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PART VIII.

JEWISH IDOLATRY, SECTS, AND PROSELYTES.

SECT. I.

The false Deities known among the Jews."

Ahad, Adrammelech, Ammon, Anamelech, Ashima, Ashtaroth, Baal, Baalim, Baal-berith, Baal-hazor, Baal-peor, Baal-tamar, Baal-zebub, Baal-zephon, Bel, Bethshemesh, the Brasen Serpent, Bit-tephuh, Chemarim, Chemosh, Chiun, Dagon, Gad, the Gam madim, the Golden Calf, the Golden Calves, the Grove, the Hemenim, the host of Heaven, Light and darkness, Malcham, Meni, Mepheletset, Merodach, the image of stone or Meshekit, Milcom, Moloch, the Moon, Nebo, Nehushtan, Nergal, Nibhaz, Nisroe, On, Phi-beset, the Planets, the Queen of heaven, Remphan, Rimmon, Shedim, Semel, Shen, Shoirim, Succoth-benoth, the Sun, Tartak, the Teraphim, Tammuz.

IN In comparing the religion of the Jews with the religions of the other ancient nations, we are struck with its manifest superiority. The idea it gives us of the existence, attributes, and works of

God, is such as the most enlightened reason approves of. Its worship was admirably calculated to their peculiar circumstances; and its morality well fitted to make them good men and good members of society. Whence, then, it may be asked, came this vast superiority? It cannot be ascribed to the superior wisdom of Moses. For, though acquainted with all the learning of the Egyptians, it was not likely that he could have struck out a plan so bold, and so greatly superior to that of every other sage. It is both an unique in its kind, and an intermediate link between the patriarchal and Christian dispensations. It formed part of a plan, which began before Moses had an existence; and was intended to be the prelude to a subsequent, and more perfect economy. Indeed, Moses never assumed an independent character, nor arrogated to himself the merit of the system, which he promulgated to his countrymen. He was contented with the honour of a delegated authority; of being the organ of the divine mind; and of confirming his mission by stupendous miracles. And what would have proved him a true man, had he favoured us with no other evidence, was this, that he sought not his own emolument, nor the aggrandizement of his family; but endured much vexation and fatigue while living, and allowed his children to remain in obscurity after his death.-One would naturally have supposed, then, that the Israelites would have felt grateful to God, for those distinguished blessings, which Moses was the instrument of communicating to them; and that they would have been very desirous to observe his laws. But the reverse was the case. The generation which

was a spectator of these events, was indeed a pious generation; but, in the time of the judges, they had wonderfully degenerated. Under Samuel's superintendence they became better. Saul taught them to be warriors. David, to be warriors and saints. In the days of Solomon, their glory as a nation was at its height; but after the revolt of the ten tribes, both Judah and Israel became gradually corrupted, till the time of their being carried away to Babylon. It would be endless to trace all their deviations to idolatry, but it may be proper to give a short description of those ideal divinities, which they preferred to Jehovah, that we may see, on the one hand, his long-suffering patience; and on the other the justice of those judgments which he executed against them.

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The first of these divinities was Ahad, Nor Ahed. He is mentioned in the original of Is. lxvi. 17, but is not discoverable in our translation, by being rendered as a numeral, thus ; "Behind one tree in the midst." In Bishop Lowth's Translation of Isaiah, however, he is made evident, and the rites performed to him are appropriate. They who sanctify themselves," says that translation," and purify themselves in the gardens, after the rites of Ahad; in the midst of those who eat swine's flesh, and the abomination, and the field-mouse; toge ther shall they perish, saith Jehovah." Bishop Lowth observes, in a note, that the Syrians worshipped a god called Adad," that they held him to be the highest and the greatest of the gods, the same with Jupiter and the sun. Many learned men, therefore, have supposed, and with some pro

a Plin. Nat. Hist. xxxvii. 11. Macrob. Sat. i. 23.

bability, that the prophet means, in the above-mentioned passage, that Syrian deity. Indeed, Benhadad, and Hadadezer, names of their kings, were evidently taken from this chief object of their worship.

Adrammelech, or 1

Aderemelek, from 178

Ader, illustrious, or a gorgeous robe, and Melek, king, represented the solar fire, which was worshipped, under that name, by the Sepharvaites, who burnt their children in the fire to him. The word occurs in 2 Kings xvii. 31, and it was also the name of one of Sennacherib's sons, probably in honour of this idol. The name seems to have originated from his glorious appearance, or from the gorgeous robe in which he was arrayed, and which might be designed to represent the solar splendour.

Ammon, or D Amun, an Egyptian idol, was well known to the Greeks and Hebrews by that name. Thus Herodotus says, "the Egyptians call Jupiter, Ammun;" and Plutarch observes, that " many were of opinion, that among the Egyptians, the proper name of Jupiter was Amun, of which we (Greeks, says he) have made Ammon." This idol, according to Herodotus, was represented with the head or face of a ram, and seems to have denoted the sun as gaining the northern hemisphere, and entering into the sign Aries, or the ram, which he does about the 21st of March, or vernal equinox, thereby giving new light and heat to that part of the globe. Amun, therefore, considered as of Hebrew origin, though with a dialectical corruption, denotes the cherisha 2 Kings xix. 37. b Lib. ii. cap. 42. c De Isid. et Osir.

ing or fostering sun, which was particularly worshipped at Thebes, the ancient metropolis of Upper Egypt and which had there a most magnificent temple dedicated to him." Of that temple, there are remaining to this day prodigious ruins, which extend near half a mile in length, and serve to confirm the wonderful accounts which the ancient writers, and particularly Diodorus Siculus, give of its grandeur. In Nahum iii. 8. we find the city of Thebes, where that temple was, called by its Egyptian name N Na amun, or "the habitation of Amun," although our translation renders it "the populous No." And in Jer. xlvi. 25, when Jehovah threatens Egypt, he says, "I will punish Amun of No;", Amun mena, or the idol there worshipped, although our translation renders it" the multitude of No." We have a similar phraseology to the one suggested above, in Jer. li. 44, where God says, "I will punish Bel in Babylon," or the idol that is worshipped there.

Anammelech, or Onemelek, from y Onen, a cloud, and Melek, a king, is mentioned in company with Adrammelech, in 2 Kings xvii. 31, as one of the gods of Sepharvaim, and was worshipped in the same cruel manner. Perhaps he was represented as sitting on a cloud, with the intent to teach them an overruling power.

Ashima, NDN in the Chaldee form, was the Aleim of the men of Hamath, mentioned 2 Kings xvii. 30. The word, if uncompounded, should

a Herodotus, lib. ii. cap. 42; Diodorus Siculus, lib. i.; and Artapanus, in Euseb. Præpar. Evang. lib. ix. cap. 27.

b Pococke's and Norden's Travels. Captain Light's Travels, part i. ch. 3, 6.

Savary's Letters, let. 9.