The Franks first became masters of it in A.D. 1110, when it was taken by Baldwin, king of Jerusalem. But in A.D. 1187 it was recovered by Salah-cd-din, who retained it till A.D. 1191, when it was retaken by the Christians under Richard Cceur-de-Lion. The Chris- 1 tians kept it till A.D. 1291 ; and it was the very last place of which they were dispossessed. It had been assigned to the Knights Hospitallers of Jerusalem, who fortified it strongly, and defended it valiantly, till it was at length wrested from them by Khalil ben- Kelaoun, sultan of Egypt, who is called Melek Seruf by Christian writers (D'Hcrbelot, s v. Acca; Will, fyr. 1. xxiii, c. 6, 7 ; Vitriacus, cap. 25, 99, 100; Quaresmius, torn, ii, p. £97). Under this dominion it remained till A.D. 1517, when the Mameluke dynasty "was overthrown by Selim I, and all its territories passed to the Turks (Chronica de Syria, lib. v, cap. 1 ; Mod. Univ. Hist. b. xv, c. 10, § 2). After this Acre re- mained in quiet obscurity till the middle of the last century, when the Arab sheik Daher took it by sur- prise. Under him the place recovered some of its trade and importance. He was succeeded by the bar- barous but able tyrant, Djezzar Pasha, who strength- ened the fortifications and improved t he town. Under him it rose once more into fame, through the gallant and successful resistance which, under the direction of Sir Sidney Smith, it offered to the arms of Bonaparte. After that the fortifi- "&a- cations were further strengthened, till it be- came the strongest place in all Syria. In 1832 the town was besieged for nearly six months iv Ibrahim Pasha, dur- ing which 35,000 shells were thrown into it. and the. buildings were lit- erally beaten to pieces (Hogg's Damascus, p. 160-166). It had by no means recovered from
Cuius of Accho.
sk&
Map of Acre
this calamity, when on the 3d of November 1840, it was bombarded by the English fleet till the explosion of the powder-magazine destroyed the garrison and town (Napier's War in Syria). The walls and castles have since been repaired more strongly than ever; but the interior remains in ruins (Thomson. Lund and Book, i, 479).
There are several med- als of Accho, or Ptolemais, both Greek and Latin Most of the former have also the Phoenician name of the city, Sr, Ah (see Gesenius, Mon. Phcem. p. 269, 270, pi. 35), and the head of Alexander the Great, ap- parently in
consequence of favors received from that prince, per- haps at the time when he was detained in Syria by the siege of Tyre. From others it appears that the city assumed the privilege of asylum and of sanctity, and that it possessed a temple of Diana. (For the an- cient history of Acre, see Reland, Palatst, p. 534-542; for its modern history and appearance, see M'Culloch's Gazetteer, s. v. Acre; comp. Schwarz, Palest, p. 195: Thomson, Lund and Book, i, 477 sq. ; Arvieux, i, 241 sq. ; Schulz, Leitunr/en, v. .181 sq. ; Niebuhr, Trav. iii, 72; Richter, Wall/, p. 67 sq. ; Rosenmiiller, Alterth. II, ii, 60 sq. ; Wilson, Lands of Bible, ii. 233 sq. ; Van de Velde, Narrative, i, 247 sq. ; Conybeare and How- son, ii, 231). See Phcenicia.
Accident, a term of philosophy used to express that which is merely adventitious to a substance, and not essential to it ; e. g. roundness is an accident of any body, since it is a body all the same, whether it he round or square. In theology this word is used in connection with the Roman doctrine of transubstan- tiation, which teaches that the accidents of the bread and wine in the holy Eucharist continue to subsist without a subject : " Accidentia autem sine subjeeto in eodem [sacramento] subsistunt" (Aquinas, Opuscula, p. 57), And the catechism of the council of Trent speaks in these terms: "Tertium restat, quod in hoc Sacramento maximum atque mirabile videatur, panis videlicet et vini species in hoc Sacramento sine aliqua re subjecta, constare" (Par. ii, No. 44). In defence of this doctrine, Roman writers argue thus: If the eucharistic accidents have any subject, that subject must be either (1) the matter of bread, or (2) the sur- | face of the Lord's body, or (3) the air and other cor- ] puscules contained in the pores, etc., of the matter, i whatever it is, which, by God's appointment, continue to subsist after the destruction of the matter, so as to produce the same sensations. Now (1) they cannct have the matter of bread for their subject, because that matter no longer subsists, and is changed into the body of Jesus Christ; (2) they cannot have the sur- i face of the Lord's body for their subject, because it is only present in an invisible manner; and (3) the air cannot be the subject of these accidents, 1 ccause the same accidents, numero, cannot pass from one subject to another ; and because, further, the air cannot at the same time be the substance of its own proper attributes and of those of bread (Thomas Aquinas, par. iii, qu. 77, art. i, in corp). They argue further, that the contrary doctrine, viz., that they are not really the accidents of bread and wine, but only appear such to us, destroys the nature and idea of a sacrament and of transubstan-