amends for that they had expected from Edom. Amaziah, with his own forces, gave battle to the Edomites, in the Valley of Salt, killed 10,000, and took 10,000 more, who had saved themselves, in all probability, on a rock, where they were assaulted, and from whence they were thrown headlong, and thereby dashed to pieces. In 2 Kings xiv. 7. it is said, "Amaziah took Selah, yo, (Petra,) and gave it the name of Joctael;" i. e. probably he took Petra, the capital of Arabia Petræa; others are of opinion, that he only took the rock (Gr. Petra) to which these ten thousand Edomites had retreated. Amaziah, having thus punished Edom, and taken their gods prisoners, adored them as his own deities. This provoked the Lord, who, by a prophet, remonstrated with him ; but Amaziah was incorrigible, and the prophet departed foretelling his premature end. From this time Amaziah appears to have been so greatly infatuated as to think himself invincible, and sought a quarrel with the king of Israel, for the purpose of showing his prowess, 2 Kings xiv. 8, 9; 2 Chron. xxv. 17, seq. Joash's attempts to conciliate him proving unavailing, the two armies came to battle near Bethshemesh, where Amaziah was defeated, and himself carried prisoner to Jerusalem, part of whose walls were demolished by Joash, and the most valuable things, including the gold and silver vessels belonging to the temple, taken away to Samaria, ver. 11-14. Amaziah reigned after this, fifteen or sixteen years at Jerusalem; but as he returned not to the Lord with all his heart, he was punished by a conspiracy formed against him at Jerusalem. He endeavored to escape to Lachish; but was assassinated, and brought back on horses, and buried with his ancestors, in the city of David, A. M. 3194. Uzziah, or Azariah, his son, about sixteen years of age, succeeded him, ver. 19, 20, 21. II. AMAZIAH, the priest of the golden calves at Bethel, who procured the banishment of the prophet Amos, because he had predicted the destruction of the high places, consecrated to idols, and also of the house of Jeroboam, Amos vii. 10, seq. See AмOS. AMBASSADOR. The ministers of the gospel are called ambassadors, because they are appointed by God to declare his will to men, and to promote a spiritual alliance with him, 2 Cor. v. 20. AMBER, (bon, chasmal, Ezek. i. 4, 27; viii. 2.) is a yellow or straw-colored gummy substance, originally a vegetable production, but reckoned to the mineral kingdom. It is found in lumps in the sea and on the shores of Prussia, Sicily, Turkey, &c. Externally it is rough; it is very transparent, and on being rubbed yields a fragrant odor. It was formerly supposed to be medicinal; but is now employed in the manufacture of trinkets, ornaments, &c. In the above passages of Ezekiel, the Hebrew word chashmal is translated by the Sept. and Vulgate electrum, i. e. amber, because the Heb. word denotes a very brilliant metal, composed of silver and gold,which was much prized in antiquity; see Pliny xxxiii. 4. p. 23. Others, as Bochart, compare here the mixture of gold and brass, of which the ancients had several kinds; by which means a high degree of lustre was obtained; e. g. æs pyropum, æs Corinthium, etc. Something similar to this was probably also the difficult χαλκολίβανον in Rev. i. 15. See Bochart, Hieroz. ii. p. 877. *R. AMBIVIUS, (MARCUS,) succeeded Coponius in the government of Judea, A. D. 13. Annius Rufus was his successor, A. D. 17. AMEN, s, in Hebrew, signifies true, faithful, certain. It is used likewise in affirmation; and was often thus used by our Saviour: Amen, Ámen, verily, verily. It is understood as expressing a wish, Amen! so be it! or an affirmation, Amen, yes: I believe it. Numb. v. 22, She shall answer, Amen! Amen! Deut. xxvii. 15, 16, 17, &c. All the people shall answer, Amen! 1 Cor. xiv. 16, How shall he who occupieth the place of the unlearned say, Amen! at thy giving of thanks? seeing he understandeth not what thou sayest. The promises of God are Amen in Christ; i. e. certain, confirmed, GRANTED, 2 Cor. i. 20. The Hebrews end the five books of Psalms, according to their distribution of them, with Amen, Amen; which the Septuagint translate TOITO, yérotto, and the Latins Fiat, fiat. The gospels, &c. are ended with AMEN. The Greek, Latin, and other churches, preserve this word in their prayers, as well as alleluia and hosanna. At the conclusion of the public prayers, the people anciently answered with a loud voice, Amen! and Jerome says, that, at Rome, when the people answered, Amen! the sound was like a clap of thunder. Præf. in Lib. ii. Ep. ad Galat. The Jews assert, that the gates of heaven are opened to him who answers Amen! with all his might. [The word Amen is strictly an adjective, signifying firm, and metaph. faithful. So in Rev. iii. 14, our Lord is called "the Amen, the faithful and true Witness;" where the last words explain the preceding appellation. So Is. lxv. 16, it is in the Heb. "the God of Amen," which our version renders "God of truth," i. e. of fidelity. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence, by way of emphasis, rarely in the Old Testament, (Jer. xxviii. 6.) but frequently by our Saviour in the New, where it is commonly translated Verily. In John's Gospel alone, it is often used by him in this way double, i. e. Verily, verily. In the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as Amen and Amen, Ps. xli. 14; lxxii. 19; lxxxix. 53. The proper signification of it here is, to confirm the words which have preceded and invoke the fulfilment of them; so be it, fiat, Sept. yiroiro. Hence in oaths, after the priest has repeated the words of the covenant or imprecation, all those who pronounce the Amen, bind themselves by the oath, Num. v. 22; Deut. xxvii. 15, seq. Neh. v. 13. ; viii. 6.; 1 Chron. xvi. 36. Compare Ps. cvi. 48. R. AMERUTHA, a town of Upper Galilee, which Josephus fortified against the Romans; (Vita sua, p. 1013.) probably the same as Meroth, which terminates Upper Galilee westward; (Jos. Ant. iii. 2.) perhaps the Mearah of the Sidonians, Josh. xiii. 4. AMETHYST, a precious stone, the ninth in order on the high-priest's breastplate, bearing the name of Issachar, Ex. xxviii. 19; xxxix. 12. Its color resembles that of new wine, and reflects a violet, Rev. xxi. 20. I. AMINADAB, of Judah, son of Aram, and father of Naason and Elisheba, wife of Aaron, the high-priest, Exod. vi. 23; Matt. i. 4. II. AMINADAB, whose chariots are mentioned, Cant. vi. 12. as being extremely light. "Or ever I was aware, my soul made me like the chariots of Aminadab." He was very probably a celebrated charioteer, whose horses were singularly swift. AMMA, a hill opposite to Giah, not far from Gibeon, where Asahel was slain by Abner, 2 Sam. ii. 24. AMM [ 53 ] AMMANAH, in the Jewish writers, is the same as mount Hor; a mount in the northern boundary of In the Jerusalem Targum, mount Hor is the land. called mount Manus; Jonathan writes it Umanis. Inwards from Ammanah was within the land, beyond Ammanah was without the land, according to the opinions of the Talmudists. AMMAN, the capital of the Ammonites, called in | isolated. About fifty yards farther you enter a temple cious area, strewed with broken pillars, and surScripture, Rabbath Ammon, and in profane authors, of inferior dimensions; you then advance into a spaPhiladelphia. See RABBATH. rounded with vast and lofty masses of ruins,-all parts of the great temple; a little on your right is the magnificent portico of Karnac, the vivid remembrance of which will never leave him who has once gazed on it. Its numerous lonnades of pillars, of tion, but without ornament; the ceiling and walls of gigantic form and height, are in excellent preservathe portico are gone; the ornamented plat-stone still connects one of the rows of pillars with a slender remain of the edifice attached to it. Passing hence, you wander amidst obelisks, porticoes, and statues; the latter without grace or beauty, but of a most colossal kind. If you ascend one of the hills of rubbish, and look around, you see a gate-way standing afar, conducting only to solitude, and detached and roofless pillars, while others lie broken at their feet; the busts of gigantic statues appearing above the earth, while the rest of the body is yet buried, or the head torn away. I. AMMON, or No-AMMON, or AMMON-NO, a city of Egypt. The Vulgate generally take this city for Alexandria, although they could not be ignorant that Alexandria is much more modern than Jeremiah, Ezekiel, and Nahum, who speak of No-Ammon. But they might believe that this city had stood at or near the place where Alexandria now stands; though there is no evidence in history that such was the fact. The prophets describe No-Ammon as being situated among the rivers; as having the waters surrounding it; having the sea as its rampart; and as being extremely populous. This description has induced some interpreters to consider No-Ammon as having been the same with Diospolis, or the city of Jupiter, in Lower Egypt. The ruin of this city, so distinctly foretold by the prophets, occurred partly under Sargon; and more fully, though still not completely, under Cambyses. "The length of the great temple of Karnac is estiOn the left, mated at 1200 feet, and its breadth at 400; and among its hundred and fifty columns are two rows, each pillar of which is ten feet in diameter. of which the city extends. The front is a pointed and spread the dreary deserts of the Thebais, to the edge barren range of mountains. The Nile flows at the on the other side of the river; to the very base of foot of the temple of Luxor; but the ruins extend far those formidable precipices, and into the wastes of sand. The natural scenery around Thebes is as fine as can possibly be conceived." See No and THEBES. *R. [The name of the city is properly No-Ammon, i. e. the seat or dwelling of the god Ammon, Nah. iii. 8. In Ezek. xxx. 14-16 it is called simply No; and in both Nah. iii. 8. and Jer. xlvi. 25, the English version has also only No; in the latter case with a misapSee the next article. It prehension of the sense. II. AMMON, AMOUN, or in later times JUPITER neans, beyond all reasonable doubt, the city of Thebes, the ancient and renowned capital of Egypt, called also Diospolis by the Greeks, and the chief AMMON, the supreme god of the Egyptians, worshipseat of the worship of Jupiter Ammon. The vast ped also by the Ethiopians and Lybians, and held by ruins of the temples of Luxor and Carnac still pro- the Greeks and Romans to be the same with their claim the grandeur and magnificence with which Jupiter. (Herod. ii. 42. Diod. i. 13.) Macrobius this worship was conducted. Nahum indeed de- declares the god Ammon to be the representative of scribes No-Ammon as 'situated among the rivers, the Sun; and this view is supported by Egyptian and that its rampart was the sea;' but this, in the inscriptions, in which, besides his usual name, he is highly figurative language of the prophet, applies also called Amon-Re, i. e. Ammon, the Sun. His imrather to Thebes as the capital of Egypt, as the rep-age sometimes had the head of a ram; and Jablonresentative of the whole country, than to its literal position. The other Diospolis, although literally situated among the branches of the Nile, was not of sufficient importance to bear the comparison with Nineveh which Nahum institutes. See the Missionary Herald for 1823, p. 347, seq. Greppo, Essay on the Hieroglyphic System, Bost. 1830. p. 156, seq. Champollion, Egypte sous les Pharaons, i. p. 199, seq. ii. p. 198, seq. sky hence supposed this to have been an emblem of The origin and etymology of the name are uncer- The ruins of the ancient city of Thebes are the wonder and delight of all modern travellers, for their extent, their vastness, and their sad and solitary grandeur. Mr. Carne, in his Letters from the East, (vol. i. p. 150, seq. Lond. 1826,) gives the following account of them: "It is difficult to describe the noble and stu-uments, represent a human figure, with a youthful pendous ruins of Thebes. Beyond all others they give you the idea of a ruined, yet imperishable, city; so vast is their extent, that you wander a long time confused and perplexed, and discover at every step some new object of interest. From the temple of Luxor to that of Karnac the distance is a mile and a half, and they were formerly connected by a long avenue of sphynxes, the mutilated remains of which, the heads being broken off the greater part, still line the whole path. Arrived at the end of this avenue, you come to a lofty gate-way of granite, and quite visage, sitting upon a throne; or sometimes with the III. AMMON, or Ben-Ammi, (son of my people,) son of Lot, by his younger daughter, Gen. xix. 34, 38. He was the father of the Ammonites, a famous people, always at enmity with Israel. worship was at Thebes, the celebrated capital of longer able to harass their enemies, the Israelites; Egypt, which on this account was called No-AMMON. but after the tribes of Reuben and Gad, and the half(See the preceding article.) The god himself is only tribe of Manasseh, had been carried captive by Tigonce referred to in the Bible, viz. Jer. xlvi. 25, "The lath-Pileser, (A. M. 3264,) they took possession of the Lord of Hosts saith, Behold I will punish Ammon of cities belonging to those tribes; and for this they were No, and Pharaoh, and Egypt, with their gods and reproved and threatened by the prophet Jeremiah, their kings," &c. The English version has here in- Jer. xlix. 1-6. But great as had been their guilt up correctly translated the word Ammon by a multi-to this time, it was much aggravated by their insolent tude. See Gesenius, Thes. Ling. Heb. p. 115. Grep- triumph over the people of Israel, when their temple po, Essay on the Hieroglyphic Syst. Bost. 1830. Ap- was destroyed and themselves carried away by Nebupendix M. p. 225. *R. chadnezzar. They had even joined with Nebuchadnezzar in making war on the Jews, 2 Kings xxiv. 2. Urged on, too, by Baalis, king of the Ammonites, Ismael, the son of Nethaniah, murdered Gedaliah, the governor over Judea appointed by Nebuchadnezzar, Jer. xl. 14, seq. xli. 1-10. The Lord, however, showed his displeasure at their conduct, and Ezekiel was commissioned to foretell that, as the reward of their unfeeling and profane triumph, they should themselves be delivered to the men of the East for a possession, and be cut off, so as to perish out of the countries, Ezek. xxv. 3, 10. We believe that the former part of this prediction was fulfilled, about four years afterwards, when Nebuchadnezzar invaded all the countries around Judea, and carried away their people, A. M. 3420-1. (Josephus.) The fulfilment of the latter part of the prediction was deferred for a time. Cyrus, it is probable, gave permission to the Ammonites and the Moabites to return into their own country; for we find them subsequently in their former settlements, exposed to those revolutions by which the people of Syria and Palestine were visited; and subject sometimes to the kings of Egypt, and sometimes to those of Syria. This agrees, too, with Jer. xlix. 6. where the prophet foretells that they should be for a time restored. But the calamities to which these people had been themselves exposed, did not tend in any degree to allay their animosities towards their neighbors; and hence we find them ready to hinder the Jews from again building the walls of Jerusalem, (Nehem. iv. 3, seq.) and to attack them when exposed to the ravages of Antiochus Epiphanes. Judas Maccabeus, however, visited them with the just reward of their conduct, 1 Macc. v. 6 -45. Their power was broken, their hostility ceased, and, in compliance with the prophecy already cited, they soon after became extinct, as a nation. They were gradually blended with the Arabs, and Origen assures us, that in his days they were only known under this general name. Origen in Job. lib. i. AMMONITES, the descendants of Ammon, or Ben-Ammi, a son of Lot; and called, sometimes, Ammanites. They destroyed an ancient race of giants called Zamzummim, and seized their country, which lay south-east of Judea, Deut. ii. 19-21. Their territory extended from the Arnon to the Jabbok, and from the Jordan a considerable distance into Arabia. Their capital city was Rabbah, (also Rabbatlı Ammon, and afterwards Philadelphia,) which stood on the Jabbok. They were gross idolaters; their chief idol being Moloch, supposed to be the same with Saturn. They were dispossessed of part of their territories by Sihon, king of the Amorites; but God restrained Moses and Israel from attacking them, because he did not intend to give any of the remaining part of their land to the Hebrews. Nevertheless, as, before Israel entered Canaan, the Amorites had conquered a great part of their country, Moses retook it, and divided it between the tribes of Gad and Reuben.-After the death of Othniel, the Ammonites and Amalekites joined with Eglon, king of Moab, to oppress Israel, whom they governed for 18 years. In the time of Jephthah the Ammonites declared war against Israel, under the pretence that the latter detained a great part of the country which had formerly been theirs, before the Amorites possessed it. But Jephthah defeated them with great slaughter, Judg. xi. In the beginning of Saul's reign, Nahash, king of the Ammonites, having attacked Jabesh-Gilead, reduced it to a capitulation, (1 Sam. xi. 1.) but he would accept of no other conditions, than the inhabitants submitting to have every man his right eye plucked out, as a reproach on Israel. Saul, however, coming seasonably to their aid, delivered the people from this intended barbarity. About 60 years after this, David, who had been upon friendly terms with the king of Ammon, sent compliments of condolence, after his death, to Hanun, his son and successor. The Ammonite, however, affecting to regard the ambassadors as spies, treated them in a very degrading manner. David avenged the affront, and subdued the Ammonites, the Moabites, and the Syrians, their allies, 2 Sam. x. From this period to the death of Ahab, about 140 years, Ammon and Moab continued subject to the kings of Israel, 2 Kings i. 1. Two years after the death of Ahab, Jehoram, his son, defeated the Moabites, (A. M. 3109, 2 Kings iii. 7, to end,) but it does not appear that he reduced them to obedience. At the same time the Ammonites, Moabites, and other people, made an irruption into Judah, but, according to the word of the Lord revealed to Jahaziel, the combined army was wholly destroyed by mutual slaughter, 2 Chron. xx. The Ammonites and Moabites seem now to have been reduced to a condition in which they were no AMNON, the eldest son of David, by Ahinoam his second wife, having conceived a violent passion for Tamar, his sister, became ill; Jonadab, son of Shimeah, David's brother, inquired the cause, and Amnon discovered to him his passion. Jonadab advised him to counterfeit extreme sickness, and when the king his father visited him, to say, "I pray thee, let my sister Tamar come and dress me food in my sight, that I may see it, and eat it at her hand." Amnon followed this advice, and the king readily granted his request.-Tamar came to Amnon's apartment, "made cakes in his sight, baked them, and poured them out before him." Amnon would eat nothing, however; but calling his sister into the most private part of the chamber, and obeying only the dictates of his passion, he, by violence, abused her.After committing the crime, his aversion to her became more excessive than had been his love. Tamar being expelled from the room of Amnon, her brother Absalom met her in the street, in tears, lamenting, and having her head covered with ashes. He soothed her, and advised her to be silent, but formed a determination to avenge her insult. David, when informed of what had transpired, was extremely affected; but, as he tenderly loved Amnon, who was his eldest son, he refrained from punishing him. At the end of two years, Absalom, who had restrained his resentment during this time, determined to create an opportunity to avenge it, and for this purpose he invited the king, his father, and all his brothers, to an entertainment, at Baal-hazor. David declined the invitation, but the princes went down to the festival, where Amnon was assassinated by Absaloni's orders, 2 Sam. xiii. AMON, the fourteenth king of Judah, son of Manassch and Meshullemeth daughter of Haruz, of Jotbah, began to reign, A. M. 3361, ante A. D. 643, at the age of twenty-two, and reigned only two years at Jerusalem. He did evil in the sight of the Lord, as his father Manasseh had done, by forsaking JEHOVAH, and worshipping idols. His servants conspired against him, and slew him in his own house; but the people killed all the conspirators, and established his son Josiah on the throne. He was buried in the garden of Uzzah, 2 Kings xxi. 19, seq. 2 Chron. xxxiii. 21, seq. AMORITES, a people descended from the fourth son of Canaan, Gen. x. 16. They first peopled the mountains west of the Dead sea, dwelling in Hazezontamar, and near Hebron ; but afterwards extended their limits, and took possession of the finest provinces of Moab and Ammon, on the east, between the brooks Jabbok and Arnon, Josh. v. 1; Numb. xiii. 29; xxi. 29. Moses took this country from their king, Sihon, (A. M. 2553,) who refused the Israelites a passage, on their way out of Egypt, and attacked them with all his force. The lands which the Amorites possessed on this side Jordan, were given to the tribe of Judah, and those beyond the Jordan to the tribes of Reuben and Gad. Amos (ch. ii. 9.) speaks of their gigantic stature and valor, and compares their height to the cedar, their strength to the oak. The name Amorite is often taken in Scripture for Canaanite in general, Gen. xv. 16. See Rosenmueller, Bibl. Geog. ii. 1. p. 255. Reland, Palaest. p. 138. I. AMOS, DEN, the fourth of the minor prophets, belonged to the little town of Tekoah, in Judah, about 12 miles south-east of Jerusalem. He was a herdsman; and from his herds and flocks came forward as a prophet, not in Judah, but in Israel. He prophesied in Bethel, (where the golden calves were erected,) under Jeroboam II. about A. M. 3215; and Amaziah, high-priest of Bethel, accused him before the king, as conspiring against him, and ordered the prophet to return into Judah. Amos answered Amaziab, "I was no prophet, neither was I a prophet's son; but I was a herdsman, and a dresser of sycamore fruit; and the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel," Amos vii. 10, to end. (See SYCAMORE.) He began to prophesy the second year before the earthquake, in the reign of king Uzziah, (Amos i. 1.) which Josephus (with most commentators) refers to that prince's usurpation of the priest's office, when he attempted to offer incense. The rabbins, and Procopius of Gaza, are of opinion that this happened in the twenty-fifth year of Uzziah, A. M. 3219; but this cannot be, for Jotham, son of Uzziah, born A. M. 3221, was of age to govern, that is, between fifteen and twenty years old, when his father was struck with a leprosy.-It is, however, impossible to determine the exact date of this earthquake, although it is also referred to in Zech. xiv. 5. The book of Amos is divided into two parts. The first six chapters contain admonitions and denunciations; the three others, visions. The former are directed partly against Israel and Judah, and partly against foreign nations, viz. the Syrians, Phenicians, Moabites, and Edomites. Assyria is not mentioned by name, but is clearly implied in ch. v. 17. He employs sharp invectives against the sins of Israel, and especially of the inhabitants of Samaria, their effeminacy, avarice, and harshness to the poor; the splendor of their buildings, and the delicacy of their tables. He reproves Israel for going to Bethel, Dan, Gilgal, and Beersheba, which were the most famous | pilgrimages of the country; and for swearing by the gods of those places. The time and manner of Amos's death are not known. Some authors relate, that Amaziah, priest of Bethel, provoked by the discourses of the prophet to silence him, had his teeth broken; (Cyril, Præf. in Amos;) others say, that Hosea, or Uzziah, son of Amaziah, struck him with a stake on the temples, and alınost killed him; that in this condition he was carried to Tekoah, where he died, and was buried with his fathers. Epiphan. de Vita Prophet. c. 12. [All this, however, is useless dreaming. From the circumstance that Amos was a herdsman, we cannot draw the conclusion that he was therefore rude and unpolished, or destitute of cultivation. The example of David had shown long before, that even among the lower classes a high degree of poetical talent and cultivation was sometimes to be found. In regard to style, Amos takes a high rank among the prophets. He is full of fancy and imagery, concise, and yet simple and perspicuous. His language is occasionally harsh. His prophecies are arranged in a certain order; so that we may suppose that, after having uttered them, he had carefully written them out. As interpreters have been aware of his having been a herdsman, they have mostly set themselves to find only pastoral figures and imagery in his writings, and also something which should be low and incorrect. But he exhibits no more imagery from pastoral life than the other Hebrew poets; and as to incorrectness, there is nothing which can be taken into account. It is therefore unjust, when Jerome calls him sermone imperitum, i. e. rude in speech.Such is the judgment of Gesenius. R. II. AMOS, PE, father of the prophet Isaiah, was, it is said, son of king Joash, and brother of Amaziah. The rabbins pretend, that Amos, Isaiah's father, was a prophet, as well as his son, according to a rule among them, that when the father of a prophet is called in Scripture by his name, it is an indication, that he also had the gift of prophecy. Augustin conjectured, that the prophet Amos was the father of Isaiah; but the names of these two persons are written differently: ps, father of Isaiah; DEN, AMOS, the prophet Amos. Some are of opinion, that the man of God who spake to king Amaziah, and obliged him to send back the hundred thousand men of Israel, whom he had purchased to march against the Edomites, (2 Chron. xxv. 7, 8.) was Amos, the father of Isaiah, and brother of king Amaziah. But this opinion is supported by no proofs. See ISAIAH. III. AMOS, son of Nahum, and father of Mattathias, in the genealogy of our Saviour, Luke iii. 25. AMOZ, see AмOS II. AMPHIPOLIS, a city of Macedonia, situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name. It was originally a colony of the Athenians, founded of warm water," as Jerome translates the Hebrew by Cimon. Under the Romans it became the capital. The English version has mules, as also the of the eastern province of Macedonia. Paul and Si- Arab and Venetian Greek versions. But this word las passed through Amphipolis to Thessalonica, after does not signify mules in any oriental dialect; while they had been set at liberty at Philippi, Acts xvii. 1. the meaning "warm springs" is supported by the In the middle ages it received the name of Chryso- Arabic; see Rosenm. Comm. in loc. Such springs polis. The village which now stands upon the site are also found in the eastern coast of the Dead sea, of the ancient city is called Empoli or Yamboli, a cor- which was not far from the dwelling of the Seirites, ruption of Amphipolis. R. to whom Anah belonged, and who inhabited at that AMRAM, son of Kohath, of Levi, married Joche-time the country to the south-west and south of that bed, by whom he had Aaron, Miriam, aud Moses. He died in Egypt, aged 137, Exod. vi. 20. AMRAPHEL, king of Shinar, confederated with Chedorlaomer, king of Elam, and two other kings, to make war against the kings of Sodom, Gomorrha, and the three neighboring cities, which they plundered, and carried off many captives, among whom was Lot, Abraham's nephew. Abraham pursued them, retook Lot, and recovered the spoil, Gen. xiv. A. M. 2092. AMULETS are properly certain medicines worn around the neck or on other parts of the body, as a preservative against diseases. Among oriental nations they exist in the form of charms or talismans, not only against diseases, but also to ward off danger, or witchcraft, or the influence of evil spirits. Such amulets are of great antiquity, (Pliny, xxx. 24.) and are also found at the present day not only in the East, but also among the negro tribes of Africa. They cousist usually of strips of paper written over with sacred sentences, etc. or of gems and stones or pieces of inetal prepared for this purpose. These were also not unknown to the Hebrews. In Isa. iii. 20, the rings or earrings, there mentioned, appear to have been amulets of this kind, made thus to serve also the purpose of ornament. These were probably precious stones, or small plates of gold or silver, with sentences of the law or magic formulas engraved upon them, and worn in the ears or suspended by a chain around the neck. It is certain that earrings were sometimes instruments of superstition in this way, e. g. Gen. xxxv. 4. where Jacob takes away the earrings of his family, along with their false gods. Chardin says (in Harmar's Obs. iv. p. 248.) "I have seen some of these earrings with figures on them and strange characters, which I believe may be talismans or charms, or perhaps nothing but the amusement of old women. The Indians say they are preservatives against enchantment. Perhaps the earrings of Jacob's family were of this kind." Augustin also speaks zealously against earrings which were worn as amulets in his time, Ep. 73 ad Posid. See Gesenius, Comm. on Is. iii. 20. Schroeder, p. 168, seq. Fundgruben des Orients, iv. p. 86. p. 156, seq. The later Jews regarded also as amulets the phylacteries, or sentences of the law which Moses had commanded them to wear on their foreheads and wrists; although this command of Moses is probably to be understood no more literally, than the command to impress them upon their hearts. Deut. vi. 6, 8. There are also various cabalistic amulets among the later Jews. *R. ANAB, a city in the mountains of Judah, (Josh. xi. 21; xv. 50.) which Jerome believed to be the same with Beth-anaba, eight miles east of Diospolis or Lydda. Eusebius places Bethio-anab four miles distant from this city. But neither of these is the Anab mentioned by Joshua, which he places, with Hebron and Debir, more to the south of Judah. sea. Five or six miles south-east of the Dead sea, towards Petra, and, consequently, in or near the same region in which the Seirites, and afterwards the Edomites, dwelt, is a place celebrated among the Greeks and Romans for its warm baths, and called by them Callirhoë. Josephus mentions (B. J. i. 33. 5.) that it was visited by Herod; and says that the waters empty themselves into the Asphaltus sea, and are also potable on account of their sweetness. Pliny also mentions these baths, Hist. Nat. v. 17. Mr. Legh also visited the place. In a deep ravine, a stream of considerable size tumbles from a perpendicular rock on one side, the face of which is of splendid yellow from the sulphur deposited by the water. A hot rapid stream flows at the bottom, and receives the smaller streams of boiling water which rush down on all sides. The water is so hot that it is impossible to hold the hand in it half a minute The deposit of sulphur is very considerable Rosenm. Bibl. Geog. ii. 1. p. 217, seq. R. ANAHARATH, a city of Issachar, Josh. xix. 19 ANAK, ANAKIM, famous giants in Palestine Anak, father of the Anakim, was son of Arba, who gave name to Kirjath-Arba, or Hebron. He had three sons, Sheshai, Ahiman, and Talmai, whose de scendants were terrible for their fierceness and stat ure. The Hebrew spies reported, that in compar ison to those monstrous men, they themselves wer but grasshoppers, Num. xiii. 33. Caleb, assisted by the tribe of Judah, took Kirjath-Arba, and destroyed the Anakim, Josh. xv. 13, 14. Judges i. 20. A fev only remained in the cities of the Philistines, Gaza Gath, and Ashdod, Josh. xi. 22. See GIANT. ANAMIM, second son of Mizraim, Gen. x. 13 He peopled the Mareotis, if we may rely on the para phrast Jonathan, son of Uzziel; but rather the Pen tapolis of Cyrene, according to the paraphrast o Jerusalem. Bochart was of opinion, that these Ana mim dwelt in the countries around the temple o Jupiter Ammon, and in the Nasamonitis. We believ the Anamians and Garamantes to be descended from Anamim. The Hebrew Ger, or Gar, signifies a pas senger or traveller. The name of Gar-amantes ma be derived from Ger-amanim : their capital is calle Garamania, in Solinus. All this, however, is mer conjecture. ANAMMELECH. It is said (2 Kings xvii. 31 that the inhabitants of Sepharvain, sent from beyon the Euphrates into Samaria, burned their children i honor of Anammelech and Adrammelech. (Se ADRAMMELECH.) The god Anammelech is probabl also the name of some deified heavenly body. Thos who make the former to be the sun, suppose the latte to be the moon; but this is not well supported. Hyd understands it of the constellation Cepheus, which oriental astronomy is called the Herdsman and cattl or the Cattle-star. This accords well with the wo ship of the stars, &c. which was prevalent in thos regions. (Hyde de Rel. vet. Persarum, p. 131.) Th latter part of both these names is the oriental wor ANAH, son of Zibeon, the Hivite, and father of Aholibamah, Esau's wife, Gen. xxxvi. 24. While feeding asses in the desert, he discovered "springs | Melech, i. e. king. R. |