Ocide'lus {'OKtlctjXog v. r. 'Ok6c!»;Xoc ; Vulg. ,his- sio, Reddus), a corru]3t form (1 Esdr. ix, 22) of the Heb. name Jozabau (Ezra x, 22).
Oci'lia [most Oc'ina^ ('OKen'a v. r. 'O/cii'd), a city on the sea-coast of Phoenicia or Palestine, only men- tioned in connection with Sur (q. v.), in the apocryphal book of Judith (ii, 28), as being terrified at the approach of Holofernes. " The names seem to occur in a regular order from north to south ; and as Ocina is mentioned between Tyre and Jemnaan (Jabneh), its position agrees with that of the ancient Accno, now Akka, and in me- diaeval times sometimes called Aeon (Brocardus; Will- iam of Tyre, etc.)" (Smith). The name may thus be a corruption of 'A/cwi/fi ("i-"). On an unfortunate con- jecture in Gesenius, see Movers, in the Ztitschr. f. Phi- losoj>hie u. Kath. Theologie, xiii, 38.
Ockley, Simon, an English divine and philosopher, eminent for his attainments in Oriental literature and languages, was born of a distinguished family at Exeter in 1678. He studied at Queen's College, in the Uni- versity of Cambridge, from 1693, and earl}^ evinced a peculiar tendency to the study of the Eastern languages. Having entered the Church, he was appointed curate of Swavesey in 1705, through Simon Patrick, bishop of Ely, who had great regard for his talents; and in 1711 he was chosen professor of Arabic in the University of Cambridge. He was thoroughly acquainted with the Eastern languages, and very zealous in promoting their study, which he considered as the basis of theology, de- claring that no one could become a great theologian without being more or less acquainted with them. He died at Swavesej' Aug. 9, 1720. He wrote hdroduclio ad linguas orieniales in qua iis discendis via munitur et earum usus ostenditur (Cambridge, 1706, 8vo) ; it con- tains a chapter on the famous discussion between Bux- torf and Cappell on the origin and antiquity of the vowel points in Hebrew. Ocklej', who at first sided with the former, changed his opinion afterwards : — The History of the present Jews throughout the World (ibid. 1707, 12mo), translated from the Italian of rabbi Leon of Modena, with the addition of a Supplement con- cerning the Karaites and Samaritans, after Kichard Si- mon : — The Improvement of Human Reason exhibited in the Life of Hai-Ebn-Yohclhau, written above five hundred years ago by Abu J aafar-ebn-Tophail (ibid. 1708, 8vo); the original was jmblishcd by Pococke as early as 1650 :
OCKWALLISTS
294
OCTAGONAL CHAPELS
— An Account of South-west Barhnry, containing what is most 1-emarkable in the Territories of the King of Fez and Morocco (ibid. 1713, 8vo, with a map) : — The His- tory of the Saracens (Lond. 1708-l.S, 2 vols. 8vo ; 3d ed. Camb. 1757; 5th ed., augmented, Lond. 18-18, royal 8vo; translated into German in 1745, and into French, by Jault, in 17-18) ; this, tlie most important of OcUley's works, is full of curious information concerning the re- ligion, liabits, customs, and history of the Saracens from the death of Mohammed (632) to 1705. OcUley con- sulted a number of Arabic works previously but little known. It may still be read with advantage by those who are unacquainted with the Oriental languages. Gibbon made considerable use of it in liis Decline and Full, and speaks of the author in liis autobiography as " an original in every sense, wlio had opened his eyes." This work, however, does not appear to have brought Ockley much profit; for he complains, in his inaugural oration in 1711, of his straitened circumstances, and dates the second volume of his history from Cambridge Castle, where he was imprisoned for debt: — The second apocryphal Book of Fsdras, translated in 1716 from an Arabic version ; and some Sermons, of which one was on The Christian Priesthood, and another on The Necessity of Instructing Children in the Scriptui-es. See Chal- mers, Gen. Biog. Diet. s. v.; Hoefer, Nouv. Biog. Gene- rule, xxxviii, 441; AUibone, Diet, of Brit, and A me?: A Hthors. s. V. ; Fnglish Cyclop, s. v. (J. N. P.)
Ock'wallists. See Uckwallists.
Oclah ve-Oclah (nbzXT nbzx) is the name which, in the course of time, was given by some to one or more redactions of the independent review of the Masorah to distinguish it from the other Great Maso- rah, which was written above and below the text of the IJible. It obtained its name, Oclah ve-Oclah, from the tirst two words, >^^r? (^ Sam. i, 9), n^3S1 ((ien. xxvii, 19), in the alphabetical list of words oc- curring twice in the Bible, once without and once with rau, 1, with which the Masorah begins. Dr. Stein- schneider, who in his Jewish Literature, p. 133 (Lond. 1857), says that "the book nbzSI ribzn is probably so called because it begins with these two words," is very anxious to claim the originality of this remark, as maj' be seen from note 31 in Gciger's Jiidische Zeit- schrift, i, 316, 317 (Breslau, 1862); but we cannot under- stand why he should do so, since Elias Levita (q. v.), who made the Oclah ve-Oclah the basis of his masoretic researches, plainly declared that it is so called from its beginning words (Massorcth ha-Massoreth, p. 138, ed. Ginsburg, Lond. 1867). By this appellation (viz. Oclah ve-Oclah) this particular redaction of the Great Masorah was first quoted towards the end of the r2th century by David Kimchi (q. v.) in his Grammar, entitled Michlol (blba^), 35 b, col. 2; 51 a, col. 2 (ed. Levita, Bomberg, 1545, fol), or 111 b, 163 a (ed. Hechin, Fiirth, 1793), and in his Lexicon, D'^lIJ'nan "i2D (i. e. the Book of Roots), s. v. mp, p. 334 a (ed. Biesenthal and Lebrecht, Berlin, 1847), and Ibn-Aknin (q. v.), in his ethical work, m2;3X 2113, and in his Methodology (comp. Steinschneider, in Geiger's Zeitschrift, 1862, p. 316, note 31) ; in the middle of the 13th century it was quoted again by Isaac ben-Jehudah in his b'^JSn 'd (comp. Steinschneider, Catalogus Libr. Uehr. in Bibl. Bodlej. col. 1418; the same author by Geiger, 1. c. ; Neubauer, Notice sur la Lexirogruphie Hebra'ique, p. 9, Paris, 1863), and then again by Levita in 1538, who described it as the only separate JMasorah (Massoreth ha-Massoreth, p. 93, 94, 138, ed. Ginsburg). Hence- forth it entirely disappeared. Even I>. Solomon Norzi (q. v.), the great Biblical critic and masoretic authority (cir. 15G0-1C>30), who searched through the IVIidrashim (q. v.), the Talmud (q. v.), and the whole cycle of rabbinic literature for various readings, could no longer find it (comp. Norzi's Comment, [ii, 27 bj on 1 Sam. i, 9). The