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Achaicus Achan 271 Achaicus 272 An inventory of buildings and works of art in freedman (CIL 6.21223). It was, however, also as- the cities of Achaia as found in the later 2nd cen- cribed to Lucius Mummius, who sacked Corinth in tury CE is provided by Pausanias Descr. (7.17, 5– 146 BCE. His descendants later adopted the name 27, 12). (e.g., Mummia Achaica; Suetonius Galb. 3). It is fur- ther attested as the name of an ephebe from Mess- Bibliography: ■ B. Bäbler, Archäologie und Chronologie ene (SEG 51.472) and an agonothetes in Argos (SEG (Darmstadt 2004). ■ H. Beck et al. (eds.), Polyklet: Der Bild- hauer der griechischen Klassik (Mainz 1990). ■ P. Moreno, 50.362). While a proximate connection with slavery “Lysippos,” in Künstlerlexikon der Antike (ed. R. Vollkommer; for our Achaicus is possible it cannot be proven. München/Leipzig 2001) 463–75. ■ R. Vollkommer, “Dam- Bibliography: ■ W. A. Meeks, The First Urban Christians ophon,” in Künstlerlexikon der Antike (ed. id.; München/Leip- (New Haven 22003) 56–58. zig 2001) 157–60. Trevor W. Thompson Balbina Bäbler 7. Achaia and the Bible Achan Corinth, the capital of the Roman province Achaia, I. Hebrew Bible/Old Testament was one of Paul’s missionary centers. Because of II. Judaism this fact, Achaia is very important for the NT. The I. Hebrew Bible/Old Testament apostle worked for a long time in this area and re- turned there several times, as his letters and the In the Hebrew Bible this name (MT Aka¯ n) appears book of Acts demonstrate (Acts 17 : 14–18 : 18; only in Josh 7 and 22 : 20 (a reference to the story in Josh 7). The etymology of the name is not clear. 20 : 2). Very important writings of the NT are there- In the Septuagint as well as in 1 Chr 7 : 2 the same fore closely associated with Achaia. The letters to person is named Achar (Α#αρ); this reading alludes the Corinthians are addressed to Christians in to the root “to trouble” (Josh 7 : 25) and fits with Achaia. Paul probably wrote 1 Thessalonians in the word play on the name of the Valley Achor Achaia (cf. 1 : 1; Acts 18 : 5), perhaps Galatians (cf. (v. 26) where the Israelites raised a heap of stones 20 : 2) and likely Romans (cf. Rom 16 : 1–2, 23; after having burnt Achan. Achan, who transgressed 1 Cor 1 : 14; Acts 20 : 2–3). These writings deliver the law of the høerem and is punished by death after very detailed insight into the development of at Joshua identified him by using sacred lots, is cer- least one Christian community in Achaia and its tainly not a historical figure. His ancestors are activities and problems. listed in v. 1 and all of them have names that allude Bibliography: ■ D. W. J. Gill, “Achaia,” in The Book of Acts to prosperity and wellness: Carmi (“vineyard,” see in Its Graeco-Roman Setting, vol. 2 of The Book of Acts in Its Hos 2 : 10), Zabdi (“gift”; this name appears in Josh, First Century Setting (eds. id./C. Gempf; Grand Rapids, Mich. 1 Chr and Neh) and Zerah (“brightness”). Through 1994) 433–53. his actions, Achan endangers this prosperity and Eva Ebel causes Israel’s defeat. The Achan story in Josh 7 : 1, 10–25 (v. 26 may even be a later insertion), which betrays priestly style and priestly concerns (ordeal), Achaicus is a post-deuteronomistic addition to an older story Achaicus was a Christ-believer from Corinth who of the conquest of Ai. The indication (v. 21) that traveled with Stephanas and Fortunatus to meet Achan stole a mantle from Shinar (Babylon, see Gen Paul in Ephesus. The three made up for the Corin- 11 : 2) may be understood as an allusion to the Bab- thian’s absence and refreshed the spirit of Paul and ylonian Exile (Auld) and to the danger of becoming the Corinthians. Paul charged the Corinthians to overwhelmed by the Babylonian opulence and cul- ture. “give recognition to such ones” (1 Cor 16 : 17–18). The story of Achan provided the background A connection between Paul’s remarks and the con- for the New Testament story of Ananias and Sap- tent of a letter of recommendation finds support in phira who retained a part of the Church’s treasury John Chrysostom who read this section as Paul’s and were put to death by God (Acts 5). commendation and praise of the three letter-bear- ing travelers (1 Cor 7 : 1). Such commendation Bibliography: ■ A. G. Auld, Joshua, Judges and Ruth (The sought to defuse Corinthian anger against the three Daily Study Bible; Edinburgh/Philadelphia, Pa. 1984) 45– 53. ■ R. E. Clements, “Achan’s Sin,” in Shall Not the Judge for verbally communicating to Paul the conflict in of All the Earth Do What Is Right?, FS J. L. Crenshaw (eds. D. the community (Hom. 1 Cor. 44). Achaicus is only Penchansky/P. L. Reddit; Winona Lake, Ind. 2000) 113–26. mentioned here in the NT and numerous questions ■ R. S. Hess, “Achan and Achor,” HAR 14 (1994) 89–98. remain unanswered about his relationship to the Thomas Römer household of Stephanas, social status, and position/ role in the assembly of God. Many speculate that II. Judaism our Achaicus was a slave or a freedman based upon In the postbiblical tradition, Achan is presented as the meaning of his name, one from Achaia. This an example of a wicked man and as a model of a name was used for a slave (CIL 6.06800) and a sinner who comes to terms with the consequences - 10.1515/EBR.achan Downloaded from De Gruyter Online at 12/18/2020 04:46:47PM Encyclopedia of the Bible and Its Reception 1 (© Walter de Gruyter,via Bibliotheque Berlin/New Universitaire York 2009) de Lausanne 273 Achilles Tatius 274 of his acts. Some texts narrate Achan’s transgres- Acheiropoietoi, Acheiropoietic sion of the anathema imposed on Jericho according Image to Josh 7 (Josephus, Ant. v.33.43–44), other passa- Acheiropoietoi (from the Greek for “not made by ges mention several elements of this episode (L.A.B. [human] hand(s)”) is a singular category in Chris- 21), but there are also texts that contribute new fea- tian art, especially during the early Christian pe- tures. Achan is charged with sins not referred to riod for portraits of Christ, and later for otherwise in Josh 7: he effaced the sign of the covenant of miraculous images of Jesus and Mary of Nazareth. circumcision, committed adultery (bSan 43b–44a), Works of Christian art such as the Veil of Veronica, and broke the Shabbat taking the objects of the or the Vernicle; the Mandylion of Edessa; the anathema (BemR 23 : 6). Shroud of Turin; and several medieval images of He was identified with the wicked Zimri (tSan the Black Madonna are identified as being acheiro- 9:5; WayR 9 : 1) and included among those who poietoi. Not restricted to Christianity, acheiropoietic “stole and lost” (TanB Wa–yeshev 13) and who are images are found in the art of other religious tradi- a “disgrace” for himself and for others (TanB Wayy- tions including Buddhism, Hinduism, and Islam. aqhel 3). Joshua discovered Achan’s trespass because of Bibliography: ■ D. Apostolos-Cappadona, Dictionary of Christian Art (New York 1994). [Esp. 14] ■ P. Murray/L. his own confession (L.A.B. 25; BemR 23 : 6) and be- Murray, The Oxford Companion to Christian Art and Architecture cause he saw that the stone of the tribe of Judah (Oxford 1996). [Esp. 3] ■ A. Moore, Iconography of Religions upon the high priestly vestments was dim (PRE 38). (Philadelphia, Pa. 1977). [Esp. 245] The texts justify the punishments that he and Diane Apostolos-Cappadona his family suffered. He was stoned and burned (Josh 7 : 25) because of desecrating the Sabbath and trespassing the ban (BemR 23 : 6) and his family Acheron, Stream of kept his acts secret (bSan 43b–44a). /Hell, Hades; /Netherworld Thanks to his confession he is also one of those who lost this world, but will take part in the com- ing one (mSan 6:2; ARN B 45). Achiacharus Bibliography: ■ “Achan,” EJ2 1 (Detroit, Mich. et al. 2007) /Ahiqar, Book of 354. ■ R. Drucker, Yehoshua (Art Scroll Tanach Series; Brooklyn, N.Y. 1982). ■ L. Ginzberg, Legends of the Jews, vol. 2 (Philadelphia 1969) 143; vol. 4 (Philadelphia 1968) 8–9; vol. 6 (Philadelphia 1968) 176–77. Achilles Tatius Lorena Miralles Maciá Not much is known about Achilles Tatius’ life. His entry in the Suda Lexicon (α 4695) states that he was an Alexandrian, who at the end of his life became Achaz a Christian and even a bishop, but this is probably /Ahaz a pious fiction (made up to preserve his romance?) copying similar ‘information’ about another writer of romance, Heliodorus. Achilles Tatius is mainly Achbor known for his love romance, The story about Leucippe and Clitophon, in eight books; some papyri contain- Etymologically meaning “mouse,” this name (MT ing parts of his work already date from the late 2nd # ωρ # ωρ Akbôr; LXX A o ,Aκ o ) is found in Ammon- and early 3rd century CE, and thus the author ite and Phoenician inscriptions (Hebrew Inscriptions: probably wrote (and lived) in the second half of the 613) and in the Bible refers to two individuals. 2nd century CE at the latest. Unlike the other “typical” Greek erotic roman- 1. Father of Baal-Hanan ces Achilles Tatius’ work is constructed as an ego- The father of the Edomite king Baal-Hanan, listed narrative (like Petronius’ Satyrica and Apuleius’ in the genealogy of Esau (Gen 36 : 38–39; 1 Chr Golden Ass): at the beginning the author relates how 1 : 49).
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