In the West, Chiliasm was longer lived. Here the doubts as to the authenticity of the Apoc. found little hearing. Commodian (Inst. adv. Gent. deos, 43, 44) and Lactantius (/ns¢. vii. 24) were pro- nounced Chiliasts. Victorinus of Petau is so claimed by Jerome, although his commentary on the Apocaly se shows no trace of such views (yet ef. Briggs, Luth. Quart. p. 234). Jerome himself, while often speaking contemptuously of the Chili- asts as ‘our half-J ews (semi-Judei), who look for a Jerus. of gold and precious stones from heaven, and a future kingdom of 1000 years, in which all nations shall serve Israel’ (Com. on Js. 1x. 1, 1xvi. 20), elsewhere (Com. on Jer. xix. 10) speaks of them with more respect, as holding views ‘which, although we may not hold, we cannot condemn, because many ecclesiastical men and martyrs have taught the same.’ Even Augustine, the strongest of opponents of Chiliasm in the West, distin- guishes between a gross and a more spiritual form, and admits that in his early days he himself had been an advocate of the latter (de Civ. Dei, xx. 7).
The final defeat of Chiliasm in the West was due to Augustine, who, in his City of God, identified the Millennium with the history of the Church on earth, and declared that, for those who belonged to the true Church, the first resurrection was passed already (de Civ. Dei, xx. 7-9). With the accept- ance of this identification by the Roman Church, the power of Chiliasm was permanently broken.
Pre-millenarian views have, indeed, been revived from time to time, now in grosser, now in more spiritual form, and have never been without their advocates in the Church; but they have failed to win general acceptance. The Church as a whole, Protestant as well as Catholic, has either adopted Augustine’s identification of the Millennium with the Church militant, or else looks for a future
riod of prosperity, preceding the second advent of
hrist. The history of later Millenarianism lies beyond the scope of the present article.
Litgrature.—The article ‘Chiliasmus’ by Semisch-Bratke, in Herzog, RES; Harnack, ‘Millennium,’ in Enc. Brit.; Fisher, ‘Millennium,’ in M‘Clintock and Strong; Kellogg, ‘ Pre-millen- arianism,’ in Schaff-Herzog, in which last the later literature is
ven; OCorrodi, Krit. Gesch. ἃ. Chiliasmus (1781); Minscher,
Entwickelung der Lehre vom Tausendjiihr. Reich. in d. drei erst. Jabrhund.,’ in Henke’s Magazin, iv. 338, Specially forthe Jewish Chiliasm, Schtrer, HJ τὶ, ii. 178 ff. ; Drummond, The Jewish Messiah ; Gfrorer, Das Jahrhundert des Heile; Weber, System der altsyn. Theol. (2nd ed., under title Jiidische Pheologie auf Grund des Talm., etc. 1897). Much information concern- ing Jewish eschatology may also be obtained from Charles’ of Enoch (Oxford, 1893). For the biblical doctrine, cf. the Comm. on Rev, . Moses Stuart, ii. p. 355 ff., Exc. vi. p. 474 ι΄, on the Millennium; Diisterdieck in Meyer4, δ46 7, (new edition by Bousset, 1896); Ὁ. Brown, Christ's Second Advent, 1846-53 ; Schultz, JD7h (1867) pp. 121-127 ; Briggs, The Messiah of the Apostles, 341-358, where much information is ven as to the history of interpretation ; Salmond, Christian ‘rine of Immortality, 437 ff. For the early history of Mil- etn = Christian ard cf. a safe τῷ , 404. : tzsch, each. i. 400ff.; Harnack, Hist. ὁ Dogma, \. 167 note, i, 204; Briggs in Luth. Quart. Cas7o}. an answer to Seiss, The Last Times (Phil. 78), which latter gives a full statement of the literature from a pre-millenarian point of view; Terry, Bibi. Apocalugtice (N.Y., 1898). VW. ADAMS Brown.
MILLET (jn5 dédhan, κέγχρος, milium).— The testimony of the ancient VSS, and the identity of the cognate Arab. dukhn= Panicum miliaceum, L., leave no reasoaable room for doubt as to the grain
mentioned once as an ingredient of the very
complex bread made by Ezekiel (4%). It has a seed not much larger than mustard, much used for feeding the smaller kinds of birds. It is also sometimes used, mixed with wheat and barley, to make bread. Setaria Italica, Kth., is also culti- vated in the East, under the name of dukhn. Its seed closely resembles that of Panicum miliaceum. In addition to the above, Sorghum vulgare, L., has been proposed as the equivalent of déhan. This is a tall Gramen, with broad leaves, and a compact panicle, often a foot long, and 6 to 8 in. broad. he seeds are white, and larger than hemp seeds. They are extensively raised in the East as a cheap bread-stuff for the poorer classes. The Arab. name of this, dhurah, usually given in Eng. books dowrra, seems to be ancient, and is never confounded with dukhn. The Arabs call the sorghum dhurah beid4=‘ white dhurah,’ and dh. saifi or dh, kaizi=‘summer dh.,’ in distinction from maize, which is known as dh. safraé=‘ yellow dh.,’ or dh. shdmiyyah =‘ Syrian dh.,’ or dh. kizin =‘dh. of Kizin.’ The sorghum is cultivated in the great central plains of Syria, and ripens in midsummer, having had no water since the cessa- tion of the spring rains. G. E. Post.
MILLO. —1. (x\bor, always with the definite article, probably [but see below] ‘the fill’ [of earth]: 2S and 1K 11” ἡ ἄκρα; 1 Καὶ 9% [Αα. 1] τὴν Μελὼ καὶ τὴν ἄκραν, ν."" τὴν Μελώ ; 2 Οἢ τὸ ἀνάλημμα). Accord- ing to the brief notice in 2S 59 (ΞΞ1 Ch 115) ‘and David built round about from (the) Millo and inward,’ the Millo formed part of the original defences of the old Jebusite city, situated on the easternmost of the two hills on which Jerusalem stands: most probably it was an outwork or rampart of aarti which protected the northern entrance of the Jebusite fort. After the capture of the city and its subsequent extension by David, it became necessary to fill up that part of the Tyropeon valley, which separated the new from the old city at this point, in order to connect the two. To this end David built a new and larger Millo, of which traces remain to the present day (Schick, ZDPV, 1894, p. 68). With this agrees the statement of Josephus (Ant. VII. iii. 1, 2), that David, having ree the ravine and seized the citadel (τὴν “Axpay), rebuilt the city and called it by his own name. He further states that David, ‘having also surrounded the lower city (τὴν κάτω πόλιν), and joined the citadel to it, made them one body.’ It would seem, however, that this im- parent work was only planned or, at most, only