xix. 113; 703), "that we have shaken off bishops and popes, that we may

come under the yoke of such madmen as Otto and Farel?" Passages have been collected, and it is an easy task, from the writings of Erasmus to prove that he shared the doctrines of the Reformers. Passages equally strong might be culled to show that he repudiated them. The truth is that theological questions in themselves had no attraction for him. And when a theological position was emphasized by party passion it became odious to him. In the words of Drummond: "Erasmus was in his own age the apostle of common sense and of rational religion. He did not care for dogma, and accordingly the dogmas of Rome, which had the consent of the Christian world, were in his eyes preferable to the dogmas of Protestantism.... From the beginning to the end of his career he remained true to the purpose of his life, which was to fight the battle of sound learning and plain common sense against the powers of ignorance and superstition, and amid all the convulsions of that period he never once lost his mental balance."

Erasmus is accused of indifference. But he was far from indifferent to the progress of the revolution. He was keenly alive to its pernicious influence on the cherished interest of his life, the cause of learning. "I abhor the evangelics, because it is through them that literature is everywhere declining, and upon the point of perishing." He had been born with the hopes of the Renaissance, with its anticipation of a new Augustan age, and had seen this fair promise blighted by the irruption of a new horde of theological polemics, worse than the old scholastics, inasmuch as they were revolutionary instead of conservative. Erasmus never flouted at religion nor even at theology as such, but only at blind and intemperate theologians.

In the mind of Erasmus there was no metaphysical inclination; he was a man of letters, with a general tendency to rational views on every subject which came under his pen. His was not the mind to originate, like Calvin, a new scheme of Christian thought. He is at his weakest in defending free will against Luther, and indeed he can hardly be said to enter on the metaphysical question. He treats the dispute entirely from the outside. It is impossible in reading Erasmus not to be reminded of the rationalist of the 18th century. Erasmus has been called the "Voltaire of the Renaissance." But there is a vast difference in the relations in which they respectively stood to the church and to Christianity. Voltaire, though he did not originate, yet adopted a moral and religious scheme which he sought to substitute for the church tradition. He waged war, not only against the clergy, but against the church and its sovereigns. Erasmus drew the line at the first of these. He was not an anticipation of the 18th century; he was the man of his age, as Voltaire of his; though Erasmus did not intend it, he undoubtedly shook the ecclesiastical edifice in all its parts; and, as Melchior Adam says of him, "pontifici Romano plus nocuit jocando quam Lutherus stomachando."

But if Erasmus was unlike the 18th century rationalist in that he did not declare war against the church, but remained a Catholic and mourned the disruption, he was yet a true rationalist in principle. The principle that reason is the one only guide of life, the supreme arbiter of all questions, politics and religion included, has its earliest and most complete exemplar in Erasmus. He does not dogmatically denounce the rights of reason, but he practically exercises them. Along with the charm of style, the great attraction of the writings of Erasmus is this unconscious freedom by which they are pervaded.

It must excite our surprise that one who used his pen so freely should have escaped the pains and penalties which invariably overtook minor offenders in the same kind. For it was not only against the clergy and the monks that he kept up a ceaseless stream of satiric raillery; he treated nobles, princes and kings with equal freedom. No 18th century republican has used stronger language than has this pensioner of Charles V. "The people build cities, princes pull them down; the industry of the citizens creates wealth for rapacious lords to plunder; plebeian magistrates pass good laws for kings to violate; the people love peace, and their rulers stir up war." Such outbursts are frequent in the _Adagia_. These freedoms are part cause of Erasmus's popularity. He was here in sympathy with the secret sore of his age, and gave utterance to what all felt but none dared to whisper but he. It marks the difference between 1513 and 1669 that, in a reprint of the _Julius Exclusus_ published in 1669 at Oxford, it was thought necessary to leave out a sentence in which the writer of that dialogue, supposed by the editor to be Erasmus, asserts the right of states to deprive and punish bad kings. It is difficult to say to what we are to ascribe his immunity from painful consequences. We have to remember that he was removed from the scene early in the reaction, before force was fully organized for the suppression of the revolution. And his popular works, the _Adagia_, and the _Colloquia_ (1524), had established themselves as standard books in the more easy going age, when power, secure in its unchallenged strength, could afford to laugh with the laughers at itself. At the date of his death the Catholic revival, with its fell antipathy to art and letters, was only in its infancy; and when times became dangerous, Erasmus cautiously declined to venture out of the protection of the Empire, refusing repeated invitations to Italy and to France. "I had thought of going to Besancon," he said, "ne non essem in ditione Caesaris" (_Ep._ xxx. 74; 1299). In Italy a Bembo and a Sadoleto wrote a purer Latin than Erasmus, but contented themselves with pretty phrases, and were careful to touch no living chord of feeling. In France it was necessary for a Rabelais to hide his free-thinking under a disguise of revolting and unintelligible jargon. It was only in the Empire that such liberty of speech as Erasmus used was practicable, and in the Empire Erasmus passed for a moderate man. Upon the strength of an established character for moderation he enjoyed an exceptional licence for the utterance of unwelcome truths; and in spite of his flings at the rich and powerful, he remained through life a privileged person with them.

But though the men of the keys and the sword let him go his way unmolested, it was otherwise with his brethren of the pen. A man who is always launching opinions must expect to be retorted on. And when these judgments were winged by epigram, and weighted by the name of Erasmus, who stood at the head of letters, a widespread exasperation was the consequence. Disraeli has not noticed Erasmus in his _Quarrels of Authors_, perhaps because Erasmus's quarrels would require a volume to themselves. "So thin-skinned that a fly would draw blood," as the prince of Carpi expressed it, he could not himself restrain his pen from sarcasm. He forgot that though it is safe to lash the dunces, he could not with equal impunity sneer at those who, though they might not have the ear of the public as he had, could yet contradict and call names. And when literary jealousy was complicated with theological differences, as in the case of the free-thinkers, or with French vanity, as in that of Budaeus, the cause of the enemy was espoused by a party and a nation. The quarrel with Budaeus was strictly a national one. Cosmopolitan as Erasmus was, to the French literati he was still the Teuton. Etienne Dolet calls him "enemy of Cicero, and jealous detractor of the French name." The only contemporary name which could approach to a rivalry with his was that of Budaeus (Bude), who was exactly contemporary, having been born in the same year as Erasmus. Rivals in fame, they were unlike in accomplishment, each having the quality which the other wanted. Budaeus, though a Frenchman, knew Greek well; Erasmus, though a Dutchman, very imperfectly. But the Frenchman Budaeus wrote an execrable Latin style, unreadable then as now, while the Teuton Erasmus charmed the reading world with a style which, though far from good Latin, is the most delightful which the Renaissance has left us.

The style of Erasmus is, considered as Latin, incorrect, sometimes even barbarous, and far removed from any classical model. But it has qualities far above purity. The best Italian Latin is but an echo and an imitation; like the painted glass which we put in our churches, it is an anachronism. Bembo, Sadoleto and the rest write purely in a dead language. Erasmus's Latin was a living and spoken tongue. Though Erasmus had passed nearly all his life in England, France and Germany, his conversation was Latin; and the language in which he talked about common things he wrote. Hence the spontaneity and naturalness of his page, its flavour of life and not of books. He writes from himself, and not out of Cicero. Hence, too, he spoiled nothing by anxious revision in terror lest some phrase not of the golden age should escape from his pen. He confesses apologetically to Christopher Longolius (_Ep._ iii. 63; 402) that it was his habit to extemporize all he wrote, and that this habit was incorrigible; "effundo verius quam scribo omnia." He complains that much reading of the works of St Jerome had spoiled his Latin; but, as Scaliger says (_Scalig^a 2^a_), "Erasmus's language is better than St Jerome's." The same critic, however, thought Erasmus would have done better "if he had kept more closely to the classical models."

In the annals of classical learning Erasmus may be regarded as constituting an intermediate stage between the humanists of the Latin Renaissance and the learned men of the age of Greek scholarship, between Angelo Poliziano and Joseph Scaliger. Erasmus, though justly styled by Muretus (_Varr. Lectt._ 7, 15) "eruditus sane vir, ac multae lectionis," was not a "learned" man in the special sense of the word--not an "erudit." He was more than this; he was the "man of letters"--the first who had appeared in Europe since the fall of the Roman empire. His acquirements were vast, and they were all brought to bear upon the life of his day. He did not make a study apart of antiquity for its own sake, but used it as an instrument of culture. He did not worship, imitate and reproduce the classics, like the Latin humanists who preceded him; he did not master them and reduce them to a special science, as did the French Hellenists who succeeded him. He edited many authors, it is true, but he had neither the means of forming a text, nor did he attempt to do so. In editing a father, or a classic, he had in view the practical utility of the general reader, not the accuracy required by the gild of scholars. "His Jerome," says J. Scaliger, "is full of sad blunders" (_Scalig^a 2^a_). Even Julien Garnier could discover that Erasmus "falls in his haste into grievous error in his Latin version of St Basil, though his Latinity is superior to that of the other translators" (Pref. in _Opp. St. Bas._, 1721). It must be remembered that the commercial interests of Froben's press led to the introduction of Erasmus's name on many a title page when he had little to do with the book, e.g. the Latin _Josephus_ of 1524 to which Erasmus only contributed one translation of 14 pages; or the _Aristotle_ of 1531, of which Simon Grynaeus was the real editor. Where Erasmus excelled was in prefaces--not philological introductions to each author, but spirited appeals to the interest of the general reader, showing how an ancient book might be made to minister to modern spiritual demands.

Of Erasmus's works the Greek Testament is the most memorable. It has no title to be considered as a work of learning or scholarship, yet its influence upon opinion was profound and durable. It contributed more to the liberation of the human mind from the thraldom of the clergy than all the uproar and rage of Luther's many pamphlets. As an edition of the Greek Testament it has no critical value. But it was the first, and it revealed the fact that the Vulgate, the Bible of the church, was not only a second-hand document, but in places an erroneous document. A shock was thus given to the credit of the clergy in the province of literature, equal to that which was given in the province of science by the astronomical discoveries of the 17th century. Even if Erasmus had had at his disposal the MSS. subsidia for forming a text, he had not the critical skill required to use them. He had at hand a few late Basel MSS., one of which he sent straight to press, correcting them in places by collations of others which had been sent to him by Colet in England. In four reprints, 1519, 1522, 1527, 1535, Erasmus gradually weeded out many of the typographical errors of his first edition, but the text remained essentially such as he had first printed it. The Greek text indeed was only a part of his scheme. An important feature of the volume was the new Latin version, the original being placed alongside as a guarantee of the translator's good faith. This translation, with the justificatory notes which accompanied it, though not itself a work of critical scholarship, became the starting-point of modern exegetical science. Erasmus did nothing to solve the problem, but to him belongs the honour of having first propounded it.

Besides translating and editing the New Testament, Erasmus paraphrased the whole, except the Apocalypse, between 1517 and 1524. The paraphrases were received with great applause, even by those who had little appreciation for Erasmus. In England a translation of them made in 1548 was ordered to be placed in all parish churches beside the Bible. His correspondence is perhaps the part of his works which has the most permanent value; it comprises about 3000 letters, which form an important source for the history of that period. For the same purpose his _Colloquia_ may be consulted. They are a series of dialogues, written first for pupils in the early Paris days as formulae of polite address, but afterwards expanded into lively conversations, in which many of the topics of the day are discussed. Later in the century they were read in schools, and some of Shakespeare's lines are direct reminiscences of Erasmus.

His complete works have been printed twice; by the Froben firm under the direction of his literary executors (9 vols., Basel, 1540); and by Leclerc at Leiden (11 vols., 1703-1706). For his life the chief contemporary sources are a _Compendium vitae_ written by himself in 1524, and a sketch prefixed by Beatus Rhenanus to the Basel edition of 1540. Of his writings he gives an account in his _Catalogus lucubrationum_, composed first in January 1523 and enlarged in September 1524; and also in a letter to Hector Boece of Aberdeen, written in 1530. An elaborate bibliography, entitled _Bibliotheca Erasmiana_, was undertaken by the officials of the Ghent University Library; it is divided into three sections, for Erasmus's writings, the books he edited, and the literature about him. _Listes sommaires_ were issued in 1893; and since 1897 the completed volumes have been appearing at intervals. There is an excellent sketch of Erasmus's life down to 1519 in F. Seebohm's _Oxford Reformers_ (3rd ed., 1887); and of the many biographies those by S. Knight (1726), J. Jortin (2 vols., 1758-1760) and R.B. Drummond (2 vols., 1873) may be mentioned. There are also two volumes (1901-1904) of translations by F.M. Nichols from Erasmus's letters down to 1517, with an ample commentary which amounts almost to a biography; and an edition of the letters, in Latin, was begun by the Oxford University Press in 1906 (vol. ii., 1910). (M. P.; P. S. A.)

ERASTUS, THOMAS (1524-1583), German-Swiss theologian, whose surname was Luber, Lieber, or Liebler, was born of poor parents on the 7th of September 1524, probably at Baden, canton of Aargau, Switzerland. In 1540 he was studying theology at Basel. The plague of 1544 drove him to Bologna and thence to Padua as student of philosophy and medicine. In 1553 he became physician to the count of Henneberg, Saxe-Meiningen, and in 1558 held the same post with the elector-palatine, Otto Heinrich, being at the same time professor of medicine at Heidelberg. His patron's successor, Frederick III., made him (1559) a privy councillor and member of the church consistory. In theology he followed Zwingli, and at the sacramentarian conferences of Heidelberg (1560) and Maulbronn (1564) he advocated by voice and pen the Zwinglian doctrine of the Lord's Supper, replying (1565) to the counter arguments of the Lutheran Johann Marbach, of Strassburg. He ineffectually resisted the efforts of the Calvinists, led by Caspar Olevianus, to introduce the Presbyterian polity and discipline, which were established at Heidelberg in 1570, on the Genevan model. One of the first acts of the new church system was to excommunicate Erastus on a charge of Socinianism, founded on his correspondence with Transylvania. The ban was not removed till 1575, Erastus declaring his firm adhesion to the doctrine of the Trinity. His position, however, was uncomfortable, and in 1580 he returned to Basel, where in 1583 he was made professor of ethics. He died on the 31st of December 1583. He published several pieces bearing on medicine, astrology and alchemy, and attacking the system of Paracelsus. His name is permanently associated with a posthumous publication, written in 1568. Its immediate occasion was the disputation at Heidelberg (1568) for the doctorate of theology by George Wither or Withers, an English Puritan (subsequently archdeacon of Colchester), silenced (1565) at Bury St Edmunds by Archbishop Parker. Withers had proposed a disputation against vestments, which the university would not allow; his thesis affirming the excommunicating power of the presbytery was sustained. Hence the treatise of Erastus. It was published (1589) by Giacomo Castelvetri, who had married his widow, with the title _Explicatio gravissimae quaestionis utrum excommunicatio, quatenus religionem intelligentes et amplexantes, a sacramentorum usu, propter admissum facinus arcet, mandato nitatur divino, an excogitata sit ab hominibus_. The work bears the imprint Pesclavii (i.e. Poschiavo in the Grisons) but was printed by John Wolfe in London, where Castelvetri was staying; the name of the alleged printer is an anagram of Jacobum Castelvetrum. In the Stationers' Register (June 20, 1589) the printing is said to have been "alowed" by Archbishop Whitgift. It consists of seventy-five _Theses_, followed by a _Confirmatio_ in six books, and an appendix of letters to Erastus by Bullinger and Gualther, showing that his _Theses_, written in 1568, had been circulated in manuscript. An English translation of the _Theses_, with brief life of Erastus (based on Melchior Adam's account), was issued in 1659, entitled _The Nullity of Church Censures_; it was reprinted as _A Treatise of Excommunication_ (1682), and, as revised by Robert Lee, D.D., in 1844. The aim of the work is to show, on Scriptural grounds, that sins of professing Christians are to be punished by civil authority, and not by withholding of sacraments on the part of the clergy. In the Westminster Assembly a party holding this view included Selden, Lightfoot, Coleman and Whitelocke, whose speech (1645) is appended to Lee's version of the _Theses_; but the opposite view, after much controversy, was carried, Lightfoot alone dissenting. The consequent chapter of the Westminster Confession ("Of Church Censures") was, however, not ratified by the English parliament. "Erastianism," as a by-word, is used to denote the doctrine of the supremacy of the state in ecclesiastical causes; but the problem of the relations between church and state is one on which Erastus nowhere enters. What is known as "Erastianism" would be better connected with the name of Grotius. The only direct reply made to the _Explicatio_ was the _Tractatus de vera excommunicatione_ (1590) by Theodore Beza, who found himself rather savagely attacked in the _Confirmatio thesium_; e.g. "Apostolum et Mosen adeoque Deum ipsum audes corrigere."

See A. Bonnard, _Thomas Eraste et la discipline ecclesiastique_ (1894); Gass, in _Allgemeine deutsche Biog._ (1877); G.V. Lechler and R. Stahelin, in A. Hauck's _Realencyklop. fur prot. Theol. u. Kirche_ (1898). (A. Go.*)

ERATOSTHENES OF ALEXANDRIA (c. 276-c. 194 B.C.), Greek scientific writer, was born at Cyrene. He studied grammar under Callimachus at Alexandria, and philosophy under the Stoic Ariston and the Academic Arcesilaus at Athens. He returned to Alexandria at the summons of Ptolemy III. Euergetes, by whom he was appointed chief librarian in place of Callimachus. He is said to have died of voluntary starvation, being threatened with total blindness. Eratosthenes was one of the most learned men of antiquity, and wrote on a great number of subjects. He was the first to call himself Philologos (in the sense of the "friend of learning"), and the name Pentathlos was bestowed upon him in honour of his varied accomplishments. He was also called _Beta_ as being second in all branches of learning, though not actually first in any. In mathematics he wrote two books _On means_ ([Greek: Peri mesoteton]) which are lost, but appear, from a remark of Pappus, to have dealt with "loci with reference to means." He devised a mechanical construction for two mean proportionals, reproduced by Pappus and Eutocius (Comm. on Archimedes). His [Greek: koskinon] or _sieve_ (_cribrum Eratosthenis_) was a device for discovering all prime numbers. He laid the foundation of mathematical geography in his _Geographica_, in three books. His greatest achievement was his measurement of the earth. Being informed that at Syene (Assuan), on the day of the summer solstice at noon, a well was lit up through all its depth, so that Syene lay on the tropic, he measured, at the same hour, the zenith distance of the sun at Alexandria. He thus found the distance between Syene and Alexandria (known to be 5000 stadia) to correspond to 1/50th of a great circle, and so arrived at 250,000 stadia (which he seems subsequently to have corrected to 252,000) as the circumference of the earth. He is credited by Ptolemy and his commentator Theon with having found the distance between the tropics to be 11/83 rds. of the meridian circle, which gives 23 deg. 51' 20" for the obliquity of the ecliptic. His astronomical poem _Hermes_ began apparently with the birth and exploits of Hermes, then passed to the legend of his having ordered the heavens, the zones and the stars, and gave a history of the latter. His _Erigone_, of which a few fragments are also preserved, is sometimes spoken of as a separate poem, but it may have belonged to the _Hermes_, which appears also to have been known by other names such as _Catalogi_. The still extant _Catasterismi_, containing the story of certain stars in prose, is probably not by Eratosthenes.

Eratosthenes was the founder of scientific chronology in his [Greek: chronographia] in which he endeavoured to fix the dates of the chief literary and political events from the conquest of Troy. An important work was his treatise on the old comedy, dealing with theatres and theatrical apparatus generally, and discussing the works of the principal comic poets themselves. Works on moral philosophy, history, and a number of letters were also attributed to him.

There is a complete edition of the fragments of Eratosthenes by Bernhardy (1822); poetical fragments, Hillier (1872); geographical, Seidel (1799) and Berger (1880); [Greek: katasterismoi], Schaubach (1795) and Robert (1878). See Sandys, _Hist. Class. Schol._ i. (1906). (T. L. H.)

ERBACH, a town of Germany, in the grand-duchy of Hesse-Darmstadt, on the Mumling, 22 m. S.E. of Darmstadt. It has cloth mills and ivory-turning, for which last branch it possesses a technical school. Wool and cattle fairs are held twice a year. Pop. 2800. The castle contains an interesting collection of weapons and pictures, and in the chapel are the coffins of Einhard, the friend and biographer of Charlemagne, and his wife, Emma.

Erbach has long been the residence of the counts of Erbach, who trace their descent back to the 12th century, and who held the office of cupbearer to the electors palatine of the Rhine until 1806. In 1532 the emperor Charles V. made the county a direct fief of the Empire, on account of the services rendered by Count Eberhard during the Peasants' War. Since 1717 the family has been divided into the three lines of Erbach-Furstenau, Erbach-Erbach and Erbach-Schonberg, who rank for precedence, not according to the age of their descent, but according to the age of the chief of their line. In 1818 the counts of Erbach-Erbach inherited the county of Wartenberg-Roth, and in 1903 the count of Erbach-Schonberg was granted the title of prince. The county was mediatized in 1806, and is now incorporated with the duchy of Hesse-Darmstadt.

See Simon, _Die Geschichte der Dynasten und Grafen zu Erbach_ (Frankfort, 1858).

ERBIUM (symbol, Er; atomic weight, 165-166), one of the metals of the rare earths. The first of the rare earth minerals was discovered in 1794 by J. Gadolin and was named gadolinite from its discoverer. In 1797 Ekeberg showed that gadolinite contained another rare earth, which was given the name yttria. Yttria is an exceedingly complex mixture, which has been decomposed, yielding as an intermediate product terbia. This latter substance in its turn has been split by J.L. Soret, P.T. Cleve, Lecoq de Boisbaudran and others into erbia, holmia, thulia and dysprosia, but it is still doubtful whether any one of these four splitting products is a single substance. The rare earth metals are found in the minerals gadolinite, samarskite, fergusonite, euxenite and cerite. They are separated from the minerals by converting them into oxalates, which by ignition give the corresponding oxides. The oxides are then converted into double sulphates which are separated from each other by repeated fractional crystallization or by fractional precipitation with ammonia or some other base. Erbium forms rose-coloured salts and a rose-coloured oxide. The oxide dissolves slowly in acids; it is not reduced by hydrogen and is infusible. The salts show a characteristic absorption spectrum.

See J.F. Bahr and R. Bunsen (_Ann._, 1866, 137, p. 1); A. v. Welsbach (_Monats._, 1883, 4, p. 641; 1884, 5, p. 508; 1885, 6, p. 477); P.T. Cleve (_Comptes rendus_, 1879, 89, p. 478; 1880, 91, pp. 328, 381; 1882, 95, p. 1225; _Bull. de la soc. chim._, 1874, 21, p. 196; 1883, 39, p. 287); C. Marignac (_Ann. Chim. phys._, 1849 [3] 27, p. 226); B. Brauner (_Monats._, 1882, 3, p. 13); W. Crookes (_Proc. Roy. Soc._, 1886, 40, p. 502); Lecoq de Boisbaudran (_Comptes rendus_, 1886, 102, p. 1005); A. Bettendorf (_Ann._, 1892, 270, p. 376); M. Muthmann (_Ber._, 1898, 31, p. 1718; 1900, 33, p. 42); G. Kruss (_Zeit. f. anorg. Chem._, 1893, 3, p. 108).

ERCILLA Y ZUNIGA, ALONSO DE (1533-1595), Spanish soldier and poet, was born in Madrid on the 7th of August 1533. In 1548 he was appointed page to the heir-apparent, afterwards Philip II. In this capacity Ercilla visited Italy, Germany and the Netherlands, and was present in 1554 at the marriage of his master to Mary of England. Hearing that an expedition was preparing to subdue the Araucanians of Chile, he joined the adventurers. He distinguished himself in the ensuing campaign; but, having quarrelled with a comrade, he was condemned to death in 1558 by his general, Garcia Hurtado de Mendoza. The sentence was commuted to imprisonment, but Ercilla was speedily released and fought at the battle of Quipeo (14th of December 1558). He returned to Spain in 1562, visited Italy, France, Germany, Bohemia, and in 1570 married Maria de Bazan, a lady distantly connected with the Santa Cruz family; in 1571 he was made knight of the order of Santiago, and in 1578 he was employed by Philip II. on a mission to Saragossa. He complained of living in poverty but left a modest fortune, and was obviously disappointed at not being offered the post of secretary of state. His principal work is _La Araucana_, a poem based on the events of the wars in which he had been engaged. It consists of three parts, of which the first, composed in Chile and published in 1569, is a versified narrative adhering strictly to historic fact; the second, published in 1578, is encumbered with visions and other romantic machinery; and the third, which appeared in 1589-1590, contains, in addition to the subject proper, a variety of episodes mostly irrelevant. This so-called epic lacks symmetry, and has been over-praised by Cervantes and Voltaire; but it is written in excellent Spanish, and is full of vivid rhetorical passages. An analysis of the poem was given by Hayley in his _Essay on Epic Poetry_ (1782).

A good biography precedes the _Morceaux choisis_ (Paris, 1900) by Jean Ducamin.

ERCKMANN-CHATRIAN, the joint names of two French writers whose collaboration made their work that of, so to speak, one personality. EMILE ERCKMANN (1822-1899) was born on the 20th of May 1822 at Phalsbourg, and LOUIS GRATIEN CHARLES ALEXANDRE CHATRIAN (1826-1890) on the 18th of December 1826 at Soldatenthal, Lorraine. In 1847 they began to write together, and continued doing so till 1889. Chatrian died in 1890 at Villemomble near Paris, and Erckmann at Luneville in 1899. The list of their publications is a long one, ranging from the _Histoires et contes fantastiques_ (1849; reprinted from the _Democrate du Rhin_), _L'Illustre Docteur Matheus_ (1859), _Madame Therese_ (1863), _L'Ami Fritz_ (1864), _Histoire d'un conscrit de 1813_ (1864), _Waterloo_ (1865), _Le Blocus_ (1867), _Histoire d'un paysan_ (4 vols., 1868-1870), _L'Histoire du plebiscite_ (1872), to _Le Grand-pere Lebigue_ (1880); besides dramas like _Le Juif polonais_ (1869) and _Les Rantzau_ (1882). Without any special literary claim, their stories are distinguished by simplicity and genuine descriptive power, particularly in the battle scenes and in connexion with Alsatian peasant life. They are marked by a genuine democratic spirit, and by real patriotism, which developed after 1870 into hatred of the Germans. The authors attacked militarism by depicting the horrors of war in the plainest terms.

See also J. Claretie, _Erckmann-Chatrian_ (1883), in the series of "Celebrites contemporaines."

ERDELYI, JANOS (1814-1868), Hungarian poet and author, was born in 1814 at Kapos, in the county of Ungvar, and educated at the Protestant college of Sarospatak. In 1833 he removed to Pest, where he was, in 1839, elected member of the Hungarian Academy of Sciences. His literary fame was made by his collection of Hungarian national poems and folk-tales, _Magyar Nepkoltesi Gyujtemeny, Nepdalok es Mondak_ (Pest, 1846-1847). This work, published by the Kisfaludy Society, was supplemented by a dissertation upon Hungarian national poetry, afterwards partially translated into German by Stier (Berlin, 1851). Erdelyi also compiled for the Kisfaludy Society an extensive collection of Hungarian proverbs--_Magyar Kozmondasok konyve_ (Pest, 1851),--and was for some time editor of the _Szepirodalmi Szemle_ (_Review of Polite Literature_). In 1848 he was appointed director of the national theatre at Pest; but after 1849 he resided at his native town. He died on the 23rd of January 1868. A collection of folklore was published the year after his death, entitled _A Nep Kolteszete nepdalok, nepmesek es kozmondasok_ (Pest, 1869). This work contains 300 national songs, 19 folk-tales and 7362 Hungarian proverbs.

ERDMANN, JOHANN EDUARD (1805-1892), German philosophical writer, was born at Wolmar in Livonia on the 13th of June 1805. He studied theology at Dorpat and afterwards at Berlin, where he fell under the influence of Hegel. From 1829 to 1832 he was a minister of religion in his native town. Afterwards he devoted himself to philosophy, and qualified in that subject at Berlin in 1834. In 1836 he was professor-extraordinary at Halle, became full professor in 1839, and died there on the 12th of June 1892. He published many philosophical text-books and treatises, and a number of sermons; but his chief claim to remembrance rests on his elaborate _Grundriss der Geschichte der Philosophie_ (2 vols., 1866), the 3rd edition of which has been translated into English. Erdmann's special merit is that he does not rest content with being a mere summarizer of opinions, but tries to exhibit the history of human thought as a continuous and ever-developing effort to solve the great speculative problems with which man has been confronted in all ages. His chief other works were: _Leib und Seele_ (1837), _Grundriss der Psychologie_ (1840), _Grundriss der Logik und Metaphysik_ (1841), and _Psychologische Briefe_ (1851).

ERDMANN, OTTO LINNE (1804-1869), German chemist, son of Karl Gottfried Erdmann (1774-1835), the physician who introduced vaccination into Saxony, was born at Dresden on the 11th of April 1804. In 1820 he began to attend the medico-chirurgical academy of his native place, and in 1822 he entered the university of Leipzig where in 1827 he became extraordinary professor, and in 1830 ordinary professor of chemistry. This office he held until his death, which happened at Leipzig on the 9th of October 1869. He was particularly successful as a teacher, and the laboratory established at Leipzig under his direction in 1843 was long regarded as a model institution. As an investigator he is best known for his work on nickel and indigo and other dye-stuffs. With R.F. Marchand (1813-1850) he also carried out a number of determinations of atomic weights. In 1828, in conjunction with A.F.G. Werther (1815-1869), he founded the _Journal fur technische und okonomische Chemie_, which became in 1834 the _Journal fur praktische Chemie_. He was also the author of _Uber das Nickel_ (1827), _Lehrbuch der Chemie_ (1828), _Grundriss der Waarenkunde_ (1833), and _Uber das Studium der Chemie_ (1861).

EREBUS, in Greek mythology, son (according to Hesiod, _Theog._ 123) of Chaos, and father of Aether (upper air) and Hemera (day) by his sister Nyx (night). The word, which signifies darkness, is in Homer the gloomy subterranean region through which the departed shades pass into Hades. The entrance to it was in the extreme west, on the borders of Ocean, in the mythical land of the Cimmerians. It is to be distinguished from Tartarus, the place of punishment for the wicked.

ERECH (_Uruk_ in the Babylonian inscriptions; Gr. _Orchoe_), the Biblical name of an ancient city of Babylonia, situated E. of the present bed of the Euphrates, on the line of the ancient Nil canal, in a region of marshes, about 140 m. S.S.E. from Bagdad. It was one of the oldest and most important cities of Babylonia, and the site of a famous temple, called E-Anna, dedicated to the worship of Nana, or Ishtar. Erech played a very important part in the political history of the country from an early time, exercising hegemony in Babylonia at a period before the time of Sargon. Later it was prominent in the national struggles of the Babylonians against Elam (2000 B.C. and earlier), in which it suffered severely; recollections of these conflicts are embodied in the Gilgamesh epic, as it has come down to us through the library of Assur-bani-pal. Erech enjoyed much distinction in the later times, as a seat of learning and of the worship of Ishtar, and Assur-bani-pal drew largely on its literary stores for his library at Nineveh, from which we derive our principal information concerning ancient Babylonian literature. The inscriptions found here show that it continued in existence through the Persian and Seleucid periods. The ruins of the ancient site, known as Warka, which are among the largest in all Babylonia, forming an irregular circle nearly 6 m. in circumference, bounded by a wall, still standing in some places to the height of 40 ft., were explored and partially excavated by W.K. Loftus in 1850 and 1854. The most conspicuous ruin, now called Abu-Berdi, "Father of Marsh Grass," or Buwariye, "reed matting," because of the layers of reeds between each twelve courses of unbaked brick, is the _ziggurat_ (tower) of the ancient temple of E-Anna. It is about 100 ft. in height, and strikingly resembles in general appearance the ruins of the ziggurat of the temple of Enlil at Nippur. Second to this in size was the ruin called Wuswas, a walled quadrangle, including an area of more than seven and a half acres, within which was an edifice 246 ft. long and 174 ft. wide, elevated on an artificial platform 50 ft. in height. The south-west facade, still standing in some places to the height of 23 ft., exhibited an interesting use of half columns, and stepped recesses for purposes of decoration. In another ruin Loftus found a wall, 30 ft. long, composed entirely of small yellow terra-cotta nail-headed cones, such as have been discovered in great numbers, inscribed and uninscribed, used for votive purposes in connexion with walls at Tello and elsewhere in Babylonia. His excavations being superficial, the Babylonian inscriptions found by him, about one hundred in all, exclusive of the ancient Ur-Gur bricks from the temple, belong in general to the neo-Babylonian, Persian and Seleucid periods. The older remains are buried deep beneath the huge mass of later debris. Loftus also discovered at Erech, almost everywhere within and without the walls, great numbers of clay coffins, piled one above another, to the height of over 30 ft., forming a vast and, on the whole, well-ordered cemetery belonging to the Persian, Parthian and later occupations of Babylonia, during which period Erech, like other cities of the south, evidently became a necropolis for a large extent of country. After Loftus's time the mounds were visited by various travellers, but no further excavations have been conducted. Work on this important part of the site is attended with very great difficulties, owing to the inaccessible position of the ruins, the unsettled character of the country, the frequent sand-storms, and above all, the immense mass of material of later periods which must be removed before a systematic excavation of the more ancient and interesting ruins could be undertaken. A curious feature of the Warka neighbourhood is the existence of conical sand-hills, rising to a considerable height, so compact as to be almost like stone. These hills extend from Warka northward as far as Tel Ede.

See W.K. Loftus, _Chaldaea and Susiana_ (1857); J.P. Peters, _Nippur_ (1897); E. Sachau, _Am Euphrat und Tigris_ (1900). Cf. also NIPPUR and authorities there quoted. (J. P. Pe.)

ERECHTHEUM, a temple (commonly called after Erechtheus, to whom a portion of it was dedicated) on the acropolis at Athens, unique in plan, and in its execution the most refined example of the Ionic order. There is no clear evidence as to when the building was begun, some placing it among the temples projected by Pericles, others assigning it to the time after the peace of Nicias in 421 B.C. The work was interrupted by the stress of the Peloponnesian War, but in 409 B.C. a commission was appointed to make a report on the state of the building and to undertake its completion, which was carried out in the following year.

The peculiar plan of the Erechtheum has given rise to much speculation. It may be due partly to the natural conformation of the rock and the differences of level, partly to the necessity of enclosing within a single building several objects of ancient sanctity, such as the mark of Poseidon's trident and the spring that arose from it, the sacred olive tree of Athena, and the tomb of Cecrops. But there are some features which cannot be so explained, and which have led Professor W. Dorpfeld and others to believe that the plan, as we now have it, is a modification or abridgment of the original design, due to the same conservative influences as led to the curtailment of the plan of the Propylaea (q.v.).

The building as completed consisted of a temple of the ordinary type, opening by a door and two windows to the east front, before which stood a portico of six Ionic columns. This part was the temple of Athena Polias. Adjoining it on the west was the central chamber, on a lower level; this chamber was separated by a partition, originally of wood and later of marble, from the western compartment of the temple, which was of peculiar construction. The west end was formed by a wall, on which stood four columns between antae; but the main entrance to this western compartment was through a large and very ornate doorway on the north; and a large Ionic portico, consisting of four columns in the front, and one in the return on each side, was placed in front of this door. At the south end of the western compartment was a smaller door, with steps leading up to the higher level, within a projecting space enclosed by a low wall and covered with a projecting porch carried by six "maidens" or caryatides. The construction of the building at this south-western corner shows that there was some sacred object that had to be bridged over by a huge block of marble; this we know from inscriptions to have been the Cecropeum or tomb of Cecrops. In the north portico a square hole in the floor, with a corresponding hole in the roof above it, must have given access to another sacred object, the mark of Poseidon's trident in the rock. The sacred olive tree probably stood just outside the temple to the west in the Pandroseion. The Ionic order, as used in this temple, is of the most ornate Attic type. The bases of the columns are either reeded or decorated with a plait-pattern; the capital has the broad channel between the volutes subdivided by a carefully-profiled incision; and the top of the shafts is ornamented by a broad band of palmette or honeysuckle pattern. A similar band of ornament runs round the top of the walls outside, and at their base is a reeded torus. The frieze consisted of white marble figures in relief, affixed to a background of black Eleusinian stone.

The contents of the Erechtheum are described by Pausanias. It contained the ancient image of Athena Polias, and three altars, one to Poseidon and Erechtheus, one to Butes and one to Hephaestus; there were portraits of the family of the Butadae on the walls. Within it was also the gold lamp of Callimachus, which burnt for a year without refilling, and had a chimney in the form of a palm-tree.

The Erechtheum was damaged by a fire, soon after its completion, in 406 B.C., but was repaired early in the following century. The west end appears to have been damaged in Roman times and to have been replaced by the attached columns with windows between them which appear in old drawings and are still partially extant. It was used as a church in Christian times, and under Turkish rule as the harem of the governor of Athens. Lord Elgin carried off to London, about 1801-1803, one of the columns of the east portico and one of the caryatides; these were replaced later by terra-cotta casts. During the siege of the Acropolis in 1827, the roof of the north portico was thrown down and the building was otherwise much damaged. It was partially rebuilt between 1838 and 1846; the west front was blown down in a storm in 1852. Since 1900 the project of rebuilding the Erechtheum as far as possible with the original blocks has again been undertaken.

See Stuart, _Antiquities of Athens_; Inwood, _The Erechtheum_; H. Forster in _Papers of American School at Athens_, i. (1882-1883); J.H. Middleton, _Plans and Drawings of Athenian Buildings_ (1900), pls. xiv.-xxii.; E.A. Gardner, _Ancient Athens_, chap. viii.; W. Dorpfeld, "Der ursprungliche Plan des Erechtheion" in _Mitteil. Athen._, 1904, p. 101, taf. 6; G.P. Stevens, "The East Wall of the Erechtheum," in _American Journ. Arch._, 1906, pls. vi.-ix. (E. Gr.)

ERECHTHEUS, in Greek legend, a mythical king of Athens, originally identified with Erichthonius, but in later times distinguished from him. According to Homer, who knows nothing of Erichthonius, he was the son of Aroura (Earth), brought up by Athena, with whom his story is closely connected. In the later story, Erichthonius (son of Hephaestus and Atthis or Athena herself) was handed over by Athena to the three daughters of Cecrops--Aglauros (or Agraulos), Herse and Pandrosos--in a chest, which they were forbidden to open. Aglauros and Herse disobeyed the injunction, and when they saw the child (which had the form of a snake, or round which a snake was coiled) they went mad with fright, and threw themselves from the rock of the Acropolis (or were killed by the snake). Athena herself then undertook the care of Erichthonius, who, when he grew up, drove out Amphictyon and took possession of the kingdom of Athens. Here he established the worship of Athena, instituted the Panathenaea, and built an Erechtheum. The Erechtheus of later times was supposed to be the grandson of Erechtheus-Erichthonius, and was also king of Athens. When Athens was attacked by the Thracian Eumolpus (or by the Eleusinians assisted by Eumolpus) victory was promised Erechtheus if he sacrificed one of his daughters. Eumolpus was slain and Erechtheus was victorious, but was himself killed by Poseidon, the father of Eumolpus, or by a thunderbolt from Zeus. The contest between Erechtheus and Eumolpus formed the subject of a lost tragedy by Euripides; Swinburne has utilized the legend in his _Erechtheus_. The scene of the opening of the chest is represented on a Greek vase in the British Museum. The name Erichthonius is connected with [Greek: chthon] ("earth") and the representation of him as half-snake, like Cecrops, indicates that he was regarded as one of the autochthones, the ancestors of the Athenians who sprung from the soil.

See Apollodorus iii. 14. 15; Euripides, _Ion_; Ovid, _Metam._ ii. 553; Hyginus, _Poet. astron._ ii. 13; Pausanias i. 2. 5. 8; E. Ermatinger, _Die attische Autochthonensage_ (1897); article by J.A. Hild in Daremberg and Saglio's _Dictionnaire des antiquites_; B. Powell in _Cornell Studies_, xvii. (1906), who identifies Erechtheus, Erichthonius, Poseidon and Cecrops, all denoting the sacred serpent of Athena, whose cult she first contested, but then amalgamated with her own. The birth of Erichthonius (as a corn-spirit) is interpreted by Mannhardt as a mythical way of describing the growth of the corn, and by J.E. Harrison (_Myths and Monuments of Ancient Athens_, xxvii.-xxxvi.) as a fiction to explain the ceremony performed by the two maidens called Arrephori. See also Farnell, _Cults of the Greek States_, i. 270; and Frazer's _Pausanias_, ii. 169.

ERESHKIGAL, also known as ALLATU, the name of the chief Babylonian goddess of the nether-world where the dead are gathered. Her name signifies "lady of the nether-world." She is known to us chiefly through two myths, both symbolizing the change of seasons, but intended also to illustrate certain doctrines developed in the temple-schools of Babylonia. One of these myths is the famous story of Ishtar's descent to Irkalla or Aralu, as the lower world was called, and her reception by her sister who presides over it; the other is the story of Nergal's offence against Ereshkigal, his banishment to the kingdom controlled by the goddess and the reconciliation between Nergal and Ereshkigal through the latter's offer to have Nergal share the honours of the rule over Irkalla. The story of Ishtar's descent is told to illustrate the possibility of an escape from Irkalla, while the other myth is intended to reconcile the existence of two rulers of Irkalla--a goddess and a god.

It is evident that it was originally a goddess who was supposed to be in control of Irkalla, corresponding to Ishtar in control of fertility and vegetation on earth. Ereshkigal is therefore the sister of Ishtar and from one point of view her counterpart, the symbol of nature during the non-productive season of the year. As the doctrine of two kingdoms, one of this world and one of the world of the dead, becomes crystallized, the dominions of the two sisters are sharply differentiated from one another. The addition of Nergal represents the harmonizing tendency to unite with Ereshkigal as the queen of the nether-world the god who, in his character as god of war and of pestilence, conveys the living to Irkalla and thus becomes the one who presides over the dead. (M. Ja.)

ERETRIA (mod. _Aletria_), an ancient coast town of Euboea about 15 m. S.E. of Chalcis, opposite to Oropus. Eretria, like its neighbour Chalcis (q.v.), early entered upon a commercial and colonizing career. Besides founding townships in the west and north of Greece, it acquired dependencies among the Cyclades and joined the great mercantile alliance of Miletus and Aegina. Since the so-called Lelantine War (7th century B.C.) against the coming league of Chalcis, it began to be overshadowed by its rivals. The interference of Eretria in the Ionian revolt (498) brought upon it the vengeance of the Persians, who captured and destroyed it shortly before the battle of Marathon (490). The city was soon rebuilt, and as a member of both the Delian Leagues attached itself by numerous treaties to the Athenians. The latter, through their general Phocion, rescued it from the tyrants suborned by Philip of Macedon (354 and 341). Under Macedonian and Roman rule Eretria fell into insignificance; for a short period under Mark Antony, the triumvir, it became a possession of Athens. Eretria was the birthplace of the tragedian Achaeus and of the "Megarian" philosopher Menedemus.

The modern village, which is sometimes called Nea Psara because the inhabitants of Psara were transferred there in 1821, is on unhealthy low-lying ground near the sea. The excavation of the site was carried out by the American School of Athens (1890-1895). At the foot of the Acropolis Hill, where the ground begins to rise, the theatre lies; and though the material of which this was built is rough, and only seven imperfect rows of seats remain, a good part of the scena and of the chambers behind it is preserved, and beneath these there runs a tunnel, which, together with other peculiar features, has raised interesting questions in connexion with the arrangement of the Greek theatre, the orchestra being at present on a level about 12 ft. below that of the rooms in the scena. Near by are the substructions of a temple of Dionysus and a large altar, and also a gymnasium with arrangements for bathing. Besides these, in 1900 the substructions of a temple of Apollo Daphnephoros were unearthed. Both the northern and the southern side of the hill are flanked by walls, which seem to have reached the sea, where there was a mole and a harbour; and the wall of the acropolis itself remains in one part to the height of eight courses.

AUTHORITIES.--Strabo x. 447 f.; Herodotus v. 99, vi. 101; _Corpus Inscr. Atticarum_, i. 339, iv. (2), pp. 5, 10, 22; H. Heinze, _De rebus Eretriensium_ (Gottingen, 1869); W.M. Leake, _Travels in Northern Greece_ (London, 1835), ii. 266, 443; B.V. Head, _Historia numorum_ (Oxford, 1887), pp. 305-308; _Papers of the American School at Athens_, vol. vi. (E. Gr.)

ERETRIAN SCHOOL OF PHILOSOPHY. This Greek school was the continuation of the Elian school, which was transferred to Eretria by Menedemus. It was of small importance, and in the absence of certain knowledge must be supposed to have adhered to the doctrines of Socrates. (See MENEDEMUS.)

ERFURT, a city of Germany, in Prussian Saxony, on the Gera, and the railway Halle-Bebra, about midway between Gotha and Weimar, which are 14 m. distant. Pop. (1875) 48,025; (1905) 100,065. The city, which is dominated on the west by the two citadels of Petersberg and Cyriaxburg, is irregularly built, the only feature in its plan, or want of plan, being the Friedrich Wilhelmsplatz, a broad open space of irregular shape abutting on the Petersberg. On the south-western side of this square, which contains a monument to the elector Frederick Charles Joseph of Mainz (1719-1802), is the Domberg, an eminence on which stand, side by side, the cathedral and the great church of St Severus with its three spires (14th century). The churches are approached by a flight of forty-eight stone steps, the grouping of the whole mass of buildings being exceedingly impressive. The cathedral (_Beatae Mariae Virginis_) is one of the finest churches in Germany. It was begun in the 12th century, but the nave was rebuilt in the 13th in the Gothic style. The magnificent chancel (1349-1372), with the 14th-century crypt below, rests on massive substructures, known as the _Cavate_. The twin towers are set between the chancel and nave. The cathedral contains, besides fine 15th-century glass, some very rich portal sculptures and bronze castings, among others the coronation of the Virgin by Peter Vischer. In one of its towers is the famous bell, called Maria Gloriosa, which bears the date 1497, and weighs 270 cwt. Besides the cathedral and St Severus, which are Roman Catholic, Erfurt possesses several very interesting medieval churches, now Evangelical. Among these may be mentioned the Predigerkirche, dating from the latter half of the 12th century; the Reglerkirche, a Romanesque building (restored in 1859) with a 12th-century tower; and the Barfusserkirche, a Gothic building containing fine 14th-century monuments. All these were originally monastic churches. Of the former religious houses there survive a Franciscan convent, with a girls' school attached, and an Ursuline convent. The Augustinian monastery, in which Luther lived as a friar, is now used as an orphanage, under the name of the _Martinsstift_. The cell of Luther was destroyed by fire in 1872. A bronze statue of the reformer was erected in the Anger, the chief street of the town, in 1890. At one time Erfurt had a university, of which the charter dated from 1392; but it was suppressed in 1816, and its funds devoted to other purposes, among these being the endowment of an institution founded in 1758 and now called the royal academy of sciences, and the support of the royal library, which now contains 60,000 volumes and over 1000 manuscripts. On the W. and S.W. extensive new quarters have grown up within recent years, e.g. Hirschbruhl. The interior of the town hall (1869-1875) is adorned with legendary and historical frescoes by Kampfer and Peter Janssen. Erfurt possesses also a picture gallery and an antiquarian collection.

The educational establishments of the town include a gymnasium, a realgymnasium, a realschule, technical schools for building and handicrafts, a high-class commercial school, a school of agriculture, and an academy of music. The most notable industry of Erfurt is the culture of flowers and of vegetables, which is very extensively carried on. This industry had its origin in the large gardens attached to the monasteries. It has also important and growing manufactures of ladies' mantles, boots and shoes, machines, furniture, woollen goods, musical instruments, agricultural machinery and implements, leather, tobacco, chemicals, &c. Brewing, bleaching and dyeing are also carried on on a large scale, and there are extensive railway works and a government rifle factory.

Erfurt (Med. _Erpesfurt_, _Erphorde_, Lat. _Erfordia_) is a town of great antiquity. Its origin is obscure, but in 741 it was sufficiently important for St Boniface to found a bishopric here, which was, however, after the martyrdom of the first bishop, Adolar, in 755, reabsorbed in that of Mainz. In 805 the place received certain market rights from the emperor Charlemagne. Later the overlordship was claimed by the archbishops of Mainz, on the strength of charters granted by the emperor Otto I., and their authority in Erfurt was maintained by a burgrave and an _advocatus_, the office of the latter becoming in the 12th century hereditary in the family of the counts of Gleichen. In spite of many vicissitudes (from 1109 to 1137, for instance, the town was subject to the landgraves of Thuringia), and of a charter granted in 1242 by the emperor Frederick II., the archbishops succeeded in upholding their claims. In 1255, however, Archbishop Gerhard I. had to grant the city municipal rights, the burgraviate disappeared, and Erfurt became practically a free town. Its power was at its height early in the 15th century, when it joined the Hanseatic League. It had acquired by force or purchase various countships and other fiefs in the neighbourhood, and ruled a considerable territory; and its wealth was so great that in 1378 it established a university, the first in Europe that embraced the four faculties. By the end of the century, however, its prosperity had sunk owing to the perpetual feud with Mainz, the internecine war in Saxony, and the consequent dwindling of trade. By the convention of Amorbach in 1483 the overlordship of Erfurt was ultimately transferred by the electors of Mainz to Saxony. The political and religious quarrels of the 16th century still further depressed the city, in which the reformed religion was established in 1521. Then came the Thirty Years' War, during which Erfurt was for a while occupied by the Swedes. After the peace of Westphalia (1648) the city was assigned by the emperor to the elector of Mainz, and, on its refusal to submit, it was placed under the ban of the Empire (1660). In 1664 it was captured by the troops of the archbishop of Mainz, and remained in the possession of the electorate till 1802, when it came into the possession of Prussia. In 1808 it was the scene of the memorable interview between Napoleon and the emperor Alexander I. of Russia, at which the kings of Bavaria, Saxony, Westphalia and Wurttemberg also assisted, which is known as the congress of Erfurt. Here in 1850 the parliament of the short-lived Prussian Northern Union (known as the Erfurt parliament) held its sittings. In 1902 the 100th anniversary of the city's incorporation with Prussia was celebrated.

See W.J.A. von Tettau, _Erfurt in seiner Vergangenheit und Gegenwart_ (Erfurt, 1880); C. Beyer, _Geschichte der Stadt Erfurt_ (Erfurt, 1900); and F.W. Kampschulte, _Die Universitat Erfurt in ihrem Verhaltnisse zu dem Humanismus und der Reformation_ (1856-1858). For a detailed bibliography see U. Chevalier, _Repertoire des sources. Topo-bibliographie_ (Montebeliard, 1894-1899), s.v.

ERGOT, or SPURRED RYE, the drug _ergota_ or _Secale cornutum_ (Ger. _Mutterkorn_; Fr. _seigle ergote_), consisting of the sclerotium (or hard resting condition) of a fungus, _Claviceps purpurea_, parasitic on the pistils of many members of the Grass family, but obtained almost exclusively from rye, _Secale cereale_. In the ear of rye that is infected with ergot a species of fermentation takes place, and there exudes from it a sweet yellowish mucus, which after a time disappears. The ear loses its starch, and ceases to grow, and its ovaries become penetrated with the white spongy tissue of the mycelium of the fungus which towards the end of the season forms the sclerotium, in which state the fungus lies dormant through the winter.

The drug consists of grains, usually curved (hence the name, from the O. Fr. _argot_, a cock's spur), which are violet-black or dark-purple externally, and whitish with a tinge of pink within, are between 1/3 and 1-1/2 in. long, and from 1 to 4 lines broad, and have two lateral furrows, a close fracture, a disagreeable rancid taste, and a faint, fishy odour, which last becomes more perceptible when the powder of the drug is mixed with potash solution. Ergot should be kept in stoppered bottles in order to preserve it from the attacks of a species of mite, and to prevent the oxidation of its fatty oil.

The extremely complex composition of this drug has been studied in great detail, and with such important results that instead of giving ergot itself by the mouth in doses of 20 to 60 grains, it is now possible to obtain much more rapid and certain results by giving one three-hundredth of a grain of one of its constituents hypodermically. This constituent is the alkaloid cornutine, which is the valuable ingredient of the drug. Other ingredients are a fixed oil, present to the extent of 30%, ergotinic acid, a glucoside, trimethylamine, which gives the drug its unpleasant odour, and sphacelinic acid, a non-nitrogenous resinoid body. Of the numerous preparations only two need be mentioned--the liquid extract (dose 10 minims to 2 drachms or more), and the hypodermic injection. The latter does not keep well, and the best way of using ergot is to dissolve tablets obtained from a reputable maker, and containing some of the active principles, in pure water, the solution being injected subcutaneously.

Ergot has no external action. Given internally it stimulates the intestinal muscles and may cause diarrhoea. After absorption it slows the pulse by stimulation of the vagus nerves. It has indeed been asserted that the slow pulse characteristic of the puerperal period is really due to the common administration of ergot at that time. This is probably an exaggeration. The important actions of ergot are on the blood-vessels and the uterus. The drug greatly raises the blood-pressure by causing extreme contraction of the arteries. This is mainly due to a direct action on the muscular coats of the vessels, but is also partly of central origin, since the drug also stimulates the vaso-motor centre in the medulla oblongata. This action on the vessels is so marked as to constitute the drug a haemostatic, not only locally but also remotely. It may arrest bleeding from the nose, for instance, when injected hypodermically. Nearly all the constituents share in causing this action, but the sphacelinic acid is probably the most potent. Ergot is the most powerful known stimulant of the pregnant uterus. The action is a double one. At least four of its constituents act directly on the muscular fibre of the uterus, whilst the cornutine acts through the nerves. Of great practical importance is the fact that the cornutine causes rhythmic contractions such as naturally occur, whilst the sphacelinic acid produces a _tonic_ contraction of the uterus, which is unnatural and highly inimical to the life of the foetus. Ergot is used in therapeutics as a haemostatic, and is very valuable in haemoptysis and sometimes in haematemesis. But its great use is in obstetrics. The drug should regularly be given hypodermically, and it is important to note that if the injection be made immediately under the skin, an abscess, or considerable discomfort, may ensue. The injection should be intra-muscular, the needle being boldly plunged into a muscular mass, such as that of the deltoid or the gluteal region. The indications for the use of ergot in obstetrics are highly complex and demand detailed treatment. It can only be said here that the drug should only in the rarest possible cases be given whilst the child is still _in utero_. This rule is necessitated by the sphacelinic acid, which causes an unnatural state of the organ. When it is possible to obtain pure cornutine, which is unfortunately very expensive, the precautions necessary in other cases may be abrogated.

_Chronic poisoning_, or _ergotism_, used frequently to occur amongst the poor fed on rye infected with the _Claviceps_. As it is practically impossible to reproduce the symptoms of ergotism nowadays, whether experimentally in the lower animals, or when the drug is being administered to a human being for some therapeutic purpose, it is believed that the symptoms of ergotism were rendered possible only by the semi-starvation which must have ensued from the use of such rye-bread; for the grain disappears as the fungus develops. There were two types of ergotism. In the gangrenous form various parts of the body underwent gangrene as a consequence of the arrest of blood-supply produced by the action of sphacelinic acid on the arteries. In the spasmodic form the symptoms were of a nervous character. The initial indications of the disease were cutaneous itching, tingling and formication, which gave place to actual loss of cutaneous sensation, first observed in the extremities. Amblyopia and some loss of hearing also occurred, as well as mental failure. With weakness of the voluntary muscles went intermittent spasms which weakened the patient and ultimately led to death by implication of the respiratory muscles. The last-known "epidemic" of ergotism occurred in Lorraine and Burgundy in the year 1816.

ERIC XIV. (1533-1577), king of Sweden, was the only son of Gustavus Vasa and Catherine of Saxe-Lauenburg. The news of his father's death reached Eric as he was on the point of embarking for England to press in person his suit for the hand of Queen Elizabeth. He hastened back to Stockholm, after burying his father, summoned a _Riksdag_, which met at Arboga on the 15th of April 1561, and adopted the royal propositions known as the Arboga articles, considerably curtailing the authority of the royal dukes, John and Charles, in their respective provinces. Two months later Eric was crowned at Upsala, on which occasion he first introduced the titles of baron and count into Sweden, by way of attaching to the crown the higher nobility, these new counts and barons receiving lucrative fiefs adequate to the maintenance of their new dignities.

From the very beginning of his reign Eric's morbid fear of the upper classes drove him to give his absolute confidence to a man of base origin and bad character, though, it must be admitted, of superior ability. This was Goran Persson, born about 1530, who had been educated abroad in Lutheran principles, and after narrowly escaping hanging at the hands of Gustavus Vasa for some vile action entered the service of his son. This powerful upstart was the natural enemy of the nobility, who suffered much at his hands, though it is very difficult to determine whether the initiative in these prosecutions proceeded from him or his master. Goran was also a determined opponent of Duke John, with whom Eric in 1563 openly quarrelled, because John, contrary to the royal orders, had married (Oct. 4, 1562) Catherine, daughter of Sigismund I. of Poland, engaging at the same time to assist the Polish king to conquer Livonia. This act was a flagrant breach of that paragraph of the Arboga articles which forbade the royal dukes to contract any political treaty without the royal assent. An army of 10,000 men was immediately sent by Eric to John's duchy of Finland, and John and his consort were seized, brought over to Sweden and detained as prisoners of state in Gripsholm Castle. But Eric did not stop here. His suspicion suggested to him that, if his own brother failed him, the loyalty of the great nobles, especially the members of the ancient Sture family, who had been notable in Sweden when the Vasas were unknown, could not be depended upon. The head of the Sture family at this time was Count Svante, who had married a sister of Gustavus Vasa's second wife, and had by her a numerous family, of whom two sons, Nils and Eric, still survived. The dark tragedy, known as the Sture murders, began with Eric XIV.'s strange treatment of young Count Nils. In 1566 he was summoned before a newly erected tribunal and condemned to death for gross neglect of duty, though not one of the frivolous charges brought against him could be substantiated. The death penalty was commuted into a punishment worse because more shameful than death. On the 15th of June 1566 the unfortunate youth, bruised and bleeding from shocking ill-treatment, was placed upon a wretched hack, with a crown of straw on his head, and led in derision through the streets of Stockholm. The following night he was sent a prisoner to the fortress of Orbyhus. A few days later he was appointed ambassador extraordinary, and despatched to Lorraine to resume the negotiations for Eric's marriage with the princess Renata. Before he returned, however, Eric had resolved to marry Karin, or Kitty Mansdatter, the daughter of a common soldier, who had been his mistress since 1565. In January 1567 Eric extorted a declaration from two of his senators that they would assist him to punish all who should try to prevent his projected marriage; and, in the middle of May, a _Riksdag_ was summoned to Upsala to judge between the king and those of the aristocracy whom he regarded as his personal enemies. Eric himself arrived at Upsala on the 16th in a condition of incipient insanity. On the 19th he opened parliament in a speech which, as he explained, he had to deliver extempore owing to "the treachery" of his secretary. Two days later Nils Sture arrived at Upsala fresh from his embassy to Lorraine, and was at once thrown into prison, where other members of the nobility were already detained. On the following day Eric murdered Nils in his cell with his own hand, and by his order the other prisoners were despatched by the royal provost marshal forthwith. These murders were committed so promptly and secretly that it is doubtful whether the estates, actually in session at the same place, knew what had been done when, on the 26th of May, under violent pressure from Goran Persson, they signed a document declaring that all the accused gentlemen under detention had acted like traitors, and confirming all sentences already passed or that might be passed upon them.

During the greater part of 1567 Eric was so deranged that a committee of senators was appointed to govern the kingdom. One of his illusions was that not he was king but his brother John, whom he now set at liberty. When, at the beginning of 1568, Eric recovered his reason, a reconciliation was effected between the king and the duke, on condition that John recognized the legality of his brother's marriage with Karin Mansdatter, and her children as the successors to the throne. A month later, on the 4th of July, he was solemnly married to Karin at Stockholm by the primate. The next day Karin was crowned queen of Sweden and her infant son Gustavus proclaimed prince-royal. Shortly after his marriage Eric issued a circular ordering a general thanksgiving for his delivery from the assaults of the devil. This document, in every line of which madness is legible, convinced most thinking people that Eric was unfit to reign. The royal dukes, John and Charles, had already taken measures to depose him; and in July the rebellion broke out in Ostergotland. Eric at first offered a stout resistance and won two victories; but on the 17th of September the dukes stood before Stockholm, and Eric, after surrendering Goran Persson to the horrible vengeance of his enemies, himself submitted, and resigned the crown. On the 30th of September 1568 John III. was proclaimed king by the army and the nobility; and a _Riksdag_, summoned to Stockholm, confirmed the choice and formally deposed Eric on the 25th of January 1569. For the next seven years the ex-king was a source of the utmost anxiety to the new government. No fewer than three rebellions, with the object of releasing and reinstating him, had to be suppressed, and his prison was changed half a dozen times. On the 10th of March 1575, an assembly of notables, lay and clerical, at John's request, pronounced a formal sentence of death upon him. Two years later, on the 24th of February 1577, he died suddenly in his new prison at Orbyhus, poisoned, it is said, by his governor, Johan Henriksen.

See _Sveriges Historia_, vol. iii. (Stockholm, 1880); Robert Nisbet Bain, _Scandinavia_, cap. 4-6 (Cambridge, 1905); Eric Tegel, _Konung Eriks den XIV. historia_ (Stockholm, 1751). (R. N. B.)

ERICACEAE, in botany, a natural order of plants belonging to the higher or gamopetalous division of Dicotyledons. They are woody plants, sometimes with a slender creeping stem as in bilberry, _Vaccinium_ (fig. 1), or _Andromeda_ (fig. 2), or forming low bushes as in the heaths, or larger, sometimes becoming tree-like, as in species of _Rhododendron_. The leaves are alternate, opposite or whorled in arrangement, and in their form and structure show well-marked adaptation for life in dry or exposed situations. Thus in the true heaths they are needle-like, with the margins often rolled back to form a groove or an almost closed chamber on the under side. In others such as _Rhododendron_ or _Arbutus_ they are often leathery and evergreen, the strongly cuticularized upper surface protecting a water-storing tissue situated above the green layers of the leaf. The flowers are sometimes solitary and axillary or terminal as in _Andromeda_, but are generally arranged in racemose inflorescences at the end of the branches as in _Arbutus_ and _Rhododendron_, or on small lateral shoots as in _Erica_. They are hermaphrodite and generally regular with parts in 4 or 5, thus: sepals 4 or 5, petals 4 or 5, stamens 8 or 10 in two series, the outer of which is opposite the petals, and carpels 4 or 5. The corolla is usually more or less bell-shaped, and in the heaths persists in a dry state in the fruit. The petals with the stamens are situated on the outer edge of a honey-secreting disk. The anthers show a very great variety in shape, the halves are often more or less free and often appendaged; they open to allow the escape of the pollen by a terminal pore or slit. The carpels are united to form a 4- to 5-chambered ovary, which bears a simple elongated style ending in a capitate stigma; each ovary-chamber contains one to many ovules attached to a central placenta. The brightly coloured corolla, the presence of nectar and the scent render the flowers attractive to insects, and the projection of the stigma beyond the anthers favours crossing. The fruit is generally a capsule containing many seeds, as in _Erica_ (fig. 3) or _Rhododendron_; sometimes a berry as in _Arbutus_.

The order falls into four distinct tribes, which are characterized by the relative position of the ovary and by the fruit and seed. They are as follows:--

1. _Rhododendron tribe_, characterized by capsular fruit, seed with a loose coat, deciduous petals and anthers without appendages. It consists mainly of the great genus _Rhododendron_ (in which _Azalea_ is included by recent botanists), which is chiefly developed in the mountains of eastern Asia, many species occurring on the Himalayas. _Dabeocia_, St Dabeoc's heath, occurs in Ireland.

2. _Arbutus Tribe._--Fruit a berry or capsule, petals deciduous and anthers with bristle-like appendages, chiefly north temperate to arctic in distribution. _Arbutus Unedo_, the strawberry-tree, so called from its large scarlet berry, is a southern European species which extends into south Ireland. _Arctostaphylos_ (bearberry) and _Andromeda_ are arctic and alpine genera occurring in Britain. _Epigaea repens_ is the trailing arbutus or mayflower of Atlantic America.

3. _Vaccinium Tribe._--Ovary inferior, fruit a berry. Extends from the north temperate zone to the mountains of the tropics. _Vaccinium_, the largest genus, has four British species: _V. Myrtillus_ is the bilberry (q.v.), blaeberry or whortleberry, _V. Vitis-Idaea_ the cowberry, and _V. Oxycoccos_ the cranberry (q.v.). This tribe is sometimes regarded as a separate order Vacciniaceae, distinguished by its inferior ovary.

4. _Erica Tribe._--Fruit usually a capsule, seeds round, not winged; corolla persisting round the ripe fruit; anthers often appendaged. The largest genus is _Erica_, the true heath (q.v.), with over 400 species, the great majority of which are confined to the Cape; others occur on the mountains of tropical Africa and in Europe and North Africa, especially the Mediterranean region. _E. cinerea_ (purple heather) and _E. Tetralix_ (cross-leaved heath) are common British heaths. _Calluna_ is the ling or Scotch heather.

ERICHSEN, SIR JOHN ERIC, Bart. (1818-1896), British surgeon, born on the 19th of July 1818 at Copenhagen, was the son of Eric Erichsen, a member of a well-known Danish family. He studied medicine at University College, London, and at Paris, devoting himself in the early years of his career to physiology, and lecturing on general anatomy and physiology at University College hospital. In 1844 he was secretary to the physiological section of the British Association, and in 1845 he was awarded the Fothergillian gold medal of the Royal Humane Society for his essay on asphyxia. In 1848 he was appointed assistant surgeon at University College hospital, and in 1850 became full surgeon and professor of surgery, his lectures and clinical teaching being much admired; and in 1875 he joined the consulting staff. His _Science and Art of Surgery_ (1853) went through many editions. He rose to be president of the College of Surgeons in 1880. From 1879 to 1881 he was president of the Royal Medical and Chirurgical Society. He was created a baronet in 1895, having been for some years surgeon-extraordinary to Queen Victoria. As a surgeon his reputation was world-wide, and he counts (says Sir W. MacCormac in his volume on the Centenary of the Royal College of Surgeons) "among the makers of modern surgery." He was a recognized authority on concussion of the spine, and was often called to give evidence in court on obscure cases caused by railway accidents, &c. He died at Folkestone on the 23rd of September 1896.

ERICHT, LOCH, a lake partly in Inverness-shire and partly in Perthshire, Scotland, lying between the districts of Badenoch on the N. and Rannoch on the S. The boundary line is drawn from a point opposite to the mouth of the Alder, and follows the centre of the longitudinal axis north-eastwards to 56 deg. 50' N., where it strikes eastwards to the shore. All of the lake to the S. and E. of this line belongs to Perthshire, the rest, forming the major portion, to Inverness-shire. It is a lonely lake, situated in extremely wild surroundings at a height of 1153 ft. above the sea, being thus the loftiest lake of large size in the United Kingdom. It is over 14-1/2 m. long, with a mean breadth of half a mile and over 1 m. at its maximum. Its area amounts to some 7-1/4 sq. m., and it receives the drainage of an area of nearly 50-1/2 sq. m. The mean depth is 189 ft., and the maximum 512 ft. It has a general trend from N.E. to S.W., the head lying 1 m. from Dalwhinnie station on the Highland railway. It receives many streams, and discharges at the south-western extremity by the Ericht. Salmon and trout afford good fishing. The surrounding mountains are lofty and rugged. Ben Alder (3757 ft.) on the west shore is the chief feature of the great Corrour deer forest. The only point of interest on the banks is the cavern, near the mouth of the Alder, in which Prince Charles Edward concealed himself for a time after the battle of Culloden.

ERICSSON, JOHN (1803-1889), Swedish-American naval engineer, was born at Langbanshyttan, Wermland, Sweden, on the 31st of July 1803. He was the second son of Olaf Ericsson, an inspector of mines, who died in 1818. Showing from his earliest years a strong mechanical bent, young Ericsson, at the age of twelve, was employed as a draughtsman by the Swedish Canal Company. From 1820 to 1827 he served in the army, where his drawing and military maps attracted the attention of the king, and he soon attained the rank of captain. In 1826 he went to London, at first on leave of absence from his regiment, and in partnership with John Braithwaite constructed the "Novelty," a locomotive engine for the Liverpool & Manchester railway competition at Rainhill in 1829, when the prize, however, was won by Stephenson's "Rocket." The number of Ericsson's inventions at this period was very great. Among other things he worked out a plan for marine engines placed entirely below the water-line. Such engines were made for the "Victory," for Captain (afterwards Sir) John Ross's voyage to the Arctic regions in 1829, but they did not prove satisfactory. In 1833 his caloric engine was made public. In 1836 he took out a patent for a screw-propeller, and though the priority of his invention could not be maintained, he was afterwards awarded a one-fifth share of the L20,000 given by the Admiralty for it. At this time Captain Stockton, of the United States navy, gave an order for a small iron vessel to be built by Laird of Birkenhead, and to be fitted by Ericsson with engines and screw. This vessel reached New York in May 1839. A few months later Ericsson followed his steamer to New York, and there he resided for the rest of his life, establishing himself as an engineer and a builder of iron ships. In 1848 he was naturalized as a citizen of the United States. He had many difficulties to contend with, and it was only by slow degrees that he established his fame and won his way to competence. At his death he seems to have been worth about L50,000. The provision of defensive armour for ships of war had long occupied his attention, and he had constructed plans and a model of a vessel lying low in the water, carrying one heavy gun in a circular turret mounted on a turntable. In 1854 he sent his plans to the emperor of the French. Louis Napoleon, however, acting probably on the advice of Dupuy de Lome, declined to use them. The American Civil War, and the report that the Confederates were converting the "Merrimac" into an ironclad, caused the navy department to invite proposals for the construction of armoured ships. Among others, Ericsson replied, and as it was thought that his design might be serviceable in inland waters, the first armoured turret ship, the "Monitor," was ordered; she was launched on the 30th of January 1862, and on the 9th of March she fought the celebrated action with the Confederate ram "Merrimac." The peculiar circumstances in which she was built, the great importance of the battle, and the decisive nature of the result gave the "Monitor" an exaggerated reputation, which further experience did not confirm. In later years Ericsson devoted himself to the study of torpedoes and sun motors. He published _Solar Investigations_ (New York, 1875) and _Contributions to the Centennial Exhibition_ (New York, 1877). He died in New York on the 8th of March 1889, and in the following year, on the request of the Swedish government, his body was sent to Stockholm and thence into Wermland, where, at Filipstad, it was buried on the 15th of September.

A _Life of Ericsson_ by William Conant Church was published in New York in 1890 and in London in 1893.

ERIDANUS, or FLUVIUS ("the river"), in astronomy, a constellation of the southern hemisphere, mentioned by Eudoxus (4th century B.C.) and Aratus (3rd century B.C.); Ptolemy catalogued 34 stars in it. [theta] _Eridani_, a fine double star of magnitudes 3.5 and 5.5, is now of the third magnitude. It is supposed to be identical with the _Achernar_ of Al-Sufi, who described it as of the first magnitude; this star has therefore decreased in brilliancy in historic times. The star [omicron]2 _Eridani_ (numbered 40 by Flamsteed) was discovered to be a ternary star group by Herschel in 1783; it consists of a close pair, of magnitudes 9.2 and 10.9, revolving in a period of 180 years, associated with a star of magnitude 4.5, which is distant from the pair by 82"; these stars have an exceptionally swift proper motion, about 4" per annum. Eridanus was the ancient name of the river Po.

ERIDU, one of the oldest religious centres of the Sumerians, described in the ancient Babylonian records as the "city of the deep." The special god of this city was Ea (q.v.), god of the sea and of wisdom, and the prominence given to this god in the incantation literature of Babylonia and Assyria suggests not only that many of our magical texts are to be traced ultimately to the temple of Ea at Eridu, but that this side of the Babylonian religion had its origin in that place. Certain of the most ancient Babylonian myths, especially that of Adapa, may also be traced back to the shrine of Ea at Eridu. But while of the first importance in matters of religion, there is no evidence in Babylonian literature of any special political importance attaching to Eridu, and certainly at no time within our knowledge did it exercise hegemony in Babylonia. The site of Eridu was discovered by J.E. Taylor in 1854, in a ruin then called by the natives Abu-Shahrein, a few miles south-south-west of Moghair, ancient Ur, nearly in the centre of the dry bed of an inland sea, a deep valley, 15 m. at its broadest, covered for the most part with a nitrous incrustation, separated from the alluvial plain about Moghair by a low, pebbly, sandstone range, called the Hazem, but open toward the north to the Euphrates and stretching southward to the Khanega wadi below Suk-esh-Sheiukh. In the rainy season this valley becomes a sea, flooded by the discharge of the Khanega; in summer the Arabs dig holes here which supply them with brackish water. The ruins, in which Taylor conducted brief excavations, consist of a platform of fine sand enclosed by a sandstone wall, 20 ft. high, the corners toward the cardinal points, on the N.W. part of which was a pyramidal tower of two stages, constructed of sun-dried brick, cased with a wall of kiln-burned brick, the whole still standing to a height of about 70 ft. above the platform. The summit of the first stage was reached by a staircase on the S.E. side, 15 ft. wide and 70 ft. long, constructed of polished marble slabs, fastened with copper bolts, flanked at the foot by two curious columns. An inclined road led up to the second stage on the N.W. side. Pieces of polished alabaster and marble, with small pieces of pure gold and gold-headed copper nails, found on and about the top of the second stage, indicated that a small but richly adorned sacred chamber, apparently plated within or without in gold, formerly crowned the top of this structure. Around the whole tower was a pavement of inscribed baked bricks, resting on a layer of clay 2 ft. thick. On the S.E. part of the terrace were the remains of several edifices, containing suites of rooms. Inscriptions on the bricks identified the site as that of Eridu. Since Taylor's time the place has not been visited by any explorer, owing to the unsafe condition of the neighbourhood; but T.K. Loftus (1854) and J.P. Peters (1890) both report having seen it from the summit of Moghair. The latter states that the Arabs at that time called the ruin Nowawis, and apparently no longer knew the name Abu-Shahrein. Through an error, in many recent maps and Assyriological publications Eridu is described as located in the alluvial plain, between the Tigris and the Euphrates. It was, in fact, an island city in an estuary of the Persian Gulf, stretching up into the Arabian plateau. Originally "on the shore of the sea," as the old records aver, it is now about 120 m. from the head of the Persian Gulf. Calculating from the present rate of deposit of alluvium at the head of that gulf, Eridu should have been founded as early as the seventh millennium B.C. It is mentioned in historical inscriptions from the earliest times onward, as late as the 6th century B.C. From the evidence of Taylor's excavations, it would seem that the site was abandoned about the close of the Babylonian period.

See J.E. Taylor, _Journal of the Royal Asiatic Society_, vol. xv. (1855); F. Delitzsch, _Wo lag das Paradies?_ (1881); J.P. Peters, _Nippur_ (1897); M. Jastrow, _The Religion of Babylonia and Assyria_ (1898); H.V. Hilprecht, _Excavations in Assyria and Babylonia_ (1904); L.W. King, _A History of Sumer and Akkad_ (1910). (J. P. Pe.)

ERIE, the most southerly of the Great Lakes of North America, between 41 deg. 23' and 42 deg. 53' N., and 78 deg. 51' and 83 deg. 28' W., bounded W. by the state of Michigan, S. and S.E. by Ohio, Pennsylvania and New York, and N. by the province of Ontario. It is nearly elliptical, the major axis, 250 m. long, lying east and west; its greatest breadth is 60 m.; its area about 10,000 sq. m.; and the total area of its basin 34,412 sq. m. Its elevation above mean sea-level is 573 ft.; and its surface is nearly 9 ft. below that of Lake Huron, which discharges into it through St Clair river, Lake St Clair and Detroit river, and is 327 ft. above that of Lake Ontario, this great difference being absorbed by the rapids and falls in the Niagara river, which joins the two lakes. Lake Erie is very shallow, and may be divided into three basins, the western extending to Point Pelee and including all the islands, containing about 1200 sq. m., with a comparatively flat bottom at 5 to 6 fathoms; the main basin, between Point Pelee and the narrows at Long Point, containing about 6700 sq. m., and having a marked shelving bottom deepening gradually to 14 fathoms; and the portion east of the narrows, containing about 2100 sq. m., having a depression 30 fathoms deep just east from Long Point, with an extensive flat of 11 fathoms depth between it and the main basin. The Canadian shore is low and flat throughout, the United States shore is low but bordered by an elevated plateau through which the rivers have cut deep channels. The lake basin is relatively so small that the rivers are without importance; Grand river, on the north shore, is the largest tributary. The flat alluvial soil bordering on the lake is very fertile, and the climate is well adapted for fruit cultivation. Large quantities of peaches, grapes and small fruits are grown; the islands in the west end have a climate much warmer and more equable than the adjoining mainland, and are practically covered with vineyards. The low clayey or sandy shores are subject to erosion by waves. In severe storms the water near shore is filled with sand, which is deposited where the currents are checked around the ends of jetties in such a way as to form bars out into the lake across improved channels. This shoaling has rendered continuous dredging necessary at every harbour on the lake west of Erie, Pa. In consequence of the shallowness of the lake its waters are easily disturbed, making navigation very rough and dangerous, and causing large fluctuations of surface. Strong winds are frequent, as nearly every cyclonic depression traversing North America, either from the westward or the Gulf of Mexico, passes near enough to Lake Erie to be felt. Westerly gales are more frequent, and have more effect on the water surface than easterly ones, lowering the water as much as 7 to 8 ft. at the west end and raising it 5 to 8 ft. at the east end. The worst storms occur in autumn, when the immense quantity of shipping on the lake makes them specially destructive. There are no tides, and usually only a slight current towards the outlet, though powerful currents are temporarily produced by the rapid return of waters after a storm, and during the height of a westerly gale there is invariably a reflex current into the west end of the lake. There is an annual fluctuation in the level of the lake, varying from a minimum of 9 in. to a maximum of 2 ft., the normal low level occurring in February and the high level in midsummer. Standard high water (of 1838) is 575.11 ft. above mean sea-level, and the lowest record was 570.8 in November 1895. The harbours and exits of the lake freeze over, but the body of the lake never freezes completely.

Ice-breaking car ferries run across the lake all winter. General navigation opens as a rule in the middle of April and closes in the middle of December. The volume of traffic is immense, because practically all freight from the more westerly lakes finds terminal harbours in Lake Erie. Official statistics of commerce passing through the Detroit river into the lake during the season of 1906 show that 35,128 vessels, having a net register of 50,673,897 tons, carried 63,805,571 (short) tons of freight, valued at $662,971,053. The 1175 vessels engaged in this business were valued at $106,223,000. Over 90% of the whole traffic is in United States ships to United States ports. Fine passenger steamers run nightly between Buffalo and Cleveland and Detroit, and there are many shorter passenger routes.

The large traffic on Lake Erie has brought into existence a number of important harbours on the south shore, nearly all artificially made and deepened, with entrances between two breakwaters running into the lake at right angles to the coast line. The principal of these are Toledo, Sandusky, Huron, Vermilion, Lorain, Cleveland, Fairport, Ashtabula, Conneaut, Erie (a natural harbour), Dunkirk and Buffalo, Rondeau, Port Stanley, Port Burwell, Port Dover, Port Maitland and Port Colborne. The Miami and Erie canal, leading from Maumee river to Cincinnati, 244-1/2 m., with a branch to Port Jefferson, 14 m., with locks 90 by 15 by 4 ft., connects with Lake Erie through Toledo. The Erie canal leading from Buffalo to the Hudson river at Troy, and connecting with Lake Ontario at Oswego, had a capacity for boats 98 ft. long, 17 ft. 10 in. beam, with 6 ft. draught, until in 1907 the State of New York undertook its deepening to accommodate boats of 1000 tons capacity. Buffalo from its position at the eastern limit of deep draught lake navigation is a city of first rate commercial importance. Its harbour is formed by an artificial breakwater, built parallel with the shore about half a mile distant from it. It receives practically all the Lake Erie grain shipments besides large quantities of iron ore, lumber and copper, and is a large shipping port for coal, principally anthracite. It has over 600 m. of railway tracks to accommodate lake freights. The Welland canal, 26-3/4 m. long, connecting Lake Ontario and Lake Erie, with locks 270 by 45 by 14 ft., leaves Lake Erie at Port Colborne, where the Canadian government have constructed an artificial harbour and elevators for transhipment of grain from upper lake freighters to lighters of canal capacity.

Fishing operations are carried on extensively in Lake Erie, the fish being taken with gill nets, seines and pound nets. Each state touching the lake has its own fishery regulations, which differ amongst themselves as well as from those of the Dominion. Both nations maintain a Fishery Protection Service, and the fisheries are replenished from artificial hatcheries. The most numerous and valuable fish are the lesser white fish (_Coregonus artedi_, Le Sueur), pickerel (_Stizostedion vitreum_, Walb.), pike (_Lucius lucius_, L.), and white fish (_Coregonus clupeiformis_, Mitchill), in the order named. The fish caught are estimated to be worth annually $1,000,000. They are collected in fishing tugs and distributed by rail throughout the United States and Canada.

_Bibliography._--_Bulletin No. 17, Survey of Northern and North-western Lakes_, U.S. Lake Survey Office, War Dept. (Detroit, 1907); _U.S. Hydrographic Office, Publication No. 108D, Sailing Directions for Lake Erie, &c._ (Washington, 1902); _Sailing Directions for the Canadian Shore of Lake Erie_, Department of Marine and Fisheries (Ottawa, 1897); J.O. Curwood, _The Great Lakes_ (New York, 1909); E. Channing and M.F. Lansing, _The Great Lakes_ (New York, 1909). (W. P. A.)

ERIE, a city, a port of entry, and the county-seat of Erie county, Pennsylvania, U.S.A., on Lake Erie, 148 m. by rail N. of Pittsburg and near the N.W. corner of the state. Pop. (1890) 40,634; (1900) 52,733, of whom 11,957 were foreign-born, including 5226 from Germany and 1468 from Ireland, and 26,797 were of foreign parentage (both parents foreign-born), including 13,316 of German parentage and 4203 of Irish parentage; (1910 census) 66,525. Erie is served by the New York, Chicago & St Louis, the Lake Shore & Michigan Southern, the Erie & Pittsburg (Pennsylvania Company), the Philadelphia & Erie (Pennsylvania railway), and the Bessemer & Lake Erie railways, and by steamboat lines to many important lake ports. The city extends over an area of about 7 sq. m., which for the most part is quite level and is from 50 to 175 ft. above the lake. Erie has a fine harbour about 4 m. in length, more than 1 m. in width, and with an average depth of about 20 ft.; it is nearly enclosed by Presque Isle, a long narrow strip of land of about 3000 acres from 300 ft. to 1 m. in width, and the national government has protected its entrance and deepened its channel by constructing two long breakwaters. Most of the streets of the city are 60 ft. wide--a few are 100 ft.--and nearly all intersect at right angles; they are paved with brick and asphalt, and many in the residential quarters are shaded with fine elms and maples. The city has four parks, in one of which is a soldiers' and sailors' monument of granite and bronze, and not far away, along the shore of lake and bay, are several attractive summer resorts. Among Erie's more prominent buildings are the United States government building, the city hall, the public library, and the county court house. The city's charitable institutions consist of two general hospitals, each of which has a training school for nurses; a municipal hospital, an orphan asylum, a home for the friendless, two old folks' homes, and a bureau of charities; here, also, on a bluff, within a large enclosure and overlooking both lake and city, is the state soldiers' and sailors' home, and near by is a monument erected to the memory of General Anthony Wayne, who died here on the 15th of December 1796.

Erie is the commercial centre of a large and rich grape-growing and agricultural district, has an extensive trade with the lake ports and by rail (chiefly in coal, iron ore, lumber and grain), and is an important manufacturing centre, among its products being iron, engines, boilers, brass castings, stoves, car heaters, flour, malt liquors, lumber, planing mill products, cooperage products, paper and wood pulp, cigars and other tobacco goods, gas meters, rubber goods, pipe organs, pianos and chemicals. In 1905 the city's factory products were valued at $19,911,567, the value of foundry and machine-shop products being $6,723,819, of flour and grist-mill products $1,444,450, and of malt liquors $882,493. The municipality owns and operates its water-works.

On the site of Erie the French erected Fort Presque Isle in 1753, and about it founded a village of a few hundred inhabitants. George Washington, on behalf of the governor of Virginia, came in the same year to Fort Le Boeuf (on the site of the present Waterford), 20 m. distant, to protest against the French fortifying this section of country. The protest, however, was unheeded. The village was abandoned in or before 1758, owing probably to an epidemic of smallpox, and the fort was abandoned in 1759. It was occupied by the British in 1760, but on the 22nd of June 1763 this was one of the several forts captured by the Indians during the Conspiracy of Pontiac. In 1764 the British regained nominal control and retained it until 1785, when it passed into the possession of the United States. The place was laid out as a town in 1795; in 1800 it became the county-seat of the newly-erected county of Erie; it was incorporated as a borough in 1805, the charter of that year being revised in 1833; and in 1851 it was incorporated as a city. At Erie were built within less than six months most of the vessels with which Commodore Oliver H. Perry won his naval victory over the British off Put-in-Bay on the 10th of September 1813.

ERIGENA, JOHANNES SCOTUS (c. 800-c. 877), medieval philosopher and theologian. His real name was Johannes Scotus (Scottus) or John the Scot. The combination Johannes Scotus Erigena has not been traced earlier than Ussher and Gale; even Gale uses it only in the heading of the version of St Maximus. The date of Erigena's birth is very uncertain, and there is no evidence to show definitely where he was born. The name Scotus, which has often been taken to imply Scottish origin, really favours the theory that he was an Irishman according to the then usage of _Scotus_ or _Scotigena_. Prudentius, bishop of Troyes, definitely states that he was of Irish extraction. The pseudonym commonly read Erigena, used by himself in the titles of his versions of Dionysius the Areopagite, is _Ierugena_ (in later MSS. Erugena and Eriugena), formed apparently on the analogy of _Graiugena_ ("Greek-born"), which he applies to St Maximus. There seems no reason to doubt that Eriugena is connected with Erin, the name for Ireland, and Ierugena suggests the Greek [Greek: hieros, hieros nesos] being a common name for Ireland. On the other hand, William of Malmesbury prefers to read Heruligena, which would make Scotus a Pannonian, while Bale says he was born at St David's, Dempster connects him with Ayr, and Gale with Eriuven in Hereford. Some early writers thought there were two persons, John Scotus and John Erigena.

Of Erigena's early life nothing is known. Bale quotes the story that he travelled in Greece, Italy and Gaul, and studied not only Greek, but also Arabic and Chaldaean. Since, however, Bale describes him as "ex patricio genitore natus," it is a reasonable inference (so R.L. Poole) that Bale confused him with one John, the son of Patricius, a Spaniard, who tells much the same story of his own travels. The knowledge of Greek displayed in Erigena's works is not such as to compel us to conclude that he had actually visited Greece. That he had a competent acquaintance with Greek is manifest from his translations of Dionysius the Areopagite and of Maximus, from the manner in which he refers to Aristotle, and from his evident familiarity with Neoplatonist writers and the fathers of the early church. Roger Bacon, in his severe criticism on the ignorance of Greek displayed by the most eminent scholastic writers, expressly exempts Erigena, and ascribes to him a knowledge of Aristotle in the original.

Among other legends which have at various times been attached to Erigena are that he was invited to France by Charlemagne, and that he was one of the founders of the university of Paris. The only portion of Erigena's life as to which we possess accurate information was that spent at the court of Charles the Bald. Charles invited him to France soon after his accession to the throne, probably in the year 843, and placed him at the head of the court school (_schola palatina_). The reputation of this school seems to have increased greatly under Erigena's leadership, and the philosopher himself was treated with indulgence by the king. William of Malmesbury's amusing story illustrates both the character of Scotus and the position he occupied at the French court. The king having asked, "Quid distat inter sottum et Scottum?" Erigena replied, "Mensa tantum."

The first of the works known to have been written by Erigena during this period was a treatise on the eucharist, which has not come down to us (by some it has been identified with a treatise by Ratramnus, _De corpore et sanguine Domini_). In it he seems to have advanced the doctrine that the eucharist was merely symbolical or commemorative, an opinion for which Berengarius was at a later date censured and condemned. As a part of his penance Berengarius is said to have been compelled to burn publicly Erigena's treatise. So far as we can learn, however, Erigena's orthodoxy was not at the time suspected, and a few years later he was selected by Hincmar, archbishop of Reims, to defend the doctrine of liberty of will against the extreme predestinarianism of the monk Gottschalk (Gotteschalchus). The treatise _De divina praedestinatione_, composed on this occasion, has been preserved, and from its general tenor one cannot be surprised that the author's orthodoxy was at once and vehemently suspected. Erigena argues the question entirely on speculative grounds, and starts with the bold affirmation that philosophy and religion are fundamentally one and the same--"Conficitur inde veram esse philosophiam veram religionem, conversimque veram religionem esse veram philosophiam." Even more significant is his handling of authority and reason, to which we shall presently refer. The work was warmly assailed by Drepanius Florus, canon of Lyons, and Prudentius, and was condemned by two councils--that of Valence in 855, and that of Langres in 859. By the former council his arguments were described as _Pultes Scotorum_ ("Scots porridge") and _commentum diaboli_ ("an invention of the devil").

Erigena's next work was a Latin translation of Dionysius the Areopagite (see DIONYSIUS AREOPAGITICUS) undertaken at the request of Charles the Bald. This also has been preserved, and fragments of a commentary by Erigena on Dionysius have been discovered in MS. A translation of the Areopagite's pantheistical writings was not likely to alter the opinion already formed as to Erigena's orthodoxy. Pope Nicholas I. was offended that the work had not been submitted for approval before being given to the world, and ordered Charles to send Erigena to Rome, or at least to dismiss him from his court. There is no evidence, however, that this order was attended to.

The latter part of his life is involved in total obscurity. The story that in 882 he was invited to Oxford by Alfred the Great, that he laboured there for many years, became abbot at Malmesbury, and was stabbed to death by his pupils with their "styles," is apparently without any satisfactory foundation, and doubtless refers to some other Johannes. Erigena in all probability never left France, and Haureau has advanced some reasons for fixing the date of his death about 877.

Erigena is the most interesting figure among the middle-age writers. The freedom of his speculation, and the boldness with which he works out his logical or dialectical system of the universe, altogether prevent us from classing him along with the scholastics properly so called. He marks, indeed, a stage of transition from the older Platonizing philosophy to the later and more rigid scholasticism. In no sense whatever can it be affirmed that with Erigena philosophy is in the service of theology. The above-quoted assertion as to the substantial identity between philosophy and religion is indeed repeated almost _totidem verbis_ by many of the later scholastic writers, but its significance altogether depends upon the selection of one or other term of the identity as fundamental or primary. Now there is no possibility of mistaking Erigena's position: to him philosophy or reason is first, is primitive; authority or religion is secondary, derived. "Auctoritas siquidem ex vera ratione processit, ratio vero nequaquam ex auctoritate. Omnis enim auctoritas, quae vera ratione non approbatur, infirma videtur esse. Vera autem ratio, quum virtutibus suis rata atque immutabilis munitur, nullius auctoritatis adstipulatione roborari indiget" (_De divisione naturae_, i. 71). F.D. Maurice, the only historian of note who declines to ascribe a rationalizing tendency to Erigena, obscures the question by the manner in which he states it. He asks his readers, after weighing the evidence advanced, to determine "whether he (Erigena) used his philosophy to explain away his theology, or to bring out what he conceived to be the fullest meaning of it." These alternatives seem to be wrongly put. "Explaining away theology" is something wholly foreign to the philosophy of that age; and even if we accept the alternative that Erigena endeavours speculatively to bring out the full meaning of theology, we are by no means driven to the conclusion that he was primarily or principally a theologian. He does not start with the datum of theology as the completed body of truth, requiring only elucidation and interpretation; his fundamental thought is that of the universe, nature, [Greek: to pan], or God, as the ultimate unity which works itself out into the rational system of the world. Man and all that concerns man are but parts of this system, and are to be explained by reference to it; for explanation or understanding of a thing is determination of its place in the universal or all. Religion or revelation is one element or factor in the divine process, a stage or phase of the ultimate rational life. The highest faculty of man, reason, _intellectus_, _intellectualis visio_, is that which is not content with the individual or partial, but grasps the whole and thereby comprehends the parts. In this highest effort of reason, which is indeed God thinking in man, thought and being are at one, the opposition of being and thought is overcome. When Erigena starts with such propositions, it is clearly impossible to understand his position and work if we insist on regarding him as a scholastic, accepting the dogmas of the church as ultimate data, and endeavouring only to present them in due order and defend them by argument.

Erigena's great work, _De divisione naturae_, which was condemned by a council at Sens, by Honorius III. (1225), who described it as "swarming with worms of heretical perversity," and by Gregory XIII. in 1585, is arranged in five books. The form of exposition is that of dialogue; the method of reasoning is the syllogistic. The leading thoughts are the following. _Natura_ is the name for the universal, the totality of all things, containing in itself being and non-being. It is the unity of which all special phenomena are manifestations. But of this nature there are four distinct classes:--(1) that which creates and is not created; (2) that which is created and creates; (3) that which is created and does not create; (4) that which neither is created nor creates. The first is God as the ground or origin of all things, the last is God as the final end or goal of all things, that into which the world of created things ultimately returns. The second and third together compose the created universe, which is the manifestation of God, God _in processu_, _Theophania_. Thus we distinguish in the divine system beginning, middle and end; but these three are in essence one--the difference is only the consequence of our finite comprehension. We are compelled to envisage this eternal process under the form of time, to apply temporal distinctions to that which is extra- or supra-temporal. The universe of created things, as we have seen, is twofold:--_first_, that which is created and creates--the primordial ideas, archetypes, immutable relations, divine acts of will, according to which individual things are formed; _second_, that which is created and does not create, the world of individuals, the effects of the primordial causes, without which the causes have no true being. Created things have no individual or self-independent existence; they are only in God; and each thing is a manifestation of the divine, _theophania_, _divina apparitio_.

God alone, the uncreated creator of all, has true being. He is the true universal, all-containing and incomprehensible. The lower cannot comprehend the higher, and therefore we must say that the existence of God is above being, above essence; God is above goodness, above wisdom, above truth. No finite predicates can be applied to him; his mode of being cannot be determined by any category. True theology is negative. Nevertheless the world, as the _theophania_, the revelation of God, enables us so far to understand the divine essence. We recognize his being in the being of all things, his wisdom in their orderly arrangement, his life in their constant motion. Thus God is for us a Trinity--the Father as substance or being ([Greek: ousia]), the Son as wisdom ([Greek: dynamis]), the Spirit as life ([Greek: energeia]). These three are realized in the universe--the Father as the system of things, the Son as the word, i.e. the realm of ideas, the Spirit as the life or moving force which introduces individuality and which ultimately draws back all things into the divine unity. In man, as the noblest of created things, the Trinity is seen most perfectly reflected; _intellectus_ ([Greek: nous]), _ratio_ ([Greek: logos]) and _sensus_ ([Greek: dianoia]) make up the threefold thread of his being. Not in man alone, however, but in all things, God is to be regarded as realizing himself, as becoming incarnate.

The infinite essence of God, which may indeed be described as _nihilum_ (nothing) is that from which all is created, from which all proceeds or emanates. The first procession or emanation, as above indicated, is the realm of ideas in the Platonic sense, the word or wisdom of God. These ideas compose a whole or inseparable unity, but we are able in a dim way to think of them as a system logically arranged. Thus the highest idea is that of _goodness_; things are, only if they are good; being without well-being is naught. _Essence_ participates in goodness--that which is good has being, and is therefore to be regarded as a species of good. _Life_, again, is a species of essence, _wisdom_ a species of life, and so on, always descending from genus to species in a rigorous logical fashion.

The ideas are the eternal causes, which, under the moving influence of the spirit, manifest themselves in their effects, the individual created things. Manifestation, however, is part of the being or essence of the causes, that is to say, if we interpret the expression, God of necessity manifests himself in the world and is not without the world. Further, as the causes are eternal, timeless, so creation is eternal, timeless. The Mosaic account, then, is to be looked upon merely as a mode in which is faintly shadowed forth what is above finite comprehension. It is altogether allegorical, and requires to be interpreted. Paradise and the Fall have no local or temporal being. Man was originally sinless and without distinction of sex. Only after the introduction of sin did man lose his spiritual body, and acquire the animal nature with its distinction of sex. Woman is the impersonation of man's sensuous and fallen nature; on the final return to the divine unity, distinction of sex will vanish, and the spiritual body will be regained.

The most remarkable and at the same time the most obscure portion of the work is that in which the final return to God is handled. Naturally sin is a necessary preliminary to this redemption, and Erigena has the greatest difficulty in accounting for the fact of sin. If God is true being, then sin can have no substantive existence; it cannot be said that God knows of sin, for to God knowing and being are one. In the universe of things, _as_ a universe, there can be no sin; there must be perfect harmony. Sin, in fact, results from the will of the individual who falsely represents something as good which is not so. This misdirected will is punished by finding that the objects after which it thirsts are in truth vanity and emptiness. Hell is not to be regarded as having local existence; it is the inner state of the sinful will. As the object of punishment is not the will or the individual himself, but the misdirection of the will, so the result of punishment is the final purification and redemption of all. Even the devils shall be saved. All, however, are not saved at once; the stages of the return to the final unity, corresponding to the stages in the creative process, are numerous, and are passed through slowly. The ultimate goal is _deificatio_, _theosis_ or resumption into the divine being, when the individual soul is raised to a full knowledge of God, and where knowing and being are one. After all have been restored to the divine unity, there is no further creation. The ultimate unity is that which neither is created nor creates.

EDITIONS.--There is a complete edition of Erigena's works in J.P. Migne's _Patrologiae cursus completus_ (vol. cxxii.), edited by H.J. Floss (Paris, 1853). The _De divina praedestinatione_ was published in Gilbert Mauguin's _Veterum auctorum qui nono saeculo de praedestinatione et gratia scripserunt opera et fragmenta_ (Paris, 1650). The commentary ("Expositiones") on Dionysius' _Hierarchiae caelestes_ appeared in the _Appendix ad opera edita ab A. Maio_ (ed. J. Cozza, Rome, 1871). Of the _De divisione naturae_, editions have been published by Thomas Gale (Oxford, 1681); C.B. Schluter (Munster, 1838); and in Floss's _Opera omnia_; there is a German translation by Ludwig Noack, _Johannes Scotus Erigena uber die Eintheilung der Natur_ (3 vols., 1874-1876). Erigena was also the author of some poems edited by L. Traube in _Monumenta Germaniae historica. Poetae Latini aevi Carolini_, iii. (1896). A commentary on the _Opuscula sacra_ of Boetius is attributed to him and edited by E.K. Rand (1906). Monographs on Erigena's life and works are numerous; see St Rene Taillandier, _Scot Erigene et la philosophie scholastique_ (1843); T. Christlieb, _Leben u. Lehre des Johannes Scotus Erigena_ (Gotha, 1860); J.N. Huber, _Johannes Scotus Erigena_ (Munich, 1861); W. Kaulich, _Das speculative System des Johannes Scotus Erigena_ (Prague, 1860); A. Stockl, _De Joh. Scoto Erigena_ (1867); L. Noack, _Uber Leben und Schriften des Joh. Scotus Erigena: die Wissenschaft und Bildung seiner Zeit_ (Leipzig, 1876); R.L. Poole, _Medieval Thought_ (1884), and article in _Dictionary of National Biography_; T. Wotschke, _Fichte und Erigena_ (Halle, 1896); M. Baumgartner in Wetzer and Welte's _Kirchenlexikon_, x. (1897); Alice Gardner's _Studies in John the Scot_ (1900); J. Draseke, _Joh. Scotus Erigena und seine Gewahrsmanner_ (Leipzig, 1902); S.M. Deutsch in Herzog-Hauck's _Realencyklopadie fur protestantische Theologie_, xviii. (1906); J.E. Sandys, _Hist. of Classical Scholarship_ (1906), pp. 491-495. See also the general works on scholastic philosophy, especially Haureau, Stockl and Kaulich. An admirable resume is given by F.D. Maurice, _Medieval Phil._ pp. 45-79. (R. Ad.; J. M. M.)

ERIGONE, in Greek mythology, daughter of Icarius, the hero of the Attic deme Icaria. Her father, who had been taught by Dionysus to make wine, gave some to some shepherds, who became intoxicated. Their companions, thinking they had been poisoned, killed Icarius and buried him under a tree on Mount Hymettus (or threw his body into a well). Erigone, guided by her faithful dog Maera, found his grave, and hanged herself on the tree. Dionysus sent a plague on the land, and all the maidens of Athens, in a fit of madness, hanged themselves like Erigone. Icarius, Erigone and Maera were set among the stars as Bootes (or Arcturus), Virgo and Procyon. The festival called Aeora (the "swing") was subsequently instituted to propitiate Icarius and Erigone. Various small images (in Lat. _oscilla_) were suspended on trees and swung backwards and forwards, and offerings of fruit were made (Hyginus, _Fab._ 130, _Poet. astron._ ii. 4; Apollodorus iii. 14). The story was probably intended to explain the origin of these _oscilla_, by which Dionysus, as god of trees (Dendrites), was propitiated, and the baneful influence of the dog-star averted (see also OSCILLA).

ERIN, an ancient name for Ireland. The oldest form of the word is Eriu, of which Erinn is the dative case. Eriu was itself almost certainly a contraction from a still more primitive form _Iberiu_ or _Iveriu_; for when the name of the island was written in ancient Greek it appeared as [Greek: Iouernia] (Ivernia), and in Latin as _Iberio_, _Hiberio_ or _Hibernia_, the first syllable of the word Eriu being thus represented in the classical languages by two distinct vowel sounds separated by _b_ or _v_. Of the Latin variants, _Iberio_ is the form found in the most ancient Irish MSS., such as the _Confession_ of St Patrick, and the same saint's _Epistle to Coroticus_. Further evidence to the same effect is found in the fact that the ancient Breton and Welsh names for Ireland were Ywerddon or Iverdon. In later Gaelic literature the primitive form Eriu became the dissyllable Eire; hence the Norsemen called the island the land of Eire, i.e. Ireland, the latter word being originally pronounced in three syllables. (See IRELAND: _Notices of Ireland in Greek and Roman writers_.) Nothing is known as to the meaning of the word in any of its forms, and Whitley Stokes's suggestion that it may have been connected with the Sanskrit _avara_, meaning "western," is admittedly no more than conjecture. There was, indeed, a native Irish legend, worthless from the standpoint of etymology, to account for the origin of the name. According to this myth there were three kings of the Dedannans reigning in Ireland at the coming of the Milesians, named MacColl, MacKecht and MacGrena. The wife of the first was Eire, and from her the name of the country was derived. Curiously, Ireland in ancient Erse poetry was often called "Fodla" or "Bauba," and these were the wives of the other two kings in the legend.

ERINNA, Greek poet, contemporary and friend of Sappho, a native of Rhodes or the adjacent island of Telos, flourished about 600 (according to Eusebius, 350 B.C.). Although she died at the early age of nineteen, her poems were among the most famous of her time and considered to rank with those of Homer. Of her best-known poem, [Greek: Elakate] (the _Distaff_), written in a mixture of Aeolic and Doric, which contained 300 hexameter lines, only 4 lines are now extant. Three epigrams in the Palatine anthology, also ascribed to her, probably belong to a later date.

The fragments have been edited (with those of Alcaeus) by J. Pellegrino (1894).

ERINYES (Lat. _Furiae_), in Greek mythology, the avenging deities, properly the angry goddesses or goddesses of the curse pronounced upon evil-doers. According to Hesiod (_Theog._ 185) they were the daughters of Earth, and sprang from the blood of the mutilated Uranus; in Aeschylus (_Eum._ 321) they are the daughters of Night, in Sophocles (_O.C._ 40) of Darkness and Earth. Sometimes one Erinys is mentioned, sometimes several; Euripides first spoke of them as three in number, to whom later Alexandrian writers gave the names Alecto (unceasing in anger), Tisiphone (avenger of murder), Megaera (jealous). Their home is the world below, whence they ascend to earth to pursue the wicked. They punish all offences against the laws of human society, such as perjury, violation of the rites of hospitality, and, above all, the murder of relations. But they are not without benevolent and beneficent attributes. When the sinner has expiated his crime they are ready to forgive. Thus, their persecution of Orestes ceases after his acquittal by the Areopagus. It is said that on this occasion they were first called Eumenides ("the kindly"), a euphemistic variant of their real name. At Athens, however, where they had a sanctuary at the foot of the Areopagus hill and a sacred grove at Colonus, their regular name was Semnae (venerable). Black sheep were sacrificed to them during the night by the light of torches. A festival was held in their honour every year, superintended by a special priesthood, at which the offerings consisted of milk and honey mixed with water, but no wine. In Aeschylus, the Erinyes are represented as awful, Gorgon-like women, wearing long black robes, with snaky locks, bloodshot eyes and claw-like nails. Later, they are winged maidens of serious aspect, in the garb of huntresses, with snakes or torches in their hair, carrying scourges, torches or sickles. The identification of Erinyes with Sanskrit Saranyu, the swift-speeding storm cloud, is rejected by modern etymologists; according to M. Breal, the Erinyes are the personification of the formula of imprecation ([Greek: ara]), while E. Rohde sees in them the spirits of the dead, the angry souls of murdered men.

See C.O. Muller, _Dissertations on the Eumenides of Aeschylus_, (Eng. tr., 1835); A. Rosenberg, _Die Erinyen_ (1874); J.E. Harrison, _Prolegomena to the Study of Greek Religion_ (1903); and _Journal of Hellenic Studies_, xix. p. 205, according to whom the Erinyes were primarily local ancestral ghosts, potent for good or evil after death, earth genii, originally conceived as embodied in the form of snakes, whose primitive haunt and sanctuary was the omphalos at Delphi; E. Rohde, _Psyche_ (1903); A. Rapp in Roscher's _Lexikon der Mythologie_, and J.A. Hild in Daremberg and Saglio's _Dictionnaire des antiquites_, s.v. FURIAE.

ERIPHYLE, in Greek mythology, sister of Adrastus and wife of Amphiaraus. Having been bribed by Polyneices with the necklace of Harmonia, she persuaded her husband to take part in the expedition of the Seven against Thebes, although he knew it would prove fatal to him. Before setting out, the seer charged his sons to slay their mother as soon as they heard of his death. The attack on Thebes was repulsed, and during the flight the earth opened and swallowed up Amphiaraus together with his chariot. His son Alcmaeon, as he had been bidden, slew his mother, and was driven from place to place by the Erinyes, seeking purification and a new home (Apollodorus iii. 6. 7).

ERIS, in Greek mythology, a sister of the war-god Ares (Homer, _Iliad_, iv. 440), and in the Hesiodic theogony (225) a daughter of Night. In the later legends of the Trojan War, Eris, not having been invited to the marriage festival of Peleus and Thetis, flings a golden apple (the "apple of discord") among the guests, to be given to the most beautiful. The claims of the three deities Hera, Aphrodite and Athena are decided by Paris in favour of Aphrodite, who as a reward assists him to gain possession of Helen (Hyginus, _Fab._ 92; Lucian, _Charidemus_, 17). Hesiod also mentions (_W. and D._ 24) a beneficent Eris, the personification of honourable rivalry. In Virgil (_Aeneid_, viii. 702) and other Roman poets Eris is represented by Discordia.

ERITH, an urban district in the north-western parliamentary division of Kent, England, 14 m. E. by S. of London, on the South Eastern & Chatham railway. Pop. (1891) 13,414; (1901) 25,296. It lies on the south bank of the Thames and extends up the hills above the shore, many villas having been erected on the higher ground. The park of a former seat, Belvedere, was thus built over (c. 1860), and the mansion became a home for disabled seamen. The church of St John the Baptist, though largely altered by modern restoration, retains Early English to Perpendicular portions, and some early monuments and brasses. Erith has large engineering and gun factories, and in the neighbourhood are gunpowder, oil, glue and manure works. The southern outfall works of the London main drainage system are at Crossness in the neighbouring lowland called Plumstead Marshes. Erith is the headquarters of several yacht clubs. Erith, the name of which is commonly derived from A.S. _Aerra-hythe_ (old haven), was anciently a borough, and was granted a market and fairs in 1313. Down to the close of the 17th century it was of some importance as a naval station.

ERITREA, an Italian colony on the African coast of the Red Sea. It extends from Ras Kasar, a cape 110 m. S. of Suakin, in 18 deg. 2' N., as far as Ras Dumeira (12 deg. 42' N.), in the Strait of Bab-el-Mandeb, a coast-line of about 650 m. The colony is bounded inland by the Anglo-Egyptian Sudan, Abyssinia and French Somaliland. It consists of the coast lands lying between the capes named and of part of the northern portion of the Abyssinian plateau. The total area is about 60,000 sq. m. The population is approximately 450,000, of which, exclusive of soldiers, not more than 3000 are whites.

The land frontier starting from Ras Kasar runs in a south-westerly direction until in about 14 deg. 15' N., 36 deg. 35' E. it reaches the river Setit, some distance above the junction of that stream with the Atbara. This, the farthest point inland, is 198 m. S.W. of Massawa. The frontier now turns east, following for a short distance the course of the river Setit; thence it strikes north-easterly to the Mareb, and from 38 deg. E. follows that river and its tributaries the Belesa and Muna, until within 42 m. of the sea directly south of Annesley Bay. At this point the frontier turns south and east, crossing the Afar or Danakil country at a distance of 60 kilometres (37.28 m.) from the coast-line. About 12 deg. 20' N. the French possessions in Somaliland are reached. Here the frontier turns N.E. and so continues until the coast of the Red Sea is again reached at a point south of the town of Raheita. In the southern part of the colony are small sultanates, such as those of Aussa and Raheita, which are under Italian protection. The Dahlak archipelago and other groups of islands along the coast belong to Eritrea.

_Physical Features._--The coast-line is of coral formation and is, in the neighbourhood of Massawa, thickly studded with small islands. The chief indentations are Annesley Bay, immediately south of Massawa, and Assab Bay in the south. The colony consists of two widely differing regions. The northern division is part of the Abyssinian highlands. The southern division, part of the Afar or Danakil country, includes all the territory of the colony south of Annesley Bay. These two regions are connected by a narrow strip of land behind Annesley Bay, where the Abyssinian hills approach close to the sea. From this bay the coast-line trends S.E. so that at Tajura Bay the distance between the Abyssinian hills and the sea is over 200 m. The Afar country is part of the East African rift-valley, and in the southern parts of the valley its surface is diversified by ranges of hills, frequently volcanic, and by lakes. The plains, however, extend over large areas, they are generally arid and are often covered with mimosa trees which form a kind of jungle called by the natives _khala_. The torrents which descend from the Abyssinian plateau usually fail to reach the sea. They are mostly bordered by dense vegetation; in the dry season water is found in pools in the river beds or can be obtained by digging. The principal rivers enter and are lost in one or other of two salt plains or basins, that of Asali in the north and that of Aussa in the south. The Hawash flows through the Aussa country in a N.E. direction, but is lost in lakes Abbebad and Aussa (see ABYSSINIA). The Raguali and other rivers drain into the Asali basin. This basin, like that of Aussa, is in places 200 ft. below sea-level. On the west the Asali basin reaches to the Abyssinian foot-hills; in its southern part is the small lake Alelbad. The eastern edge of the basin is formed by a ridge of gypsum and on its margin grow palms. In parts the salt lies thick on the plain, which then has the appearance of a lake frozen over. South of Lake Alelbad is a volcano called Artali or Erta-ale ("the smoky"), and farther to the S.E., in about 13 deg. 15' N., is the peak of Afdera, which was in eruption in June 1907. The hills, 1000 to 4000 ft. in height, which run more or less parallel to and a few miles from the coast, include the volcano of Dubbi (reported active in 1861), some 30 m. S. of the port of Edd (Eddi). In 14 deg. 52' N., 39 deg. 53' E. and near the northern end of the zone of depression the volcano of Alid (2985 ft.) rises from the trough. Its chief crest forms an elongated ring and encloses a crater over half a mile in diameter and with walls 350 ft. high. North and south of Alid extends a vast lava field. Dubbi and Alid are in Italian territory; the greater part of Afar belongs to Abyssinia.

At Annesley Bay the narrow coast plain is succeeded by foothills separated by small valleys through which flow innumerable streams. From these hills the ascent to the plateau which constitutes northern Eritrea is very steep. This tableland, which has a general elevation of about 6500 ft., is fairly fertile despite a desert region--Sheb--to the S.E. of Keren. It is characterized by rich, well-watered valleys, verdant plains and flat-topped hills with steep sides, running in ranges or isolated. The highest hills in Eritrean territory rise to about 10,000 ft. The plateau is known by various names, the region directly west of Massawa being called Hamasen. To the west and north the plateau sinks in terraces to the plains of the Sudan, and eastward falls more abruptly to the Red Sea, the coast plain, known as the Samhar, consisting of sandy country covered with mimosa and, along the khors, with a somewhat richer vegetation.

The colony contains no navigable streams. For a short distance the Setit (known in its upper course as the Takazze), a tributary of the Atbara, forms the frontier, as does also in its upper course the Gash or Mareb (see ABYSSINIA). The Mareb, often dry in summer, in the floods is a large and impassable river. Both the Setit and Mareb have a general westerly course across the Abyssinian plateau. The Baraka (otherwise Barka) and Anseba rise in the Hamasen plateau near Asmara within a short distance of each other. The Baraka flows west and then north; the Anseba, which has a more easterly course, also flows northward and joins the Baraka a little N. of 17 deg. N. A few miles below the confluence the Baraka leaves Italian territory. It is (as is the Anseba) an intermittent stream. After heavy rain it discharges some of its water into the Red Sea north of Tokar. The whole of the hill country north of Asmara belongs to the drainage area of the Baraka or Anseba. Of the numerous streams which, north of the Danakil country, run direct from the hills to the Red Sea, the Hadas may be mentioned, as along the valley of that stream is one of the most frequented routes to the tableland. The Hadas, in time of flood, reaches the ocean near Adulis in Annesley Bay.

_Climate._--The climate in different parts of the colony varies greatly. Three distinct climatic zones are found:--(1) that of the coastlands, including altitudes up to 1650 ft., (2) that of the escarpments and valleys, and (3) that of the high plateau and alpine summits. In the coast zone the heat and humidity are excessive during most of the year, June, September and October being the hottest months. Rains occur between November and April, during which time the temperature is lower. In this zone malarial fevers prevail in winter. The heat is greatest at Massawa, where the mean temperature averages 88 deg. F., but where, in summer, the thermometer often rises to 120 deg. F. in the shade. In the second zone the climate is more temperate and there is considerable variation in temperature owing to nocturnal radiation. This zone falls within the regime of the summer monsoon rains, while those districts adjoining the coast zone enjoy also winter rains. August is the most rainy and May the hottest month. On the high plateau, i.e. the third zone, the climate is generally moderately cool. Slight rain falls in the spring and abundant monsoon rains from June to September. The heat is greatest in the dry season, November to April. Above 8500 ft. the climate becomes sub-alpine in character.

_Flora and Fauna._--In the low country the flora differs little from that of tropical Africa generally, whilst on the plateau the vegetation is characteristic of the temperate zone. The olive tree grows on the high plateau and covers the flanks of the hills to within 3000 ft. of sea-level. The sycamore-fig tree grows to enormous proportions in parts of the plateau. Lower down durra, maize and bultuc grow in profusion. In the northern part of the colony, especially along the Khor Baraka, the dom palm flourishes. The fauna includes, in the low country, the lion, panther, elephant, camel, and antelope of numerous species. On the plateau the fauna is that of Abyssinia (q.v.).

_Inhabitants._--The inhabitants of the plains and foothills are for the most part semi-nomad shepherds, living on durra and milk. In the north these people are largely of Arab or Hamitic stock, such as the Beni-Amer, but include various negro tribes. Afar and Somali form the population of the southern regions. The inhabitants of the plateau are Abyssinians. The nomads are Mussulmans and are, as a rule, docile and pacific, though the Danakils are given to occasional raiding. The Abyssinians are more warlike, but they have settled down under Italian rule. Among the native industries are mat-weaving, cotton-weaving, silver-working and rudimentary iron and leather working. (See AFARS; SOMALILAND and ABYSSINIA.)

_Towns._--The principal places on the coast are Massawa (q.v.), pop. about 10,000, the chief seaport of the colony, Assab, chief town of the Danakil region, to which converges the trade from Abyssinia across the Aussa country, and Zula (q.v.), identified with the ancient Adulis. The chief town in the interior is Asmara (q.v.), the capital of the colony and under the Abyssinians capital of the province of Hamasen, and favourite headquarters of Ras Alula (see below and also ABYSSINIA). It is situated 7800 ft. above the sea, and has something of the aspect of a European town. Keren, 50 m. N.W. of Asmara, is the centre for a district (Bogos) fertilized by the upper course of the Anseba; Agordat, on the river Baraka, on the road from Keren to Kassala, is the centre of the Beni-Amer, Algheden and Sabderat tribes; Mogolo, on the lower Mareb, is the rendezvous of the Baria and Baza tribes. Towards Abyssinia the chief towns are Saganeiti (capital of the Okule-Kusai province), Godofelassi and Adi-Ugri, the two latter situated in the fertile plain of the Serae; Adiquala, on the edge of the Mareb gorge; and Arrasa, the centre of the districts constituting the province of Deki-Tesfa.

_Agriculture and Trade._--The nomads of the plains possess large herds of cattle and camels. The low country is almost entirely pastoral and unsuited for the cultivation of crops. On the other hand almost all European cereals flourish in the intermediate zone and on the high plateau, and the Abyssinian is a good agriculturist and understands irrigation. Numbers of emigrants from Italy possess farms on the plateau. Experiments in the cultivation of coffee, tobacco and cotton have given good results in the intermediate zone. Besides camels and oxen, sheep and goats are numerous, and meat, hides and butter are articles of local trade. Hides are the principal export (about L50,000 a year). Wax, gum, coffee and ivory are also exported. Pearl fishing is carried on at Massawa and the Dahlak islands. The annual value of the fisheries is about L40,000 (pearls L10,000, mother of pearl L30,000). Gold mines are worked near Asmara. Salt, obtained from the salt lakes in the Aussa and Danakil countries, is a valuable article of commerce. Cotton goods are the chief imports. There is a little trade with northern Abyssinia, but it is undeveloped. For the five years 1901-1905 the average value of the external trade was L456,000 per annum. The imports more than doubled the exports.

_Communications._--A railway, 65 m. long, connects Massawa with Asmara. An extension of the line is planned from Asmara to Sabderat and Kassala. The whole territory is crossed by camel and mule paths between the sea and the high plateau, and between the various centres of population. Every valley that brings water to the Red Sea has a route leading to the high plateau. The great arteries, however, number three, which, starting from Massawa by way of Asmara, run, two to Abyssinia, and one to Kassala and Khartum. They are all more or less practicable for carts, and are flanked by a good telegraph line as long as they lie in Italian territory. There are also two caravan routes from Assab Bay, across the Danakil country to southern Abyssinia. The northern leads by a comparatively easy ascent to Yejju, the more southern follows the valley of the Hawash. A telegraph line 500 m. long connects Massawa with Adis Ababa via Asmara. Massawa is also telegraphically connected with the outside world by a cable to Perim via Assab. There is regular steamship communication with Italy.

_Administration._--Eritrea is administered by a civil governor responsible to the ministry of foreign affairs at Rome. It is divided into six provinces, each governed by a regional commissioner. Some tracts of frontier territory are detached from the various regions and entrusted to political residents, as, for instance, on the Sudan frontier and also on the Abyssinian boundary, where strict surveillance is necessary to repress raiding incursions from Tigre, and where the chief intelligence department is established. The six regions or principal provinces are:--Asmara, which includes Hamasen and other small districts; Keren, which comprises the high territories to the north of Asmara, i.e. the Bogos country; Massawa, extending over all the tribes between the high plateau and the sea from the Hababs to the Danakil; Assab, which extends from Edd to Raheita; Okule-Kusai, the plateau country S.E. of Asmara; Serae, including Deki-Tesfa, the country S.W. of Asmara. The regional commissioners and the political residents act either by means of the village headmen (_Shum_ or _Chicca_), by the chiefs of districts in the few localities where villages are still organized in districts, or by the headmen of tribes, and by the councils of the elders wherever these remain.

Revenue is derived from customs duties, direct taxation and tribute paid by the nomad tribes. The local revenue, which for the period 1897-1907 was about L100,000 a year, is supplemented by grants from Italy, the total cost of the administration being about L400,000 yearly. Nearly half the expenditure is on the military force maintained.

_Justice._--Civil justice for natives is administered, in the first instance, by the headmen of villages, provinces, tribes, or by councils of notables (_Shumagalle_); in appeal, by the residents and regional tribunals, and, in the last instance, by the colonial court of appeal. Europeans are entirely under Italian jurisdiction. Penal justice is administered by Italian judges only. An administrative tribunal settles, without appeal, questions of tribute, disputes concerning family, village or tribal landmarks, as well as suits involving the colonial government. The civil laws for the natives are those established by local usage. Europeans are answerable to the Italian civil code. Penal laws are the same as in Italy, except where modified by local usages. Appeal to the Rome court of cassation is admitted against all penal and civil sentences.

_Defence._--Defence is entrusted to a corps of colonial troops, partly Italian and partly native; to a militia (_milizia mobile_) formed by natives who have already served in the colonial corps; and to the _chitet_ or general levy which, in time of war, places all male able-bodied inhabitants under arms. The regional commissioners and political residents have at their disposal some hundreds of irregular paid soldiers under native chiefs. In war time these irregulars form part of the colonial corps, but in time of peace serve as frontier police. The colonial corps, about 5000 strong, garrisons the chief places of strategic importance, such as Asmara, Keren and Saganeiti. The irregular troops, on foot, or mounted on camels, number about 1000 men. The militia consists of 3500 men of all arms, and is intended in time of war to reinforce the various divisions of the colonial corps. The _chitet_ yields between 3000 and 4000 men, to be employed on the lines of communication or in caravan service. All these troops are intended to ward off a first attack, so as to allow time for the arrival of reinforcements from Italy. The customs and political surveillance along the coast is entrusted, afloat, to the Massawa naval station, and, ashore, to a coastguard company 400 strong stationed at Meder, with detachments at Assab, Massawa, Raheita, Edd and Taclai.

_History._--Traces of the ancient Eritrean civilization are scarce. During the prosperous periods of ancient Egypt, Egyptian squadrons asserted their rule over the west Red Sea coast, and under the Ptolemies the port of Golden Berenice (Adulis?) was an Egyptian fortress, afterwards abandoned. During the early years of the Roman empire, Eritrea formed part of an important independent state--that of the Axumites (Assamites). At the end of the reign of Nero, and perhaps even earlier, the king of the Axumites ruled over the Red Sea coast from Suakin to the strait of Bab-el-Mandeb, and traded constantly with Egypt. This potentate called himself "king of kings," commanded an army and a fleet, coined money, adopted Greek as the official language, and lived on good terms with the Roman empire. The Axumites belonged originally to the Hamitic race, but the immigration of the Himyaritic tribes of southern Arabia speedily imposed a new language and civilization. Therefore the ancient Abyssinian language, Geez, and its living dialects, Amharic and Tigrina, are Semitic, although modified by the influence of the old Hamitic Agau or Agao. Adulis (Adovlis), slightly to the north of Zula (q.v.), was the chief Axumite port. From Adulis started the main road, which led across the high plateau to the capital Axomis (Axum). Along the road are still to be seen vestiges of cities and inscribed monuments, such as the Himyaritic inscriptions on the high plateau of Kohait, the six obelisks with a Saban inscription at Toconda, and an obelisk with an inscription at Amba Sait. Other monuments exist elsewhere, as well as coins of the Axumite period with Greek and Ethiopian inscriptions. After the rise of the Ethiopian empire the history of Eritrea is bound up with that of Ethiopia, but not so entirely as to be completely fused. The documents of the Portuguese expedition of the 16th century and other Ethiopian records show that all the country north of the Mareb enjoyed relative autonomy under a vassal of the Ethiopian emperor.

Michael, counsellor of Solomon, who was king of the country north of the Mareb, usurped the throne of Solomon during the reign of the Emperor Atzie Jasu II. (1729-1753), and, after proclaiming himself ras of Tigre and "protector of the empire," ceded the North Mareb country to an enemy of the rightful dynasty. Hence a long struggle between the dispossessed family and the occupants of the North Mareb throne. The coast regions had meantime passed from the control of the Abyssinians. In the 16th century the Turks made themselves masters of Zula, Massawa, &c., and these places were never recovered by the Abyssinians. In 1865 Massawa and the neighbouring coast was acquired by Egypt, the khedive Ismail entertaining projects for connecting the port by railway with the Nile. The Egyptians took advantage of civil war in Abyssinia to seize Keren and the Bogos country in 1872[1], an action against which the negus Johannes (King John), newly come to the throne, did not at the time protest. In 1875 and 1876 the Egyptians, who sought to increase their conquests, were defeated by the Abyssinians at Gundet and Gura. Walad Michael, the hereditary ruler of Bogos, fought as ally of King John at Gundet and of the Egyptians at Gura. For two years Walad Michael continued to harass the border, but in December 1878 he submitted to King John, by whose orders he was (Sept. 1879) imprisoned upon an amba, or flat-topped mountain, whence he only succeeded in escaping in 1890. In 1879 his territory was given by King John to Ras Alula, who retained it until, in August 1889, the Italians occupied Asmara (see ABYSSINIA: _History_).

An Egyptian garrison remained at Keren in the Bogos country until 1884, when in consequence of the revolt of the Mahdi it was withdrawn, Bogos being occupied by Abyssinia on the 12th of September of that year. On the 5th of February 1885 an Italian force, with the approval of Great Britain, occupied Massawa, the Egyptian garrison returning to Egypt. This occupation led to wars with Abyssinia and finally to the establishment of the colony in its present limits. The history of the Italian-Abyssinian relations is fully told in the articles ITALY and ABYSSINIA (history sections).

It was not, however, at Massawa that Italy first obtained a foothold in eastern Africa. The completion of the Suez Canal led Italy as well as Great Britain and France to seek territorial rights on the Red Sea coasts. The purchase of Assab and the neighbouring region for L1880, from the sultan Berehan of Raheita for use as a coaling station by the Italian Rubattino Steamship Company, in March 1870, formed the nucleus of Italy's colonial possessions. This purchase was protested against by Egypt, Turkey and Great Britain; the last named power being willing to recognize an Italian commercial settlement, but nothing more. (The Indian government viewed the establishment of the Italians on the new highway to the East with a good deal of ill-humour.) Eventually, the British opposition being overcome and that of Egypt and Turkey disregarded, Assab, by a decree of the 5th of July 1882, was declared an Italian colony. Between 1883 and 1888 various treaties were concluded with the sultan of Aussa ceding the Danakil coast to Italy and recognizing an Italian protectorate over the whole of his country--through which passes the trade route from Assab Bay to Shoa.

On the 1st of January 1890 the various Italian possessions on the coast of the Red Sea were united by royal decree into one province under the title of the Colony of Eritrea--so named after the Erythraeum Mare of the Romans. At first the government of the colony was purely military, but after the defeat of the Italians by the Abyssinians at Adowa, the administration was placed upon a civil basis (1898-1900). The frontiers were further defined by a French-Italian convention (24th of January 1900) fixing the frontier between French Somaliland and the Italian possessions at Raheita, and also by various agreements with Great Britain and Abyssinia. A tripartite agreement between Italy, Abyssinia and Great Britain, dated the 15th of May 1902, placed the territory of the Kanama tribe, on the north bank of the Setit, within Eritrea. A convention of the 16th of May 1908 settled the Abyssinian-Eritrean frontier in the Afar country, the boundary being fixed at 60 kilometres from the coast. The task of reconstructing the administration on a civil basis and of developing the commerce of the colony was entrusted to Signor F. Martini, who was governor for nine years (1898-1906). Under civil rule the colony made steady though somewhat slow progress.

AUTHORITIES.--See B. Melli, _La Colonia Eritrea dalle sue origini al anno 1901_ (Parma, 1901); G.B. Penne, _Per l'Italia Africana. Studio critico_ (Rome, 1906); R. Perini, _Di qua dal Mareb_ (Florence, 1905), a monograph on the Asmara zone; F. Martini, _Nell' Africa Italiana_ (3rd ed., Milan, 1891); A.B. Wylde, _Modern Abyssinia_, chaps. v.-ix. (London, 1901); E.D. Schoenfeld, _Erythraa und der agyptische Sudan_, chaps. i.-xii. (Berlin, 1904); Luigi Chiala, _La Spedizione di Massana_ (Turin, 1888); _Abyssinian Green Books_ published at intervals in 1895 and 1896, covering the period from 1870 to the end of the Italo-Abyssinian War; Vico Mantegazza, _La Guerra in Africa_ (Florence, 1896); General Baratieri, _Memorie d'Africa_ (Rome, 1898); C. de la Jonquiere, _Les Italiens en Erythree_ (Paris, 1897); G.F.H. Berkeley, _The Campaign of Adowa_ (London, 1902). For orography and geology see an article by P. Verri in _Boll. Soc. geog. italiana_, 1909, and for climate an article in _Rivista coloniale_ (1906), by A. Tancredi. A. Allori compiled a _Piccolo Dizionario eritreo, italiano-arabo-amarico_ (Milan, 1895).

For Afar consult W. Munzinger, "A Journey through the Afar Country" in _Journ. Royal Geog. Soc._ for 1869; V. Bottego, "Nella Terra dei Danakil," in _Boll. Soc. Geog. Italiana_, 1892; Count C. Rossini, "Al Ragali" in _L'Espl. Comm._ of Milan, 1903-1904; and articles by G. Dainelli and O. Marinelli in the _Riv. Geog. Italiana_ of Florence for 1906-1908, dealing with the volcanic regions.

Bibliographies will be found in G. Fumagalli's _Bibliografia Etiopica_ (Milan, 1893) and in the _Riv. Geog. Italiana_ for 1907.

FOOTNOTE:

[1] During the Second Empire unsuccessful efforts were made by France to obtain a Red Sea port and a foothold in northern Abyssinia. (See SOMALILAND: _French_.)

ERIVAN, a government of Russia, Transcaucasia, having the province of Kars on the W., the government of Tiflis on the N., that of Elisavetpol on the N. and E., and Persia and Turkish Armenia on the S. It occupies the top of an immense plateau (6000-8000 ft.). Continuous chains of mountains are met with only on its borders, and in the E., but the whole surface is thickly set with short ridges and isolated mountains of volcanic origin, of which Alagoz (14,440 ft.) and Ararat (16,925 ft.) are the most conspicuous and the most important. Both must have been active in Tertiary times. Lake Gok-cha (540 sq. m.) is encircled by such volcanoes, and the neighbourhood of Alexandropol is a "volcanic amphitheatre," being entirely buried under volcanic deposits. The same is true of the slopes leading down to the river Aras; and the valley of the upper Aras is a stony desert, watered only by irrigation, which is carried on with great difficulty owing to the character of the soil. The government is drained by the Aras, which forms the boundary with Persia and flows with great velocity down its stony bed, the fall being 17-22 ft. per mile in its upper course, and 9 ft. at Ordubad, where it quits the government, while lower down it again increases to 23 ft. Many of the small lakes, filling volcanic craters, are of great depth. Timber is very scarce. A variety of useful minerals exists, but only rock-salt is obtained, at Nakhichevan and Kulp. The climate is extremely varied, the following being the average temperatures and mean annual rainfall at Alexandropol (alt. 5078 ft.) and Aralykh (2755 ft.) respectively: year 42 deg., January 12 deg., July 65 deg., mean rainfall 16.2 in.; and year 53 deg., January 20.5 deg., July 79 deg., rainfall 6.3 in. The population numbered 829,578 in 1897 (only 375,086 women), of whom 82,278 lived in the towns. An estimate in 1906 gave a total of 909,100. They consist chiefly of Armenians (441,000), Tatars (40%), Kurds (49,389), with Russians, Greeks and Tates. Most of the Armenians belong to the Gregorian (Christian) Church, and only 4020 to the Armenian Catholic Church. The Tatars are mostly Shiite Mussulmans, only 27,596 being Sunnites; 7772 belong to the peculiar faith of the Yezids. While barley only can be grown on the high parts of the plateau, cotton, mulberry, vines and all sorts of fruit are cultivated in the valley of the Aras. Cattle-breeding is extensively carried on; camels also are bred, and leeches are collected out of the swamps and exported to Persia. Industry is in its infancy, but cottons, carpets, and felt goods are made in the villages. A considerable trade is carried on with Persia, but trade with Asia Minor is declining. The government is divided into seven districts--Erivan, Alexandropol, Echmiadzin (chief town, Vagarshapat), Nakhichevan, Novobayazet, Surmali (chief town, Igdyr), and Sharur-daralagoz (chief town, Norashen). The principal towns are Erivan (see below), Alexandropol (32,018 inhabitants in 1897), Novobayazet (8507), Nakhichevan (8845), and Vagarshapat (3400).

ERIVAN, or IRWAN, in Persian, _Rewan_, a town of Russia, capital of the government of the same name, situated in 40 deg. 14' N., 44 deg. 38' E., 234 m. by rail S.S.W. of Tiflis, on the Zanga river, from which a great number of irrigation canals are drawn. Altitude, 3170 ft. Pop. (1873) 11,938; (1897) 29,033. The old Persian portion of the town consists mainly of narrow crooked lanes enclosed by mud walls, which effectually conceal the houses, and the modern Russian portion is laid out in long ill-paved streets. On a steep rock, rising about 600 ft. above the river, stand the ruins of the 16th-century Turkish fortress, containing part of the palace of the former Persian governors, a handsome but greatly dilapidated mosque, a modern Greek church and a cannon foundry. One chamber, called the Hall of the Sardar, bears witness to former splendour in its decorations. The finest building in the city is the mosque of Hussein Ali Khan, familiarly known as the Blue Mosque from the colour of the enamelled tiles with which it is richly encased. At the mosque of Zal Khan a passion play is performed yearly illustrative of the assassination of Hussein, the son of Ali. Erivan is an Armenian episcopal see, and has a theological seminary. The only manufactures are a little cotton cloth, leather, earthenware and blacksmiths' work. The fruits of the district are noted for their excellence--especially the grapes, apples, apricots and melons. Armenians, Persians and Tatars are the principal elements in the population, besides some Russians and Greeks. The town fell into the power of the Turks in 1582, was taken by the Persians under Shah Abbas in 1604, besieged by the Turks for four months in 1615, and reconquered by the Persians under Nadir Shah in the 18th century. In 1780 it was successfully defended against Heraclius, prince of Georgia; and in 1804 it resisted the Russians. At length in 1827 Paskevich took the fortress by storm, and in the following year the town and government were ceded to Russia by the peace of Turkman-chai. A Tatar poem in celebration of the event has been preserved by the Austrian poet, Bodenstedt, in his _Tausend und ein Tage im Orient_ (1850).

ERLANGEN, a town of Germany, in the kingdom of Bavaria, on a fertile plain, at the confluence of the Schwabach and the Regnitz, 11 m. N.W. of Nuremberg, on the railway from Munich to Bamberg. Pop. (1905) 23,720. It is divided into an old and a new town, the latter consisting of wide, straight and well-built streets. The market place is a fine square. Upon it stand the town-hall and the former palace of the margraves of Bayreuth, now the main building of the university. The latter was founded by the margrave Frederick (d. 1763), who, in 1742, established a university at Bayreuth, but in 1743 removed it to Erlangen. A statue of the founder, erected in 1843 by King Louis I. of Bavaria, stands in the centre of the square and faces the university buildings. The university has faculties of philosophy, law, medicine and Protestant theology. Connected with it are a library of over 200,000 volumes, geological, anatomical and mineralogical institutions, a hospital, several clinical establishments, laboratories and a botanical garden. Among the churches of the town (six Protestant and one Roman Catholic), only the new town church, with a spire 220 ft. high, is remarkable. The chief industries of Erlangen are spinning and weaving, and the manufacture of glass, paper, brushes and gloves. The brewing industry is also important, the beer of Erlangen being famous throughout Germany and large quantities being exported.

Erlangen owes the foundation of its prosperity chiefly to the French Protestant refugees who settled here on the revocation of the edict of Nantes and introduced various manufactures. In 1017 the place was transferred from the bishopric of Wurzburg to that of Bamberg; in 1361 it was sold to the king of Bohemia. It became a town in 1398 and passed into the hands of the Hohenzollerns, burgraves of Nuremberg, in 1416. There for nearly three centuries it was the property of the margraves of Bayreuth, being ceded with the rest of Bayreuth to Prussia in 1791. In 1810 it came into the possession of Bavaria. Erlangen was for many years the residence of the poet Friedrich Ruckert, and of the philosophers Johann Gottlieb Fichte and Friedrich Wilhelm von Schnelling.

See Stein and Muller, _Die Geschichte von Erlangen_ (1898).

ERLE, SIR WILLIAM (1793-1880), English lawyer and judge, was born at Fifehead-Magdalen, Dorset, on the 1st of October 1793, and was educated at Winchester and at New College, Oxford. Having been called to the bar at the Middle Temple in 1819 he went the western circuit, became counsel to the Bank of England, sat in parliament from 1837 to 1841 for the city of Oxford, and, although of opposite politics to Lord Lyndhurst, was made by him a judge of the common pleas in 1845. He was transferred to the queen's bench in the following year, and in 1859 came back to the common pleas as chief justice upon the promotion of Sir Alexander Cockburn. He retired in 1866, receiving the highest eulogiums for the ability and impartiality with which he had discharged the judicial office. He died at his estate at Bramshott, Hampshire, on the 28th of January 1880, and a monument without his name but in his memory (sometimes erroneously supposed to mark the place where an old gibbet was) stands on the top of Hindhead.

See E. Manson, _Builders of our Law_ (1904).

ERLKONIG, or ERL-KING, a mythical character in modern German literature, represented as a gigantic bearded man with a golden crown and trailing garments, who carries children away to that undiscovered country where he himself abides. There is no such personage in ancient German mythology, and the name is linguistically nothing more than the perpetuation of a blunder. It first appeared in Herder's _Stimmen der Volker_ (1778), where it is used in the translation of the Danish song of the _Elf-King's Daughter_ as equivalent to the Danish _ellerkonge_, or _ellekonge_, that is, _elverkonge_, the king of the elves; and the true German word would have been _Elbkonig_ or _Elbenkonig_, afterwards used under the modified form of _Elfenkonig_ by Wieland in his _Oberon_ (1780). Herder was probably misled by the fact that the Danish word _elle_ signifies not only elf, but also alder tree (Ger. _Erle_). His mistake at any rate has been perpetuated by both English and French translators, who speak of a "king of the alders," "un roi des aunes," and find an explanation of the myth in the tree-worship of early times, or in the vapoury emanations that hang like weird phantoms round the alder trees at night. The legend was adopted by Goethe as the subject of one of his finest ballads, rendered familiar to English readers by the translations of Lewis and Sir Walter Scott; and since then it has been treated as a musical theme by Reichardt and Schubert.

ERMAN, PAUL (1764-1851), German physicist, was born in Berlin on the 29th of February 1764. He was the son of the historian Jean Pierre Erman (1735-1814), author of _Histoire des refugies_. He became teacher of science successively at the French gymnasium in Berlin, and at the military academy, and on the foundation of the university of Berlin in 1810 he was chosen professor of physics. He died at Berlin on the 11th of October 1851. His work was mainly concerned with electricity and magnetism, though he also made some contributions to optics and physiology. His son, GEORG ADOLF ERMAN (1806-1877), was born in Berlin on the 12th of May 1806, and after studying natural science at Berlin and Konigsberg, spent from 1828 to 1830 in a journey round the world, an account of which he published in _Reise um die Erde durch Nordasien und die beiden Ozeane_ (1833-1848). The magnetic observations he made during his travels were utilized by C.F. Gauss in his theory of terrestrial magnetism. He was appointed professor of physics at Berlin in 1839, and died there on the 12th of July 1877. From 1841 to 1865 he edited the _Archiv fur wissenschaftliche Kunde von Russland_, and in 1874 he published, with H.J.R. Petersen, _Die Grundlagen der Gauss'schen Theorie und die Erscheinungen des Erdmagnetismus im Jahre 1829_.

His son JOHANN PETER ADOLF ERMAN (1854- ), a famous Egyptologist, was born in Berlin on the 31st of October 1854. Educated at Leipzig and Berlin, he became extraordinary professor in 1883 and ordinary professor in 1892 of Egyptology in the university of Berlin, and in 1885 he was appointed director of the Egyptian department of the royal museum. For an account of the Egyptological work of Erman and his school, see EGYPT: _Language_.

ERMANARIC (fl. 350-376), king of the East Goths, belonged to the Amali family, and was the son of Achiulf. His name occurs as Ermanaricus (Jordanes), Airmanareiks (Gothic), _Eormenric_ (A. Sax.), Jormunrek (Norse), Ermenrich (M.H. German). Ermanaric built up for himself a vast kingdom, which eventually extended from the Danube to the Baltic and from the Don to the Theiss. He drove the Vandals out of Dacia, compelled the allegiance of the neighbouring tribes of West Goths, procured the submission of the Herules, of many Slav and Finnish tribes, and even of the Esthonians on the shores of the Gulf of Bothnia. In his later days the west Goths threw off his yoke, and, on the invasion of the Huns, rather than witness the downfall of his kingdom he is said by Ammianus Marcellinus to have committed suicide. His fate early became the centre of popular tradition, which found its way into the narrative of Jordanes or Jornandes (_De rebus geticis_, chap. 24), who compared him to Alexander the Great and certainly exaggerated the extent of his kingdom. He is there said to have caused a certain Sunilda or Sanielh to be torn asunder by wild horses on account of her husband's traitorous conduct. Her brothers Sarus and Ammius sought to avenge her. They succeeded in wounding, not in killing the Gothic king, whose death supervened in his one hundred and tenth year from the joint effects of his wound and fear of the Hunnish invasion. This is evidently a paraphrase of popular story which sought to supply plausible reasons for Ermanaric's end. In German legend Ermanaric became the typical cruel tyrant, and references to his crimes abound in German epic and in Anglo-Saxon poetry. He is made to replace Odoacer as the enemy of Dietrich of Bern, his nephew, and his history is related in the Norse _Vilkina_ or _Thidrekssaga_, which chiefly embodies German tradition. His evil genius, Sifka, Sibicho or Bicci, brings about the death of his three sons. The Harlungs, Imbrecke and Fritile,[1] are his nephews, whom he has strangled for the sake of their treasure, the Brisingo meni. Sonhild or Svanhild becomes the wife of Ermanaric, and the motive for her murder is replaced by an accusation of adultery between Svanhild and her stepson. The story was already connected with the Nibelungen when it found its way to the Scandinavian north by way of Germany. In the _Volsunga Saga_ Svanhild is the daughter of Sigurd and Gudrun. She is given in marriage to the Gothic king Jormunrek (Ermanaric), who sends his son Randver as proxy wooer in company of Bicci, the evil counsellor. Randver is persuaded by Bicci to take his father's bride for himself. Randver is hanged and Svanhild trampled to death by horses in the gate of the castle. Gudrun eggs on Sorli and Hamdir or Hamtheow, her two sons by her third husband, Jonakr the Hun, to avenge their sister. On the way they slay their half-brother Erp, whom they suspect of lukewarmness in the cause; arrived in the hall of Ermanaric they make a great slaughter of the Goths, and hew off the hands and feet of Ermanaric, but they themselves are slain with stones. The tale is told with variations by Saxo Grammaticus (_Historia Danica_, ed. Muller, p. 408, &c.), and in the Icelandic poems, the _Lay of Hamtheow_, _Gudrun's Chain of Woe_, and in the prose _Edda_.

BIBLIOGRAPHY.--W. Grimm, in _Die deutsche Heldensage_ (2nd ed., Berlin, 1867), quotes the account given by Jordanes, references in Beowulf, in the _Wanderer's Song_, _Exeter Book_, in _Parcival_, in _Dietrichs Flucht_, the account given in the _Quedlinburg Chronicle_, by Ekkehard in the _Chronicon Urspergense_, by Saxo Grammaticus, &c. See also Vigfusson and Powell, _Corpus poeticum boreale_, vol. i. (Oxford, 1883), and H. Symons, "Die deutsche Heldensage" in Paul's _Grundriss d. german. Phil._ vol. iii. (Strassburg, 1900).

FOOTNOTE:

[1] Emerka and Fridla (Beowulf, _Quedlingburg Chron._), Aki and Etgard (_Vilkina Saga_). In the original myth the Harlungs, who are not to be confused with the Hartung brothers, were sent to bring home Surya, the bride of the sky-god, Irmintiu.

ERMELAND, or ERMLAND (_Varmia_), a district of Germany, in East Prussia, extending from the Frisches Haff, a bay in the Baltic, inland towards the Polish frontier. It is a well-wooded sandy tract of country, has an area of about 1650 sq. m., a population of 240,000, and is divided into the districts of Braunsberg, Heilsberg, Rossel and Allenstein.

Ermeland was originally one of the eleven districts of old Prussia and was occupied by the Teutonic Knights (_Deutscher Orden_), being made in 1250 one of the four bishoprics of the country under their sway. The bishop of Ermeland shortly afterwards declared himself independent of the order, and became a prince of the Empire. In 1466 Ermeland, together with West Prussia, was by the peace of Thorn attached to the crown of Poland, and the bishop had a seat in the Polish senate. In 1772 it was again incorporated with Prussia. Among the bishops of the see, which still exists, with its seat in Frauenberg, may be mentioned Aeneas Sylvius Piccolomini, afterwards Pope Pius II., and Cardinal Stanislaus Hosius (1504-1579), the founder of the Jesuit college in Braunsberg.

See Hipler, _Literaturgeschichte des Bisthums Ermeland_ (Braunsberg, 1873); the _Monumenta historiae Warmiensis_ (Mainz, 1860-1864, and Braunsberg, 1866-1872, 4 vols.); and Buchholz, _Abriss einer Geschichte des Ermlands_ (Braunsberg, 1903.)

ERMELO, a district and town of the Transvaal. The district lies in the south-east of the province and is traversed by the Drakensberg. In it are Lake Chrissie, the only true lake in the country, and the sources of the Vaal, Olifants, Komati, and Usuto rivers, which rise within 30 m. of one another. The region has a general elevation of about 5500 ft. and is fine agricultural and pastoral country, besides containing valuable minerals, including coal and gold. Ermelo town, pop. (1904) 1451, is by rail 175 m. S.E. of Johannesburg, and 74 m. S.S.W. of Machadodorp on the Pretoria-Delagoa Bay railway. A government experimental farm, with some 1000 acres of plantations, is maintained here.

ERMINE, an alternative name for the stoat (_Putorius ermineus_), apparently applicable in its proper sense only when the animal is in its white winter coat. This animal measures 10 in. in length exclusive of the tail, which is about 4 in. long, and becomes bushy towards the point. The fur in summer is reddish brown above and white beneath, changing in the winter of northern latitudes to snowy whiteness, except at the tip of the tail, which at all seasons is black. In Scottish specimens this change in winter is complete, but in those found in the southern districts of England it is usually only partial, the ermine presenting during winter a piebald appearance. The white colour is evidently protective, enabling the animals to elude the observations of their enemies, and to steal unobserved on their prey. It also retains heat better than a dark covering, and may thus serve to maintain an equable temperature at all seasons within the body. The colour change seems to be due to phagocytes devouring the pigment-bodies of the hair, and not to a moult.

The species is a native of the temperate and subarctic zones of the Old World, and is represented in America by a form which can scarcely be regarded as specifically distinct. It inhabits thickets and stony places, and frequently makes use of the deserted burrows of moles and other underground mammals. Exceedingly sanguinary in disposition, and agile in its movements, it feeds principally on rats, water-rats and rabbits, which it pursues with pertinacity and boldness, hence the name _stoat_, signifying bold, by which it is commonly known. It takes readily to water, and will even climb trees in pursuit of prey. It is particularly destructive to poultry and game, and has often been known to attack hares, fixing itself to the throat of its victim, and defying all the efforts of the latter to disengage it. The female brings forth five young ones about the beginning of summer. The winter coat of the ermine forms one of the most valuable of commercial furs, and is imported in enormous quantities from Norway, Sweden, Russia and Siberia. It is largely used for muffs and tippets, and as a trimming for state robes, the jet black points of the tails being inserted at regular intervals as an ornament. In the reign of Edward III. the wearing of ermine was restricted to members of the royal family; but it now enters into almost all state robes, the rank and position of the wearer being in many cases indicated by the presence or absence, and the disposition, of the black spots. (See also FUR.)

ERMINE STREET. Documents and writers of the 11th and succeeding centuries occasionally mention four "royal roads" in Britain--Icknield Street, Erning or Ermine Street, Watling Street and Foss Way--as standing apart from all other existing roads and enjoying the special protection of the king. Unfortunately these authorities are not at all agreed as to their precise course; the roads themselves do not occur as specially privileged in actual legal or other practice, and it is likely that the category of Four Roads is the invention of a lawyer or an antiquary. The names are, however, attested to some extent by early charters which name them among other roads, as boundaries. From these charters we know that Icknield Street ran along the Berkshire downs and the Chilterns, that Ermine Street ran more or less due north through Huntingdonshire, that Watling Street ran north-west across the midlands from London to Shrewsbury, and Foss diagonally to it from Lincoln or Leicester to Bath and mid-Somerset. This evidence only proves the existence of these roads in Saxon and Norman days. But they all seem to be much older. Icknield Street is probably a prehistoric ridgeway along the downs, utilized perhaps by the Romans near its eastern end, but in general not Roman. Ermine Street coincides with part of a line of Roman roads leading north from London through Huntingdon to Lincoln. This line is followed by the Old North Road through Cheshunt, Buntingford, Royston, and Huntingdon to Castor near Peterborough; and thence it can be traced through lanes and byways past Ancaster to Lincoln. Watling Street is the Roman highway from London by St Alban's (Verulamium) to Wroxeter near Shrewsbury (Viroconium). Foss is the Roman highway from Lincoln to Bath and Exeter. Hence it has been supposed, and is still frequently alleged, that the Four Roads were the principal highways of Roman Britain. This, however, is not the case. Icknield Street is not Roman and the three roads which follow Roman lines, Ermine Street, Watling Street, and Foss, held no peculiar position in the Romano-British road system (see BRITAIN: _Roman_). In later times, the names Ermine Street, Icknield Street and Watling Street have been applied to other roads of Roman or supposed Roman origin. This, however, is wholly the work of Elizabethan or subsequent antiquaries and deserves no credence.

The derivations of the four names are unknown. Icknield, Ermine and Watling may be from English personal names; Foss, originally Fos, seems to be the Lat. _fossa_ in its occasional medieval sense of a bank of upcast earth or stones, such as the _agger_ of a road. (F. J. H.)

ERMOLDUS NIGELLUS, or ERMOLD THE BLACK, was a monk of Aquitaine, who accompanied King Pippin, son of the emperor Louis I., on a campaign into Brittany in 824. Subsequently he was banished from Pippin's court on a charge of inciting the king against his father, and retired to Strassburg, where he sought to regain the emperor's favour by writing a poem on his life and deeds. About 830 he obtained his recall, and has been identified with Hermoldus, who appears as Pippin's chancellor in 838. Ermoldus was a cultured man with a knowledge of the Latin poets, and this poem, _In honorem Hludovici imperatoris_, has some historical value. It consists of four books and deals with the life and exploits of Louis from 781 to 826. He also wrote two poems in imitation of Ovid, which were addressed to Pippin.

His writings are published in the _Monumenta Germaniae historica, Scriptores_, Band 2 (Hanover, 1826 fol.); by J.P. Migne in the _Patrologia Latina_, tome 105 (Paris, 1844); and by E. Dummler in the _Poetae Latini aevi Carolini_, Band 2 (Berlin, 1881-1884). See W.O. Henkel, _Uber den historischen Werth der Gedichte des Ermoldus Nigellus_ (Eilenburg, 1876); W. Wattenbach, _Deutschlands Geschichtsquellen_, Band 1 (Berlin, 1904); and A. Potthast, _Bibliotheca historica_, pp. 430-431 (Berlin, 1896).

ERNE, the name of a river and two lakes in the north-west of Ireland. The river rises in Lough Gowna, county Longford, 214 ft. above sea-level, flows north through Lough Oughter with a serpentine course and a direction generally northward, and then broadens into the Upper Lough Erne, a shallow irregular sheet of water 13 m. long, so beset with islands as to present the appearance of a number of water-channels ramifying through the land. The river then winds past the town of Enniskillen on its island, and enters Lough Erne, a beautiful lake nearly 18 m. long and 5 m. in extreme width, containing many islands, but less closely covered with them than the upper lough. One of them, Devenish, is celebrated for its antiquarian remains (see ENNISKILLEN). The river then runs westward to Donegal Bay, forming a fine fall at Ballyshannon (q.v.). Lough Erne contains trout and pike. These waters admit of navigation by small steamers, but little trade is carried on. The area of the Erne basin, which includes a vast number of small loughs, is about 1600 sq. m., and it covers part of the counties Cavan, Longford, Leitrim, Fermanagh and Donegal. The length of the Erne valley is about 70 m.

ERNEST I. [ERNST ANTON KARL LUDWIG], duke of Saxe-Coburg-Gotha (1784-1844), was the son of Francis, duke of Saxe-Coburg-Saalfeld, and was born on the 2nd of January 1784. At the time of his father's death (9th of December 1806) the duchy of Coburg was occupied by Napoleon as conquered territory, and Ernest did not come into his inheritance till after the peace of Tilsit (July 1807). Owing to the part he had played in assisting the Prussians at the battle of Auerstadt he continued out of favour with Napoleon, and he threw himself with vigour into the war of liberation against the French. After the battle of Leipzig he was given the command of the V. army corps and reduced Mainz by blockade; he also commanded the Saxon troops during the campaign of 1815. By the congress of Vienna he was rewarded with the principality of Lichtenberg on the left bank of the Rhine, which received a slight augmentation after the second peace of Paris. These territories he sold to Prussia in 1834. In 1826, in the division of the territories of the duchy of Saxe-Gotha which followed the death of its last duke (February 1825), he received the duchy of Gotha, ceding that of Saalfeld to the duke of Meiningen; and he now exchanged his style of Ernest III. of Saxe-Coburg-Saalfeld for that of Ernest I. of Saxe-Coburg-Gotha. In 1821 he had given a constitution to Coburg, but he did not interfere with the traditional system of estates at Gotha. He died on the 29th of January 1844.

Duke Ernest, who was not only a good soldier and keen sportsman, but an enlightened patron of the arts and sciences, did much for the economic, educational and constitutional development of his territories; and his advice always carried great weight in the councils of the other German sovereigns. It was, however, for the splendid international position attained by the house of Coburg under him that his reign is chiefly distinguished. His younger brother Leopold (q.v.) became king of the Belgians; his brother Ferdinand (b. 1785) married the wealthy princess Antoinette von Kohary (1816) and was the father of the duchess of Nemours and of the future King Ferdinand of Portugal. Of his sisters, Antoinette (1779-1824) married Duke Alexander of Wurttemberg; Juliane [Alexandra Feodorovna] (1781-1860) married the Russian cesarevich Constantine, from whom she was, however, divorced in 1820; and Victoria (1786-1861), wife of Edward Augustus, duke of Kent, became the mother of Queen Victoria. Duke Ernest was twice married: (1) in 1817 to Louise, daughter of Duke Augustus of Saxe-Gotha, whom he finally divorced in 1826; (2) in 1831 to Maria, daughter of Duke Alexander of Wurttemberg. Of his sons, by his first wife, Ernest succeeded him in the duchy, and Albert married Queen Victoria.

ERNEST II., duke of Saxe-Coburg-Gotha (1818-1893), was born at Coburg on the 21st of June 1818, being the eldest son of Duke Ernest I. He enjoyed a varied education; he studied at the university of Bonn with his brother Albert; his military training he received in the Saxon army. The widespread connexions of his family opened to him many courts of Europe, and after he became of age he travelled much. The position of his uncle Leopold, who was king of the Belgians, and especially the marriage of his brother Albert to the queen of England, his cousin, gave him peculiar opportunities for becoming acquainted with the political problems of Europe. In 1840-1841 he undertook a journey to Spain and Portugal; in the latter country another cousin, Ferdinand, was king-consort. In 1844 he succeeded his father. His own character and the influence of the king of the Belgians made him one of the most Liberal princes in Germany. He was able to bring to a satisfactory conclusion disputes with the Coburg estates. He passed through the ordeal of the revolution of 1848 with little trouble, for he anticipated the demands of the people of Gotha for a reform, and in 1852 introduced a new constitution by which the administration of his two duchies was assimilated in many points. The government of his small dominions did not afford sufficient scope for his restless and versatile ambition; his desire to play a great part in German affairs was probably increased by the feeling that, though he was the head of his house, he was to some extent overshadowed by the younger branches of the family which ruled in Belgium, England and Portugal. He was one of the foremost supporters of every attempt made to reform the German constitution and bring about the unity of Germany. He took a warm interest in the proceedings of the Frankfort parliament, and it was often said, probably without reason, that he hoped to be chosen emperor himself. However that may be, he strongly urged the king of Prussia to accept that position when it was offered him in 1849; he took a very prominent part in the complicated negotiations of the following year, and it was at his suggestion that a congress of princes met at Berlin in 1850. He highly valued the opportunities which this and similar meetings gave him for exercising political influence, and he would have felt most at home as a member of a permanent council of the German princes.

Ambitious also of military distinction, and sympathizing with the rising of the people of Schleswig-Holstein against the Danes in 1849, Ernest accepted a command in the federal army. In the engagement of Eckernforde in April 1849 the troops under his orders succeeded in capturing two Danish frigates, a remarkable feat of which he was justly proud. His greatest services to Germany were performed during the years of reaction which followed; almost alone among the German princes he remained faithful to the Liberal and National ideals, and he allowed his dominions to be used as an asylum by the writers and politicians who had to leave Prussia and Saxony. The reactionary parties looked on him with great suspicion, and it was at this time that he formed a friendship with Gustav Freytag, the celebrated novelist, whom he protected when the Prussian government demanded his arrest. His connexion with the English court gave him a position of much influence, but no one was more purely German in his feelings and opinions. The marriage of his niece Victoria with Frederick, the heir to the Prussian throne, strengthened his connexion with Prussia, but caused the Conservative party to look with increased suspicion on the Coburg influence. He was the first German prince to visit Napoleon III., and was present when Orsini made his celebrated attempt on the emperor's life. After 1860 he became the chief patron and protector of the _National Verein_; he encouraged the newly-formed rifle clubs, and notwithstanding the strong disapproval of his fellow-monarchs, allowed his court to become the centre of the rising national agitation. Still a warm adherent of Prussia, in 1862 he set an example to the other princes by voluntarily making an agreement by which his troops were placed in war under the command of the king of Prussia. Like all the other Nationalists, he was much embarrassed by the policy of Bismarck, and the democratic opinions of the Coburg court, which were shared by the crown prince Frederick, were a serious embarrassment to that minister. The opposition became more accentuated when the duke allowed his dominions to be used as the headquarters of the agitation in favour of Frederick, duke of Augustenburg, who claimed the duchies of Schleswig and Holstein, and it was at this time that Bismarck is reported to have said that if Frederick the Great had been alive the duke would have been in the fortress of Spandau. In 1863 he was present at the _Furstentag_ in Frankfort, and from this time was in more frequent communication with the Austrian court, where his cousin Alexander, Count Mensdorff, was minister. However, when war broke out in 1866, he at once placed his troops at the disposition of Prussia; Bismarck had in an important letter explained to him his policy and tactics. He was personally concerned in one of the most interesting events of the war; for the Hanoverian army, in its attempt to march south and join the Bavarians, had to pass through Thuringia, and the battle of Langensalza was fought in the immediate neighbourhood of Gotha. His troops took part in the battle, which ended in the rout of the Prussians, the duke, who was not present during the fight, in vain attempting to stop it. He bore an important share in the negotiations before and after the battle, and his action at this time has been the subject of much controversy, for it was suggested that while he offered to mediate he really acted as a partisan of Prussia. For his services to Prussia he received as a present the forest of Schmalkalden. He was with the Prussian headquarters in Bohemia during the latter part of the war.

With the year 1866 the political role which Ernest had played ended. The result was perhaps not quite equal to his expectations, but it must be remembered how difficult was the position of the minor German princes; and he quoted with great satisfaction the words used in 1871 by the emperor William at Versailles, that "to him in no small degree was due the establishment of the empire." He was a man of varied tastes, a good musician--he composed several operas and songs--and a keen sportsman, a quality in which he differed from his brother. Notwithstanding his Liberalism, he had a great regard for the dignity of his rank and family, and in his support of constitutional government would never have sacrificed the essential prerogatives of sovereignty. He died at Reinhardsbrunn on the 22nd of August 1893. In 1842 the duke married Alexandrine, daughter of the grandduke of Baden; there were no children by this marriage and the succession to Saxe-Coburg-Gotha passed therefore to the children of his younger brother Albert. By Albert's marriage contract the duchy could not be held together with the English crown; thus his eldest son, afterwards Edward VII., was passed over and it came to his second son, Alfred, duke of Edinburgh (1844-1900). When Alfred died without sons in July 1900 the succession to the duchy passed to a younger brother Arthur, duke of Connaught; but the duke and his son, Arthur, passed on their claim to Charles Edward, duke of Albany (b. 1884), who became duke of Saxe-Coburg-Gotha in succession to his uncle Alfred. In 1905 Charles Edward married Victoria Adelaide (b. 1885), princess of Schleswig-Holstein, by whom he has a son John Leopold (b. 1906).

Duke Ernest was something of a writer. He brought out an account of the travels in Egypt and Abyssinia which he undertook in 1862 as _Reise des Herzogs Ernst von Sachsen-Koburg-Gotha nach Agypten_ (Leipzig, 1864); and he published his memoirs, _Aus meinem Leben und aus meiner Zeit_ (Berlin, 1887-1889). This work is in three volumes and contains much valuable information on a most critical period of German history; there is an English translation by P. Andreae (1888-1890).

See also Sir T. Martin, _Life of H.R.H. the Prince Consort_ (1875-1880); Hon. C. Grey, _Early Years of the Prince Consort_ (1867); A. Ohorn, _Herzog Ernst II., ein Lebensbild_ (Leipzig, 1894); and E. Tempeltey, _Herzog Ernst von Koburg und das Jahr 1866_ (Berlin, 1898). (J. W. He.)

ERNEST AUGUSTUS (1771-1851), king of Hanover and duke of Cumberland, fifth son of the English king George III., was born at Kew on the 5th of June 1771. Having studied at the university of Gottingen, he entered the Hanoverian army, serving as a leader of cavalry when war broke out between Great Britain and France in 1793, and winning a reputation for bravery. He lost the sight of one eye at the battle of Tournai in May 1794, and when Hanover withdrew from the war in 1795 he returned to England, being made lieutenant-general in the British army in 1799. In the same year he was created duke of Cumberland and Teviotdale and granted an allowance of L12,000 a year, after which he held several lucrative military positions in England, and began to attend the sittings of the House of Lords and to take part in political life. A stanch Tory, the duke objected to all proposals of reform, especially to the granting of any relief to the Roman Catholics, and had great influence with his brother the prince regent, afterwards King George IV., in addition to being often consulted by the Tory leaders. In 1810 he was severely injured by an assassin, probably his valet Sellis, who was found dead; and subsequently two men were imprisoned for asserting that the duke had murdered his valet. Recovering from his wounds, Cumberland again proceeded to the seat of war; and having been made a British field-marshal, was in command of the Hanoverian army during the campaigns of 1813 and 1814, being present, although not in action, at the battle of Leipzig. In May 1815 Ernest married his cousin, Frederica (1778-1841), daughter of Charles II. duke of Mecklenburg-Strelitz and widow of Frederick, prince of Solms-Braunfels, a union which was very repugnant to his mother Queen Charlotte, and was disliked in England, where the duke's strong Toryism had made him unpopular. Parliament refused to increase his allowance from L18,000, to which it had been raised in 1804, to L24,000 a year, and indignant at the treatment he received the duke spent some years in Berlin. Returning to England after the accession of George IV. in 1820, his political power was again considerable, while deaths in the royal family made it likely that he would succeed to the throne. Although his personal influence with the sovereign ceased upon the death of George IV. in 1830, the duke continued to oppose all measures for the extension of civil and religious liberty, including the Reform Bill of 1832; and his unpopularity was augmented by suspicions that he had favoured the formation of Orange lodges in the army. When William IV. died in June 1837, the crowns of Great Britain and Hanover were separated; and Ernest, as the nearest male heir of the late king, became king of Hanover. At once cancelling the constitution which William had given to his kingdom in 1833, he acted as an absolute monarch, and the constitution which he sanctioned in 1840 was permeated with his own illiberal ideas. In German politics he was vigilant and active, and mindful of the material interests of his country. His reign, however, was a stormy one, and serious trouble between king and people had arisen when he died at Herrenhausen on the 18th of November 1851 (see HANOVER: _History_). In spite of his arbitrary rule and his reactionary ideas the king was popular among his subjects, and his statue in Hanover bears the words "_Dem Landes Vater sein treues Volk_." Ernest, who is generally regarded as the ablest of the sons of George III., left an only child, George, who succeeded him as king of Hanover.

See C.A. Wilkinson, _Reminiscences of the Court and Times of King Ernest of Hanover_ (London, 1886); von Malortie, _Konig Ernst August_ (Hanover, 1861); and the various histories of Great Britain and Hanover for the period.

ERNESTI, JOHANN AUGUST (1707-1781), German theologian and philologist, was born on the 4th of August 1707, at Tennstadt in Thuringia, of which place his father was pastor, besides being superintendent of the electoral dioceses of Thuringia, Salz and Sangerhausen. At the age of sixteen he was sent to the celebrated Saxon cloister school of Pforta (Schulpforta). At twenty he entered the university of Wittenberg, and studied afterwards at the university of Leipzig. In 1730 he was made master in the faculty of philosophy. In the following year he accepted the office of conrector in the Thomas school of Leipzig, of which J.M. Gesner was then rector, an office to which Ernesti succeeded in 1734. He was, in 1742, named professor _extraordinarius_ of ancient literature in the university of Leipzig, and in 1756 professor _ordinarius_ of rhetoric. In the same year he received the degree of doctor of theology, and in 1759 was appointed professor _ordinarius_ in the faculty of theology. Through his learning and his manner of discussion, he co-operated with S.J. Baumgarten of Halle (1706-1757) in disengaging the current dogmatic theology from its many scholastic and mystical excrescences, and thus paved a way for a revolution in theology. He died, after a short illness, in his seventy-sixth year, on the 11th of September 1781.

It is perhaps as much from the impulse which Ernesti gave to sacred and profane criticism in Germany, as from the intrinsic excellence of his own works in either department, that he must derive his reputation as a philologist or theologian. With J.S. Semler he co-operated in the revolution of Lutheran theology, and in conjunction with Gesner he instituted a new school in ancient literature. He detected grammatical niceties in Latin, in regard to the consecution of tenses which had escaped preceding critics. His canons are, however, not without exceptions. As an editor of the Greek classics, Ernesti hardly deserves to be named beside his Dutch contemporaries, Tiberius Hemsterhuis (1685-1766), L.C. Valckenaer (1715-1785), David Ruhnken (1723-1798), or his colleague J.J. Reiske (1716-1774). The higher criticism was not even attempted by Ernesti. But to him and to Gesner is due the credit of having formed, by discipline and by example, philologists greater than themselves, and of having kindled the national enthusiasm for ancient learning. It is chiefly in hermeneutics that Ernesti has any claim to eminence as a theologian. But here his merits are distinguished, and, at the period when his _Institutio Interpretis N. T._ was published (1761), almost peculiar to himself. In it we find the principles of a general interpretation, formed without the assistance of any particular philosophy, but consisting of observations and rules which, though already enunciated, and applied in the criticism of the profane writers, had never rigorously been employed in biblical exegesis. He was, in fact, the founder of the grammatico-historical school. He admits in the sacred writings as in the classics only one acceptation, and that the grammatical, convertible into and the same with the logical and historical. Consequently he censures the opinion of those who in the illustration of the Scriptures refer everything to the illumination of the Holy Spirit, as well as that of others who, disregarding all knowledge of the languages, would explain words by things. The "analogy of faith," as a rule of interpretation, he greatly limits, and teaches that it can never afford of itself the explanation of words, but only determine the choice among their possible meanings. At the same time he seems unconscious of any inconsistency between the doctrine of the inspiration of the Bible as usually received and his principles of hermeneutics.

Among his works the more important are:--I. In classical literature: _Initia doctrinae Solidioris_ (1736), many subsequent editions; _Initia rhetorica_ (1730); editions, mostly annotated, of Xenophon's _Memorabilia_ (1737), Cicero (1737-1739), Suetonius (1748), Tacitus (1752), the _Clouds_ of Aristophanes (1754), Homer (1759-1764), Callimachus (1761), Polybius (1764), as well as of the _Quaestura_ of Corradus, the Greek lexicon of Hedericus, and the _Bibliotheca Latina_ of Fabricius (unfinished); _Archaeologia litteraria_ (1768), new and improved edition by Martini (1790); Horatius Tursellinus _De particulis_ (1769). II. In sacred literature: _Antimuratorius sive confutatio disputationis Muratorianae de rebus liturgicis_ (1755-1758); _Neue theologische Bibliothek_, vols. i. to x. (1760-1769); _Institutio interpretis Nov. Test._ (3rd ed., 1775); _Neueste theologische Bibliothek_, vols. i. to x. (1771-1775). Besides these, he published more than a hundred smaller works, many of which have been collected in the three following publications:--_Opuscula oratoria_ (1762, 2nd ed., 1767); _Opuscula philologica et critica_ (1764, 2nd ed., 1776); _Opuscula theologica_ (1773). See Herzog-Hauck, _Realencyklopadie_; J.E. Sandys, _Hist. of Class. Schol._ iii. (1908).

ERNESTI, JOHANN CHRISTIAN GOTTLIEB (1756-1802), German classical scholar, was born at Arnstadt, Thuringia, and studied under his uncle, J.A. Ernesti, at the university of Leipzig. On the 5th of June, 1782, he was made supplementary professor of philosophy at his own university; and on the death of his cousin August Wilhelm in 1801 he was for five months professor of rhetoric. He died on the 5th of June of the following year.

His principal works are:--Editions of Aesop's _Fabulae_ (1781); of the _Glossae sacrae of Hesychius_ (1785) and _Suidas and Phavorinus_ (1786); and of _Silius Italicus Punica_ (1791-1792); _Lexicon Technologiae Graecorum rhetoricae_ (1795); _Lexicon technologiae Latinorum rhetoricae_ (1797), and Cicero's _Geist und Kunst_ (1799-1802).

ERNST, HEINRICH WILHELM (1814-1865), German violinist and composer, was born at Brunn, in Moravia, in 1814. He was educated at the Conservatorium of Vienna, studying the violin under Joseph Bohm and Joseph Mayseder, and composition under Ignaz von Seyfried. At the age of sixteen he made a concert tour in south Germany, which established his reputation as a violinist of the highest promise. In 1832 he went to Paris, where he lived for several years. During this period he formed an intimacy with Stephen Heller, which resulted in their charming joint compositions--the _Pensees fugitives_ for piano and violin. In 1843 he paid his first visit to London. The impression which he then made as a violinist was more than confirmed in the following year, when his rare powers were recognized by the musical public. Thenceforward he visited England nearly every year, until his health broke down owing to long-continued neuralgia of a most severe kind. The last seven years of his life were spent in retirement, chiefly at Nice, where he died on the 8th of October 1865. As a violinist Ernst was distinguished by his almost unrivalled executive power, loftiness of conception, and intensely passionate expression. As a composer he wrote chiefly for his own instrument, and his _Elegie_ and _Otello Fantasia_ rank among the most treasured works for the violin.

ERODE, a town of British India, in the Coimbatore district of Madras, situated on the right bank of the river Cauvery, which is here crossed by an iron railway girder bridge of 22 spans. Pop. (1901) 15,529. Here the South Indian railway joins the South-Western line of the Madras railway, 243 m. from Madras. There are exports of cotton and saltpetre; and the town has a steam cotton press.

EROS, a minor planet discovered by Witt at Berlin on the 14th of August 1898, and, so far as yet known, unique in that its perihelion lies far within the orbit of Mars.

EROS, in Greek mythology, the god of love. He is not mentioned in Homer; in Hesiod (_Theog._ 120) he is one of the oldest and the most beautiful of the gods, whose power neither gods nor men can resist. He also evolves order and harmony out of Chaos by uniting the separated elements. This cosmic Eros, who in Orphic cosmogony sprang from the world-egg which Chronos, or Time, laid in the bosom of Chaos, and which is the origin of all created beings, degenerated in later mythology into the capricious god of sexual passion, the son of Aphrodite and Zeus, Ares or Hermes. He is commonly represented as a mischievous boy, the tormentor of gods and men, even his own mother not being proof against his attacks. His brother is Anteros, the god of mutual love, who punishes those who do not return the love of others, without which Eros could not thrive; he is sometimes described as the opponent of Eros. The chief associates of Eros are Pothos and Himeros (Longing and Desire), Peitho (Persuasion), the Muses and the Graces; he himself is in constant attendance on Aphrodite. Later writers (Euripides being the first) assumed the existence of a number of Erotes (like the Roman Amores and Cupidines) with similar attributes. According to the philosophers, Eros was not only the god of sexual love, but also of the loyal and devoted friendship of men; hence the Theban "Sacred Band" was devoted to him, and the Cretans and Spartans offered sacrifice to him before going into battle (Athenaeus xiii. p. 561). In Alexandrian poetry Eros is at one time the powerful god who conquers all, at another the elfish god of love. For the Roman adaptation of Eros see Cupid, and for the later legend of Cupid and Psyche see PSYCHE.

In art Eros is represented as a beautiful youth or a winged child. His attributes are the bow and arrows and a burning torch. The rose, the hare, the cock and the goat are frequently associated with him. The most celebrated statue of him was at Thespiae, the work of Praxiteles. Other famous representations are the Vatican torso and Eros trying his bow (in the Capitoline museum).

See J.E. Harrison, _Prolegomena to the Study of Greek Religion_ (1903); G.F. Schomann, _De Cupidine Cosmogonico_ (1852); E. Gerhard, _Uber den Gott Eros_ (1850); articles in Roscher's _Lexikon der Mythologie_, Daremberg and Saglio's _Dictionnaire des antiquites_, and Pauly-Wissowa's _Realencyclopadie_.

ERPENIUS (original name VAN ERPE), THOMAS (1584-1624), Dutch Orientalist, was born at Gorcum, in Holland, on the 11th of September 1584. After completing his early education at Leiden, he entered the university of that city, and in 1608 took the degree of master of arts. By the advice of Scaliger he studied Oriental languages whilst taking his course of theology. He afterwards travelled in England, France, Italy and Germany, forming connexions with learned men, and availing himself of the information which they communicated. During his stay at Paris he contracted a friendship with Casaubon, which lasted during his life, and also took lessons in Arabic from an Egyptian, Joseph Barbatus, otherwise called Abu-dakni. At Venice he perfected himself in the Turkish, Persic and Ethiopic languages. After a long absence, Erpenius returned to his own country in 1612, and on the 10th of February 1613 he was appointed professor of Arabic and other Oriental languages, Hebrew excepted, in the university of Leiden. Soon after his settlement at Leiden, animated by the example of Savary de Breves, who had established an Arabic press at Paris at his own charge, he caused new Arabic characters to be cut at a great expense, and erected a press in his own house. In 1619 the curators of the university of Leiden instituted a second chair of Hebrew in his favour. In 1620 he was sent by the States of Holland to induce Pierre Dumoulin or Andre Rivet to settle in that country; and after a second journey he was successful in inducing Rivet to comply with their request. Some time after the return of Erpenius, the states appointed him their interpreter; and in this capacity he had the duty imposed upon him of translating and replying to the different letters of the Moslem princes of Asia and Africa. His reputation had now spread throughout all Europe, and several princes, the kings of England and Spain, and the archbishop of Seville made him the most flattering offers; but he constantly refused to leave his native country. He was preparing an edition of the Koran with a Latin translation and notes, and was projecting an Oriental library, when he died prematurely on the 13th of November 1624.

Among his works may be mentioned his _Grammatica Arabica_, published originally in 1613 and often reprinted; _Rudimenta linguae Arabicae_ (1620); _Grammatica Ebraea generalis_ (1621); _Grammatica Chaldaica et Syria_ (1628); and an edition of Elmacin's _History of the Saracens_.

ERROLL (or ERROL), FRANCIS HAY, 9TH EARL OF (d. 1631), Scottish nobleman, was the son of Andrew, 8th earl, and of Lady Jean Hay, daughter of William, 6th earl. The date of his birth is unrecorded, but he succeeded to the earldom (cr. 1453) in 1585, was early converted to Roman Catholicism, and as the associate of Huntly joined in the Spanish conspiracies against the throne of Elizabeth. A letter written by him, declaring his allegiance to the king of Spain, having been intercepted and sent by Elizabeth to James in February 1589, he was declared a rebel by the council. He engaged with Huntly and Crawford in a rebellion in the north of Scotland, but their forces surrendered at Aberdeen on the arrival of the king in April; and in July Erroll gave himself up to James, who leniently refrained from exacting any penalty. In September of the same year he entered into a personal bond with Huntly for mutual assistance; and in 1590 displeased the king by marrying, in spite of his prohibition, Lady Elizabeth Douglas, daughter of the earl of Morton. He was imprisoned on suspicion of complicity in the attempt made by Gray and Bothwell to surprise the king at Falkland in June 1592; and though he obtained his release, he was again proclaimed a rebel on account of the discovery of his signature to two of the "Spanish Blanks," unwritten sheets subscribed with the names of the chief conspirators in a plot for a Spanish invasion of Scotland, to be filled up later with the terms of the projected treaty. After a failure to apprehend him in March 1593, Erroll and his companions were sentenced to abjure Romanism or leave the kingdom; and on their non-compliance were in 1594 declared traitors. On the 3rd of October they defeated at Glenlivet a force sent against them under Argyll; though Erroll himself was severely wounded, and Slains Castle, his seat, razed to the ground. The rebel lords left Scotland in 1595, and Erroll, on report of his further conspiracies abroad, was arrested by the states of Zealand, but was afterwards allowed to escape. He returned to Scotland secretly in 1596, and on the 20th of June 1597 abjured Romanism and made his peace with the Kirk. He enjoyed the favour of the king, and in 1602 was appointed a commissioner to negotiate the union with England. His relations with the Kirk, however, were not so amicable. The reality of his conversion was disputed, and on the 21st of May 1608 he was confined to the city of Perth "for the better resolution of his doubts," being subsequently declared an obstinate "papist," excommunicated, deprived of his estate, and imprisoned at Dumbarton; and after some further vacillation was finally released in May 1611. Lord Erroll died on the 16th of July 1631, and was buried in the church of Slains. He married (1) Anne, daughter of John, 4th earl of Atholl; (2) Margaret, daughter of the regent Murray; and (3) Elizabeth, daughter of William, 6th earl of Morton. By his third wife he had several children, of whom his eldest son, William, succeeded him. The dispute which began in his lifetime concerning the hereditary office of lord high constable between the families of Erroll and of the Earl Marischal was settled finally in favour of the former; thus establishing the precedence enjoyed by the earls of Erroll next after the royal family over all other subjects in Scotland.

See _The Erroll Papers_ (Spalding Club Miscellany, vol. ii. 211); Andrew Lang, _Hist. of Scotland_, vol. ii.; _Hist. MSS. Comm. MSS. of Earl of Mar and Kellie_; D. Calderwood's _Hist. of the Church of Scotland_; John Spalding's _Memorials_ (Spalding Club, 1850); _Collected Essays_ of T.G. Law, ed. by P.H. Brown (1904); _Treason and Plot_, by M.A.S. Hume (1901).

ERROR (Lat. _error_, from _errare_, to wander, to err), a mistake, a departure or deviation from what is true, exact or right. For the legal process by which a judgment could be reversed on the ground of error, known as a "writ of error," see WRIT and APPEAL. The words "error excepted" or "errors and omissions excepted" (contracted to "E.E." "E. & O.E."), are frequently placed at the end of a statement of account or an invoice, so that the accounting party may reserve the right to correct any errors or omissions which may be subsequently discovered, or make further claims in respect of them. In mathematics, "error" is the deviation of an observed or calculated quantity from its true value. The calculus of errors leads to the formulation of the "law of error," which is an analytical expression of the most probably true value of a series of discordant values (see PROBABILITY).

ERSCH, JOHANN SAMUEL (1766-1828), the founder of German bibliography, was born at Grossglogau, in Silesia, on the 23rd of June 1766. In 1785 he entered the university of Halle with the view of studying theology; but soon his whole attention became engrossed by history, bibliography and geography. At Halle he made the acquaintance of J.E. Fabri, professor of geography; and when the latter was made professor of history and statistics at Jena, Ersch accompanied him thither, and aided him in the preparation of several works. In 1788 he published the _Verzeichnis aller anonymischen Schriften_, as a supplement to the 4th edition of Meusel's _Gelehrtes Deutschland_. The researches required for this work suggested to him the preparation of a _Repertorium uber die allgemeinen deutschen Journale und andere periodische Sammlungen fur Erdbeschreibung, Geschichte, und die damit verwandten Wissenschaften_ (Lemgo, 1790-1792). The fame which this publication acquired him led to his being engaged by Schutz and Hufeland to prepare an _Allgemeines Repertorium der Literatur_, published in 8 vols. (Jena and Weimar, 1793-1809), which condensed the literary productions of 15 years (1785-1800), and included an account not merely of the books published during that period, but also of articles in periodicals and magazines, and even of the criticisms to which each book had been subjected. While engaged in this great work he also projected _La France litteraire_, which was published at Hamburg in 5 vols., from 1797 to 1806. In 1795 he went to Hamburg to edit the _Neue Hamburger Zeitung_, founded by Victor Klopstock, brother of the poet, but returned in 1800 to Jena to take active part in the _Allgemeine Literaturzeitung_. He also obtained in the same year the office of librarian in the university, and in 1802 was made professor of philosophy. In 1803 he accepted the chair of geography and statistics at Halle, and in 1808 was made principal librarian. He here projected a _Handbuch der deutschen Literatur seit der Mitte des 18. Jahrh. bis auf die neueste Zeit_ (Leipzig, 1812-1814) and, along with Johann Gottfried Gruber (q.v.), the _Allgemeine Encyklopadie der Wissenschaften und Kunste_ (Leipzig, 1818 ffg.) which he continued as far as the 21st volume. The accuracy and thoroughness of this monumental encyclopaedia make it still an indispensable book of reference. Ersch died at Halle on the 16th of January 1828.

ERSKINE, EBENEZER (1680-1754), Scottish divine, the chief founder of the Secession Church (formed of dissenters from the Church of Scotland), was born on the 22nd of June 1680, most probably at Dryburgh, Berwickshire. His father, Henry Erskine, who was at one time minister at Cornhill, Durham, was ejected in 1662 by the Act of Uniformity, and, after suffering some years' imprisonment, was after the Revolution appointed to the parish of Chirnside, Berwickshire. After studying at the university of Edinburgh, Ebenezer became minister of Portmoak, Kinross-shire. There he remained for twenty-eight years, after which, in the autumn of 1731, he was translated to the West Church, Stirling. Some time before this, he, along with some other ministers, was "rebuked and admonished," by the general assembly, for defending the doctrines contained in the _Marrow of Modern Divinity_ (see BOSTON, THOMAS). A sermon which he preached on lay patronage before the synod of Perth in 1733 furnished new grounds of accusation, and he was compelled to shield himself from rebuke by appealing to the general assembly. Here, however, the sentence of the synod was confirmed, and after many fruitless attempts to obtain a hearing, he, along with William Wilson of Perth, Alexander Moncrieff of Abernethy and James Fisher of Kinclaven, was suspended from the ministry by the commission in November of that year. Against this sentence they protested, and constituted themselves into a separate church court, under the name of the associate presbytery. In 1739 they were again summoned before the assembly, and in their corporate capacity declined to acknowledge the authority of the church, and were deposed in the following year. They received numerous accessions to their communion, and remained in harmony with each other till 1747, when a division took place in regard to the nature of the oath administered to burgesses. Erskine joined with the "burgher" section, and became their professor of theology. He continued also to preach to a numerous congregation in Stirling till his death, which took place on the 2nd of June 1754. Erskine was a very popular preacher, and a man of considerable force of character; he acted throughout on principle with honesty and courage. The burgher and anti-burgher sections of the Secession Church were reunited in 1820, and in 1847 they united with the relief synod in forming the United Presbyterian Church.

Erskine's published works consist chiefly of sermons. His _Life and Diary_, edited by the Rev. Donald Fraser, was published in 1840. His _Works_ were published in 1785.

ERSKINE, HENRY (1746-1817), lord advocate of Scotland, the second son of Henry David, 10th earl of Buchan and brother of the lord chancellor Erskine, was born in Edinburgh on the 1st of November 1746. He was educated at the universities of St Andrews, Glasgow and Edinburgh, and was admitted a member of the faculty of advocates in 1768. His reputation as a clever and fluent speaker was first made in the debates of the general assembly, of which he had been early elected an elder. In 1783 he was appointed to the office of lord advocate, which he held during the brief coalition ministry of Fox and North. In 1785 he was elected dean of the faculty of advocates, and was re-elected annually till 1796, when his conduct in moving a series of resolutions at a public meeting, condemning the government's sedition and treason bills, brought on him the opposition of the ministerial party, and he was deposed in favour of Robert Dundas. On the formation of the Grenville ministry in 1806 he again became lord advocate and was returned to parliament for the Haddington burghs, which he exchanged at the general election of the same year for the Dumfries burghs. His tenure of the lord advocateship ended in March 1807 on the downfall of the ministry. In 1811 he gave up his practice at the bar and retired to his country residence of Almondel, in Linlithgowshire, where he died on the 8th of October 1817.

His eldest son, Henry David (1783-1857), succeeded as 12th earl of Buchan on his uncle's death in 1829.

Erskine's reputation will survive as the finest and most eloquent orator of his day at the Scottish bar; added to a charming forensic style was a most captivating wit, which, as Lord Jeffrey said, was "all argument, and each of his delightful illustrations a material step in his reasoning." Erskine was also the author of some poems, of which the best known is "The Emigrant" (1783).

See Lieut.-Col. A. Fergusson's _Henry Erskine_ (1882).

ERSKINE, JOHN (1721-1803), Scottish divine, son of John Erskine of Carnock, was born on the 2nd of June 1721. He studied law for a time after completing his course in arts at the university of Edinburgh, but was eventually licensed to preach in 1743; and was successively parish minister of Kirkintilloch, near Glasgow, Culross, in Fifeshire (1753), New Greyfriars church in Edinburgh (1758), and Old Greyfriars church in 1768, where he became the colleague of Principal Robertson, the historian. Here he remained until his death, which took place on the 19th of January 1803. Dr Erskine's writings consist chiefly of controversial pamphlets on theological subjects. His sermons are clear, vigorous expositions of a moderate Calvinism, in which metaphysical argument and practical morality are happily blended. In church politics he was the leader of the evangelical party; and was much beloved for his high character and amiability.

For his life and works see Sir H. Moncreiff Wellwood, _Life and Writings of J. Erskine, D.D._ (Edinburgh, 1818).

ERSKINE, JOHN, of Carnock (1695-1768), Scottish jurist, son of Lieut.-Colonel John Erskine, was born in 1695. He was admitted a member of the faculty of advocates in 1719. Although he never enjoyed much practice at the bar, he acquired a high reputation as a sound and learned lawyer, and in 1737 was appointed professor of Scots law in the university of Edinburgh. In 1754 he published his _Principles of the Law of Scotland_. He retired from his chair in 1765; and during the remainder of his uneventful life he occupied himself with the preparation of his great work, the _Institutes of the Law of Scotland_, which he did not live to publish. He died at Cardross, Perthshire, on the 1st of March 1768.

Erskine's _Institutes_, although not exhibiting the grasp of principle which distinguished his great predecessor Lord Stair, is so conspicuous for learning, accuracy and sound good sense, that it has always been esteemed of the highest authority on the law of Scotland. The first edition appeared in 1773 and it has been many times reprinted. The _Principles_, although published first, is substantially an abridgment of the larger work, and is in some respects superior to it, being more concise and direct. It retains its place as the text-book on Scots law, and is frequently being re-edited.

ERSKINE, JOHN, of Dun (1509-1591), Scottish reformer, the son of Sir John Erskine, laird of Dun, was born in 1509, and was educated at King's College, Aberdeen. At the age of twenty-one Erskine was the cause--probably by accident--of a priest's death, and was forced to go abroad, where he came under the influence of the new learning. It was through his agency that Greek was first taught in Scotland by Petrus de Marsiliers at Montrose. This fact counted for much in the progress of the Reformation. Erskine was also drawn towards the new faith, being a close friend of George Wishart, the reformer, from whose fate he was saved by his wealth and influence, and of John Knox, whose advice openly to discountenance the mass was given in the lodgings of the laird of Dun. In the stormy controversies of the time of Mary Stuart and James VI. Erskine was a conspicuous figure and a moderating influence. He was able to soothe the queen when her feelings had been outraged by Knox's denunciations--being a man "most gentill of nature"--and frequently acted as mediator both between the catholic and reforming parties, and among the reformers themselves. In 1560 he was appointed--though a layman--superintendent of the reformed church of Scotland for Angus and Mearns, and in 1572 he gave his assent to the modified episcopacy proposed by Morton at the Leith convention. Though never himself ordained, he was held in such high esteem by the leaders of the church as to be more than once elected moderator of the general assembly (first in 1564), and he was amongst those who in 1578 drew up the _Second Book of Discipline_. From 1579 he was a member of the king's council. He died in 1591. Erskine owed his peculiar influence among the Scottish reformers to the union--rare in those days--of steadfast convictions with a conciliatory manner; Queen Mary described him as "a mild and sweet-natured man, with true honesty and uprightness."

See the "Dun Papers" in the _Spalding Club Miscellany_, vol. iv. (1849), and the article by T.F. Henderson in the _Dict. Nat. Biog._

ERSKINE, RALPH (1685-1752), Scottish divine, brother of Ebenezer Erskine (q.v.), was born on the 18th of March 1685. After studying at the university of Edinburgh, he was in 1711 ordained assistant minister at Dunfermline. He homologated the protests which his brother laid on the table of the assembly after being rebuked for his synod sermon, but he did not formally withdraw from the establishment till 1737. He was also present, though not as a member, at the first meeting of the associate presbytery. When the severance took place on account of the oath administered to burgesses, he adhered, along with his brother, to the burgher section. He died after a short illness on the 6th of November 1752.

His works consist of sermons, poetical paraphrases and gospel sonnets. The _Gospel Sonnets_ have frequently appeared separately. His _Life and Diary_, edited by the Rev. D. Fraser, was published in 1842.

ERSKINE, THOMAS, of Linlathen (1788-1870), Scottish theologian, youngest son of David Erskine, writer to the signet in Edinburgh, and of Anne Graham, of the Grahams of Airth, was born on the 13th of October 1788. He was a descendant of John, 1st or 6th earl of Mar, regent of Scotland in the reign of James VI., a grandson of Colonel John Erskine of Carnock. After being educated at the high school of Edinburgh and at Durham, he attended the literary and law classes at the university of Edinburgh, and becoming in 1810 a member of the Edinburgh faculty of advocates, he for some time enjoyed the intimate acquaintance of Cockburn, Jeffrey, Scott and other distinguished men whose talent then lent lustre to the Scottish bar. In 1816 he succeeded to the family estate of Linlathen, near Dundee, and devoted himself to theology. The writings of Erskine, especially his published letters, are distinguished by a graceful style, and possess originality and interest. His theological views have a considerable similarity to those of Frederick Denison Maurice, who acknowledges having been indebted to him for his first true conception of the meaning of Christ's sacrifice. Erskine had little interest in the "historical criticism" of Christianity, and regarded as the only proper criterion of its truth its conformity or nonconformity with man's spiritual nature, and its adaptability or non-adaptability to man's spiritual needs. He considered the incarnation of Christ as the necessary manifestation to man of an eternal sonship in the divine nature, apart from which those filial qualities which God demands from man could have no sanction; by _faith_ as used in Scripture he understood to be meant a certain moral or spiritual activity or energy which virtually implied salvation, because it implied the existence of a principle of spiritual life possessed of an immortal power. This faith, he believed, could be properly awakened only by the manifestation, through Christ, of love as the law of life, and as identical with an eternal righteousness which it was God's purpose to bestow on every individual soul. As an interpreter of the mystical side of Calvinism and of the psychological conditions which correspond with the doctrines of grace Erskine is unrivalled. During the last thirty-three years of his life Erskine ceased from literary work. Among his friends were Madame Vernet, the duchess de Broglie, the younger Mdme de Stael, M. Vinet of Lausanne, Edward Irving, Frederick D. Maurice, Dean Stanley, Bishop Ewing, Dr John Brown and Thomas Carlyle. His wide influence was due to his high character and unassuming earnestness. He died at Edinburgh on the 20th of March 1870.

His principal works are _Remarks on the Internal Evidence for the Truth of Revealed Religion_ (1820), an _Essay on Faith_ (1822), and the _Unconditional Freeness of the Gospel_ (1828). These have all passed through several editions, and have also been translated into French. He is also the author of the _Brazen Serpent_ (1831), the _Doctrine of Election_ (1839), several "Introductory Essays" to editions of _Christian Authors_, and a posthumous work entitled _Spiritual Order and Other Papers_ (1871). Two vols. of his letters, edited by William Hanna, D.D., with reminiscences by Dean Stanley and Principal Shairp, appeared in 1877.

ERSKINE, THOMAS ERSKINE, 1ST BARON (1750-1823), lord chancellor of England, was the third and youngest son of Henry David, 10th earl of Buchan, and was born in Edinburgh on the 10th of January 1750. From an early age he showed a strong desire to enter one of the learned professions; but his father, owing to his straitened circumstances, was unable to do more than give him a good school education at the high school of Edinburgh and the grammar school of St Andrews. In 1764 he was sent as a midshipman on board the "Tartar," but on finding, when he returned to this country after four years' absence in North America and the West Indies, that there was little immediate chance of his rank of acting lieutenant being confirmed, he quitted the service and entered the army, purchasing a commission in the 1st Royals with the meagre patrimony which had been left to him. But promotion here was as slow as in the navy; while in 1770 he had added greatly to his difficulties by marrying the daughter of Daniel Moore, M.P. for Marlow, an excellent wife, but as poor as himself. However, an accidental visit to an assize court in the town in which he was quartered, and an interview with Lord Mansfield, the presiding judge, confirmed his resolve to quit the army for the law. Accordingly on the 26th of April 1775 he was admitted a student of Lincoln's Inn. He also on the 13th of January following entered himself as a gentleman commoner on the books of Trinity College, Cambridge, but merely that by graduating he might be called two years earlier.

He read in the chambers of Francis Buller (afterwards Mr Justice Buller) and George (afterwards Baron) Wood, and was called to the bar on the 3rd of July 1778. His success was immediate and brilliant. An accident was the means of giving him his first case, _Rex_ v. _Baillie_, in which he appeared for Captain Thomas Baillie, the lieutenant-governor of Greenwich hospital, who had published a pamphlet animadverting in severe terms upon the abuses which Lord Sandwich, the first lord of the admiralty, had introduced into the management of the hospital, and against whom a rule had been obtained from the court of king's bench to show cause why a criminal information for libel should not be filed. Erskine was the junior of five counsel; and it was his good fortune that the prolixity of his leaders consumed the whole of the first day, thereby giving the advantage of starting afresh next morning. He made use of this opportunity to deliver a speech of wonderful eloquence, skill and courage, which captivated both the audience and the court. The rule was discharged, and Erskine's fortune was made. He received, it is said, thirty retainers before he left the court. In 1781 he delivered another remarkable speech, in defence of Lord George Gordon--a speech which gave the death-blow to the doctrine of constructive treason. In 1783, when the Coalition ministry came into power, he was returned to parliament as member for Portsmouth. His first speech in the House of Commons was a failure; and he never in parliamentary debate possessed anything like the influence he had at the bar. He lost his seat at the dissolution in the following year, and remained out of parliament until 1790, when he was again returned for Portsmouth. But his success at the bar continued unimpaired. In 1783 he received a patent of precedence. His first special retainer was in defence of Dr W.D. Shipley, dean of St Asaph, who was tried in 1784 at Shrewsbury for seditious libel--a defence to which was due the passing of the Libel Act 1792, laying down the principle that it is for the jury, and not for the judge to decide the question whether or no a publication is a libel. In 1789 he was counsel for John Stockdale, a bookseller, who was charged with seditious libel in publishing a pamphlet in favour of Warren Hastings, whose trial was then proceeding; and his speech on this occasion, probably his greatest effort, is a consummate specimen of the art of addressing a jury. Three years afterwards he brought down the opposition alike of friends and foes by defending Thomas Paine, author of _The Rights of Man_--holding that an advocate has no right, by refusing a brief, to convert himself into a judge. As a consequence he lost the office of attorney-general to the prince of Wales, to which he had been appointed in 1786; the prince, however, subsequently made amends by making him his chancellor. Among Erskine's later speeches may be mentioned those for Horne Tooke and the other advocates of parliamentary reform, and that for James Hadfield, who was accused of shooting at the king. On the accession of the Grenville ministry in 1806 he was made lord chancellor, an office for which his training had in no way prepared him, but which he fortunately held only during the short period his party was in power. Of the remainder of his life it would be well if nothing could be said. Occasionally speaking in parliament, and hoping that he might return to office should the prince become regent, he gradually degenerated into a state of useless idleness. Never conspicuous for prudence, he aggravated his increasing poverty by an unfortunate second marriage.

His first wife had died in 1805, and he married at Gretna Green a Miss Mary Buck. The date of this marriage is not definitely known. Once only--in his conduct in the case of Queen Caroline--does he recall his former self. He died at Almondell, Linlithgowshire, on the 17th of November 1823, of pneumonia, caught on the voyage to Scotland.

Erskine's great forensic reputation was, to a certain extent, a concomitant of the numerous political trials of the day, but it was also due to his impassioned eloquence and undaunted courage, which so often carried audience and jury and even the court along with him. As a judge he did not succeed; and it has been questioned whether under any circumstances he could have succeeded. For the office of chancellor he was plainly unfit. As a lawyer he was well read, but by no means profound. His strength lay in the keenness of his reasoning faculty, in his dexterity and the ability with which he disentangled complicated masses of evidence, and above all in his unrivalled power of fixing and commanding the attention of juries. To no department of knowledge but law had he applied himself systematically, with the single exception of English literature, of which he acquired a thorough mastery in early life, at intervals of leisure in college, on board ship, or in the army. Vanity is said to have been his ruling personal characteristic; but those who knew him, while they admit the fault, say that in him it never took an offensive form, even in old age, while the singular grace and attractiveness of his manner endeared him to all with whom he came in contact.

By his first wife he had four sons and four daughters. His eldest son, David Montagu (1776-1855), was a well-known diplomatist; his second son, Henry David (1786-1859), was dean of Ripon; and his third son, Thomas (1788-1864), became a judge of the court of common pleas. By his second wife he had one son, born in 1821.

In 1772 Erskine published _Observations on the Prevailing Abuses in the British Army_, a pamphlet which had a large circulation, and in later life, _Armata_, an imitation of _Gulliver's Travels_. His most noted speeches have repeatedly appeared in a collected form. See Campbell's _Lives of the Chancellors_; Moore's _Diaries_; Fergusson's _Henry Erskine_ (1882); Dumerit's _Henry Erskine, a Study_ (Paris, 1883); Lord Brougham's _Memoir_, prefixed to Erskine's _Speeches_ (1847); Romilly's _Memoirs_; the _Croker Papers_; Lord Holland's _Memoirs_.

ERUBESCITE, a native copper-iron sulphide, Cu5FeS4, of importance as an ore of copper. It crystallizes in the cubic system, the usual form being that of interpenetrating cubes twinned on an octahedral plane. The faces are usually curved and rough, and the crystals confusedly aggregated together. Compact and granular masses are of more frequent occurrence. The colour on a freshly fractured surface is bronzy or coppery, but in moist air this rapidly tarnishes with iridescent blue and red colours; hence the names purple copper ore, variegated copper ore (Ger. _Buntkupfererz_), horse-flesh ore, and erubescite (from the Lat. _erubescere_, "to grow red"). The lustre is metallic, and the streak greyish-black; hardness 3; sp. gr. 5.0. Bornite (after Baron Ignaz von Born, b. 1742, d. 1791) is a name in common use for this mineral, and it predates erubescite, the name given by J.D. Dana in 1850, but afterwards rejected by him; French authors use the name phillipsite, after the English mineralogist, R. Phillips, who analysed the mineral; both these earlier names had, however, been previously used for other minerals.

Owing to the frequent presence of mechanically admixed chalcopyrite and chalcocite, the published analyses of erubescite show wide variations, the copper, for example, varying from 50 to 70%. Even the best Cornish crystals enclose a nucleus of chalcopyrite (CuFeS2), and an analysis of these made in 1839 led to the long-accepted formula Cu3FeS3. Recently, B.J. Harrington has analysed carefully selected material and obtained the formula Cu5FeS4.

Erubescite occurs in copper-bearing veins, and has been mined as an ore of copper at Redruth in Cornwall, Montecatini in the province of Pisa, Tuscany, Bristol in Connecticut, Acton in Canada, and other localities in North America. The best crystallized specimens are from the Carn Brea mine and other copper mines in the neighbourhood of Redruth, and from Bristol in Connecticut. Recently a few large isolated crystals with the form of icositetrahedra have been found with calcite and albite in a gold-vein on Frossnitz-Alpe in the Gross-Venediger, Tirol. (L. J. S.)

ERYSIPELAS (a Greek word, probably derived from [Greek: erythros], red, and [Greek: pella], skin)--synonyms, _the Rose_, _St Anthony's Fire_--an acute contagious disease, characterized by a special inflammation of the skin, caused by a streptococcus. Erysipelas is endemic in most countries, and epidemic at certain seasons, particularly the spring of the year. The poison is not very virulent, but it certainly can be conveyed by bedding and the clothes of a third person. Two varieties are occasionally described, a traumatic and an idiopathic, but the disease seems to depend in all cases upon the existence of a wound or abrasion. In the so-called idiopathic variety, of which _facial erysipelas_ is the best known, the point of entry is probably an abrasion by the lachrymal duct.

When the erysipelas is of moderate character there is simply a redness of the integument, which feels somewhat hard and thickened, and upon which there often appear small vesications. This redness, though at first circumscribed, tends to spread and affect the neighbouring sound skin, until an entire limb or a large area of the body may become involved in the inflammatory process. There is usually considerable pain, with heat and tingling in the affected part. As the disease advances the portions of skin first attacked become less inflamed, and exhibit a yellowish appearance, which is followed by slight desquamation of the cuticle. The inflammation in general gradually disappears. Sometimes, however, it breaks out again, and passes over the area originally affected the second time. But besides the skin, the subjacent tissues may become involved in the inflammation, and give rise to the formation of pus. This is termed _phlegmonous erysipelas_, and is much more apt to occur in connexion with the traumatic variety of the disease. Occasionally the affected parts become gangrenous. Certain complications are apt to arise in erysipelas affecting the surface of the body, particularly inflammation of serous membranes, such as the pericardium or pleura.

Erysipelas of the face usually begins with symptoms of general illness, the patient feeling languid, drowsy and sick, while frequently there is a distinct rigor followed with fever. Sore throat is sometimes felt, but in general the first indication of the local affection is a red and painful spot at the side of the nose or on one of the cheeks or ears. Occasionally it would appear that the inflammation begins in the throat, and reaches the face through the nasal fossae. The redness gradually spreads over the whole surface of the face, and is accompanied with swelling, which in the lax tissues of the cheeks and eyelids is so great that the features soon become obliterated and the countenance wears a hideous expression. Advancing over the scalp, the disease may invade the neck and pass on to the trunk, but in general the inflammation remains confined to the face and head. While the disease progresses, besides the pain, tenderness and heat of the affected parts, the constitutional symptoms are very severe. The temperature rises often to 105 deg. or higher, remains high for four or five days, and then falls by crisis. Delirium is a frequent accompaniment. The attack in general lasts for a week or ten days, during which the inflammation subsides in the parts of the skin first attacked, while it spreads onwards in other directions, and after it has passed away there is, as already observed, some slight desquamation of the cuticle.

Although in general the termination is favourable, serious and occasionally fatal results follow from inflammation of the membranes of the brain, and in some rare instances sudden death has occurred from suffocation arising from oedema glottidis, the inflammatory action having spread into and extensively involved the throat. One attack of this disease, so far from protecting from, appears rather to predispose to others. It is sometimes a complication in certain forms of exhausting disease, such as phthisis or typhoid fever, and is then to be regarded as of serious import. A very fatal form occasionally attacks new-born infants, particularly in the first four weeks of their lives. In epidemics of puerperal fever this form of erysipelas has been specially found to prevail.

The treatment of erysipelas is best conducted on the expectant system. The disease in most instances tends to a favourable termination; and beyond attention to the condition of the stomach and bowels, which may require the use of some gentle laxative, little is necessary in the way of medicine. The employment of preparations of iron in large doses is strongly recommended by many physicians. But the chief point is the administration of abundant nourishment in a light and digestible form. Of the many local applications which may be employed, hot fomentations will be found among the most soothing. Dusting the affected part with powdered starch, and wrapping it in cotton wadding, is also of use.

In the case of phlegmonous erysipelas complicating wounds, free incisions into the part are necessary.

ERYTHRAE [mod. _Litri_], one of the Ionian cities of Asia Minor, situated on a small peninsula stretching into the Bay of Erythrae, at an equal distance from the mountains Mimas and Corycus, and directly opposite the island of Chios. In the peninsula excellent wine was produced. The town was said to have been founded by Ionians under Knopos, son of Codrus. Never a large city, it sent only eight ships to the battle of Lade. The Erythraeans owned for a considerable time the supremacy of Athens, but towards the close of the Peloponnesian war they threw off their allegiance to that city. After the battle of Cnidus, however, they received Conon, and paid him honours in an inscription, still extant. Erythrae was the birthplace of two prophetesses--one of whom, Sibylla, is mentioned by Strabo as living in the early period of the city; the other, Athenais, lived in the time of Alexander the Great. The ruins include well-preserved Hellenistic walls with towers, of which five are still visible. The acropolis (280 ft.) has the theatre on its N. slope, and eastwards lie many remains of Byzantine buildings. Modern Litri is a considerable place and port, extending from the ancient harbour to the acropolis. The smaller coasting steamers call, and there is an active trade with Chios and Smyrna.

ERYTHRITE, the name given to (1) a mineral composed of a hydrated cobalt arsenate, and (2) in chemistry, a tetrahydric alcohol. (1) The mineral erythrite has the formula Co3(AsO4)2.8H2O, and crystallizes in the monoclinic system and is isomorphous with vivianite. It sometimes occurs as beautiful radially-arranged groups of blade-shaped crystals with a bright crimson colour and brilliant lustre. On exposure to light the colour and lustre deteriorate. There is a perfect cleavage parallel to the plane of symmetry, on which the lustre is pearly. Cleavage flakes are soft (H = 2), sectile and flexible; specific gravity 2.95. The mineral is, however, more often found as an earthy encrustation with a peach-blossom colour, and in this form was early (1727) known as cobalt-bloom (Ger. _Kobaltbluthe_). The name erythrite, from [Greek: erythros], "red," was given by F.S. Beudant in 1382. Erythrite occurs as a product of alteration of smaltite (CoAs2) and other cobaltiferous arsenides. The finest crystallized specimens are from Schneeberg in Saxony. The earthy variety has been found in Thuringia and Cornwall and some other places. (2) The alcohol erythrite has the constitutional formula HO.H2C.CH(OH).CH(OH).CH2OH; it is also known as erythrol, erythroglucin and phycite. It corresponds to tartaric acid, and, like this substance, it occurs in four stereo-isomeric forms. The internally compensated modification, _i_-erythrite, corresponding to mesotartaric acid, occurs free in the algae _Protococcus vulgaris_, and as the orsellinate, erythrin, C4H6(OH)2(O.C8H7O3)2, in many lichens and algae, especially _Roccella montagnei_. It has a sweet taste, melts at 126 deg., and boils at 330 deg. Careful oxidation with dilute nitric acid gives erythrose or tetrose, which is probably a mixture of a trioxyaldehyde and trioxyketone. Energetic oxidation gives erythritic acid and mesotartaric acid. _i_-Erythrite and the racemic mixture of the dextro and laevo varieties were synthesized by Griner in 1893 from divinyl.

ERZERUM, or ARZRUM (Arm. _Garin_), the chief town of an important vilayet of the same name in Asiatic Turkey. It is a military station and a fortress of considerable strategical value, closing the roads from Kars, Olti and other parts of the frontier. Several important routes from Trebizond and various parts of Anatolia converge towards it from the west. It is situated at the eastern end of an open bare plain, 30 m. long and about 12 wide, bordered by steep, rounded mountains and traversed by the Kara Su, or western Euphrates, which has its source in the Dumlu Dagh a few miles north of that town, which lies at an elevation of 6250 ft. above sea-level, while the near hills rise to 10,000 ft. The scenery in the neighbourhood is striking, lofty bare mountains being varied by open plains and long valleys dotted with villages. Just east of the town is the broad ridge of the Deveboyun ("Camel's Neck"), across which the road passes to Kars. To the south is the Palanduken range, from which emerge numerous streams, supplying the town with excellent water. In the plain to the north the Kara Su traverses extensive marshes which afford good wildfowl-shooting in the spring.

The town is surrounded by an earthen enceinte or rampart with some forts on the hills just above it, and others on the Deveboyun ridge facing east, the whole forming a position of considerable strength. The old walls and the citadel have disappeared. Inside the ramparts the town lies rather cramped, with narrow, crooked streets, badly drained and dirty; the houses are generally built of dark grey volcanic stone with flat roofs, the general aspect, owing to the absence of trees, being somewhat gloomy. The water-supply from Palanduken is distributed by wooden pipes to numerous public fountains. The town has a population of about 43,000, including about 10,000 Armenians, 2000 Persians and a few Jews. It has a garrison in peace of about 5000 men. It is the seat of the British consulate for Kurdistan, and there are other European consulates besides an American mission with schools. The great altitude accounts for very severe winter cold, occasionally 10 deg. to 25 deg. below zero F., accompanied by blizzards (_tipi_) sometimes fatal to travellers overtaken by them. The summer heat is moderate (59 deg. to 77 deg.).

There are several well-built mosques (none older than the 16th century), public baths, and several good khans. There are Armenian and Catholic churches, but the most beautiful building is a _medresse_ erected in the 12th century by the Seljuks, with ornamental doorway and two graceful minarets known as the _Chifte Minare_.

Situated on the main road from Trebizond into north-west Persia, the town has always a large caravan traffic, principally of camels, but since the improvement of communications in Russia this has declined. A good carriage-road leads to the coast at Trebizond, the journey being made in five or six days. There are also roads to Kars, Bayazid, Erzingan and Kharput. Blacksmiths' and coppersmiths' work is better here than in most Turkish towns; horse-shoes and brasswork are also famous. There are several tanneries, and Turkish boots and saddles are largely made. Jerked beef (_pasdirma_) is also prepared in large quantities for winter use. The plain produces wheat, barley, millet and vegetables. Wood fuel is scarce, the present supply being from the Tortum district, whence surface coal and lignite are also brought; but the usual fuel is _tezek_ or dried cow-dung. The bazaars are of no great interest. Good Persian carpets and similar goods can be obtained.

Erzerum is a town of great antiquity, and has been identified with the Armenian Garin Kalakh, the Arabic Kalikale, and the Byzantine Theodosiopolis of the 5th century, when it was a frontier fortress of the empire--hence its name _Erzen-er-Rum_. It was captured by the Seljuks in 1201, when it was an important city, and it fell into Turkish possession in 1517. In July 1829 it was captured by the Russian general Paskevich, and the occupation continued until the peace of Adrianople (September 1829). The town was unsuccessfully attacked by the Russians on the 9th of November 1877 after a victory gained by them a short time previously on the Deveboyun heights; it was occupied by them during the armistice (7th of February 1878) and restored to Turkey after the treaty of Berlin. In 1859 a severe earthquake destroyed much of the town, and another in November 1901 caused much damage.

The Erzerum vilayet extends from the Persian frontier at Bayazid, all along the Russian frontier and westward into Anatolia at Baiburt and Erzingan. It is divided into the three sanjaks of Bayazid, Erzerum, and Erzingan. It includes the highest portion of the Armenian plateau, and consists of bare undulating uplands varied by lofty ranges. The deep gorges of the Chorokh and Tortum streams north of the town alone have a different appearance, being well wooded in places. Both arms of the Euphrates have their rise in this country as well as the Aras (Araxes) and the Chorokh (Acampsis). It is an agricultural country with few industries. Besides forests, iron, salt, sulphur and other mineral springs are found. Some of the coal and lignite mines in Tortum have been recently worked to supply fuel for Erzerum. The population is largely Armenian and Kurd with some Turks (Moslems 500,000, Christians 140,000). (C. W. W.; F. R. M.)

ERZGEBIRGE, a mountain chain of Germany, extending in a W.S.W. direction from the Elbe to the Elstergebirge along the frontier between Saxony and Bohemia. Its length from E.N.E. to W.S.W. is about 80 m., and its average breadth about 25 m. The southern declivity is generally steep and rugged, forming in some places an almost perpendicular wall of the height of from 2000 to 2500 ft.; while the northern, divided at intervals into valleys, sometimes of great fertility and sometimes wildly romantic, slopes gradually towards the great plain of northern Germany. The central part of the chain forms a plateau of an average height of more than 3000 ft. At the extremities of this plateau are situated the highest summits of the range:--in the south-east the Keilberg (4080 ft.); in the north-east the Fichtelberg (3980 ft.); and in the south-west the Spitzberg (3650 ft.). Between the Keilberg and the Fichtelberg, at the height of about 3300 ft., is situated Gottesgab, the highest town in Bohemia. Geologically, the Erzgebirge range consists mainly of gneiss, mica and phyllite. As its name (Ore Mountains) indicates, it is famous for its mineral ores. These are chiefly silver and lead, the layers of both of which are very extensive, tin, nickel, copper and iron. Gold is found in several places, and some arsenic, antimony, bismuth, manganese, mercury and sulphur. The Erzgebirge is celebrated for its lace manufactures, introduced by Barbara Uttmann in 1541, embroideries, silk-weaving and toys. The climate is in winter inclement in the higher elevations, and, as the snow lies deep until the spring, the range is largely frequented by devotees of winter sport, ski, toboganning, &c. In summer the air is bracing, and many climatic health resorts have sprung into existence, among which may be mentioned Kipsdorf, Barenfels and Oberwiesenthal. Communication with the Erzgebirge is provided by numerous lines of railway, some, such as that from Freiberg to Brux, that from Chemnitz to Komotau, and that from Zwickau to Carlsbad, crossing the range, while various local lines serve the higher valleys.

The Elstergebirge, a range some 16 m. in length, in which the Weisse Elster has its source, runs S.W. from the Erzgebirge to the Fichtelgebirge and attains a height of 2630 ft.

See Grohmann, _Das Obererzgebirge und seine Stadte_ (1903), and Schurtz, _Die Passe des Erzgebirges_ (1891); also Daniel, _Deutschland_, vol. ii., and Gebauer, _Lander und Volkerkunde_, vol. i.

ERZINGAN, or ERZINJAN (_Arsinga_ of the middle ages), the chief town of a sanjak in the Erzerum vilayet of Asiatic Turkey. It is the headquarters of the IV. army corps, being a place of some military importance, with large barracks and military factories. It is situated at an altitude of 3900 ft., near the western end of a rich well-watered plain through which runs the Kara Su or western Euphrates. It is surrounded by orchards and gardens, and is about a mile from the right bank of the river, which here runs in two wide channels crossed by bridges. One wide street traverses the town from east to west, but the others are narrow, unpaved and dirty, except near the new government buildings and the large modern mosque of Hajji Izzet Pasha to the north, which are the only buildings of note. The principal barracks, military hospital and clothing factory are at Karateluk on the plain and along the foot-hills to the north 3 m. off, one recent addition to the business buildings having electric power and modern British machinery; some older barracks and a military tannery and boot factory being in the town. The population numbers about 15,000, of whom about half are Armenians living in a separate quarter. The principal industries are the manufacture of silk and cotton and of copper dishes and utensils. The climate is hot in summer but moderate in winter. A carriage-road leads to Trebizond, and other roads to Sivas, Karahissar, Erzerum and Kharput. The plain, almost surrounded by lofty mountains, is highly productive with many villages on it and the border hills. Wheat, fruit, vines and cotton are largely grown, and cattle and sheep are bred. Water is everywhere abundant, and there are iron and hot sulphur springs. The battle in which the sultan of Rum (1243) was defeated by the Mongols took place on the plain, and the celebrated Armenian monastery of St Gregory, "the Illuminator," lies on the hills 11 m. S.W. of the town.

Erzingan occupies the site of an early town in which was a temple of Anaitis. It was an important place in the 4th century when St Gregory lived in it. The district passed from the Byzantines to the Seljuks after the defeat of Romanus, 1071, and from the latter to the Mongols in 1243. After having been held by Mongols, Tatars and Turkomans, it was added to the Osmanli empire by Mahommed II. in 1473. In 1784 the town was almost destroyed by an earthquake. (C. W. W.; F. R. M.)

ESAR-HADDON [Assur-akhi-iddina, "Assur has given a brother"], Assyrian king, son of Sennacherib; before his accession to the throne he had also borne another name, Assur-etil-ilani-yukin-abla. At the time of his father's murder (the 20th of Tebet, 681 B.C.) he was commanding the Assyrian army in a war against Ararat. The conspirators, after holding Nineveh for 42 days, had been compelled to fly northward and invoke the aid of the king of Ararat. On the 12th of Iyyar (680 B.C.) a decisive battle was fought near Malatia, in which the veterans of Assyria won the day, and at the close of it saluted Esar-haddon as king. He returned to Nineveh, and on the 8th of Sivan was crowned king. A good general, Esar-haddon was also an able and conciliatory administrator. His first act was to crush a rebellion among the Chaldaeans in the south of Babylonia and then to restore Babylon, the sacred city of the West, which had been destroyed by his father. The walls and temple of Bel were rebuilt, its gods brought back, and after his right to rule had been solemnly acknowledged by the Babylonian priesthood Esar-haddon made Babylon his second capital. A year or two later Media was invaded and Median chiefs came to Nineveh to offer homage to their conqueror. He now turned to Palestine, where the rebellion of Abdi-milkutti of Zidon was suppressed, its leader beheaded, and a new Zidon built out of the ruins of the older city (676-675 B.C.). All Palestine now submitted to Assyria, and 12 Syrian and 10 Cyprian princes (including Manasseh of Judah) came to pay him homage and supply him with materials for his palace at Nineveh. But a more formidable enemy had appeared on the Assyrian frontier (676 B.C.). The Cimmerii (see SCYTHIA) under Teuspa poured into Asia Minor; they were, however, overthrown in Cilicia, and the Cilician mountaineers who had joined them were severely punished. It was next necessary to secure the southern frontier of the empire. Esar-haddon accordingly marched into the heart of Arabia, to a distance of about 900 m., across a burning and waterless desert, and struck terror into the Arabian tribes. At last he was free to complete the policy of his predecessors by conquering Egypt, which alone remained to threaten Assyrian dominion in the West. Baal of Tyre had transferred his allegiance from Esar-haddon to the Egyptian king Tirhaka and opened to the latter the coast road of Palestine; leaving a force, therefore, to invest Tyre, Esar-haddon led the main body of the Assyrian troops into Egypt on the 5th of Adar, 673 B.C. The desert was crossed with the help of the Arabian sheikh. Egypt seems to have submitted to the invader and was divided into twenty satrapies. Another campaign, however, was needed before it could be finally subdued. In 670 B.C. Esar-haddon drove the Egyptian forces before him in 15 days (from the 3rd to the 18th of Tammuz) all the way from the frontier to Memphis, thrice defeating them with heavy loss and wounding Tirhaka himself. Three days after Memphis fell, and this was soon afterwards followed by the surrender of Tyre and its king. In 668 B.C. Egypt again revolted, and while on the march to reduce it Esar-haddon fell ill and died on the 10th of Marchesvan. His empire was divided between his two sons Assur-bani-pal and Samas-sum-yukin, Assur-bani-pal receiving Assyria and his brother Babylonia, an arrangement, however, which did not prove to be a success. Esar-haddon was the builder of a palace at Nineveh as well as of one which he erected at Calah for Assur-bani-pal.

AUTHORITIES.--E.A.W. Budge, _History of Esarhaddon_ (1880); E. Schrader, _Keilinschriftliche Bibliothek_, ii. (1889) (Abel and Winckler in ii. pp. 120-153); G. Maspero, _Passing of the Empires_, pp. 345 sqq.; F. von Luschan, "Ausgrabungen in Sendschirli," i. (_Mitteilungen aus den orientalischen Sammlungen_, 1893). (A. H. S.)

ESAU, the son of Isaac and Rebecca, in the Bible, and the elder twin brother of Jacob. He was so called because he was red (_admoni_) and hairy when he was born, and the name Edom (red) was given to him when he sold his birthright to Jacob for a meal of _red_ lentil pottage (Gen. xxv. 21-34). Another story of the manner in which Jacob obtained the superiority is related in Gen. xxvii. Here the younger brother impersonated the elder, and succeeded in deceiving his blind father by imitating the hairiness of his brother. He thus gained the blessing intended for the first-born, and Esau, on hearing how he had been forestalled, vowed to kill him. Jacob accordingly fled to his mother's relatives, and on his return, many years later, peace was restored between them (xxxii. sq.). These primitive stories of the relations between the eponymous heads of the Edomites and Israelites are due to the older (Judaean) sources; the late notices of the Priestly school (see GENESIS) preserve a different account of the parting of the two (Gen. xxxvi. 6-8), and lay great stress upon Esau's marriages with the Canaanites of the land, unions which were viewed (from the writer's standpoint) with great aversion (Gen. xxvi. 34 sq., xxvii. 46). For "Esau" as a designation of the Edomites, cf. Jer. xlix. 8, Obad. _vv._ 6, 8, and on their history, see EDOM.

Esau's characteristic hairiness (Gen. xxv. 25, xxvii. 11) has given rise to the suggestion that his name is properly _'eshav_, from a root corresponding to the Arab. _'athiya_, to have thick or matted hair. Mt Seir, too, where he resided, etymologically suggests a "shaggy" mountain-land. According to Hommel (_Sud-arab. Chrestom._ p. 39 sq.) the name Esau has S. Arabian analogies. On the possible identity of the name with Usoos, the Phoenician demi-god (Philo of Byblus, ap. Eusebius, _Praep. Evang._ i. 10), see Cheyne, _Encyc. Bib._ col. 1333; Lagrange, _Etudes sur les religions semitiques_, p. 416 (Paris, 1905); Ed. Meyer, _Israeliten_, 278 sq. (and, on general questions, _ib._ 128 sq., 329 sqq.). (S. A. C.)

ESBJERG, a seaport of Denmark in the _amt_ (county) of Ribe, 18 m. from the German frontier on the west coast of Jutland. It has railway communication with the east and north of Jutland, and with Germany. It was granted municipal rights in 1900, having grown with astonishing rapidity from 13 inhabitants in 1868 to 13,355 in 1901. This growth it owes to the construction of a large harbour in 1868-1888. It is the principal outlet westward for S. Jutland; exports pork and meat, butter, eggs, fish, cattle and sheep, skins, lard and agricultural seeds, and has regular communication with Harwich and Grimsby in England. Three miles S.E. is Nordby on the island of Fano, the northernmost of the North Frisian chain. It is an arid bank of heathland and dunes, but both Nordby and Sonderho in the south are frequented as seaside resorts. The former has a school of navigation. The fisheries are valuable.

ESCANABA, a city and the county-seat of Delta county, Michigan, U.S.A., on Little Bay de Noquette, an inlet of Green Bay, about 60 m. S. of Marquette. Pop. (1890) 6808; (1900) 9549, of whom 3214 were foreign-born; (1910 census) 13,194. It is served by the Chicago & North-Western and the Escanaba & Lake Superior railways. It is built on a picturesque promontory which separates the waters of Green Bay from Little Bay de Noquette, and its delightful summer climate, wild landscape scenery and facilities for boating and trout fishing make it a popular summer resort. Escanaba has a water front of 8 m., and is an important centre for the shipment of iron-ore, for which eight large and well-equipped docks are provided--there is an ore-crushing plant here; considerable quantities of lumber and fish are also shipped, and furniture, flooring (especially of maple) and wooden ware (butter-dishes and clothes-pins) are manufactured. There is a large tie-preserving plant here. Good water power is supplied by the Escanaba river. Escanaba was settled in 1863, was incorporated as a village in 1883, and was first chartered as a city in the same year.

ESCAPE (in mid. Eng. _eschape_ or _escape_, from the O. Fr. _eschapper_, modern _echapper_, and _escaper_, low Lat. _escapium_, from _ex_, out of, and _cappa_, cape, cloak; cf. for the sense development the Gr. [Greek: ekduesthai], literally to put off one's clothes, hence to slip out of, get away), a verb meaning to get away from, especially from impending danger or harm, to avoid capture, to regain one's liberty after capture. As a substantive, "escape," in law, is the regaining of liberty by one in custody contrary to due process of law. Such escape may be by force, if out of prison it is generally known as "prison-breach" or "prison-breaking," or by the voluntary or negligent act of the custodian. Where the escape is caused by the force or fraud of others it is termed "rescue" (q.v.). "Escape" is used in botany of a cultivated plant found growing wild. The word is also used of a means of escape, e.g. "fire-escape," and of a loss or leakage of gas, current of electricity or water.

ESCHATOLOGY (Gr. [Greek: eschatos], last, and [Greek: logos], science; the "doctrine of last things"), a theological term derived from the New Testament phrases "the last day" ([Greek: en te eschate hemera], John vi. 39), "the last times" ([Greek: ep eschaton ton chronon], 1 Peter i. 20), "the last-state" ([Greek: ta eschata], Matt. xii. 45), a conception taken over from ancient prophecy (Is. ii. 2; Mal. iv. 1). It was the common belief in the apostolic age that the second advent of Christ was near, and would give the divine completion to the world's history. The use of the term, however, has been extended so as to include all that is taught in the Scriptures about the future life of the individual as well as the final destiny of the world. The reasons for the belief in a life after death are discussed in the article IMMORTALITY. The present article, after a brief glance at the conceptions of the future of the individual or the world found in other religions, will deal with the teaching of the Old and New Testaments, the Jewish and the Christian Church regarding the hereafter.

There is a bewildering variety in the views of the future life and world held by different peoples. The future life may be conceived as simply a continuation of the present life in its essential features, although under conditions more or less favourable. It may also be thought of as retributive, as a reversal of present conditions so that the miserable are comforted, and the prosperous laid low, or as a reward or punishment for good or evil desert here. Personal identity may be absorbed, as in the transmigration of souls, or it may even be denied, while the good or bad result of one life is held to determine the weal or woe of another. The scene of the future life may be thought of on earth, in some distant part of it, or above the earth, in the sky, sun, moon or stars, or beneath the earth. The abodes of bliss and the places of torment may be distinguished, or one last dwelling-place may be affirmed for all the dead. Sometimes the good find their abiding home with the gods; sometimes a number of heavens of varying degrees of blessedness is recognized (see F.B. Jevons, _An Introduction to the History of Religion_, chs. xxi. and xxii., 1902; and J.A. MacCulloch's _Comparative Theology_, xiv., 1902).

Eastern Religions.

(1) Confucius, though unwilling to discuss any questions concerning the dead, by approving ancestor-worship recognized a future life. (2) Taoism promises immortality as the reward of merit. (3) _The Book of the Dead_--a guide-book for the departed on his long journey in the unseen world to the abode of the blessed--shows the attention the Egyptian religion gave to the state of the dead. (4) Although the Babylonian religion presents a very gloomy view of the world of the dead, it is not without a few faint glimpses of a hope that a few mortals at least may gain deliverance from the dread doom. (5) A characteristic feature of Indian thought is the transmigration of the soul from one mode of life to another, the physical condition of each being determined by the moral and religious character of the preceding. But deliverance from this cycle of existences, which is conceived as misery, is promised by means of speculation and asceticism. Denying the continuance of the soul, Buddhism affirmed a continuity of moral consequences (_Karma_), each successive life being determined by the total moral result of the preceding life. Its doctrine of salvation was a guide to, if not absolute non-existence, yet cessation of all consciousness of existence (_Nirvana_). Later Buddhism has, however, a doctrine of many heavens and hells. (6) In Zoroastrianism not only was continuance of life recognized, but a strict retribution was taught. Heaven and hell were very clearly distinguished, and each soul according to its works passed to the one or to the other. But this faith did not concern itself only with the future lot of the individual soul. It was also interested in the close of the world's history, and taught a decisive, final victory of Ormuzd over Ahriman, of the forces of good over the forces of evil. It is not at all improbable that Jewish eschatology in its later developments was powerfully influenced by the Persian faith. (7) Mahommedanism reproduces and exaggerates the lower features of popular Jewish and Christian eschatology (see the separate articles on these religions).

Old Testament.

In the Old Testament we can trace the gradual development of an ever more definite doctrine of "the final condition of man and the world." This is regarded as the last stage in a moral process, a redemptive purpose of God. The eschatology of the Old Testament is thus closely connected with, but not limited by, Messianic hope, as there are eschatological teachings that are not Messianic. As the Old Testament revelation is concerned primarily with the elect nation, and only secondarily (in the later writings) with the individual persons composing it, we follow the order of importance as well as of time in dealing first with the people. The universalism which marks the promise to the seed of the woman (Gen. iii. 15) appears also in the blessing of Noah (ix. 25). In the promise to Abraham (xii. 3) this universal good is directly related to God's particular purpose for His chosen people; so also in the blessing of Jacob (xlix.) and of Moses (Deut. xxxiii.). David's last words (2 Sam. xxiii.) blend together his desire that his family should retain the kingship, and his aspiration for a kingdom of righteousness on earth. The conception of the "Day of the Lord" is frequent and prominent in the prophets, and the sense given to the phrase by the people and by the prophets throws into bold relief the contrast between popular beliefs and the prophetic faith. The people simply expected deliverance from their miseries and burdens by the intervention of Yahweh, because He had chosen Israel for His people. The prophets had an ethical conception of Yahweh; the sin of His own people and of other nations called for His intervention in judgment as the moral ruler of the world. But judgment they conceived as preparing for redemption. The day of the Lord is always an eschatological conception, as the term is applied to the final and universal judgment, and not to any less decisive intervention of God in the course of human history. In the pre-exilic prophets the judgment of God is "primarily on Israel, although it also embraces the nations"; during the Exile and at the Restoration the judgment is represented as falling on the nations while redemption is being wrought for God's people; after the Restoration the people of God is again threatened, but still the warning of judgment is mainly directed towards the nations and deliverance is promised to Israel. As the manifestation of God in grace as well as judgment, the day of the Lord will bring joy to Israel and even to the world. As a day of judgment it is accompanied by terrible convulsions of nature (not to be taken figuratively, but probably intended literally by the prophets in accordance with their view of the absolute subordination of nature to the divine purpose for man). It ushers in the Messianic age. While the moral issues are finally determined by this day, yet the world of the Messianic age is painted with the colours of the prophet's own surroundings. Israel is restored to its own land, and to it the other nations are brought into subjugation, by force or persuasion. The contributions of the Old Testament to Christian eschatology embrace these features: "(1) The manifestation or advent of God; (2) the universal judgment; (3) behind the judgment the coming of the perfect kingdom of the Lord, when all Israel shall be saved and when the nations shall be partakers of their salvation; and (4) the finality and eternity of this condition, that which constitutes the blessedness of the saved people being the Presence of God in the midst of them--this last point corresponding to the Christian idea of heaven" (A.B. Davidson, in Hastings's _Bible Dictionary_, i. p. 738). This hope is for the people on this earth though transfigured.

To the individual it would seem at first only old age is promised (Is. lxv. 20; Zech. viii. 4), but the abolition of death itself is also declared (Is. xxv. 8). The resurrection, which appears at first as a revival of the dead nation (Hos. vi. 2; Ez. xxxvii. 12-14), is afterwards promised for the pious individuals (Is. xxvi. 19), so that they too may share in the national restoration. Only in Daniel xii. 2 is taught a resurrection of the wicked "to shame and everlasting contempt" as well as of the righteous to "everlasting life." It was only at the Exile, when the nation ceased to be, that the worth of the individual came to be recognized, and the hopes given to the nation were claimed for the individual. In dealing with the individual eschatology we must carefully distinguish the popular ideas regarding death and the hereafter which Israel shared with the other Semitic peoples, from the intuitions, inferences, aspirations evoked in the pious by the divine revelation itself. The former have not the moral significance or the religious value of the latter. The starting-point of the development was the common belief that the dead continued to exist in an unsubstantial mode of life, but cut off from fellowship with God and man; but faith left this far behind. Sheol is the common abode of the righteous and the ungodly: life there is shadowy and feeble, but seems to continue in a wavering and dim reflection features of this life. As the present life is, however, determined by moral issues, and as death does not change man's relation to God, moral considerations could not be absolutely excluded from the future life. A forward step had to be taken. Pious men, in fellowship with God, when they faced the fact of death, were led either to challenge its right, or to give a new meaning to it. Either there was a protest against death itself, and a demand for immortality (Ps. xvi. 9-11), or death was conceived as something different for the saint and for the sinner; fellowship with God would not and could not be interrupted (Ps. xlix. 14, 15, lxxiii. 17-28). The vision of God is anticipated after death's sleep (Ps. xvii. 15; Job xix. 25-27). This belief in individual immortality is expressed poetically and obscurely: it is later than the eschatology of the people. It assumes the moral distinction of the righteous and the ungodly, and seeks a solution for the problem of the lack of harmony of present character and condition. Its deepest motive, however, is religious. The soul once in fellowship with God cannot even by death be separated from God. The individual hoped that he would live to share the nation's good, and thus the two streams of Old Testament eschatology at last flow together.

Apocryphal and Apocalyptic books.

It is in the apocryphal and apocalyptic literature of Judaism that the fullest development of eschatology can be traced. Four words may serve to express the difference of the doctrine of these writings and the teaching of the Old Testament. Eschatology was _universalized_ (God was recognized as the creator and moral governor of all the world), _individualized_ (God's judgment was directed, not to nations in a future age, but to individuals in a future life), _transcendentalized_ (the future age was more and more contrasted with the present, and the transition from the one to the other was not expected as the result of historical movements, but of miraculous divine acts), and _dogmatized_ (the attempt was made to systematize in some measure the vague and varied prophetic anticipations). Only a very brief summary of the conceptions current in these writings can be given. The coming of the Messiah will be preceded by the Last Woes. The Messiah is very variously conceived: (1) "a passive, though supreme member of the Messianic Kingdom"; (2) "an active warrior who slays his enemies with his own hand"; (3) "one who slays his enemies by the word of his mouth, and rules by virtue of his justice, faith and holiness"; (4) a supernatural person, "eternal Ruler and Judge of Mankind" (R.H. Charles in Hastings's _Bible Dictionary_, i. p. 748). In some of the writings no Messianic kingdom is looked for; in others only a temporal duration on earth is assigned to it; in others still it abides for ever either on earth as it is, or on earth transformed. The dispersion among the nations is to return home. Sometimes the Resurrection is narrowed down to the resurrection of the righteous, at others widened out to the resurrection of all mankind for the last judgment. A blessed immortality after judgment, or even after death itself, is sometimes taught without reference to any resurrection. Retribution in human history is recognized, but attention is specially concentrated on the final judgment, which is usually conceived as taking place in two stages. (1) The Messianic is executed by the Messiah or the saints by victory in war, or by judicial sentence. (2) The final remains in God's hands; but in one writing (the _Ethiopic Enoch_) is represented as Messiah's function. This judgment either closes the Messianic age, if thought of as temporal, or ushers it in, if conceived as eternal, or closes the world's history, if no Messianic age is expected. The place of torment for the wicked was called Gehenna (the valley of Hinnom or the Sons of Hinnom, where the bodies of criminals were cast out, is described in Is. lxvi. 24). Here corporal as well as spiritual punishment was endured; it was inflicted on apostate Jews or the wicked generally; the righteous witnessed its initial stages but not its final form. In later Judaism it was the purgatory of faithless Jews, who at last reached Paradise, but it remained the place of eternal torment for the Gentiles. Paradise was sometimes regarded as the division of Sheol to which the righteous passed after death, but at others it was conceived as the heavenly abode of Moses, Enoch and Elijah, to which other saints would pass after the last judgment.

New Testament.

Pharisees and Sadducees.

The eschatology of the New Testament attaches itself not only to that of the Old Testament but also to that of contemporary Judaism, but it avoids the extravagances of the latter. Not at all systematic, it is occasional, practical, poetical and dominantly evangelical, laying stress on the hope of the righteous rather than the doom of the wicked. The teaching of Jesus centres, according to the Synoptists, in the great idea of the "Kingdom of God," which is already present in the teacher Himself, but also future as regards its completion. In some parables a gradual realization of the kingdom is indicated (Matt. xiii.); in other utterances its consummation is connected with Christ's own return, His Parousia (Matt. xxiv. 3, 37, 39), the time of which, however, is unknown even to Himself (Mark xiii. 32). In this eschatological discourse (Matt. xxiv., xxv.) He speaks of the destruction of Jerusalem and of the end of the world as near, and seemingly as one. This is in accordance with the characteristic of prophecy, which sees in "timeless sequence" events which are historically separated from one another. While the Return is represented in the Synoptists as an external event, it is conceived in the fourth gospel as an internal experience in the operation of the Spirit on the believer (John xiv. 16-21); nevertheless here also the Parousia in the synoptic sense is looked for (John xxi. 22; cf. 1 John ii. 28). The object of the Second Coming is the execution of judgment by Christ (Matt. xxv. 31), both individual (xxii. 1-14) and universal (xiii. 36-42). The present subjective judgment, in which men determine their destiny by their attitude to Christ, on which the fourth gospel lays stress (John iii. 17-21, ix. 39), is not inconsistent with the anticipation of a final judgment (John xii. 48, v. 27). This judgment presupposes the resurrection, belief in which was rejected by the Sadducees, but accepted by the Pharisees and the majority of the Jewish people, and confirmed by Christ, not only as an individual spiritual renovation (John v. 25, 26), but as a universal physical resuscitation (28 and 29; Matt. xxii. 30). This resurrection is of the unjust as well as the just (Matt. v. 29, 30, x. 28; Luke xiv. 14). On the _Intermediate State_ Jesus does not speak clearly. He uses the term Hades twice metaphorically (Matt. xi. 23, xvi. 18), and once in a parable, the "Rich Man and Lazarus" (Luke xvi. 23), in which he employs the current phrases such as "Abraham's bosom" (verse 22), without any definite doctrinal intention, to unveil the secrets of the hereafter by confirming with His authority the common beliefs of His time. The term Paradise (Luke xxiii. 43) seems to be used "in a large and general sense as a word of hope and comfort," and we need not attach to it any of the more definite associations which it had in Jewish eschatology. When he speaks of death as "sleep" (Luke viii. 52; John xi. 11) it is to give men gentler and sweeter thoughts of it, not to inculcate the doctrine of an intermediate state as an unconscious condition. There are words which suggest rather the hope of an immediate entrance of the just into the Father's house and glory (John xiv. 2, 3, xvii. 24). He spoke frequently and distinctly both of final reward for the righteous and final penalty for the wicked. "The recompense of the righteous is described as an inheritance, entrance into the kingdom, treasure in heaven, an existence like the angelic, a place prepared, the Father's house, the joy of the Lord, life, eternal life and the like; and there is no intimation that the reward is capable of change, that the condition is a terminable one. The retribution of the wicked is described as death, outer darkness, weeping and wailing and gnashing of teeth, the undying worm, the quenchless fire, exclusion from the kingdom, eternal punishment and the like" (S.D.J. Salmond in Hastings's _Bible Dictionary_, p. 752). Degrees of award are recognized (Luke xii. 47, 48). Gehenna is applied to the condition of the lost (Matt. xviii. 9). Two sayings are held to point to a terminable penalty (Matt. v. 25, 26, xii. 31, 32), but the one is so figurative and the other so obscure, that we are not warranted in drawing any such definite conclusion from either of them. The finality of destiny seems to be unmistakably expressed (Matt. vii. 23, x. 33, xiii. 30, xxv. 46, xxvi. 24; Mark ix. 43-48, viii. 36; Luke ix. 26; John iii. 16, viii. 21, 24). No second opportunity for deciding the issue of life or death is recognized by Jesus.

The apostolic eschatology presents resemblance amid difference. Jude (v. 6), as well as 2 Peter (ii. 4), refers to the judgment of the fallen angels. 2 Peter describes the place of their detention as Tartarus, and teaches that Christ's _Parousia_ is to bring the whole present system of things to its conclusion, and the world itself to an end (iii. 10, 13). After the destruction of the existing order by fire, "a new heaven and a new earth" will appear as the abode of righteousness. The question of greatest interest in 1 Peter is the relation of two passages in it, the preaching to the spirits in prison (iii. 18-22) and the preaching of the Gospel to the dead (iv. 6) to the "larger hope." Peter's discourse also contains a phrase which suggests the belief of a descent of Christ into Hades in the interval between His death and His resurrection (Acts ii. 31). No certainty has been reached in the interpretation of these passages, but they may suggest to the Christian mind the expectation that the final destiny of no soul can be fixed until in some way or other, in this life or the next, the opportunity of decision for or against Christ has been given. The phrase "the times of restoration of all things" (iii. 21) is too vague in itself, and is too isolated in its context to warrant the dogmatic teaching of universalism, although there are other passages which seem to point towards the same goal. While John's Apocalypse is distinctly eschatological, the Epistles and the Gospels often give these conceptions an ethical and spiritual import, without, however, excluding the eschatological. Life is present while eternal (1 John v. 12, 13), but it is also future (ii. 25). There is expected a future manifestation of Christ as He is, and what the believer himself will be does not yet appear (iii. 2). The writer speaks of the last hour (ii. 18), the Antichrist that cometh (ii. 22, iv. 3), and the Christian's full reward (2 John v. 8) as well as the Parousia (1 John ii. 28). The Apocalypse reproduces much of the current Jewish eschatology. A millennial reign of Christ on earth is interposed between the first resurrection, confined to the saints and especially the martyrs, and the second resurrection for the rest of the dead. A final outburst of Satan's power is followed by his overthrow and the Last Judgment.

Although Paul sometimes describes the Kingdom of God as present (Rom. xiv. 17; 1 Cor. iv. 20; Col. i. 13), it is usually represented as future. The Parousia fills a large place in his thought, and, if more prominent in his earlier writings, is not altogether absent from his later, although the expectation of personal survival does seem to grow less confident (cf. 1 Cor. xv. 51 and Phil. i. 20-24). The doctrines of the Resurrection, the Last Judgment, the Reward of the Righteous and the Punishment of the Wicked are not less distinctly expressed than in the other apostolic writings. Peculiar elements in Paul's eschatology are the doctrines of the Rapture of the Saints (1 Thess. iv. 17) and the Man of Sin (2 Thess. ii. 3-6), but these have affinities elsewhere. A reference to the millennial reign of Christ in the period between the two resurrections is sometimes sought in 1 Cor. xv. 22-24; but it is not a chronology of the last things Paul is here giving. So also a justification for the doctrine of purgatory is sought in iii. 12-15; but the day and the fire are of the last judgment. A descent of Christ into Hades, implying an extension of the opportunity of grace such as is supposed to be taught in 1 Peter, is also discovered in the obscure statements in Rom. x. 7 (where Paul is freely quoting Deut. xxx. 11-14), and Eph. iv. 10 (where he is commenting on Ps. lxviii. 18). Universal restoration is inferred from 1 Cor. xv. 24-28, "God all in all," Phil.