hence, when the Israelites began to murmur against Moses, in the wilderness, one of their chief complaints was, "We remember the fish, which we did eat in Egypt freely." (Numb.11.5.) Some writers have rashly asserted, that fresh-water fish do not abound in Egypt, but their error has arisen from having visited the country when the waters of the Nile were at the lowest. Advantage has been taken of their authority, to impugn the Scripture narrative; but a reference to the work of M. Michaud will set the question at rest, where he gives an account of the present state of the fisheries on the lake Menzaleh. ANI, a Levite, a musician, when David brought the ark from the house of Obededom. (1Chron. 15. 18.) ANIAM, the son of Shemidah, of Manasseh, mentioned in the genealogy of that tribe. (1Chron. 7. 19.) ANIM, a town belonging to the tribe of Judah, mentioned as situated "in the mountains," but its site is unknown. (Josh. 15. 50.) ANIMAL, an organized living body, endowed with sensation. The Hebrews distinguished animals into pure and impure, clean and unclean; or those which might be eaten and offered, and those whose use was prohibited. The sacrifices which they offered, were (1.) of the beeve kind: a cow, bull, or calf. The ox could not be offered, because it was mutilated. Where it is said in our version oxen were sacrificed, we are to understand bulls. (Exod. 20. 24.) (2.) Of the goat kind: a he-goat, a she-goat, or kid. (Levit. 22. 21.) (3.) Of the sheep kind: a ewe, ram, or lamb. When it is said sheep are offered, rams are chiefly meant, especially in burnt offerings, and sacrifices for sins. Besides these three sorts of animals used in sacrifices, many others might be eaten, wild or tame. All that have not cloven hoofs, and do not chew the cud, were esteemed impure, and could neither be offered nor eaten. Commentators on the Scriptures are much divided with relation to the legal purity, or impurity of animals. It would appear that this distinction obtained before the Flood, since God commanded Noah, (Gen. 7. 2,) to carry seven couple of clean animals into the ark, and two of unclean. Some are of opinion that this distinction is symbolical, and that it denotes the moral purity which the Hebrews were to aim it, and the impurity which they were to avoid, according to the nature of these animals. Cyril; Origen. Others believe, that God intended to preserve the Hebrews from the temptation of adoring animals, by permitting them to eat the generality of those which were regarded as gods in Egypt, and leading them to look with horror on others, to which likewise divine honours were paid. Tertullian (cont. Marcion) thought that God proposed by this method, to accustom the Jews to temperance; by enjoining them to deprive themselves of several sorts of food. Nothing separates one people from another, more than that one should eat what the other considers unlawful, or rejects as improper. Those who cannot eat and drink together, are never likely to become intimate. We see an instance of this in the case of the Egyptians, who, from time immemorial, had been accustomed to consider certain animals as improper for food; and therefore, to avoid all intercourse with those who ate, or even touched, what they deemed defiling. (Gen. 43. 32.) Hence they and the Hebrews could not eat together. Accordingly, they assigned that people, when they had come down to ANIMAL WORSHIP. The reasons of the choice of animals consecrated to receive worship among the Egyptians, the great practisers of this superstition, are now involved in much obscurity; some, as an able writer states, are probably connected with the beasts themselves, some with astronomical allegories, and some perhaps with now lost historical facts. The ox, the sheep, and the ichneumon were held in almost general veneration; the cat and the asp had their distinguishing homage; and the Egyptian custom of selecting some in preference to others, as the objects of veneration by different cities, extended to other countries, and was adopted by the Lemnians and Thessalians. The bloody wars occasioned by the variety of homage paid to animals, such as that caused by the inhabitants of Cynopolis eating the oxyrinchus, and the Oxyrinchians the dog, prove how fiercely the superstition was cherished. Herodotus says, that the hippopotamus was sacred only in the Papremitic Nome, and he adds the exeλus and evvdpis to the list of hallowed fishes, and the xnvawπηk to that of hallowed birds. Sacred serpents were kept at Thebes, and in the mysteries and many other pagan rites they were pre-eminently conspicuous. "The cats," Herodotus observes, "when dead are carried to sacred buildings, and after being embalmed, are buried in the city Bubastis. Dogs and ichneumons are buried wherever they happen to die. The shrew-mouse and the hawk are removed to Butos; the ibis to Hermonopolis; bears and wolves are buried in whatever place they die, but not like the dogs in consecrated chests." The solar deities of the Egyptians are usually represented with the head of a hawk. In the procession at Dendera, several of these hawk-headed divinities appear with an ornament upon the head, composed of the circle, -ANKLETS. tation of that, from which it was supposed all good proceeded. Hence the substitution of the bull as the solar emblem whose name in Hebrew is shoir, Arabic tsawr, or sawr, giving in accordance with the hieroglyphical emblem of Hor or Horus, the Sheor or Sior," the prince of light," typified by an animal whose race has always been of the utmost benefit to mankind. animals; men and women were employed in feeding and Lands were set apart for the support of the sacred maintaining them. If a person killed any of these creatures designedly, he was punished with death; if involuntarily, his punishment, in some cases, was referred to the priests; but if the animal killed were either a cat, a hawk, or an ibis, and that whether by the enraged multitude seldom waited even for the fordesign or not, the culprit was to die, without mercy, and malities of a trial. A Roman, in the time of one of the Ptolemies, who killed a cat accidentally, was torn in pieces by the populace on the spot, in spite of all the efforts of the king's guard to save him. When any of these animals died, great lamentation was made, and vast sums expended on their funeral. We are told that in the beginning of the reign of Ptolemy Philadelphus, the bull Apis dying, his keeper expended more than fifty talents of silver, or 13,000l., on his interment. The Israelites often debased themselves by an imitation of this demonolatry, for which they were severely punished by God, because it was one grand design of the Mosaic law to keep their theology free from these gross appen. dages. Wait's Jewish Antiq.; Young; Williams. See APIS; CAT; CROCODILE; IBIS; ICHNEUMON; SERPENT. ANISE, an annual, umbelliferous plant, the seeds of which have an aromatic smell, a pleasant warm taste, and a carminative quality. By Avn0ov, translated anise, (Matt. 23. 23) the dill is meant, as in the margin. No other versions have fallen into the error. Our translators seem to have been first misled by a resemblance of the words; the Greek of anise, is avioov; but of dill, avnbov. Bibl. Nat. Hist.; Celsii Hierobot. Anise. ANKLETS. The "tinkling ornaments about their feet," mentioned by the Prophet Isaiah (3. 18,) speaking of the Jewish women, are supposed to be anklets, which are thus described by Mr. Lane in his Modern Egyptians. "Anklets of solid gold or silver are worn by some ladies, but are more uncommon than they formerly were. They are of course very heavy, and knocking ANKLETS together as the wearer walks, make a ringing noise; hence it is said in a song, "The ringing of thy anklets has deprived me of reason."" Mr. Roberts, in his Oriental Illustrations, has the following passage in reference to this subject. "From the sixteenth to the twenty-fourth verses of this chapter (Isai. 3,) we have an accurate description of the ornaments and manners of a Hindoo dancing girl. "Walk with stretched-forth necks.' When the females dance, they stretch forth their necks, and hold them awry, as if their heads were about to fall off their shoulders. And wanton eyes;' the margin, ' deceiving with their eyes.' As the votaries glide along, they roll their eyes (which are painted), and cast wanton glances on those around. Walking and mincing;' margin, tripping away. Some parts of the dance consist of a tripping or mincing step, which they call tatte tatte. The left foot is put first, and the inside of the right keeps following the heel of the former, 'making a tinkling with their feet.' This sound is made by the ornaments which are worn round their ankles. The first is a large silver curb, like that which is attached to a bridle; the second is of the same kind, but surrounded by a great number of small bells; the third resembles a bracelet; and the fourth is a convex hoop, about two inches deep." ANNA, a prophetess, the daughter of Phanuel, of the tribe of Asher. This pious widow constantly attended the morning and evening service at the Temple; and, at the advanced age of eighty-four years, when the venerable Simeon was uttering his hymn of thanksgiving at the presentation of Christ in the Temple, likewise began to praise God, and to speak of the Messiah to all those who were waiting for the redemption of Israel. (Luke 2. 36-38.) ANNAS, or, according to Josephus, ANANUS, was a high priest of the Jews. He obtained the pontificate under Quirinus, proconsul of Syria, but was deprived of it during the reign of Tiberius by Valerius Gratus, governor of Judæa. The dignity was transferred, first to Ismael, the son of Phabæus, and shortly after to Eleazar, who held the office one year, and was then succeeded by Simon; he, after another year, was followed by Joseph or Caiaphas, the son-in-law of Annas, A.D. 26. As Caiaphas continued in office until A.D. 35, Annas appears to have acted as his substitute, or sagan, and enjoyed great influence jointly with him; hence we read in Luke 3. 2, "Annas and Caiaphas being the high priests." (John 18. 13,24; Acts 4. 6.) ANNUNCIATION, the tidings brought by the angel Gabriel to the Virgin Mary, of the incarnation of Christ. A festival called the Annunciation is kept by the Church on the 25th of March, in commemoration of these tidings. The festival is undoubtedly of great antiquity, as there is mention made of it in a sermon which goes under the name of Athanasius; others carry it up to the time of Gregory Thaumaturgus, because there is a sermon likewise attributed to him upon the same subject; but the best critics reject both these writings as spurious. There is no doubt that this festival was observed before the time of the Council of Trullo, A.D. 692, in which there is a canon forbidding the celebration of all festivals in Lent, except the Lord's-day and the feast of the Annunciation. In the Romish church on this feast, the pope performs the ceremony of marrying or christening a certain number of maidens, who are presented to him in the church, clothed in white serge, and muffled up from head to foot. With regard to the mode of celebrating this festival in early times, the records of antiquity furnish very scanty information; notwithstanding that Bernard, after Chrysostom, entitles it radix omnium festorum," the root of all festivals." We find, however, many homilies which were composed expressly for this day; and some hymns, in the works of John of Damascus, and of his contemporary, Cosmus of Jerusalem. Riddle's Christ. Antiq. ANOINT. Anointing, or unction, was a ceremony in frequent use among the Hebrews, and to sanctify by unction was a practice observed by the ancient Egyptians. The Jews anointed from principles of health and cleanliness, as well as religion. They anointed the hair, head, and beard. (Psalm 133. 2.) At their feasts Anointing. and rejoicings, they anointed the whole body, but sometimes only the head or feet. (John 12. 3; Luke 7. 38; Matt. 6. 17.) The anointing of dead bodies was practised to preserve them from corruption, (Mark 14. 8,) and they also anointed kings and high priests at their inauguration. The private anointings which we learn 1Sam. 10. 1; 16. 13,) were only prophetic symbols to have been performed by the prophets, (2Kings 9. 3; should eventually receive the kingdom. The sacred vessels of the tabernacle and temple were also anointed. (Exod. 30. 26,28.) or intimations that the persons, who were thus anointed, Anointing in general was emblematical of a particular sanctification, a designation to the service of God, to a holy and sacred use. God prescribed to Moses the manner of making the oil, or the perfumed ointment, with which the priests and the vessels of the tabernacle exquisite perfumes and balsams, and was prohibited for were to be anointed; it was composed of the most all other uses. Ezekiel upbraids the people for having made a like perfume for their own use, ch. 23. 41. Under the law, persons and things set apart for sacred purposes, were anointed with the holy oil; which appears to have been a typical representation of the communication of the Holy Ghost to Christ and to his Church. Hence the Holy Spirit is called an unction or anointing (1John 2. 20,27); and Our Lord is called the Messiah, or the Anointed One, to denote his being called to the offices of mediator, prophet, priest, and king, to all of which he was consecrated in our nature by the anointing of the Holy Ghost. (Matt. 3. 16,17.) ANOINTING OIL. The holy anointing oil to be used for the consecration of the priests and other religious purposes, (Exod. 30. 23-25,) was composed of the following ingredients: Pure myrrh |