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# Corporal R. Derby Holmes lecture poster

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Source: U.S. National Archives and Records Administration
CORPORAL R. DERBY HOLMES
AUTHOR OF
“A YANKEE IN THE TRENCHES”
READ THE BOOK— HEAR HIM LECTURE!
An American Lad who was in the first attack of the British Tanks.
His story of service as a bomber and in "The Suicide Club" will grip any audience.
EVERY MAN WHO EXPECTS TO FIGHT AND EVERY WOMAN WHO HAS LOVED ONES IN SERVICE SHOULD HEAR CORPORAL HOLMES
UNDER THE EXCLUSIVE MANAGEMENT OF
LEE KEEDICK
437 FIFTH AVENUE, NEW YORK CITY MANAGER WORLD'S MOST CELEBRATED LECTURERS
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Paulus, the Black

Paulus (11), surnamed The Black, Jacobite patriarch of Antioch from about the middle of 6th cent. to 578, was a native of Alexandria (Assem. B. O. ii. 331) and, like most Egyptians, a Monophysite. Before he became bishop he maintained at Constantinople a successful public dispute in the patriarchal palace with the Tritheites Conon and Eugenius (ib. 329). Either Mennas or Eutychius must then have been patriarch. Paul was probably then syncellus to Theodosius, the Jacobite patriarch of Alexandria, who was in nominal exile at Constantinople, but exercising full authority over the Jacobite congregations there and in Egypt. Paul's connexion with Theodosius, and his success as a disputant, marked him out for the titular see of Antioch and the patriarchate of the whole Monophysite body, then beginning to be called Jacobites, and he was consecrated by Jacob Baradaeus himself who originated the name. We cannot feel sure that this was before 550. Paul appears in a list of celebrities flourishing in 571. All we hear of him afterwards is disastrous. The great persecution of the Monophysites by the patriarch John Scholasticus broke out at Constantinople, if the year is right, on Mar. 20, 571, and Paul was one of four bishops (another being PAULUS (18)) barbarously treated by him. He was induced to leave the monastery of the Acoemetae in Constantinople for the patriarch's palace, whither the three others were also brought, under pretence of conferring on the unity of the church. The four were kept in close custody, and cruelly used until they agreed to communicate with the persecutor on his promise to eject the synod of Chalcedon from the church (John of Eph. H. E. p. 42). They twice communicated with him, loudly anathematizing the obnoxious synod; but the patriarch put off his part of the compact with the excuse that he must first obtain the consent of the bp. of Rome. Thus they "fell into communion" with the deceitful "synodite," and on their loading him with reproaches the severity of their treatment was increased and they were thrown into prison in the monastery of Beth Abraham in Constantinople, where their sufferings continued. After a time Paul was allowed to escape, and made his way to Syria, where Jacob Baradaeus received him with great displeasure, but, after keeping him 3 years in suspense, restored him to communion, probably in 575. In 578 a new patriarch of Antioch, Peter of Callinicus, was appointed, and Paul withdrew into concealment at Constantinople, where he died in 582, as detailed by John of Ephesus.
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Paulus Edessenus

Paulus (28) Edessenus, Monophysite bp. of Edessa; consecrated a.d. 510 in succession to Peter. In the first year of his episcopate he took part with Gamalinus, bp. of Perrha, against certain sectarians who refused the use of bread, water, and wine, except in the Eucharist. Justin, becoming emperor, undertook to force the decrees of Chalcedon on Severus of Antioch and his followers, and committed the task to Patricius, who came in due course to Edessa (Nov. 519), and ordered Paul either to subscribe the council or resign. Paul refused, and took sanctuary in his baptistery; whence he was dragged by Patricius and sentenced to be exiled to Seleucia. Justin, however, hoping to overcome the bishop's resistance, reinstated him after 44 days. But Paul still refused to submit, and was at length deposed and banished to Euchaita in Pontus, July 522. A later imperial order placed Asclepius in the see.
Paul translated, no doubt in his days of exile, the Greek hymns of Severus and other Monophysite writers, and arranged them so as to form a Syriac hymnal. A MS. of this collection as corrected by his famous successor Jacob—dated in the lifetime of that prelate (a.d. 675), and probably written by his hand is in the Brit. Mus. (Add. MS. 17134). On the death of Asclepius (June 525), Paul "repented" (as the orthodox author of the Chronicon Edessenum states) and made submission to Justinian, then acting for Justin. From him he obtained a letter supporting the petition he addressed to Euphrasius, then patriarch, praying to be restored to his see. He was accordingly permitted to return to Edessa as bp. in Mar. 526. He survived this his third inauguration less than 8 months, dying on Oct. 30, less than a year before Justin died. The Jacobites, however, cannot have regarded him as a renegade, for he is commemorated in their calendar on Aug. 23, as "Mar Paulus, bp. of Edessa, Interpreter of Books," a title likewise given to Jacob of Edessa.
His hymnal consists of 365 hymns; 295 being by Severus, the rest by his contemporary John Bar-Aphtunaya; abbat of Kinnesrin, John Psaltes his successor there, and others. Though the trans. is no doubt mainly Paul's work, it includes a few hymns of obviously later date. Bp. Lightfoot (Ignatius, vol. i. p. 185) gives the hymns of this collection "on Ignatius" at length, with a trans.
[J.Gw.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Paulus II, patriarch of Antioch

Paulus (10) II., patriarch of Antioch, a.d. 519–521 (Clinton, F. R.). On the expulsion of the Monophysite Severus by Justin, Paulus, a presbyter of Constantinople, warden of the hospice of Eubulus, was nominated by the emperor to the vacant see, and was canonically ordained at Antioch. He strictly attended to Justin's commands to enforce the decrees of Chalcedon, and by inserting in the diptychs the names of the orthodox bishops of that synod caused a schism in his church, many of the Antiochenes regarding the council with suspicion, as tending to Nestorianism. Clergy, laity, and resident foreigners joined in accusing him before the papal legates, who were at that time in Constantinople, of conduct unbecoming a bishop. They departed without coming to any conclusion, and the charge was repeated before Justin. Paulus, unable to clear himself, obtained leave of the emperor to retire from his bishopric, a.d. 521. He was succeeded by Euphrasius. Evagr. H. E. iv. 4; Theophan. p. 141; Joann. Malal. lib. xvii. p. 411; Eutych. ii. 152; Ep. Justini, Labbe, iv. 1555; Le Quien, Or. Christ. ii. 732.
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Philippus, bp. of Heraclea

Philippus (6), bp. of Heraclea in Thrace and martyr in the Diocletian persecution c. 304 with Severus, a presbyter, and Hermes, a deacon. His Acts present one of the most vivid and minute pictures we possess of that persecution, and are often quoted by Le Blanc in his Actes des Martyrs—e.g. pp. 12, 41, 52, 54, etc., where many incidental marks of authenticity are pointed out. The various steps in the persecution can be clearly traced, the arrest of the clergy, the seizure and destruction of the sacred writings and vessels, and finally the torture and death of the martyrs. Philip was arrested and examined by a president Bassus, who then committed him to the free custody of one Pancratus (c. vii.). Bassus was soon succeeded by a certain Justinus, who was much more stern towards the Christians than his predecessor, whose wife was a Christian. After some time Justinus brought them to Adrianople, and there burned Philip and Hermes on the same day (Ruinart, Acta Sincera, p. 442).
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Philippus of Tralles

Philippus (1), of Tralles, asiarch at the time of the martyrdom of POLYCARP. The historic reality of this Philip has been confirmed by an inscription found at Olympia, and Lightfoot (Ignatius, i. 613) printed two new inscriptions relating to him, and also by means of his full name, Caius Julius Philippus, there given, has assigned to him three other previously known inscriptions. Philip is thus proved to have been a well-known man of great wealth and munificence. Lightfoot (u.s.) shews that the date of his tenure of office indicated by these inscriptions is quite reconcilable with the date, otherwise determined, of Polycarp's martyrdom, without need of recourse to the perfectly admissible supposition, that Philip held the office of asiarch more than once. Concerning the office, see Lightfoot, ii. 990, where it is shewn that the holder was "high-priest of the province of Asia" and his tenure of office to be probably four years.
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Philo, deacon

Philo (2), deacon. Among the proofs of the genuineness of the Ignatian letters [IGNATIUS] is the fact that we obtain a thoroughly consistent story on piecing together scattered notices about obscure persons. Thus two deacons are mentioned, Philo from Cilicia and Rheius Agathopus from Syria (Philadelph. ii., Smyrn. 10, 13). We find that these deacons had not started with Ignatius, but had followed afterwards, taking the same route; that at Philadelphia, where Ignatius himself had encountered heretical opposition, some had treated them also with contumely; that they had been too late to overtake the saint at Smyrna, but had been kindly entertained by the church there. Finally, they were with Ignatius at Troas, and from them doubtless he received the joyful news of the peace which the church of Syria had obtained since his departure. The clearness with which the whole story comes out from oblique inferences is evidence that we have here a true history (Lightfoot's Ignatius, i. 334, ii. 279).
It was no doubt the mention in the genuine epistles of this Philo from Cilicia that suggested to Pseudo-Ignatius to forge a letter in the name of the martyr to the church of Tarsus, and to specify that city as the place where Philo served as deacon.
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Philippus, of Side

Philippus (9), of Side, an ecclesiastical historian at the commencement of 5th cent., a native of the maritime town of Side in Pamphylia, the birthplace of Troilus the sophist, whose kinsman he was proud of reckoning himself. We find Philip at Constantinople enjoying the intimacy of Chrysostom, by whom he was admitted to the diaconate. Tillemont says that he was the imitator of Chrysostom's eloquence rather than of his virtues, and that the imitation was a very poor one. On the death of Atticus, a.d. 425, by whom he had been ordained presbyter, Philip was a candidate for the vacant see, and found a number of influential supporters (Socr. H. E. vii. 27). The prefering of Sisinnius caused him extreme mortification, which he exhibited in his Christian History, introducing a violent tirade against the character both of elected and electors, more particularly the lay supporters of Sisinnius. The bitterness and rashness of the charges are noticed by Socrates, who thought them undeserving mention in his history (ib. 26). Philip, when again a candidate, both after the death of Sisinnius, a.d. 428 and on the deposition of Nestorius in 431, had a considerable and energetic following (ib. vii. 29, 35) but was unsuccessful, and died a presbyter. His chief work, entitled A Christian History, was divided into 36 books and about a thousand chapters. It ranged from the creation to his own times. Except one or two fragments, the whole is lost. The descriptions of it given by Socrates (ib. 27) and Photius (Cod. 35) shew that its loss is not to be regretted on literary grounds. Socrates describes it as a medley of theorems in geometry, astronomy, arithmetic, and music, with descriptions of islands, mountains, and trees, and other matters of little moment. The chronological order of events was constantly disregarded. Photius's estimate is equally low: "diffuse; neither witty nor elegant; full of undigested learning, with very little bearing on history at all, still less on Christian history." A fragment relating to the school of Alexandria and the succession of the teachers has been printed by Dodwell at the close of his dissertations on Irenaeus (Oxf. 1689). Of this Neander writes: "The known untrustworthiness of this author; the discrepancy between his statements and other more authentic reports, and the suspicious condition in which the fragment has come down to us, render his details unworthy of confidence" (Ch. Hist. vol. ii. p. 460, Clark's trans.). Another considerable fragment is reported to exist in the Imperial Library at Vienna, entitled de Christi Nativitate, et de Magis, giving the acts of a disputation held in Persia concerning Christianity between certain Persians and Christians, at which Philip was himself present. Tillem. Mém. eccl. xii. 431; Hist. des empereurs, vi. 130; Cave, Hist. Lat. i. 395; Fabric. Bibl. Graec. vi. 112, lib. v. c. 4, § 28.
[E.V.]
# Dictionary of Greek and Roman Biography and Mythology/Herennius Siculus

​HERE'NNIUS SI'CULUS, [Siculus.]
# Dictionary of Greek and Roman Biography and Mythology/Hermagoras 1.

​HERMA'GORAS (Ἑρμαγόρας) 1. Of Temnos, a distinguished Greek rhetorician of the time of Pompey and Cicero. He belonged to the Rhodian school of oratory, and appears to have tried to excel as an orator (or rather declaimer) as well as a teacher of rhetoric. (Quintil. v. 3. § 59, viii. pr. § 3; Suid. s. v. Ἑρμαγόρας.) But it is especially as a teacher of rhetoric that he is known to us. He devoted particular attention to what is called the invention, and made a peculiar division of the parts of an oration, which differed from that adopted by other rhetoricians. (Quint. Inst. iii. 1. § 16.) Cicero (de Invent. i. 6) opposes his system, but Quintilian defends it (iii. 3. § 9, 5. §§ 4, 16, &c., 6. § 56), though in some parts the latter censures what Cicero approves of. (Cic. de Invent. i. 11; Quintil. iii. 6. § 60, &c.) But in his eagerness to systematise the parts of an oration, he entirely lost sight of the practical point of view from which oratory must be regarded. (Quintil iii. 11. § 22; Tacit. de Orat. 19.) He appears to have been the author of several works which are lost; Suidas mentions Ῥητορικαί, Περὶ ἐζεργασίας, Περὶ φράσεως, Περὶ σχηνάτων, Περὶ πρέποντος. (See the passages in which Cicero discusses the views of Hermagoras in Orelli's Onom. Tull. s. v.; comp. Westermann, Gesch. d. Griech. Beredtsamk. § 81. note 11. § 83. notes 11—13; C. G. Piderit, de Hermagora Rhetore Commentatio, Hersfeld, 1839, 4to.)
# Dictionary of Greek and Roman Biography and Mythology/Herius Asinius

​HE'RIUS ASI'NIUS. [Asinius 1.]
# Dictionary of Greek and Roman Biography and Mythology/Herillus

​HERILLUS (Ἥριλλος), of Carthage, a Stoic philosopher, was the disciple of Zeno of Cittium. He did not, however, confine himself to the opinions of his master, but held some doctrines directly opposed to them. He held that the chief good consisted in knowledge (ἐπιστήμη). This notion is often attacked by Cicero, who in two places speaks of his tenets as "jamdiu fracta et exstincta," and as "jampridem explosa." He wrote some books, which, according to Diogenes, were short, but full of force. Their titles were Περὶ ἀσκήσεως, Περὶ παθῶν, Περὶ ὑπολήψεως, Νομοθέτης, Μαιευτικός, Ἀντιφέμων διδάσκαλος, Διασκενάζων, Εὐθύνων, Ἑρμῆς, Μήδεια, Διαλογοι, Θέσεις ἠθικαί. Cleanthes wrote against him. (Diog. Laërt. vii. 165, 166, 174; Cic. Acad. ii. 42, de Fin. ii. 11, 13, iv. 14, 15, v. 8. 25, de Offic. i. 2, de Orat. iii. 17; Brucker, Hist. Philos. vol. i. p. 971; Ritter, Gesch. d. Philos. vol. iii. p. 508; Fabric. Bibl. Graec. vol. iii. p. 564; Krug, Herilli de summo Bono Sententia explosa non explodenda, in the Symbol. ad Hist. Phil. Lips. 1822, 4to.) [P. S.]
# Dictionary of Greek and Roman Biography and Mythology/Hermagoras 2.

​2. Surnamed Carion, likewise a Greek rhetorician, who lived in the time of Augustus, and taught rhetoric at Rome, together with Caecilius, and is called Hermagoras the younger. He was a disciple of Theodorus of Gadara. (Quint. Inst. iii. 1. § 18; Suid. s. v. Ἐρμαγόρας, who confounds the Temnian with Hermagoras Carion.) Whether the Hermagoras with whom Pompey, on his return from Asia, disputed at Rhodes Περί τῆς καθ̓ ὅλον ζητήσεως (Plat. Pomp. 42), is the younger or elder one, is uncertain.
# Dictionary of Greek and Roman Biography and Mythology/Hermagoras 3.

​3. Of Amphipolis, a Stoic philosopher and disciple of Perseus, the slave and afterwards freedman of Zeno. He is mentioned only by Suidas (l.c.), who also gives the titles of some of his works, which are completely lost. [L. S.]
# Dictionary of Greek and Roman Biography and Mythology/Hermanubis

​HERMANU'BIS (Ἑρμανοῦβις), a son of Osiris and Nephthys, was represented as a human being with a dog's head, and regarded as the symbol of the Egyptian priesthood, engaged in the investigation of truth. (Plut. de Is. et Os. 61; Diod. i. 18, 87.) [L. S.]
# Dictionary of Greek and Roman Biography and Mythology/Hermaphroditus

​HERMAPHRODI'TUS (Ἑρμαφρόδιτος). The name is compounded of Hermes and Aphrodite, and is synonymous with ἀνδρογύνης, γύνανδρος, ἡμίανδρος, &c. He was originally a male Aphrodite (Aphroditus), and represented as a Hermes with the phallus, the symbol of fertility (Paus. i. 19. § 2), but afterwards as a divine being combining the two sexes, and usually with the head, breasts, and body of a female, but with the sexual parts of a man. According to a tradition in Ovid (Met. iv. 285, &c.), he was a son of Hermes and Aphrodite, and consequently a great-grandson of Atlas, whence he is called Atlantiades or Atlantius. (Ov. Met. iv. 368; Hygin. Fab. 271.) He had inherited the beauty of both his parents, and was brought up by the nymphs of Mount Ida. In his fifteenth year he went to Caria; in the neighbourhood of Halicarnassus he laid down by the well Salmacis. The nymph of the well fell in love with him, and tried to win his affections, but in vain. ​Once when he was bathing in the well, she embraced him, and prayed to the gods that they might permit her to remain united with him for ever. The gods granted the request, and the bodies of the youth and the nymph became united in such a manner that the two together could not be called either a man or a woman, but were both. Hermaphroditus, on becoming aware of the change, prayed that in future every one who bathed in the well should be metamorphosed into an hermaphrodite. (Ov. l.c.; Diod. iv. 6; Lucian, Dial. Deor. 15. 2; Vitruv. ii. 8; Fest. s. v. Salmacis.) In this, as in other mythological stories, we must not suppose that the idea is based on a fact, but the idea gave rise to the tale, and thus received, as it were, a concrete body. The idea itself was probably derived from the worship of nature in the East, where we find not only monstrous compounds of animals, but also that peculiar kind of dualism which manifests itself in the combination of the male and female. Others, however, conceive that the hermaphrodites were subjects of artistic representation rather than of religious worship. The ancient artists frequently represented hermaphrodites, either in groups or separately, and either in a reclining or a standing attitude. The first celebrated statue of an hermaphrodite was that by Polycles. (Plin. H. N. xxiv. 19, 20; comp. Heinrich, Commentatio qua Hermaphroditorum Artis antiquae Operibus insignium Origines et Causae explicantur, Hamburg, 1805; Welcker, in Creuzer and Daub's Studien, iv. p. 169, &c.) [L. S.]
# Dictionary of Greek and Roman Biography and Mythology/Hermapias

​HERMA'PIAS (Ἑρμαπίας or Ἑρμαππίας), a Greek grammarian, who is mentioned several times in the Venetian scholia on Homer, among the commentators of the Homeric poems (ad Il. iv. 235, xi. 326, xiii. 137.) From these passages we learn that his commentary treated on grammar, accent, and the like; but the author, as well as his commentaries, are otherwise unknown. [L. S.]
# Dictionary of Greek and Roman Biography and Mythology/Hermarchus

​HERMARCHUS (Ἕρμαρχος), sometimes, but incorrectly, written Hermachus. He was a son of Agemarchus, a poor man of Mytilene, and was at first brought up as a rhetorician, but afterwards became a faithful disciple of Epicurus, who left to him his garden, and appointed him his successor as the head of his school, about B. C. 270. (Diog. Laërt. x. 17, 24.) He died in the house of Lysias at an advanced age, and left behind him the reputation of a great philosopher. Cicero (de Fin. ii. 30) has preserved a letter of Epicurus addressed to him. Hermarchus was the author of several works, which are characterised by Diogenes Laёrtius (x. 24) as κάλλιστα, viz. Ἐπιστολικὰ περὶ Ἐμπεδοκλέους, in 22 books, Περὶ τῶν μαθημάτων, Πρὸς Πλάτωνα, and Πρὸς Ἀριστοτέλην; but all of them are lost, and we know nothing about them but their titles. But from an expression of Cicero (de Nat. Deor. i. 33), we may infer that his works were of a polemical nature, and directed against the philosophy of Plato and Aristotle, and on Empedocles. (Comp. Cic. Acad. ii. 30; Athen. xiii. 588; Phot. Bibl. Cod. 167, p. 115 b. ed. Bekker.) It should be remarked that his name was formerly written Hermachus, until it was corrected by Villoison in his Anecdota Graec. ii. pp. 159, 290. [L. S.]
# Dictionary of Greek and Roman Geography/Iaspis

​IASPIS. [Contestania.]