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Aaron Abbey of God" (Ex. xxiv. 1-2, 9-18; of. xix. 24). While Moses delayed on the mountain Aaron made the golden calf; and later he sought to excuse himself by saying that he had acted under compulsion of the people, who were impatient at the long absence of their leader (Ex. xxxii.). In the narrative of Num. xii., Aaron again appears in an unfavorable light. He is said to have died at Mosers, in the wilderness, and Eleasar, his son took his place as priest (Deut. x. 6). Finally, he is incidentally mentioned in Josh. xxiv. 5 and 33. The significant fact in all these notices is that the Yahwistic sources recognize Aaron as priest. In the Priest code Aaron's genealogy and family are given in detail (Ex. vi. 20, 23). He is three years older than Moses (Ex. vii. 7). He is made Moses's "prophet" before Pharaoh (Ex. vii. 1-2), and, accordingly, plays an important part in all transactions at the Egyp- tian court. By means of his rod the miracles are performed (Ex. vii., viii.). During the wandering Aaron retains his prominent position, although subordinate to Moses. The hungry people murmur against both brothers, and, at Moses's command, Aaron replies to them, and later preserves & pot of manns before Yahweh (Ex. xvi.). The priesthood is instituted at Sinai and solemnly conferred upon Aaron, his four sons, and their descendants (Ex. xxviii.). Of these four sons, only Eleasar and Ithamar remain after the destruction of Nadab and Abihu (Lev. x. 1-7). Aaron is not only original ancestor and type of the priests as distinguished from the Levites, but also, in narrower sense, prototype of the high priest, who was always from his family and apparently the first-born son in direct line. A few of the laws of P are delivered to Aaron as well as Moses (Lev. xi. 1, xiii. 1, xiv. 33, xv. 1; Num. xix. 1). After the departure from Sinai, Korah and his followers rebel against Moses and Aaron; and Yahweh miraculously vindicates the supremacy of the latter (Num. xvi.-xvii.; the narrative is amplified by an account of the up- rising of Dathan and Abiram and contest between Levites and priests). Aaron dies on Mount Hor, and Eleazar becomes priest in his stead (Num. xx. 22-29, xxxiii, 38-39). Of other Old Testament passages in which Aaron is mentioned none is note- worthy except Mic. vi. 4, where he is joined with Moses and Miriam. (F. BUHL.)

It is important for the history of the priesthood in Israel to notice that in the narratives of J and E (called "Yahwistie" above) the priestly function of Aaron is quite subordinate, he being mainly represented there as the spokesman and the minis- ter of Moses and, along with Hur, as his represen- tative a "judge" of the people (Ex. xxiv. 13, 14). It is in the priestly tradition that the idea of Aaron's Bacerdotal functions is elaborately developed. J. F. M.

rasla, ebap. iv., Berlin, 1878; H.van Oort, Die Aaroneiden in TAT, viii. (1884) 280 and 235; J.Bensinger, Hebraiche Archäologie, pp. 405-428. Freiburg, 1994; W. Nowack, Archäologie, ii. 87-130, ib. 1894; A. Kuenen in TAT, xxiv. (1890) 1-42; A. van Hoonackar, Le Sacerdoce lévitique dans la loi et dans l'histoire des Hebreuz, Louvain, 1899; 9. I. Curtise, The Levitical Prieats, Edinburgh, 1877.
 * S. Baring-Gould, Legends of O. T. Charactere, 2 vols., London, 1871; J. Wallhausen, Geschichte Is

AARON AND JULIUS: English Martyrs. See ALBAN, SAINT, OF VERULAM.

ABADDON, a-bad'on (" Destruction "): In the Old Testament a poetic name for the kingdom of the dead, Hades, or Sheol (Job xxvi. 6; Prov. IV. 11, where Abaddon is parallel to Sheol). The rabbia used the name for the nethermost part of hell. In Rev. ix. 11 the "angel of the bottomless pit" is called Abaddon, which is there explained as the Greek Apollyon ("destroyer "); and he is described as king of the locusta which rose at the sounding of the fifth trumpet. In like manner, in Rev. vi. 8, Hades is personified following after death to conquer the fourth part of the earth. In rabbinical writings Abaddon and Death are also personified (cf. Job xxviii. 22).

AB'ADIM. See TALMUD.

A-BAR BA-NEL. See ABRABANEL.

ABAUZIT, a"bo"zi, FIRMIN: French Reformed scholar; b. of Huguenot parentage at Uses (20 m. w.n.w. of Avignon), Languedoc, Nov. 11, 1679; d. at Geneva, Mar. 20, 1767. After the revocation of the Edict of Nantes (1685) an attempt was made to bring him up as a Roman Catholic, but it was frustrated by his mother. After some hardships and sufferings, mother and son settled in Geneva, where Abauzit was educated and where, with the exception of visits to Holland and England in 1698, he spent his long life devoted to study and the service of the city library. He was one of the most learned men of his time, possessed much versatility, and enjoyed the friendship of scholars like Bayle, Jurieu, Baanage, and Newton. Nevertheless, he published practically nothing; and after his death many of his manuscripts were destroyed by his heirs. A volume of Euvres diverses appeared at Geneva in 1770; and a different edition in two volumes at London and Amsterdam in 1770-73. They include essays against the doctrine of the Trinity as commonly received, upon the Book of Daniel, and the Apocalypse. He rendered much service to a society for the translation of the New Testament into French (published 1728). Many of his theological writings are translated in E. Harwood's Miscellanies (London, 1774), with memoir; and seven essays are reprinted thence in Sparks's Collection of Essays and Tracts in The ology, vol. i. (Boston, 1823).

BIBLIOGRAPHY: J. Senebier, Histoire littéraire de Genève, Geneva, 1796; E. and E. Haag, La France protestante, ed. H. L. Bordier, i. 2, Paris, 1877; A. Gibert, Abaurit et sa Theologie, Strasburg, 1865.

ABBADIE, a'badi', JACQUES: Protestant apologist; b. at Nay (10 m. s. by e. of Pau), France, 1654 (t); d. at Marylebone, London, 1727. He studied in the French Reformed Church academies of Saumur and Sedan, and early showed much talent. On invitation of the elector of Brandenburg, he became pastor of the French Reformed congregation in Berlin in 1680; after the death of the elector (1688), he followed Marshal Schomberg to England; and became pastor of the French church in the Savoy, London, in 1689. In 1699 he was made dean of Killaloe, Ireland. His Traité de la vérité de la religion Chrétienne (vols. i. and ii..