pnugues/EB7 huggingface dataset:
AORASIA, in .Antiquity, the invisibility of the gods. The word is Greek, aojatf∕α, and derived from α priv. and ogaω, I see. The opinion of the ancients with regard to the appearance of the gods to men was, that they never showed themselves face to face, but were known from their backs as they withdrew.
AORIST, among grammarians, a tense peculiar to the Greek language, comprehending all the tenses, or rather expressing action in an indeterminate manner, without any regard to past, present, or future.
AORISTIA, in the sceptic philosophy, denotes that state of the mind wherein we neither assert nor deny any thing positively, but only speak of things as seeming or appearing to us in such a manner. The aoristia is one of the great points or terms of scepticism to which the philosophers of that denomination had continual recourse by way of explication or subterfuge. Their adversaries, the dogmatists, charged them with dogmatizing, and asserting the principles and positions of their sect to be true and certain.
AOSTA, a duchy of Piedmont, separated by the Alps from Savoy and the Valais, and bounded on the east and south by the Navarese and the provinces of Biella and Yvry. The country is in general mountainous; but there are several valleys of great extent, particularly the Vol d’Aosta. By the industry of the inhabitants these low grounds are very fruitful in wine, oil, and pasture; and the mountains abound in iron and copper.

Aosta, the chief town of the foregoing duchy, and the see of a bishop. It is situated on the river Doria, at the foot of the Alps, where the great commercial roads from Savoy and the. Valais to Piedmont, over the Great and Little St Bernard, meet each other. The town, though large, is . meanly built and thinly peopled. It is remarkable for several, monuments of the Romans, and for being the birthplace of Anselm, archbishop of Canterbury. Long. 7. 33. E. Lat. 45. 58. N.
APAEDUSIA denotes ignorance or unskilfulness in what relates to learning and the sciences. Hence also persons uninstructed and illiterate are called apaedeutae. The term apaedeutae was particularly used among the French in the time of Huet, when the men of wit at Paris were divided into two factions, one called by way of reproach apaedeutae, and the others eruditì. The apaedeutae are represented by Huet as persons who, finding themselves either incapable or unwilling to undergo a severe course of study in order to become truly, learned, conspire to decry learning, and turn the knowledge of antiquity into ridicule, thus making a merit of their own incapacity. The apaedeutae in effect were the men of pleasure, the eruditi the men of study. The apaedeutae in every thing preferred the modern writers to the ancient, to supersede the necessity of studying the latter. The eruditi derided the moderns, and valued, themselves wholly on their acquaintance with the ancients.
APAĢOGE, in the Athenian law, the carrying a criminal taken in the fact to the magistrate. If the accuser was ņot able to bring him to the magistrate, it was usual to' take the magistrate along with him to the house where the criminal lay concealed or defended himself.

Apagoge, in Mathematics, is sometimes used to denote a progress or passage from one proposition to another, when the first, having been once demonstrated, is afterwards employed in the proving of others.
APAGOGICAL Demonstration, an indirect way of proof, by showing the absurdity of the contrary.
APALACHIAN Mountains. See Allegany Mountains.
APANTHROPY, in Medicine, denotes a love of solitude, and aversion for the company of mankind. Apanthropy is by some reckoned among the symptoms, by others among the species or degrees, of melancholy; and. also passes for an ill indication in leucophlegmatic cases.
APARITHMESIS, in Rhetoric, denotes the answer to the protasis, or proposition itself. Thus, if the protasis be, Appellandi tempus non erat, — the aparithmesis is, At tecum anno plus vixi.
APARTISMENUS, in ancient poetry, an appellation given to a verse which comprehended an entire sense or sentence in itself. This is sometimes also written apar-temenus, z. e. suspended, as not needing any following verse.
APATHY, among the ancient philosophers, implied an utter privation of passion, and an insensibility of pain. The word is compounded of a priv. and πa,Sος, affection. The Stoics affected an entire apathy; they considered it as the highest wisdom to enjoy a perfect calmness or tranquillity of mind, incapable of being ruffled by either pleasure or pain. In the first ages of the church the Christians adopted the term apathy to express a contempt for all earthly concerns, a state of mortification such as the gospel prescribes. Clemens. Alexandrinus,, in particular, brought it exceedingly in vogue; thinking thereby to draw the philosophers to Christianity who aspired after such a sublime pitch of virtue.
APATURIA, in Antiquity, a solemn feast celebrated by the Athenians in honour of Bacchus. The word is usually derived from fraud. It is said to have been instituted in memory of a fraudulent victory obtained by Melanthus, king of Athens, over Xanthus, king of Boeotia, in a single combat, which they agreed upon, to put an end to a debate between them relating to the frontiers of their countries. Hence Budaeus calls it festum deceptionis, the feast of deceit.

Other authors give a different etymology of this feast. They tell us that the young Athenians were not admitted into the tribes on the third day of the apaturia, till their fathers had first sworn that they were their own children; and that till that time they were supposed in some measure to be without fathers, aπaτοξiς ; whence the feast, say they, took its name. Xenophon, on the other hand, informs us that the relations and friends met on this occasion, and joined with the fathers of the young people who were to be received into the tribes; and that from this assembly the feast took its name; that in αταr(≡α, the a, far from being a privative, being here a conjunctive, signifies the same thing with ομοu, together. This feast lasted four days: the first day, those of the same, tribe made merry together; and this they called bοφtia- The second day, which they called awzgjua⅛g, they sacrificed to Jupiter and Minerva. The third day, which they called xougiωr∕ς, such of their young men and maids as were of age were admitted into their tribes. The fourth day they called icrißŏa.
APAULIA, in Antiquity, the third day of a marriage solemnity. It was thus called because the bride, returning to her father’s house, did αwαuλ∕ζetfda∕ τoυ νυμφίου, lodge apart from the bridegroom. Some will have the apaulia to have been the second day of the marriage, viz. that whereon the chief ceremony was performed; thus called by way of contradistinction from the first day, which was called wgoauλ∕α∙ On the day called aoraυλιοο (whenever that was), the bride presented her bridegroom with a garment called απαυΤτ/τηρα.
APE. See Mammalia, Index.
APELLITES, Christian heretics in the second century, who affirmed that Christ received a body from the four elements, which at his death he rendered back to the world, and so ascended into heaven without a body.
APENE, in Antiquity, a kind of chariot wherein the images of the gods were carried in procession on certain days, attended with a solemn pomp, songs, hymns, dancing, &c. It was very rich, made sometimes of ivory, or of silver itself, and variously decorated.
APENNINUS, now the Apennine, a mountain, or ridge of mountains, running through the middle of Italy, from north-west to south-west, in the form of a crescent (Pliny); beginning at the Alps in Liguria, or the Rivierra di Genoa, and terminating at the Strait of Messana, or at Reggio, and the promontory Leucopetra, and separating, as by a back or ridge, the Adriatic from the Tuscan Sea. (Pliny, Strabo, Ptolemy, Polybius, Vitruvius.) See Italy.
APENRADE, a city in the duchy of Sleswick, the chief of the bailiwick of the same name. It contains 309 houses and 2850 inhabitants. The harbour is shallow, and vessels must discharge below the town. The roadstead at the entrance is without shelter. It is in long. 9. 31. E. lat. 55. 2. N.
APERTURE, the opening of any thing, or a hole or cleft in any continuous object.
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Aperture, in Geometry, the space between two right lines which meet in a point and form an angle.

Aperture, in Optics, a round hole in a turned bit of , wood or plate of tin, placed within the side or a telescope or microscope, near to the object-glass, by means of which more rays are admitted, and a more distinct appearance of the object is obtained.
APETALOSE, or Apetalous, among botanists, an appellation given to such plants as have no flower-leaves.
APEX, the vertex or summit of any thing.

Apex, in Antiquity, the crest of a helmet, but more especially a kind of cap worn by the flamens.

Apex, among grammarians, denotes the mark of a long syllable, falsely called a long accent.
APHAERESIS, in Grammar, a figure by which a letter or syllable is cut off from the beginning of a word.. Thus cicoia, by aphaeresis, is written conia ; contemnere, temnere ; omittere, mittere, &c.
APHEĶ, the name of several cities mentioned in Scripture. 1. Aphek in the tribe of Judah, where the Philistines encamped when the ark was brought from Shiloh, which was taken by them in battle. 1 Sam. iv. 1, 2, &c. It is thought to be the same with Aphekah, mentioned in Josh. XV. 53. 2. Aphek in the valley of Jezreel, where the Philistines encamped while Saul and his army were near Jezreel, upon the mountains of Gilboa. 1 Sam. xxix. 1, &c. 3. Aphek, a city belonging to the tribe of Asher, near the country of the Sidonians. Josh. xix. 30, and xiii. 4. 4. Aphek, a city of Syria, one of the principal in Ben-hadad’s kingdom, near which the battle was fought between Ahab and Ben-hadad, wherein the Syrians were worsted, and whereof, as they retreated with precipitation into the city, the walls fell upon them, and crushed in pieces 27,000. 1 Kings, xx. 26, et seq. This city lay between Heliopolis and Byblus.
APHELIUM, or Aphelion, in Astronomy, is that point in any planet’s orbit in which it is farthest distant from the sun, being that end of the greater axis of the elliptical orbit of the planet most remote from the focus where the sun is.
APHIOM, Karahissart, a town of Natolia, in Asiatic Turkey. It is named Aphiom because it produces a great deal of opium, called aphiom by the Turks. Long. 30. 26. E. Lat. 38. 35. N.
APHIS, the Puceron, Vine-fretter, or Plant-louse. See Entomology, Index.
APHLASTUM, in the ancient navigation, a wooden ornament, shaped like a plume of feathers, fastened on the goose’s or swan’s neck used by the ancient Greeks in the heads of their ships. The aphlastum had much the same office and effect in a ship that the crest had on the helmet. It seems also to have had this further use, viz. by the waving of a party-coloured riband fastened to it, to indicate from what quarter the wind blew.
APHONIA, among physicians, signifies a suppression or total loss of voice. It is never a primary disease, but a consequence of many different disorders. The cure is to be effected by removing the disorder from whence the aphonia proceeds.
APHORISM, a maxim or principle of a science, or a sentence which comprehends a great deal in a few words. The word comes from aρορfω, I separate. ∙
APHRACTI, in the ancient military art, denotes open vessels, without decks or hatches, furnished only at head and stern with cross planks, whereon the men stood to fight.
APHRODISIA, in Antiquity, festivals kept in honour of Venus, the most remarkable of which was that celebrated by the Cyprians. At this solemnity several mysterious rites were practised; all who were initiated to them offered a piece of money to Venus as a harlot, and received as a token of the goddess’s favour a measure of salt and a ραλλο;; the former, because salt is a concretion of sea-water, to which Venus was thought to owe her birth; the latter because she was the goddess of wantonness.
APHRODISIACS, among physicians, medicines which were supposed to increase the quantity of semen, and create an inclination to venery.
APHRODITE, in Mythology, a name of Venus, derived from αp^of, froth; because, according to the poets, Venus is supposed to have been produced from the froth or foam of the sea.
APHTHARTODOCETAE, a sect, sworn enemies of the council of Chalcedon. The word is derived from apdajroj, incorruptible, and ⅛x≡ω, I imagine; and was given them because they imagined that the body of Jesus Christ was incorruptible and impassible, and not capable of death, They arose among the Eutychians, and made their appearance in the year 535.
APICIUS. There were at Rome three persons of that name, all famous for their gluttony. The second is the most celebrated of the three. He lived under Tiberius, and invented divers sorts of cakes which bore his name. He kept as it were a school of gluttony at Rome.
APINGADAM, a circle in the province of Groningen, in the kingdom of the Netherlands, comprehending four cantons, and containing 40,741 inhabitants. The chief town of the circle bears the same name, is situated on the river Fivel or Damster Diep, and contains 2660 inhabitants.
APIS, a divinity worshipped by the ancient Egyptians at Memphis, namely, an ox, having certain exterior marks. The soul of Osiris was supposed to subsist in the body of this animal. “ A white spot,” says. Pliny, “resembling a crescent, on the right side, and a lump under the tongue, were the distinguishing marks of Apis. When a eow, therefore, which was thought to be struck with the rays of the moon, produced a calf, the sacred guides went to examine it, and if they found it conformable to this description, they announced to the people the birth of Apis. ⅛ ι ∙ ... n∙ ∙i i

“Immediately,” says Aelian, “they built a temple to the new god, facing the rising sun, according to the precepts of Mercury, where they nourished him with milk for four months. At the expiration of this term, the priests repaired in pomp to his habitation, and saluted him by the nan ,e of Apis. They then placed him in a vessel magnificently decorated, covered with rich tapestry, and resplendent with gold and conducted him to Nnopolis, singing hymns, [7:3:285]and burning perfumes. There they kept him for forty days. During this space of time women alone had permission to see him, and saluted him '>ι a particular manner. 4fter the inauguration of the god in this city, he was /conveyed to Memphis with the same retinue, followed by an innumerable quantity of boats sumptuously decked out. There they completed the ceremonies of his inauguration, and he became'sacred ’ to all the world. Apis was superbly lodged, and the place where he lay was mrstically called the bed." ’ ’ ∙' tι ? „

• There was a mysterious term fixed for his life. “Apis,” says Pliny, “cannot live beyond a certain number of years. When he has‘attained that 5 period they drown him in the fountain of the priests; for it is not permitted to let him prolong his life beyond the period prescribed for him by the sacred books.” When this event happened he was embalmed, and privately let down into the subterraneous place destined for that purpose, after which the priests announced that he had disappeared; but when he died a natural death before this period arrived, they proclaimed his death, and solemnly conveyed his body to the temple of Serapis. Huet, bishop of Avranches, has endeavoured to prove that Apis was a symbolical image of the patriarch Joseph, and has supported his opinion with all his erudition. Mr Bryant apprehends that the name Apis was an Egyptian term for father; that it referred to the patriarch Noah; and that the crescent which was usually marked on the side of the animal was a representation of the ark.
APOB ATERION, in Antiquity, a valedictory speech or poem, made by a person on departing out of his own country, and addressed to his friends or relations. < v APOCALYPSE, Révélation, the name of one of the sacred books of the New Testament, containing revelations concerning Several important doctrines of Christianity. The word is Greek, and derived, from ατro%αλuwτω, I reveal or discover- , y;

This book, according to Irenaeus, was'written about the year 96 of Christ, in the island of Patmos, whither St John had been banished by the emperor Domitian. But Sir Isaac Newton places the writing of i∙t earlier, wiz. in the time of Nero. Some attribute this book to the archheretic Cerinthus; but the ancients unanimously ascribed it to John, the son of Zebedec, and brother of James, whom the Greek fathers called the Divine, by way of eminence, to distinguish him from the other evangelists. This book has not at all times been esteemed canonical. There were many churches in Greece, as St. Jerome informs us, which did not receive it; neither is it in the catalogue of canonical books prepared by the council of Laodicea, nor in that of St Cyril of Jerusalem: but Justin, Irenaeus, Origen, Cyprian, Clemens-of: Alexandria, Tertullian, and all the fathers of the fourth, fifth, and the following centuries, quote : the'Revelation as a'book then acknowledged to be .canonical. "The Alogians, Marcio-ιites, Cerdonians, and Luther lumself, rejected this book: but the Protestants have forsaken Luther in this particular; and Beza has strongly maintained, against his objections, that the Apocalypse is authentic and canonical.

I here have been several other works published under the title of Apocalypses. Sozomen mentions a book used in the churches of Palestine, called the Apocalypse or Revelation of St Peter. î He also mentions an Apocalypse

St Paul, which the Cophtae retain to this day. Eusebius also speaks of Doth these Apocalypses. St Epipha-nius mentions an Apocalypse of Adam; Nicephorus, an Apocalypse of Esdras; Gratian and Cedrenus. an Apocalypse òt Moses, another of St Thomas, and another of St btephen; St Jerome, an: Apocal}pse of Elias. Porphyry, tn his life of: Plotin, makes mention of the Apocalyps.e or Revelations of Zoroaster, ’ Zostrian, Nicothaeus, Allogenes, &C. Ş ,ţ , β <
APOCOPE, among grammarians, a figure which cuts off a letter or syllable from the end of a word; as ingeni for ingenii.
APOCRISARIUS, in Ecclesiastical History, a sort of resident in an imperial city, in the name of a foreign church or bishop, whose office was to negotiate, as proctor at the emperor’s court, in all ecclesiastical causes in which his principals might be concerned. The institution of the office seems to have taken place in the time of Constantine, or not long after, when, the emperors having become Christians, foreign churches had more occasion to promote their suits at court than formerly. However, we find it established by law in the time of Justinian. In imitation of this officer, almost every monastery had its Apocrisarius, or resident, in the imperial city. The title and quality of apocrisary became at length appropriated to the pope’s agent, or nuncio as he is now called, who resided at Constantinople to receive the pope’s dispatches and the emperor’s answers. The word is formed from affoxg/røy, to answer.
APOCRUSTICS, in Medicine, the same with repellents.
APOCRYPHA, or Apocryphal Books, such books as are not admitted into the canon of Scripture, being either not acknowledged as divine, or considered as spurious. The word is Greek, and derived from affo, and ng>π<rω, I hide or conceal. When the Jews published their sacred books, they gave the appellations of canonical and divine only to those which were then made public, while such as still remained in their archives were denominated apocryphal, for no other reason but because they were not published; so that these books might be really sacred and divine, though not promulgated as such. Thus, in respect of the Bible, all books were called apocryphal which were not inserted in the Jewish canon of Scripture. Vossius observes, that, with regard to the sacred books, none are to be accounted apocryphal except such as had been admitted neither into the synagogue nor the church.

The Protestants not only consider those books apocryphal which are esteemed as such in the church of Rome— namely, the Prayer of Manassch king of Judah, the third and fourth books of Esdras, St Barnabas’s epistle, the Book of Hermos, the addition at the end of Job, and the 151st Psalm—but also Tobit, Judith, Esther, the Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, the Song of the Three Children, the Story of Susanna, the History of Bel and the Dragon, and the books of the Maccabees. The protestant doctrine is, that these books were not received by the Jews, nor so much as known to that people. , None of the writers of the New Testament cite or make mention of them; and neither Philo nor Josephus speaks of or alludes to them. The Christian church was for several ages an utter stranger to these books; while Origen, Athanasius, Hilary, Cyril of Jerusalem, and all the orthodox writers who have given catalogues of the canonical books of Scripture, unanimously concur in rejecting these from the canon. Nay, even in regard to the New Testament, these fathers are divided in opinion whether the epistle co the Hebrews, the epistle of St James, and the second epistle of St Peter, the second and third epistles of St John, the epistle of St Jude, and the Revelation, ought to be acknowledged as canonical or not. Protestants, however, acknowledge those books of Scripture only to be canonical which were accounted so in the first ages of the church,—which were cited by the earliest writers among the Christians as of divine authority, and, after the paost diligent inquiry, received as such by the council of Laodicea. The several epistles above mentioned, and , the book of Revelation, whatever may [7:3:286]have been the sentiments of particular persons respecting them, are allowed by all the reformed churches to be of divine authority, and are therefore held as constituting i part of the canon of the New Testament.
APODECTAE, in Antiquity, a denomination given to ten general receivers appointed by the Athenians to receive the public revenues, taxes, debts, and the like. The apodectae had also a power to decide all controversies arising in relation to money and taxes, except those of the most difficult nature and highest concern, which were reserved to the courts of judicature.
APODES, in a general sense, denotes tilings without feet. Zoologists apply the name to a fabulous sort of birds, said to be found in some of the islands of the new world, which, being entirely without feet, supported themselves on the branches of trees by their crooked bills.
APODICTICAL, among philosophers, a term importing a demonstrative proof, or systematical method of teaching.
APODYTERIUM, in the ancient baths, the apartments where persons dressed and undressed.
APOGEE, in Astronomy, that point in the orbit of a planet which is at the greatest distance from the earth. The apogee of the sun is that part of the earth’s orbit which is at the greatest distance from the sun; and, consequently, the sun’s apogee and the earth’s aphelion are one and the same point.
APOLIDES, in Antiquity, those condemned for life to the public works, or exiled into some island, and thus divested of the privileges of Roman citizens.
APOLLINARIAN Games, in Roman Antiquity, were instituted in the year of Rome 542. The occasion was a kind of oracle delivered by the prophet Marcus after the fatal battle at Cannae, declaring that, to expel the enemy, and cure the people of an infectious disease which then prevailed, sacred games were to be annually performed in honour of Apollo; the pretor to have the direction of them, and the decemviri to offer sacrifices after the Grecian rite. The first pretor by whom they were held was P. Cornelius Sylla. For some time they were movable or indictive, but at length were fixed, under P. Licinius Varus, to the fifth of July, and made perpetual. The Apollinarian games were merely scenical, and at first only observed with singing, piping, and other sorts of music; but afterwards there were also introduced all manner of mountebank tricks, dances, and the like; yet they still remained scenical, no chariot races, wrestling, or laborious exercises of the body, being ever practised at them.