Page:The New International Encyclopædia 1st ed. v. 02.djvu/252

ATONEMENT. had rested his hands on its head and had con- fessed the sins of the whole people, was <;iven in charge of trusty men, who led it outside of the city limits, and then one of them released it in the wilderness (Lev. xvi. 10-21). While the biblical ritual for the day contains some evidently ancient features, and while the sanc- tity of the tenth day of the 'sacred' seventh month probably reverts to an early epoch, the institution of the distinctively Jewish Day of Atonement is an outcome of religious conditions as they existed during the Babylonian exile. The earliest trace of the biblical ceremonial is to be found in Ezek. xlv., though his prescrip- tions for the day are much simpler than those found in Leviticus. 'ith the destruction of the Temple and the abolition of sacrifice, the Day of Atonement was changed in one im- portant particular — from being a purely na- tional fast, it has now also an individual side. At present the day is kept by fasting from sunset of the ninth to sunset of the tenth day of Tishri, and by .services in the evening and all day. An important part of the service is the recital of the service of the Temple, as handed down by tradition.

Just as the popular sense of guilt experienced during the Babylonian exile furnished the con- ditions favorable for the institution of a great atonement day, so the second destruction of Jerusalem directly contributed not only toward enhancing the importance of the day, but toward giving to it a sombre character relieved only by the consolatory hope of securing, by a strict obedience to elaborate ceremonial regulations, forgiveness of individual sin and the assuage- ment of divine anger manifested by the loss of national independence. An entire treatise of the Talmud, known as Yoma (i.e. The Day par excellence), is devoted to setting forth the cere- monies and ritual for the fast, and to this day, despite general laxity prevailing in wide circles, Jews of the most advanced views still observe the day as the most sacred of the year.

. On the biblical observances and questions connected with its origin consult: W. Nowack, Hebräische Archäologie, Vol. II. (Freiburg, 1894); I. Benzinger, Hebräische Archäologie (ib. 1894); J. J. Wellhausen, Prolegomena zur Geschichte Israels (Berlin, 1899); for the later observances: J. Lightfoot, The Temple Service, Vol. II. of his Collected Works (London, 1864); A. Edersheim, The Temple, its Ministry and Services (ib. 1894); L. Dembitz, Jewish Services in Synagogue and Home (Philadelphia, 1898).

ATOS'SA (Gk. 'AroiTo-a). The daughter of Cyrus, and the wife successively of Cambyses, Smerdis, and Darius Hystaspis. She is men- tioned by Herodotus, and according to one ac- count was killed by Xerxes. The name corre- sponds merely in form to that of Vishtaspa's wife, Hutaosa, in the Avesta (q.v.). See .

ATRATO, ft-tra't6. A river of Colombia, South America, rising at an altitude of over 10,000 feet, in latitude 5° 20' north (Map: Colombia, B 2). It flows in a northern direc- tion, and enters the Gulf of Darien by 16 arms, only a few of which are navigable. The river is about 400 miles long, and navigable for more than 200 miles. The Atrato was con- sidered in connection with the canal between the Atlantic and the Pacific, and expeditions were sent out by the United States Government to explore its course in 1857 and 1870; but the re- ports in both cases were unfavorable, and the project was abandoned.

ATREBATES, a-treb'a-tez or at're-bil'tez, or Atrebath, at're-ba'shi-i (Lat.). A people of Belgic Gaul, whose name survives in the name of the old Province of Artois. In a confederation against Julius Cæsar they furnished 15,000 troops. There was once a colony of them in Britain, in Berkshire and Wiltshire.

ATREK, a-tr?k'. A river of Persia (Map: Persia, F 2). It rises in the northeastern part of the country, near Kuh Rizeh mountain (9700 feet), and, flowing in a western direction, forms the boundary line between the Russian Trans-Caspian territory and Persia. It falls into the Caspian Sea, at Hassan Kuli Bay, after a course of over 300 miles.

ATREUS, a'troos (Gk. 'Arpei^s). In Greek legend, son of Pelops and Hippodamia, grand- son of Tantalus, and brother of Thyestes. In the Iliad there is no trace of the terrible feud between the brothers. This legend develops later, perhaps under the influence of Dorian hostility to the Acluean rulers of the Pelopon- nesus, and is told in many forms. The main features are as follows: Atreus married Cleola, by whom he was the father of Pleisthenes; his. next wife was Aërope, by whom he had Aga- memnon and Menelaus; his last wife was Pelo- pia, daughter of his brother Thyestes. The main story of Atreus begins in blood, he and Thyestes being induced by their mother to kill their stepbrother Chrysippus, the son of Pelops and the nymph Axioche. After the murder, the perpetrators fled to Mycenæ, where the king, Eurystheus, was their nephew. He lost his life in war with the Heraclidæ, and Atreus suc- ceeded him as King of Mycenæ. Thyestes se- duced Atreus's wife Aërope, and stole the golden lamb which was the gift of Hennes. Atreus expelled Thyestes, who sent Atreus's own son Pleisthenes to kill him: but the father slew the son without recognizing him. Then Atreus pre- pared a great revenge. Professing to be recon- ciled to Thyestes, he invited him to Mycenæ, killed the sons of Thyestes, and served them as a banquet for their father. In the midst of the meal, Atreus showed the heads and hands to Thyestes, who, struck with horror, cursed the house of Atreus and fled, while the sun turned its face from the scene. Thyestes, once more driven out by Atreus, came to Sicyon, where he found his daughter Pelopia, whom he violated without recognizing her. She was then married to Atreus, who was also ignorant of her parent- age. Her child by Thyestes was exposed, but rescued and brought up by Atreus, who named him Ægisthus. Later Atreus sent Agamemnon and Menelaus in search of Thyestes, whom they brought back to Mycenæ; whereupon Atreus im- prisoned him and sent Ægisthus to kill him. Ægisthus having been recognized by his real father. Pelopia recognized the dreadful truth and killed herself, while Ægisthus slew Atreus, who was offering sacrifice on the seashore. In later times the great domed tombs at Mycenæ were pointed out as the treasuries of Atreus and