which
Is
not
material,
and
the
primal
condition
of
matter
is
that
of
atoms
which,
falling
in
empty
space
with
an
inherent
tendency
to
swerve
slightly
from
the
perpen-dicular,
come
into
contact
with
each
other,
and
form
the
world
as
it
appears
to
the
senses.
All
is
material
and
mechanical.
The
gods
—
and
Epicurus
does
not
deny
the
existence
of
gods
—
have
no
part
or
lot
in
the
affairs
of
men.
They
are
relegated
to
a
realm
of
their
own
in
the
spaces
between
the
worlds.
Further,
since
the
test
of
life
is
feeling,
death,
in
which
there
is
no
feeling,
cannot
mean
anything
at
all,
and
is
not
a
thing
to
be
feared
either
in
prospect
or
in
fact.
The
total
effect
of
Epicureanism
is
negative.
Its
wide-spread
and
powerful
influence
must
be
accounted
for
by
the
personal
charm
of
its
founder,
and
by
the
conditions
of
the
age
in|which
it
appeared
and
flourished.
It
takes
Its
place
as
one
of
the
negative
but
widening
influences,
leading
up
to
'
the
fulness
of
time
'
which
saw
the
birth
of
Christianity.
W.
M.
Macdonald.
EPILEPSY.—
See
Medictne.
EtlPHI
(2
Mac
638).—
See
Time.
EB.
—
1.
The
eldest
son
of
Judah
by
his
Canaanitish
wife,
the
daughter
of
Shua.
For
wickedness,
the
nature
of
which
is
not
described,
'J"
slew
him'
(Gn
38'-',
Nu26i9).
2.
Asonof
Shelah
the
son
of
Judah
(ICh
421).
3.
An
ancestor
of
Jesus
(Lk
3^').
ERAN.—
Grandson
of
Ephraim
(Nu
26»
P).
Patro-nymic,
Eranites,
ib.
EBASTUS.
—
The
name
occurs
thrice
in
NT
among
the
Pauline
company.
An
Erastus
sends
greetings
in
Ro
16^,
and
is
called
'the
treasurer
(AV
'chamberlain')
of
the
city'
(Corinth).
The
Erastus
who
was
sent
by
St.
Paul
from
Ephesus
to
Macedonia
(Ac
19®),
and
who
later
remained
in
Corinth
(2
Tl
42"),
is
perhaps
the
same.
A.
J.
Maclean.
ERECH.
—
Named
second
in
the
list
of
Nimrod's
cities
(Gn
10'°).
the
very
ancient
Babylonian
city
of
Arku,
or
Uruk,
regarded
as
exceptionally
sacred
and
beautiful.
Its
ruins
at
jWarka
lie
half-way
between
Hillah
and
Korna,
on
the
left
bank
of
the
Euphrates,
and
W.
of
the
Nile
Canal.
The
people
of
Erech
are
called
Archevitea
in
Ezr
4s.
C.
H.
W.
Johns.
ERI.—
Son
of
Gad,
Gn
46"
(Nu
26",
P).
Patronymic
Elites,
ib.
ESAIAS
.—The
familiar
AV
spelling
of
Isaiah
in
Apocr.
and
NT;
it
is
retained
by
RV
only
in
2
Es
2i».
ESARHADDON,
son
and
successor
of
Sennacherib
(2
K
19",
Is
37"),
reigned
over
Assyria
B.C.
682-669.
He
practically
re-founded
Babylon,
which
Sennacherib
had
destroyed,
and
was
a
great
restorer
of
temples.
He
was
also
a
great
conqueror,
making
three
expedi-tions
to
Egypt,
and
finally
conquered
the
whole
North,
garrisoning
the
chief
cities
and
appointing
vassal
kings.
He
subdued
all
Syria,
and
received
tribute
from
Manasseh,
and
Ezr
4'
mentions
his
colonization
of
Samaria.
He
ruled
over
Babylonia
as
weU
as
Assyria,
which
explains
the
statement
of
2
Ch
33'
that
Manasseh
was
carried
captive
there.
C.
H.
W.
Johns.
ESAU.
—
1.
The
name
is
best
explained
as
meaning
'tawny'
or
'shaggy'
(Gn
25^);
Edom
or
'ruddy'
was
sometimes
substituted
for
it
(v.'"),
and
Esau
is
repre-sented
as
the
progenitor
of
the
Edomites
(36«-
",
Jer
49**-,
Ob').
He
displaced
the
Horites
from
the
hilly
land
of
Seir,
and
settled
there
with
his
followers
(Gn
32'
36',
Dt
2'2).
His
career
is
sketched
briefly
but
flnely
by
weaving
incidents
collected
from
two
sources
(J
and
E;
in
the
early
part,
chiefly
the
former),
whilst
the
Priestly
writer
is
supposed
to
have
contributed
a
few
particulars
(Gn
26M'-
28'
36).
The
standing
feature
of
Esau's
history
is
rivalry
with
Jacob,
which
is
represented
as
even
preceding
the
birth
of
the
twins
(Gn
25^,
Hos
12').
The
facts
may
be
collected
into
four
groups.
The
sale
of
the
birthnght
(Gn
252»«)
carried
with
it
the
loss
of
precedence
after
the
father's
death
(272»),
and
probably
loss
of
the
domestic
priesthood
(Nu
3'2-
"),
and
of
the
double
portion
of
the
patrimony
(Dt
21").
For
this
act
the
NT
calls
Esau
'
profane'
(He
12"),
thus
reveaUng
the
secret
of
his
character;
the
word
(Gr.
beKlos)
suggests
the
quality
of
a
man
to
whom
nothing
is
sacred,
whose
heart
and
thought
range
over
only
what
is
material
and
sensibly
present.
To
propitiate
his
parents,
Esau
sought
a
wife
of
his
own
kin
(Gn
28''
»),
though
already
married
to
two
Hittite
women
(26'*-
").
His
father's
proposed
blessing
was
diverted
by
Jacob's
artiflce;
and,
doomed
to
live
by
war
and
the
chase
(27"'),
Esau
resolved
to
recover
his
lost
honours
by
killing
his
brother.
Twenty
years
later
the
brothers
were
recon-ciled
(33*);
after
which
Esau
made
Seir
his
principal
abode,
and
on
the
death
of
Isaac
settled
there
perma-nently
(352»
36',
Dt
2'-
',
Jos
24«).
By
a
few
writers
Esau
has
been
regarded
as
a
mythical
fersonage,
the
personiflcation
of
the
roughness
of
Idumsea.
t
is
at
least
as
likely
that
a
man
of
Esau's
character
and
habits
would
himself
choose
to
live
in
a
country
of
such
a
kind
(Mai
1')
;
and
mere
legends
about
the
brothers,
aa
the
early
Targums
are
a
witness,
would
not
have
made
Esau
the
more
attractive
man,
and
the
venerated
Jacob,
in
com-parison,
timid,
tricky,
and
full
of
deceits.
Against
the
his-toricity
of
the
record
there
is
really
no
substantial
evidence.
2,
The
head
of
one
of
the
families
of
Nethinim,
or
Temple
servants,
who
accompanied
Nehemiah
to
Jeru-salem
(1
Es
529);
see
Ziha.
R.
W.
Moss.
ESCHATOLOGY
is
that
department
of
theology
which
is
concerned
with
the
'last
things,'
that
is,
with
the
state
of
individuals
after
death,
and
with
the
course
of
human
history
when
the
present
order
of
things
has
been
brought
to
a
close.
It
includes
such
matters
as
the
consummation
of
the
age,
the
day
of
judgment,
the
second
coming
of
Christ,
the
resurrection,
the
mil-lennium,
and
the
fixing
of
the
conditions
of
eternity.
1.
Eschatology
of
the
OT.—
In
the
OT
the
future
life
is
not
greatly
emphasized.
In
fact,
so
silent
is
the
Hebrew
Uterature
on
the
subject,
that
some
have
held
that
personal
immortality
was
not
included
among
the
beliefs
of
the
Hebrews.
Such
an
opinion,
however,
is
hardly
based
on
all
the
facts
at
our
disposal.
It
is
true
that
future
rewards
and
punishments
after
death
do
not
play
any
particular
r61e
in
either
the
codes
or
the
prophetic
thought.
Punishment
was
generally
con-sidered
as
being
meted
out
in
the
present
age
in
the
shape
of
loss
or
misfortune
or
sickness,
while
righteous-ness
was
expected
to
bring
the
corresponding
temporal
blessings.
At
the
same
time,
however,
it
is
to
be
borne
in
mind
that
the
Hebrews,
together
with
other
Semitic
people,
had
a
belief
in
the
existence
of
souls
after
death.
Such
beUefs
were
unquestionably
the
survivals
of
that
primitive
Animism
which
was
the
first
representative
of
both
psychology
and
a
developed
belief
in
personal
immortality.
Man
was
to
the
Hebrew
a
dichotomy
composed
of
body
and
soul,
or
a
trichotomy
of
body,
soul,
and
spirit.
In
either
case
the
body
perished
at
death,
and
the
other
element,
whether
soul
or
spirit,
went
to
the
abode
of
disembodied
personalities.
The
precise
relation
of
the
'
soul
'
to
the
'
spirit
'
was
not
set
forth
by
the
Hebrew
writers,
but
it
is
likely
that,
as
their
empirical
psychology
developed,
the
spirit
rather
than
the
soul
was
regarded
as
surviving
death.
In
any
case,
the
disembodied
dead
were
not
believed
to
be
immaterial,
but
of
the
nature
of
ghosts
or
shades
(^rephaim).
•The
universe
was
so
constructed
that
the
earth
lay
between
heaven
above,
where
Jehovah
was,
and
the
great
pit
or
cavern
beneath,
Sheol,
to
which
the
shades
of
the
dead
departed.
The
Hebrew
Scriptures
do
not
give
us
any
considerable
material
for
elaborating
a
theory
as
to
lite
in
Sheol,
but
from
the
warnings
against
necro-mancers,
as
well
as
from
the
story
of
Saul
and
the
witch
of
Endor
(1
S
28'-"),
it
is
clear
that,
alongside
of
the
Jehovistic
religion
as
found
in
the
literature
of
the
Hebrews,
there
was
a
popular
belief
in
continued
exis-
