ANGEL respective terms for these beings (dæmon and genius) were used in an evil sense among the Greeks and Romans. Juxta usurpatam, says Calcidius, pene Græcos loquendi consuetudinem, tam sancti sunt dæmones quam profesti est insidi; and thus we find the evil genius of Brutus appearing before him just previous to the battle of Philippi. Persian, Mahometan accounts. The ancient Persians were so learned in the ministry Jewish, and of angels in this lower world, according to Mr. Sale, that they assigned them distinct charges and provinces, giving their names to the months and days of the months. The Jews, after their return from the captivity in Babylon, infected by the boasted wisdom of the Chaldean sages, who peopled the air with agencies of this description, began to find numerous names and distinct orders of angels; of which four principal ones are reckoned. That of Michael, the first in order; Gabriel, the second; Uriel, the third; and Raphael, the fourth. In the apocryphal book of Tobit, the last is made to say, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Ben Maimon, and other writers, speak of ten degrees, or orders of angels, being anciently acknowledged by the Jews. In the Mahometan theology, angels occupy a very prominent place. The highest order of the heavenly hierarchy is named Azazil, to which Satan, so called in the Alcoran (as well as Eblis, or perdition), is said to have originally belonged, and in which the Michael and Gabriel of Holy Writ are found. Here also are placed Azrael, the angel of death, or destiny, and Israfil, the angel of the resurrection. Subordinate to this is the order of the examiners, of whom, the principal are Monker and Nakir, and who have the office of inquiring into the true condition of all departed souls on their decease, preparatory to their doom. To every man on earth, two guardian angels, who are relieved daily, are also said to be assigned; and they record his actions against the judgment of men and the evil spirits at the last day. A lower race, denominated jin, or genii, formed of grosser fire than the superior orders, and subject to the passions and appetites of man; who propagate their species, and who are subject to death; is also added to the modern theology of the Arabians. Opinions of The Christian fathers, full of the prejudices of their the fathers. early life, and fond of imitating the learned trifling of their adversaries, retained or adopted many strange and groundless notions of the heathen world on this subject. Several of them believed angels to have bodies; and others that they were pure spirits, but could assume bodies at pleasure. Of the first opinion were Clemens Alexandrinus, Origen, Cæsarius, and Tertullian; while St. Athanasius, Basil, Gregory Nicene, Cyril, and Chrysostom, advocated various shades of the latter. As the heathen writers tell us of a race of heroes (Socrates ap. Platon, Cratyl.) who " were all of them born from the love either of gods for women, or of mortal man for a goddess," Josephus and Philo, speak of the angels of God mixing with women, and begetting a most wicked offspring; a sentiment which the Jewish historian, and the fathers after him, assign to Gen. vi. 2, which in some copies of the Septuagint is said to have read" angels of God." At this period, indeed, it seems to have been the prevailing opinion, not only In the middle ages, angels were divided into nine of the orders, or three hierarchies; the first of which con- middle sisted of cherubim, seraphim, and thrones; the second, &c. of dominions, virtues, and powers; and the third, of principalities, angels, and archangels. Thus Milton, to whose inimitable use of angels in the machinery of the Paradise Lost, many of the popular opinions upon this subject may be traced. Hear, all ye angels, progeny of light, Thrones, dominations, princedoms, virtues, powers, Similar distinctions have been thought, by many able critics in modern times, to be sustained by the language of inspiration in such passages as Ephes. i. 21; Col. i. 16, &c. Bishop Horsley, in one of the latest, but not the least vigorous, of his sermons, has a passage upon this subject, which we cannot forbear extracting, as an able summary of numerous opinions upon this point. It is from Dan. iv. 17. "This interpretation of these words" (that the Watchers and Holy Ones are principal angels) “is founded upon a notion which got ground in the Christian church many ages since, and unfortunately is not yet exploded; namely, that God's government of this lower world is carried on by the administration of the holy angels,that the different orders (and those who broached this doctrine could tell us exactly how many orders there are, and how many angels in each order),—have their different departments in government assigned to them: some, constantly attending in the presence of God, form his cabinet council: others are his provincial governors: every kingdom in the world having its appointed guardian angel, to whose management it is entrusted: others, again, are supposed to have the charge and custody of individuals. This system is in truth nothing better than the pagan polytheism, somewhat disguised and qualified; for, in the pagan system, every nation had its tutelar deity, all subordi nate to Jupiter, the sire of gods and men. Some of those prodigies of ignorance and folly, the Rabbin of the Jews, who lived since the dispersion of the nation, thought all would be well, if for tutelar deities they substituted tutelar angels. From this substitution, the system which I have described arose; and from the Jews, the Christians, with other fooleries, adopted it. But, by whatever name these deputy gods be called,whether you call them gods or demigods, or dæmons, or genii, or heroes, or angels, the difference is only in the name; the thing in substance is the same: they still are deputies, invested with a subordinate, indeed, but with a high authority, in the exercise of which they are much at liberty, and at their own discretion. If this opinion were true, it would be difficult to show that the heathen were much to blame in the worship which they rendered to them. The officers of any great king are entitled to homage and respect in proportion to the authority committed to them; and the grant of the power is a legal title to such respect. These officers, therefore, of the greatest of kings, will be entitled to the ELOS BLA ¡EL. greatest reverence; and as the governor of a distant province will, in many cases, be more an object of awe and veneration to the inhabitants than the monarch himOS. self, with whom they have no immediate connection, so the tutelar deity or angel will, with those who are put under him, supersede the Lord of all; and the heathen, who worshipped those who were supposed to have the power over them, were certainly more consistent with themselves than they, who, acknowledging the power, withhold the worship. So nearly allied to idolatry, or rather so much the same thing with polytheism, is this notion of the administration of God's government by the authority of angels. And surely it is strange, that in this age of light and learning, Protestant divines should be heard to say, that this doctrine seems to be countenanced by several passages of Scripture.' "That the holy angels are often employed by God in his government of this sublunary world, is indeed clearly to be proved by Holy Writ. That they have powers over the matter of the universe, analogous to the powers over it which men possess, greater in extent, but still ANGER. limited, is a thing which might reasonably be supposed, ANGEL. if it were not declared; but it seems to be confirmed by many passages of Holy Writ; from which it seems also evident, that they are occasionally, for certain specific purposes, commissioned to exercise those powers to a prescribed extent. That the evil angels possessed before their fall the like powers, which they are still occasionally permitted to exercise, for the punishment of wicked nations, seems also evident. That they have a power over the human sensory (which is part of the material universe), which they are occasionally permitted to exercise, by means of which they may inflict diseases, suggest evil thoughts, and be the instruments of temptations, must also be admitted. But all this amounts not to any thing of a DISCRETIONAL AUTHORITY placed in the hands of tutelar angels, or to an authority to advise the Lord God with respect to the measures of his government. Confidently I deny that a single text is to be found in Holy Writ, which, rightly understood, gives the least countenance to the abominable doctrine of such a participation of the holy angels in God's government of the world." ANGEL, in Commerce, an ancient gold coin of England, 231 carets fine, and weighing four pennyweights. In the reign of Henry VI. its value was six shillings and eight pence; at the beginning of that of Henry VIII. seven shillings and sixpence; and at the end of his reign, eight shillings. In the reign of King Edward VI. its worth was ten shillings, at which it continued during the reign of Elizabeth, and to the period of its gradual disuse. The ANGELET was a half angel, and bore its value accordingly; there was also a quarter angelet, or angel, of proportionate worth. The French formerly had their angels, demi and quarter angels, or angelets, but they are now obsolete. ANGELICA, in Botany, a genus of plants belonging to the class Pentandria, and order Digynia. ANGELITES, in Ecclesiastical History, otherwise called Severites, Theodosiani, Damianisti, &c. a Christian sect so denominated from Angelium, in Alexandria, the place where their earliest assemblies were usually held. They first appeared during the reign of Anastasius, and Pope Symmachus, in the year of Christ 494. They are said to have affirmed that the Trinity consisted of a Deity in common, and not of persons self-existent; each being divine by a participation of this common nature. ANGELN, or ANGLEN, a district of Sleswick, Denmark, between the bay of Fleusburg and the river Schley, on the eastern coast. ANGELO, ST. a town of Naples, in the province of Capitanata, 10 miles from Lauvia, with a population of 11,500 inhabitants. It is the see of a bishop, who is suffragan of Conza. The town stands upon a high mountain of the same name, in which is a cave, and a church dug out of the solid rock. It is dedicated to the archangel Michael. ANGELOS, PUEBLA DE LOS, or the city of ANGELS, is the metropolis of the province of Tlascala, in the kingdom of Mexico. It is an episcopal see under the jurisdiction of the archbishop of Mexico; and possesses a beautiful cathedral, which occupies almost VOL. XVII, one whole side of the spacious square in the centre of the city, which is superior to the great square of Mexico itself. From this the principal streets branch off, and are crossed by others in a rectangular direction. The whole town is remarkably clean, and the piazzas of the great square are full of the most costly goods. There is a mint, a glass house, and fine salt manufactory in the town; and mineral waters abound in the vicinity. The population is computed at about 68,000. The city stands at an elevation of 7,380 feet from the sea, and the surrounding country is extremely fertile. W. lon. 102°, 43', and N. lat. 19o, 35′. AN'GER, v. AN'GER, n. AN'GERLY, AN'GRY, AN'GRILY. Perhaps (says Skinner) from the A.S.Ange, vexed, troubled; and this Ange, as well as the Greek αγχειν, and the Latin angere, Wachter derives from the German, Eng, arctus constrictus. The A. S. Ange, or Enge, appears to mean, Angustia, straitness. Ang-breost is interpreted by Somner, pectoris contractio, vel coarctatio, q. d. angustus pectore; a contraction or straitness of the breast, q. d. confined, straitened in the breast. Angaria, in the Mid-Latin, was used (pro qualibet coactione, vexatione, injuria, animi anxietate. Du Cange) for any vexation, trouble, distress, or anxiety of mind. So anger, in our old writers, was applied to any vexation, or distress, or uneasiness of mind or body; though now, when used of the mind, commonly (but not always) restricted to those sensations, when caused by the conduct of another, and accompanied by a desire to retaliate or punish; and may thus be distinguished from anguish and anxiety. Applied to the body, it still retains the ancient usage. And for so muche as ye thynke your sclues to bee wyse, I will anger you with a kynde of people, whiche in your iudgement is folyshie and beastlye, thereby to make you more enuyous. Udall. Paul to the Rom. c. x. That he, whiche erst a man was formed, In to a woman was forshape: That was to hym an angry iape, His anger angerliche he bought. Gow, Con. A. book iii, 4 D ANGER. Wenne ich ne may have pe maistre, suche melancholie ich take bat ich catche pe crampe. pe cardiacle som tyme. oper an ague in suche an angre. Vision of Peirs Plouhman, p. 91. It is a great perfeccion not to be moued with angre, but in case through the frailty of manes nature any rage of angre come in your mind, remèbre (as ye holy psalmographie geueth warning) so to restrayn your angre, whan it would barst out, that it breake not out into scoldig, or iniurie, or malicious hatred. And let not your angre be only vnhurtful, but also let it remayn so litel while with you, that it be soner out of your stomakes, than the sunne from besides the earth: lest whan the earth in the night seasō is naturally cold, you contrary wise chaufe your selfes in the mene time hotely with angre. Udall. Ephesians, c. iv. When a man is apt and prone to anger, as being of nature hot, rough, and cholericke, to know himselfe so given, and therewith to prevent, decline, and avoid all occasions of ire, and by the guidance of reason to hold off, in such sort, that even as it were, against his will, he shall not fall into any passionate fits, is a point of great wisdome and singular providence. Holland's Plutarch's Morals. They have their several sounds and notes of expression, whereby they can signify their dislike and anger: but only man can clothe his angry thoughts with words of offence; so as that faculty, which was given him for an advantage, is depraved to a further inischief. Bp. Hall's Balm of Gilead. Nay heare me Hubert, driue these men away, I will not stirre, nor winch, nor speake a word, Shakespeare's K. John, act iv. It anger'd Turenne, once upon a day, And begg'd he'd take the pains to kick the rest. ANGE N. N. E. of that place, and containing a good linen ANG manufactory. Also a market town in Lower Austria, eight miles S. of St. Polten, on the Morawa, in the quarter of Mannhartsberg. It is in the possession of the family of Kinsky, to whom the neighbouring castle of Angermuhlen belongs. ANGERBURG, a town and castle of East Prussia, in the circle of Schensten, 55 miles from Konisberg, containing a population of 2,400 inhabitants, who carry on a considerable linen trade. ANGERMANN-AA, or ANGER MANN-ELF, a river of Sweden, in the province of Asele-Lappmark, which falls into the gulf of Bothnia, in E. lon. 17o, 50′, and N. lat. 62°, 32′.-ANGERMANNLANDS is a district of Swedish Lapland, lying on each side of this river, and the most southern division of that country. ANGERMANNLAND, a district of Sweden, in the province of West Norland, 150 English miles in length, and 100 in breadth; and containing abundance of iron ore, and other valuable metals. In the vallies and level grounds, there are some tracts of oats, barley, pease, flax, and good pasture land. The district is divided into two parts, called the northern and southern districts. ANGERMUNDE, a town of Prussia, seven miles from Dusseldorf, in the grand duchy of the Lower Rhine. There is a district of the same name, in which the town in part stands. In the year 1806, this district contained 13,730 inhabitants, two market towns, two inferior towns, 21 castles, nine Catholic, three Lutheran, and five Calvinistic parishes. The town of Angermunde contained 969 inhabitants.-NEW ANGERMUNDE is a small town of Brandenburg, circle of Stolpe, on the lake of Munde, 40 miles from Berlin, containing about 2,300 inhabitants. In the year 1429, this town afforded an asylum to the Hussites, and from that circumstance obtained the name of the Heretical Angermunde. ANGERONA, in Heathen Mythology, a Roman deity, resembling the Harpocrates of the Egyptians, and the Sigalion of the Greeks, to whom they applied for relief when suffering with the quinsey, or angina. Pliny denominates this deity the " goddess of silence and calmness of mind;" for all uneasiness and melancholy were dispelled by her. She is represented with the mouth shut, and a finger laid upon it, to express patience and resignation under suffering. A moral allegory was held forth by her statue being placed in the temple of the goddess Voluptia, implying that patience under affliction led ultimately to pleasure. There were solemn feasts, called Angeronalia, held in honour of this goddess, on the 21st of December. ANGERS, a large and handsome town of France, on the banks of the Mayenne, in the department of the Maine and Loire, 22 leagues W. of Tours, and 30 S. E. of Rennes. It is the capital of the department, as it was formerly of that of Anjou. It contains 16 parishes, and about 29,000 inhabitants. This town suffered very greatly during the Vendean war; and, also at this period a celebrated university at Angers, being the seat of a revolutionary tribunal, the inhabitants were swept away in great numbers. There was and a royal academy of belles lettres, founded by Louis XIV. Neither of these institutions could sustain the political shocks of the time; but the castle is still standing, on a rock, inaccessible on the side of the river, and flanked by 18 towers, and a half-moon. ANGERS. The noble cathedral church is also standing, and is accounted one of the finest pieces of ecclesiastical arANGLE. chitecture in France. There are some productive slate quarries, and mines of iron and coal in the neighbourhood; and in the town are several flourishing manufactures of stamine, camlets, serges, hats, and all sorts of leather goods; as also establishments for bleaching wax and refining sugar. The inhabitants export white wine, brandy, grain, hemp, wax, fruit, and honey. This town is celebrated in the records of ecclesiastical history as the seat of several general and provincial councils, particularly the council of 1583. It also merits notice as the birth-place of Menage. ANGHIERA, a country of Upper Italy, situated in E. lon. 8°, 27', and N. lat. 45°, 38'; having the Italian districts of Switzerland on the N. the provinces of Vercelli and Novara to the S. Milan Proper to the E. and the valley of Aosta to the W. This country is very populous and fruitful, and gives the title of viscount to an ancient Italian family. This is also the name of a small town on the east bank of the Lago Maggiore, 30 miles N. W. of Milan. ANGINA, in Medicine (from ayxw, to strangle,) is an inflammation attended with acute pain, and danger of suffocation in the muscular parts of the larynx, or pharynx. See MEDICINE, Div. ii. ANGIOSPERMIA, in Botany, according to Linnæus, the name of the second order of plants in the class Didynamia. And I founde, that a woma is bytterer the death: for she is a ANGLE. Chaucer. The Complaint of Mars and Venus, fo. 326. c. 3. The harmless fish had been betray'd. of death. Ellis, vol. iii. p. 413. Uncertain Authors, Udall. James, vol. ii. in outward appearaunce, & promising swete geare, I wote not what, The Taming of the Shrew, activ. sc. 5. 3 CHILD. I would speak with your author, where is he? ANGLADE, a town of France, in the department of Ben Jonson's Cynthia's Revels. Ind. What shall I have my son a stager now? an enghle for players ? AN'GLING. And To hang out (sc.) a bait, allurement, snare, enticement; and, consequently, to allure, to ensnare, to entice, to delude.. B. Jonson writes Enghle, and applies the noun to Or with my Bryan, and a book, Walton in Ellis, v. iii. p. 128. I in these flowery meads would be; Sit here, and see the turtle-dove Id. Ib. p. 127. Shakespeare's Tro. & Cres. Id. Ant. & Clea. I am Sir, a brother of the angle, and therefore an enemy to the Seest thou the wary angler trayle along Bp. Hall. Satire v. I must not omit that my old friend angles for a trout, the best of any man in England. May-flies come in late this season, or I myself before now, should have had a trout of his hooking. Guardian, No. 67. A soldier now he with his sword appears; Pope's Vertumnus & Pomona. The ladies angling in the crystal lake, AN ANGLING. The art of Angling is a peculiar method of ensnaring GLING. fish with a hook, which has been previously baited with small fish, worms, flies, or some other suitable attraction. This hook is usually attached to a line, made of twisted hair or silk, and suspended from a long light rod, which is either in one entire piece, or for the greater convenience of carriage, divided into joints, capable of being united at the option of the angler. Origin of the art. The origin of this art, among civilized nations, is involved in considerable obscurity, for its connection with the pursuits of barbarous tribes is no part of our present object to trace. The articles FISHING and FISHERIES will embrace the various methods of taking fish as a necessary of life; this paper will be confined to the consideration of that elegant amusement, which poets and philosophers, statesmen and divines, have eulogized as the art of Angling; and which good old Izaak Walton (who has furnished us with the only English text book of the art) denominates in particular The Contemplative Man's Recreation. We find occasional allusions to this pursuit among the Greek writers, and throughout the most ancient books of the Bible; in Job, Amos, Isaiah, Habbakuk, &c. Bishop Lowth, in his "Isaiah," has given a spirited turn to the prophetic description of the destruction of Egypt, which makes the allusion to it very distinct : None of our classical readers will forget the circumstance in which Cleopatra "made" such "a gudgeon"* of Antony. That general, having for the greater part of a day, according to Plutarch, been unsuccessful in this diversion in the presence of the queen, gave secret directions to some of his attendants to dive into the water, and fasten several fine large fishes to his bait. Cleopatra, while applauding his success, discovered the stratagem, and sent down one of her own slaves to affix a large salted fish of the Euxine to his hook! When Antony, thus caught, exhibited considerable displeasure at her trick, she threw her arms round him exclaiming, "Resign, dear general, this kind of sport to us petty princes of Pharos and Canopus-your game is cities, provinces, and kingdoms." AN had turned their attention for a considerable period to This treatise is imputed to Dame Juliana Berners, Early Various editions of the Book of St. Albans, which contains "Treatises perteynynge to Hawkynge and Hunting," as well as Fysshynge with a angle, were printed in the 16th and 17th centuries, as that under the title of The Gentleman's Academie, in 1595; another called the Jewell for Gentrie, 1614; and a third entitled the Gentleman's Recreation, 1674. Mr. Haslewood, a learned modern bibliographer, has recently favoured the public with a well-finished facsimile reprint of the work, in which he disputes the claim of the fair lady above-mentioned to have been the authoress of the first printed Treatise on Angling,. and only assigns to her pen a small portion of the Treatise on Hawking; the entire Treatise upon Hunt-ing; a List of the Beasts of Chace; and another of Birds and Fowls. The only works having any claim to originality,, that were published between this early performance and and Line, and of all other Instruments thereunto be that of Walton, were, "A booke of Fishing with Hooke longinge, made by L. M. (LEONARD MASCALL, a gentleman of Plumstead, in Sussex), 4to. Lond. 1590;" "Certain Experiments concerning Fish and Fruit, practised by JOHN TAVERNER, gent. and by him published for the benefit of others, 4to. Lond, 1600;' "The Secrets of Angling, teaching the choicest Tooles, Baytes, and Seatised and familiarly opened in three bookes, by J.D. Esq. sons for the taking of any Fish, in Pond or River; prac(JOHN DENNYS, or DAVORS), Lond. 1613," containing some beautiful poetry quoted by Walton; and "The Pleasures of Princes, or Good Men's Recreations; containing a Discourse of the general Art of Fishing with the Angle; and of all the hidden Secrets belonging thereunto, ANON, Gay. 4to. Lond. 1614." Gervase Markham's Countrey Con Its early * What gudgeons are we men, |