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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive :"There is a legend, in our country as well as in China, on the miraculous 'Book of the Wise.' When facing great difficulties, one opens it and finds a way out. Leninism is not only a miraculous 'book of the wise,' a compass for us Vietnamese revolutionaries and people: it is also the radiant sun illuminating our path to final victory, to Socialism and Communism."

 * 2.

Later in 1920 Ho Chi Minh also attended the Baku Conference (First Conference of the Peoples of the Far East) on his first visit to Russia. It is also likely that he took part in the Conference of Workers of the Far East in 1922 in Moscow which was concerned with establishing communism in the Far East. He returned to France and

 * "Ho Chi Minh stayed on in France until 1923, when the French Communist Party chose him as its delegate to the Congress of the Peasant International (the Krestintern) which met in Moscow that October...he did not leave the Soviet Union after the meeting, but remained there for more than a year, studying Communism, its techniques, and its organization, first-hand. He came to know many of Communism's great and near-great during this period, as before he had come to know the leaders of the Left-Wing movement in Paris."

In 1924, Ho became a student at the Eastern Workers University and studied Marxism-Leninism and bolshevik tactics.

In 1925, he accompanied Michael Borodin, the Comintern delegate to the Kuomintang to Canton, China, as a Chinese translator to the Soviet consulate. After a few months, Ho had organized the Association of Vietnamese Revolutionary Young Comrades. The Whampoa Political and Military Academy in Canton, which had attracted revolutionaries, especially Vietnamese, was the center of Ho's training program of revolution and Marxism. Ho is alleged to have displayed political ruthlessness in exposing a rival nationalist, Pham Boi ChauPhan Boi Chau [sic], a renowned Vietnamese patriot and idealist; Ho is supposed to have received 100,000 piasters from the security police for his betrayal. Ho also set up a personnel security system which reputedly impaired other Vietnamese nationalist organizations. He and his assistant, one Lam Duc Thu, required two photographs of each incoming recruit to Whampoa Academy. Upon graduation, if the student had joined Ho's Youth League, he returned to Vietnam in secrecy. If the student displayed interest in other parties, Thu sold his photograph to the French consulate, which would then have the student arrested at the border. Thus Ho strengthened his own secret cells, while weakening his nationalist opposition. At Whampoa in 1926 Ho wrote that "only a communist party can [ultimately] insure the well-being of Annam." Rh

title: Page:Pentagon-Papers-Part I.djvu/204


text: The Descent of Bolshevism/The Khawarij

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

title: The Descent of Bolshevism/The Khawarij


text: The Descent of Bolshevism/The Karmathians


text: The Descent of Bolshevism/The Assassins

title: The Descent of Bolshevism/The Assassins


text: Dictionary of National Biography, 1885-1900/Chipp, Thomas Paul


text:
Page:The Oak.djvu/184

166 Some of the resulting galls are discoid, such as the "oak-spangles" of our woods; others, again, are spherical, such as the common leaf-galls so well known in England, and the so-called oak-apple; then there are the "artichoke galls," produced by the partial metamorphosis of the buds of the oak in which the Cynips has laid its egg, and many others.

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text: Dictionary of National Biography, 1885-1900/Chippendale, Thomas


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive In 1927, Chiang Kai-shek broke with the communists, and Borodin was forced to return to Moscow. Ho Chi Minh returned to Moscow with him, but before departing turned over leadership of the Youth League to a trusted assistant who was arrested within the year. The League leadership then fell to Thu, who was still living sumptiously in Hong Kong on French blood money. Thu called a congress in Hong Kong in 1929 which resulted in the Vietnam delegates walking out in disgust, and forming an Indochinese Communist Party (ICP) in Tonkin. The émigré leadership of the League conceded the necessity of organizing a communist party, but in reality, was unwilling to deviate from the political line set by Ho Chi Minh — which was to build a revolutionary nationalist party with socialist tendencies. As the ICP grew in strength, the Youth League adopted the name "Annamese Communist Party."

After leaving China in 1927, Ho Chi Minh travelled to Moscow, Berlin, and in 1929 was in Thailand working secretly with 30,000 Viet émigrés. Ho returned to Hong Kong in January, 1930, and resolved the disunity among the several Indochinese Communist factions. A new party was set up, with a central committee at Haiphong, named the Vietnam Communist Party. In October, 1930, at Comintern insistence, it was renamed the Indochinese Communist Party, to include Cambodian and Laotians; the Central Committee was transferred to Saigon. French police repression of communists shortly after nearly destroyed the organization; a number of Ho's lieutenants, Pham van Dong, Giap and others, were sent to Poulo Candou for long prison terms.

 * 3.

Ho, who had been sentenced to death by the French, was arrested in Hong Kong in 1931 by the British. Bernard Fall wrote this account:

 * "Legality, however, prevailed in the genteel world of Hong Kong's Anglo-Saxon law. Defended by Sir Stafford Cripps before Britain's Privy Court, Ho was found not subject to extradition since he was a political refugee. Still, the British did not want him and he was a marked man. He slipped out of Hong Kong, into the nearby but isolated Chinese province of Fukien.

 * "Somehow, only a year later, Ho was in Shanghai, the only foreign place in Asia then where a substantial Vietnamese community could be found. He was desperately seeking contact with the Comintern apparatus, which was now prudently concealing its operations in China. It was understandable that what was left of the Chinese Communist Party outside of Mao's forces was not about to advertise its presence all over Shanghai. But there may have been another reason as well for Ho's difficulties in making contact with the Communists: Ho had been released from British prison for reasons which a suspicious Communist might find difficult to swallow. To a Communist apparatus emerging from the blows it had been subjected to in the early Thirties, it was normal procedure to isolate Ho Chi Minh as a potential

Rh

title: Page:Pentagon-Papers-Part I.djvu/205


text: Dictionary of National Biography, 1885-1900/Chisenhale, Edward


text: The Descent of Bolshevism/The Illuminati


text: Dictionary of National Biography, 1885-1900/Chisholm, Alexander


text: Dictionary of National Biography, 1885-1900/Chisholm, Æneas


text:
Page:The Oak.djvu/173

 Rh Of other animals which injure oaks I may mention the various cattle, which bite off or rub the bark and buds; hares, squirrels, mice, etc., which nibble roots and buds and destroy the acorns, etc.; and a few birds; and certain beetles, which bore into the wood.

Among the pests belonging to the vegetable kingdom the following may be selected from a large number: The honeysuckle occasionally twists tightly round the young stem, and in course of time so compresses the cortex that the formative materials from the leaf-crown have to pass in a spiral course between the coils of the strangling plant, and the tightly-squeezed parts may be starved as the tree thickens, and even the death of the cambium may follow, especially if one or two of the honeysuckle coils come to lie nearly horizontally round the stem.

As a rare event the mistletoe is found on the oak. A much commoner parasite of the same family is Loranthus europœus, which does considerable damage to oaks in some parts of Europe. The sticky seeds are carried into the trees by thrushes. Here they germinate, and send their roots, or haustorial strands, into the cortex of a branch as far as the cambium, where they spread and feed on the contents of the young wood- and cambium-cells, causing malformations of the injured branch at the spot attacked, owing to the hypertrophy of the tissues, to which abnormal quantities of food materials now flow (Fig. 41); and frequently bringing about the death of the upper parts of the branches owing to the

title: Page:The Oak.djvu/173


text: Dictionary of National Biography, 1885-1900/Chisholm, Caroline


text: Dictionary of National Biography, 1885-1900/Chisholm, Colin


text: Dictionary of National Biography, 1885-1900/Chisholm, John


text: Dictionary of National Biography, 1885-1900/Chisholm, Walter


text: Dictionary of National Biography, 1885-1900/Chisholm, William (d.1564)


text: Dictionary of National Biography, 1885-1900/Chisholm, William (d.1593)


text:
Page:Tracts for the Times Vol 2.djvu/13

No. The Visible Church. Letter IV. Bishop Wilson's Meditations on his Sacred Office. No. 4.—Wednesday. The Kingdom of Heaven. Bishop Wilson's Meditations on his Sacred Office. No. 4.—Wednesday (concluded). On Dissent without Reason in Conscience. Sermon for St. Matthias' Day. No. 1. Bishop Wilson's Meditations on his Sacred Office. No. 5.—Thursday. Sermon for the Annunciation. No. 2.

Bishop Wilson's Meditations on his Sacred Office. No. 5.—Thursday (continued).

Holydays observed in the English Church.

Sermon for St, Mark's Day. No. 3.

On the Church, as viewed by Faith and by the World.

The Position of the Church of Christ in England relatively to the State and the Nation.

Sermon for St. Philip and St. Jude. No. 4.

The Catholic Church a Witness against Illiberality.

Bishop Wilson's Meditations on his Sacred Office. No. 5.—Thursday (concluded).

The Antiquity of the existing Liturgies.

Bishop Bull on the ancient Liturgies.

Bishop Wilson's Meditations on his Sacred Office. No. 6.—Friday.

Thoughts on the Benefit of Fasting. Supplement to Tract 18.

Scriptural Views of Holy Baptism.

The same continued.

The same concluded, with Notes.

Bishop Wilson's Meditations on his Sacred Office. No. 7.—Saturday.

St. Cyprian on the Unity of the Church.

The same continued.

The same concluded.

Tertullian on Baptism.

The Martyrdom of St. Felix and of St. Laurence.

St. Vincent of Lerins on the Tests of Heresy.

The same concluded.

No.

63. Antiquity of the existing Liturgies

64. Bishop Bull on the Ancient Liturgies.

title: Page:Tracts for the Times Vol 2.djvu/13


text: Dictionary of National Biography, 1885-1900/Chisholm, William (d.1629)


text: Dictionary of National Biography, 1885-1900/Chishull, Edmund


text: Dictionary of National Biography, 1885-1900/Chishull, John de


text:
Page:Tracts for the Times Vol 2.djvu/14

viii

56. Holydays observed in the English Church.

66. Thoughts on the Benefit of Fasting.

67. Scriptural Views of Holy Baptism.

68. The same continued.

69. The same concluded, with Notes.

52. Sermons for Saints' Days. No. 1.

54. Ditto. No. 2.

57. Ditto. No. 3.

60. Ditto. No. 4.

48. Bishop Wilson's Meditations.—No. 4.—Wednesday.

50. Bishop Wilson's Meditations.—No. 4 (concluded).

53. Ditto. No. 5.—Thursday.

55. Ditto. No. 5 (continued).

62. Ditto. No. 5 (concluded).

65. Ditto. No. 6.—Friday.

70. Ditto. No. 7.—Saturday.

47. The Visible Church. No. 4.

49. The Kingdom of Heaven.

51. On Dissent without Reason in Conscience.

58. On the Church, as viewed by Faith and by the World.

59. The Position of the Church of Christ in England relatively to the State and the Nation.

61. The Catholic Church a Witness against Illiberality.

 St. Cyprian on the Unity of the Church. The same continued. The same concluded. Tertullian on Baptism. The Martyrdom of St. Felix and of St. Laurence. St. Vincent of Lerins on the Tests of Heresy. The same concluded. </ol>

title: Page:Tracts for the Times Vol 2.djvu/14


text: Dictionary of National Biography, 1885-1900/Chiswell, Richard (1639-1711)


text: Dictionary of National Biography, 1885-1900/Chiswell, Richard (1673-1751)


text: Dictionary of National Biography, 1885-1900/Chiswell, Trench


text: Dictionary of National Biography, 1885-1900/Chitting, Henry


text: Dictionary of National Biography, 1885-1900/Chitty, Edward


text: Tracts for the Times/Vol. 2

title: Tracts for the Times/Vol. 2


text: Dictionary of National Biography, 1885-1900/Chitty, Joseph


text: Dictionary of National Biography, 1885-1900/Chitty, Thomas


text: Index:Bunny Brown at Camp Rest-a-While.djvu


text: Page:Bunny Brown at Camp Rest-a-While.djvu/1


text: Page:Bunny Brown at Camp Rest-a-While.djvu/2


text: Page:Bunny Brown at Camp Rest-a-While.djvu/3


text: Page:Bunny Brown at Camp Rest-a-While.djvu/4


text: Page:Bunny Brown at Camp Rest-a-While.djvu/5


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Page:The Oak.djvu/131

Rh through which the protoplasmic and other contents of the continuous segments pass uninterruptedly. Similar sieve-plates occur on the lateral walls of the segments also. The walls are not thickened and not lignified, and thus the morphological similarities between the sieve-tubes of the bast and the vessels of the wood (which only contain air and water, have their septa absorbed, and their walls lignified and covered with bordered and simple pits) depend almost entirely on the similar development. The sieve-pores are very fine, and easily overlooked.

(3) The bast fibers (Figs. 17 and 18 b), which are homologous with the libriform fibers of the wood, and are developed in the same way from single cells of the cambium. They are short, blunt, very thick-walled fibers, grouped in strands which appear on the transverse section of the bast as tangential bands 2-4 deep, alternating (in the radial direction) with broader bands of sieve-tubes and parenchyma. These bands of fibers (hard bast) are accompanied at their outer and inner boundaries by parenchyma-like cells arranged in vertical rows, each of which contains a large simple crystal of calcium oxalate imbedded in yellowish substance, and the walls of which are slightly sclerotic. Similar vertical series of cells are found in the soft bast, but they contain compound (clustered) crystals of the same salt (Figs. 17 and 18, e).

The soft bast also contains scattered roundish groups of short sclerenchyma cells, the thickened walls of which

title: Page:The Oak.djvu/131


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Rh ⅩⅩⅩ. (Mecca.)

Victory of the Persians over the Greeks: prophecy of the coming triumph of the latter. The Meccans warned by the fate of former cities. The idols shall forsake them at the resurrection: the believers shall enter Paradise. God is to be praised in the morning and evening and at noon and sunset. His creation of man and of the universe and His providence are signs. He is the incomparable Lord of all. Warning against idolatry and schism. Honesty inculcated and usury reproved. God only creates and kills. Corruption in the earth through sin. The fate of former idolaters. Exhortation to believe before the sudden coming of the judgment day. God’s sending rain to quicken the earth is a sign of His power. Mohammed cannot make the deaf hear his message. Warning of the last day.

ⅩⅩⅪ. (Mecca.)

The Qurʼân a guidance to believers. Denunciation of one who purchased Persian legends and preferred them to the Qurʼân. God in nature. Other gods can create nothing. Wisdom granted to Loqmân: his advice to his son. The obstinacy of the infidels rebuked. If the sea were ink and the trees pens they would not suffice to write the words of the Lord. God manifest in the night and day, in the sun and moon, and in rescuing men from dangers by sea. God only knows the future.

ⅩⅩⅫ. (Mecca).

The Qurʼân is truth from the Lord. God the creator and governor. The resurrection. Conduct of true believers when they hear the word: their reward: the punishment of misbelievers: description of hell. The people are exhorted to believe and are admonished by the fate of the ruined cities they see around them: they are warned of the judgment day.

ⅩⅩⅩⅢ. (Medînah.)

Mohammed is warned against the hypocrites. Wives divorced by the formula 'thou art henceforth to me like my mother’s back' are not to be considered as real mothers and as such regarded as unlawful. Neither are adopted sons to be looked upon as real sons. The real ties of kinship and consanguinity are to supersede


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ⅽⅳ the tie of sworn brotherhood. God’s covenant with the prophets. Miraculous interference in favour of the Muslims when besieged by the confederate army at Medînah. Conduct of the 'hypocrites' on the occasion. Departure of the invaders. Siege and defeat of the Benu Qurâithah Jews: the men are executed: their women and children are sold into slavery and their property confiscated. Laws for the prophet’s wives: they are to be discreet and avoid ostentation. Encouragement to the good and true believers of either sex. Vindication of Mohammed’s conduct in marrying Zâinab the divorced wife of his freedman and adopted son Zâid (who is mentioned by name). No term need be observed in the case of women divorced before cohabitation. Peculiar privileges granted to Mohammed in the matter of women. Limitation of his license to take wives. Muslims are not to enter the prophet’s house without permission: after eating they are to retire without inconveniencing him by familiar discourse: are to be very modest in their demeanour to his wives: are not to marry any of his wives after him. Those relations who are permitted to see them unveiled. God and His angels bless the prophet. Slander of misbelievers will be punished. The women are to dress modestly. Warning to the hypocrites and disaffected at Medinah. The fate of the infidels at the last judgment. Man alone of all creation undertook the responsibility of faith.

ⅩⅩⅩⅣ. (Mecca.)

The omniscience of God. Those who have received knowledge recognise the revelation. The unbelievers mock at Mohammed for preaching the resurrection. The birds and mountains sing praises with David: iron softened for him: he makes coats of mail. The wind subjected to Solomon: a fountain of brass made to flow for him: the ginns compelled to work for him: his death only discovered by means of the worm that gnawed the staff that supported his corpse. The prosperity of Sebâ: bursting of the dyke (el ʿArim) and ruin of the town. Helplessness of the false gods: they cannot intercede for their worshippers when assembled at the last day. Fate of the misbelievers on that day: the proud and the weak shall dispute as to which misled the others. The affluence of the Meccans will only increase their ruin. The angels shall disown the worshippers of false gods. The Meccans accuse


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Rh Mohammed of imposture; so did other nations deal with their prophets and were punished for it. Mohammed is cleared of the suspicion of insanity. The wretched plight of the misbelievers on the last day.

ⅩⅩⅩⅤ. (Mecca.)

Praise of God, who makes the angels his messengers. God’s unity: apostles before Mohammed were accused of imposture. Punishment in store for the unbelievers. Mohammed is not to be vexed on their account. God sends rain to quicken the dead earth: this is a sign of the resurrection. The power of God shown in all nature: the helplessness of the idols. They will disclaim their worshippers at the resurrection. No soul shall bear the burden of another. Mohammed cannot compel people to believe: he is only a warner. Other nations have accused their prophets of imposture, and perished. Reward of the God-fearing, of believers, and of those who read and follow the Qurʼân: punishment of hell for the infidels. The idolaters shall be confounded on the judgment day. The Qurâis in spite of their promises and of the examples around them are more arrogant and unbelieving than other people. If God were to punish men as they deserve he would not leave so much as a beast on the earth; but He respites them for a time.

ⅩⅩⅩⅥ. (Mecca.)

Mohammed is God’s messenger, and the Qurʼân is a revelation from God to warn a heedless people. The infidels are predestined not to believe. All men’s works shall be recorded. The apostles of Jesus rejected at Antioch: ʿHabîb en Naggâr exhorts the people to follow their advice: he is stoned to death by the populace: Gabriel cries out and the sinful people are destroyed. Men will laugh at the apostles who come to them; but they have an example in the nations who have perished before them. The quickening of the dead earth is a sign of the resurrection. God’s power shown in the procreation of species. The alternation of night and day, the phases of the moon, the sun and moon in their orbits, are signs of God’s power. So too the preservation of men in ships at sea. Almsgiving enjoined: the unbelievers jeer at the command. The sudden coming of the judgment day. Blessed


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ⅽⅵ state of the believers in Paradise, and misery of the unbelievers in hell. Mohammed is no mere poet. The Qurʼân an admonition. God’s providence. The false gods will not be able to help their worshippers. Proofs of the resurrection.

ⅩⅩⅩⅦ. (Mecca.)

Oath by the angels ranged in rank, by those who drive the clouds, and by those who rehearse the Qurʼân that God is one alone. They guard the gates of heaven, and pelt the devils who would listen there with shooting-stars. Do the Meccans imagine themselves stronger than the angels that they mock at God’s signs and deny the resurrection? The false gods and the Meccans shall recriminate each other at the judgment day. They say now, 'Shall we leave our gods for a mad poet?' They shall taste hell-fire for their unbelief, while the believers are in Paradise. Description of the delights thereof: the maidens there: the blessed shall see their unbelieving former comrades in hell. Immortality of the blessed. Ez Zaqqûm the accursed tree in hell: horrors of that place. The posterity of Noah were blessed. Abraham mocks at and breaks the idols. He is condemned to be burnt alive, but is delivered: is commanded to offer up his son Ishmael as a sacrifice; obeys, but his son is spared. His posterity is blessed. Moses and Aaron too left a good report behind them; so too did Elias, who protested against the worship of Baal. Lot was saved. Jonas was delivered after having been thrown overboard and swallowed by a fish. The gourd. Jonas is sent to preach to the people of the city (of Nineveh). The Meccans rebuked for saying that God has daughters, and for saying that He is akin to the ginns. The angels declare that they are but the humble servants of God. The success of the prophet and the confusion of the infidels foretold.

ⅩⅩⅩⅧ. (Mecca.)

Oath by the Qurʼân. Example of former generations who perished for unbelief and for saying that their prophets were sorcerers and the Scriptures forgeries: the Meccans are warned thereby. Any hosts of the confederates shall be routed. Fate of the people of Noah, ʿÂd, Pharaoh, Thamûd, and Lot: the Meccans must expect the same. Mohammed exhorted to be patient of what they say: he is reminded of the powers bestowed on David. The parable of the ewe lambs proposed to David by


text:
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Rh the two antagonists. David exhorted not to follow lust. The heaven and earth were not created in vain as the misbelievers think: the Qurʼân a reminder. Solomon lost in admiration of his horses neglects his devotions, but repenting slays them. A ginn in Solomon’s likeness is set on his throne to punish him: he repents, and prays God for a kingdom such as no one should ever possess again. The wind and the devils made subject to him. The patience of Job. Abraham, Isaac, and Jacob: Elisha and u ʼl Kifl. Happiness of the righteous in Paradise. Misery and mutual recrimination of the wicked in hell. Mohammed only sent to warn people and proclaim God’s unity. The creation of man and disobedience of Iblîs, who is expelled: he is respited till the judgment day that he may seduce people to misbelief. But he and those who follow him shall fill hell.

ⅩⅩⅩⅨ. (Mecca.)

Rebuke to the idolaters who say they serve false gods as a means of access to God himself. The unity of God, the creator and controller of the universe. His independence and omnipotence. Ingratitude of man for God’s help. Difference between the believers and unbelievers. Mohammed is called to sincerity of religion and to Islâm: he is to fear the torment at the judgment day if he disobeys the call. Hell-fire is prepared for the infidels. Paradise promised to those who avoid idolatry. The irrigation of the soil and the growth of corn are signs. The Qurʼân makes the skins of those who fear God creep. Threat of the judgment day. The Meccans are warned by the fate of their predecessors not to reject the Qurʼân. Parable showing the uncertain position of the idolaters. Mohammed not immortal. Warning to those who lie against God, and promise of reward to those who assert the truth. Mohammed is not to be frightened with the idols of the Meccans. Their helplessness demonstrated. The Qurʼân is a guide, but the prophet cannot compel men to follow it. Human souls are taken to God during sleep, and those who are destined to live on are sent back. No intercession allowed with God. The doctrine of the unity of God terrifies the idolaters. Prayer to God to decide between them. The infidels will regret on the resurrection day. Ingratitude of man for God’s help in trouble. The Meccans are warned by the fate of their predecessors. Exhortation to repentance before it is too late. Salvation of the God-fearing. God the


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ⅽⅷ creator and controller of everything. Description of the last judgment. All souls driven in troops to heaven or to hell.

ⅩⅬ. (Mecca.)

Attributes of God. Mohammed encouraged by the fate of other nations who rejected their apostles. The angels’ prayer for the believers. Despair in hell of the idolaters. The terrors of the judgment day. God alone the omniscient judge. The vestiges of former nations are still visible in the land to warn the people. The story of Moses and Pharaoh: the latter wishes to kill Moses; but a secret believer makes a long appeal: Pharaoh bids Hâmân construct a tower to mount up to the God of Moses. God saves the believer, and Pharaoh is ruined by his own devices. Mutual recrimination of the damned. Exhortation to patience and praise. Those who wrangle about God rebuked. The certain coming of the Hour. The unity of God asserted and His attributes enumerated. Idolatry forbidden. The conception, birth, life, and death of man. Idolaters shall find out their error in hell. Mohammed encouraged to wait for the issue. Cattle to ride on and to eat are signs of God’s providence. The example of the nations who perished of old for rejecting the Apostle.

ⅩⅬⅠ. (Mecca.)

The Meccans are called on to believe the Qurʼân. The creation of the heavens and the earth. Warning from the fate of ʿÂd and Thamûd. The very skins of the unbelievers shall bear witness against them on the day of judgment. Punishment of those who reject the Qurʼân. The angels descend and encourage those who believe. Precept to return good for evil. Refuge to be sought with God against temptation from the devil. Against sun and moon worship. The angels praise God, though the idolaters are too proud to do so. The quickening of the earth with rain is a sign. The Qurʼân a confirmation of previous scriptures. If it had been revealed in a foreign tongue the people would have objected that they could not understand it, and that the prophet being an Arab should have had a revelation in his own language. Moses’ scripture was also the subject of dispute. God is omniscient. The false gods will desert their worshippers at the resurrection. Man’s ingratitude for God’s help in trouble. God is sufficient witness of the truth.


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Rh ⅩⅬⅡ. (Mecca.)

The Qurʼân inspired by God to warn 'the Mother of cities' of the judgment to come. God is one, the creator of all things, who provides for all. He calls men to the same religion as that of the prophets of old, which men have broken up into sects. Mohammed has only to proclaim his message. Those who argue about God shall be confuted. None knows when the Hour shall come but God. The idolaters shall only have their portion in this life. God will vindicate the truth of His revelation. His creation and providence signs of His power. Men’s misfortunes by land and sea are due to their own sins. The provision of the next world is best for the righteous. It is not sinful to retaliate if wronged, though forgiveness is a duty. The sinners shall have none to help them on the day of judgment: they are exhorted to repent before it comes. Ingratitude of man. God controls all. No mortal has ever seen God face to face: He speaks to men only through inspiration or his apostles. This Qurʼân was revealed by a spirit to guide into the right way.

ⅩⅬⅢ. (Mecca.)

The original of the Qurʼân is with God. The example of the nations of old who mocked at the prophets. God the creator. Men are bidden to praise Him who provides man with ships and cattle whereon to ride. The Arabs are rebuked for attributing female offspring to God, when they themselves repine when a female child is born to any one of them. They are also blamed for asserting that the angels are females. The excuse that this was the religion of their fathers will not avail: it is the same as older nations made: their fate. Abraham disclaimed idolatry. The Meccans were permitted to enjoy prosperity only until the Apostle came; and now that he has come they reject him. They are reproved for saying that had the prophet been a man of consideration at Mecca and Tâʼif they would have owned him. Misbelievers would have had still more wealth and enjoyment, but that men would have then all become infidels. Those who turn from the admonition shall be chained to devils, who shall mislead them. God will take vengeance on them whether Mohammed live to see it or not: he is encouraged to persevere. Moses was mocked by Pharaoh, whom he was sent to warn. But Pharaoh and his people


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"! Bunny Brown! There's a wagon stoppin' in front of our house!"

"Is there? What kind of a wagon is it, Sue?"

The little girl, who had called to her brother about the wagon, stood with her nose pressed fiat against the glass of the window, looking out to where the rain was beating down on the green grass of the front yard. Bunny Brown, who had been playing with a tin locomotive that ran on a tiny tin track, put his toy back in its box.

"What kind of a wagon is it, Sue?" he asked his sister again.

"It isn't a grocery wagon," Sue answered


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ⅽⅹ were drowned. Answer to the Arabs who objected that Jesus too must come under the ban against false gods. But Jesus did not assume to be a god. Threat of the coming of the Hour. The joys of Paradise and the terrors of Hell. The damned shall beg Mâlik to make an end of them. The recording angels note down the secret plots of the infidels. God has no son: He is the Lord of all.

ⅩⅬⅣ. . (Mecca.)

Night of the revelation of the Qurʼân. Unity of God. Threat of the last day, when a smoke shall cover the heavens, and the unbelievers shall be punished for rejecting the prophet and saying he is taught by others or distracted. Fate of Pharaoh for rejecting Moses: fate of the people of Tubbâʼh. The judgment day: the tree Zaqqûm and the punishment of hell. Paradise and the virgins thereof. The Qurʼân revealed in Arabic for an admonition.

ⅩⅬⅤ. . (Mecca.)

God revealed in nature: denunciation of the infidels: trading by sea a sign of God’s providence. The law first given to Israel, then to Mohammed in the Qurʼân. Answer to the infidels who deny the resurrection, and warning of their fate on that day.

ⅩⅬⅥ. . (Mecca.)

God the only God and creator. The unbelievers call Mohammed a sorcerer or a forger. The book of Moses was revealed before, and the Qurʼân is a confirmation of it in Arabic. Conception, birth, and life of man. Kindness to parents and acceptance of Islâm enjoined. The misbelievers are warned by the example of ʿÂd, who dwelt in Aʿhqâf; and by that of the cities whose ruins lie around Mecca. Allusion to the ginns who listened to Mohammed’s preaching at Naʿhleh on his return from Tâʼif. Warning to unbelievers of the punishment of the last day.

ⅩⅬⅦ. . (Medînah.)

Promise of reward to believers. Exhortation to deal severely with the enemy. Description of Paradise and of Hell. Reproof to some pretended believers and hypocrites who hesitate to obey the command to make war against the unbeliever. Their secret malice shall be revealed. Exhortation to believe, and to obey God and the Apostle, and sacrifice all for the faith.


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2 slowly. "Not a grocery wagon, like the one we rode in once, when we gave all those things to Old Miss Hollyhock."

"Has it got any letters on it?" Bunny wanted to know. He was on his way to the window now, having taken up the toy railroad track, with which he was tired playing.

"Yes, it's got a E on it," Sue said, "and next comes the funny letter, Bunny, that looks like when you cross your legs or fingers."

"That's a X," said Bunny. He knew his letters better than did Sue, for Bunny could even read a little. "What's the next letter, Sue?"

Bunny could have run to the window himself, and looked out, but he wanted to pick up all the things with which he had been playing. His mother had always made him do this—put away his toys when he was through.

"What's the next letter, Sue?" Bunny Brown asked.

Sue was not quite sure of it. She put her little head to one side so she might see better. Just then a man jumped off the seat, and splashed through a muddy puddle as he walked around to the end of the wagon.


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Rh ⅩⅬⅧ. . (Medînah.)

Announcement of a victory. God comforts the believers and punishes the hypocrites and idolaters. The oath of fealty: the cowardice and excuses of the desert Arabs with regard to the expedition of El ʿHudaibiyeh. Those left behind wish to share the spoils gained at Khâibar. The incapacitated alone are to be excused. The oath of fealty at the Tree. God prevented a collision between the Meccans and the Muslims when the latter were prohibited from making the pilgrimage. Prophecy of the pilgrimage to be completed the next year.

ⅩⅬⅨ. . (Medînah.)

Rebuke to some of the Muslims who had presumed too much in the presence of the Apostle, and of others who had called out rudely to him: also of a man who had nearly induced Mohammed to attack a tribe who were still obedient; of certain Muslims who contended together; of others who use epithets of abuse against each other; who entertain unfounded suspicions. Exhortation to obedience and reproof of the hypocrites.

Ⅼ. . (Mecca.)

Proofs in nature of a future life. Example of the fate of the nations of old who rejected the apostles. Creation of man: God’s proximity to him: the two recording angels: death and resurrection. The last judgment and exhortation to believe.

ⅬⅠ. . (Mecca.)

Oaths by different natural phenomenon that the judgment day will come. Story of Abraham’s entertaining the angels: the destruction of Sodom. Fate of Pharaoh, of ʿÂd, of Thamûd, and of the people of Noah. Vindication of Mohammed against the charges of imposture or madness.

ⅬⅡ. . (Mecca).

Oath by Mount Sinai and other things. Terrors of the last day. Bliss of Paradise. Mohammed is neither a madman, soothsayer, poet, nor imposter. Reproof of the Meccans for their superstitions, and for proudly rejecting the prophet.


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ⅽⅻ ⅬⅢ. (Mecca.)

Oath by 'the star' that Mohammed’s vision of his ascent to heaven was not a delusion. Description of the same. The amended passage relating to Allât, El ʼHuzzah, and Manât. Wickedness of asserting the angels to be females. God’s omniscience. Rebuke of an apostate who paid another to take upon him his burden at the judgment day. Definition of the true religion, and enumeration of God’s attributes.

ⅬⅣ. (Mecca.)

'The splitting asunder of the moon.' Mohammed accused of imposture. The Meccans warned by the stories of Noah and the deluge, of Thamûd, the people of Sodom, and Pharaoh. The sure coming of the judgment.

ⅬⅤ. (Mecca.)

An enumeration of the works of the Lord, ending with a description of heaven and hell. A refrain runs throughout this chapter, 'Which then of your Lord’s bounties do ye twain deny?'

ⅬⅥ. (Mecca.)

Terrors of the inevitable day of judgment: description of heaven and hell. Proofs in nature. None but the clean may touch the Qurʼân. The condition of a dying man.

ⅬⅦ. (Medînah.)

God the controller of all nature. Exhortation to embrace Islâm. Those who do so before the taking of Mecca are to have the precedence. Discomfiture of the hypocrites and unbelievers at the last day. The powers vouchsafed to former apostles.

ⅬⅧ. (Medînah.)

Abolition of the idolatrous custom of divorcing women with the formula 'thou art to me as my mother’s back.' God’s omniscience and omnipresence: He knows the secret plottings of the disaffected. Discourse on the duties of true believers. Denunciation of those who oppose the Apostle.

ⅬⅨ. (Medînah.)

The chastisements of the Jews who would not believe in the


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4 "Why not?"

"'Cause that's not goin' fast. It's jest standin' still."

"Oh, well, when it does go, it goes fast. That's an express wagon, all right. Somebody's sent us something by express. Oh, Sue, I wonder what it is?"

Sue shook her head. She did not know, and she could not guess. She was watching the man out in the rain—the expressman who was trying to get something out of the back of his wagon. It was a big bundle, that was sure, because Bunny and Sue could see the end of it.

"I wonder if it's a present for us?" Sue asked.

"It can't be a present," answered Bunny. "It isn't Christmas. Don't you remember, Sue, we had Christmas at Aunt Lu's city home."

"So we did. Bunny. But it's something, anyhow."

That was certain, for now the man was pulling a very large bundle out of his wagon. It was so large that he could not carry it all alone, and he called for Sam, the stable man,


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Catholic Encyclopedia (1913)/Baltasar de Echave

Echave,, painter, b. at Zumaya, Guipuzcoa, Spain, in the latter part of the sixteenth century; d. in Mexico about the middle of the seventeenth. As there was a painter of the same name, thought to be his son, he is known as Echave the Elder. He was one of the earliest Spanish artists to reach Mexico, arriving at about the same time, near the end of the sixteenth century, as Sebastian Arteaga and Alonzo Vasquez. He was then a young man, and there is a tradition that his wife, also a painter, was his instructor. Echave, whose subjects are chiefly religious, had especial skill in composition, and his best works, which have much charm of color and tenderness of treatment, are thought to recall those of Guercino. In the galleries of the National Academy of San Carlos, in the City of Mexico, there are some of his best pictures, notably "The Adoration of the Magi", "Christ in the Garden", "The Martyrdom of San Aproniano", "The Holy Family", "The Visitation", "The Holy Sepulchre", "Saint Ann and the Virgin", "The Apparition of Christ and the Virgin to San Francisco", "The Martyrdom of San Ponciano", and "Saint Cecilia". In the church of San Jose el Real, generally known as the "Profesa", are several others, including "St. Isabel of Portugal", while he executed for the church of Santiago Tlaltelolco fifteen altar-panels. In the cathedral is his "Candelaria" and a "San Sebastian", believed to be by his wife. Among the smaller paintings of Echave is one of San Antonio Abad with St. Paul, the first hermit. The artist also had a reputation as an author, among his works being one on the Biscayan language.

AUGUSTUS VAN CLEEF


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Rh Qurʼân. The division of the spoils. The treacherous conduct of the hypocrites. The power of the Qurʼân. God’s mighty attributes.

ⅬⅩ. (Medînah.)

Exhortations to the Muslims not to treat secretly with the Qurâis. Abraham’s example. Other idolaters who have not borne arms against them may be made friends of. Women who desert from the infidels are to be tried before being received into Islâm; if they are really believers they are ipso facto divorced. The husbands are to be recompensed to the amount of the women’s dowries.

LⅪ. (Mecca.)

Believers are bidden to keep their word and to fight for the faith. Moses was disobeyed by his people. Jesus prophesies the coming of Aʿhmed: the Christians rebuked.

LⅫ. (Medînah.)

God has sent the 'illiterate prophet.' The Jews rebuked for unbelief. Muslims are not to leave the congregation during divine service for the sake of merchandise.

ⅬⅩⅢ. (Medînah.)

The treacherous designs of the hypocrites revealed.

ⅬⅩⅣ. (Place of origin doubtful.)

God the creator: the resurrection: the unity of God. Wealth and children must not distract men from the service of God.

ⅬⅩⅤ. (Medînah.)

The laws of divorce. The Arabs are admonished, by the fate of former nations, to believe in God. The seven stories of heaven and earth.

ⅬⅩⅥ. (Medînah.)

The prophet is relieved from a vow he had made to please his wives. The jealousies in his harem occasioned by his intrigue with the Coptic slave-girl Mary. Exhortation to hostilities against the infidels. The example of the disobedient wives of Noah and Lot: and of the good wife of Pharaoh: and of the Virgin Mary. [6]


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Bunny Brown and His Sister Sue at Camp Rest-a-While "Oh, Bunny!" Sue cried. "The man's going to bring something here, I guess. He's taking out a big bundle."

"Maybe it's a wagon from the store," said Bunny. And, as he looked out through the window glass, pressing his nose flat against it, as his sister Sue had done, he spelled out the word:

"That's an express wagon, Sue," said Bunny.

"What's express?" Sue wanted to know.

"That means when you're in a hurry," Bunny said. "You know, when we're playing train, sometimes I'm an express train, and I go awful fast."

"Yes, I 'member that," said Sue. "Once, when we hitched our dog. Splash, up to our express wagon, he went so fast he spilled me out."

"Well, that's express," Bunny went on. "When you went out of the wagon so fast you were an express."

"I don't like express, then," said Sue. "I like to go slower. But that can't be an express wagon, then, Bunny."


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 Dec. 6, 1833.]

I. long after the accession of Trajan, Emperor of Rome, Ignatius, who had been the Disciple of St. John, the Apostle, and who himself shewn forth in his conduct all the features of the Apostolic character, was actively engaged in the task of superintending the Church of Antioch. He had been recently directing its affairs, when it was struggling through those frequent days of storm and persecution, which occurred during the reign of Domitian; and like a skilful Pilot, with rudder and with cable, he had borne up against the swelling and insurgent billows, by prayer, by fasting, by assiduous teaching, in dependence on the, as one who was deeply concerned that not one soul should perish, among the weak and the simple, that were entrusted to his care. It was not, therefore, without satisfaction, that he witnessed the calm which the Church enjoyed, during the temporary cessation of persecution; though, at the same time, for himself he had much misgiving, that he as yet fell short of the perfect love of, and had not arrived at the highest elevation, which is offered to a Disciple's hopes. He felt that, were he to make the confession of Martyrdom, he would attain a more close similitude to his Divine Master. For the few succeeding years he continued at the head of the Church, a burning and shining light; and truly the expositions which he gave of the Holy Scriptures spread a bright reflection upon the hearts of all around him. At length he attained the object of his hopes.

II. It was in the ninth year of Trajan, when that monarch, elated with his recent victories over the Scythians, Dacians, and several


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Catholic Encyclopedia (1913)/Echinus

Echinus, a titular see of Thessaly, Greece. Echinus (Echinos, also Echinous) was situated on the northern shore of the Gulf of Lamia (Maliacus Sinus). Today it is a small village, Akhinos (Achinos), of 500 inhabitants, in the demos of Phalara and the eparchy of Phthiotis. On the conical hill which rises above the village are remains of the old walls. The city has been destroyed by earthquakes and rebuilt many times, particularly in 426 B.C. and A.D. 551. Philip II of Macedon left it to the Malians, and Philip V took it from the «ºtolians. It was fortified by Justinian. The see, mentioned in "Notitiae episcopatuum" as late as the twelfth or thirteenth century, was a suffragan of Larissa. Three bishops are known: Theodore in 431, Peter in 451, and Aristotle in 459 (Lequien, Oriens christianus, II, 115).

S. PÉTRIDÉS

title: Catholic Encyclopedia (1913)/Echinus


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Bunny Brown and His Sister Sue at Camp Rest-a-While to come and help him. With the help of Sam, the expressman carried the package back into the barn.

"Oh, I wonder what it is?" said Sue.

"We'll go and ask mother," suggested Bunny. "She'll know."

Together, the children fairly ran upstairs to their mother's sitting room, where she was sewing.

"Oh, Mother!" cried Sue. "There's a fast wagon out in front—a fast wagon and"

"A fast wagon, Sue? What do you mean? Is it stuck fast in the mud?" Mrs. Brown asked.

"No, she means an express wagon," said Bunny, with a laugh. "I told her express was fast, Mother."

"Oh, I see," and Mrs. Brown smiled.

"But the express wagon did stop," went on the little boy. "It stopped here, and Sam and the man took out a big bundle. It's up in our barn. What is it, Mother?"

"I don't know. Bunny. Something your father sent for, perhaps. He may tell us what it is when he comes."


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6 "May we go out and look at it?" Sue asked.

"No, dear, not in this rain. Can't you wait until daddy comes home?"

"Yes, but I—I don't want to. Mother."

"Oh, well, we have to do many things in this world that we don't want to. Now go and play with your dolls, or something. I think daddy will be home early to-night, on account of the storm. Then he'll tell you what's in the bundle."

"Does Sam know?" asked Bunny, as he watched the express wagon drive away.

"Perhaps he does," answered Mrs. Brown.

"Then, we can ask him!" exclaimed Sue. "Come on. Bunny!"

"No, dears, you mustn't go out to the barn in this rain. You'd get all wet."

"I could put on my rubber coat," suggested Bunny.

"And so could I—and my rubber boots," said Sue.

Both children seemed to want very much to know what was in the express package. But when Mrs. Brown said they could not go out she meant it, and the more Bunny Brown and


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Catholic Encyclopedia (1913)/Abbey of Echternach

Echternach, (also, Lat. ), a Benedictine monastery in the town of that name, in the Grand Duchy of Luxemburg and the Diocese of Trier. It was founded in 698 by St. Willibrord, an English monk of Ripon, who became the Apostle of Friesland and first Bishop of Utrecht. Although a bishop, he ruled the monastery as abbot until his death in 739. The abbey stood near Tier on land given him for the purpose by St. Irmine, Abbess of Oeren and daughter of Dagobert II. It had many royal and other benefactors, including Pepin and Charlemagne, who conferred upon it great privileges. In 859 the monks were displaced by secular canons, as was so often the case with the early monasteries, but in 971 Emperor Otho I restored the Benedictine life there, bringing forty monks thither from the great Abbey of St. Maximin at Trier, one of whom, Ravanger by name, was made abbot. The monastery became very celebrated and was, during the Middle Ages, one of the most important in Northern Europe. It continued to flourish until the French Revolution, when it was suppressed, and the monks dispersed. The buildings put up by St. Willibrord were burnt down in 1017, and a new abbey was then erected. The church was Romanesque in style, but Gothic additions and alterations were made in the fourteenth and sixteenth centuries. In 1797 it was sold and became a pottery manufactory, but in 1861 it was reacquired by the townspeople, through whose generosity and devotion it was restored and made a parish church. The reconsecration took place with great solemnity in 1868, and since that date the work of restoration and decoration has continued steadily. It is popularly called "the cathedral", though not the seat of a bishop. The conventual buildings, originally erected in 1017-31, have been frequently rebuilt and added to, and they were entirely modernized in 1732. At the suppression they became State property and have for many years served as barracks. The library was noted for a number of precious MSS. of very early date which it contained; some of them are now in the Bibliotheque Nationale at Paris.

The Dancing Procession.—The Abbey of Echternach owes much of its fame, especially in modern times, to the curious "dancing procession" which takes place annually on Whit Tuesday, in honor of St. Willibrord. The cult of the saint may be traced back almost to the date of his death, and the stream of pilgrims to his tomb in the abbey church has never ceased. The Emperors Lothair I, Conrad, and Maximilian may be numbered amongst them. The tomb stands before the high altar, and has been recently entirely renewed. On it is a recumbent effigy of the saint, and amongst other relics preserved there are a mitre, crosier, and chasuble said to have been used by him. The origin of the procession cannot be stated with certainty. Authentic documents of the fifteenth century speak of it as a regular and recognized custom at that time, but for earlier evidence there is only tradition to depend upon. The legend is that in 1347, when a pestilence raged amongst the cattle of the neighborhood, the symptoms of which were a kind of trembling or nervous shaking followed by speedy death, the people thought that by imitating these symptoms, more or less, whilst imploring the intercession of St. Willibrord, the evil might be stayed. The desired result was obtained, and so the dancing procession to the saint's tomb became an annual ceremony. Nowadays it is made an act of expiation and penance on behalf of afflicted relations and especially in order to avert epilepsy, St. Vitus's dance, convulsions, and all nervous diseases. The function commences at nine o'clock in the morning at the bridge over the Sure, with a sermon by the parish priest (formerly the abbot of the monastery); after this the procession moves towards the basilica, through the chief streets of the town, a distance of about 11 kilometers. Three steps forward are taken, then two back, so that five steps are required in order to advance one pace. The result is that it is well after midday before the last of the dancers has reached the church. They go four or five abreast, holding each other by the hand or arm. Many bands accompany them, playing a traditional melody which has been handed down for centuries. A large number of priests and religious also accompany the procession and not infrequently there are several bishops as well. On arrival at the church, the dance is continued around the tomb of St. Willibrord, when litanies and prayers in his honor are recited, and the whole concludes with Benediction of the Blessed Sacrament. Though curious and even somewhat ludicrous, the people perform it in all seriousness and as a true act of devotion. It usually attracts to Echternach a great concourse of tourists as well as pilgrims, and as many as ten thousand people generally take part in it. The procession took place annually without intermission until 1777. Then, on account of some abuses that had crept in, the music and dancing were forbidden by the Archbishop of Trier, and in 1786 Joseph II abolished the procession altogether. Attempts were made to revive it ten years later but the French Revolution effectually prevented it. It was recommenced, however, in 1802 and has continued ever since. In 1826 the Government tried to change the day to a Sunday, but since 1830 it has always taken place on Whit Tuesday, as formerly.

G. CYPRIAN ALSTON


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Bunny Brown and His Sister Sue at Camp Rest-a-While his sister Sue teased, the oftener Mrs. Brown shook her head.

"No, you can't go out and open that bundle," she said. "And if you tease much more daddy won't even tell you what's in it when he comes home. Be good children now."

Bunny and Sue did not often tease this way, for they were good children. But this day was an unpleasant, rainy one. They could not go out to have fun, because of the rain, and they had played with all their toys, getting tired of them, one after another.

"Mother, if we can't go out to the barn, could we have our dog, Splash, in here to play with us?" asked Bunny, after a while. "We could hitch him to a chair, and make believe it was an express wagon."

"Oh, yes!" cried Sue. "And you could be the driver. Bunny, and you could leave a package at my house—make believe, you know—and then I wouldn't know what was in it, and I could guess, and you could guess. We could play a guessing game; will you, Bunny?"

"Yes, I'll play that. May we have Splash in, Mother?"


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ⅽⅹⅳ ⅬⅩⅦ. (Mecca.)

God the lord of the heavens; the marvels thereof. The discomfiture of the misbelievers in Hell. The power of God exhibited in nature. Warnings and threats of punishment.

LXⅧ. (also called ). (Mecca.)

Mohammed is neither mad nor an impostor. Denounced by an insolent opponent. Example from the fate of the owner of the 'gardens.' Unbelievers threatened. Mohammed exhorted to be patient and not to follow the example of Jonah.

ⅬⅩⅨ. (Mecca.)

The infallible judgment. Fate of those who denied it, of ʿÂd, Thamûd, and Pharaoh. The deluge and the last judgment. Vindication of Mohammed from the charge of having forged the Qurʼân.

ⅬⅩⅩ. (Mecca.)

An unbeliever mockingly calls for a judgment on himself and his companions. The terrors of the judgment day. Man’s ingratitude. Adultery denounced. Certainty of the judgment day.

ⅬⅩⅪ. (Mecca.)

Noah’s preaching to the antediluvians: their five idols also worshipped by the Arabs: their fate.

ⅬⅩⅫ. (Mecca.)

A crowd of ginns listen to Mohammed’s teaching at Naʿhleh: their account of themselves. Mohammed exhorted to persevere in preaching.

ⅬⅩⅩⅢ. (Mecca.)

Mohammed when wrapped up in his mantle is bidden to arise and pray: is bidden to repeat the Qurʼân and to practise devotion by night: he is to bear with the unbelievers for a while. Pharaoh rejected the Apostle sent to him. Stated times for prayer prescribed. Almsgiving prescribed.

ⅬⅩⅩⅣ. (Mecca.)

Mohammed while covered up is bidden to arise and preach.


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8 "No, dear."

"Oh, why not?"

"Because I just saw Splash splashing through a puddle of muddy water. If he came in now he'd get you all dirty and he would spoil my carpet."

"But what can we do, Mother?" Sue asked, and her voice sounded almost as if she were going to cry.

"We want to do something," added Bunny.

"Oh, dear!" sighed Mrs. Brown, yet she could not help smiling. Rainy days were hard when two children had to stay in the house all the while.

"We can play 'spress wagon without Splash!" exclaimed Sue, for she was a good little girl, and did not want to make her mother worry.

"All right," agreed Bunny. "We'll just make believe we have Splash with us to pull the pretend wagon."

He and Sue often played pretend, and make-believe, games, and they had much fun this way. Now they turned one chair on the side, and put another in front. The


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Catholic Encyclopedia (1913)/Julius Echter von Mespelbrunn

Echter von Mespelbrunn,, Prince-Bishop of Würzburg, b. March 15, 1545, in the Castle of Mespelbrunn, Spessart (Bavaria); d. September 13, 1617, at Würzburg. Descended from an ancient family in the service of the archbishops of Mainz, he received a good education in the schools of that city, also at Louvain, Douai, Paris, Angers, Pavia, and Rome; it was in Rome that he became a licentiate of canon and civil law. In 1567 he entered on his duties as canon of Würzburg, an office to which he had been appointed in 1554; in 1570 he became dean of the cathedral chapter, and in 1573, at the age of twenty-eight, even before his ordination to the priesthood, was appointed Prince-Bishop of Würzburg. Various causes had combined to bring the diocese into a sad state. Deeply in debt and poorly administered, it had an almost entirely Protestant population. The clergy, in point of virtue and learning, were for the most part unequal to their task, and the cathedral chapter was adverse to any ecclesiastical reform. During the first ten years of Echter's government the attempt to unite the Abbey of Fulda and the Bishopric of Würzburg, after the deposition of the Prince-Abbot Balthasar von Dernbach, caused much confusion. This was due to the youthful ambition of Echter, and not, as some wish to interpret it, a sign of any anti-Catholic sentiments on his part. From the outset he endeavored to carry out a thorough ecclesiastical restoration. For this reason he encouraged, as far as possible, the Jesuits and promoted their beneficent ministry. In the same spirit he conceived the plan of founding a university at Würzburg, and despite all difficulties it was solemnly opened (January 2, 1582) and became a model for all similar Counter-Reformation institutions. Under the Jesuits it flourished, grew rapidly, and furnished the see with the priests and officials needed to counterbalance the more or less irreligious temper of the population. The bishop was now able to take decisive steps against Protestantism. He banished all Lutheran preachers from his territory and removed all priests who were unwilling to observe the rules of their office. The public officials had to be Catholics, and none but Catholic teachers could be appointed. He began, moreover, courses of careful instruction for non-Catholics, and to some extent threatened them with penalties and even with banishment. Within three years about 100,000 returned to the Catholic Church. Public worship was also improved by the introduction of new devotions, processions, and the establishment of confraternities. Bishop Echter restored ruinous monasteries or devoted their revenues to the erection of new parishes and to the building of three hundred new churches. The tapering towers of these churches, called after the bishop "Julius towers", still preserve his memory. His most beneficial and lasting monument, after the university, is the Julius Hospital, which he founded with the endowment of the abandoned monastery of Heiligenthal. By skillful administration he improved the decadent economic conditions of his ecclesiastical states, reduced taxes, perfected the administration of justice, and established many primary schools. In a word, he proved himself one of the most capable rulers of his time. Not only in his own diocese did he display an extraordinary and varied activity, but as the founder and soul of the Catholic League, he exercised a decisive influence on the future of Germany.

PATRICIUS SCHLAGER


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Rh Denunciation of a rich infidel who mocks at the revelation. Hell and its nineteen angels. The infidels rebuked for demanding material scriptures as a proof of Mohammed’s mission.

ⅬⅩⅩⅤ. (Mecca.)

The resurrection. Mohammed is bidden not to be hurried in repeating the Qurʼân so as to commit it to memory. Dying agony of an infidel.

ⅬⅩⅩⅥ. (Mecca.)

Man’s conception and birth. Unbelievers warned and believers promised a reward. Exhortation to charity. Bliss of the charitable in Paradise. The Qurʼân revealed by degrees. Only those believe whom God wills.

ⅬⅩⅩⅦ. (Mecca.)

Oath by the angels who execute God’s behests. Terrors of the last day. Hell and heaven.

ⅬⅩⅩⅧ. (Mecca.)

Another description of the day of judgment, hell, and heaven.

ⅬⅩⅩⅨ. (Mecca.)

The coming of the day of judgment. The call of Moses. His interview with Pharaoh: chastisement of the latter. The creation and resurrection.

ⅬⅩⅩⅩ. (Mecca.)

The prophet rebuked for frowning on a poor blind believer. The creation and resurrection.

LXXⅪ. (Mecca.)

Terrors of the judgment day. The female child who has been burned alive will demand vengeance. Allusion to the prophet’s vision of Gabriel on Mount Hirâ. He is vindicated from the charge of madness.

LXXⅫ. (Mecca.)

Signs of the judgment day. Guardian angels. Rh


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Bunny Brown and His Sister Sue at Camp Rest-a-While chair was to be the wagon, and the other chair, standing on its four legs, was the horse. Bunny got some string for reins, and the stick the washerwoman used to punch the clothes down in the boiler made a good whip, when another piece of string was tied on the end of that.

"Giddap!" cried Bunny, sitting on a stool behind the chair-horse. "Giddap! This is an express wagon, and we've got to hurry."

"You must leave a package for me!" cried Sue. "This is my house, over on the couch," and she curled up in a lump. "And this is my little girl," she went on, pointing to one of her dolls, which she had taken into her "house" with her. "If I'm asleep—make-believe, you know," said Sue to Bunny, "you tell my little girl to wake me up."

"Pooh! I can't talk to a doll!" cried Bunny.

"Yes, you can, too," said his sister. "Just pretend, you know."

"Well, even if I do, how can your doll talk to you, and wake you up?"

"Oh, Bunny! I'm only going to be make-believe asleep, and of course a doll, who can


text:
Catholic Encyclopedia (1913)/Anselm Eckart

Eckart,, missionary, b. at Bingen, Germany, August 4, 1721; d. at the College of Polstok, Polish Russia, June 29, 1809. Entering the Society of Jesus at nineteen, he was sent as a missionary to Brazil. Two years after his arrival in that country, he and his brethern were seized like felons and carried to Portugal, where they languished in prison till death released them or till the king, in whose name it was all done, was summoned by his own Judge. Father Eckart was confined for eighteen years in the underground dungeons of Almeida and St. Julian. He wrote the story of his own sufferings and those of his companions in prison. Upon the death of Joseph I of Portugal in 1777, Pombal fell into disgrace, and those of his victims who survived were released from their loathsome dungeons. The Society of Jesus, which had been suppressed four years earlier by the Brief of Clement XIV, had continued to exist in Russia. Father Eckart applied for readmission, and for thirty-two years following had the consolation of wearing the habit of the proscribed order. After filling the office of master of novices at Dünaburg, he was sent to the College of Polstok, where this venerable confessor of Jesus Christ, the last survivor, perhaps, of the cruelties of Pombal, preserved in extreme old age the same vigor of soul which had sustained him in the missions and in captivity. He died full of days and merits in the eighty-eighth year of his age and the sixty-ninth after his admission to the Society.

EDWARD P. SPILLANE


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10 pretend to talk, can make-believe wake me up as easy as anything, when I'm only make-believe asleep."

"Oh, all right, if it's only make-believe," agreed Bunny. "Giddap, Splash! I've named the make-believe chair-horse the same as our dog," he explained to Sue.

Then the game began, and the children played nicely for some time, giving Mrs. Brown a chance to finish her sewing. Bunny and Sue took turns driving the "express wagon," and they had left many pretend bundles at each other's houses, when a step was heard in the front hall, and Bunny and Sue cried:

"Daddy! Daddy! Oh, daddy's come home!"

They made a rush for their father, and both together cried out:

"Oh, Daddy, a express package came! What's in it?"

"Did a package come?" asked Mr. Brown, as he took off his wet coat, for it was still raining.

"Yep! It's out in the barn," said Bunny Brown.


text:
Catholic Encyclopedia (1913)/Eckebert

Eckebert, Abbot of Schönau, b. in the early part of the twelfth century of a distinguished family along the Middle Rhine; d. March 28, 1184, in the Abbey of Schönau. He was for a time canon in the collegiate church of Sts. Cassius and Florentius at Bonn. In 1155 he became a Benedictine at Schönau in the Diocese of Trier, and in 1166, after the death of the first abbot, Hildelin, he was placed at the head of the monastery. A man of great zeal, he preached and wrote much for the salvation of souls and the conversion of heretics. The Cathari, then numerous in the Rhineland, gave him especial concern. While a canon at Bonn he often had occasion to debate with heretics, and after his monastic profession, was invited by Archbishop Rainald of Cologne to debate publicly with the leaders of the sect in Cologne itself. His chief works are: "Sermones contra Catharos" with extracts on the Manichaeans, from St. Augustine (P.L., CXCV); "De Laude Crucis" (ibid.); "Soliloquium seu Meditationes" (ibid.); "Ad Beatam Virginem Deiparam sermo panegyricus" (ibid., CLXXXIV); "De sanctae Elizabethae virgine", a biography of his sister, a Benedictine nun and a famous visionary and mystic (see Elizabeth of Schoenau), a portion of which is in P.L., CXCV, also in "Acta SS.", June, IV, 501 sqq. (ed. Palmé, 1867). A complete edition of his works is found in Roth, "Die Visionen der hl. Elisabeth and die Schriften der Aebte Ekbert and Emecho von Schönau" (Brünn, 1884).

FRANCIS J. SCHAEFER

title: Catholic Encyclopedia (1913)/Eckebert


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Bunny Brown and His Sister Sue at Camp Rest-a-While "Oh, please tell us the secret!" begged Sue. "I know it must be a secret, or mother would have told us."

Mrs. Brown smiled.

"The children have teased all afternoon to know what was in the bundle," she said.

"Well, I'll tell them," said Daddy Brown. "The package, that came by express, has in it grandpa's tent."

"Grandpa's tent!" cried Bunny.

"The one we played circus in, out in the country?" Sue demanded.

"The same one," answered Daddy Brown, with a laugh.

"Oh, are we going to have another circus?" cried Bunny, joyously.

"Now sit down and I'll tell you all about it," said Daddy Brown, and he took Bunny up on one knee, and Sue on the other.


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ⅽⅹⅵ ⅬⅩⅩⅩⅢ. (Mecca.)

Fraudulent traders are warned. Siggîn, the register of the acts of the wicked. Hell and heaven.

ⅬⅩⅩⅩⅣ. (Mecca.)

Signs of the judgment day. The books of men’s actions. The resurrection. Denunciation of misbelievers.

ⅬⅩⅩⅩⅤ. (Mecca.)

Denunciation of those who persecuted believers. Example of the fate of Pharaoh and Thamûd.

ⅬⅩⅩⅩⅥ. (Mecca.)

By the night star! every soul has a guardian angel. Creation and resurrection of man. The plot of the infidels stall be frustrated.

ⅬⅩⅩⅩⅦ. (Mecca.)

Mohammed shall not forget any of the revelation save what God pleases. The revelation is the same as that given to Abraham and Moses.

ⅬⅩⅩⅩⅧ. (Mecca.)

Description of the last day, heaven, and hell.

ⅬⅩⅩⅩⅨ. (Mecca.)

Fate of previous nations who rejected the apostles. Admonition to those who rely too much on their prosperity.

ⅩⅭ. (Mecca.)

Exhortation to practise charity.

ⅩⅭⅠ. (Mecca.)

Purity of the soul brings happiness. Example of Thamûd.

ⅩⅭⅡ. (Mecca.)

Promise of reward to believers and of punishment to idolaters.

ⅩⅭⅢ. (Mecca.)

Mohammed encouraged and bidden to remember how God has


text:
Catholic Encyclopedia (1913)/Johann Georg von Eckhart

Eckhart, (called  before he was ennobled), German historian, b. at Duingen in the principality of Kalenberg, September 7, 1664; d. at Würzburg, February 9, 1730. After a good preparatory training at Schulpforta he went to Leipzig, where at first, at the desire of his mother, he studied theology, but soon turned his attention to philology and history. On completing his course he became secretary to Field-Marshal Count Flemming, the chief minister of the Elector of Saxony; after a short time, however, he went to Hanover to find a permanent position. Owing to his extensive learning he was soon useful to the famous historian Leibniz, who, in 1694, took Eckhart as assistant and was, until death, his large-hearted patron and generous friend. Through the efforts of Leibniz Eckhart was appointed professor of history at Helmstedt in 1706, and in 1714 councillor at Hanover. After the death of Leibniz he was made librarian and historiographer of the royal family of Hanover, and was soon after ennobled by Emperor Charles VI, to whom he had dedicated his work "Origins Austriacae". For reasons which have never been clearly explained he gave up his position, in 1723, and fled from Hanover, perhaps on account of debt, to the Benedictine monastery of Corvey, and thence to the Jesuits at Cologne, where he became a Catholic. Not long after this the Prince-Bishop of Würzburg, Johann Philipp von Schönborn, appointed Eckhart his librarian and historiographer. In his work Eckhart was influenced by the new school of French historians, and gave careful attention to the so-called auxiliary sciences, above all to diplomatics; he also strove earnestly to follow a strictly scientific method in his treatment of historical materials. Together with Leibniz he may be considered as a founder of the critical school of historical writing. Besides the help he rendered Leibniz, of whom he prepared an affectionately respectful obituary (in Murr, "Journal für Kunstgeschichte", VII), he issued a number of independent works. His chief work, while professor at Helmstedt, is his "Historia studii etymologici linguae germanicae hactenus impensi" (Hanover, 1711), a literary and historical study of all works bearing on the investigation of the Teutonic languages. At Hanover he compiled a "Corpus historicum medii aevi" (Leipzig, 1723), in two volumes; at Wurzburg he published the "Commentarii de rebus Franciae Orientalis et episcopatus Wirceburgensis" (1729), also in two volumes, an excellent work whose rich materials are treated with scientific exactness.

PATRICIUS SCHLAGER


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Rh cared for him hitherto; he is to be charitable in return, and to publish God’s goodness.

ⅩⅭⅣ. (Mecca.)

God has made Mohammed’s mission easier to him.

ⅩⅭⅤ. (Place of origin doubtful.)

The degradation of man: future reward and punishment.

ⅩⅭⅥ. (Mecca.)

Mohammed’s first call to 'Read' the Qurʼân. Denunciation of Abu Laheb for his opposition.

ⅩⅭⅦ. (Place of origin doubtful.)

The Qurʼân revealed on 'the night of power.' Its excellence: angels descend thereon.

ⅩⅭⅧ. (Place of origin doubtful.)

Rebuke to Jews and Christians for doubting the manifest sign of Mohammed’s mission.

ⅩⅭⅨ. (Place of origin doubtful.)

The earthquake preceding the judgment day.

Ⅽ. (Mecca.)

Oath by the charging of war horses. Man is ungrateful: certainty of the judgment.

ⅭⅠ. (Mecca.)

The terrors of the last day and of hell-fire.

ⅭⅡ. (Place of origin doubtful.)

Two families of the Arabs rebuked for contending which was the more numerous. Warning of the punishment of hell.

ⅭⅢ. (Mecca.)

Believers only shall prosper.

ⅭⅣ. (Mecca.)

Backbiters shall be cast into hell.


text:
Catholic Encyclopedia (1913)/Johann, Meister Eckhart

Eckhart, , (the Master), Dominican preacher, theologian, and mystic, b. about 1260 at Hochheim, near Gotha; d. in 1327 at Cologne. He made his philosophical and theological studies in the Dominican Order. Although a profound mystic he was also an able man of affairs, admirably manifesting the spirit of his order by uniting throughout his career great activity with contemplation. After a period of teaching he was made, in 1298, prior of the Dominican convent at Erfurt and vicar-provincial of Thuringia. Two years later he began to lecture at Paris, where in 1302 his order gave him the degree of Master of Sacred Theology. In the following year he was elected provincial of the Province of Saxony, to which office he was reelected in 1307, when he was also appointed vicar-general of Bohemia and charged to reform its convents. His term of office having expired in 1311, he again took a professorial chair at Paris, whence he went in 1314 to teach at Strasburg. After three years he was made prior at Frankfort. He finally returned to the schools in 1320, when he was made first professor of his order at Cologne, where he remained until his death.

Eckhart's activity was also displayed in the pulpit, of which he was an illustrious ornament, and by his writings in the form of treatises and sayings. As a preacher he disdained rhetorical flourish and avoided oratorical passion; but effectively employed the simple arts of oratory and gave remarkable expression to a hearty sympathy. Using pure language and a simple style, he has left us in his sermons specimens of the beautiful German prose of which he was a master. In these sermons, really short catecheses, we find frequent citations from such writers as Seneca and Avicenna, as well as from the theologians and Fathers. His discourses are directed to the intellect rather than to the will and are remarkable for their depth of mystical teaching, which only those who were advanced in the spiritual life could fully appreciate. His favorite themes are the Divine essence, the relations between God and man, the faculties, gifts, and operations of the human soul, the return of all created things to God. These and kindred subjects he develops more at length in his treatises, which partake of the catechetical character of his sermons. In his sayings he presents them in short and pithy form. Although the writings of Eckhart do not present a connected and studied system, they reveal the mind of the philosopher, the theologian, and the mystic. The studies of Henry Denifle, O.P., while showing Eckhart to have been less of a philosopher than he was supposed to be, show also that he was a Scholastic theologian of very superior merit, although not of the first order. He followed the teaching of Albert the Great and of St. Thomas Aquinas, but departed from their Scholastic method and form. Some opponents of Scholasticism, admiring his aphorisms and originality of method, have pronounced him to be the greatest thinker before Luther. And there have been Protestants who called him a Reformer. It was, however, as a mystic that Eckhart excelled. He is held by many to have been the greatest among the German mystics, and by all to have been the father of German mysticism. To Tauler and Suso he gave not only ideas but also a clear, simple style, possessing a heartiness like that of his own. Although, he frequently quotes from the writings of the Pseudo Areopagite and of John Scotus Eriugena, in his mysticism he follows more closely the teaching of Hugh St. Victor.

The very nature of Eckhart's subjects and the untechnicality of his language were calculated to cause him to be misunderstood, not only by the ordinary hearers of his sermons, but also by the Schoolmen who listened to him or read his treatises. And it must be admitted that some of the sentences in his sermons and treatises were Beghardic, quietistic, or pantheistic. But although he occasionally allowed harmful sentences to proceed from his lips or his pen, he not unfrequently gave an antidote in the same sermons and treatises. And the general tenor of his teaching shows that he was not a Beghard, nor a quietist, nor a pantheist. While at Strasburg, although he had no relations with the Beghards (q.v.), he was suspected of holding their mystical pantheism. Later, at Frankfort suspicion was cast upon his moral conduct, but it was evidently groundless; for, after an investigation ordered by the Dominican general, he was appointed to a prominent position at Cologne. Finally the charge was made at a general chapter of his order, held at Venice in 1325, that some of the German brethren were disseminating dangerous doctrine. Father Nicholas, O.P., of Strasburg, having been ordered by Pope John XXII to make investigation, declared in the following year that the works of Eckhart were orthodox. In January, 1327, Archbishop Heinrich of Cologne undertook an independent inquiry, whereupon Eckhart and Father Nicholas appealed to Rome against his action and authority in the matter. But the next month, from the pulpit of the Dominican church in Cologne, Eckhart repudiated the unorthodox sense in which some of his utterances could be interpreted, retracted all possible errors, and submitted to the Holy See. His profession of faith, repudiation of error, and submission to the Holy See were declared by Pope John XXII in the Bull "Dolentes referimus" (March 27, 1329), by which the pontiff condemned seventeen of Eckhart's propositions as heretical, and eleven as ill-sounding, rash, and suspected of heresy (Denzinger, Enchiridion, no. 428 sqq.; Hartzheim, Conc. Germ., IV, 631).

The entire works of Eckhart have not been preserved. Pfeiffer in "Deutsche Mystiker des 14. Jahrhunderts" (1857), II, has given an incomplete edition of his sermons. Additions have been made by Sievers in "Zeitschrift für deutsche Alterthümer", XV, 373 sqq.; Wackernagel in "Altdeutsche Predigten" (1876), 156 sqq., 172 sqq.; Berlinger in "Alemannia", III, 15 sqq.; Bech in "Germania", VIII, 223 sqq.; X, 391 sqq.; Jundt in "Histoire du Panthéisme" (1875), 231 sqq. There is a translation in High German by Landauer, "Meister Eckharts mystische Schriften" (1903). Eckhart's Latin works bore the title "Opus Tripartiturn". In the first part (Opus propositionum) there are over one thousand theses, which are explained in the second part (Opus quaestionum), and proved in the third part (Opus expositionum). Of these only the three prologues are known. Denifle discovered also a portion of the third part, part of an explanation of Genesis, a commentary on Exodus, Sirach, xxiv, Wisdom, and other fragments.

A. L. MCMAHON


text:
Catholic Encyclopedia (1913)/Joseph Hilarius Eckhel

Eckhel,, German numismatist, b. January 13, 1737, at Enzesfeld near Pottenstein, in Lower Austria, where his father, Johann Anton Eckhel, was steward to the Prince of Montecuculi; d. May 16, 1798. In 1745 he was sent to study in Vienna in 1751 was admitted into the Society of Jesus, and thirteen years later was ordained priest. He had studied humanities in Leoben and philosophy in Graz, besides mathematics, Greek, and Hebrew. The first fruit of his literary labors, produced in his twenty-first year, was an "Exercitium grammaticum in prophetiam Obadae". This he published as an appendix to the "Institutiones linguae sacrae" of P. J. Engstler. After his ordination, and probably for some time before, he was professor at the Jesuit gymnasia at Leoben and Steyer; probably also at Judenburg, and finally at the college of Vienna, where he taught poetry and rhetoric, and acquired a mastery of Latin, which he handled with ease and elegance. We still possess two rather comprehensive odes from his pen, "Plausus Urbis" and "Plausus Ruris". He left, besides, two German poems written for special occasions, in the style of that period, and a speech of the same nature delivered on the occasion of the journey of Emperor Joseph II to Italy.

How he became a numismatist, Eckhel himself has told us in the preface to his "Numi veteres anecdoti". Whilst teaching at the Academic Gymnasium he became interested in its cabinet of coins, which was under the supervision of his fellow-Jesuit, P. Khell. The collection, containing principally Greek coins, had attained considerable size, through the exertions of the learned Erasmus Fröhlich, who had edited a catalogue of most of the ancient coins; Eckhel set to work selecting the coins which were as yet unknown and unedited, and added thereto the unedited coins of the choice collections of Count Michael Viczayand Paul Festetics. Forced by ill-health to abandon teaching, he devoted himself entirely to numismatics and archaeology. With the permission of his superior he went to Italy in 1772 for his further education. In Bologna and Rome he studied all the accessible coin collections, but found his richest treasures in Florence. Raimundo Cocchi, prefect of the Archducal Museum, received him most cordially and obtained for him the commission to arrange the coins which had been collected by Cardinal Leopoldo de' Medici, and which had afterwards been very considerably increased. Cocchi, who died shortly after this, recommended Eckhel to the Archduke Peter Leopold, who in turn introduced him to his mother, the Empress Maria Theresa. Meanwhile (1773) the Society of Jesus was suppressed, and Eckhel, like his brethren, was secularized. Returning to Vienna through the South of France in January, 1774, he was delighted to be entrusted by the empress with the task of transferring the collection which belonged to the university college of the Jesuits, to the court cabinet, where, however, it received a separate place. In March of the same year, having acquired an excellent reputation as a numismatist, he was named director of the cabinet of ancient coins, with Duval as his superior. After the latter's death (1775) he received sole charge. Eckhel was commissioned to deliver bi-weekly lectures on numismatics in the coin cabinet. In the fall of 1775 he was promoted to the chair of antiquities and of the historical auxiliary sciences in the university. In the same year his first numismatic publication appeared.

J. von Bergmann writes of Eckhel's official work: "Eckhel, as is everywhere evident, was an expert administrator of the treasure committed to his charge. Without much ado, without ostentation, he wrote only what was needful and regarded merely that which was essential. Besides his very simple accounts and some reports written during the twenty-four years of his incumbency, only a very few documents concerning the collection of antique coins are in existence. He enriched the cabinet without advertising it." He obtained the means for these acquisitions from the proceeds of the sale of duplicates of gold and silver coins. The duplication of examples resulted from the amalgamation of the collection of Francis I with that of the imperial family. Moreover, the series of the Persian and Parthian kings were transferred from the Oriental to the ancient department. The collection of Duke Charles of Lorraine, that of the Count of Ariosti, and a selection of coins from the collections of suppressed monasteries were added. By means of embassies and lucky finds the coin cabinet acquired important additions (e.g. those of Osztropataka and Szilagy-Somlyo). As a professor in the university Eckhel lectured on ancient numismatics. His delivery is described as being simple, clear, instructive, inspiring, and often abounding in humor. He was highly respected by his pupils. That he also enjoyed high repute among his colleagues is attested by his appointment as dean of the philosophical faculty in 1789. However, he soon resigned this position.

The first numismatic work published by Eckhel was "Numi veteres anecdoti ex museis Caesareo Vindobonensi, Florentino Mani Ducis Etruriae, Granelliano nunc Casareo, Vitzaiano, Festeticsiano, Savorgnano Veneto aliisque" (Vienna, 1775, in two 4to sections with 17 copperplates). "Catalogus Musei Caesariensis" (Vienna, in two large folio parts with numerous illustrations) followed four years later. Eckhel had given the collection entrusted to him an entirely new arrangement, discarding the time-honored alphabetical order, and substituting quite a new system. He divided ancient numismatics into two departments: the first contained the coins minted by cities other than Rome, arranged according to the geographical situation of the countries as far as this was possible; the second comprised all the coins of the Roman Empire. First come the important but crude asses, then the unclassified pieces with the inscription Roma. They are followed by those of the various families, emperors, and empresses, all arranged as far as possible in chronological order. Those whose date could not be exactly obtained are placed after each emperor as unclassified in alphabetical succession. "By this method", says Eckhel, "the author was enabled to rectify countless errors which Mezzabarba had forced upon us in his General Catalogue" (Imperatorum Romanorum numismata, Milan, 1683). And to make these corrections principally led him to prepare this catalogue for print. In it he gives an account, not on outside authority, but from personal observation and after lengthy and painstaking research, of everything instructive which so numerous a collection presents. The work was written in Latin and, "contrary to the present ornamental style, in the simplest language". This catalogue was followed by "Sylloge II, numorum veterum anecdotorum Thesauri Caesarei" and "De scriptio numorum Antiochae" (1786), then by the classical work "Doctrina numorum veterum", in eight volumes (1792-1798). Friedrich Kenner-says of this: "Misguided dilettantism had produced most mischievous results in the field of numismatics. Lack of system, want of critical judgment, and the disorderly arrangement of the literature had begotten confusion and distrust, which prevented numismatics from taking the place among other sciences to which it was entitled. With his naturally critical eye, Eckhel mastered all the literature of his subject, eliminated errors and forgeries with the help of his profound learning, and then combined the results into an organic whole in his `Doctrina numorum veterum'.... Eckhel has become the founder of the scientific numismatics of classical antiquity and taken his place alongside of his contemporaries, Heyne and Winckelmann. Numismatics, hitherto despised, he changed into a kind of encyclopedia of classical antiquities, which includes extensive and much-used sources for other branches of archaeology." The addenda to this work which Eckhel entered in his manuscript copy were edited by his successor, Steinbüchel.

By command of Emperor Joseph II, Eckhel wrote an excellent manual, "Kurzgefasste Anfangsgründe zur alten Numismatik" (Vienna, 1787; 2nd ed., 1807). The work appeared in a Latin translation in 1799 and in a French revision in 1825. He edited, besides, "Choix des pierres gravées du Cabinet Impérial". Furthermore, a number of smaller treatises still exist in manuscript form. His "Inscriptions veteres" was used by Theodore Mommsen. He also left an extensive correspondence with the most prominent representatives of his branch of learning (Abbé Barthélemy, R. Cocchi, Cousinéry, L. Lanzi, G. Marini, F. Séguier, and others).

Eckhel died shortly after the completion of his "Doctrina". He was, as Bergmann writes, "a man of firm and decided character, serious, but at the same time cheerful, indulging in sarcastic, and at times heated, attacks on cant and literary arrogance. He used his extensive learning to correct thousands of blunders committed by other writers, and was modest and not at all disputatious in his controversies. He spoke as he thought and acted as he spoke." Later scholars rank Eckhel's scientific importance equally high. On the first centenary of his birth a medal was struck (by Manfredini) with the inscription, SYSTEMATIS. REI. NVMAR??. ANTIQUAE. CONDITORI. The distich which Michael Denis dedicated to his dead friend will vindicate its own truth:

Eckhelium brevis hora tulit, sed diva Moneta

Scripts viri secum vivere secla jubet.

KARL DOMANIG


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ⅽⅹⅷ ⅭⅤ. (Mecca.)

The miraculous destruction of the Abyssinian army under Abraha al Asram by birds when invading Mecca with elephants.

ⅭⅥ. (Mecca.)

The Qurâis are bidden to give thanks to God for the trade of their two yearly caravans.

ⅭⅦ. (Place of origin doubtful.)

Denunciation of the unbelieving and uncharitable.

ⅭⅧ. (Mecca.)

Mohammed is commanded to offer the sacrifices out of his abundance. Threat that his enemies shall be childless.

ⅭⅨ. (Mecca.)

The prophet will not follow the religion of the misbelievers.

ⅭⅩ. (Mecca.)

Prophecy that men shall join Islam by troops.

ⅭⅪ. (Mecca.)

Denunciation of Abu Laheb and his wife, who are threatened with hell fire.

ⅭⅫ. (Place of origin doubtful.)

Declaration of God’s unity.

ⅭⅩⅢ. (Place of origin doubtful.)

The prophet seeks refuge in God from evil influences.

ⅭⅩⅣ. (Place of origin doubtful.)

The prophet seeks refuge in God from the devil and his evil suggestions.


text: Author:Augustus Van Cleef

title: Author:Augustus Van Cleef


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


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 1


text:
Jerusalem. The Emanation of the Giant Albion/Plate 20

But when they saw Albion fall'n upon mild Lambeths vale: Astonish'd! Terrified! they hover'd over his Giant limbs. Then thus Jerusalem spoke, while Vala wove the veil of tears: Weeping in pleadings of Love, in the web of despair.

Wherefore hast thou shut me into the winter of human life And clos'd up the sweet regions of youth and virgin innocence: Where we live, forgetting error, not pondering on evil: Among my lambs & brooks of water, among my warbling birds: Where we delight in innocence before the face of the Lamb: Going in and out before him in his love and sweet affection.

Vala replied weeping & trembling, hiding in her veil.

When winter rends the hungry family and the snow falls: Upon the ways of men hiding the paths of man and beast, Then mourns the wanderer: then he repents his wanderings & eyes The distant forest; then the slave groans in the dungeon of stone. The captive in the mill of the stranger, sold for scanty hire. They view their former life: they number moments over and over; Stringing them on their remembrance as on a thread of sorrow. Thou art my sister and my daughter! thy shame is mine also! Ask me not of my griefs! thou knowest all my griefs.

Jerusalem answer'd with soft tears over the valleys.

O Vala what is Sin? that thou shudderest and weepest At sight of thy once lov'd Jerusalem! What is Sin but a little Error & fault that is soon forgiven; but mercy is not a Sin Nor pity nor love nor kind forgiveness! O! if I have Sinned Forgive & pity me! O! unfold thy Veil in mercy & love!

Slay not my little ones, beloved Virgin daughter of Babylon Slay not my infant loves & graces, beautiful daughter of Moab I cannot put off the human form I strive but strive in vain When Albion rent thy beautiful net of gold and silver twine; Thou hadst woven it with art, thou hadst caught me in the bands Of love; thou refusedst to let me go: Albion beheld thy beauty Beautiful thro' our Love's comeliness, beautiful thro' pity. The Veil shone with thy brightness in the eyes of Albion, Because it inclosd pity & love; because we lov'd one-another! Albion lov'd thee! he rent thy Veil! he embrac'd thee! he lov'd thee! Astonish'd at his beauty & perfection, thou forgavest his furious love: I redounded from Albions bosom in my virgin loveliness. The Lamb of God reciev'd me in his arms he smil'd upon us: He made me his Bride & Wife: he gave thee to Albion. Then was a time of love: O why is it passed away! Then Albion broke silence and with groans reply'd