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products increased from $2,093,469 in 1900 to $4,052,274 in 1905, or 93.6%. Atchison was founded in 1854 by pro-slavery partisans, and was named in honour of their leader, David Rice Atchison, a United States senator. The city was quickly surpassed by Leavenworth in commercial importance, and during the Kansas struggle was never of great political importance. Its first city charter was granted in 1858. The Atchison Globe (established 1878) is one of the best-known of western papers. ATE, in Greek mythology, the personification of criminal folly, the daughter of Zeus and Eris (Strife). She misled even Zeus to take a hasty oath, whereby Heracles became subject to Eurystheus. Zeus thereupon cast her by the hair out of Olympus, whither she did not return, but remained on earth, working evil and mischief (Iliad, xix. 91). She is followed by the Litae (Prayers), the old and crippled daughters of Zeus, who are able to repair the evil done by her (Iliad, ix. 502) : In later times Ate is regarded as the avenger of sin (Sophocles, Antigone,

614, 625). Sce J. Girard, Le Sentiment religieux en Grèce (1869); J. F. Scherer,

De Graccorum Ates Notione atque Indole (1858); E. Berch, Bedeutung der Ate bei Aeschylos (1876); C. Lehrs, Populäre Aufsatze aus dem Alterthum (1875); L. Schmidt, Die Ethik der alten Griechen (1882). ATELLA, an ancient Oscan town of Campania, 9 m. N. of Naples and 9 m. S. of Capua, on the road between the two. It was a member of the Campanian confederation, and shared the fortunes of Capua, but remained faithful to Hannibal for a longer time; the great part of the inhabitants, when they could no longer resist the Romans, were transferred by him to Thurii, and the town was reoccupied in 211 by the Romans, who settled the exiled inhabitants of Nuceria there. The fate of Atella at the end of the war, when the latter were able to return to their own city, is unknown. Cicero was in friendly relations with it, and exerted influence that it might retain its property in Gaul, so that it is obvious that it had then recovered municipal rights. The town is mainly famous as the cradle of early Roman comedy, the Fabulae Atellanae (see below). Some remains of the town still exist, including a tower of the city wall in brick. See J. Beloch, Campanien (2nd ed., Breslau, 1890), p. 379, ATELLANAE FABULAE (“Atellan fables”), the name of a sort of popular comedy amongst the ancient Romans. The name is derived from Atella, an Oscan town in Campania; for this reason, and from their being also called Osci ludi, it has been supposed that they were of Oscan origin and introduced at Rome after Campania had been deprived of its independence. It seems highly improbable that they were performed in the Oscan language. Mommsen, however, rejects their Oscan origin altogether; he regards them as purely Latin, the scene merely being laid at Atella to avoid causing offence by placing it at Rome or one of the Latin cities. These plays, or rather sketches, contained humorous descriptions of country as contrasted with town life, and found their subjects amongst the lower classes of the people. The subjects alone were decided upon before the performance began; the dialogue was improvised as it proceeded. The Atellanae contained certain stock characters, like the Italian harlequinades: Maccus (the fool), Bucco (fatchaps), Pappus (daddy), Dossennus (sharper); monsters and bogeys like Manducus, Pytho, Lamia also made their appearance. The performers were the sons of Roman citizens, who did not lose their rights as citizens, and were allowed to serve in the army: professional actors were excluded. The simple prose dialogues were probably varied by songs in the rude Saturnian metre: the language was that of the common people, accompanied by lively gesticulation and movements. They were characterized by coarseness and obscenity. In the time of Sulla a literary form was given to the Atellanae by Pomponius of Bononia and Novius, who made them regular written comedies. Living persons secm to have been attacked, and even the doings of the gods and heroes of mythology burlesqued. From this time the Atellanae were used as after-pieces and performed by professional actors. In 46 B.C. they were ousted by the mimes, but regained popularity during the reign of Tiberius (chiefly owing to a certain Mummius), until they were definitely

superseded by and merged in the mimes. They held their ground in the small towns and villages of Italy during the last days of the empire; they probably lingered on into the middle ages, and were the origin of the Italian Commedie dell'arte. The scanty fragments of Pomponius and Novius are collected in Ribbeck's £ Romanorum Reliquiae; see also Munk, De Fabulis Atellanis (1840); and art. LATIN LITERATURE. ATESTE (mod. Este, q.v.), an ancient town of Venetia, at the southern foot of the Euganean hills, 43 ft. above sea-level; 22 m. S.W. of Patavium (Padua). The site was occupied in very early times, as the discoveries since 1882 show. Large cemeteries have been excavated, which show three different periods from the 8th century B.C. down to the Roman domination. In the first period (Italic) cremation burials closely approximating to the Villanova type are found; in the second" (Venetian) the tombs are constructed of blocks of stone, and situlae (bronze buckets), sometimes decorated with elaborate designs, are frequently used to contain the cinerary urns; in the third (Gallic), which begins during the 4th century B.C., though cremation continues, the tombs are much poorer, the ossuaries being of badly baked rough clay, and show traces of Gallic influence, and characteristics of the La-Têne civilization. The many important objects found in these excavations are preserved in the local museum. See G. Ghirardini in Notizie degli Scavi, Monumenti dei Lincei, ii. (1893) 161 seq., vii. (1897) 5 seq., x. (1901) 5 seq.; Atti del Congresso Internazionale di Scienze Storiche (Rome, 1904), v. 279 seq. Inscriptions show that the national language asserted its existence even after Ateste came into the hands of the Romans. When this occurred is not known; boundary stones of 135 B.C. exist, which divide the territory of Ateste from that of Patavium and of Vicetia, showing that the former extended from the middle of the Euganean hills to the Atesis (mod. Adige, from which Ateste no doubt took its name, and on which it once stood). After the battle of Actium, Augustus settled veterans from various of his legions in this territory, Ateste being thenceforth spoken of as a colony. It appears to have furnished many recruits, especially for the cohortes urbanae. It appears but little in history, though its importance is vouched for by numerous inscriptions, the majority of which belong to the early Empire. (T. As.) ATH, or AATH, an ancient town of the province of Hainaut, Belgium, situated on the left bank of the Dender. Pop. (1890) 9868; (1904) 11,201. Formerly it was fortified, but after the change in the defensive system of Belgium in 1858 the fortress was dismantled and its ramparts superseded by boulevards. Owing to a fire caused by lightning its fine church of St Julien, dating from the 14th century, which had escaped serious injury during many wars, was destroyed in 1817 (since rebuilt). This left the Tour Burbant as its sole relic of the middle ages. This tower formed part of the donjon of the fortress erected by Baldwin IV., count of Hainaut, about the year 1150. Near Ath is the fine castle of Beloeil, the ancient seat of the princely family of Ligne. Ath is famous for its gild of archers, whose butts are erected on the plain of the Esplanade in the centre of the town. The town militia has the privilege of being armed. with bows and crossbows. Ath is also well known in Hainaut for its annual fête called le jour de ducasse-ducasse being the Walloon word for kermesse (fète). On this occasion a procession escorting figures of two giants, Goliath, called locally Goyasse, and Samson, forms the chief feature of the celebration. The emperor Joseph II. stopped it for its “idolatrous” character, but this act was one of the causes of the Brabant revolution of 1789. The procession, revived in 1790, was again stopped by the French republicans five years later, but was revived under the Empire, and has flourished ever since. ATHABASCA (Alhapescow), or ELK, a river and lake of the province of Alberta, Canada. The river rises in the Rocky Mountains near the Yellowhead Pass in 52° 10' N. and 117° 10' W., and flows north-east as far as Athabasca Landing, and thence north into Lake Athabasca. It is 740 m. long and has a number of important tributaries, including the McLeod, Pembina, Lesser "This is by some authorities divided into two,

Slave, which drains the lake of that name, and Clearwater. Athabasca lake is 195 m. long, west to east, from 20 to 32 m. wide, has an area of 3085 sq. m., and is 690 ft. above the sea. It discharges its waters northward by Slave river and the Mackenzie system to the Arctic Ocean. On its north shore the country is high and rocky; on the south, sandy and barren. Shallowdraught steamers navigate the lake and river, and Lesser Slave lake and river, with one interruption—at Grand Rapids near the mouth of the Clearwater river. ATHALARIC (516-534), king of the Ostrogoths, grandson of Theodoric, became king of the Ostrogoths in Italy on his grandfather's death (526). As he was only ten years old, the regency was assumed by his mother Amalasuntha (q.v.). The murmurs of the Gothic nobles procured for their young sovereign too early emancipation from the schoolroom. He drank heavily, and indulged in vicious excesses which ruined his constitution. He died on the 2nd of October 534. ATHALIAH, in the Bible, the daughter of Ahab, and wife of Jehoram, king of Judah. After the death of Ahaziah, her son, she usurped the throne and reigned for six years. She is said to have massacred all the members of the royal house of Judah (2 Kings xi. 1-3), but a similar atrocity is also ascribed to Jehu (2 Kings x. 12-14); with both notices contrast 2 Chron. xxi. 17. The sole survivor Joash was concealed in the temple by his aunt, Jehosheba, wife of the priest Jehoida (2 Chron. xxii. 11). These organized a revolution in favour of Joash, and caused Athaliah and her adherents to be put to death (2 Kings xi.; 2 Chron. xxii. 10-12, xxiii., xxiv. 7). The story of Athaliah forms the subject of one of Racine's best tragedies. It has been musically treated by Handel and Mendelssohn. ATHAMAS, in Greek mythology, king of the Minyae in Boeotian Orchomenus, son of Aeolus, king of Thessaly, or of Minyas. His first wife was Nephele, the cloud-goddess, by whom he had two children, Phrixus and Helle (see ARGoNAUTs). Athamas and his second wife Ino were said to have incurred the wrath of Hera, because Ino had brought up Dionysus, the son of her sister Semele, as a girl, to save his life. Athamas went mad, and slew one of his sons, Learchus; Ino, to escape the pursuit of her frenzied husband, threw herself into the sea with her other son Melicertes. Both were afterwards worshipped as marine divinities, Ino as Leucothea, Melicertes as Palaemon (Odyssey v. 333). Athamas, with the guilt of his son's murder upon him, was obliged to flee from Boeotia. He was ordered by the oracle to settle in a place where he should receive hospitality from wild beasts. This he found at Phthiotis in Thessaly, where he surprised some wolves eating sheep; on his approach they fled, leaving him the bones. Athamas, regarding this as the fulfilment of the oracle, settled there and married a third wife, Themisto. The spot was afterwards called the Athamanian plain (Apollodorus i. 9; Hyginus, Fab. 1-5; Ovid, Metam. iv. 416, Fasti, vi. 485; Valerius Flaccus i. 277). According to a local legend, Athamas was king of Halos in Phthiotis from the first (Schol. on Apoll. Rhodius ii. 513). After his attempt on the life of Phrixus, which was supposed to have succeeded, the Phthiots were ordered to sacrifice him to Zeus Laphystius, in order to appease the anger of the gods. As he was on the point of being put to death, Cytissorus, a son of Phrixus, suddenly arrived from Aea with the news that Phrixus was still alive. Athamas's life was thus saved, but the wrath of the gods was unappeased, and pursued the family. It was ordained that the eldest born of the race should not enter the council-chamber; if he did so, he was liable to be seized and sacrificed if detected (Herodotus vii. 197). The legend of Athamas is Urobably founded on a very old custom amongst the Minyae—the sacrifice of the first-born of the race of Athamas to Zeus Laphystius. The story formed the subject of lost tragedies by Aeschylus, Sophocles, Euripides and other Greek and Latin dramatists. ATHANAGILD (d. 547) became king of the Visigoths (in Spain) in 534, having invoked the aid of the emperor Justinian for his revolt against his predecessor Agila. Athanagild, when himself king, vainly tried to oust his late allies from the footing which

they had gained in Spain, nor were the Greeks finally expelled from Spain till seventy years later. Athanagild himself is chiefly remembered for the tragic fortunes of his daughters Brunechildis and Gavleswintha, who married two Frankish brother kings, Sigebert and Chilperic. Athanagild died (“peacefully,” as the annalist remarks) in 547. ATHANARIC (d. 381), a ruler of the Visigoths from about 366 to 380. He bore the title not of king but of judge, a title which may be compared with that of ealdorman among the AngloSaxon invaders of Britain. Athanaric waged, from 367 to 369, an unsuccessful war with the emperor Valens, and the peace by which the war was ended was ratified by the Roman and Gothic rulers meeting on a barge in mid-stream of the Danube. Athanaric was a harsh and obstinate heathen, and his short reign was chiefly famous for his brutal persecution of his Christian fellowcountrymen. In 376 he was utterly defeated by the Huns, who a few years before had burst into Europe. The bulk of the Visigothic people sought refuge within the Empire in the region now known as Bulgaria, but Athanaric seems to have fled into Transylvania. Being attacked there by two Ostrogothic chiefs he also, in 381, sought the protection of the Roman emperor. Theodosius I. received him courteously, and he was profoundly impressed by the glories of Constantinople, but on the fifteenth day after his arrival he died, and was honoured by the emperor with a magnificent funeral. ATHANASIUS (293–373), bishop of Alexandria and saint, one of the most illustrious defenders of the Christian faith, was born probably at Alexandria. Of his family and of his early education nothing can be said to be known. According to the legend, the boy is said to have once baptized some of his playmates and thereupon to have been taken into his house by Bishop Alexander, who recognized the validity of this proceeding. It is certain that Athanasius was young when he took orders, and that he must soon have entered into close relations with his bishop, whom, after the outbreak of the Arian controversy, he accompanied as archdeacon to the council of Nicaea. In the sessions and discussions of the council he could take no part; but in unofficial conferences he took sides vigorously, according to his own evidence, against the Arians, and was certainly not without influence. He had already, before the opening of the Council, defined his personal attitude towards the dogmatic problem in two essays, Against the Gentiles and On the Incarnation, without, however, any special relation to the Arian controversy. The essay On the Incarnation is the locus classicus for the presentation of the teaching of the ancient church on the subject of salvation. In this the great idea that God himself had entered into humanity becomes dominant. The doom of death under which mankind had sighed since Adam's fall could only then be averted, when the immortal Word of God (Aóvos) assumed a mortal body, and, by yielding this to death for the sake of all, abrogated once for all the law of death, of which the power had been spent on the body of the Lord. Thus was rendered possible the leading back of mankind to God, of which the sure pledge lies in the grace of the resurrection of Christ. Athanasius would hear of no questioning of this religious mystery. In the catchword Homousios, which had been added to the creed at Nicaea, he too recognized the best formula for the expression of the mystery, although in his own writings he made but sparing use of it. He was in fact less concerned with the formula than with the content. Arians and Semi-Arians seemed to him to be pagans, who worship the creature, instead of the God who created all things, since they teach two gods, one having no beginning, the other having a beginning in Time and therefore of the same nature as the heathen gods, since, like them, he is a creature. Athanasius has no terms for the definition of the Persons in the one “Divine” (ró 6étov), which are in their substance one; and yet he is certain that this “Divine” is not a mere abstraction, but something truly personal: “They are One,” so he wrote later in his Discourses against the Arians, “not as though the unity were torn into two parts, which outside the unity would be nothing, nor as though the unity bore two names, so that one and the same is at one time Father and then

his own Son, as the heretic Sabellius imagined. But they are two, for the Father is Father, and the Son is not the same, but, again, the Son is Son, and not the Father himself. But their Nature (4:60;!) is one, for the Begotten is not dissimilar(a'.v6potot) to the Begetter, but his image, and everything that is the Father's is also the Son’s."

Five months after the return from the council of Nicaca Bishop Alexander died; and on the 8th of February 326 Athanasius, at the age of thirty-three, became his successor. The first years of his episcopate were tranquil; then the storms in which the remainder of his life was passed began to gather round him. The council had by no means composed the divisions in the Church which the Arian controversy had provoked. Arius himself still lived, and his friend Eusebius of Nicomedia rapidly regained influence over the emperor Constantine. The result was a demand made by the emperor that Arius should be readmitted to communion. Athanasius stood firm, but many accuser: soon rose up against one who was known to be under the frown of the imperial displeasure. He was charged with cruelty, even with sorcery and murder. It was reported that a bishop of the Meletian party (sec MELETlUS) in the Thebaid, of the name of Arsenius, had been unlawfully put to death by him. fle was easily able to clear himself of these charges ; but the hatred of his enemies was not relaxed, and in the summer of 335 he was peremptorin ordered to appear at Tyre, where a council had been summoned to sit in judgment upon his conduct. There appeared plainly a predetermination to condemn him, and he fled from Tyre to Constantinople to appeal to the emperor himself. Refused at first a hearing, his perseverance was at length rewarded by the emperor's assent to his reasonable request that his accusers should be brought face to face with him in the imperial presence. Accordingly the leaders of the council, the most conspicuous of whom were Euscbius of Nicomedia and his namesake of Caesarea, were summoned to Constantinople. Here they did not attempt to repeat their old charges, but found a more effective weapon to their hands in a new charge of a political kind—that Athanasius had threatened to stop the Alexandrian corn-ships bound for Constantinople. It is very difficult to understand how far there was truth in the persistent accusations made against the prince-bishop of Alexandria. Probably there was in the very greatness of his character and the extent of his popular influence a certain species of dominance which lent a colour of truth to some of the things said against him. On the present occasion his accusers succeeded at once in arousing the imperial jealousy. Without obtaining a hearing, he was banished at the end of 335 to Tréves in Gaul. This was the first banishment of Athanasius, which lasted about one year and a half. It was brought to a close by the death of Constantine, and the accession as emperor of the West of Constantine 11., who, in June 337, allowed Athanasius to return to Alexandria.

He reached his see on the 23rd of November 337, and, as he himself has told us, “ the people ran in crowds to see his face; the churches were full of rejoicing; thanksgivin§ were everywhere offered up; the ministers and clergy thought the day the happiest in their lives." But this period of happiness was destined to be short-lived. His position as bishop of Alexandria placed him, not under his patron Constantine, but under Con< stantius, another son of the elder Constantine, who had succeeded to the throne of the East. He in his turn fell, as his father had done in later years, under the influence of Eusebius of Nicomcdia, who in the latter half of 339 was transferred to the see of Com stantinople, the new seat of the imperial court. A second expulsion of Athanasius was accordingly resolved upon. The old accusations against him were revived, and he was further charged with having set at naught the decision of a council. On the 18th of March 339 the exarch of Egypt suddenly confronted Alhanasius with an imperial edict, by. which he was deposed and a (‘appadocian named Gregory was nominated bishop in his place. On the following day, after tumultuous scenes, Athanasius fled, and four days later Gregory was installed by the aid of the soldiery. On the first opportunity. Athanasius went to Rome. to “ fay his case before the church." A synod assembled

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at Rome in the autumn of 34o, and the great council—probably that which met at Sardica in 34: or 343, where the Orientals refused to meet the representatives of the Western church— declared him guiltless. This decision, however, had no immediate effect in favour of Athanasius. Constantius continued for some time implacable, and the bold action of the Western bishops only incited the Arian party in Alexandria to fresh sever-ities. But the death of the intruder Gregory, on the 26th of June 345. opened up a way of reconciliation. Constantius decided to yield to the importunity of his brother Constans, who had succeeded Constantine II. in the West; and the result was the restoration of Athanasius for the second time, on the zrst of October 346. Again he returned to Alexandria amid the enthusiastic demon» strations of the populace, which is described by Gregory of Nazianzus, in his pancgyric on Athanasius, as streaming forth like “ another Nile " to meet him afar off as he approached the city.

The six years of his residence in the West had given Athanasius the opportunity of displaying a momentous activity. He made long journeys in Italy, in Gaul, and as far as Belgium. Everywhere he laboured for the Nicene faith, and the impression made by his personality was so great that to hold fast the orthodox faith and to defend Athanasius were for many people one and the same thing. This was shown when, after the death of the emperor Constans, Constantius became sole ruler of East and West. With the help of counsellors more subtle than discerning, the emperor, with the object of uniting the various parties in the Church at any cost, sought for the most colourless possible formula of belief, which he hoped to persuade all the bishops to accept. As his efforts remained for years fruitles, he used force. “ My will is your guiding-line," he exclaimed in the summer of 355 to the bishops who had assembled at Milan in response to his orders. A series of his most defiant opponents had to go into banishment, Liberius of Rome, Hilarius of Poitiers and Hosius of Corduba, the last-named once the confidant of Constantine and the actual originator of the Homousios, and now nearly a hundred years old. At length came the turn of Athanasius, now almost the sole upholder of the banner of the Nicene creed in the East. Several attempts to expel hirn failed owing to the attitude of the populace. On the night of the 8thqth of February 356, however, when the bishop was holding the Vigils, soldiers and police broke into the church of Theonss, Athanasius himself has described the scene for us : “ l was seated upon my chair, the deacon was about to read the psalm, the people to answer, ‘ For his mercy endureth for ever.’ The solemn act was interrupted; a panic arose." The bishop, who was at first unwilling to save himself, until he knew that his faithful followers were in safety, succeeded in escaping, leaving the town and finding a hidingplace in the country. The solitude; of Upper Egypt, where numerous monasteries and hermitagcs had been planted, seem at this time to have been his chief shelter. In this case benefit was repayed by benefit, for Alhanaaius during his episcopate had been a zealous promoter of asceticism and monachism. With Anthony the hermit and Pachomius the founder of monasteries, he had maintained personal relations. and the former he had commemorated in his Life of A nuwn“ During his exile his time was occupied in writing on behalf of his cause, and to this period belong some of his most important worls, above all the great Omh'ons or Discourse: again: 1}An'ans, which furnish the best exposition of his theological principles.

During his absence the see of Alexandria was left without a pastor. It is true that George of Cappadocia had taken his place; but he could only maintain himself for a short while (February 357—Octobcr 358). The great majority of the popuh. tion remained faithful to the exile. At length. in November 351, the way was opened to him for his return to his see by the death of Constantius. Julian, who succeeded to the imperial throne, professed himself indifferent to the contentions of the Church, and gave permission to the bishops exiled in the late reign to return home. Among others, Athanasius availed himself of this permission, and in February 36: once more seated himself upon ids throne, amid the rejoicings of the people. He had begun his episcopal labours with renewed ardour, and assembled his bishops in Alexandria to decide various important questions, when an imperial mandate again~for the fourth time—drove him from his place of power, The faithful gathered around him weeping. “ Be of good hart," he said, “ it is but a cloud: it will pass." His forecat proved true; for within a few months Julian had closed his brief career of pagan revival. As early as September 363, Athanasius was able to travel to Jovian, the new emperor, who had sent him a letter praising his Christian fidelity and enroumging him to resume his work. He returned to Alexandria on the 20th of February 364. With the emperor he continued to maintain friendly relations; but the period of repose was short. In the spring of 36 5, after the accession of Valens to the throne, troubles again arose. Athanasius was once more compelled to seek safety from hispersecutors in concealment (October 365), which lasted, however, only for four months. In February 366 he resumed his episcopal labours, in which he henceforth remained undisturbed. On the 2nd of May 373, having con< sccrntcd one of his presbyters as his succcsor, he died quietly in his own house.

Athanasius was a man of action, but he also knew how to use his pen for the furtherance of his cause. He left a large number of writings, which cannot of course be compared with those of an Origen, a Basil, or n Gregory of Nyssa. Athanasius was no systematic theologian. All his treatises are occasional pieces, born of controversy and intended for controversial ends. The interest in nbstmct exposition of clearly formulated theological ideas is everywhere subordinate to the polcmiml purpose. But all these writings are instinct with a living personal faith, and serve for the defence of the cause; for it was not about words that he was contending. Even those who do not sympathize with the cause which Athanasius steadfastly defended cannot but admire his magnanimous and heroic character. If he was imperious in temper and inflexible in his conception of the Christian faith, he possessed a great heart and a great intellect, inspired with an enthusiastic devotion to Christ. As a theologian, his main distinction was his zealous advocacy of the essential divinity of Christ. Christianity in its Arian conception would have evapomtcd in a new polytheism. To have set a. darn against this process with the whole force of a mighty personality constitutes the importance of Athanasius in the world's history. It is with good reason that the Church honours him as the “ Great," and as the “ Father of Orthodoxy."

The best edition of the works of Athanasius is the so-called Maurine edition of Bernard de Montfaucon in 3 vols. (Paris. 1693): this was enlarged in the 3rd edition by Giustiniani (4 vols.. Padua, i777), and is printed in this form in Migne's Palrnlogi'a, vols. xxv.-xxviii. English translation of selections, with excellent introductions to the several writings, was published by Archibald Robertson in the Library of [he Nicene and Post-Nicene Falliers, second series, vol.'4 (Oxford and New York, I892). There is no biography satisfactory from the modern point of view. Studies preliminary to such a biography began to be published by E. Schwartz in his essays, “ Zur Geschichte des Athanasius " (in the Nudirichlen der koniglichen Gercllrchajl dc! Wissmschaflm zu Gfiuingzn, r904, &c.). The life of Athanasius, however, is so completely intertwined with the history of his time that it is permissible to refer. for a knowledge of him, to the general descri tiom which will be found at the close of the article Anus, Of the o der literature. Tillernont's Mémorrn Pour semi! ll I'hrstoire rrrlr'si'artiquc dz: six premiers rildn, vols. vi. and viii, are still a mine of material for the historian. Of the newer literature the following deserve to be readz—Johaun Adam Mohlcr, Alhamuius der Gum and 4154 Kink: seiner Zn't, 2 vols. (2nd ed., Main, 1844); and Fr. Boehringer, " Arius und Athnnasius." Die Kuclle Christi and ihrr ngeri, vol. i. part 2 (2nd ed., Stuttgart, l874). (G. K.)

ATHAPASOAN. a widely distributed linguistic stock of North American lndians, the chief tribes included being the Chippewyan, Navajo, Apache, Jicarilla, Lipan, Hupa and Wailalti. The Athapascan family is geographically divided into Northern, Pacific and Southem. The Northern division (Tinnch or Dene) is about Alaska, and the Yukon and Mackenzie rivers,—the eponymous “ Athabasca " tribe living round Lake Athabasca, in the province of Albc.ta in Canada. The Pacific division covers a strip of territory, some 400 m. in length, from Oregon

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southwards into California. The Southern division includes Arizona and New Mexico, parts of Utah, Colorado, Kansas and Texas, and the northern part of Mexico. The typical tribes are those of the Northern division.

See Handbe of American Indians (Washington. I907).

A'I'HARVA VEDA. the f0urth book of the Vedas, the ancient scriptures of the Brahman religion. Like the other Vedas it is divided into Samhita, Brahmanas and Upanishads, representing the spiritual element and its magical and nationalistic development. The rnzntrns or saying: composing the Sarnhita of the Atharva Veda ditier from those of the other Vedas by being in the form of spells rather than prayers or hymns, and seem to indicate a stage of religion loWer than that of the Rig Veda.

ATHBISI (from Gr. d-, privative, and 01:13:, God), literally a system of belief which denies the existence of God. The term as generally used, however, is highly ambiguous. Its meaning varies (0) according to the various definitions of deity, and especially (b) according as it is (i.) deliberately adopted by a thinker as a description of his own theologin standpoint, or (iL) applied by one set of thinkers to their opponents. As to (a), it is obvious that atheism from the standpoint of the Christian is a. very different conception as compared with atheism as understood by n Dcist, n Positivist, a follower of Euhemcrus or Herbert Spencer, or a Buddhist. But the ambiguities arising from the points of view described in (b) are much more difficult both intellectually and in their practical social issues. Thus history shows how readily the term has been used in the most haphazard manner to describe even the most trivial divergence of opinion conceming points of dogma. In other words, “ atheism " has been used generally by the orthodox adherents of one religion, or even of a single sect, for all beliefs which are different or even differently expressed. It is in fact in these cases, like “ heterodoxy," a term of purely negative significance, and its intellectual value is of the slightest. The distinction between the terms “ religion " and “ magic " is, in a similar way, often due merely to rivalry between the adherents of two or more mutually exclusive religions brought together in the same community. When the psalmist declares that “ the fool hath said in his heart, there is no God," he probably does not refer to theoretical denial, but to a practical disbelief in God's government of human afiairs, shown in dis~ obedience to moral laWs. Socrates was charged with “ not believinginthe gods thecityhelievesin." Thccryof the heathen populace in the Roman empire against the Christians was “ Away with the atheists! To the lions with the Christians! " The ground for the charge was probably the lack of idolatry in all Christian worship. Spinoza, for whom God alone existed, was persecuted as an atheist. A common designation of Knox was “ the atheist," although it was to him “ matter of satisfaction that our most holy religion is founded on faith, not on reason."

In its most scientific and serious usage the term is applied to that state of mind which does not find deity (ix. either one or many gods) in or above the physical universe. Thus it has been applied to certain primitive savages, who have been thought (Lg. by Lord Avebnry in his Prehistoric Times) to have no religious belief; it is, however, the better opinion that there are no peoples who are entirely destitute of some rudimentary religious belief. In the second place, and most usually, it is applied to a purely intellectual, metaphysical disbelief in the existence of any god, or of anything supernatural. In this connexion it is usual to distinguish three types of atheismr—the dogmatic, which denies the existence of God positively; the strplkul, which distrusts the capacity of the human mind to discover the existence of God; and the criliral, which doubts the validity of the theistic argument, the proofs for the existence of God. That the first type of atheism exists, in spite of the denials of those who favour the second or the third, may be proved by the utterances of men like Feuerbach, Flourcns or Bradlaugh. “ There is no God," says Feucrbach, “it is clear as the sun and as evident as the day that there is no God, and still more that there can be none." With greater passion Flourens declares “Our enemy is God. Hatred of God is the beginning of wisdom. If mankind would make true progress, it must be on the basis of atheism.” Bradlaugh maintained against Holyoake that he would fight until men respected the name “atheist.” The answer to dogmatic atheism, that it implies infinite knowledge, has been well stated in John Foster's Essays, and restated by Chalmers in his Natural Theology, and its force is recognized in Holyoake's careful qualification of the sense in which secularism accepts atheism, “always explaining the term atheist to mean ‘not seeing God’ visually or inferentially, never suffering it to be taken for anti-theism, that is, hating God, denying God—as hating implies personal knowledge as the ground of dislike, and denying implies infinite knowledge as the ground of disproof.” But dogmatic atheism is rare compared with the sceptical type, which is identical with agnosticism (q.v.) in so far as it denies the capacity of the mind of man to form any conception of God, but is different from it in so far as the agnostic merely holds his judgment in suspense, though, in practice, agnosticism is apt to result in an attitude towards religion which is hardly distinguishable from a passive and unaggressive atheism. The third or critical type may be illustrated by A CandidExamination of Theism by “Physicus” (G. J. Romanes), in which the writer endeavours to establish the weakness of the proofs for the existence of God, and to substitute for theism Spencer's physical explanation of the universe, and yet admits how unsatisfying to himself the new position is. “When at times I think, as think at times I must, of the appalling contrast between the hallowed glory of that creed which once was mine, and the lonely mystery of existence as now I find it—at such times I shall ever feel it impossible to avoid the sharpest pang of which my nature is susceptible.” Atheism has to meet the protest of the heart as well as the argument of the mind of mankind. It must be judged not only by theoretical but by practical arguments, in its relations either to the individual or to a society. Voltaire himself, speaking as a practical man rather than as a metaphysician, declared that if there were no God it would be necessary to invent one; and if the analysis is only carried far enough it will be found that those who deny the existence of God (in a conventional sense) are all the time setting up something in the nature of deity by way of an ideal of their own, while fighting over the meaning of a word or its conventional misapplication. ATHELM (d. 923), English churchman, is said to have been a monk of Glastonbury before his elevation in 909 to the see of Wells, of which he was the first occupant. In 914 he became archbishop of Canterbury. ATHELNEY, a slight eminence of small extent in the low level tract about the junction of the rivers Tone and Parrett in Somersetshire, England. It was formerly isolated by marshes and accessible only by boat or artificial causeway, and under these conditions it gained its historical fame as the retreat of King Alfred in 878-879 when he was unable to withstand the incursions of the Danes. After regaining his throne he founded a monastery here in gratitude for the retreat afforded him by the island; no traces of it exist above ground, but remains have been excavated. There was also found here, in 1693, the celebrated Alfred jewel, bearing his name, and preserved in the Ashmolean Museum at Oxford. An inscribed pillar commemorating the king was set up in 1801. The name of Athelney signifies the Isle of Princes (A.S. AEthelingaea). Athelney is a railway station on a branch of the Great Western line. ATHENA (the Attic form of the Homeric Athene, also called Athenaia, Pallas Athene, Pallas), one of the most important goddesses in Greek mythology. With Zeus and Apollo, she forms a triad which represents the embodiment of all divine power. No satisfactory derivation of the name Athena has been given"; Pallas, at first an epithet, but after Pindar used * O. Gruppe (Griechische Mythologie, ii. p. 1194) thinks that it probably means “without mother's milk,” either in an active or in a passive sense—"not giving suck,” or "unsuckled,” in her character as the virgin goddess, or as springing from the head of Zeus. In support of this view he refers to Hesychius (birto" YáAa) and a passage in Athenagoras (Legatio pro Christianis, 17), where it is

by itself, may possibly be connected with ra\\axh (“maiden”). Athena has been variously described as the pure aether, the storm-cloud, the dawn, the twilight; but there is little evidence that she was regarded as representing any of the physical powers of nature, and it is better to endeavour to form an idea of her character and attributes from a consideration of her cultepithets and ritual. According to the legend, her father Zeus swallowed his wife Metis (“counsel ”), when pregnant with Athena, since he had been warned that his children by her might prove stronger than himself and dethrone him. Hephaestus (or Prometheus) subsequently split open his head with a hatchet, and Athena sprang forth fully armed, uttering a loud shout of victory (Hesiod, Theogony, 886; Pindar, Olympia, vii. 35). In Crete she was said to have issued from a cloud burst asunder by Zeus. According to Roscher, the manner of her birth represents the storm-cloud split by lightning; Farnell (Cults of the Greek States, i. p. 285) sees in it an indication that, as the daughter of Metis, Athena was already invested with a mental and moral character, and explains the swallowing of Metis (for which compare the story of Cronus and his children) by the desire to attribute an extraordinary birth to one in whom masculine traits predominated. Inanotheraccount(as Tottoryèveta) she is the daughter of the river Triton, to which various localities were assigned, and wherever there was a river (or lake) of that name, the inhabitants claimed that she was born, there. It is probable that the name originated in Boeotia (C.O. Müller, Geschichten hellenischer Stämme, i. pp. 351-357; but see Macan on Herodotus, iv. 180), whence it was conveyed by colonists to Cyrene and thence to Libya, where there was a river Triton. Here some local divinity, a daughter of Poseidon, connected with the water and also of a warlike character, was identified by the colonists with their own Athena. In any case, it is fairly certain that Tritogeneia means “water-born,” although an old interpretation derived it from rpur&, a supposed Boeotian word meaning “head,” which further points to the name having originated in Boeotia. Roscher suggests that the localization of her birthplace in the extreme west points to the western sea, the home of cloud and storm. In Homer Athena already appears as the goddess of counsel, of war, of female arts and industries, and the protectress of Greek cities, this last aspect of her character being the most important and pronounced. Hence she is called roMás, roMotixos, in many Greek states, and is frequently associated with Zeus roMets. The most celebrated festival of the citygoddess was the Panathenaea at Athens and other places. Other titles of kindred meaning are àpxmyèris (“founder”) and Travaxats, the protectress of the Achaean league. At Athens she presided over the phratries or clans, and was known as &rarovpia and diparpia, and sacrifice was offered to her at the festival Apaturia. The title uńrmp, given her by the inhabitants of Elis, whose women, according to the legend, she had blessed with abundance of children, seems at variance with the generallyrecognized conception of her as rap6évos; but uńrmp may bear the same meaning as kovporpódos, the fosterer of the young, in harmony with her aspect as protectress of civic and family life. At Alalcomenae, near the Tritonian lake in Boeotia, she was āXaAkouevnts (“defender”). Her temple, which was pillaged by Sulla, contained an ivory image, which was said to have fallen from heaven. The inhabitants claimed that the goddess was born there and brought up by a local hero Alalcomeneus. Her images, called Palladia, which guarded the heights (cf. her epithets àxpia, Kpavata), represented her with shield uplifted, brandishing her spear to keep off the foe. The cult of Athena Itonia, whose earliest seat appears to have been amongst the Thessalians, who used her name as a battle-cry, made its way to Coronea in Boeotia, where her sanctuary was the seat of the Pamboeotian confederacy. The meaning of Itonia is obscure: Dümmler connects it with trečves, the “willow-beds” on the banks of the river Coralios (the river stated that Athena was sometimes called "A67%a or 'A65An. For Pallas, he prefers the old etymology from raxxie (to “shake"), rather in the sense of "earth-shaker" than “lance-brandisher."

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