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# Aurora Borealis

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* "Aurora-Borealis", a poem by Herman Melville
* "The Aurora Borealis", an article by Antoine de Saporta
# Aurora Leigh

AURORA LEIGH.
AURORA LEIGH.
BY
ELIZABETH BARRETT BROWNING.
THIRD EDITION.
LONDON: CHAPMAN AND HALL, 193, PICCADILLY. 1857.
LONDON: BRADBURY AND EVANS, PRINTERS, WHITEFRIARS.
Dedication
TO
JOHN KENYON, ESQ.
The words 'cousin' and 'friend' are constantly recurring in this poem, the last pages of which have been finished under the hospitality of your roof, my own dearest cousin and friend;—cousin and friend, in a sense of less equality and greater disinterestedness than 'Romney' 's.
Ending, therefore, and preparing once more to quit England, I venture to leave in your hands this book, the most mature of my works, and the one into which my highest convictions upon Life and Art have entered: that as, through my various efforts in literature and steps in life, you have believed in me, borne with me, and been generous to me, far beyond the common uses of mere relationship or sympathy of mind, so you may kindly accept, in sight of the public, this poor sign of esteem, gratitude, and affection, from
your unforgetting E. B. B.
39, Devonshire Place, October 17, 1856.
First Book Second Book Third Book Fourth Book Fifth Book Sixth Book Seventh Book Eighth Book Ninth Book
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Aurora Australis/Midwinter Night

MIDWINTER NIGHT.
The acetylene splutters and ﬂickers,
    The night comes into its own.
Outside Ambrose and Terror
    Are snarling over a bone.
And this is the tale the watchman,
    Awake in the dead of night,
Tells of the fourteen sleepers
    Whose snoring gives him the blight.
The revels of Eros and Bacchus
    Are mingled in some of their dreams,
For the songs they gustin gurgle
    Are allied to bibulous themes.
And subjects re barmaids and bottles,
    Whisky and barrels of beer,
Are mixed with amorous pleadings
    That sound decidedly queer. ​Darling you really love me?
    Stutters one dreaming swain;
The watchman whispers “Never,”
    And the dreamer writhes in pain.
From the corner cabin a mutter,
    The listener kens not what;
It sounds like “yon pale moon,”
    Or some other poetic rot.
Murder is done in another’s dream
    And falls from shuddering heights;
Erebus rises to dance on the sea
    And the dreamer ﬂees south in tights.
Another sails north on the broken ice
    Just dressed in Nature’s clothes,
Whilst seals and penguins grin in delight
    And the frost plays hell with his toes.
And some see tailors they knew of yore,
    Stalk in with their mile-long bills;
And everyone when morning broke
    Made a rush for calomel pills.
VERITAS.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXVIII

38. How, then, can you give to religion its whole power, when you fall into error about the gods themselves? or summon us to their solemn worship, while you give us no definite information how to conceive of the deities themselves? For, to take no notice of the other authors, either the first makes away with and destroys six divine Muses, if they are certainly nine; or the last adds six who have no existence to the three who alone really are; so that it cannot be known or understood what should be added, what taken away; and in the performance of religious rites we are in danger of either worshipping that which does not exist, or passing that by which, it may be, does exist. Piso believes that the Novensiles are nine gods, set up among the Sabines at Trebia. Granius thinks that they are the Muses, agreeing with Ælius; Varro teaches that they are nine, because, in doing anything, that number is always reputed most powerful and greatest; Cornificius, that they watch over the renewing of things, because, by their care, all things are afresh renewed in strength, and endure; Manilius, that they are the nine gods to whom alone Jupiter gave power to wield his thunder. Cincius declares them to be deities brought from abroad, named from their very newness, because the Romans were in the habit of sometimes individually introducing into their families the rites of conquered cities, while some they publicly consecrated; and lest, from their great number, or in ignorance, any god should be passed by, all alike were briefly and compendiously invoked under one name—Novensiles.

## Footnotes

* ↑ Lit., “in the middle,” “intermediate.”
* ↑ i.e., Ephorus.
* ↑ i.e., Hesiod.
* ↑ Lit., “the undertaking of religion itself is brought into the danger,” etc.
* ↑ An Umbrian village.
* ↑ Lit., “that the number is nine.” [i.e., a triad of triads; the base a triad, regarded, even by heathen, as of mystical power.]
* ↑ A grammarian who lived in the time of Augustus, not to be confounded with Cicero’s correspondent.
* ↑ Novitatum.
* ↑ The Etruscans held (Pliny, H. N., ii. 52) that nine gods could thunder, the bolts being of different kinds: the Romans so far maintained this distinction as to regard thunder during the day as sent by Jupiter, at night by Summanus.
* ↑ So LB., reading relig- for the ms. reg-iones.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV
## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXI

31. Aristotle, a man of most powerful intellect, and distinguished for learning, as Granius tells, shows by plausible arguments that Minerva is the moon, and proves it by the authority of learned men. Others have said that this very goddess is the depth of ether, and utmost height; some have maintained that she is memory, whence her name even, Minerva, has arisen, as if she were some goddess of memory. But if this is credited, it follows that there is no daughter of Mens, no daughter of Victory, no discoverer of the Olive, born from the head of Jupiter, no goddess skilled in the knowledge of the arts, and in different branches of learning. Neptune, they say, has received his name and title because he covers the earth with water. If, then, by the use of this name is meant the outspread water, there is no god Neptune at all; and thus is put away, and removed from us, the full brother of Pluto and Jupiter, armed with the iron trident, lord of the fish, great and small, king of the depths of the sea, and shaker of the trembling earth.

## Footnotes

* ↑ So Meursius emended the ms. sali—“sea.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXII

32. Mercury, also, has been named as though he were a kind of go-between; and because conversation passes between two speakers, and is exchanged by them, that which is expressed by this name has been produced. If this, then, is the case, Mercury is not the name of a god, but of speech and words exchanged by two persons; and in this way is blotted out and annihilated the noted Cyllenian bearer of the caduceus, born on the cold mountain top, contriver of words and names, the god who presides over markets, and over the exchange of goods and commercial intercourse. Some of you have said that the earth is the Great Mother, because it provides all things living with food; others declare that the same earth is Ceres, because it brings forth crops of useful fruits; while some maintain that it is Vesta, because it alone in the universe is at rest, its other members being, by their constitution, ever in motion. Now if this is propounded and maintained on sure grounds, in like manner, on your interpretation, three deities have no existence: neither Ceres nor Vesta are to be reckoned in the number of the gods; nor, in fine, can the mother of the gods herself, whom Nigidius thinks to have been married to Saturn, be rightly declared a goddess, if indeed these are all names of the one earth, and it alone is signified by these titles.

## Footnotes

* ↑ Lit., “the quality of this name has been adjusted.”
* ↑ So Orelli, reading monte vertice; the last word, according to Oehler, not being found in the ms.
* ↑ i.e., Cybele. Cf. Lucr., ii. 991 sqq.
* ↑ Lit., “seeds.”
* ↑ Fasti—“list,” “register.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXIII

33. We here leave Vulcan unnoticed, to avoid prolixity; whom you all declare to be fire, with one consenting voice. We pass by Venus, named because lust assails all, and Proserpina, named because plants steal gradually forth into the light,—where, again, you do away with three deities; if indeed the first is the name of an element, and does not signify a living power; the second, of a desire common to all living creatures; while the third refers to seeds rising above ground, and the upward movements of growing crops. What! when you maintain that Bacchus, Apollo, the Sun, are one deity, increased in number by the use of three names, is not the number of the gods lessened, and their vaunted reputation overthrown, by your opinions? For if it is true that the sun is also Bacchus and Apollo, there can consequently be in the universe no Apollo or Bacchus; and thus, by yourselves, the son of Semele and the Pythian god are blotted out and set aside,—one the giver of drunken merriment, the other the destroyer of Sminthian mice.

## Footnotes

* ↑ Lit., “motions.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXIX

39. There are some, besides, who assert that those who from being men became gods, are denoted by this name,—as Hercules, Romulus, Æsculapius, Liber, Æneas. These are all, as is clear, different opinions; and it cannot be, in the nature of things, that those who differ in opinion can be regarded as teachers of one truth. For if Piso’s opinion is true, Ælius and Granius say what is false; if what they say is certain, Varro, with all his skill, is mistaken, who substitutes things most frivolous and vain for those which really exist. If they are named Novensiles because their number is nine, Cornificius is shown to stumble, who, giving them might and power not their own, makes them the divine overseers of renovation. But if Cornificius is right in his belief, Cincius is found to be not wise, who connects with the power of the dii Novensiles the gods of conquered cities. But if they are those whom Cincius asserts them to be, Manilius will be found to speak falsely, who comprehends those who wield another’s thunder under this name. But if that which Manilius holds is true and certain, they are utterly mistaken who suppose that those raised to divine honours, and deified mortals, are thus named because of the novelty of their rank. But if the Novensiles are those who have deserved to be raised to the stars after passing through the life of men, there are no dii Novensiles at all. For as slaves, soldiers, masters, are not names of persons comprehended under them, but of officers, ranks, and duties, so, when we say that Novensiles is the name of gods who by their virtues have become gods from being men, it is clear and evident that no individual persons are marked out particularly, but that newness itself is named by the title Novensiles.

## Footnotes

* ↑ Lit., “the very skilful.”
* ↑ Lit., “if the number nine bring on the name of,” etc.
* ↑ Lit., “gives another’s might and power to gods presiding.”
* ↑ Lit., “the title of this name.”
* ↑ Lit., “after they have finished the mortality of life,” i.e., either as above, or “having endured its perishableness.”
* ↑ Lit., “lying under.”
* ↑ So most edd., following Gelenius, who reads esse nomenfor the ms. si omnes istud.
* ↑ Lit., “who have deserved to,” etc.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXV

35. Men worthy to be remembered in the study of philosophy, who have been raised by your praises to its highest place, declare, with commendable earnestness, as their conclusion, that the whole mass of the world, by whose folds we all are encompassed, covered, and upheld, is one animal possessed of wisdom and reason; yet if this is a true, sure, and certain opinion, they also will forthwith cease to be gods whom you set up a little ago in its parts without change of name. For as one man cannot, while his body remains entire, be divided into many men; nor can many men, while they continue to be distinct and separate from each other, be fused into one sentient individual: so, if the world is a single animal, and moves from the impulse of one mind, neither can it be dispersed in several deities; nor, if the gods are parts of it, can they be brought together and changed into one living creature, with unity of feeling throughout all its parts. The moon, the sun, the earth, the ether, the stars, are members and parts of the world; but if they are parts and members, they are certainly not themselves living creatures; for in no thing can parts be the very thing which the whole is, or think and feel for themselves, for this cannot be effected by their own actions, without the whole creature’s joining in; and this being established and settled, the whole matter comes back to this, that neither Sol, nor Luna, nor Æther, Tellus, and the rest, are gods. For they are parts of the world, not the proper names of deities; and thus it is brought about that, by your disturbing and confusing all divine things, the world is set up as the sole god in the universe, while all the rest are cast aside, and that as having been set up vainly, uselessly, and without any reality.

## Footnotes

* ↑ Plato, Timæus, st. p. 30.
* ↑ Lit., “of which things, however, if the opinion,” etc.
* ↑ i.e., deifying parts of the universe, and giving them, as deities, the same names as before.
* ↑ Lit., “the difference of their disjunction being preserved”—multi disjunctionis differentia conservata, suggested in the margin of Ursinus for the ms. multitudinis junctionis d. c., retained in the first five edd.
* ↑ Lit., “of their own name.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXVII

37. We are told by Mnaseas that the Muses are the daughters of Tellus and Cœlus; others declare that they are Jove’s by his wife Memory, or Mens; some relate that they were virgins, others that they were matrons. For now we wish to touch briefly on the points where you are shown, from the difference of your opinions, to make different statements about the same thing. Ephorus, then, says that they are three in number; Mnaseas, whom we mentioned, that they are four; Myrtilus brings forward seven; Crates asserts that there are eight; finally Hesiod, enriching heaven and the stars with gods, comes forward with nine names.
If we are not mistaken, such want of agreement marks those who are wholly ignorant of the truth, and does not spring from the real state of the case. For if their number were clearly known, the voice of all would be the same, and the agreement of all would tend to and find issue in the same conclusion.

## Footnotes

* ↑ Three was the most ancient number; and the names preserved by Pausanias, are Μελέτη, ᾽Αοιδή, Μνήμη.
* ↑ Cicero (de Nat. Deor., iii. 21, a passage where there is some doubt as to the reading) enumerates as the four Muses, Thelxiope, Aœde, Arche, Melete.
* ↑ The ms. reads Murtylus. Seven are said to have been mentioned by Epicharmis,—Neilous, Tritone, Asopous, Heptapolis, Acheloïs, Tipoplous, and Rhodia.
* ↑ The nine are Clio, Euterpe, Thalia, Melpomene, Terpsichore, Erato, Polymnia, Ourania, and Calliope (Theog., 77–79).
* ↑ Lit., “into the end of the same opinion.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXIV

34. Some of your learned men—men, too, who do not chatter merely because their humour leads them—maintain that Diana, Ceres, Luna, are but one deity in triple union; and that there are not three distinct persons, as there are three different names; that in all these Luna is invoked, and that the others are a series of surnames added to her name. But if this is sure, if this is certain, and the facts of the case show it to be so, again is Ceres but an empty name, and Diana: and thus the discussion is brought to this issue, that you lead and advise us to believe that she whom you maintain to be the discoverer of the earth’s fruits has no existence, and Apollo is robbed of his sister, whom once the horned hunter gazed upon as she washed her limbs from impurity in a pool, and paid the penalty of his curiosity.

## Footnotes

* ↑ Cf. Servius ad Virg., Georg., i. 5: “The Stoics say that Luna, Diana, Ceres, Juno, and Proserpina are one; following whom, Virgil invoked Liber and Ceres for Sol and Luna”
* ↑ Triviali—“common,” “vulgar,” seems to be here used for triplici.
* ↑ Actæon.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XXXVI

36. If we sought to subvert the belief in your gods in so many ways, by so many arguments, no one would doubt that, mad with rage and fury, you would demand for us the stake, the beasts, and swords, with the other kinds of torture by which you usually appease your thirst in its intense craving for our blood. But while you yourselves put away almost the whole race of deities with a pretence of cleverness and wisdom, you do not hesitate to assert that, because of us, men suffer ill at the hands of the gods; although, indeed, if it is true that they anywhere exist, and burn with anger and rage, there can be no better reason for their showing anger against you, than that you deny their existence, and say that they are not found in any part of the universe.

## Footnotes

* ↑ Lit., “for the sake of our name, men’s affairs are made harassing.”
* ↑ Lit., “with flames of,” etc.
* ↑ The ms., according to Crusius, reads nos—“us.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Title Page

Arnobius.
[Translated by Archdeacon Hamilton Bryce, LL.D., and Hugh Campbell, M.A.]
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments
## Contents

* A Commentary on the Beginning of Ecclesiastes
* The Gospel According to Luke. An Interpretation
* On Luke XXII. 42, Etc
* An Exposition of Luke XXII. 46, Etc
* On John VIII. 12
* Of the One Substance
* On the Reception of the Lapsed to Penitence
# Ante-Nicene Fathers/Volume VI/Dionysius
## Contents

* Title Page
* Introductory Note
* Extant Fragments
* Exegetical Fragments
* Note by the American Editor
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments/A Commentary on the Beginning of Ecclesiastes
## Contents

* Chapter I
* Chapter II
* Chapter III
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VII/Chapter XXXVII

37. Since these things are so, and since there is so great difference between our opinions and yours, where are we, on the one hand, impious, or you pious, since the decision as to piety and impiety must be founded on the opinions of the two parties? For he who makes himself an image which he may worship for a god, or slaughters an innocent beast, and burns it on consecrated altars, must not be held to be devoted to religion. Opinion constitutes religion, and a right way of thinking about the gods, so that you do not think that they desire anything contrary to what becomes their exalted position, which is manifest. For since we see all the things which are offered to them consumed here under our eyes, what else can be said to reach them from us than opinions worthy of the gods, and most appropriate to their name? These are the surest gifts, these true sacrifices; for gruel, incense, and flesh feed the devouring flames, and agree very well with the parentalia of the dead.

## Footnotes

* ↑ Lit., “of.” [Cap. 29, p. 529, supra.]
* ↑ Lit., “of.” [Cap. 29, p. 529, supra.]
* ↑ Lit., “divine things.”
* ↑ So the ms., both Roman edd., Hild., and Oehler, reading promptæ; corrected præsumptæ—“taken for granted,” in the rest.
* ↑ i.e., offerings to parents, as the name implies, and other relatives who were dead.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VII/Chapter XXXVIII

38. If the immortal gods cannot be angry, says my opponent, and their nature is not agitated or troubled by any passions, what do the histories, the annals mean, in which we find it written that the gods, moved by some annoyances, occasioned pestilences, sterility, failure of crops, and other dangers, to states and nations; and that they again, being appeased and satisfied by means of sacrifices, laid aside their burning anger, and changed the state of the atmosphere and times into a happier one? What is the meaning of the earth’s roarings, the earthquakes, which we have been told occurred because the games had been celebrated carelessly, and their nature and circumstances had not been attended to, and yet, on their being celebrated afresh, and repeated with assiduous care, the terrors of the gods were stilled, and they were recalled to care and friendship for men? How often, after that—in obedience to the commands of the seers and the responses of the diviners—sacrifice has been offered, and certain gods have been summoned from nations dwelling beyond the sea, and shrines erected to them, and certain images and statues set on loftier pillars, have fears of impending dangers been diverted, and the most troublesome enemies beaten, and the republic extended both by repeated joyous victories, and by gaining possession of several provinces! Now, certainly this would not happen if the gods despised sacrifices, games, and other acts of worship, and did not consider themselves honoured by expiratory offerings. If, then, all the rage and indignation of the deities are cooled when these things are offered, and if those things become favourable which seemed fraught with terrors, it is clear that all these things are not done without the gods wishing them, and that it is vain, and shows utter ignorance, to blame us for giving them.

## Footnotes

* ↑ 35 in Orelli.
* ↑ Lit., “in the writings of which we read.”
* ↑ Pl.
* ↑ Lit., “by satisfaction of.”
# Appletons' Cyclopædia of American Biography/Stahel, Julius

Edition of 1900.
​STAHEL, Julius, soldier, b. in Csongrad, Hungary, 4 Nov., 1825. After being educated at Budapest, he entered the Austrian army and had risen from the ranks to be 1st lieutenant when the Hungarian revolution occurred. Stahel joined the revolutionists and served on the staffs of Gen. Arthur Görger and Gen. Richard Debaufre Guyon. After the success of the Austrian arms he went to Germany, thence to England, and finally to New York city. There he essayed journalism, and in 1859 was editor of the “Deutsche illustrirte Familienblätter,” an illustrated German weekly. He became, in May, 1861, lieutenant-colonel of the 8th New York volunteers, commanded that regiment in the first battle of Bull Run, and was made colonel. He was promoted brigadier-general, 12 Nov., 1861, given a brigade in Gen. Louis Blenker's German division, and took part in the battle of Cross Keys, Va., 8 June, 1802. He was subsequently in command of a division of Gen. Franz Sigel's army corps, the 11th, and on 14 March, 1863, was commissioned major-general. He resigned from the army, 8 Feb., 1865. In 1866 he was made U. S. consul at Yokohama, Japan, but after three years' residence there he was compelled to return on account of impaired health. He was engaged in mining from 1870 till 1877, when he was again appointed consul to Japan. There he remained until March, 1884, when he was made U. S. consul-general at Shanghai, which latter office he resigned in 1885. He has since been engaged in business in New York city.