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Catholic Encyclopedia (1913)/Councils of Constantinople

Constantinople, .—A. GENERAL COUNCILS Four general councils of the Church were held in this city.

I. THE FIRST COUNCIL OF CONSTANTINOPLE (Second General Council) ...was called in May, 381, by Emperor Theodosius, to provide for a Catholic succession in the patriarchal See of Constantinople, to confirm the Nicene Faith, to reconcile the Semi-Arians with the Church, and to put an end to the Macedonian heresy. Originally it was only a council of the Orient; the arguments of Baronius (ad an. 381, nos. 19, 20) to prove that it was called by Pope Damasus are invalid (Hefele-Leclercq, Hist. des Conciles, Paris, 1908, II, 4). It was attended by 150 Catholic and 36 heretical (Semi-Arian, Macedonian) bishops, and was presided over by Meletius of Antioch; after his death, by the successive Patriarchs of Constantinople, St. Gregory Nazianzen and Nectarius. Its first measure was to confirm St. Gregory Nazianzen as Bishop of Constantinople. The Acts of the council have almost entirely disappeared, and its proceedings are known chiefly through the accounts of the ecclesiastical historians Socrates, Sozomen, and Theodoret. There is good reason to believe that it drew up a formal treatise (tomos) on the Catholic doctrine of the Trinity, also against Apollinarianism; this important document has been lost, with the exception of the first canon of the council and its famous creed (Nicaeno-Constantinopolitanum). The latter is traditionally held to be an enlargement of the Nicene Creed, with emphasis on the Divinity of the Holy Spirit. It seems, however, to be of earlier origin, and was probably composed (369-73) by St. Cyril of Jerusalem as an expression of the faith of that Church (Bois), though its adoption by this council gave it special authority, both as a baptismal creed and as a theological formula. Recently Harnack (Realencyklopadie fur prot. Theol. and Kirche, 3rd ed., XI, 12-28) has maintained, on apparently inconclusive grounds, that not till after the Council of Chalcedon (451) was this creed (a Jerusalem formula with Nicene additions) attributed to the Fathers of this council. At Chalcedon, indeed, it was twice recited and appears twice in the Acts of that council; it was also read and accepted at the Sixth General Council, held at Constantinople in 680 (see below). The very ancient Latin version of its text (Mansi, Coll. Conc., III, 567) is by Dionysius Exiguus.

The Greeks recognize seven canons, but the oldest Latin versions have only four; the other three are very probably (Hefele) later additions. The first canon is an important dogmatic condemnation of all shades of Arianism, also of Macedonianism and Apollinarianism. The second canon renews the Nicene legislation imposing upon the bishops the observance of diocesan and patriarchal limits. The fourth canon declares invalid the consecration of Maximus, the Cynic philosopher and rival of St. Gregory of Nazianzus, as Bishop of Constantinople. The famous third canon declares that because Constantinople is New Rome the bishop of that city should have a preeminence of honor after the Bishop of Old Rome. Baronius wrongly maintained the non-authenticity of this canon, while some medieval Greeks maintained (an equally erroneous thesis) that it declared the bishop of the royal city in all things the equal of the pope. The purely human reason of Rome's ancient authority, suggested by this canon, was never admitted by the Apostolic See, which always based its claim to supremacy on the succession of St. Peter. Nor did Rome easily acknowledge this unjustifiable reordering of rank among the ancient patriarchates of the East. It was rejected by the papal legates at Chalcedon. St. Leo the Great (Ep. cvi in P. L., LIV, 1003, 1005) declared that this canon had never been submitted to the Apostolic See and that it was a violation of the Nicene order. At the Eighth General Council in 869 the Roman legates (Mansi, XVI, 174) acknowledged Constantinople as second in patriarchal rank. In 1215, at the Fourth Lateran Council (op. cit., XXII, 991), this was formally admitted for the new Latin patriarch, and in 1439, at the Council of Florence, for the Greek patriarch (Hefele-Leclercq, Hist. des Conciles, II, 25-27). The Roman correctores of Gratian (1582), at dist. xxii, c. 3, insert the words: "canon hic ex its est quos apostolica Romana sedes a principio et longo post tempore non recipit."

At the close of the council Emperor Theodosius issued an imperial decree (30 July) declaring that the churches should be restored to those bishops who confessed the equal Divinity of the Father, the Son, and the Holy Spirit, and who held communion with Nectarius of Constantinople and other important Oriental prelates whom he named. The ecumenical character of this council seems to date, among the Greeks, from the Council of Chalcedon (451). According to Photius (Mansi, III, 596) Pope Damasus approved it, but if any part of the council were approved by this pope it could have been only the aforesaid creed. In the latter half of the fifth century the successors of Leo the Great are silent as to this council. Its mention in the so-called "Decretum Gelasii", towards the end of the fifth century, is not original but a later insertion in that text (Hefele). Gregory the Great, following the example of Vigilius and Pelagius II, recognized it as one of the four general councils, but only in its dogmatic utterances (P. G., LXXVII, 468, 893). (See SEMI-ARIANISM; MACEDONIANS; GREGORY OF NAZIANZUS, SAINT; LEO I, SAINT, POPE; THEODOSIUS THE GREAT.

HEFELE, Conciliengesch. (Freiburg, 1875), II, 1-33; Eng. tr. (Edinburgh, 1876), vol. II; and LECLERCQ's Fr. tr. (Paris, 1908), II, 1-48. Non-Catholic: BURN, Introduction to the Creeds and The Te Deum (London, 1899); HORT, Two Dissertations, etc. (London, 1876) : II, The Constantinopolitan Creed and Other Creeds of the Fourth Century (London, 1876) ; BRIGHT, Canons of the First Four General Councils (Oxford, 1892); BETHUNE, The Homoousios in the Constantinopolitan Creed (London, 1905).

II. THE SECOND COUNCIL OF CONSTANTINOPLE (Fifth General Council) ...was held at Constantinople (5 May-2 June, 553), having been called by Emperor Justinian. It was attended mostly by Oriental bishops ; only six Western (African) bishops were present. The president was Eutychius, Patriarch of Constantinople. This assembly was in reality only the last phase of the long and violent conflict inaugurated by the edict of Justinian in 543 against Origenism (P. G., LXXXVI, 945-90). The emperor was persuaded that Nestorianism continued to draw its strength from the writings of Theodore of Mopsuestia (d. 428), Theodoret of Cyrus (d. 457), and Ibas of Edessa (d. 457), also from the personal esteem in which the first two of these ecclesiastical writers were yet held by many. The events which led to this council will be narrated more fully in the articles VIGILIUS, POPE and in THREE CHAPTERS; only a brief account will be given here.

From 25 Jan., 547, Pope Vigilius was forcibly detained in the royal city; he had originally refused to participate in the condemnation of the Three Chapters (i.e. brief statements of anathema upon Theodore of Mopsuestia and his writings, upon Theodoret of Cyrus and his writings against St. Cyril of Alexandria and the Council of Ephesus, and upon the letter written by Ibas of Edessa to Maris, Bishop of Hardaschir in Persia). Later (by his "Judicatum", 11 April, 548) Vigilius had condemned the Three Chapters (the doctrine in question being really censurable), but he expressly maintained the authority of the Council of Chalcedon (451) wherein Theodoret and Ibas-but after the condemnation of Nestorius-had been restored to their places; in the West much discontent was called forth by this step which seemed a weakening before the civil power in purely ecclesiastical matters and an injustice to men long dead and judged by God; it was 'all the more objectionable as the Western mind had no accurate knowledge of the theological situation among the Greeks of that day. In consequence of this Vigilius had persuaded Justinian to return the aforesaid papal document and to proclaim a truce on all sides until a general council could be called to decide these controversies. Both the emperor and the Greek bishops violated this promise of neutrality; the former, in particular, publishing (551) his famous edict, `OµoXoyla rijr alo-rews, condemning anew the Three Chapters, and refusing to withdraw the same.

For his dignified protest Vigilius thereupon suffered various personal indignities at the hands of the civil authority and nearly lost his life; he retired finally to Chalcedon, in the very church of St. Euphemia where the great council had been held, whence he informed the Christian world of the state of affairs. Soon the Oriental bishops sought reconciliation with him, induced him to return to the city, and withdrew all that had hitherto been done against the Three Chapters; the new patriarch, Eutychius, successor to Mennas, whose weakness and subserviency were the immediate cause of all this violence and confusion, presented (6 Jan., 553) his profession of faith to Vigilius and, in union with other Oriental bishops, urged the calling of a general council under the presidency of the pope. Vigilius was willing, but proposed that it should be held either in Italy or in Sicily, in order to secure the attendance of Western bishops. To this Justinian would not agree, but proposed, instead, a kind of commission made up of delegates from each of the great patriarchates; Vigilius suggested that an equal number be chosen from the East and the West; but this was not acceptable to the emperor, who thereupon opened the council by his own authority on the date and in the manner mentioned above. Vigilius refused to participate, not only on account of the overwhelming proportion of Oriental bishops, but also from fear of violence; moreover, none of his predecessors had ever taken part personally in an Oriental council. To this decision he was faithful, though he expressed his willingness to give an independent judgment on the matters at issue. Eight sessions were held, the result of which was the final condemnation of the Three Chapters by the 165 bishops present at the last session (2 June, 553), in fourteen anathematisms similar to the thirteen previously issued by Justinian.

In the meantime Vigilius had sent to the emperor (14 May) a document known as the first "Constituturn" (Mansi, IX, 61-106), signed by himself and sixteen, mostly Western, bishops, in which sixty heretical propositions of Theodore of Mopsuestia were condemned, and, in five anathematisms, his Christological teachings repudiated; it was forbidden, however, to condemn his person, or to proceed further in condemnation of the writings or the person of Theodoret, or of the letter of Ibas. It seemed indeed, under the circumstances, no easy task to denounce fittingly the certain errors of the great Antiochene theologian and his followers and yet uphold the reputation and authority of the Council of Chalcedon, which had been content with obtaining the essentials of submission from all sympathizers with Nestorius, but for that very reason had never been forgiven by the Monophysite opponents of Nestorius and his heresy, who were now in league with the numerous enemies of Origen, and until the death (548) of Theodora had enjoyed the support of that influential empress.

The decisions of the council were executed with a violence in keeping with its conduct, though the ardently hoped for reconciliation of the Monophysites did not follow. Vigilius, together with other opponents of the imperial will, as registered by the subservient court-prelates, seems to have been banished (Hefele, II, 905), together with the faithful bishops and ecclesiastics of his suite, either to Upper Egypt or to an island in the Propontis. Already in the seventh session of the council Justinian caused the name of Vigilius to be stricken from the diptychs, without prejudice, however, it was said, to communion with the Apostolic See. Soon the Roman clergy and people, now freed by Narses from the Gothic yoke, requested the emperor to permit the return of the pope, which Justinian agreed to on condition that Vigilius would recognize the late council. This Vigilius finally agreed to do, and in two documents (a letter to Eutychius of Constantinople, 8 Dec., 553, and a second "Constitutum" of 23 Feb., 554, probably addressed to the Western episcopate) condemned, at last, the Three Chapters (Mansi, IX, 414-20, 457-88; cf. Hefele, II, 905-11), independently, however, and without mention of the council. His opposition had never been based on doctrinal grounds but on the decency and opportuneness of the measures proposed, the wrongful imperial violence, and a delicate fear of injury to the authority of the Council of Chalcedon, especially in the West. Here, indeed, despite the additional recognition of it by Pelagius I (555-60), the Fifth General Council only gradually acquired in public opinion an oecumenical character. In Northern Italy the ecclesiastical provinces of Milan and Aquileia broke off communion with the Apostolic See; the former yielding only towards the end of the sixth century, whereas the latter (Aquileia-Grado) protracted its resistance to about 700 (Hefele, op. cit., II, 911-27). (For an equitable appreciation of the conduct of Vigilius see, besides the article VIGILIUs, the judgment of Bois, in Diet. de theol. cath., II, 1238-39.) The pope was always correct as to the doctrine involved, and yielded, for the sake of peace, only when he was satisfied that there was no fear for the authority of Chalcedon, which he at first, with the entire West, deemed in peril from the machinations of the Monophysites.

The original Greek Acts of the council are lost, but there is extant a very old Latin version, probably contemporary and made for the use of Vigilius, certainly quoted by his successor Pelagius I. The Baluze edition is reprinted in Mansi, "Coll. Conc.", IX, 163 sqq. In the next General Council of Constantinople (680) it was found that the original Acts of the Fifth Council had been tampered with (Hefele, op. cit., II, 855-58) in favor of Monothelism; nor is it certain that in their present shape we have them in their original completeness (ibid., pp. 859-60). This has. a bearing on the much disputed question concerning the condemnation of Origenism at this council. Hefele, moved by the antiquity and persistency of the reports of Origen's condemnation, maintains (p. 861) with Cardinal Noris, that in it Origen was condemned, but only en passant, and that his name in the eleventh anathema is not an interpolation.

The chief sources are the writings of the contemporary Western (African) FACUNDUS OF HERMIANE, Pro defens. trium capit.; Liber contra Mutianum; and Epist. fidei cath.-all in P. L., LXVII, 527 sqq.; and the Carthaginian deacon FULGENTIUS FERRANDUS, Epist. ad Pelagium et Anatol. in P. L., LXVII, 921 sqq. See PUNKES, Papst Vigilius and der Dreikapitelslrcit (Munich, 1864); VINCENZI, In S. Greg. Miss. et Origen scripta et doctr. nova recensio, cum. append. de actin Vicecum concilii (Rome, 1865); DUCHESNE, Vigile et Pelage in Revue des quest. hilt. (Louvain, 1884), XXXVI, 369, with reply of CHAMARD, ibid., XXXVII, 540, and the counter-reply of DUCHESNE, ibid., 579; LfvEQUE, Etude sur le pape Vigile (Amiens, 1887); KNECHT, Die Religionspolitik Kaiser Justinians I. (Wurzburg, 1896); DIEKAMP, Die origenistischen Streitigkeiten im VI. Jahrhundert (Munster, 1899).

III. THE THIRD COUNCIL OF CONSTANTINOPLE (Sixth General Council) ...was summoned in 678 by Emperor Constantine Pogonatus, with a view of restoring between East and West the religious harmony that had been troubled by the Monothelistic controversies, and particularly by the violence of his predecessor Constans II, whose imperial edict, known as the "Typus" (648-49) was a practical suppression of the orthodox truth. Owing to the desire of Pope Agatho to obtain the adhesion of his Western brethren, the papal legates did not arrive at Constantinople until late in 680. The council, attended in the beginning by 100 bishops, later by 174, was opened 7 Nov., 680, in a domed hall (trullus) of the imperial palace and was presided over by the (three) papal legates who brought to the council a long dogmatic letter of Pope Agatho and another of similar import from a Roman synod held in the spring of 680. They were read in the second session. Both letters, the pope's in particular, insist on the faith of the Apostolic See as the living and stainless tradition of the Apostles of Christ, assured by the promises of Christ, witnessed by all the popes in their capacity of successors to the Petrine privilege of confirming the brethren, and therefore finally authoritative for the Universal Church.

The greater part of the eighteen sessions was devoted to an examination of the Scriptural and patristic passages bearing on the question of one or two wills, one or two operations, in Christ. George, Patriarch of Constantinople, soon yielded to the evidence of the orthodox teaching concerning the two wills and two operations in Christ, but Macarius of Antioch, "almost the only certain representative of Monothelism since the nine propositions of Cyrus of Alexandria" (Chapman), resisted to the end, and was finally anathematized and deposed for "not consenting to the tenor of the orthodox letters sent by Agatho the most holy pope of Rome", i.e., that in each of the two natures (human and Divine) of Christ there is a perfect operation and a perfect will, against which the Monothelites had taught that there was but one operation and one will (Isla ivgpyeia BeasapLK) quite in consonance with the Monophysite confusion of the two natures in Christ. In the thirteenth session (28 March, 681) after anathematizing the chief Monothelite heretics mentioned in the aforesaid letter of Pope Agatho, i.e. Sergius of Constantinople, Cyrus of Alexandria, Pyrrhus, Paul, and Peter of Constantinople, and Theodore of Pharan, the council added: "And in addition to these we decide that Honorius also, who was Pope of Elder Rome, be with them cast out of the Holy Church of God, and be anathematized with them, because we have found by his letter to Sergius that he followed his opinion in all things and confirmed his wicked dogmas."A similar condemnation of Pope Honorius occurs in the dogmatic decree of the final session (16 Sept., 681), which was signed by the legates and the emperor. Reference is here made to the famous letter of Honorius to Sergius of Constantinople about 634, around which has arisen (especially before and during the Vatican Council) so large a controversial literature. It had been invoked three times in previous sessions of the council in question by the stubborn Monothelite Macarius of Antioch, and had been publicly read in the twelfth session together with the letter of Sergius to which it replied. On that occasion a second letter of Honorius to Sergius was also read, of which only a fragment has survived. (For the question of this pope's orthodoxy, see Pope Honorius I; Infallibility; Monothelites.)

There has been in the past, owing to Gallicanism and the opponents of papal infallibility, much controversy concerning the proper sense of this council's condemnation of Pope Honorius, the theory (Baronius, Damberger) of a falsification of the Acts being now quite abandoned (Hefele, III, 299-313). Some have maintained, with Pennacchi, that he was indeed condemned as a heretic, but that the Oriental bishops of the council misunderstood the thoroughly orthodox (and dogmatic) letter of Honorius; others, with Hefele, that the council condemned the heretically sounding expressions of the pope (though his doctrine was really orthodox); others finally, with Chapman (see below), that he was condemned "because he did not, as he should have done, declare authoritatively the Petrine tradition of the Roman Church. To that tradition he had made no appeal but had merely approved and enlarged upon the half-hearted compromise of Sergius. . . . Neither the pope nor the council consider that Honorius had compromised the purity of the Roman tradition, for he had never claimed to represent it. Therefore, just as today we judge the letters of Pope Honorius by the Vatican definition and deny them to be ex cathedra, because they do not define any doctrine and impose it upon the whole Church, so the Christians of the seventh century judged the same letters by the custom of their day, and saw that they did not claim what papal letters were wont to claim, viz., to speak with the mouth of Peter in the name of Roman tradition" (Chapman).

The letter of the council to Pope Leo, asking, after the traditional manner, for confirmation of its Acts, while including again the name of Honorius among the condemned Monothelites, lays a remarkable stress on the magisterial office of the Roman Church, as, in general, the documents of the Sixth General Council favor strongly the inerrancy of the See of Peter. "The Council ", says Dom Chapman, "accepts the letter in which the Pope defined the faith. It deposes those who refused to accept it. It asks [the pope] to confirm its decisions. The Bishops and Emperor declare that they have seen the letter to contain the doctrine of the Fathers. Agatho speaks with the voice of Peter himself ; from Rome the law had gone forth as out of Sion; Peter had kept the faith unaltered." Pope Agatho died during the council and was succeeded by Leo II, who confirmed (683) the decrees against Monothelism, and expressed himself even more harshly than the council towards the memory of Honorius (Hefele, Chapman), though he laid stress chiefly on the neglect of that pope to set forth the traditional teaching of the Apostolic See, whose spotless faith he treasonably tried to overthrow (or, as the Greek may be translated, permitted to be overthrown).

The Acts of the Council are in the eleventh volume of MANSI, Coll. Conc. The most complete presentation of its history is in HEFELE, Conciliengeschichte (2nd ed., Freiburg, 1877), III, 249-313, see also the English tr. (Edinburgh, 1876-), and for the later bibliography the French tr. of LECLERCQ (Paris 1907); SCHNEEMAN, Studien caber die Honoriusf rage (Freiburg, 1864); PENNACCHI, De Honorii I Rom. Pontif. causd in Conc. VI (Rome, 1870); HERGENROTHER-KIRSCH, Kirchengesch. (4th ed., Freiburg, 1904), I, 633-38• MARSHALL, Honorius and Liberius in Am. Cath Quarterly Rev. (Philadelphia, 1894), XIX, 82-92; BOTTALLA, Pope Honorius before the Tribunal of Reason and History (London, 1864); DOLLINGER (Old Catholic), Fables respecting the Popes in the Middle Ages, American ed. of the Papstfabeln (New York, 1872), 223-48; CHAPMAN, The Condemnation of Pope Honorius in Dublin Review for 1907, and reprinted by the LONDON CATH. TRUTH SOCIETY, 1907; GRISAR in Kirchenlex., VI, 230 sqq. For the extensive Honorius literature, see CHEVALIER, Bio-bibl., s.v.

IV. THE FOURTH COUNCIL OF CONSTANTINOPLE (Eighth General Council) ...was opened, 5 Oct., 869, in the Cathedral of Saint Sophia, under the presidency of the legates of Adrian II. During the preceding decade grave irregularities had occurred at Constantinople, among them the deposition of the Patriarch Ignatius and the intrusion of Photius, whose violent measures against the Roman Church culminated in the attempted deposition (867) of Nicholas I. The accession in that year of a new emperor, Basil the Macedonian, changed the situation, political and ecclesiastical. Photius was interned in a monastery; Ignatius was recalled, and friendly relations were resumed with the Apostolic See. Both Ignatius and Basil sent representatives to Rome asking for a general council. After holding a Roman synod (June, 869) in which Photius was again condemned, the pope sent to Constantinople three legates to preside in his name over the council. Besides the Patriarch of Constantinople there were present the representatives of the Patriarchs of Antioch and Jerusalem and, towards the end, also the representatives of the Patriarch of Alexandria. The attendance of Ignatian bishops was small enough in the beginning; indeed there were never more than 102 bishops present.

The legates were asked to exhibit their commission, which they did; then they presented to the members of the council the famous formula (libellus) of Pope Hormisdas (514-23), binding its signatories "to follow in everything the Apostolic See of Rome and teach all its laws . . . in which communion is the whole, real, and perfect solidity of the Christian religion". The Fathers of the council were required to sign this document, which had originally been drawn up to close the Acacian schism. The earlier sessions were occupied with the reading of important documents, the reconciliation of Ignatian bishops who had fallen away to Photius, the exclusion of some Photian prelates, and the refutation of the false statements of two former envoys of Photius to Rome. In the fifth session Photius himself unwillingly appeared, but when questioned observed a deep silence or answered only in a few brief words, pretending blasphemously to imitate the attitude and speech of Christ before Caiphas and Pilate. Through his representatives he was given another hearing in the next session; they appealed to the canons as above the pope. In the seventh session he appeared again, this time with his consecrator George Asbestas. They appealed, as before, to the ancient canons, refused to recognize the presence or authority of the Roman legates, and rejected the authority of the Roman Church, though they offered to render an account to the emperor. As Photius would not renounce his usurped claim and recognize the rightful patriarch Ignatius, the former Roman excommunications of him were renewed by the council, and he was banished to a monastery on the Bosporus, whence he did not cease to denounce the council as a triumph of lying and impiety, and by a very active correspondence kept up the courage of his followers, until in 877 the death of Ignatius opened the way for his return to power. Iconoclasm, in its last remnants, and the interference of the civil authority in ecclesiastical affairs were denounced by the council. The tenth and last session was held in the presence of the emperor, his son Constantine, the Bulgarian king, Michael, and the ambassadors of Emperor Louis II.

The twenty-seven canons of this council deal partly with the situation created by Photius and partly with general points of discipline or abuses. The decrees of Nicholas I and Adrian II against Photius and in favour of Ignatius were read and confirmed, the Photian clerics deposed, and those ordained by Photius reduced to lay communion. The council issued an Encyclical to all the faithful, and wrote to the pope requesting his confirmation of its Acts. The papal legates signed its decrees, but with reservation of the papal action. Here, for the first time, Rome recognized the ancient claim of Constantinople to the second place among the five great patriarchates. Greek pride, however, was offended by the compulsory signature of the aforesaid Roman formulary of reconciliation, and in a subsequent conference of Greek ecclesiastical and civil authorities the newly-converted Bulgarians were declared subject to the Patriarchate of Constantinople and not to Rome. Though restored by the Apostolic See, Ignatius proved ungrateful, and in this important matter sided with the other Eastern patriarchs in consummating, for political reasons, a notable injustice; the territory henceforth known as Bulgaria was in reality part of the ancient Illyria that had always belonged to the Roman patriarchate until the Iconoclast Leo III (718-41) violently withdrew it and made it subject to Constantinople. Ignatius very soon consecrated an archbishop for the Bulgarians and sent thither many Greek missionaries, whereupon the Latin bishops and priests were obliged to retire. On their way home the papal legates were plundered and imprisoned; they had, however, given to the care of Anastasius, Librarian of the Roman Church (present as a member of the Frankish embassy) most of the submission-signatures of the Greek bishops. We owe to him the Latin version of these documents and a copy of the Greek Acts of the council which he also translated and to which is due most of our documentary knowledge of the proceedings. It was in vain that Adrian II and his successor threatened Ignatius with severe penalties if he did not withdraw from Bulgaria his Greek bishops and priests. The Roman Church never regained the vast regions she then lost. (See PHOTIUS; IGNATIUS OF CONSTANTINOPLE; NICHOLAS I.)

HERGENROTHER, Photius (Ratisbon, 1867-69), I, 373 sqq., 505 sqq., and vol. II; IDEM, Monumenta Grccca ad Photium ejusque historiam pertinentia (Ratisbon, 1869); Tosxi, Storia dell' origin dello scisma greco (Florence, 1856); HEFELE, Conciliengesch. (2nd ed., Freiburg, 1877), IV, 436 sqq.; MILMAN (Protestant), History of Latin Christianity, Bk. V, ch. iv; NoRDEN (Protestant), Papsttum and Byzanz (Berlin, 1903); FoRTESCUE, The Orthodox Eastern Church (London, 1907), 156-61.

B. PARTICULAR COUNCILS OF CONSTANTINOPLE I. In the summer of 382 a council of the Oriental bishops, convoked by Theodosius, met in the imperial city. We still have its important profession of faith, often wrongly attributed to the Second General Council (i.e. at Constantinople in the preceding year), exhibiting the doctrinal agreement of all the Christian churches; also two canons (v and vi) wrongly put among the canons of the Second General Council [Hefele-Leclercq, Hist. des Conciles, Paris, 1907, II (i), 53-56]. In the summer of the next year (383) Theodosius convoked another council, with the hope of uniting all factions and parties among the Christians on the basis of a general acceptance of the teachings of the Ante-Nicene Fathers. He met with a qualified success (Socrates, V, 10; Hefele-Leclercq, op. cit., 63-65) ; among the most stubborn of those who resisted was Eunomius (see Eunomianism).

II. The council, held in 692, under Justinian II is generally known as the Council in Trullo, because it was held in the same domed hall where the Sixth General Council had met (see above). Both the Fifth and the Sixth General Councils had omitted to draw up disciplinary canons, and as this council was intended to complete both in this respect, it also took the name of Quinisext (Concilium Quinisextum, Divo-Sos 7rEPegKTn), i.e. Fifth-Sixth. It was attended by 215 bishops, all Orientals. Basil of Gortyna in Illyria, however, belonged to the Roman patriarchate and called himself papal legate, though no evidence is extant of his right to use a title that in the East served to clothe the decrees with Roman authority. In fact, the West never recognized the 102 disciplinary canons of this council, in large measure reaffirmations of earlier canons. Most of the new canons exhibit an inimical attitude towards Churches not in disciplinary accord with Constantinople, especially the Western Churches. Their customs are anathematized and "every little detail of difference is remembered to be condemned" (Fortescue). Canon iii of Constantinople (381) and canon xxviii of Chalcedon (451) are renewed, the heresy of Honorius is again condemned (can. i), and marriage with a heretic is invalid because Rome says it is merely unlawful; Rome had recognized fifty of the Apostolic Canons; therefore the other thirty-five obtain recognition from this council, and as inspired teaching (see Apostolic Canons).

In the matter of celibacy the Greek prelates are not content to let the Roman Church follow its own discipline, but insist on making a rule (for the whole Church) that all clerics except bishops may continue in wedlock, while they excommunicate anyone who tries to separate a priest or deacon from his wife, and any cleric who leaves his wife because he is ordained (can. iii, vi, xii, xiii, xlviii). The Orthodox Greek Church holds this council an ecumenical one, and adds its canons to the decrees of the Fifth and Sixth Councils. In the West St. Bede calls it (De sexta mundi aetate) a reprobate synod, and Paul the Deacon (Hist. Lang., VI, p. 11) an erratic one. Dr. Fortescue rightly says (op. cit. below, p. 96) that intolerance of all other customs with the wish to make the whole Christian world conform to its own local practices has always been and still is a characteristic note of the Byzantine Church. For the attitude of the popes, substantially identical, in face of the various attempts to obtain their approval of these canons, see Hefele, "Conciliengesch." (III, 345-48).

III. In 754 the Iconoclast Emperor Constantine V called in the imperial city a council of 338 bishops. Through cowardice and servility they approved the heretical attitude of the emperor and his father Leo III, also the arguments of the Iconoclast party and their measures against the defenders of the sacred images. They anathematized St. Germanus of Constantinople and St. John Damascene, and denounced the orthodox as idolaters, etc.; at the same time they resented the spoliation of the churches under pretext of destroying images (see Iconoclasm).

IV. For the three Photian synods of 861 (deposition of Ignatius), 867 (attempted deposition of Nicholas I), and 879 (recognition of Photius as lawful patriarch), recognized by the Greeks as Eighth General Council in opposition to the council of 869-70, which they continue to abominate, see Photius.

V. In 1639 and 1672 councils were held by the Orthodox Greeks at Constantinople condemnatory of the Calvinistic confession of Cyril Lucaris and his followers. [See Semnoz, "Les dernieres annees du patr. Cyrille Lucar" in "Ethos d'Orient" (1903), VI, 97-117, and Fortescue, "Orthodox Eastern Church" (London, 1907), 267].

THOMAS J. SHAHAN


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52 Nouvelles de Sens (ed. E. Langlois). Paris, 1908. (Analysis by F. C. Perry, University of South Carolina).

*Nordenskiöld, Erland. Indianerleben, El Gran Chaco (Südamerika). Leipzig, 1912.

Nutt, Alfred. See Meyer, Kuno.

NYFQ = New York Folklore Quarterly.

Nyrop, Kristoffer. Navnets Magt. København, 1887.

*Oberg, Kalervo. Indian Tribes of Northern Mato Grosso, Brazil (Smithsonian Institution, Institute of Social Anthropology, XV). Washington, 1953.

*Oesterley, H. Gesta Romanorum. Berlin, 1872.

Ohrt, F. Danmarks Trylleformler (FF Publications, Northern Series III). København, 1917. Trylleord fremmede og danske (DF XXV). København, 1922.

*Olrik, Axel. Ragnarök: die Sagen vom Weltuntergang (trans. W. Ranisch). Berlin, 1922.

Örvar-Odds Saga (ed. R. C. Boer). Leiden, 1888.

*O'Suilleabhain, S. Scealta Craibhtheacha. Dublin, 1952.

PaAm = Anthropological Papers of the American Museum of Natural History.

PAES = Publications of the American Ethnological Society.

Panchatantra (tr. A. Ryder). Chicago, 1925.

*Panzer, F. Beowulf (Studien zur germanischen Sagengeschichte I). Miinchen, 1910.
 * Hilde-Gudrun. Halle a. S., 1901.
 * Sigfrid. (Studien zur germanischen Sagengeschichte II). München, 1910.

*Paris, G. Légendes du moyen âge. Paris, 1904.

Parker, Mrs. K. L. Australian Legendary Tales. London, 1896.

*Parkinson, John. Yoruba Folklore. (JAS VIII [1908] p. 165 ff.).

Patch, H. R. *The Goddess Fortuna in Mediaeval Literature. Cambridge (Mass.), 1927.

Patch, H. R. *The Other World According to Descriptions in Medieval Literature. Cambridge (Mass.), 1950.

Paton, Lucy A. Studies in the Fairy Mythology of Arthurian Romance (Radcliffe College Monographs No. 13). Cambridge (Mass.), 1903.

Pattetta, F. Le Ordalie. Torino, 1890.

*Pauli = Johannes Pauli. Schimpf und Ernst (ed. Johannes Bolte). 2 vols. Berlin, 1924.

Pauly-Wissowa = Pauly's Real-Encyclopädie der classischen Altertumswissenschaft herausgegeben von G. Wissowa. Stuttgart, 1893 ff.

Pease, Arthur Stanley. M. Tulli Ciceronis De Divinatione. (University of Illinois Studies in Language and Literature, VI Nos. 2, 3; VIII Nos. 3, 4). Urbana (Ill.), 1920—23.

*Pechuël-Loesche, E. Volkskunde von Loango. Stuttgart, 1907.

*Penzer, N. M. The Ocean of Story: being C. H. Tawney's translation

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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Rh of Somadeva's Kathā Sarit Sāgara. 10 vols. London, 1923 ff. See also Tawney. Poison-Damsels and other essays in Folklore and Anthropology. London, 1952.

Pétitot, Émile. Traditions indiennes du Canada nord-ouest. Paris, 1886.

PFLS = Publications of the Folklore Society (English).

Phaedrus = Phaedri Fabulae Aesopiae (ed. J. P. Postgate). Oxford, 1920.

Pierre Faifeu = Charles de Bourdigné, Le Légende de Maistre Pierre Faifeu. Paris, 1880.

*Pino Saavedra, Y. Tres Versiones Chilenas de la Princesa Mona o Rana. (Homenaje a Fritz Kruger, Tomo I, pp. 399—407). Mendoza (Argentina), 1952.

*Plenzat, Karl. Die ost- und westpreussischen Märchen und Schwänke nach Typen geordnet (Veröffentlichungen des volkskundlichen Archivs der pädagogischen Akademie Elbing I). Konigsberg, 1927.

*Plischke, Hans. Die Sage vom Wilden Heere im deutschen Volke (Leipzig dissertation). Eilenburg, 1914.

*Plummer, Charles. Vitae Sanctorum Hiberniae. 2 vols. Oxford, 1910.

PMLA = Publications of the Modern Language Association of America.

*Potter, Murray Anthony. Sohrab and Rustem. London, 1902.

Radloff, Wilhelm. Die Sprachen der türkischen Stämme Süd-Siberiens. St. Petersburg, 1866—85.

Ragnarssaga Loðbrókar. See Volsungasaga.

*Rank, Otto. Das Inzest-Motiv in Dichtung und Sage. 2d ed. Wien, 1912. Psychoanalytische Beiträge zur Mythenforschung. Leipzig and Wien, 1919.
 * Der Mythus von der Geburt des Helden. Leipzig and Wien, 1912.

*Ranke, F. Der Erlöser in der Wiege. München, 1912.

Rasmussen, Knud. Myter og Sagn fra Grønland. 3 vols. København, 1921—25.

Rattray (Hausa) = Rattray, R. Sutherland. Hausa Folk-Lore Customs, Proverbs, etc. 2 vols. Oxford, 1913.

Rattray (Ashanti) = Rattray, R. Sutherland. Akan-Ashanti Folk Tales. Oxford, 1930.

RBAE = Annual Report of the Bureau of American Ethnology.

RCHG = Revista Chilena de Historia y Geografia. Santiago de Chile.

Reinhard, John R. The Survival of Geis in Mediaeval Romance. Halle a. S., 1933.

Renel, Charles. Contes de Madagascar. Paris, 1910, 1930.

*Rink, Henry. Tales and Traditions of the Eskimo. Edinburgh, 1875.

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315 thou; so, O sleep, do we comprehend thee here; do thou, O sleep, protect us from evil-dreaming.

3. As a sixteenth, as an eighth, as a [whole] debt they bring together, so do we bring together all evil-dreaming for him who hates us.

1. Let Agni at the morning libation (sávana) protect us, he that belongs to all men (vāiçvānará), all-maker, all-wealful; let him, the purifier, set us in property (dráviṇa); may we be long-lived, provided with draughts.

2. May all the gods, the Maruts, Indra, not leave us at this second libation; long-lived, speaking what is dear to them, may we be in the favor of the gods.

3. This third libation [is] of the poets (kaví), who rightfully (ṛténa) sent out the bowl; let those Sāudhanvanas, who have attained heaven, conduct our happy-offering unto what is better.

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54 Rittershaus, Adeline. Die neuisländischen Volksmärchen. Halle, 1902.

RMLP = Revista del Museo de la Plata (Argentina).

*Roberts, Warren E. Aarne-Thompson Type 480 in World Tradition. (Indiana University Ph. D. thesis) Microfilm Service, Ann Arbor, Michigan, 1954.

*Róheim, Géza. Animism, Magic, and the Divine King. London, 1930. Drachen und Drachenkämpfer. Berlin, 1912. Spiegelzauber. Leipzig and Wien, 1919.

Romanic Review. New York, 1910 ff.

Roscher, W. H. Ausführliches Lexikon der griechischen und römischen Mythologie. Leipzig, 1884 ff.

Rosen, G. Tuti-Nameh, das Papageienbuch. Leipzig, 1858.

Rosén, Helge. Om Själavandringstro i Nordisk Folkföreställning (Folkminnen och Folktankar V p. 89 ff.).

Rosenhuber, P. Simon. Märchen, Fabeln, Rätsel, und Sprichwörter der Kamerun-Neger. Limburg, 1926.

☉Rotunda, D. P. Motif-Index of the Italian Novella. Bloomington, Indiana, 1942.

RTP = Revue des Traditions Populaires. 32 vols. Paris, 1886—1917.

Ruhlemann, Martin. Etymologie des Wortes Harlequin und verwandter Wörter (Halle dissertation). Halle a. S., 1912.

Saga och Sed (Kgl. Gustav Adolfs Akademiens Årsbok). Uppsala, 1932 ff.

Sagan af Illuga Griðarfóstra (FAS III 648 ff.).

*Saintyves, P. Les Contes de Perrault et les recits parallèles. Paris, 1923. Les Saints Successeurs des dieux. Paris, 1907.
 * Essais de folklore biblique. Paris, 1922.

*Saussaye, P. D. Chantepie de la. The Religion of the Teutons (trans. B. J. Vos). Boston, 1902.

*Scala Celi = Johannes Gobii junior. Scala Celi. Lübeck, 1476.

Schlenker, C. F. A Collection of Temne Traditions, Fables and Proverbs. London, 1861.

Schoolcraft, H. R. *The Myth of Hiawatha. Philadelphia and London, 1856. Algic Researches. New York, 1839.

*Schweda, Valentin. Die Sagen vom Wilden Jäger und vom Schlafenden Heer in der Provinz Posen (Greifswald dissertation). Gnesen, 1915.

*Scott, J. G. Indo-Chinese Mythology (The Mythology of all Races XII). Boston, 1918.

*Scott, Robert D. The Thumb of Knowledge. New York, 1930.

Sébillot, P. Le Folk-lore de France. 4 vols. Paris, 1904—07.
 * Les incidents des contes populaires de la Haute-Bretagne. Vannes, 1892 (= RTP VII 411 ff, 515 ff.).

*Seligmann, S. Die magischen Heil- und Schutzmittel aus der unbelebten Natur. Stuttgart, 1927.

*Sharp-Karpeles = Sharp, Cecil and Karpeles, Maud. English Folk Songs from the Southern Appalachians. 2 vols. London, 1932.

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Rh Showerman, Grant. The Great Mother of the Gods. Madison (Wisconsin), 1901.

Sieber, J. Märchen und Fabeln der Wute (ZsES XII 53 ff., 162 ff.). Märchen der Kweli in Kamerun (Mitteilungen des Seminars für Orientalische Sprachen zu Berlin, Dritte Abteilung: Afrikanische Studien, XXXV). Berlin, 1932.

Siecke, E. Drachenkampfe. Leipzig, 1907. Der Vegetationsgott. 2 vols. Leipzig, 1914.

*Siuts, Hans. Jenseitsmotive im deutschen Volksmärchen (Teutonia XIX). Leipzig, 1911.

Skjöldunga saga. See A. Olrik in Aarbøger for nordisk Oldkyndighed og Historie, II Række, IX (1894), 109.

*Smith, E. W. and Dale, A. The Ila-speaking People of Northern Rhodesia, vol. 2. London, 1920.

*Smith, G. Elliott. The Evolution of the Dragon. London, 1919.

Smith, W. Robertson. Lectures on the Religion of the Semites. 3d ed. London, 1927.

Snorra Edda (in A. G. Brodeur, The Prose Edda, New York, 1916).

Solheim Register = Solheim, Svale. Register til Norsk Folkeminnelags skrifter Nr. 1—49 (Norsk Folkeminnelag No. 50). Oslo, 1943.

Sörla saga Sterka (FAS III 408 ff.).

Spargo, John Webster. Virgil the Necromancer. Cambridge (Mass.), 1934.

*Sparnaay, H. Verschmelzung legendarischer und weltlicher Motive in der Poesie des Mittelalters. Groningen, 1922.

*Spence, Lewis. Myths and Legends of Babylonia and Assyria. London, 1916.

*Stanley, H. M. My Dark Companions and their Strange Stories. London, 1893.

Stapleton, W. H. Comparative Handbook of Congo Languages. Yakusa, Stanley Falls, 1903.

*Starck, Taylor. Der Alraun, ein Beitrag zur Pflanzensagenkunde. Baltimore, 1917.

*Steere, E. Swahili Tales as told by the Natives of Zanzibar. London, 1922.

*Stigand, C. H. and Mrs. Black Tales for White Children. London and New York, 1914.

*Stimson, J. F. MS. of Tuamotuan Myths. Unpublished. Peabody Museum, Salem, Mass.

*Sturlaugs saga Starfsama (FAS III 592 ff.).

*Swanton, J. R. Myths and Tales of the Southeastern Indians (BBAE LXXXVIII [1929]).

*Sydow, C. W. von. Två Spinnsagor. Lund, 1909.
 * Sigurds strid med Fåvne (Lund Universitets Årsskrift. n. f. Avd. I, Bd. 14, no. 16). Lund, 1918.

*Talbot, P. A. In the Shadow of the Bush. New York and London, 1912.

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vi. 48-

1. A falcon art thou, with gāyatrá for meter; I take hold after thee; carry me along to welfare at the close (udṛ́c) of this offering: hail!

2. A Ribhu art thou, with jágat for meter; I take hold etc. etc.

3. A bull art thou, with triṣṭúbh for meter; I take hold etc. etc.

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text: Atharva-Veda Samhita/Book VI/Hymn 46

title: Atharva-Veda Samhita/Book VI/Hymn 46


text: Atharva-Veda Samhita/Book VI/Hymn 47

title: Atharva-Veda Samhita/Book VI/Hymn 47


text: Atharva-Veda Samhita/Book VI/Hymn 48

title: Atharva-Veda Samhita/Book VI/Hymn 48


text:
User talk:AndreyByt

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text:
The Encyclopedia Americana (1920)/Jaguar

JAGUAR, jăg'ū-är or jăg'wär, a great American spotted cat (Felis onca), once numerous as far north and east as Arkansas, but since the early part of the 19th century rare even in Mexico. It resembles the leopard, but is more robust (exceeding the cougar in weight), has a rounder head, relatively shorter legs and a shorter, thicker tail. The tawny yellow hide is spotted with black, the spots larger than those of the leopard, and inclined to form broken rings with a spot in the centre. Jaguars abound in the tropical forests, especially along the great rivers, where they find most prey. They subsist largely on capybaras, agoutis, etc., but frequently pounce upon deer when they come down to drink. They seem to be more arboreal than most large cats, and a favorite method of obtaining their food is to lie along a tree-limb in some favorable spot and leap down upon the victim. But jaguars also abound in the treeless morasses of the Gran Chaco, and even on the dry uplands of Paraguay and Argentina, where their food and habits are entirely different from those that dwell in the forests. In view of the great extent of country and variety of circumstances in which this animal lives, formal statements as to its habits are rarely more than locally true; and much error and superstition encumbers popular accounts. In general the jaguar has the manners and disposition of other great cats, changing with environment, season and circumstances. It submits grudgingly to captivity, and gives the same reluctant submission to the training of the circus as is exhibited by other great cats. In some regions it is greatly feared by the people, while in other places it is regarded as little to be feared. Its greatest peculiarity, perhaps, is the tendency to terrific roars and cries, more loud and continuous than those of cougars or leopards. Consult the works of South American travelers and naturalists, especially Humboldt, Azara and Walterton. Their accounts are well summarized by Porter in ‘Wild Beasts’ (New York 1894). Consult also Bates, H. W., ‘The Naturalist on the Amazon’ (7th ed., London 1895); Hudson, W. H., ‘The Naturalist in La Plata’ (4th ed.,

ib. 1903); Wallace, A. R., ‘Travels on the Amazon’ (ib. 1889).


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title: Page:Pentagon-Papers-Part I.djvu/255


text: Poems & poèmes/Apology

title: Poems & poèmes/Apology


text: Poems & poèmes/The Love of Judas

title: Poems & poèmes/The Love of Judas


text: Poems & poèmes/More Night!

title: Poems & poèmes/More Night!


text: Poems & poèmes/The Phantom Guest

title: Poems & poèmes/The Phantom Guest


text: Poems & poèmes/Double Being

title: Poems & poèmes/Double Being


text: Poems & poèmes/Singing

title: Poems & poèmes/Singing


text: Poems & poèmes/On a Picture to Music

title: Poems & poèmes/On a Picture to Music


text: Poems & poèmes/Loves Comrades

title: Poems & poèmes/Loves Comrades


text: Poems & poèmes/With two dwarf Japanese maples


text: Poems & poèmes/Avertissement

title: Poems & poèmes/Avertissement


text: Index:Stories by Foreign Authors (French III).djvu


text: Poems & poèmes/The Flute-Player

title: Poems & poèmes/The Flute-Player


text: Poems & poèmes/A Parisian Roof Garden in 1918


text:
Author:Pierre Loti

Works

 * My Brother Yves (1887)
 * From Lands of Exile (1888)
 * An Iceland Fisherman (1888)
 * A Child's Romance (1891)
 * The Book of Pity & of Death (1892)
 * A Phantom from the East (1892)
 * Into Morocco (1892
 * Jean Berny, Sailor (1893)
 * Madame Chrysanthème (1897) translated by Laura Ensor
 * Ramuntcho (1897)
 * Impressions (1898)
 * Lives of Two Cats (1900)
 * The story of a child (1901)
 * The Last Days of Pekin (1902)
 * Madame Prune (1905)
 * Disenchanted (Désenchantées) (1906)
 * A Spahi's love-story (1907
 * Egypt (1909)
 * The Daughter of Heaven (1912)
 * Carmen Sylva: and sketches from the Orient (1912)
 * Turkey in agony  (1913)
 * India
 * Siam (1913)
 * Morocco (1914)
 * The marriage of Loti (Rarahu)
 * On life's by-ways (1914)
 * The trail of the Barbarians being "L'Outrage des Barbares" (1917
 * War (1917)
 * The Sahara (1921)

 * The Sorrow of an Old Convict (Chagrin d'un vieux forçat) (1889) translated by Thomas Power O'Connor

Works about Loti

 * "Pierre Loti and Exotic Love" (1926), an essay by Stuart Pratt Sherman

title: Author:Pierre Loti


text: Poems & poèmes/How Write the Beat of Love


text: Poems & poèmes/A la Campagne

title: Poems & poèmes/A la Campagne


text: Poems & poèmes/A Pilgrimage

title: Poems & poèmes/A Pilgrimage


text: Poems & poèmes/Backward

title: Poems & poèmes/Backward


text: Poems & poèmes/A Sonnet to My Lady with the Jaundice


text: Poems & poèmes/Easter Day

title: Poems & poèmes/Easter Day


text:
Page:Pentagon-Papers-Part I.djvu/256

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title: Page:Pentagon-Papers-Part I.djvu/256


text: Poems & poèmes/Lines taken from Poems I shall not write.


text: Poems & poèmes/I Built a Fire

title: Poems & poèmes/I Built a Fire


text: Poems & poèmes/How Cold

title: Poems & poèmes/How Cold


text: Poems & poèmes/Habit

title: Poems & poèmes/Habit


text: Poems & poèmes/The Near Enemy

title: Poems & poèmes/The Near Enemy


text: Poems & poèmes/Life

title: Poems & poèmes/Life


text:
The Encyclopedia Americana (1920)/Jaguarondi

JAGUARONDI, jăg-wa-rŏn'dǐ, or YAGUARONDI, a slender, long-tailed, unspotted, blackish-gray wildcat (Felis jaguarondi) of tropical America. It is not common, and is little known. It measures about 30 inches from snout to tail, and the tail is 25 inches long; and the sides of its nose are curiously pinched in.


text:
Author:Edouard Rod

Works

 * Father and Son translated by Elisabeth Luther Cary

title: Author:Edouard Rod


text:
Author:Alfred Victor de Vigny

Works

 * Lights and Shades of Military Life translated by Frederic Shoberl (1840)
 * Cinq-Mars: or, A conspiracy under Louis XIII (1889)
 * Laurette or the Red Seal (1898)
 * Imperial grandeur, or The family (1899)
 * Military Servitude and Grandeur (1919)
 * Laurette or the Red Seal (1898)
 * Imperial grandeur, or The family (1899)
 * Military Servitude and Grandeur (1919)

Works about de Vigny

 * "Alfred de Vigny," excerpts chosen from Margaret Fuller's letters, in Memoirs of Margaret Fuller Ossoli (1852)
 * "From De Vigny" in Poems by Anne Lynch Botta
 * "From De Vigny" in Poems by Anne Lynch Botta
 * "From De Vigny" in Poems by Anne Lynch Botta

title: Author:Alfred Victor de Vigny


text:
The Encyclopedia Americana (1920)/Jahde

JAHDE. See.

title: The Encyclopedia Americana (1920)/Jahde


text: The Dictionary of Australasian Biography/Copley, Hon. William


text:
Page:Thompson Motif-Index 2nd 1.djvu/62

56 *Tawney, C. H. Kathā Sarit Sāgara, Ocean of the Streams of Story. 2 vols. Calcutta, 1880—84. See also Penzer.

*Tegethoff, Ernst. Studien zum Märchentypus von Amor und Psyche. Bonn und Leipzig, 1922.

Tessman, Gunter. *Ajongs Erzählungen: Marchen der Fangneger. Berlin, 1921.
 * Die Pangwe. Berlin, 1912.

Thalbitzer, William. A Phonetic Study of the Eskimo Language. Copenhagen, 1904.

*Theal, G. M. Kaffir Folk-lore. London, 1886.
 * The Yellow and Dark-skinned People of Africa South of the Zambesi. London, 1910.

*Thien, J. Uebereinstimmende und verwandte Motive in den deutschen Spielmannsepen im Anschluss an König Rother. Hamburg, 1882.

Thomas, Northcote W. Anthropological Report on the Ibo-Speaking Peoples of Nigeria. 2 vols. London, 1913—14.

☉Thompson-Balys = Thompson, Stith and Balys, Jonas. Motif and Type Index of the Oral Tales of India. Bloomington (Ind.). (In press).

*Thompson, Stith. European Tales among the North American Indians (CColl II). Colorado Springs, 1919. The Folktale. New York, 1946.
 * Tales of the North American Indians. Cambridge (Mass.), 1929.
 * The Star-Husband Tale (Studia Septentrionalia IV). Oslo, 1952.

*þiðriks saga (ed. H. Bertelsen). 2 vols. København, 1905—11.

*þorsteinssaga Víkingssonar (FAS II 381 ff.).

*þorsteins þáttr uxafóts (Islendinga þættir).

Thurneysen, Rudolf. Die irische Helden- und Konigsage bis zum siebzehnten Jahrhundert. Halle, 1921.

*Tobler, Otto. Die Epiphanie der Seele in deutscher Volkssage. Kiel, 1911.

*Toldo, Peter. Leben und Wunder der Heiligen im Mittelalter (Studien zur vergleichenden Literaturgeschichte I 320, 345; II 87, 304, 329; IV 49; V 337; VI 289; VIII 18; IX 451).

*Torday, E. On the Trail of the Bushongo. London, 1925. Notes ethnographiques sur les .... Bakuba. Bruxelles, 1911.

Travélé, Moussa. Proverbs et contes Bambara. Paris, 1923.

Trilles, R. G. Proverbes, légendes et contes fang (Bulletin de la Société Neuchâteloise de Géographie XVI [1905]).

*Tupper, F. and Ogle, M. B. Master Walter Map's Book De Nugis Curialium (Courtiers' Trifles). New York, 1924.

Tuti-Nameh. See Rosen.

*Type = Aarne, A. and Thompson, Stith. The Types of the Folk-Tale (FFC 74). Helsinki, 1928.

UCal = University of California Publications in American Archaeology and Ethnology.

title: Page:Thompson Motif-Index 2nd 1.djvu/62


text:
Page:EB1911 - Volume 02.djvu/116

 Cystiphyllum, Lonsdale (Silurian and Devonian). Goniophyllum, M. Edw. and H. (In this Silurian genus the calyx is provided with a movable operculum, consisting of four paired triangular pieces, the bases of each being attached to the sides of the calyx, and their apices meeting in the middle when the operculum is closed). Calcecla, Lam. (In this Devonian genus there is a single semicircular operculum furnished with a stout median septum and numerous feebly developed secondary septa. The calyx is triangular in section, pointed below, and the operculum is attached to it by hinge-like teeth.)

.—The following list contains only the names of the more important and more general works on the structure and classification of corals and on coral reefs. For a fuller bibliography the works marked with an asterisk should be consulted: * A. Andres, Fauna und Flora des Golfes von Neapel, ix. (1884); H. M. Bernard, “Catalogue of Madreporarian Corals” in Brit. Museum, ii. (1896), iii. (1897); * G. C. Bourne, “Anthozoa,” in E. Ray Lankester’s Treatise on Zoology, vol. ii. (London, 1900); G. Brook, “Challenger Reports,” Zoology, xxxii. (1899) (Antipatharia); “Cat. Madrep. Corals,” Brit. Museum, i. (1893); D. C. Danielssen, “Report Norwegian North Atlantic Exploring Expedition,” Zoology, xix. (1890); J. E. Duerden, “Some Results on the Morphology and Development of Recent and Fossil Corals,” ''Rep. Brit. Association, 1903, pp. 684-685; “The Morphology of the Madreporaria,” Biol. Bullet'', vii. pp. 79-104; P. M. Duncan, ''Journ. Linnean Soc''. xviii. (1885); P. H. Gosse, Actinologia britannica (London, 1860); O. and R. Hertwig, Die Actinien (Jena, 1879); R. Hertwig, “Challenger Reports,” Zoology, vi. (1882) and xxvi. (1888); * C. B. Klunzinger, Die Korallthiere des Rothen Meeres (Berlin, 1877); * G. von Koch, Fauna und Flora des Golfes van Neapel, xv. (1887); ''Mitth. Zool. Stat. Neapel'', ii. (1882) and xii. (1897); Palaeontographica, xxix. (1883); (also many papers in the Morphol. Jahrbuch from 1878 to 1898); F. Koby, “Polypiers jurassiques de la Suisse,” ''Mem. Soc. Palaeont. Suisse'', vii.-xvi. (1880–1889); A. von Kölliker, “Die Pennatuliden,” ''Abh. d. Senck. Naturf. Gesell''. vii.; * “Challenger Reports,” Zoology, i. Pennatulidae (1880); Koren and Danielssen, Norske Nordhaus Exped., Alcyonida (1887); H. de Lacaze-Duthiers, ''Hist. nat. du corail (Paris, 1864); H. Milne-Edwards and J. Haime, Hist. nat. des coralliaires (Paris, 1857); H. N. Moseley, “Challenger Reports,” Zoology'', ii. (1881); H. A. Nicholson, Palaeozoic Tabulate Corals (Edinburgh, 1879); M. M. Ogilvie, ''Phil. Transactions'', clxxxvii. (1896); E. Pratz, Palaeontographica, xxix. (1882); J. J. Quelch, “Challenger Reports,” Zoology, xvi. (1886); * P. S. Wright and Th. Studer, “Challenger Reports,” Zoology, xxxi. (1889).

ANTHRACENE (from the Greek , coal), C14H10, a hydrocarbon obtained from the fraction of the coal-tar distillate boiling between 270° and 400° C. This high boiling fraction is allowed to stand for some days, when it partially solidifies. It is then separated in a centrifugal machine, the low melting-point impurities are removed by means of hot water, and the residue is finally hot-pressed. The crude anthracene cake is purified by treatment with the higher pyridine bases, the operation being carried out in large steam-jacketed boilers. The whole mass dissolves on heating, and the anthracene crystallizes out on cooling. The crystallized anthracene is then removed by a centrifugal separator and the process of solution in the pyridine bases is repeated. Finally the anthracene is purified by sublimation.

Many synthetical processes for the preparation of anthracene and its derivatives are known. It is formed by the condensation of acetylene tetrabromide with benzene in the presence of aluminium chloride:—

and similarly from methylene dibromide and benzene, and also when benzyl chloride is heated with aluminium chloride to 200° C. By condensing ortho-brombenzyl bromide with sodium, C. L. Jackson and J. F. White (Ber., 1879, 12, p. 1965) obtained dihydro-anthracene

Anthracene has also been obtained by heating ortho-tolylphenyl ketone with zinc dust

Anthracene crystallizes in colourless monoclinic tables which show a fine blue fluorescence. It melts at 213° C. and boils at 351° C. It is insoluble in water, sparingly soluble in alcohol and ether, but readily soluble in hot benzene. It unites with picric acid to form a picrate, C14H10·C6H2(NO2)3·OH, which crystallizes in needles, melting at 138° C. On exposure to sunlight a solution of anthracene in benzene or xylene deposits para-anthracene (C14H10)2, which melts at 244° C. and passes back into the ordinary form. Chlorine and bromine form both addition and substitution products with anthracene; the addition product, anthracene dichloride, C14H10Cl2, being formed when chlorine is passed into a cold solution of anthracene in carbon bisulphide. On treatment with potash, it forms the substitution product, monochlor-anthracene, C14H9Cl. Nitro-anthracenes are not as yet known. The mono-oxyanthracenes (anthrols), C14H9OH or  and  resemble the phenols, whilst   (anthranol) is a reduction product of anthraquinone. β-anthrol and anthranol give the corresponding amino compounds (anthramines) when heated with ammonia.

Numerous sulphonic acids of anthracene are known, a monosulphonic acid being obtained with dilute sulphuric acid, whilst concentrated sulphuric acid produces mixtures of the anthracene disulphonic acids. By the action of sodium amalgam on an alcoholic solution of anthracene, an anthracene dihydride, C14H12, is obtained, whilst by the use of stronger reducing agents, such as hydriodic acid and amorphous phosphorus, hydrides of composition C14H16 and C14H24 are produced.

Methyl and phenyl anthracenes are known; phenyl anthranol (phthalidin) being somewhat closely related to the s (q.v.). Oxidizing agents convert anthracene into (q.v.); the production of this substance by oxidizing anthracene in glacial acetic acid solution, with chromic acid, is the usual method employed for the estimation of anthracene. ANTHRACITE (Gr. , coal), a term applied to those varieties of coal which do not give off tarry or other hydrocarbon vapours when heated below their point of ignition; or, in other words, which burn with a smokeless and nearly non-luminous flame. Other terms having the same meaning are, “stone coal” (not to be confounded with the German Steinkohle) or “blind coal” in Scotland, and “Kilkenny coal” in Ireland. The imperfect anthracite of north Devon, which however is only used as a pigment, is known as culm, the same term being used in geological classification to distinguish the strata in which it is found, and similar strata in the Rhenish hill countries which are known as the Culm Measures. In America, culm is used as an equivalent for waste or slack in anthracite mining.

Physically, anthracite differs from ordinary bituminous coal by its greater hardness, higher density, 1·3–1·4, and lustre, the latter being often semi-metallic with a somewhat brownish reflection. It is also free from included soft or fibrous notches and does not soil the fingers when rubbed. Structurally it shows some alteration by the development of secondary divisional planes and fissures so that the original stratification lines are not always easily seen. The thermal conductivity is also higher, a lump of anthracite feeling perceptibly colder when held in the warm hand than a similar lump of bituminous coal at the same temperature. The chemical composition of some typical anthracites is given in the article.

Anthracite may be considered to be a transition stage between ordinary bituminous coal and graphite, produced by the more or less complete elimination of the volatile constituents of the former; and it is found most abundantly in areas that have been subjected to considerable earth-movements, such as the flanks of great mountain ranges. The largest and most important anthracite region, that of the north-eastern portion of the Pennsylvania coal-field, is a good example of this; the highly contorted strata of the Appalachian region produce anthracite exclusively, while in the western portion of the same basin on the Ohio and its tributaries, where the strata are undisturbed, free-burning and coking coals, rich in volatile matter, prevail. In the same way the anthracite region of South Wales is confined to the contorted portion west of Swansea and Llanelly, the

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Rh U Cal Anth Rec. = University of California Anthropological Records.

U Pa = University of Pennsylvania, The University Museum Anthropological Publications.

*Urquell, Am. 6 vols. Lunden, 1890—96.

*Urquell, Der. 2 vols. Leiden and Hamburg, 1898—99.

*Usener, Hermann. Kleine Schriften. 4 vols. Leipzig and Berlin, 1912—14.

U Wash = University of Washington Publications in Anthropology.

Valcarcel, Luis E. El Diluvio (El Aillu, Rev. Peruana de Antr. Etn. Fl. y Linguistica Hist., I. Cusco, Peru).

*Van Wing, J. Folklore Kiyansi: Congo Belge (Bibliotheca Africana, IV [1930—31]).

*Völsunga saga ok Ragnarssaga Loðbrókar (ed. M. Olsen). København, 1906—08.

Von der Hagen. See Hagen.

Von der Leyen. See Leyen.

Von Löwis of Menar. See Löwis.

*Voorhoeve, Petrus. Overzicht van de Volksverhalen der Bataks. Vlissingen, 1927.

Voretzsch, Carl. Einführung in das Studium der altfranzösischen Literatur. 2d ed. Halle a. S., 1913.

Vries, de. See De Vries.

*Wagener, A. J. Afrikanische Parallele zur biblischen Urgeschichte. Bonn, 1927.

*Ward, H. L. D. Catalogue of Romances in the Department of Manuscripts in the British Museum. London, 1883, 1893. (Vols. 1 and 2 only; for vol. 3 see Herbert, J. A.)

Warnke, Karl. Die Quellen des Esope der Marie de France. Halle, 1900.

Weeks, John H. *Among Congo Cannibals. London, 1913. Anthropological Notes on the Bangola of the Upper Congo River (JAI XXXIX, 1909). Congo Life and Folklore. 2 parts. London, 1911.
 * Jungle Life and Jungle Stories. London, 1923.

*Wehrhan, Karl. Die Sage. Leipzig, 1908.

Weicker, G. Der Seelenvogel in der alten Literatur und Kunst. Leipzig, 1902.

*Wells, John Edwin. A Manual of Writings in Middle English. New Haven, 1916.

*Werner, Alice. African Mythology (The Mythology of all Races VII). Boston, 1925.

*Werner, E. T. C. Myths and Legends of China. London, 1922.

Wesselski, Albert. *Die Schwänke und Schnurren des Pfarrers Arlotto. 2 vols. Berlin. 1910.
 * Heinrich Bebels Schwänke. 2 vols. München, 1907.
 * Erlesenes (Gesellschaft deutscher Bücherfreunde in Bohmen VIII). Prag, 1928.

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The Encyclopedia Americana (1920)/Jahn, Friedrich Ludwig

JAHN, Friedrich Ludwig, German patriot: b. Lanz, 11 Aug. 1778; d. Freyburg, 15 Oct. 1852. He was educated at Halle, Göttingen and Greifswald, paying special attention to theology and philology. He served for a time in the Prussian army and in 1809 removed to Berlin, where he became a teacher. To restore the morale of his young countrymen, then at its lowest ebb after the Napoleonic conquest, he hit upon the idea of practising gymnastics. The result was the first Turnplatz, opened in 1811, and which was soon attended by 1,000 of the youth of the German capital. Branches were soon formed in other cities, but the reactionary policy of the rulers in that day soon put an end to the movement, it being feared that it had a political or revolutionary significance. Jahn was arrested in 1819 and the Turnplatz suppressed. He was liberated in 1825, but was never after fully free and his remaining years were spent in comparative obscurity. The Turnvereine of present-day Germany is modeled closely on the designs of Jahn. In 1859 a monument was erected to his memory at Freyburg.


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58 *Die Begebenheiten der beiden Gonnella. Weimar, 1920. Versuch einer Theorie des Märchens. Reichenberg i. B., 1931.
 * Der Hodscha Nasreddin. 2 vols. Weimar, 1911.
 * Märchen des Mittelalters. Berlin, 1925.
 * Mönchslatein. Leipzig, 1909.
 * Die Novellen Girolamo Morlinis. München, n. d.

Wessman, V. E. V. Förteckning över Sägentyperna (Finlands Svenska Folkdiktning II). Helsingfors, 1931.

WF = Western Folklore (continuation of California Folklore Quarterly). Berkeley (Cal.), 1942 ff.

*Wheeler, Gerald Camden. Mono-Alu Folklore. London, 1926. Tales referred to by number.

*Wilken, G. A. Verspreide Geschriften. 4 vols. 'sGravenhage, 1912.

*Willans, R. H. K. The Konnoh People (African Society Journal VIII [1908—09]).

*Williams, C. A. Oriental Affinities of the Legend of the Hairy Anchorite. Urbana (Ill.), 1925.

*Wimberly, L. C. Folklore in the English and Scottish Ballads. Chicago, 1928.

*Winger, Bjorn. A Classification of Motifs in Eskimo Folk-Literature. (Unpublished M. A. thesis. Indiana University Library).

*Winter, Leo. Die deutsche Schatzsage. Wattenscheid, 1925.

Wolf, W. Der Mond im deutschen Volksglauben. Buhl (Baden). 1929.

*Woodson, Carter Godwin. African Myths. Washington, D. C, 1928.

Wünsche, A. Die Sagen vom Lebensbaum und Lebenswasser, altorientalische Mythen. Leipzig, 1905.
 * Der Sagenkreis vom geprellten Teufel. Leipzig and Wien, 1905.

*Ynglinga saga (ed. C. Säve). Uppsala, 1854.

*Yngvarssaga vidförla (ed. E. Olson). København, 1912.

*Zachariae, Theodor. Kleine Schriften. Bonn and Leipzig, 1920.

Zingerle, I. V. Sagen aus Tirol. 2d ed. Innsbruck, 1891.

Zong in-Sob. Folk Tales from Korea. London, 1952.

ZsES = Zeitschrift fur Eingeborenen-Sprachen.

ZsKS = Zeitschrift fur Kolonialsprachen. Berlin, 1913 ff.

*Zs.f.Vksk. = Zeitschrift des Vereins für Volkskunde. 38 vols. Berlin, 1891—1928. Continued as Zeitschrift für Volkskunde. Berlin, 1929 ff.

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Bunny Brown and His Sister Sue at Camp Rest-a-While Blue and the wind blowed us away from the island. We couldn't help it."

"No, I don't guess we could, Bunny. But what are we going to do now?"

"I guess we'll have to walk back to Camp Rest-a-While," answered Bunny. "We can leave the boat here, and Bunker can come and get it."

"Can't we sail back in our boat, with the umbrella, same as we sailed down here?" Sue wanted to know.

"We could if the wind would blow right, but it isn't," said Bunny. He had been among his father's boatmen often enough to know that you have to go with the wind, and not against it, when you're sailing a boat. "We'll have to walk, Sue."

"Let's holler and yell," said the little girl, as she straightened out the dress of her doll.

"What for?"

"So daddy or mother can hear us," Sue went on. "If we holler real loud they may hear us, and come and get us in another boat. If we hadn't lost the oars, Bunny, we could row back."


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The Encyclopedia Americana (1920)/Jahn, Otto

JAHN, Otto, German philologist: b. Kiel, 16 June 1813; d. Göttingen, 9 Sept. 1869. He was educated at Kiel, Leipzig, and Berlin and subsequently traveled for three years in France and Italy. In 1839 he was appointed privatdocent at Kiel, and in 1842 removed to Griefswald as professor extraordinary of archæology and philology, becoming ordinary professor in 1845. He was called to Leipzig in 1847 to the chair of archæology but four years later he was deprived of his chair for having participated in the revolutionary movement of 1848-49. In 1855 he was called to the chair of the science of antiquity and to the directorship of the academical art museum of Bonn. He was called to succeed Gerhard at Berlin, but died before his installation there. His services to classical philology were immense as also in the field of classical archæology. His principal works are ‘Palamides’ (1836); ‘Telephos and Troilos’ (1841); ‘Die Gemälde des Polygnot’ (1841); ‘Pentheus und die Mänaden’ (1841); ‘Paris und Oinone’ (1844); ‘Die hellenische Kunst’ (1846); ‘Peitho, die Göttin der Überredung’ (1847); ‘Ueber einige Darstellungen des Paris-Urteils’ (1849); ‘Die Ficoronische Cista’ (1852); ‘Pausaniæ descriptio arcis Athenarum’ (3d ed, 1901); ‘Darstellungen griechischer Dichter auf Vasenbildern’ (1861). His critical editions of the classics include Juvenal, Persius and Sulpicia ’ (3d ed., 1893); ‘Censorinus’ (1845); ‘Florus’ (1852); Cicero's ‘Brutus’ (4th ed. 1877); Livy's ‘Periochærlsquo; (1853); Spuleius' ‘Psyche et Cupids’ (5th ed., 1905). Other works are ‘Biographie Mozarts’ (3d ed. by H. Disters, 1891; English trans., by P. D. Townsend, 1891); ‘Ludwig Uhland’ (1863);

‘Gesammelte Aufsätze über Musik’ (1866); ‘Biographische Aufsätze’ (1866); ‘Griechische Bilderchroniken’ (1871). Consult biography by his nephew A. Michaelis (in ‘Allgemeine deutsche Biographie,’ Vol. XIII, Leipzig 1881) and Sandys ‘History of Classical Scholarship’ (Cambridge 1908).


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222 "Yes, but the oars are lost. I guess we'll just have to stay here, Sue. We're losted again. But I'm not afraid. It's nice here, and if we get hungry I can catch a fish. I have my pole, and there's a worm on my hook yet."

"Is he a squiggily worm?" Sue wanted to know.

"He was kind of squiggily," answered Bunny, "but I guess he's all done squiggling now. He's deaded."

"Then I wouldn't be afraid of him," Sue said. "I could fish with him, too. I don't like squiggily worms. They tickle you so."

Bunny walked back to the boat, which the wind had blown partly up on shore. He looked for his fishing pole and line, and, after he had taken it out, he saw the little basket of lunch his mother had put up. It had not yet been opened.

"Oh, Sue!" Bunny cried. "Look! We've got our lunch! And there's a bottle of milk, too! Now we can have a picnic!"

"And you won't have to catch any fish!" cried Sue, clapping her hands. "I'm hungry Bunny. Let's have the picnic now!"


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Bunny Brown and His Sister Sue at Camp Rest-a-While Bunny was willing, for he was hungry too, and the children, taking the basket of lunch, sat down in a shady place on the shore to eat. As Sue was taking off the napkins, in which the sandwiches and cakes were wrapped, she happened to think of something.

"Oh, Bunny!" Sue said. "Part of this lunch was for Bunker Blue."

Bunny thought for a second or two.

"Well, Bunker isn't here now," he said, "and he can't get here, less'n he swims. I don't guess he'll want any lunch. Sue."

"And anyhow, he can catch a fish," said Sue. "Bunker is good at fishing, and he likes to eat 'em."

"I wonder where Bunker is now," pondered Bunny.

He looked back up the lake. He could not see the island where they had left Bunker. It was out of sight around a bend in the lake shore.

"Do you think he'll swim down here and want some lunch?" asked Sue.

"No," answered Bunny. "We can eat all his. Bunker won't come."


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224 And so the children began on their lunch, sharing some of it with Splash, who, after a bath in the lake, lay down in the sun to dry himself.

By this time Bunker Blue, back on the far end of the island, had caught three fine, big fish. He was so excited and glad about getting them that, for a while, he forgot all about Bunny Brown and his sister Sue. Then he happened to remember them.

"I'll go back to the boat and get the children," said Bunker Blue to himself. "They can catch fish here, and that will tickle Bunny. He never yet caught real big fish like these."

But when Bunker went to the place where he had left Bunny and Sue in the boat, the children were not there, nor was there any sight of the boat. Bunker had been fishing by himself longer than he thought, and by this time Bunny and Sue were out of sight around a bend in the shore.

Bunker rubbed his eyes. Then he looked again. There was no doubt of it—the boat was gone, and so were the children.


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User:Àlex

My main user page is on the Catalan language Wikipedia.

La meva pàgina d'usuari principal es troba a la Viquipèdia.

Mi página de usuario principal se encuentra en la Wikipedia en catalán.

title: User:Àlex


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Bunny Brown and His Sister Sue at Camp Rest-a-While "Where can they be?" asked Bunker, aloud. But there was no one on the little island to answer him.

Then the red-haired boy happened to think that perhaps Bunny might have taken the boat around to the other end of the island. Bunker quickly ran there, but no boat was to be seen.

"They've either drifted away," said Bunker, "or else they've rowed themselves away. It's too bad; but they know how to behave in a boat, that's one good thing. They won't try to stand up, and so fall overboard. I wonder if I could call to them?"

Bunker shouted, but Bunny and Sue were too far away to hear him. Bunker then sat down on a stone. He did not know what to do. He looked over to the main shore, where he could just see the white tents of Camp Rest-a-While.

"Well, if we don't come back pretty soon, Mr. Brown will know something is wrong, and he'll get another boat and come over here," thought Bunker. "Then I can tell him what has happened, and we can go and look for the


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226 children. I guess they'll be all right. All I can do is to wait."

All this while Bunny and Sue were eating their lunch. They were not frightened now, and they very much enjoyed their little umbrella-sail excursion in the boat and the picnic they were having.

But, pretty soon, it began to grow cloudy, and then it began to rain.

"I don't like this," said Sue. "I want to go home, Bunny."

Bunny, himself, would have been glad to be in camp with his father and mother, but he thought, being a boy, he must be brave, and look after his little sister, so he said:

"Oh, I guess this rain won't be very bad, Sue. We'll go back into the woods, under the trees. Then we can keep dry. And we'll take the lunch, too. There'll be enough for supper."

"Will we have to stay here for supper?" asked Sue.

"Maybe," answered Bunny. "But if we do it will be fun. Come on!"

It was now raining hard. Bunny carried


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Bunny Brown and His Sister Sue at Camp Rest-a-While the iunch basket, with the bottle of milk—now half emptied—in one hand. The other hand clasped Sue's. They went back in the wood a little way, and, all at once. Bunny saw something that made him call:

"Oh, Sue! Here's a good place to get in out of the rain!"

"What is it?" Sue asked.

"A cave!" cried Bunny. "It's a regular cave, like robbers live in! Come on. Sue! Now we're all right! Oh, this is fun!" and Bunny ran forward into the dark hole in the side of the hill—right into the cave he ran.


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 23


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 STORIES BY FOREIGN AUTHORS

FRENCH III


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 STORIES BY

FOREIGN AUTHORS

FRENCH

NEW YORK

CHARLES SCRIBNER'S SONS

1899


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The New International Encyclopædia/Juengling, Frederick (1905)

JUENGLING, yŭng'lĭng, (1846-89). An American painter and wood-engraver, born in New York City. He studied painting at the Art Students' League there, but afterwards became widely known as a wood-engraver. He was the first secretary and one of the founders of the American Society of Wood-Engravers (1881). His paintings include “The Intruder” (1884), and “In the Street” (1886), and among his engravings are “The Professor,” after Duveneck, and “The Voice of the Sea,” after Quartley, both notable for the exactness with which he reproduced the original work. He obtained an honorable mention at the Salon of 1881, and a second class medal at the Munich Exhibition of 1883.


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The New International Encyclopædia/Juengling, Frederick (1915)

JUENGLING, yŭng'lĭng, (1846-89). An American wood engraver, born in New York City. He studied at the Art Students' League and was the first secretary and one of the founders of the American Society of Wood Engravers (1881). He belonged to the new school, which, for the long lines and regular sweeps of the graver, sanctioned by tradition, desired to substitute short, broken lines and dot stippling. Sylvester Koehler, in his paper on the “United States” contributed to the important folio volume Die Radierung der Gegenwart (Vienna, 1892-93), calls him the “boldest and most inconsiderate experimenter among the pioneers of the new school,” but cites his reproduction of “Monticello” as a veritable triumph of wood engraving. Juengling's reproductions of Kelly's illustrations in Scribner's Monthly (1877) is regarded by Weitenkampf as making “the first obvious, continued assertion of the new point of view.” Consult Frank Weitenkampf, American Graphic Art (New York, 1912). See.


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 {|
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– 2 – #2026, Nov 23, 4 p.m., from Chungking via Army

increases number of persons who must be fed with stocks not already sufficient. Also transport of rice from Cochinchina is made impossible by conflict provoked by French. Many people are starving and casualties increase every day. Everything possible has been done under these circumstances by Provisional Government of Vietnam Republic. Unless great world powers and international relief organizations bring us immediate assistance we face imminent catastrophe. I earnestly appeal to Your Excellency, therefore, for any available assistance. I request your Excellency to accept my heartfelt and anticipated thanks in name of my people.

ROBERTSON

WFS

SECRET
 * }

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Page:EB1911 - Volume 02.djvu/117

 central and eastern portions producing steam, coking and house coals.

Anthracites of newer, tertiary or cretaceous age, are found in the Crow’s Nest part of the Rocky Mountains in Canada, and at various points in the Andes in Peru.

The principal use of anthracite is as a smokeless fuel. In the eastern United States, it is largely employed as domestic fuel, usually in close stoves or furnaces, as well as for steam purposes, since, unlike that from South Wales, it does not decrepitate when heated, or at least not to the same extent. For proper use, however, it is necessary that the fuel should be supplied in pieces as nearly uniform in size as possible, a condition that has led to the development of the breaker which is so characteristic a feature in American anthracite mining (see ). The large coal as raised from the mine is passed through breakers with toothed rolls to reduce the lumps to smaller pieces, which are separated into different sizes by a system of graduated sieves, placed in descending order. Each size can be perfectly well burnt alone on an appropriate grate, if kept free from larger or smaller admixtures. The common American classification is as follows:—

Lump, steamboat, egg and stove coals, the latter in two or three sizes, all three being above 1 in. size on round-hole screens.

From the pea size downwards the principal use is for steam purposes. In South Wales a less elaborate classification is adopted; but great care is exercised in hand-picking and cleaning the coal from included particles of pyrites in the higher qualities known as best malting coals, which are used for kiln-drying malt and hops.

Formerly, anthracite was largely used, both in America and South Wales, as blast-furnace fuel for iron smelting, but for this purpose it has been largely superseded by coke in the former country and entirely in the latter. An important application has, however, been developed in the extended use of internal combustion motors driven by the so-called “mixed,” “poor,” “semi-water” or “Dowson gas” produced by the gasification of anthracite with air and a small proportion of steam. This is probably the most economical method of obtaining power known; with an engine as small as 15 horse-power the expenditure of fuel is at the rate of only 1 ℔ per horse-power hour, and with larger engines it is proportionately less. Large quantities of anthracite for power purposes are now exported from South Wales to France, Switzerland and parts of Germany.

ANTHRACOTHERIUM (“coal-animal,” so called from the fact of the remains first described having been obtained from the Tertiary lignite-beds of Europe), a genus of extinct artiodactyle ungulate mammals, characterized by having 44 teeth, with five semi-crescentic cusps on the crowns of the upper molars. In many respects, especially the form of the lower jaw, Anthracotherium, which is of Oligocene and Miocene age in Europe, and typifies the family Anthracotheriidae, is allied to the hippopotamus, of which it is probably an ancestral form. The European A. magnum was as large as the last-mentioned animal, but there were several smaller species and the genus also occurs in Egypt, India and North America. (See .) ANTHRAQUINONE, C14H8O2, an important derivative of anthracene, first prepared in 1834 by A. Laurent. It is prepared commercially from anthracene by stirring a sludge of anthracene and water in horizontal cylinders with a mixture of sodium bichromate and caustic soda. This suspension is then run through a conical mill in order to remove all grit, the cones of the mill fitting so tightly that water cannot pass through unless the mill is running; the speed of the mill when working is about 3000 revolutions per minute. After this treatment, the mixture is run into lead-lined vats and treated with sulphuric acid, steam is blown through the mixture in order to bring it to the boil, and the anthracene is rapidly oxidized to anthraquinone. When the oxidation is complete, the anthraquinone is separated in a filter press, washed and heated to 120° C. with commercial oil of vitriol, using about 2 parts of vitriol to 1 of anthraquinone. It is then removed to lead-lined tanks and again washed with water and dried; the product obtained contains about 95% of anthraquinone. It may be purified by sublimation. Various synthetic processes have been used for the preparation of anthraquinone. A. Behr and W. A. v. Dorp (Ber., 1874, 7, p. 578) obtained orthobenzoyl benzoic acid by heating phthalic anhydride with benzene in the presence of aluminium chloride. This compound on heating with phosphoric anhydride loses water and yields anthraquinone,

It may be prepared in a similar manner by heating phthalyl chloride with benzene in the presence of aluminium chloride. Dioxy- and tetraoxy-anthraquinones are obtained when meta-oxy- and dimeta-dioxy-benzoic acids are heated with concentrated sulphuric acid.

Anthraquinone crystallizes in yellow needles or prisms, which melt at 277° C. It is soluble in hot benzene, sublimes easily, and is very stable towards oxidizing agents. On the other hand, it is readily attacked by reducing agents. With zinc dust in presence of caustic soda it yields the secondary alcohol oxan-thranol, C6H4 : CO·CHOH : C6H4, with tin and hydrochloric acid, the phenolic compound anthranol, C6H4 : CO·C(OH) : C6H4; and with hydriodic acid at 150° C. or on distillation with zinc dust, the hydrocarbon anthracene, C14H10. When fused with caustic potash, it gives benzoic acid. It behaves more as a ketone than as a quinone, since with hydroxylamine it yields an oxime, and on reduction with zinc dust and caustic soda it yields a secondary alcohol, whilst it cannot be reduced by means of sulphurous acid. Various sulphonic acids of anthraquinone are known, as well as oxy-derivatives, for the preparation and properties of which see. ANTHRAX (the Greek for “coal,” or “carbuncle,” so called by the ancients because they regarded it as burning like coal; cf. the French equivalent charbon; also known as fièvre charbonneuse, Milzbrand, splenic fever, and malignant pustule), an acute, specific, infectious, virulent disease, caused by the Bacillus anthracis, in animals, chiefly cattle, sheep and horses, and frequently occurring in workers in the wool or hair, as well as in those handling the hides or carcases, of beasts which have been affected.

Animals.—As affecting wild as well as domesticated animals and man, anthrax has been widely diffused in one or more of its forms, over the surface of the globe. It at times decimates the reindeer herds in Lapland and the Polar regions, and is only too well known in the tropics and in temperate latitudes. It has been observed and described in Russia, Siberia, Central Asia, China, Cochin-China, Egypt, West Indies, Peru, Paraguay, Brazil, Mexico, and other parts of North and South America, in Australia, and on different parts of the African continent, while for other European countries the writings which have been published with regard to its nature, its peculiar characteristics, and the injury it inflicts are innumerable. Countries in which are extensive marshes, or the subsoil of which is tenacious or impermeable, are usually those most frequently and seriously visited. Thus there have been regions notorious for its prevalence, such as the marshes of Sologne, Dombes and Bresse in France; certain parts of Germany, Hungary and Poland; in Spain the half-submerged valleys and the maritime coasts of Catalonia, as well as the Romagna and other marshy districts of Italy; while it is epizootic, and even panzootic, in the swampy regions of Esthonia, Livonia, Courland, and especially of Siberia, where it is known as the Sibirskaja jaswa (Siberian boil-plague). The records of anthrax go back to a very ancient date. It is supposed to be the murrain of Exodus. Classical writers allude to anthrax as if it were the only cattle disease worthy of mention (see Virgil, Georg. iii.). It figures largely in the history of the early and middle ages as a devastating pestilence attacking animals, and through them mankind; the oldest Anglo-Saxon manuscripts contain many fantastic recipes, leechdoms,

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text: 1911 Encyclopædia Britannica/Anthracite

title: 1911 Encyclopædia Britannica/Anthracite


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011

Chungking, November 26, 1945

Nov 26, 1945

 * No. 890

Subject: Transmittal of copies of communications from the "Provisional Government of the Republic of Vietnam".

The Charge d'Affaires a.i. has the honor to refer to recent telegrams from the Embassy regarding Indochina and to transmit copies undefined from President Ho Chi-minh of the "Provisional Government of the Republic of Vietnam". These communications were delivered to General Gallagher, United States Army, head of the Chinese Combat Liaison Group with the Chinese forces in North Indochina, and forwarded to the Embassy through United States Army channels.

The communication for Generalissimo Chiang Kai-shek will not be delivered to him by the Embassy unless so instructed by the Department.

Enclosures:

1. Copy of letter from President Ho Chi-minh, Vietnam Democratic Republic to Secretary of State dated November 1, 1945.

2. Copy of telegram to Generalissimo Chiang Kai-shek dated October 28, 1945.

3. Copy of telegram to Secretary of State, undated.

Original and hectograph to the Depantment.

Copy for Embassy, Paris, through Department.

RLSmyth:cam File

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text: 1911 Encyclopædia Britannica/Anthraquinone


text:
Collier's New Encyclopedia (1921)/General

GENERAL, the title of a military office of varying importance in different countries. In the United States this office was created by Congress for General Grant and that of lieutenant-general for General Sherman. After the death of General Grant the office was conferred on General Sherman and General Sheridan was promoted to lieutenant-general, and on the death of General Sherman the office was revived for General Sheridan, and in 1917 for John Joseph Pershing. That of lieutenant-general was revived in 1895 for Maj.-Gen. John M. Schofield, and again in 1901, when Maj.-Gen. Nelson A. Miles was appointed its incumbent. When the office of lieutenant-general has expired by law the senior major-general becomes the commanding officer of the army, under direction of the President. There

are over 200 generals of different grades on the retired list.


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 Enclosure No. 1 to despatch no. 890 dated November 26, 1945

from Embassy, Chungking, China

Ho Chi Minh to Sec of State 1 Nov, '45

Hanoi 1st of November 1945

President HochiMinh of Provisional Government of Viet-Nam
 * Democratic Republic

to His Excellency James Byrnen

Secretary of State Department of the United States of America

Washington, D.C.

Excellency,

On behalf of the Vietnam cultural Association, I beg to express the desire of this Association to send to the United States of America a delegation of about fifty Vietnam youths with a view to establishing friendly cultural relations with the American youth on the one hand, and carrying on further studies in Engineering, Agriculture as well as other lines of specialisation on the other.

The desire which I am conveying to your Excellency has been expressed to me by all the Vietnam Engineers, Lawyers, Professors, as well as other representatives of our intelligentsia whom I have come across.

They have been all these years keenly interested in things American and earnestly desirous to get into touch with the American people whose fine stand for the noble ideals of international Justice and Humanity, and whose modern technical achievements have so strongly appealed to them.

I sincerely wish that this plan would be favored by your approbation and assistance and avail myself of this opportunity to express to your Excellency my best wishes.

President Ho-CHI-MINH (signed) HochiMinh

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text:
Collier's New Encyclopedia (1921)/General Education Board

GENERAL EDUCATION BOARD, an organization established for the purpose of distributing gifts made by John D. Rockefeller for educational purposes, and chartered by Congress in 1903. Over $50,000,000 have been given by Mr. Rockefeller to the Board. The Board generally makes its gifts to agencies and institutions already in existence and does not undertake independent educational work. The gifts of the Board are mainly devoted to the promotion of practical farming in Southern States; to the establishment of public high schools in Southern States; to the promotion of institutions of higher learning; and to schools for negroes. For all these purposes the Board has expended large sums, which, of course, were assigned only after a careful study of the needs and conditions of the recipients. The investigations which preceded the gifts of the Board were perhaps of as great importance to the development of education in the United States as the gifts themselves. The Board consists of 17 members and maintains headquarters in New York City. In 1920 the president was W. Buttrick, and the secretary, A. Flexner.


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 Enclosure no. 2 to despatch no. 890 dated November 26, 1945 from Embassy, Chungking

Hanoi October 28th 1945

HOCHIMINH President of PROVISIONAL GOVERNMENT of VIETNAM REPUBLIC

to Marshall CHIANG KAI SHEK

In the name of the Provisional Government of Vietnam Republic we emphatically protest against use of Japanese troops by British Indian army under command of General Gracey and by French army under command of General Leclerc in the repression of Vietnamese national liberation movement in South Indochina stop

Under pretense of disarming the Japanese Generals Gracey and Leclerc dispersed Japanese troops throughout South Vietnam provinces as vanguard to British Indian and French troops with view to reestablishing French domination over Indochina stop.

The Vietnamese people having ruthlessly fought against Japanese fascism and having just established democratic regime throughout its country feels greatest indignation in presence of such unjustifiable behaviour on the part of British and French stop

Therefore we strongly appeal to and eagerly request your Excellency to

primo issue order to stop massacre of a people defending its legitimate rights according to principles laid down in Atlantic and San Francisco charters

secundo recognize full independence of Vietnam Republic final stop

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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 Ho Chi Minh to Sec of State

Enclosure #3 to despatch no. 890, dated November 26, 1945 from Embassy, Chungking.

HochiMinh President Provincial Government Vietnam Republic to His Excellency the Secretary of State Department Washington D.C.

On occasion of inauguration Washington Conference for the Far East we regret absence of Vietnamese delegation Stop Once again, we deny France every right to speak on behalf of Vietnamese people Stop France under cover of British–Indian and Japanese troops having perpetrated an aggression on Vietnamese Republic in order to impose her domination has deliberately violated all principles proclaimed in Atlantic and San Francisco Charters Stop Vietnamese fighting for more than a month despite bloody opposition of Anglo–Indian French and Japanese Troops has proclaimed their will to live free and independent under democratic construction Stop The Vietnamese people expresses sincere hope that all free nations in world comma carrying out high ideal of generosity and humanity expressed in undefined comma recognize independence of Vietnam republic and put a stop to merderousmurderous [sic] conflict in South Vietnam Stop Respectfully HochiMinh

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