the high-priest Joshua "to resist him." These are the only notices of Satan in the Old Testament: he is probably meant in the apocryphal Wisdom of Solomon where it is said (ii. 24), "through the envy of the Devil (diaßóλov) death came into the world," in allusion to the Fall of Adam. In the New Testament he holds a prominent place, as the chief of the evil spirits, the opponent of God and the tempter and punisher of men. Josephus never mentions him.

11. Beelzebub (by Fly-lord) was the name of the god worshiped at the Philistine city of Ekron, where he gave oracular responses (2 Kings i. 2). He seems to have been regarded as a protecting deity against the flies, mosquitoes, etc., which are so annoying in warm countries, and to have answered to the Zeus Apomyios of Greece,-perhaps was the same with him, if the theory of the Philistines having been a colony from Greece be correct. In the New Testament he seems to be identical with Satan, as the proper name of the chief of the cvil spirits.

12. Moloch ( King) was the God of the Ammonites (1 Kings xi. 7) to whom children were offered in sacrifice, which was termed "passing through the fire," as they were burnt-offerings; it however is not improbable that they were previously put to death. From the time of king Ahaz the worship of Moloch prevailed greatly at Jerusalem, where his altar stood in the Valley of the son of Hinnom, on the south side of the city. The Rabbin say that his image was of brass, of the human form, but with the head of an ox; it was hollow, and heated from beneath, and its arms were so formed as that the child could be laid in them, and thus be burned to death, while its cries were drowned by the sound of drums. This is probably imaginary; but it is not unlike the description of the statue of Kronos at Carthage, given by Diodorus (xx. 14), to whom human victims were offered.

13. Chemos (in Victor?) was a god of the Ammonites (Judges xi. 24) and Moabites; but chiefly of this last people. Jerome, who is followed by Selden and Milton, held him to be the same as Baal Peor (vy Lord of the Cleft?), so named

perhaps from the site of his temple, in whose honour women violated their chastity (Num. xxv.).-Par. Lost, i. 406.

14. Thammuz (2). When Ezekiel in his vision was brought to the temple at Jerusalem, he there saw that "there sat women weeping for Tammuz" (viii. 14). This is the only notice of this being in the Scriptures; but the Fathers Cyril and Jerome inferred that he was the same as the Phoenician Adonis, whose worship was afterwards introduced into Greece. -Par. Lost, i. 446.

15. Astoreth (nny Star?) is the Astarte of the Greeks. and Romans. She was a goddess of the Sidonians, whose worship, along with that of Baal, was adopted by Isracl even in the days of the Judges (ii. 13, x. 6). She is supposed to have been the Moon or the planet Venus.-Par. Lost, i. 438. It is to be noted, that Milton also (i. 422) uses the plural of this name, Ashtaroth, in the sense of goddesses, in union with Baalim.

16. Rimmon (i) was a god of Syria (2 Kings v. 18). The origin of his name is uncertain; but as it signifies pomegranate, he may have been regarded as a deity of fruitfulness, of which that fruit was a symbol.-Par. Lost, i. 467.

17. Nisroch (7), a god of the Ninevites (2 Kings xix. 37), about whom nothing certain is known.-Par. Lost, vi. 447.

18. Adrammelech (1778, Splendour of the king), an idol which the colonists from Sepharvaim in Mesopotamia brought with them to Samaria (2 Kings xvii. 31).—Par. Lost, vi. 365.

19. Ariel, Lion of God) scems merely to mean, a valiant warrior, a hero, as there are similar compounds in Arabic and Persian. It occurs as a proper name (Ez. viii. 16); in Isaiah (xxix. 1) it is a title of Jerusalem; and in Ezckiel (xliii. 15) it signifies the altar of burnt-offering.--Par. Lost, vi. 371.

20. Arioch (78), a Chaldean proper name (Dan. ii. 14). It was probably used by the Rabbin as the name of an evil spirit. "As also great Arioch, that is termed the spirit of revenge."--Nash, Pierce Penniless, p. 78.—Par. Lost, vi. 371.

21. Ramiel (P, Exaltation of God) is apparently one of the names coined by the poet, for it does not occur in Scripture.-Par. Lost, vi. 372.

22. Dagon (i, little fish) was the celebrated god of the Philistines. The Rabbin said he had a human head and arms, but was otherwise shaped as a fish. He may however have been merely a sea-god, corresponding with Poseidon.

23. Asmadai (7), or Asmodeus. Milton uses both of these names (iv. 168, vi. 365), but evidently means the same being. The former is his name in the Rabbinic writings, where he is said to be the king of the Shedeem, or demons (see Buxtorf, s. v.); the latter is his appellation in the book of Tobit, where he appears as a 'fleshly incubus.'

24. Belial (, Worthlessness, wickedness) is merely a compound substantive, and in the usual oriental manner, profligate bad men are termed sons of wickedness. In the New Testament however we meet with Belial, or Beliar, used as synonymous with Satan.

25. Mammon (in, Reliance) is merely a personification of riches as a ground of trust; see Buxtorf, s. v. We meet with it in the New Testament, Matt. vi. 24.

26. Azazel (N). In Leviticus (xvi. 8, 10, 26) we find that on the day of atonement the high priest took two buckgoats and cast lots on them; the one to be for Jehovah, and to be offered in sacrifice, the other for Azazel, and to be let go in the wilderness. The question then is, who or what was Azazel? a name which occurs nowhere else. The most current opinion, that which Milton follows, is, that it was the name of an evil demon, supposed to dwell in deserts and to be appeased by victims. Others think it was the goat itself, as signifying the averter or remover, deriving the name from the Arabic verb 'azala, to remove. It is one of those points on

which certainty is hardly to be attained. Milton's motive for making Azazel the infernal standard-bearer, and styling him a cherub (i. 531), was perhaps an erroneous derivation of the name from 'azaz (y), to be strong.

CHERUBIC CAR OF JEHOVAH.

WHEN Milton resolved to describe the war in heaven as a necessary part of the economy of his poem, he felt himself obliged to employ for that purpose terms taken from the usages of war on earth, and he had the less scruple at doing so, as Scripture speaks of the arms of God himself. Accordingly we find the angels on both sides using the spear and shield, and other arms of offence and defence, and mounted in brazen chariots drawn by "fiery steeds" (vi. 16, 391). The chariots in the " armoury of God" seem to have been of a different kind; for they were endowed with spontaneous motion. Of them Raphael says,—

Chariots winged

From the armoury of God, where stand of old
Myriads, between two brazen mountains lodged,
Against a solemn day harnessed at hand,
Celestial equipage; and now came forth
Spontaneous, for within them spirit lived,
Attendant on their Lord.-vii. 199.

Of God's own chariot it is said

...

Forth rushed with whirlwind sound
The chariot of paternal Deity,

Flashing thick flames, wheel within wheel, undrawn,
Itself instinct with spirit, but convoyed

By four cherubic shapes. Four faces each

Had wondrous, as with stars their bodies all

And wings were set with eyes, with eyes the wheels

Of beryl, and careering fires between :

Over their head a crystal firmament,

Whereon a sapphire throne, inlaid with pure

Amber and colours of the watery arch.—vi. 750.

This is evidently what we may term the Cherubic Car, or Portatile Throne of Jehovah, which forms a more conspicuous part of the religious and prophetic imagery of Scripture than critics and readers seem generally to be aware. It is evident that it was the will of the Deity that the mind of the people of Israel should be only raised to a proportionate point of elevation above that of the surrounding nations. Hence the material character of a great portion of their religion, as exhibited in the sacrifices, etc.; hence too their erroneous ideas of cosmogony and cosmology. We have elsewhere hinted at the probability of their having conceived a material mode of communication between Heaven and Earth, and in the present instance we find a vehicle for Jehovah himself, or his representative angel, corresponding with the chariots of the gods of Hellas and the various vehicles of those of India. Whether our explanation be the right one or not, the fact is undeniable. We will now proceed to examine the places in Scripture where it appears. As the fullest, though not the earliest, account of it occurs in Ezekiel, and as it is from that place that Milton took his idea of the chariot, we will commence with it.

I looked, and behold, a whirlwind came out of the north, a great cloud and a continuous fire with brightness around it, and from amidst it as the gleam of polished brass, from amidst the fire, and from amidst it the likeness of four living beings; and this was their appearance, they had the likeness of a man, and each had four faces and each had four wings, and their feet were straight feet, and the sole of their feet was like the sole of a calf's foot, and they glittered as the gleaming of shining brass, and man's hands under their wings on their four sides, and the faces and the wings of the four-their wings were joined together-did not turn when they went, they went each straight forwards: and the likeness of their faces-the four had the face of a man, and the face of a lion on the right side, and the face of an ox on the left side, and the face of an eagle. Their faces and their wings were stretched upwards; they had each two joining each other, and two covering their bodies; and they went each straight forwards, whither the spirit was to go they went, they did not turn as they went. And the likeness of the living beings-their appearance was as burning coals of fire, as the appearance of torches; fire went among the living beings and it was bright, and lightnings went forth out of the fire; and the living beings ran and returned like the appearance of the flash of lightning.