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the western world; and indeed Antioch as a whole shared in both these titles to fame. Its amenities awoke both the enthusiasm and the scorn of many writers of antiquity.

Antioch became the capital and court-city of the western Seleucid empire under Antiochus I., its counterpart in the east being Seleucia-on-Tigris; but its paramount importance dates from the battle of Ancyra (240 B.C.), which shifted the Seleucid centre of gravity from Asia Minor, and led indirectly to the rise of Pergamum. Thenceforward the Seleucids resided at Antioch and treated it as their capital par excellence. We know little of it in the Greek period, apart from Syria (q.v.), all our information coming from authors of the late Roman time. Among its great Greek buildings we hear only of the theatre, of which substructures still remain on the flank of Silpius, and of the royal palace, probably situated on the island. It enjoyed a great reputation for letters and the arts (Cicero pro Archia, 3); but the only names of distinction in these pursuits during the Seleucid period, that have come down to us, are Apollophanes, the Stoic, and one Phoebus, a writer on dreams. The mass of the population seems to have been only superficially Hellenic, and to have spoken Aramaic in non-official life. The nicknames which they gave to their later kings were Aramaic; and, except Apollo and Daphne, the great divinities of north Syria seem to have remained essentially native, such as the “Persian Artemis.” of Meroe and Atargatis of Hierapolis Bambyce. We may infer, from its epithet, “Golden,” that the external appearance of Antioch was magnificent; but the city needed constant restoration owing to the seismic disturbances to which the district has always been peculiarly liable. The first great earthquake is said by the native chronicler John Malalas, who tells us most that we know of the city, to have occurred in 148 B.C., and to have done immense damage. The inhabitants were turbulent, fickle and notoriously dissolute. In the many dissensions of the Seleucid house they took violent part, and frequently rose in rebellion, for example against Alexander Balas in 147 B.C., and Demetrius II. in 129. The latter, enlisting a body of Jews, punished his capital with fire and sword. In the last struggles of the Seleucid house, Antioch turned definitely against its feeble rulers, invited Tigranes of Armenia to occupy the city in 83, tried to unseat Antiochus XIII. in 65, and petitioned Rome against his restoration in the following year. Its wish prevailed, and it passed with Syria to the Roman Republic in 64 B.C., but remained a civitas libera.

The Romans both felt and expressed boundless contempt for the hybrid Antiochenes; but their emperors favoured the city from the first, seeing in it a more suitable capital for the eastern part of the empire than Alexandria could ever be, thanks to the isolated position of Egypt. To a certain extent they tried to make it an eastern Rome. Caesar visited it in 47 B.C., and confirmed its freedom. A great temple to Jupiter Capitolinus rose on Silpius, probably at the instance of Octavian, whose cause the city had espoused. A forum of Roman type was laid out. Tiberius built two long colonnades on the south towards Silpius. Agrippa and Tiberius enlarged the theatre, and Trajan finished their work. Antoninus Pius paved the great east to west artery with granite. A circus, other colonnades and great numbers of baths were built, and new aqueducts to supply them bore the names of Caesars, the finest being the work of Hadrian. The Roman client, King Herod, erected a long stoa on the east, and Agrippa encouraged the growth of a new suburb south of this. Under the empire we chiefly hear of the earthquakes which shook Antioch. One, in A.D. 37, caused the emperor Caligula to send two senators to report on the condition of the city. Another followed in the next reign; and in 115, during Trajan's sojourn in the place with his army of Parthia, the whole site was convulsed, the landscape altered, and the emperor himself forced to take shelter in the circus for several days. He and his successor restored the city; but in 526, after minor shocks, the calamity returned in a terrible form, and thousands of lives were lost, largely those of Christians gathered to a great church assembly. We hear also of especially terrific earthquakes on the 29th of November 528 and the 31st of Qctober $88.

I 3 I At Antioch Germanicus died in A.D. 19, and his body was burnt in the forum. Titus set up the Cherubim, captured from the Jewish temple, over one of the gates. Commodus had Olympic games celebrated at Antioch, and in A.D. 266 the town was suddenly raided by the Persians, who slew many in the theatre. In 387 there was a great sedition caused by a new tax levied by order of Theodosius, and the city was punished by the loss of its metropolitan status. Zeno, who renamed it Theopolis, restored many of its public buildings just before the great earthquake of 526, whose destructive work was completed by the Persian Chosroes twelve years later. Justinian made an effort to revive it, and Procopius describes his repairing of the walls; but its glory was past. The chief interest of Antioch under the empire lies in its relation to Christianity. Evangelized perhaps by Peter, according to the tradition upon which the Antiochene patriarchate still rests its claim for primacy (cf. Acts xi.), and certainly by Barnabas and Saul, its converts were the first to be called “Christians.” They multiplied exceedingly, and by the time of Thèodosius were reckoned by Chrysostom at about 100,000 souls. Between 252 and 300 A.D ten assemblies of the church were held at Antioch and it became the residence of the patriarch of Asia. When Julian visited the place in 362 the impudent population railed at him for his favour to Jewish and pagan rites, and to revenge itself for the closing of its great church of Constantine, burned down the temple of Apollo in Daphne. The emperor's rough and severe habits and his rigid administration prompted Antiochene lampoons, to which he replied in the curious satiric apologia, still extant, which he called Misopogon. His successor, Valens, who endowed Antioch with a new forum having a statue of Valentinian on a central column, reopened the great church, which stood till the sack of Chosroes in 538. Antioch gave its name to a certain school of Christian thought, distinguished by literal interpretation of the Scriptures and insistence on the human limitations of Jesus. Diodorus of Tarsus and Theodore of Mopsuestia were the leaders of this school. The principal local saint was Simeon Stylites, who performed his penance on a hill some 40 m. east. His body was brought to the city and buried in a building erected under the emperor Leo. In A.D. 635, during the reign of Heraclius, Antioch passed into Saracen hands, and decayed apace for more than 3oo years; but in 969 it was recovered for Byzantium by Michael Burza and Peter the Eunuch. In 1084 the Seljuk Turks captured it but held it only fourteen years, yielding place to the crusaders, who besieged it for nine months, enduring frightful sufferings. Being at last betrayed, it was given to Bohemund, prince of Tarentum, and it remained the capital of a Latin principality for nearly two centuries. It fell at last to the Egyptian, Bibars, in 1268, after a great destruction and slaughter, from which it never revived. Little remains now of the ancient city, except colossal ruins of aqueducts and part of the Roman walls, which are used as quarries for modern Antakia; but no scientific examination of the site has been made. A statue in the Vatican and a silver statuette in the British Museum perpetuate the type of its great effigy of the civic Fortune of Antioch—a majestic seated figure, with Orontes as a youth issuing from under her feet. ANTAKIA, the modern town, is still of considerable importance. Pop. about 25,000, including Ansarieh, Jews, and a large body of Christians of several denominations about 8ooo strong. Though superseded by Aleppo (q.v.) as capital of N. Syria, it is still the centre of a large district, growing in wealth and productiveness with the draining of its central lake, undertaken by a French company. The principal cultures are tobacco, maize and cotton, and the mulberry for silk production. Liquorice also is collected and exported. In 1822 (as in 1872) Antakia suffered by earthquake, and when Ibrahim Pasha made it his headquarters in 1835, it had only some 5000 inhabitants. Its hopes, based on a Euphrates valley railway, which was to have started from its port of Suedia (Seleucia), were doomed to disappointment, and it has suffered repeatedly from visitations of cholera; but it has nevertheless grown rapidly and will resume much of its old importance when a railway is made down the lower Orontes valley. It is a centre of American mission enterprise, and has a British viceconsul. *: C. O. Müller, Antiquitates Antiochenae (1839); A. Freund, Beiträge zur antiochenischen . . . Stadtchronik (1882); R. Förster, in Jahrbuch of Berlin Arch. Institute, xii. (1897). Also authorities for SYRIA. (D. G. SyNoDs of ANTIoch. Beginning with three synods convened between 264 and 269 in the matter of Paul of Samosata, more than thirty councils were held in Antioch in ancient times. Most of these dealt with phases of the Arian and of the Christological controversies. The most celebrated took place in the summer of 341 at the dedication of the golden Basilica, and is therefore called in encaeniis (êv tykawlows), in dedicatione. Nearly a hundred bishops were present, all from the Orient, but the bishop of Rome was not represented. The emperor Constantius attended in person. The council approved three creeds (Hahn, §§ 153-155). Whether or no the so-called “fourth formula” (Hahn, § 156) is to be ascribed to a continuation of this synod or to a subsequent but distinct assembly of the same year, its aim is like that of the first three; while repudiating certain Arian formulas it avoids the Athanasian shibboleth “homoousios.” The somewhat colourless compromise doubtless proceeded from the party of Eusebius of Nicomedia, and proved not inacceptable to the more nearly orthodox members of the synod. The twenty-five canons adopted regulate the so-called metropolitan constitution of the church. Ecclesiastical power is vested chiefly in the metropolitan (later called archbishop), and the semi-annual provincial synod (cf. Nicaea, canon 5), which he summons and over which he presides. Consequently the powers of country bishops (chorepiscopi) are curtailed, and direct recourse to the emperor is forbidden. The sentence of one judicatory is to be respected by other judicatories of equal rank, re-trial may take place only before that authority to whom appeal regularly lies (see canons 3, 4, 6). Without due invitation, a bishop may not ordain, or in any other way interfere with affairs lying outside his proper territory; nor may he appoint his own successor. Penalties are set on the refusal to celebrate Easter in accordance with the Niccne decree, as well as on leaving a church before the service of the Eucharist is completed. The numerous objections made by eminent scholars in past centuries to the ascription of these twenty-five canons to the synod in encaeniis have been elaborately stated and probably refuted by Hefele. The canons formed part of the Codex canonum used at Chalcedon in 451 and passed over into the later collections of East and West. The canons are printed in Greck by Mansi ii. 1307 ff., Bruns i. 8off., Lauchert 43 ff., and translated by Hefele, Councils, ii. 67 ff. and by H. R. Percival in the Nicene and Post-Nicene Fathers, 2nd series, xiv. 108 ff....The four dogmatic formulas are given by G. Ludwig Hahn, Bibliothek der Symbole, 3rd edition (Breslau, 1897), 183 ff.; for translations compare the Nicene and Post-Nicene Fathers, 2nd series, iv. 461 ff., ii. 39 ff., ix. 12, ii. 44, and Hefele, ii. 76 ff For full titles see Councils. (W. W. R.") ANTIOCH IN PISIDIA, an ancient city, the remains of which, including ruins of temples, a theatre and a fine aqueduct, were found by Arundell in 1833 close to the modern Yalovach. It was situated on the lower southern slopes of the Sultan Dagh, in the Konia vilayet of Asia Minor, on the right bank of a stream, the ancient Anthius, which flows into the Hoiran Geul. It was probably founded on the site of a Phrygian sanctuary, by Seleucus Nicator, before 280 B.C. and was made a free city by the Romans in 189 B.C. It was a thoroughly Hellenized, Greekspeaking city, in the midst of a Phrygian people, with a mixed population that included many Jews. Before 6 B.C. Augustus made it a colony, with the title Caesarea, and it became the centre of civil and military administration in south Galatia, the romanization of which was progressing rapidly in the time of Claudius, A.D. 41-54, when Paul visited it (Acts xiii. 14, xiv. 21, xvi. 6, xviii. 23). In 1097 the crusaders found rest and shelter within its walls. The ruins are interesting, and show that Antioch was a strongly fortified city of Hellenic and Roman type. ANTIOCHUS, the name of thirteen kings of the Seleucid Aynasty in Nearer Asia. The most famous are Antiochus III. :he Great (223-187 B.C.) who sheltered Hannibal and waged war *ith Rome, and his son Antiochus IV. Epiphanes (176-164 B.C.)

who tried to suppress Judaism by persecution (see SELEUCID DYNASTY). The name was subsequently borne by the kings of Commagene (69 B.C.—A.D. 72), whose house was affiliated to the Seleucid. ANTIOCHUs I. of Commagene, who without sufficient reason has been identified with the Seleucid Antiochus XIII. Asiaticus, made peace on advantageous terms with Pompey in 64 B.C. Subsequently he fought on Pompey's side in the Civil War, and later still repelled an attack on Samosata by Marcus Antonius (Mark Antony.) He died before 31 B.C. and was succeeded by one Mithradatcs I. This Mithradates was succeeded by an ANTIochUs II., who was executed by Augustus in 20 B.C. After another Mithradates we know of an ANTiochus III., on whose death in A.D. 17 Commagene became a Roman province. In 38 his son ANTIOCHUs IV. EPIPHANEs was made king by Caligula, who deposed him almost immediately. Restored by Claudius in 41, he reigned until 72 as an ally of Rome against Parthia. In that year he was deposed on suspicion of treason and retired to Rome. Several of his coins are extant. On all the above see “Antiochos" in Pauly-Wissowa's Realencyclopädie der classischen Altertum swissenschaft, i. part ii. (1894). ANTIOCHUS OF ASCALON (1st century B.C.), Greek philosopher. His philosophy consisted in an attempt to reconcile the doctrines of his teachers Philo of Larissa and Mnesarchus the Stoic. Against the scepticism of the former, he held that the intellect has in itself a sufficient test of truth; against Mnesarchus, that happiness, though its main factor is virtue, depends also on outward circumstances. This electicism is known as the Fifth Academy (see ACADEMY, GREEK). His writings are lost, and we are indebted for information to Cicero (Acad. Pr. ii. 43), who studied under him at Athens, and Sextus Empiricus (Pyrrh. hyp. i. 235). Antiochus lectured also in Rome and Alexandria. See R. Hoyer, De Antiocho Ascalonita (Bonn, 1883). ANTIOCHUS OF SYRACUSE, Greek historian, flourished about 420 B.C. Nothing is known of his life, but his works, of which only fragments remain, enjoyed a high reputation. He wrote a History of Sicily from the earliest times to 424, which was used by Thucydides, and the Colonizing of Italy, frequently referred to by Strabo and Dionysius of Halicarnassus. Müller, Fragmenta Historicorum Graecorum, i.; Wölfflin, Antiochos von Syrakus, 1872. ANTIOPE. (1) In Greek legend, the mother of Amphion and Zethus, and, according to Homer (Od. xi. 260), a daughter of the Boeotian river-god Asopus. In later poems she is called the daughter of Nycteus or Lycurgus. Her beauty attracted Zeus, who, assuming the form of a satyr, took her by force (Apollodorus iii. 5). After this she was carried off by Epopeus, king of Sicyon, who would not give her up till compelled by her uncle Lycus. On the way home she gave birth, in the neighbourhood of Eleutherae on Mount Cithaeron, to the twins Amphion and Zethus, of whom Amphion was the son of the god, and Zethus the son of Epopeus. Both were left to be brought up by herdsmen. At Thebes Antiope now suffered from the persecution of Dirce, the wife of Lycus, but at last escaped towards Eleutherae, and there found shelter, unknowingly, in the house where her two sons were living as herdsmen. Here she was discovered by Dirce, who ordered the two young men to tie her to the horns of a wild bull. They were about to obey, when the old herdsman, who had brought them up, revealed his secret, and they carried out the punishment on Dirce instead (Hyginus, Fab. 8). For this, it is said, Dionysus, to whose worship Dirce had been devoted, visited Antiope with madness, which caused her to wander restlessly all over Greece till she was cured, and married by Phocus of Tithorea, on Mount Parnassus, where both were buried in one grave (Pausanias ix. 17, x. 32). (2) A second Antiope, daughter of Ares, and sister cf Hippolyte, queen of the Amazons, was the wife of Theseus. There are various accounts of the manner in which Theseus became possessed of her, and of her subsequent fortunes. Either she gave herself up to him out of love, when with Heracles he captured Themiscyra, the seat of the Amazons, or she fell to his lot as a captive (Diodorus iv. 16). Or again, Theseus himself invaded the dominion of the Amazons and carried her off, the consequence of which was a counter-invasion of Attica by the Amazons. After four months of war peace was made, and Antiope left with Theseus as a peace-offering. According to another account, she had joined the Amazons against him because he had been untrue to her in desiring to marry Phaedra. She is said to have been killed by another Amazon, Molpadia, a rival in her affection for Theseus. Elsewhere it was believed that he had himself killed her, and fulfilled an oracle to that effect (Hyginus, Fab. 241). By Theseus she had a son, the well-known Hippolytus (Plutarch, Theseus). ANTIOQUIA, an interior department of the republic of Colombia, lying S. of Bolivar, W. of the Magdalena river, and E. of Cauca. Area, 22,870 sq. m.; pop. (est. 1899) 464,887. The greater part of its territory lies between the Magdalena and Cauca rivers and includes the northern end of the Central Cordillera. The country is covered with valuable forests, and its mineral wealth renders it one of the most important mining regions of the republic. The capital, Medellin (est. pop. 53,000 in 1902), is a thriving mining centre, 4822 ft. above sea-level, and 125 m. from Puerto Berrió on the Magdalena. Other important towns are Manizales (18,ooo) in the extreme south, the commercial centre of a rich gold and grazing region; Antioquia, the old capital, on the Cauca, and Puerto Berrió on the Magdalena, from which a railway has been started to the capital. ANTIPAROS (anc. Oliaros), an island of the kingdom of Greece, in the modern eparchy of Naxos, separated by a strait (about 13 m. wide at the narrowest point) from the west coast of Paros. It is 7 m. long by 3 broad, and contains about 7oo inhabitants, most of whom live in Kastro, a village on the north coast, and are employed in agriculture and fishing. Formerly piracy was common. The only remarkable feature in the island is a stalactite cavern on the south coast, which is reached by a narrow passage broken by two steep and dangerous descents which are accomplished by the aid of rope-ladders. The grotto itself, which is about 150 ft. by 1oo, and 50 ft. high (not all can be seen from any part, and probably some portions are still unexplored), shows many remarkable examples of stalactite formations and incrustations of dazzling brilliance. It is not mentioned by ancient writers; the first western traveller to visit it was the marquis de Nointel (ambassador of Louis XIV. to the Porte) who descended it with a numerous suite and held high mass there on Christmas day 1673. There is, however, in the entrance of the cavern an inscription recording the names of visitors in ancient times. See J. P. de Tournefort, Relation d'un voyage au Levant (1717); English edition, 1718, vol. i. p. 146, and guide-books to Greece. ANTIPATER (398?-319 B.C.), Macedonian general, and regent of Macedonia during Alexander's Eastern expedition (334–323). He had previously (346) been sent as ambassador by Philip to Athens and negotiated peace after the battle of Chaeroneia (338). About 332 he set out against the rebellious tribes of Thrace; but before this insurrection was quelled, the Spartan king Agis had risen against Macedonia. Having settled affairs in Thrace as well as he could, Antipater hastened to the south, and in a battle near Megalopolis (331) gained a complete victory over the insurgents (Diodorus xvii. 62). His regency was greatly troubled by the ambition of Olympias, mother of Alexander, and he was nominally superseded by Craterus. But, on the death of Alexander in 323, he was, by the first partition of the empire, left in command of Macedonia, and in the Lamian War, at the battle of Crannon (322), crushed the Greeks who had attempted to re-assert their independence. Later in the same year he and Craterus were engaged in a war against the Aetolians, when the news arrived from Asia which induced Antipater to conclude peace with them; for Antigonus reported that Perdiccas contemplated making himself sole master of the empire. Antipater and Craterus accordingly prepared for war against Perdiccas, and allied themselves with Ptolemy, the governor of Egypt. Antipater crossed over into Asia in 321; and while still in Syria, he received information that Perdiccas had been murdered by his own soldiers. Craterus

fell in battle against Eumenes (Diodorus xviii. 25-39). Antipater, now sole regent, made several new regulations, and having quelled a mutiny of his troops and commissioned Antigonus to continue the war against Eumenes and the other partisans of Perdiccas, returned to Macedonia, where he arrived in 320 (Justin xiii. 6). Soon after he was seized by an illness which terminated his active career, 319. Passing over his son Cassander, he appointed the aged Polyperchon regent, a measure which gave rise to much confusion and ill-feeling (Diodorus xvii., xviii). ANTIPHANES, the most important writer of the Middle Attic comedy with the exception of Alexis, lived from about 408 to 334 B.C. He was apparently a foreigner who settled in Athens, where he began to write about 387. He was cxtremely prolific: more than 200 of the 365 (or 260) comedies attributed to him are known to us from the titles and considerable fragments preserved in Athenaeus. They chiefly deal with matters connected with the table, but contain many striking sentiments. Fragments in Koch, Comicorum Atticorum Fra ta, ii. (1884): see also Clinton, Philological Museum, i. (1832); Meineke, Historia Critica Comicorum Graecorum (1839). ANTIPHILUS, a Greek painter, of the age of Alexander. He worked for Philip of Macedon and Ptolemy I. of Egypt. Thus he was a contemporary of Apelles, whose rival he is said to have becn, but he scems to have worked in quite another style. Quintilian speaks of his facility: the descriptions of his works which have come down to us show that he excelled in light and shade, in genre representations, and in caricature. See Brunn, Geschichte der griechischen Künstler, ii. p. 249. ANTIPHON, of Rhamnus in Attica, the earliest of the “ten” Attic orators, was born in 480 B.C. He took an active part in political affairs at Athens, and, as a zealous supporter of the oligarchical party, was largely responsible for the establishment of the Four Hundred in 411 (see THERAMENEs); on the restoration of the democracy he was accused of treason and condemned to death. Thucydides (viii. 68) expresses a very high opinion of him. Antiphon may be regarded as the founder of political oratory, but he never addressed the people himself except on the occasion of his trial. Fragments of his speech then delivered in defence of his policy (called IIepi uerad ráaea's) have been edited by J. Nicole (1907) from an Egyptian papyrus. His chief business was that of a professional speech-writer (Noyon pāq os), for those who felt incompetent to conduct their own casesas all disputants were obliged to do-without expert assistance. Fifteen of Antiphon's specches are extant: twelve are mere school cxercises on fictitious cases, divided into tetralogies, each consisting of two speeches for proscoution and defence-accusation, defence, reply, counter-reply; three refer to actual legal processes. All deal with cases of homicide (povikal 6ixa). Antiphon is also said to have composed a Téxwn or art of Rhetoric. Edition, with commentary, by Maetzner (1838); text by Blass (1881); Jebb, Attic Orators; Plutarch, Vitae X. Oratorum; Philostratus, Vit. Sophistarum, i. 15; van Cleef, Index Antiphonteus, Ithaca, N.Y. (1895); see also RHETORIC. ANTIPHONY (Gr. divri, and pavil, avoice), aspecies of psalmody in which the choir or congregation, being divided into two parts, sing alternately. The peculiar structure of the Hebrew psalms renders it probable that the antiphonal method originated in the service of the ancient Jewish Church. According to the historian Socrates, its introduction into Christian worship was due to Ignatius (died 115 A.D.), who in a vision had seen the angels singing in alternate choirs. In the Latin Church it was not practised until more than two centuries later, when it was introduced by Ambrose, bishop of Milan, who compiled an antiphonary, or collection of words suitable for antiphonal singing. The antiphonary still in use in the Roman Catholic Church was compiled by Gregory the Great (590 A.D.). ANTIPODES (Gr. &vri, opposed to, and rööes, feet), a term applied strictly to any two peoples or places on opposite sides of the earth, so situated that a line drawn from the one to the other passes through the centre of the globe and forms a trüc diameter. Any two places having this relation-as London and, approximately, Antipodes Island, near New Zealandmust be distant from each other by 180° of longitude, and the one must be as many degrees to the north of the equator as the other is to the south, in other words, the latitudes are numerically equal, but one is north and the other south. Noon at the one place is midnight at the other, the longest day corresponds to the shortest, and mid-winter is contemporaneous with midsummer. In the calculation of days and nights, midnight on the one side may be regarded as corresponding to the noon either of the previous or of the following day. If a voyager sail eastward, and thus anticipate the sun, his dating will be twelve hours in advance, while the reckoning of another who has been sailing westward will be as much in arrear. There will thus be a difference of twenty-four hours between the two when they meet. To avoid the confusion of dates which would thus arise, it is necessary to determine a meridian at which dates should be brought into agreement, i.e. a line the crossing of which would involve the changing of the name of the day either forwards, when proceeding westwards, or backwards, when proceeding castwards. Mariners have generally adopted the meridian 180° from Greenwich, situated in the Pacific Ocean, as a convenient line for co-ordinating dates. The so-called “International Date Line,” which is, however, practically only due to American initiative, is designed to remove certain objections to the meridian of 180° W., the most important of which is that groups of islands lying about this meridian differ in date by a day although only a few miles apart. Several forms have been suggested; these generally agree in retaining the meridian of 180° in the mid Pacific, with a bend in the north in order to make the Aleutian Islands and Alaska of the same time as America, and also in the south so as to bring certain of the South Sea islands into line with Australia and New Zealand. ANTIPYRINE (phenyldimethyl pyrazolone) (CuHaN.O), is prepared by the condensation of phenylhydrazine with acetoacetic ester, the resulting phenyl methyl pyrazolone being heated with methyl iodide and methyl alcohol to 100-110° C.:

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On the large scale phenylhydrazine is dissolved in dilute sulphuric acid, the solution warmed to about 40° C. and the aceto-acetic ester added. When the reaction is complete the acid is neutralized with soda, and the phenyl methyl pyrazolone extracted with ether and distilled in vacuo. The portion distilling at about 200° C. is then methylated by means of methyl alcohol and methyl iodide at 100-110° C., the excess of methyl alcohol removed and the product obtained decolorized by sulphuric acid. The residue is treated with a warm concentrated solution of soda, and the oil which separates is removed by shaking with benzene. The benzene layer on evaporation deposits the antipyrine as a colourless crystalline solid which Inelts at 113°C. and is soluble in water. It is basic in character, and gives a red coloration on the addition of ferric chloride. In medicine antipyrine (“phenazonum") has been used as an analgesic and antipyretic. The dose is 5-20 grs., but on account of its depressant action on the heart, and the toxic effects to which it occasionally gives rise, it is now but little used. It is more safely replaced by phenacetine. ANTIQUARY, a person who devotes himself to the study of ancient learning and “antiq'es,” i.e. ancient objects of art or science. The London Society of Antiquaries was formed in the 18th century to promote the study of antiquities. As early as 1572 a society had been founded by Bishop Matthew Parker, Sir Robert Cotton, William Camden and others for the preservation of national antiquities. This body existed till 1604, when it fell under suspicion of being political in its aims, and was abolished by James I. Papers read at their meetings are preserved in the Cottonian library and were printed by Thomas Hearne in 1720 under the title A Collection of Curious Discourses, a second edition appearing in 1771. In 1707 a number of English antiquaries began to hold regular meetings for the discussion of their hobby and in 1717 the Society of Antiquaries was formally reconstituted, finally receiving a charter from George II. in 1751.

In 178o George III. granted the society apartments in Somerset House, Strand. The society is governed by a council of twenty and a president who is ex officio a trustee of the British Museum. The present headquarters of the society are at Burlington House, Piccadilly. The Society of Antiquaries of Scotland was founded in 1780, and has the management of a large national antiquarian museum in Edinburgh. In Ireland a society was founded in 1849 called the Kilkenny Archaeological Society, holding its meetings at Kilkenny. In 1869 its name was changed to the Royal Historical and Archaeological Association of Ireland, and in 1890 to the Royal Society of Antiquaries of Ireland, its office being transferred to Dublin. In France La Société Nationale des Antiquaires de France was formed in 1814 by the reconstruction of the Académie Celtique, which had existed since 1805. The American Antiquarian Society was founded in 1812, with its headquarters at Worcester, Mass. It has a library of upwards of 100,ooo volumes and its transactions have been published bi-annually since 1849. In Germany the Gesamtverein der Deutschen Geschichts-und Altertumsvereine was founded in 1852. La Société Royale des Antiquaires du Nord at Copenhagen is among th best known of European antiquarian societies. ANTIQUE (Lat. antiquus, old), a term conventionally restricted to the remains of ancient art, such as sculptures, gems, medals, scals, &c. In a limited sense it applies only to Greek and Roman art, and includes neither the artistic remains of other andient nations nor any product of classical art of a later date than the fall of the western empire. ANTI-SEMITISM. In the political struggles of the concluding quarter of the 19th century an important part was played by a religious, political and social agitation against the Jews, known as “Anti-Semitism.” The origins of this remarkable movement already threaten to become obscured by legend. The Jews contend that anti-Semitism is a mere atavistic revival of the Jew-hatred of the middle ages. The extreme section of the anti-Semites, who have given the movement its quasiscientific name, declare that it is a racial struggle—an incident of the eternal conflict between Europe and Asia—and that the anti-Semites are engaged in an effort to prevent what is called the Aryan race from being subjugated by a Semitic immigration, and to save Aryan ideals from being modified by an alien and demoralizing oriental Anschauung. There is no essential foundation for cither of these contentions. Religious prejudices reaching back to the dawn of history have been reawakened by the anti-Semitic agitation, but they did not originate it, and they have not entirely controlled it. The alleged racial divergence is, too, only a linguistic hypothesis on the physical evidence of which anthropologists are not agreed (Topinard, Anthropologie, p. 444; Taylor, Origins of Aryans, cap. i.), and, even if it were proved, it has existed in Europe for so many centuries, and so many ethnic modifications have occurred on both sides, that it cannot be accepted as a practical issue. It is true that the ethnographical histories of the Jews and the nations of Europe have proceeded on widely diverging lines, but these lines have more than once crossed each other and become interlaced. Thus Aryan elements are at the beginning of both; European morals have been ineradicably semitized by Christianity, and the Jews have been Europeans for over a thousand years, during which their character has been modified and in some respects transformed by the ecclesiastical and civil polities of the nations among whom they have made their permanent home. Anti-Semitism is then exclusively a question of European politics, and its origin is to be found, not in the long struggle between Europe and Asia, or between the Church and the Synagogue, which filled so much of ancient and medieval history, but in the social conditions resulting from the emancipation of the Jews in the middle of the 19th century. If the emancipated Jews were Europeans in virtue of the antiquity of their western settlements, and of the character impressed upon them by the circumstances of their European history, they none the less presented the appearance of a strange people to their Gentile fellow-countrymen. They had been secluded in their ghettos for centuries, and had consequently acquired a physical and moral physiognomy differentiating them in a measure from their former oppressors. This peculiar physiognomy was, on its moral side, not essentially Jewish or even Semitic. It was an advanced development of the main attributes of civilized life, to which Christendom in its transition from feudalism had as yet only imperfectly adapted itself. The ghetto, which had been designed as a sort of quarantine to safeguard Christendom against the Jewish heresy, had in fact proved a storage chamber for a portion of the political and social forces which were destined to sweep away the last traces of feudalism from central Europe. In the ghetto, the pastoral Scmite, who had been made a wanderer by the destruction of his nationality, was steadily trained, through centuries, to become an urban European, with all the parasitic activities of urban economics, and all the democratic tendencies of occidental industrialism. Excluded from the army, the land, the trade corporations and the artisan gilds, this quondam oriental peasant was gradually transformed into a commercial middleman and a practised dealer in money. Oppressed by the Church, and persecuted by the State, his thcocratic and monarchical traditions lost their hold on his daily life, and he became saturated with a passionate devotion to the ideals of democratic politics. Finally, this former bucolic victim of Phoenician exploitation had his wits preternaturally sharpened, partly by the stress of his struggle for life, and partly by his being compelled in his urban seclusion to seek for recreation in literary exercises, chiefly the subtle dialectics of the Talmudists (Loeb, Juif de l'histoire; Jellinek, Der Jüdische Stamm). Thus, the Jew who emerged from the ghetto was no longer a Palestinian Semite, but an essentially modern European, who differed from his Christian fellow-countrymen only in the circumstances that his religion was of the older Semitic form, and that his physical type had become sharply defined through a slightly more rigid exclusiveness in the matter of marriages than that practised by Protestants and Roman Catholics (Andrce, Volkskunde der Juden, p. 58). Unfortunately, these distinctive elements, though not very serious in themselves, became strongly accentuated by concentration. Had it becn possible to distribute the emancipated Jews uniformly throughout Christian society, as was the case with othcr emancipated religious denominations, there would have been no revival of the Jewish question. The Jews, however, through no fault of their own, belonged to only one class in European society—the industrial bourgeoisic. Into that class all their strength was thrown, and owing to their ghetto preparation, they rapidly took a leading place in it, politically and socially. When the mid-century revolutions made the bourgeoisie the ruling power in Europe, the semblance of a Hebrew domination presented itself. It was the exaggeration of this apparent domination, not by the bourgeoisie itself, but by its enemies among the vanquished reactionaries on the one hand, and by the extreme Radicals on the other, which created modern antiSemitism as a political force. . The movement took its rise in Germany and Austria. Here the concentration of the Jews in one class of the population was aggravated by their excessive numbers. While in France the proportion to the total population was, in the early 'seventies, o 14%, and in Italy, o. 12%, it was 1.22% in Germany, and 3.85% in Austria-Hungary; Berlin had 4.36% of Jews, and Vienna 6.62% (Andree, Volkskunde, pp. 287, 291, 294, 295). The activity of the Jews consequently manifested itself in a far more intense form in these countries than elsewhere. This was apparent even before the emancipations of 1848. Towards the middle of the 18th century, a limited number of wealthy Jews had been tolerated as Schutz-Juden outside the ghettos, and their sons, educated as Germans under the influence of Moses Mendelssohn and his school (see JEws), supplied a majority of the leading spirits of the revolutionary agitation. To this period belong the formidable names of Ludwig Börne (1786-1837), Heinrich Heine (1799–1854), Edward Ganz (1798-1839), Gabriel Riesser (1806-1863), ferdinand Lassalle (1825-1864), Karl Marx (1818-1883), Moses Hess (1812-1875),


Ignatz Kuranda (1811-1884), and Johann Jacobi (1805–1877). When the revolution was completed, and the Jews entered in a body the national life of Germany and Austria, they sustained this high average in all the intellectual branches of middle-class activity. Here again, owing to the accidents of their history, a further concentration became apparent. Their activity was almost exclusively intellectual. The bulk of them flocked to the financial and the distributive (as distinct from the productive) fields of industry to which they had been confined in the ghettos. The sharpened faculties of the younger generation at the same time carricd everything before them in the schools, with the result that they soon crowded the professions, especially medicine, law and journalism (Nossig, Statistik des Jüd. Stammes, pp. 33-37; Jacobs, Jew. Statistics, pp. 41-69). Thus the “Semitic domination,” as it was afterwards called, became every day more strongly accentuated. If it was a long time in exciting resentment and jealousy, the rcason was that it was in no sense alien to the new conditions of the national life. The competition was a fair one. The Jews might be more successful than their Christian fellow-citizens, but it was in virtue of qualities which complicd with the national standards of conduct. They were as law-abiding and patriotic as they were intelligent. Crime among them was far below the average (Nossig, p. 31). Their complete assimilation of the national spirit was brilliamtly illustrated by the achievements in German literature, art and science of such men as Heinrich Heine and Berthold Auerbach (1812-1882), Felix Mendelssohn (-Bartholdy) (1809–1847), and Jacob Meyerbeer (1794-1864), Karl Gustav Jacobi the mathematician (1804–1851), Gabriel Gustav Valentin thc physiologist (1810–1883), and Moritz Lazarus (1824–1903) and Heymann Steinthal (1823–1899) the national psychologists. In politics, too, Edward Lasker (1829–1884) and Ludwig Bamberger (1823– 1899) had shown how Jews could put their country before party, when, at the turning-point of German imperial history in 1866, they led the secession from the Fortschritts-Partei and founded the National Liberal party, which enabled Prince Bismarck to accomplish German unity. Even their financiers were not behind their Christian fellow-citizens in patriotism. Prince Bismartk himself confessed that the money for carrying on the 1866 campaign was obtained from the Jewish banker Bleichroeder, in face of the refusal of the money-market to support the war. Hence the voice of the old Jew-hatred—for in a weak way it was still occasionally heard in obscurantist corners— was shamed into silence, and it was only in the European twilight —in Russia and Rumania—and in lands where medicvalism still lingered, such as northern Africa and Persia, that oppression and persecution continued to dog the steps of the Jews. Thc signal for the change came in 1873, and was given unconsciously by one of the most distinguished Jews of his time, Edward Lasker, the gifted lieutenant of Bennigsen in the leadership of the National Liberal party. The unification of Germany in 1870, and the rapid payment of the enormous French war indemnity, had given an unprecedented inpulse to industrial and financial activity throughout the empire. Money became chcap and speculation universal. A company mania set in which was favoured by the government, who granted railway and other concessions with a prodigal hand. The inevitable result of this state of things was first indicated by Jewish politicians and economists. On the 14th of January 1873, Edward Lasker called the attention of the Prussian diet to the dangers of the situation, while his colleague, Ludwig Bamberger, in an able article. in the Preussischen Jahrbücher, condemned the policy which had permitted the milliards to glut the country instead of being paid on a plan which would have facilitated their gradual digestion by the economic machinery of the nation. Deeply impressed by the gravity of the impending crisis, Lasker instituted a searching inquiry, with the result that he discovered a series of grave company scandals in which financial promoters and aristocratic directors were chiefly involved. Undeterred by the fact that the leading spirit in these abuses, Bethel Henry Strousberg (1823–1884), was a Jew, Lasker presented the results of his inquiry to the diet on the.7th of February 1873, in a speech

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