ARAM, the fifth son of Shem, Gen. x, 22. He was the father of the Syrians, who from him were called Aramæans, or Aramites.
ARARAT, a mountain of Asia, in Armenia, on which the ark of Noah rested after the cessation of the deluge. Concerning the etymology of the name, Dr. Bryant observes, that it is a compound of Ar-Arat, and signifies “the mountain of descent,” being equivalent to הר־ירר, of the Hebrews. Of the precise situation of this mountain, different accounts have been given. Some have supposed that it was one of the mountains which divide Armenia on the south from Mesopotamia, and that part of Assyria inhabited by the Curds, from whom those mountains took the name of Curdue, or Cardu; by the Greeks denominated Gordyæi. It is called by the Arabs Al-Judi, and also Thamanin. In confirmation of this opinion, it is alleged that the remains of the ark were to be seen on these mountains; and it is said, that Berosus and Abydenus both declare, that such a report existed in their time. Epiphanius pretends, if we may credit his assertion, that the relics of the ark were to be seen in his day; and we are farther told, that the emperor Heraclius went from the town of Thamanin, up the mountain Al-Judi, and saw the place of the ark. Others maintain, that mount Ararat was situated toward the middle of Armenia, near the river Araxes, or Aras, about twelve miles from it, according to Tournefort, above two hundred and eighty miles distant from Al-Judi, to the north-east. Ararat seems to be a part of that vast chain of mountains called Caucasus and Taurus; and upon these mountains, and in the adjacent country, were preserved more authentic accounts of the ark than in almost any other part of the world. The region about Ararat, called Araratia, was esteemed among the ancients as nearly a central part of the earth; and it is certainly as well calculated as any other for the accommodation of its first inhabitants, and for the migration of colonies, upon the increase of mankind. The soil of the country was very fruitful, and especially of that part where the patriarch made his first descent. The country also was very high, though it had fine plains and valleys between the mountains. Such a country, therefore, must, after the flood, have been the soonest exsiccated, and, consequently, the soonest habitable.
The mountain which has still the name of Ararat, has retained it through all ages. Tournefort has particularly described it, and from his account it seems to consist chiefly of freestone, or calcareous sandstone. It is a detached mountain in form of a sugar loaf, in the midst of a very extensive plain, consisting of two summits; the lesser, more sharp and pointed; the higher, which is that of the ark, lies north-west of it, and raises its head far above the neighbouring mountains, and is covered with perpetual snow. When the air is clear, it does not appear to be above two leagues from Erivan, and may be seen at the distance of four or five days’ journey. Its being visible at such a distance, however, is ascribed not so much to its height, as to its lonely situation, in a large plain, and upon the most elevated part of the country. The ascent is difficult and fatiguing. Tournefort attempted it; and, after a whole day’s toil, he was obliged, by the snow and intense cold, to return without accomplishing his design, though in the middle of summer. On the side of the mountain that looks toward Erivan, is a prodigious precipice, very deep, with perpendicular sides, and of a rough, black appearance, as if tinged with smoke.
The summit of Ararat has never been reached, though several attempts have been made; and if the ark rested on the summit, it is certain that those who have spoken of its fragments being seen there in different ages, must have been imposed upon. It is, however, not necessary to suppose that the ark rested upon either of its tops; and that spot would certainly be chosen which would afford the greatest facility of descent. Sir Robert Ker Porter is among the modern travellers who have given us an account of this celebrated mountain:--“As the vale opened beneath us in our descent, my whole attention became absorbed in the view before me. A vast plain, peopled with countless villages; the towers and spires of the churches of Eitch-mai-adzen, arising from amidst them; the glittering waters of the Araxes, flowing through the fresh green of the vale; and the subordinate range of mountains, skirting the base of the awful monument of the antediluvian world. It seemed to stand a stupendous link in the history of man, uniting the two races of men before and after the flood. But it was not until we had arrived upon the flat plain, that I beheld Ararat in all its amplitude of grandeur. From the spot on which I stood, it appeared as if the hugest mountains of the world had been piled upon each other, to form this one sublime immensity of earth, and rock, and snow. The icy peaks of its double heads rose majestically into the clear and cloudless heavens; the sun blazed bright upon them; and the reflection sent forth a dazzling radiance, equal to other suns. This point of the view united the utmost grandeur of plain and height. But the feelings I experienced while looking on the mountain, are hardly to be described. My eye, not able to rest for any length of time upon the blinding glory of its summits, wandered down the apparently interminable sides, till I could no longer trace their vast lines in the mists of the horizon; when an inexpressible impulse, immediately carrying my eye upward again, refixed my gaze upon the awful glare of Ararat; and this bewildered sensibility of sight being answered by a similar feeling in the mind, for some moments I was lost in a strange suspension of the powers of thought.”
The separate peaks are called Great and Little Ararat, and the space between them is about seven miles. “These inaccessible summits,” continues Sir R. K. Porter, “have never been trodden by the foot of man since the days of Noah, if even then; for my idea is, that the ark rested in the space between these heads, and not on the top of either. Various attempts have been made in different ages to ascend these tremendous mountain-pyramids, but in vain: their form, snows, and glaciers, are insurmountable obstacles: the distance being so great from the commencement of the icy region to the highest points, cold alone would be the destruction of any person who should have the hardihood to persevere. On viewing mount Ararat from the northern side of the plain, its two heads are separated by a wide cleft, or rather glen, in the body of the mountain. The rocky side of the greater head runs almost perpendicularly down to the north-east, while the lesser head rises from the sloping bottom of the cleft, in a perfectly conical shape. Both heads are covered with snow. The form of the greater is similar to the less, only broader and rounder at the top; and shows to the north-west a broken and abrupt front, opening, about half way down, into a stupendous chasm, deep, rocky, and peculiarly black. At that part of the mountain, the hollow of the chasm receives an interruption from the projection of minor mountains, which start from the sides of Ararat like branches from the root of a tree, and run along, in undulating progression, till lost in the distant vapours of the plain.” Dr. Shuckford argues that the true Ararat lies among the mountains of the north of India; but Mr. Faber has answered his reasoning, and proved by a comparison of geographical notices incidentally mentioned in the Old Testament, that the Ararat of Armenia is the true Ararat.
ARCHANGEL, according to some, means an angel occupying the eighth rank in the celestial order or hierarchy; but others reckon it a title only applicable to our Saviour; Jude 9; Dan. xii, 1; 1 Thess. iv, 16. On this point Bishop Horsley has the following observations:--“It has been for a long time a fashion in the church to speak very frequently and familiarly of archangels as beings of an order with which we are perfectly well acquainted. Some say there are seven of them. Upon what solid ground that assertion stands, I know not; but this I know, the word ‘archangel’ is not to be found in any one passage of the Old Testament: in the New Testament it occurs twice, and only twice. One of the two passages is in the First Epistle to the Thessalonians; where the Apostle, among the circumstances of the pomp of our Lord’s descent from heaven to the final judgment, mentions ‘the voice of the archangel;’ the other passage is in the Epistle of St. Jude, where the title of archangel is coupled with the name of ‘Michael the archangel.’ This passage is so remarkably obscure that I shall not attempt to draw any conclusion from it but this, which manifestly follows, be the particular sense of the passage what it may: since this is one of the two texts in which alone the word ‘archangel’ is found in the whole Bible; since in this one text only the title of archangel is coupled with any name; and since the name with which it is here coupled is Michael; it follows undeniably that the archangel Michael is the only archangel of whom we know any thing from holy writ. It cannot be proved from holy writ, and, if not from holy writ, it cannot be proved at all, that any archangel exists but the one archangel Michael, and this one archangel Michael is unquestionably the Michael of the book of Daniel.
“I must observe by the way, with respect to the import of the title of archangel, that the word, by etymology, clearly implies a superiority of rank and authority in the person to whom it is applied. It implies a command over angels; and this is all that the word of necessity implies. But it follows not, by any sound rule of argument, that, because no other superiority than that of rank and authority is implied in the title, no other belongs to the person distinguished by the title, and that he is in all other respects a mere angel. Since we admit various orders of intelligent beings, it is evident that a being highly above the angelic order may command angels.
“To ascertain, if we can, to what order of beings the archangel Michael may belong, let us see how he is described by the Prophet Daniel, who never mentions him by that title; and what action is attributed to him in the book of Daniel and in another book, in which he bears a principal part.
“Now Daniel calls him ‘one of the chief princes,‘ or ‘one of the capital princes,’ or ‘one of the princes that are at the head of all:’ for this I maintain to be the full and not more than the full import of the Hebrew words. Now we are clearly got above the earth, into the order of celestials, who are the princes that are first, or at the head of all? Are they any other than the three persons in the Godhead? Michael, therefore, is one of them; but which of them? This is not left in doubt. Gabriel, speaking of him to Daniel, calls him ‘Michael your prince,’ and ‘the great prince which standeth for the children of thy people;‘ that is, not for the nation of the Jews in particular, but for the children, the spiritual children, of that holy seed the elect people of God; a description which applies particularly to the Son of God, and to no one else; and in perfect consistence with this description of Michael in the book of Daniel, is the action assigned to him in the Apocalypse, in which we find him fighting with the old serpent, the deceiver of the world, and victorious in the combat. That combat who was to maintain? in that combat who was to be victorious, but the seed of the woman? From all this it is evident, that Michael is a name for our Lord himself, in his particular character of the champion of his faithful people, against the violence of the apostate faction and the wiles of the devil.” To this opinion there is nothing irreconcilable in the “voice of the archangel” mentioned in 1 Thess. iv, 16: since the “shout,” the “voice,” the “trump of God,” may all be the majestic summons of the Judge himself. At the same time we must feel that the reasoning of Bishop Horsley, though ingenious, is for from being conclusive against the existence of one or more archangels.
ARCHBISHOP, a bishop of the first class, who superintends the conduct of other bishops. Archbishops were not known in the east till about the year 320; and though there were some soon after this, who had the title, yet it was only a personal honour, by which the bishops of considerable cities were distinguished. It was not till of late that archbishops became metropolitans, and had suffragans under them. Athanasius appears to have been the first who used the title archbishop, which he gave occasionally to his predecessor. Gregory Nazianzen, in like manner, gave it to Athanasius; not that either of them was entitled to any jurisdiction, or even any precedency, in virtue of this title. Among the Latins, Isidore Hispalensis is the first who speaks of archbishops.