dependently of divine grace, of originating, prosecut- ing, and consummating good works. God. they allege, gives us the ability to believe, but We can experience the ability without further assistance. This doctrine has been revived in our own day by the members of the Evangelical Union, commonly called Morrisonians. Some theologians admit that we were born less pure than Adam, and with an inclination to sin ; but in so far as this inclination or concupiscence, as it is called, is from nature, it is not properly sin. It is merely the natural appetite or desire, which, as long as the will does not consent to it, is not sinful. Romanists believe that original sin is taken away by baptism, and maintain, like the above, that concupiscence is not sinful. The apostle Paul, however, holds a very different opinion, declaring in the plainest language that the proneness to sin is in itself sinful. Thus in Rom. vii, 7, 8, he says: "What shall we say then? Is the law sin'? God forbid. Nay, I had not known sin but by the law ; for I had not known hist except the law had said, Thou shalt not covet. But sin, taking occasion by the com- mandment, wrought in me all manner of concupiscence. For without the law sin was dead." A keen contro- versy concerning the nature of original sin arose in the 16th centurv in Germany. A party of Jena, led by Matthias Flacius, endeavored to prove that the natural man coidd never co-operate with the divine influence in the heart, but through the working of innate deprav- ity was always in opposition to it, Flacius met with a keen opponent in Yictorinus Strigelius, and a public dis- putation on the subject of original sin was held at Wei- mar in 15G0. On this occasion Flacius made the strong assertion that original sin was the very essence of man, language which was believed to imply either that God was the author of sin, or that man was created by the devil. Hence even the former friends of Flacius became his bitterest opponents. — Gurdner, Faiths of the World, vol. ii, s. V. See Sin.
Orioli, Bartolomeo, an Italian painter who de- voted himself largely to the cultivation of sacred art, flourished at Trevigi about 1616. He executed numer- ous works for the churches in his native city, which are commended by Federici. Orioli was also a good portrait painter, and frequently introduced portraits into his pictures, instead of ideal forms. There is a painting of this class in the church of S. Croce, representing a nu- merous procession of the people of Trevigi. Lanzi says he painted more pictures for public exhibitions at Tre- vigi than any other artist, and that he belonged to that "numerous tribe of painters who in Italy were ambi- tious of uniting in tliemselves the power of poetry and painting; but who, not having received sufficient pol- ish, either in precept or in art, gave vent to their inspi- rations in their native place by covering the columns with sonnets and the churches with pictures, but witli- out exciting the envy of the adjacent districts." — Spooner, Bioij. Diet, of the Fine Arts, ii, 632.
Ori'on occurs three times (Job ix, 9 ; Sept."E(T7rfpoc, Vulg. Orion; xxxviii, 31, 'Qpi'wr, Airturus; Amos v, 8, utraaKd'diidiv, Orion') in the A. V. as the rendering of the Ileb. ?''p3, kesil, from ?03, to he fat, and hence either to be strong or to he dull, languid. The last sense prevails in most derivatives, and thus P"'p2, kesil, commonly means /oo/ or impious jierson (as Psa. xlix, 10; Eccles. ii, 14), but in Job ix, 9 (comp. xxxviii, 31 ; Amos viii, 5) is plainly applied to one of the greater constellations of the sky. It is here understood by most ancient interpreters to refer to the large and brilliant constellation Orion, or '■'■the Giant,'" situated in the south- ern hemisphere with respect to the ecliptic, but which is crossed near its mi<ldle by the equinoctial. It is known by the three bright stars in its belt. The "giant" of Oriental astronomy was Nimrod, the mighty hunter, who was fabled to have been bound in the sky for his impiety. The two dogs and tlie hare, which are among the constellations iu the neighborhood of Orion, made
ORION
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his train complete. There is possibly an allusion to this belief in ''the bands of kesil" (Job xxxviii, 31), with whicii (iesenius {Jes. i, 458) compares Prov. vii, 22. In the Ckronicon Paschale (p. 3G) Nimrod is said to have been " a giant, the founder of Babylon, who, the Per- sians say, was deified and placed among the stars of heaven, whom they call Orion" (comp. Cedrcnus, p. 14). See Nimrod. In Isa. xiii, 10 the word kesilim is ren- dered " constellations," i. e. the Orions or giants of the sky, the greater constellations similar to Orion. Some Jewish writers, the rabbins Isaac Israel and Jonah among them, identified the Hebrew kesil with the Arabic so- hail, by which was understood either ^irius or Cunopus. The words of R. Jonah (Abulwalid), as quoted by Kim- chi {Lex. Heb. s. v.), are, " Kesil is the large star called in Arabic Sohail, and the stars combined with it are called after its name kesilim.'" The name Sohail, "fool- ish," was derived from the supposed influence of the star in causing folly in men, and was probably an addi- tional reason for identifying it with kesil. See Gese- nius, Thesaur. p. 701; Niebuhr, Descript. Arahiit, p. 112; Ideler, Ueher Ui'spmuig mid Bedeutiing der Stern- namen, p. 240, 263; Michaelis, in Siippl. p. 1319 sq. See Astronomy.