ARJUNA, in post-Vedic Hindu mythology son of Indra, a hero of the Mahabliarata; and the central figure in the part of that epic called the Bliagavadgita. In modern Hinduism he is unimportant.
See E. Washburn Hopkins, Epic Mythology, Strasbourg (1915) . ARK, a word meaning properly a chest or box, is used in the English Bible to translate two different Hebrew words.
(a) Heb. tebah, probably an Egyptian loan-word meaning a box or coffin. It is used of (I) the reed basket or boat in which Moses was exposed by his mother. This is described as made of papyrus stems and rendered waterproof with bitumen. It was provided with a cover or lid, and was clearly intended to protect the child against wild animals, especially, perhaps, crocodiles. (2) The vessel in which Noah saved himself, his family and specimens of all living animals. (See FLOOD, NOAH.) In the older of the two narratives which have been combined to form our present text (the "Yahwist"), it is represented as large enough to contain seven specimens of every sacrificial animal and two each of all the rest. There is a window, made by Noah himself, and a covering which he is able to remove, though it seems that it had to be placed on the ark by Yahweh. The later account (the "priestly") gives a number of details, in a manner characteristic of the priestly writings. The material is "gopher" wood; it is divided into compartments and covered all over with bitumen; it has three decks with a window in the roof over the highest, and its dimensions are roughly 45oft. by 15oft. by 45 feet. One pair only of each species is taken into the ark, for animal food is only permitted after the Flood according to "P," and there is, therefore, no need of extra "clean" animals for sacrifice.
(b) Heb. 'aron, meaning a box, used in Gen. 1. 26 of the coffin in which Joseph's body was preserved, but more com monly applied to the "Ark of the Covenant" or "Ark of Testi mony," the most sacred religious symbol of early Israel. Though it is a familiar object in J and E (the "Yahwist" and "Elohist" sources) no account of its construction has survived. D (the "Deuteronomist") speaks of its material as being acacia wood, and in P there is an elaborate account of its structure, including a description of the lid, which was of pure gold and included two cherubs, one at each end, with their wings meeting in the middle. This cover was of special importance in the religious thought of Israel, for it was there, on the "mercy-seat," that Yahweh's presence might most certainly be found.
Whilst some of the details supplied by P may be of later origin, there can be little doubt that the possession of the ark goes far back beyond the conquest of Palestine, and that when Israel entered Canaan it was the centre of the national worship. Thus the early narratives give it an important place in the cross ing of the Jordan and the capture of Jericho. After the settle ment it is first found at Shiloh, under the care of Eli, but was captured by the Philistines at the battle of Aphek. Taken by them into their own territory it proved a dangerous possession, and was eventually returned to Israel. For a time it remained forgotten, or at least unnoticed, but was brought by David to Jerusalem when he made that city his capital. It was placed in the temple by Solomon, and probably remained there through out the period of the monarchy. When it disappeared we do not know, but a late passage in Jeremiah (iii. 16) mentions it in terms which imply that it has ceased to exist.
The ark is held to be par excellence the home of Yahweh, and the earlier references leave no doubt as to the belief that He dwelt within it. Thus the formula used when it was taken into battle was "Arise, 0 Yahweh, and let thine enemies be scattered" (Num. x. 35, cf. ver. 36) . It is true that, when taken into battle by Hophni and Phineas (I. Sam. iv. 4 seq.), it was captured by the Philistines, but the sequel shows that this was deliberately permitted by its Inhabitant. Set in the temple at Ashdod, it showed the presence of great power by the treatment of Dagon, and by the plagues which befell the Philistines. Most significant is the story of its return to Israel (I. Sam. vi.). Two cows have their calves removed from them and are harnessed to the cart on which the ark is placed. Then, though no human hand is placed upon them, instead of seeking their calves they take the straight road for Israelite territory, without deviating, though lowing in protest. Clearly they are being driven by a mighty force in the ark itself. Yet later, an accidental desecration is swiftly and terribly avenged (II. Sam. vi. 6), and there are other references which indicate that the ark was venerated as the divine dwelling. (T. H. R.)