531 



ARGOSIE. 



ARIMA'NES. 



622 



was an inlet or bay of the ocean running southward into the land, we 

 may easily conceive how the ignorance of a previous age connected the 

 Euxine with the waters of the ocean. When the Euxine was explored, 

 so as to leave no doubt of its true character, ignorance and credulity 

 merely transferred the same hypothesis to the Caspian. The wanderings 

 of I, as given in the ' Prometheus' of ^Eschylus, are a good sample of 

 l>oetical geography, which may be compared with that of the Argonautic 

 voyage. 



Bryant, in his learned work on ancient mythology, considers this 



expedition of the Argonauts as one of those corrupt traditions in which 



the recollection of the Deluge, and the preservation of mankind in the 



ark, was long maintained. Jason, therefore, he believes to be the arkite 



deity, and the name of Argo to be connected with and derived from the 



ark itself. The reader will find this question discussed with great 



< h and ingenuity in his ' Ancient Mythology ; ' but the author's 



prejudices in behalf of one favourite theory are so strong, that his 



require to be examined with more than usual care. 



ARGOSIE, a ship of great burden, whether for merchandise or war. 

 Bhaklpera, in his ' Merchant of Venice ' (act i. scene 1 ), says 



" Your mind is tossing on the ocean, 

 There where your Argosies with portly Bail, 

 lake signiors and rich burghers on the flood, 

 Or as it were the pageants of the sea, 

 Do over-peer the petty traffickers." 



It is mentioned in the same sense by Chapman, Drayton, Beaumont 

 and Fletcher, and other writers. lu Rycaut's ' Maxims of Turkish 

 Polity,' chap, xiv., it is said, " Those vast carracks called Argosies, which 

 are go famed for the vastness of their burden and bulk, were corruptly 

 so denominated from Ragosies ; " that is, ships of Ragusa, a city and 

 territory on the Gulf of Venice, then tributary to the Porte. We have 

 no proof however that the Ragusau vessels were particularly large ; and 

 it seems more likely that the Argosie derived its name from the classical 

 ship Argo. Indeed, Shakspere himself has hinted as much in the play 

 just quoted, when he makes Gratiano, in allusion to Antonio's argosie, 

 say (act iii. scene 2) 



' We are the Jasons ; we have won the fleece." 



N.uidya, in his ' Travels,' p. 2, applies the term argosie to a ship of 

 force. Describing the boldness of pirates in the Adriatic, he observes, 

 that from the timorousuess of others, they " gather such courage that a 

 little frigot will often not fear to venture on an argosie." 



ARGUMENT, in astronomical tables, is the angle on which the 

 tabulated quantity depends, and with which, therefore, in technical 

 language, the table must be entered. If, for example, a table of the 



declination were formed, corresponding to every degree, &c., of 

 longitude, so that the longitude being known, the declination might be 

 fi mud opposite to it in the table, then the longitude would be made the 



"Hi of the declination. 



A IMA. [AiB.] 



AIMADNE, one of the group of small planets revolving between 

 M;irs and Jupiter. [ASTEROIDS.] 



ARIADNE, according to Apollodorus, was the daughter of Minos and 

 I'.iMphae. Having become enamoured of Theseus, she provided him 

 with a sword with which he slew the Minotaur, and the thread clue by 

 means of which he found his way out of the labyrinth. Theseus 

 carried Ariadne with him from Crete to the island of Naxos, or Dia, 

 where, according to Homer, she was killed by Artemis (' Odys.' xi. 324). 

 I'.ut i ither accounts make him to have abandoned her there, after she 

 had borne him twin sons, Oenopion and Stapylus. Dionysus (Bacchus), 

 according to this version of the story, saw her, and, enchanted by her 

 beauty, raised her to a place among the immortals, and made her 

 hi* wife. Ariadne was a great favourite with the Greek artists, who 

 represented in her the type of human female loveliness. She is usually 

 seen crowned with ivy and fully draped. On vases, cameos, gems, &c., 

 she is figured as meeting with or forsaken by Theseus ; along with 

 Dionysus in a chariot, or accompanied with Erotes, Bacchantes, &c. 

 There is a very fine statue in the British Museum (Third Grace-Roman 

 i>, of a female draped in a long tunic and peplus, and crowned 

 with ivy, which is described in the official catalogue as a ' Libera, the 

 female Bacchus, or perhaps Ariadne," but which Miiller (' Archaologie 

 deV Kunst,' 388) without hesitation calls an Ariadno. 



ARIAN8, a name applied in common to all who entertain opinions 

 ruing the relations between Jesus Christ and the Father similar 

 to those entertained by Arius, although they have not always derived 

 tlnir initinnH from him. According to the second oration of Atha- 

 against the Arians ( 24), Eusebius of Nicomcdia, Astcrius, and 

 agreed in the following opinion : God being willing to create 

 the universe, and seeing that it could not be subject to the working 

 of his almighty hand, made first a single being whom he called Son, <>r 

 Logos, to be a link between God and the world, by whom the win ile 

 univeme was created. (Compare Athanas. ' Orat. c. Arian.' i. 5.) The 

 Arians formed a more exalted idea of Christ than the Socinians and 

 tin: modern Neologians, or Rationalists, in Germany. According to 

 the nationalists, Jesus was a sort of Socrates among the Jews, and 

 .Siionites was a Grecian Jesus. But the Arians did not deny that 

 Christ, in the New Testament, wan called God, and they ascribed to 

 him a sort of divine dignity ; but asserted that he had this dignity, not 



by his own essence, but merely by the grace of God the Father. 

 (Athanas. ' Orat. c. Arian. i. 6.) The Arians fully admitted the 

 incomprehensibility of God, and that Christians ought to pay divine 

 worship to Jesus Christ. This they proved from Christ's saying, 

 " That all men should honour the Son, even as they honour the Father. 

 He that honoureth not the Son, honoureth not the Father who hath 

 sent him." (St. John, v. 23.) Hence the Arians were accused by 

 Athanasius of idolatry, because, according to their own notions, they 

 offered to a creature that tribute which belonged to the Creator alone. 

 The Arians distinguished the Logos in God from the Logos improperly 

 so called. 



These were the characteristic doctrines of the strict Arians. But in 

 the western part of the Roman empire, all adversaries of the doctrine 

 of Athanasius, that the Son was homomuios, or of the same essence 

 with the Father, were called Arians; although some of these oppo- 

 nents taught a doctrine which had already been propagated in the 

 school of Origen, namely, that the Son was homoomiox, or of timUm- 

 essence. These, afterwards called semi-Arians, were first compelled, 

 by the opposition of the Homoousiasts. to join the Arians, but, owing 

 to the persecutions which they suffered from the strict Arians (who 

 asserted the Son to be <Lvop.oios KOT* ovtriav, dissimilar in essence], they 

 were driven back into the orthodox church. The party of Ac'tius, and 

 of his pupil, Eunomius, went a step farther than Arius, by asserting 

 the comprehensibility of the divine essence, and by considering the 

 precision of doctrine (SoyfuaTiai' aKplfieia.) of chief importance in Chris- 

 tianity. The Antiochene church, under the Arian bishop Eudoxius, 

 afforded an asylum to the ultra-Arian followers of Eunomius. The 

 difference between Arians and semi-Arians became more evident from 

 these extreme opinions, and contributed to the gradual assimilation of 

 the latter to the orthodox church. This assimilation was easily effected, 

 because the semi-Arians had constantly used an orthodox phraseology, 

 which was taken by the people in an orthodox sense. According to 

 Hilarius Pictaviensis, ' Contra Aurentium ' ( 6), the ears of the people 

 were holier than the hearts of their priests. At Constantinople, how- 

 ever, a dogmatising spirit pervaded all ranks of society. Of this we 

 have a graphic description in the ' Oratio de Deitate Filii et Spiritus 

 Sancti,' by Gregorius of Nyssa (Opp. t. iii. p. 466). " The town is full 

 of those who dogmatise concerning incomprehensible matters, they 

 are in the streets and markets, among the clothiers, money-changers, 

 and victuallers. If you ask any one how much you have to pay, they 

 dogmatise about being begotten and not being begotten. If you ask 

 the price of bread, the reply is, ' The Father is greater than the Son, 

 and the Son is subordinate to the Father.' If you ask, ' Is the 1 mth 

 ready ? ' the answer is, ' The Son is created from nothing.' " Compare 

 Neander's ' Kirchengeschichte,' b. ii. pp. 767-904.) [Auius, in Bioo. 

 Drv.] 



ARICINE. [CINCHONA, ALKALOIDS 8p.] 



ARIES (constellation), the Ram, is the first constellation of the 

 ancient zodiac. The sign of the zodiac, so called, including the first 

 thirty degrees of the ecliptic, reckoning from the vernal equinox, 

 owing to the precession of the equinoxes, now begins in the constel- 

 lation Pisces. 



The Greek mythology makes Aries to be the commemoration of the 

 golden fleece, in quest of which the Argonautic expedition was under- 

 taken. Owing to the difficulty of separating any account of discussions 

 relating to the origin of this constellation in particular, from the general 

 description of the ZODIAC, we refer to the latter term for further 

 mythological elucidation. 



This constellation is surrounded by Cetus, Taurus, Perseus, Andro- 

 meda, and Pisces, the first of which is directly below it. In the horns 

 are two stars, a and /3, the only two of any note, which are near 

 together, and may be found by continuing the line drawn from Procyon 

 through Aldebaran ; or, by continuing the lino drawn through the pole 

 star, and Cassiopeia;, the nearest to the Great Bear of the five. 

 These stars (a and Arietis) are on the meridian at midnight in the 

 middle of October. 



The following are the principal stars in this constellation : 



No. in Catalogue 

 Character. of Flamsteed. 



6 



o 13 



35 



89 



41 



8 57 



No. in Catalogue 

 of British 

 Association. 



577 

 648 

 831 

 861 

 872 

 U86 



Magnitude. 

 3 

 2 

 4 

 4 

 3 

 4 



ARIETTA in music (the diminutive of the Italian word tiria), ;i 

 short air. 



ARIMAOSTES and AREIMA'NIOS are Greek corruptions of the 

 Persian name Ahriman or Aheriman, which, according to the ancient. 

 doctrine of Zoroaster, is the appellation of the author of evil and the 

 opponent of Ormuze, who is the author of good. The general form of 

 the word, as it occurs in the original text of the Zend-Avesta, is Aura 

 Mainyu (pronounce Ahroman), a compound term, the meaning of 

 which might be expressed by perhaps an etymological equivalent in 

 the Greek Irffufa^t, " hostile, of evil disposition." The Zend original 

 of the word Ormuzd is Ahuro-Mazdfto, coining near the forms Oro- 



