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Areois were also a social force. They aimed at communism in all things. The women members were common property; the period of cohabitation was limited to three days, and the female Areois were bound by oath at initiation to strangle at birth any child born to them. If, however, the infant was allowed to survive half an hour only, it was spared; but to have the right of keeping it the mother must find a male Areoi willing to adopt it. The Areois travelled about, devoting their whole time to feasting, dancing (the chief dance of the women being the grossly indecent Timorodeementionedby Captain Cook), and debauchery, varied by elaborate realistic stage presentments of the lives and loves of gods and legendary heroes. AREOPAGUS (Apeios IIáyos), a bare, rocky hill, 370 ft. high, immediately west of the northern rim of the acropolis of Athens. The ancients interpreted the name as “Hill of Ares.” Though accepted by some modern scholars, this derivation of the word is rendered improbable by the fact that Ares was not worshipped on the Areopagus. A more reasonable explanation connects the name with Arae, “Curses,” commonly known as Semnae, “Awful Goddesses,” whose shrine was a cave at the foot of the hill, of which they were the guardian deities (Aeschyl. Eumen. 417,804; Schol. on Lucian, vol. iii. p. 68, ed. Jacobitz, Paus. i. 28.6). The Boulé, or Council, of the Areopagus () iv 'Apelq IIáy? BovXh), named after the hill, is to be compared in origin and fundamental character with the council of chiefs or elders which we find among the earliest Germans, Celts, Romans, and other primitive peoples. Under the kings of Athens it must have closely resembled the Boulê of elders described by Homer; and there can be no doubt that it was the chief factor in the work of transforming the kingship into an aristocracy, in which it was to be supreme. It was composed of ex-archons. Aristotle attributes to it for the period of aristocracy the appointment to all offices (Ath. Pol. viii. 2), the chief work of administration, and the right to fine or otherwise punish in cases, not only of violation of laws, but also of immorality (ibid. iii. 6; cf. Isoc. vii. 46; Androtion and Philochorus, in Müller, Frag. Hist. Graec. i. 387. 17, 394 60). This evidence is corroborated by the remnants of political power left to it in later time, after its importance had been greatly curtailed, and by the designation Boulé, which in itself indicates that the body so termed was once a state council. In a passage bearing incidentally upon the early constitution of Athens, Thucydides (i. 126. 8) informs us that at the time of the Cylonian insurrection the Athenians, we may suppose in their assembly ('Exx}\mata), commissioned the archons with absolute power to deal with the trouble at their discretion. From this passage, if we accept the Aristotelian view as to the early supremacy of the Areopagitic council, we must infer that a modification of the aristocracy in a popular direction had at that time already taken place. In addition to its political functions, the council from the time of Draco, if not earlier, exercised jurisdiction in certain cases of homicide (see below, ad fin.). The assumption that in their criminal jurisdiction the Areopagites were called Ephetae till after the legislation of Draco (cf. Philoch. 58, in Müller, ibid. 394) would explain the otherwise obscure circumstances that, according to Plutarch (Sol. 19), Draco (q.v.) in his laws mentioned only the Ephetae, and that Pollux (viii. 125) included the Areopagus among the localities in which sat the Ephetae.” The same assumption would supply a reason for * Neither Herodotus nor Thucydides tells us anything as to its £: but their silence on this point need not surprise us, as they ad no especial occasion for referring to the subject, and in general it may be said that before the 4th century B.C. writers took little interest in the constitutional history of the remote past. The statement of Thucydides (i., 126. 8) that at the time of the Cylonian insurrection the nine archons attended to a great part of the business of government does not contradict the Aristotelian view, for their administration may well have been under Areopagitic supervision (see also ARchoN); and, as is stated in the text, the supremacy of the council may have already suffered considerable limitation. The Eumenides of Aeschylus is a glorification of the institution, though for obvious reasons it is there represented as an essentially judicial body. * It is possible also to explain the alleged absence of reference to

the notion entertained by many writers of later time that the Areopagitic council was instituted by Solon (q.v.)—a notion partly explained also by the desire of political thinkers to ascribe to Solon the making of a complete constitution. Conformably with the view here presented we may suppose that the name “Boule of the Areopagus” developed from the simple term “Boule” in order to distinguish it from the new Boule (q.v.), or Council of Four Hundred. The popular reforms of Solon (594 B.C.), so far as they were carried into effect, tended practically tolimit the Council of the Areopagus, thoughconstitutionally it retained all its earlier powers and functions, augmented by the right to try persons accused of conspiracy against the state (Arist. Ath. Pol. viii. 4). In the exercise of its duty as the protector of the laws it must have had power to inhibit in the Four Hundred, or in the Ecclesia, a measure which it judged unconstitutional or in any way prejudicial to the state, and in the levy of fines for violation of law or moral usage it remained irresponsible. As censor of the conduct of citizens it inquired # : man's source of income and punished the idle (Plut. Sol. 22). The tyrants (560-510 B.C.) left to the council its cognizance of murder cases (Demosth. xxiii. 66; Arist. Ath. Pol. xvi. 8) and probably the nominal enjoyment of all its prerogatives; but their method of filling the archonship with their own kinsmen and creatures gradually converted the Areopagites into willing supporters of tyranny. Though hostile, therefore, to the policy of Cleisthenes, their council seems to have suffered rio direct abridgment of power from his reforms. After his legislation it gradually changed character and political sentiment by the annual admission of ex-archons who had held office under a popular constitution. In 487 B.C., however, the introduction of the lot as a part of the process of filling the archonship (see ARCHON) began to undermine its ability. This deterioration was necessarily slow; it could not have advanced far in 480 B.C., when on the eve of the battle of Salamis, as we are informed (Arist. Polit. viii. 4, p. 13o4a, 17; Ath. Pol. xxiii. 25; Plut. Them. Io; Cic. Off. i. 22, 75), the council of the Areopagus succeeded in manning the fleet by providing pay for the seamen, thereby regaining the confidence and respect of the people. The patriotic action of the council and its attendant popularity enabled it to recover considerable administrative control, which it continued to exercise for the next eighteen years, although its deterioration in ability, becoming every year more noticeable, as well as the rapid rise of democratic ideas, prevented it from fully re-establishing the supremacy which Aristotle, with some exaggeration, attributes to it for this period. Its prestige was seriously undermined by the conduct of individual members, whose corrupt use of power was exposed and punished by Ephialtes, the democratic leader. Following up this advantage, Ephialtes (462 B.C.), and less prominently Archestratus and Pericles (q.v.), proposed and carried measures for the transfer of most of its functions to the Council of Five Hundred, the Ecclesia, and the popular courts of law (Arist. Ath. Pol. xxv.2, xxvii. 1, xxxv.2; Plut. Per. 9). Among these functions were probably jurisdiction in cases of impiety, the supervision of magistrates and the censorship of the morals of citizens, the inhibition of illegal and unconstitutional resolutions in the Five Hundred and the Ecclesia, the examination into the fitness of candidates for office, and the collection of rents from the sacred property (cf. Wilamowitz-Möllendorff, Arist. u. Ath. ii. 186-197; Busolt, Griech. Gesch. (2nd ed.) iii. 269-294; G. Gilbert, Const. Antiq. of Sparta and Athens, Eng. trans., 154 f.). It retained

the Areopagitic council in the Draconian laws by the supposition that Solon, while leaving, untouched the Draconian laws concerned with the cases of homicide which came before the Ephetae, substituted a law of his own regarding wilful murder, which fell within the jurisdiction of the Areopagites. This view finds strong support in the circumstance that the copy of the Draconian laws (C.I.A. i. 61), made in pursuance of a decree of the people of the year 409–408 B.C., does not contain the provision for cases of premeditated homicide; cf. G. de Sanctis, Ardis, 135. The relation of the Ephetae to the court of the Areopagus is obscure; cf. Philippi, Der # und die #" (Berlin, 1874). Busolt, Griechische Geschichte (2nd ed.), m. 138 ft.

jurisdiction in cases of homicide and the care of sacred olive trees. From this time to the establishment of the Thirty (462404 B.C.) the Areopagitic council, degraded still further by the opening of the archonship to the Zeugitae (457 B.C.) and by the absolute use of the lot in filling the office, was a political nullity. The first indication of a revival of its prestige is to be traced in the action attributed to it by Lysias during the siege of Athens (404 B.C.) (in Eratosth. 69: Trparroians uèvrijs tw'Apeiq IIáY4' BovX is a wrmpia). After the surrender of Athens and the appointment of the Thirty, the repeal of the laws of Ephialtes and Archestratus prepared the way for the rehabilitation of the council as guardian of the constitution by the restored democracy (Arist. Ath. Pol. xxxv.2; decree of Tisamenus, in Andoc. i. 84; cf. Din. i. 9). Although under the new conditions the Areopagites could not hope to recover their full supremacy, they did exercise considerable political influence, especially in crises. In the time of Demosthenes, accordingly, we find them annulling the election of individuals to offices for which they were unfit (Plut. Phoc. 16), exercising during a crisis a disciplinary power extending to life and death over all the Athenians “in conformity with ancestral law,” procuring the banishment of one, the racking of another, and the infliction of capital punishment on several of the citizens. This authority seems to have been delegated to them by the assembly with reference either to individual cases or temporarily to the whole body of Athenians (Din, i. 10, 62 f.; Aeschin. iii. 252; Lyc. Leoc. 52; Demosth. xviii. 132 f.; Plut. Demosth. 14). Religion, too, was their care (Pseud. Demosth. lix. 8o f.). Lycurgus (ibid.) even goes so far as to claim that by their action during the crisis after Chaeroneia they had saved the state. After the period of the great orators their influence continued to grow. Demetrius of Phalerum empowered them to assist the gynaeconomi in supervising festivals held in private houses (Philoch, in Müller, ibid. i. 408. 143). Under Roman supremacy in addition to earlier functions they had jurisdiction in cases of forgery, tampering with the standard measures, and probably other high crimes, the supervision of buildings, and the care of religion and of education (Cic. Fam. xiii. 1; Att. v. 9; Tac. Ann. ii. 55; Plut. Cic. 24, C.I.G. i. 123. 9; C.I.A. ii. 476; iii. 703, 714, 716; Acts xvii. 19). Their council acquired, too, in conjunction with the assembly, with or without the cooperation of the Five Hundred (or Six Hundred), the right to pass decrees and to represent their city in foreign relations (C.I.A. iii. 10, 31, 40, 41,454, 457, 458). From the overthrow of the Thirty to the end of their history they enjoyed a high reputation for ability and integrity (Isoc. vii.; Demosth. xxiii. 65 f.; Wal. Max. viii. 1. Amb. 2; Gell. xii. 7; Lucian, Bis Acc. iv. 12. 14). About A.D. 400 their council came to an end (Theodoret, Curat. ix. 55). With regard to the jurisdiction of the council in cases of homicide, the procedure, so far as it may be gathered from the orators and other sources, was as follows:-accusations were brought by relatives within the circle of brothers' and sisters' children, supported by the wider kin and the phratry (Demosth. xliii. 57). On receiving the accusation the king-archon by proclamation warned the accused to keep away from temples and other places forbidden to such persons. He made three investigations of the case in the three successive months, and brought it to trial in the fourth month. As he was forbidden to hand a case over to his successor, it resulted that in the last three months of the year no accusations of homicide could be brought (Ant. vi. 42). After the examination he assigned the case to the proper court, and presided over it during the trial, which took place in the open air, that the judges and the accuser might not be polluted by being brought under the same roof with the offender (Ant. v. 11). The accuser and the accused, standing on two white stones termed “Relentlessness” ("Avaióeia) and “Outrage" ("T3pts) respectively (Paus. i. 28.5), bound themselves to the truth by most solemn oaths (Demosth. xxiii. 68). Each was allowed two speeches, and the trial lasted three days. After the first speech the accused, unless charged with parricide, was at liberty to withdraw into exile (Poll. viii. 117). If condemned, he lost his life, and his property was confiscated. A

tie vote acquitted (Aeschyl. Eumen. 735; Ant. v. 51, Aeschin. iii. 252). See further GREEK LAw. AUTHoRITIEs.—Among other works may be mentioned E. Dugit, Etude sur l'Aréopage athénien (Paris, 1867); E. Caillemer, “Areopagus," in £# Saglio, Dict. d. Antiq. # et rom. (Paris, 1873) i. 395-404; A. Philippi, Areopag und Ephelen (Berlin, 1874). he discovery of the Aristotelian “Constitution of Athens" (Ath. Pol.) has largely rendered obsolete all works published before 1891. See Hermann-Thumser, Griechische Staatsalterlumer (6th ed., Freiburg, 1892), 365-371, 387-391, 788; U. von Wilamowitz-Möllendorff. Aristoteles und Athen (Berlin, 1893), ii. 186-200; J. J. Terwen, De Areopago Atheniensium Quaestiones. Variae (Utrecht, 1894); G. Gilbert, Constitutional Antiquities of Athens and Sparta (Eng. trans., London, and New York, 1895), liá, 122, 137, 154,282, F. Cauer, “Aischylos und der Areo hein. Mus. (1895), N.F. i. 348W' Wachsmuth and Thalheim, s.v., “Areios pagos" in Paulyissowa, Realencycl. d. kl. Altertum swiss. (Stuttgart, 1896), ii. 627633; G. de Sanctis, Aróis, Storia della Repubblica Atentese (Rome. 1898); L. Ziehen, “Drakontische Gesetzgebung,” in Rhein. Mus. (1899), N.F. liv. 321-344. See also CLEist HENES; PERiCLEs and Athens. (G. W. B.) AREQUIPA, a coast department of southern Peru, bounded N. by the departments of Ayacucho and Cuzco, E. by Puno and Moquegua, S. and W. by Moquegua and the Pacific. It is divided into seven provinces. Area, 21,947 sq.m.; pop. (1896) 229,007. It is traversed by an important railway line from Mollendo (Islay) to Puno, on Lake Titicaca, 325 m. long, with extensions to Santa Rosa, Peru and La Paz, Bolivia. The highest point reached by this line is 14,660 ft. The department includes an arid, sand-covered region on the coast traversed by deep gorges formed by river courses, and a partly barren, mountainous region inland composed of the high Cordillera and its spurs toward the coast, between which are numerous highly fertile valleys watered by streams from the snow-clad peaks. These produce cotton, rice, sugar-cane, wheat, coffee, Indian corn, barley, potatoes and fruit. The mountainous region is rich in minerals, and there is a valuable deposit of borax near the capital, Arequipa. AREQUIPA, a city of southern Peru, capital of the department of the same name, about 90 m. N.E. by N. of its seaport Mollendo (107 m. by rail), and near the south-west foot of the volcano Misti which rises to a height of 19,029 ft. above sea-level. The population was estimated at 35,000 in 1896. The city is provided with a tram line, and is connected with the coast at Mollendo (Islay) by a railway 107 m. long. and with Puno, on Lake Titicaca, by an extension of the same line 218 m. long. The city occupies a green, fertile valley of the Rio Chile, 7753 ft. above the sea, surrounded by an arid, barren desert. It is built on the usual rectangular plan and the streets are wide and well paved. The edifices in general are low, and are massively built with thick walls and domed ceilings to resist earthquakes, and lessen the danger from falling masonry. The material used is a soft, porous magnesian limestone, which is well adapted to the purpose in view. Arequipa is the seat of a bishopric created in 1609-1612, and possesses a comparatively modern cathedral, its predecessor having been destroyed by fire in 1849. It has several large churches, and formerly possessed five monasteries and three nunneries, which have been closed and their edifices devoted to educational and other public purposes. The religious element has always been a dominating factor in the life of the city. A university, founded in 1825, three colleges, one of them dating from colonial times, a medical school, and a public library, founded in 1821, are distinguishing features of the city, which has always taken high rank in Peru for its learning and liberalism, as well as for its political restlessness. The city's water-supply is derived from the Chile river and is considered dangerous to new arrivals because of the quantity of saline and organic matter contained. The climate is temperate and healthy, and the fertile valley (10 m. long by 5 m. wide) surrounding the city produces an abundance of cereals, fruits and vegetables common to both hot and temperate regions. Pears and strawberries grow side by side with oranges and granadillas, and are noted for their size and flavour. The trade of the city is principally in Bolivian products-mineral ores, alpaca wool, &c.—but it also receives and exports the products of the neighbouring Peruvian provinces, and the output of the borax deposits in the neighbourhood. Arequipa was founded by Pizarro in 1540, and has been the scene of many events of importance in the history of Peru. It was greatly damaged in the earthquakes of 1582, 1609, 1784 and 1868, particularly in the last. It was captured by the Chileans in 1883, near the close of the war between Chile and Peru. ARES, in ancient Greek mythology, the god of war, or rather of battle, son of Zeus and Hera. (For the Roman god, identified with Ares, see MARs.) As contrasted with Athena, who added to her other attributes that of being the goddess of well-conducted military operations, he personifies brute strength and the wild rage of conflict. His delight is in war and bloodshed; he loves fighting for fighting's sake, and takes the side of the one or the other combatant indifferently, regardless of the justice of the cause. His quarrelsomeness was regarded as inherited from his mother, and it may have been only as an illustration of the perpetual strife between Zeus and Hera that Ares was accounted their son. According to a later tradition, he was the son of Hera (Juno) alone, who became pregnant by touching a certain flower (Ovid, Fasti, v. 255). All the gods, even Zeus, hate him, but his bitterest enemy is Athena, who fells him to the ground with a huge stone. Splendidly armed, he goes to battle, sometimes on foot, sometimes in the war chariot made ready by his sons Deimos and Phobos (Panic and Fear) by whom he is usually accompanied. In his train also are found Enyo, the goddess of war who delights in bloodshed and the destruction of cities; his sister, Eris, goddess of fighting and strife; and the Keres, goddesses of death, whose function it is especially to roam the battle-field, carrying off the dead to Hades. In later accounts (and even in the Odyssey) Ares' character is somewhat toned down; thus, in the “Homeric’” hymn to Ares, he is addressed as the assistant of Themis (Justice), the enemy of tyrants, and leader of the just. It is to be noted, however, that in this little poem he is to some extent confounded with the planet named after him (Ares, or Mars). The primitive character of Ares has been much discussed. He is a god of storms; a god of light or a solar god; a chthonian god, one of the deities of the subterranean world, who could bring prosperity as well as ruin upon men, although in time his destructive qualities obscured the others. In this last aspect he was one of the chief gods of the Thracians, amongst whom his home was placed even in the time of Homer. In Scythia an old iron sword served as the symbol of the god, to which yearly sacrifices of cattle and horses were made, and in earlier times (as apparently also at Sparta) human victims, selected from prisoners of war, were offered. Thus Ares developed into the god of war, in which character he made his way into Greece. This theory may have been nothing more than an instance of the Greek tendency to assign a northern or “hyperborean ” home to deities in whose character something analogous to the stormy elements of nature was found. But it appears that the Thracians and Scythians in historical times (Herodotus i. 59) worshipped chiefly a war god, and that certain Thracian settlements, formed in Greece in prehistoric times, left behind them traces of the worship of a god whom the Greeks called Ares. The story of his imprisonment for thirteen months by the Aloidae (Iliad, v. 385) points to the conquest of this chthonian destroyer of the fields by the arts of peace, especially agriculture, of which the grain-fed sons of Aloeus (the thresher) are the personification. In Homer Aresis the lover of Aphrodite, the wife of Hephaestus, who catches them together in a net and holds them up to the ridicule of the gods. In what appears to be a very early development of her character, Aphrodite also was a war goddess, known under the name of Areia; and in Thebes, the most important seat of the worship of Ares, she is his wife, and bears him Eros and Anteros, Deimos and Phobos, and Harmonia, wife of Cadmus, the founder of the city (Hesiod, Theog. 933). In the legend of Cadmus and his family Ares plays a prominent part. His worship was not so widely spread over Greece as that of other gods, although he was honoured here and there with festivals

and sacrifices. Thus, at Sparta, under the name of Theritas, he was offered young dogs and even human beings. The Dioscuri were said to have brought his image from Colchis to Laconia, where it was set up in an old sanctuary on the road from Sparta to Therapnae. At Athens, he had a temple at the foot of the Areopagus, with a statue by Alcamenes. It was here, according to the legend, that he was tried and acquitted by a council of the gods for the murder of Halirrhothius, who had violated Alcippe, the daughter of Ares by Agraulos. The figure of Ares appears in various stories of ancient mythology. Thus, he engages in combat with Heracles on two occasions to avenge the death of his son Cycnus; once Zeus separates the combatants by a flash of lightning, but in the second encounter he is severely wounded by his adversary, who has the active support of Athena; maddened by jealousy, he changes himself into the boar which slew Adonis, the favourite of Aphrodite; and stirs up the war between the Lapithae and Centaurs. His attributes were the spear and the burning torch, symbolical of the devastation caused by war (in ancient times the hurling of a torch was the signal for the commencement of hostilities). The animals sacred to him were the dog and the vulture. The worship of Ares being less general throughout Greece than that of the gods of peace, the number of statues of him is small; those of Ares-Mars, among the Romans, are more frequent. Previous to the 5th century B.C. he was represented as fullbearded, grim-featured and in full armour. From that time, apparently under the influence of Athenian sculptors, he was conceived as the ideal of a youthful warrior, and was for a time associated with Aphrodite and Eros. He then appears as a vigorous youth, beardless, with curly hair, broad head and stalwart shoulders, with helmet and chlamys. In the Villa Ludovisi statue (after the style of Lysippus) he appears seated, in an attitude of thought; his arms are laid aside, and Eros peeps out at his feet. In the Borghese Ares (also taken for Achilles) he is standing, his only armour being the helmet on his head. He also appears in many other groups, with Aphrodite, in marble and on engraved gems of Roman times. But before this grouping had recommended itself to the Romans, with their legend of Mars and Rhea Silvia, the Greek Ares had again become under Macedonian influence a bearded, armed and powerful god. Authorities.-H. D. Müller, Ares (1848); H. W. Stoll, Uher die ursprüngliche Bedeutung des A. und der Athene (1881); F. A. Voigt, 'Beiträge zur Mythologie des Ares, und Athena" in Leipziger Studien, iv. 1881; W. H. Roscher, Studien zur vergleichenden Mythologie, i., 1873; C. Tümpel, Ares und Aphrodite (1880); articles in Pauly-Wissowa's Realencyclopädie, Roscher's Lexikon der Mythologie, and Daremberg and Saglio's Dictionnaire des Antiquités (s.v. ARs); Preller, Griechische #ythologie. ARETAEUS, of Cappadocia, a Greek physician, who lived at Rome in the second half of the 2nd century A.D. We possess two treatises by him, each in four books, in the Ionic dialect: On the Causes and Indications of Acute and Chronic Diseases, and On their Treatment. His work was founded on that of Archigenes; like him, he belonged to the eclectic school, but did not ignore the theories of the “Pneumatics,” who made the heart the seat of life and of the soul. Editions by Kühn (1828), Ermerius (1848). English translations: Wigan (1723); Moffat (1786); Reynolds (1837); Adams (1856). See Locher, Aretaeus aus Kappadocien (1847). ARETAS (Arab. Häritha), the Greek form of a name borne by kings of the Nabataeans resident at Petra in Arabia. (1) A king in the time of Antiochus IV. Epiphanes (2 Macc. v. 8). (2) The father-in-law of Herod Antipas (Jos. Ant. xviii. 5. 1, 3). In 2 Cor. xi. 32 he is described as ruler of Damascus (q.v.) at the time of Paul's conversion. Herod Antipas had married a daughter of Aretas, but afterwards discarded her in favour of Herodias. This led to a war with Aretas in which Antipas was defeated. An Aretas is mentioned in 1 Macc. xv. 22, but the true reading is probably Ariarathes (king of Cappadocia). See NABATAEANs. ARETE (O. Fr. areste, Lat. arista, ear of corn, fish-bone or spine), a ridge or sharp edge; a French term used in Switzerland (1646), commissary of the king at the estates of Languedoc (1647), and intendant of Guienne (1648), and showed great capacity in defending the authority of the crown against the rebels of the Fronde. After his wife's death he took orders (February 1651), but did not cease to take part in affairs of state. In 1651 he was appointed by Mazarin ambassador at Venice, where he died on the 14th of July 1651. His son, MARC RENE DE WoyER, comte d'Argenson (1623– 1700), was born at Blois on the 13th of December 1623. He also was a lawyer, being councillor at the parlement of Rouen (1642) and maitre des requêtes. He attended his father in all his duties and succeeded him at the embassy at Venice. In 1655 he returned from his embassy ruined, and lost favour with Mazarin, who removed him from his office of councillor of state. He then gave up public affairs and retired to his estates, where he occupied himself with good works. In September 1656 he entered the Company of the Holy Sacrament, a secret society for the diffusion of the Catholic religion. Besides writing the Annals of the society, he composed many pious works, which were destroyed in the fire at the Louvre in 1871. Some of his correspondence with the once famous letter-writer, Jean Louis Guez de Balzac (1597–1654), has been published. He died in May 17oo, leaving two sons, Marc René (see below), and François Élie (1656–1728), who became archbishop of Bordeaux. See Fr. Rabbe, “Compagnie du Saint-Sacrement,” in the Revue historique (Nov. 1899); Beauchet-Filleau, Les Annales de la compagnie du Saint-Sacrement (Paris, 1900); R. Allier, La Cabale des dévots (Paris, 1902). MARC RENé DE WoVER, marquis de Paulmy and marquis d'Argenson (1652–1721), son of the preceding, was born at Venice on the 4th of November 1652. He became avocat in 1669, and lieutenant-general in the sénéchaussée of Angoulême (1679). After the death of Colbert, who disliked his family, he went to Paris and married Marguerite Lefèvre de Caumartin, a kinswoman of the comptroller-general Pontchartrain. This was the beginning of his fortunes. He became successively mattre des requêles (1694), member of the conscil des prises (prize court) (1695), procureur-général of the commission of inquest into false titles of nobility (1696), and finally lieutenant-general of police (1697). This last office, which had previously been filled by N. G. de la Reynie, was very important. It not only gave him the control of the police, but also the supervision of the corporations, printing press, and provisioning of Paris. All contraventions of the police regulations came under his jurisdiction, and his authority was arbitrary and absolute. Fortunately, he had, in Saint-Simon's phrase, “a nice discernment as to the degree of rigour or leniency required for every case that came before him, being ever inclined to the mildest measures, but possessed of the faculty of making the most innocent tremble before him; courageous, bold, audacious in quelling emeules, and consequently the master of the people.” During the twenty-one years that he exercised this office he was a party to every private and state secret; in fact, he had a share in every event of any importance in the history of Paris. He was the familiar friend of the king, who delighted in scandalous police reports; he was patronized by the duke of Orleans; he was supported by the Jesuits at court; and he was feared by all. He organized the supply of food in Paris during the severe winter of 1709, and endeavoured, but with little success, to run to earth the libellers of the government. He directed the destruction of the Jansenist monastery of Port Royal (1709), a proceeding which provoked many protests and pamphlets. Under the regency, the Chambre de Justice, assembled to inquire into the malpractices of the financiers, suspected d'Argenson and arrested his clerks, but dared not lay the blame on him. On the 28th of January 1718 he voluntarily resigned the office of lieutenant-general of police for those of keeper of the sealsin the place of the chancellor d'Aguesseau—and president of the council of finance. He was appointed by the regent to suppress the resistance of the parlements and to reorganize the finances, and was in great measure responsible for permitting John Law to apply his financial system, though he soon quarrelled

with Law and intrigued to bring about his downfall. The regent threw the blame for the outcome of Law's schemes on d'Argenson, who was forced to resign his position in the council of finance (January 1720). By way of compensation he was created inspector-general of the police of the whole kingdom, but had to resign his office of keeper of the seals (June 1720). He died on the 8th of May 1721, the people of Paris throwing taunts and stones at his coffin and accusing him of having ruined the kingdom, In 1716 he had been created an honorary member of the Académie des Sciences and, in 1718, a member of the French Academy. See the contemporary memoirs, especially those of Saint-Simon (de Boislisle's ed.), Dangeau and Math. Marais; Barbier's Journal; “Correspondance administrative sous Louis XIV.” in Coll. des doc. inéd. sur l'histoire de France, edited by G. B. Depping (1850–1855); - des contrôleurs-géné des fi pub. by de Boi nce de M. de Marville avec M. de olice de René d'Argenson, . Clément, La police sous

Correst lisle (1873-1900); Corres Maure I 1897); Rapports de ub. # £ # £ is XIV. (1873). RENé Louis DE WoVER DE PAULMY, marquis d'Argenson (1694–1757), eldest son of the preceding, was a lawyer, and held successively the posts of councillor at the parlement (1716), mattredes requêtes (1718), councillor of state (1719), and intendant of justice, police and finance in Hainaut. During his five years' tenure of the last office he was mainly employed in provisioning the troops, who were suffering from the economic confusion resulting from Law's system. He returned to court in 1724 to exercise his functions as councillor of state. At that time he had the reputation of being a conscientious man, but ill adapted to intrigue, and was nicknamed “la bête.” He entered into relations with the philosophers, and was won over to the ideas of reform. He was the friend of Voltaire, who had been a fellow-student of his at the Jesuit college Louis-le-grand, and frequented the Club de l'Entresol, the history of which he wrote in his memoirs. It was then that he prepared his Considérations sur le gouvernement de la France, which was published posthumously by his son. He was also the friend and counsellor of the minister G. L. de Chauvelin. In May 1744 he was appointed member of the council of finance, and in November of the same year the king chose him as secretary of state for foreign affairs, his brother, the comte d'Argenson (see below), being at the same time secretary of state for war. France was at that time engaged in the War of the Austrian Succession, and the government had been placed by Louis XV. virtually in the hands of the two brothers. The marquis d'Argenson endeavoured to reform the system of international relations. He dreamed of a “European Republic,” and wished to establish arbitration between nations in pursuance of the ideas of his friend the abbé de Saint-Pierre. But he failed to realize any part of his projects. The generals negotiated in opposition to his instructions; his colleagues laid the blame on him; the intrigues of the courtiers passed unnoticed by him; whilst the secret diplomacy of the king neutralized his initiative. He concluded the marriage of the dauphin to the daughter of Augustus III., king of Poland, but was unable to prevent the election of the grand-duke of Tuscany as emperor in 1745. On the 10th of January 1747 the king thanked him for his services. He then retired into private life, eschewed the court, associated with Voltaire, Condillac and d'Alembert, and spent his declining years in working at the Académie des Inscriptions, of which he was appointed president by the king in 1747, and revising his Mémoires. Voltaire, in one of his letters, declared him to be “the best citizen that had ever tasted the ministry.” He died on the 26th of January 1757. He left a large number of manuscript works, of which his son, Antoine René (1722-1787), known as the marquis de Paulmy, published the Considérations sur le gouvernement de France (Amsterdam, 1764) and Essais dans le goût de ceux de Montaigne (ib. 1785). The latter, which contains many useful biographical notes and portraits of his contemporaries, was republished in 1787 as Loisirs d'un ministre d’état. Argenson's most important work, however, is his Mémoires, covering in great detail the years 1725 to 1756, with an introductory part giving his recollections since the year 1696. They are, as they were intended to be, valuable “materials for the history of his time." There are two important editions, the first, with some letters, not elsewhere published, by the marquis d'Argenson, his great-grand-nephew (5 vols., Paris, 1857 et seq.); the second, more correct, but less complete, published by J. B. Rathery, for the Société de l’Histoire de France (9 vols., Paris, 1859 et seq.). The other works of the marquis d'Argenson, in MS., were destroyed in the fire at the Louvre library in 1871. See Sainte-Beuve, Causeries du Jundi (vols. xii. and xiv.); Levasseur, “Le Marquis d'Argenson" in the Mémoires de l'Académie des Sciences Morales et Politiques (vol. lxxxvii., 1868); and, especially, E. Zevort, Le Marquis d'Argenson et le ministère des affaires étrangères (Paris, 1880). See also G. de R. de Flassan, Histoire de la diplomatic française (2nd ed., 1811); Voltaire, Siècle de Louis XV.; E. Boutaric, Correspondance secrète inédite de Louis XV. (1866); E. Champion, “Le Marquis d'Argenson,” in the Révolution française (vol. xxxvi., 1899); A. Alem, D'Argenson économiste (Paris, 1899); Arthur Ogle, The Marquis d'Argenson (1893). MARc PIERRE DE VoyER DE PAULMY, comte d'Argenson (1696–1764), younger brother of the preceding, was born on the 16th of August 1696. Following the family tradition he studied law and was councillor at the parlement of Paris. He succeeded his father as lieutenant-general of police in Paris, but held the post only five months (January 26 to June 30, 1720). He then received the office of intendant of Tours, and resumed the lieutenancy of police in 1722. On the 2nd of January 1724 he was appointed councillor of state. He gained the confidence of the regent Orleans, administering his fortune and—living with his son till 1737. During this period he opened his salon to the philosophers Chaulieu, la Fare and Voltaire, and collaborated in the legislative labours of the chancellor d'Aguesseau. In March 1737 d'Argenson was appointed director of the censorship of books, in which post he showed sufficiently liberal views to gain the approval of writers—a rare thing in the reign of Louis XV. He only retained this post for a year. He became president of the grand council (November 1738), intendant of the généralité of Paris (August 1740), was admitted to the king's council (August 1742), and in January 1743 was appointed secretary of state for war in succession to the baron de Breteuil. As minister for war he had a heavy task; the French armies engaged in the War of the Austrian Succession were disorganized, and the retreat from Prague had produced a disastrous effect. After consulting with Marshal Saxe, he began the reform of the new armies. To assist recruiting, he revived the old institution of local militias, which, however, did not come up to his expectation. In the spring of 1744 three armies were able to resume the offensive in the Netherlands, Germany and Italy, and in the following year France won the battle of Fontenoy, at which d'Argenson was present. After the peace in 1748 he occupied himself with the important work of recasting the French army on the model of the Prussian. He unified the types of cannon, grou the grenadiers into separate regiments, and founded the Ecole Militaire for the training of officers (1751). An edict of the 1st of November 1751 granted patents of nobility to all who had the rank of general officer. In addition to his duties as minister of war he had the supervision of the printing, postal administration and general administration of Paris. He was responsible for the arrangement of the promenade of the Champs Elysées and for the plan of the present Place de la Concorde. He was exceedingly popular, and, although the court favourites hated him, he had the support of the king. Nevertheless, after the attempt of R. F. Damiens to assassinate the king, Louis abandoned d'Argenson to the machinations of the court favourites and dismissed both him and his colleague, J. B. de Machault d'Arnouville (February 1757). D'Argenson was exiled to his estates at Les Ormes near Saumur, but he had previously found posts for his brother, the marquis d'Argenson, as minister of foreign affairs, for his son Marc René as master of the horse, and for his nephew Marc Antoine René as commissary of war. From the time of his exile he lived in the society of savants and philosophers. He had been elected member of the Académie des Inscriptions in 1749. Diderot and d'Alembert dedicated the Encyclopédie to him, and Voltaire, C. J. F. Hénault, and J. F. Marmontel openly visited him in his exile. After the

death of Madame de Pompadour he obtained permission to return to Paris, and died a few days after his return, on the 22nd of August 1764. MARC ANToINE RENE DE Voyer, marquis de Paulmy d'Argenson (1722-1787), nephew of the preceding and son of René Louis, was born at Valenciennes on the 22nd of November 1722. Appointed councillor at the parlement (1744), and mattre des requêtes (1747), he was associated with his father in the ministry of foreign affairs and with his uncle in the ministry of war, and, in recognition of this experience, was commissioned to inspect the troops and fortifications and sent on embassy to Switzerland (1748). In 1751 his uncle recognized him as his deputy and made over to him the reversion of the secretariate of war. He then worked on the great reform of the army, and after the dismissal of his uncle became minister of war (February 1757). But the outbreak of the Seven Years' War made this post exceedingly difficult to hold, and he resigned on the 23rd of March 1758. He was ambassador to Poland from 1762 to 1764, but failed to procure the nomination of the French candidate to that throne. From 1766 to 1770 he was ambassador at Venice. Failing to obtain the embassy at Rome, he retired at the age of forty-eight and devoted the rest of his life to indulging his tastes for history and biography. He brought together a large library, very rich in French poetry and romance, and undertook various publications with the help of his librarian. In 1775 he began his Bibliothèque universelle des romans, of which forty volumes appeared within three years, but subsequently handed over the publication to other editors. His great work, Mélanges tirés d'une grande bibliothèque, was published in 65 volumes (Paris, 1779-1788). At his death he forbade his library to be dispersed: it was bought by the comte d'Artois (afterwards Charles X.) and formed the nucleus of the present Bibliothèque de l'Arsenal at Paris (the marquis having been governor of the arsenal). He died on the 13th of August 1787. See £ memoirs; also Dacier's eulogium in the Académie des Inscriptions et Belles-Lettres (November 1788); and Sainte-Beuve, Causeries du lundi (vol.xii.). MARC RENé, marquis de Voyer de Paulmy d'Argenson (1721–1782), known as the marquis de Voyer, son of Marc Pierre de Voyer, the minister of war, was born in Paris on the 20th of September 1721. He served in the army of Italy and the army of Flanders in the War of the Austrian Succession, and was mestre de camp (proprietary colonel) of the regiment.of Berry cavalry at the battle of Fontenoy (May 10, 1745), where he was promoted brigadier. He was associated with his father in his work of reorganizing the army, was made inspector of cavalry and dragoons (1749), and succeeded his father as master of the horse (1752). He introduced English horses into France. He was lieutenant-general of Upper Alsace in 1753 and governor of Vincennes in 1754, and served afterwards under Soubise in the Seven Years' War. He was wounded at Crefeld in 1758, and was promoted lieutenant-general (1759). He followed his father into exile at Les Ormes (1763), and in the last years of the reign of Louis XV. sided with the malcontents headed by Choiseul; but on the rupture with England he rejoined the service of the king (1775). He was appointed inspector of the sea-board, and put the roadstead of the island of Aix in a state of defence during the American War of Independence. He caught marsh-fever while attempting to drain the marshes of Rochefort, and died at Les Ormes on the 18th of September 1782. MARc RENé MARIE DE WoyER DE PAULMy, marquis d'Argenson (1771-1842), son of the preceding, was born in Paris in September 1771. He was brought up by his father's cousin, the marquis de Paulmy, governor of the arsenal, and was made lieutenant of dragoons in 1789. Although, at the age of eighteen, he had succeeded to several estates and a large fortune, he embraced the revolutionary cause, joining the army of the North as Lafayette's aide-de-camp and remaining with it even after Lafayette's defection. Leaving France to take one of his sisters to England, he was denounced on his return as a royalist conspirator, on the charge of having in his possession portraits of the royal family. He then went to live in Touraine, married

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