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Adultery l'Emilius THE JEWISH ENCYCLOPEDIA 218

into disuse. During the Roman invasion of Pales-tine, and the last days of the commonwealth, the

Sanhedrin, under the presidency of Ordeal JOHANAN BEN ZAKKAI, abolished the

Annulled. ordeal entirely; as the JHislmah states, "when adulterers became 'numerous,

the ' ordeal of the bitter waters ' ceased, and it was R. Johanan bcn Zakkai who abolished it; as it is written (Hosea, iv. 14), 'I will not punish your daughters, when they commit whoredom, nor your spouses, when they commit adultery; for themselves arc separated with whores, and they sacrifice with harlots'" (Sotah, ix. !l). Fo1 it appears that under the Roman regime, immorality spread among the people, the judges became corrupt, the springs of justice were defiled, and general demoralization re-sulted (Graetz, "History of the Jews," ii. 237, 238). Probably for this very reason Queen Helena of Adia-bene, the illustrious and munificent proselyte to Juda-ism, favored the ordeal; for she presented a golden tablet to the Temple with the chapter from the Law engraved on it, to be used for the rite of the ordeal (Tosef., Yoma, ii. 3; J\1islurnh Yoma, iii. 10; Gem. ib. 37b). But even if it had not been abolished, the rite would have sunk into abeyance with the fall of the Temple, because, according to the Law, the cere-mony could not be performed elsewhere.

In the patriarchal days the Adultery of the wife required no proof, for whenever the head of the

family suspected her, he could kill The Law in her. Thus Judah ordered his daugh-

Patriar- tcr-in-law, Tamar, to be burned be-chal Days. cause of her supposed Adultery (Gen.

xxxviii. 24). Her crime consisted in unlawful intercourse with a man other than the brother of her deceased husband. For at first it was the custom, and afterward it became the law, for the widow of a man who had died without leaving issue, to marry his brother, so that the child of this union might be of the blood of the deceased and bear his name (Dcut. xxv. 5, 6; see LEYIRATE). In such cases the widow was really considered the be-trothed of her brother-in-law, and her intercourse with another than himself was punishable as Adul-tery. When the punishment of the adulteress and her paramour was taken out of the hands of the husband and assumed by the civil law, this, like every other crime, had to be proved by two or more witnesses, before a conviction and sentence could follow (Deut. xix. 15; Maimonides, "Hilkot Ishut," xxiv. 18).

Under the theory of the Talmudists, which still further mitigated the severity of the law, the woman could not be convicted of Adultery until it was proved that she had been previously cautioned, in the presence of two witnesses, not to have any com-munication with the suspected man, and that, in spite of such caution, she had met him secretly un-der circumstances that would make the commission of the crime possible (JHishnah Sotah, i. 1, 2 ; Gem. 2b). This caution was given to her because of the general tendency of the rabbinical law toward mercy, based in this case on a technical interpretation of the Biblical text (Num. v. 13). Practically, it worked an acquittal in nearly every case. If, however, the husband was not satisfied with the result, the right of divorce was left open to him, although, when divorced under such circumstances, the wife did not lose her property rights under the l~etubah. If ru-mors of the wife's Adultery were circulated during the absence of the husband, the court had the right to summon and caution her with the same effect as though it had been done by her husband (Maimoni-des, "Hilkot Sotah," i. 11).

The paramour was technically the adulterer (rwef), and under the Biblical law suffered death together

with the adulteress (noejet). His Status of crime was held in the greatest ab-

Adulterer. horrence, and Raba and Rab voiced the general opinion when they said

that nothing would excuse the wilful adulterer, nor would all his virtues save him from Gehenna (So-tah, 4b). Even a lustful desire was deemed a moral crime, and the echo of "Thou shalt not covet thy neighbor's wife" rings throughout the Talmud and rabbinical writings, and is reechoed in the New Testament (Ex. xx. 17; Eben ha-'Ezer, 21; J\Iatt. v. 27, 28). The adulterer's folly is condemned and makes him liable to the jealous wrath of the out-raged husband (Prov. vi. 32-34; Job, xxxi. 9, 10). In Talmudic days, long after the abolition of the death penalty, the adulterer was punished by flagel-lation, and was forbidden to marry the faithless wife after she had been divorced. Even the mere sus-picion of the crime was sufficient to prevent their marriage. A case, however, is suggested in the Tal-mud in which this restriction seems to have been removed. Herc the woman having been suspected of Adultery was divorced, and having remarried was again divorced, and then manied the man who had originally been suspected of having committed Adul-tery with her; the marriage was declared lawful, because it seems that the intervening marriage was considered in some degree a refutation of that sus-picion, and acted as a limitation upon the original interdict (Yeb. 24b).

The child of an incestuous or adulterous connec-tion was known as a MA~IZEH. It was not permitted to become a member of the Jewish body politic (Dent. xxiii. 3 r A. V. 2]), and could not intermarry with a Jew or Jewess (.J>:id. iii. 12), although it did not lose its right to inherit from the husband of its mother, who, while not the legitimate father, was for this purpose the putative father (Yeb. ii. 5; :Maimonides, "Nal)alut," i. 7). BIBLIOGRAPHY: J. Selden, Uxor Hebraica, 1646; J. c. Wagen-

sell (translation of the Talmudic treatise Sotah, with elaborate annotations). Altdorf, 1674; Michaelis, 11-Iosailsches Eherecht, 1785, v passim; Saalschiitz, Das .Mosaische Recht, 1853, 2d ed., ii. 570-575; Z. Frankel, Grundlinien des Mosaisch-Tal-mudische Eherecht, Breslau. 1800; M. Duscbak, Das lliosa-isch-Talmudische Eherecht, Vienna. 1864; M. Mielzlner, Jew-ish Law of lliarriaue and Divorce, Cincinnati, 1884; D. w. Amram, Jewish Law of Divorce, 1896; Leopold Low, Gesam-melte Schriften, Iii. 13 et seq.

D. W. A. ADUMMIM ("The Red "): Steep road leading

from the plain of Jericho to the hilly country around Jerusalem. It was a part of the boundary between Judah and Benjamin (Josh. xv. 7, xviii. 17). The name refers to the redness of the material of which the road is made. It is now called Tala'at ed-Dam. BIBLIOGRAPHY: Buhl, Geouraphie des Alten PaW.Stina, pp.

75, 98. G.B. L.

ADUMMIM. See CoINs. ADVENT OF MESSIAH. See MESSIAH. ADVENTISTS : A Christian sect. Among the

chief tenets of the Adventist faith are: (1) The res-toration of the Jews to the Holy Land (see Bengel, "Gnomon on the New Testament"), and their con-version, based on Rom. xi. 25, 26 (Ritschl, "Gesch. des Pietismus," i. 565-584). Hence the interest shown by the Adventists in the Zionist movement, though many believe that the return will not take place till after the Resurrection, basing their views on the passage of Ezekiel, "Behold, 0 my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land oflsrael"

r

219 THE JEWISH ENCYCLOPEDIA Adultery JEmilius

(xxxvii. 12). (2) Literal interpretation of the whole Bible, including the Old Testament and the Mosaic law.

The notion of waiting for the Second Ad vent of Jesus, calculated to take place during the present generation, originated in England (E. Irving), spread over Ireland (A. Darby) and Germany (I. A. Bengel), and became especially popular in N cw England under the influence of W. Miller of Pitts-field, Mass., the prophet, who predicted the coming of the Messiah in the year 1843, basing his calculation principally on the "seventy weeks" of Daniel. A division ot the Adventists accentuated the Sabbath of Creation, and the consequence was the formation of the SEVEN'l'H-DAY ADVENTISTS. Some insisted also on abstinence from swine's flesh, in accordance with the Mosaic law. BIBLIOGRAPHY: Carroll, Religious Forces of the United

States, New York, 1893; White, Sketches of the Life of WilUam Miller, Battle Creek, Michigan, 1879; Loughborough, Rise and Progress of Seventh-Day Baptists, Battle Creek, Michigan, 1891.

K. .1EGIDIUS OF VITERBO (or .1EGIDIUS AN-

TONIUS CANISIUS); Cardinal and Christian cabalist; born in 1470 at the Villa Canapina, in the diocese of Viterbo, of rich and noble parents. After a course of studies with the Augustinians at Viterbo, he was made doctor of theology, and in 1503 became general of his order. He died November 12, 1532. In Jewish history the name of lEgidius (or Egidio) is coupled first with the grammarian Elias Levita, who instructed him in Hebrew. When the turmoil of war drove Levita from Padua to Rome, he was welcomed at the house of lEgidius, where, with his family, he lived for more than ten years, all his wants being supplied. It was there that Levita's career as the foremost tutor of Christian notables in He-brew lore commenced. The firsi'edition of Levita's "Bal;rnr" (Rome, 1518) is dedicated to lEgidius. In return for his Hebrew instruction lEgidius quite willingly introduced Levita into the profane branches of learning and the Greek language, thus enabling the latter somewhat to utilize Greek in his Hebrew lexicographic labors-a debt freely acknowledged by Levi ta, who, inJ521, dedicated his" Concordance" to the cardinal. It must ba noted,. however, that lEgidius' anxiety to master the sacred tongue sprang neither from philological inclination nor from a de-sire to attain a better method of Biblical exegesis: his main motive was thus to be enabled lo penetrate the mysteries of the Cabala. As a cabalist, lEgidius belonged to the interesting group of sixteenth-cen-tury Christians, among whom Reuchlin and Pico della Mirandola also were prominent, who believed that Jewish mysticism, and particularly the Zohar, contained incontrovertible testimony to the truth of the Christian religion (compare CABALISTs, CHRIS-TIAN). No wonder, then, that in the course of Reuchlin's conflict with the obscurantists (1507-21), in which the preservation of the Jewish books was at issue, the cardinal wrote (1516) to his courageous and enlighteneg friend: "While we labor on thy behalf, we defend not thee, but the law; not the Talmud, but the Church." lEgidius also engaged another Jewish scholar, Baruch di Benevento, to translate for him the Zohar (the mystic Book of Splendor). The scholar last named may also have been partly responsible for the numerous cabalistic translations and treatises which appeared under the name of lEgidius. The cardinal appears to have been a zealous collector of Hebrew manuscripts, of which many are still to be seen at the Munich Li-brary, bearing both faint traces of his signature and

brief Latin annotations. In the Angelica at Rome an exceedingly valuable old Bible manuscript is ex-tant, which was given by Leo X. to lEgidius. The British Museum contains a copy of Makiri and the Midrash on the minor Prophets, written for the cardi-nal at Tivoli, in the year 1514, by Johanan b. Jacob Sarkuse. The study of Jewish literature led the cardinal to a friendly interest. in the Jews them-selves, which he manifested both in his energetic encouragement of Reuchlin in the struggle referred to above and in a vain attempt which he made in the year 1531, in conjunction with the cardinal Geronimo de Ghinucci, to prevent the issue of the papal edict authorizing the int.roduction of the In-quisition against the Maranos.

The writings commonly attributed to lEgidius are numerous. Most of them are to be found in manuscript form in the Bibliotheque Nationale, Paris, but their authenticity is still to be estab-lished. Aside from minor works on the Hebrew language, the majority by far are of a cabalistic nature. There is scarcely a classic of Jewish medi-eval mysticism that he has not translated, annotated, or commented upon. Among these works may be mentioned the Zollar (Splendor); "Ginnat Egoz" (Nut-Garden); "Sefer Raziel" (Book of Raziel); "Ma'areket ha-Elphut" (System of Theology); " 'Eser Sefirot" (Ten Sefirot). BIBLIOGRAPHY: Jiicher, Gelehrten-Lexlkon, supplement, ed.

Adelung, i. cols. 252 et seq.; Gelger, Das Studium d. Hebr. Sprache in Deutschland, p. 56; Gratz. Gesch. d. Ju-de~~ 2d ed., Ix. 90, 154, 214, 266; Perles, Beitlrll(le zur Gesch. d .. Hebr. u. Aramliiscfien Studien, pp.170, 200 et Req . Munich, 1884; Kraus, Griechische u. Lateinische Lehnwarter, I, 306; Steinschneider, Christliche Hebraisten, in Zeit. f. Hebr. Bibl. i. lla; idem, Cat. Bodl. col. 2140; idem, Cat. Munich, pp. 173, 176; Buber, Yan,. Machiri, introduction.

H. G. E. .1ELIA CAPITOLINA. See JERUSALEM. .1EMILIUS, PAULUS (called also da Gin,

i.e., Grynreus) : Hebrew bibliographer, publisher, and teacher; born at Rodlsee, Germany, probably in the first quarter of 11.he sixteenth century; embraced Christianity in Rome; died 1575. He was employed in copying Hebrew manuscripts, and for this purpose visited the libraries of Paris, Louvain, and Rome. In 1544 he edited and printed at Augsburg a Judaio-German translation of the Pentateuch and the Haf-tarot, dedicating it to Widmannstadt, custodian of the Hebrew department of the Munich Library. Grlin-baum (" Jlidisch-Deutsche Chrestomathie," p. 14) thinks that lEmilius copied from the Cremona edi-tion of 1540. The translation is, on the whole, the same which is used at the present time (1901) in Poland. Perles supposes that lEmilius, together with Isaac of Glinzburg, was the editor of the Judaio-German "Sefer ha-Musar" (Book of Ethics), published at Isny in1542. In 1547 .LEmilius was appointed professor of Hebrew at Ingolstadt; and in the following year he published an anti-Jewish pamphlet. In 1562 heed-ited a .Tudaio-German translation (in German charac-ters) of .the Books of Samuel, without, however, making known that it was a copy of a similar trans-lation-though in Hebrew letters-published in Augsburg, 1543, by :e:ayyim Schwarz. In 1574 he was engaged for forty-six weeks at the Munich Li-brary i_n making and revising the catalogue of He-brew manuscripts and books. Thus Paulus lEmilius was the first Jewish bibliographer. BIBLIOGRAPHY : Stelnschnelder, Sitzungsberichte der Bayri-

schen Akade.mie der Wissenschaften, Philosophisch-Philo-logische Cla.'lSe, 11:, 1875 ; Griinbaum, Jildisch -Deutsche Ghrestomathie, pp. 14 et seq.; Perles, Ju Monatsschrift, 1876, pp. 363-368 ; idem, Beitrlige zur Gesch. der He-brliischen und Aramliischen Studien, pp. 155, 165, 170, Munich, 1884.

M. B.