abbacy was raised to the rank of bishopric in 1317. The town was taken by the English in 1346 and was subsequently ravaged by the Black Death. It was again conquered by the English in 1369; but, when the inhabitants succeeded in freeing themselves, they were exempted from all imposts by Charles V. The Protestants tried in vain to seize Tulle in 1577, but were successful in 1585.
TULLE, a term restricted in England to a fine bobbin-net of
silk, used for veils, scarves, millinery purposes, and trimmings
of ladies’ dresses, &c. The French used the word to mean all
machine-made lace the basis of which is the inter twisted network
made on the bobbin-net machine. The word is derived
from the town of Tulle in France.
TULLOCH, JOHN (1823–1886), Scottish theologian, was born
at Bridge of Earn, Perthshire, in 1823, and received his university
education at St Andrews and Edinburgh. In 1845 he became
minister of St Paul’s, Dundee, and in 1849 of Kettins in Strathmore,
where he remained for six years. In 1854 he was appointed
principal of St Mary’s College, St Andrews. The appointment
was immediately followed by the appearance of his Burnet prize
essay on Theism. At St Andrews, where he held also the post
of professor of systematic theology and apologetics, his work
as a teacher was distinguished by several features which at that
time were new. He lectured on comparative religion and treated
doctrine historically, as being not a fixed product but a growth.
From the first he secured the attachment and admiration of
his students. In 1862 he was appointed one of the clerks of the
General Assembly, and from that time forward he took a leading
part in the councils of the Church of Scotland. In 1878 he was
chosen moderator of the Assembly. He did much to widen
the national church. Two positions on which he repeatedly
insisted have taken a firm hold—first, that it is of the essence of
a church to be comprehensive of various views and tendencies,
and that a national church especially should seek to represent
all the elements of the life of the nation; secondly, that
subscription to a creed can bind no one to all its details, but only
to the sum and substance, or the spirit, of the symbol. For
three years before his death he was convener of the church
interests committee of the Church of Scotland, which had to
deal with a great agitation for disestablishment. He was also
deeply interested in the reorganization of education in Scotland,
both in school and university, and acted as one of the temporary
board which settled the primary school system under the Education
Act of 1872. He died at Torquay on the 13th of February
1886.
Tulloch’s best-known works are collections of biographical sketches of the leaders of great movements in church history, such as the Reformation and Puritanism. His most important book, Rational Theology and Christian Philosophy (1872), is one in which the Cambridge Platonists and other leaders of dispassionate thought in the 17th century are similarly treated. He delivered the second series of the Croall lectures, on the Doctrine of Sin, which were afterwards published. He also published a small work, The Christ of the Gospels and the Christ of History, in which the views of Renan on the gospel history were dealt with; a monograph on Pascal for Blackwood’s Foreign Classics series; and a little work, Beginning Life, addressed to young men, written at an earlier period.
See the Life by Mrs Oliphant.
TULLUS HOSTILIUS, third legendary king of Rome (672–640 B.C.). His successful wars with Alba, Fidenae and Veii
shadow forth the earlier conquests of Latian territory and the
first extension of the Roman domain beyond the walls of Rome.
It was during his reign that the combat between the Horatii
and Curiatii, the representatives of Rome and Alba, took place.
He is said to have been struck dead by lightning as the punishment of his pride.
Tullus Hostilius is simply the duplicate of Romulus. Both are brought up among shepherds, carry on war against Fidenae and Veii, double the number of citizens, organize the army, and disappear from earth in a storm. As Romulus and Numa represent the Ramnes and Tities, so, in order to complete the list of the four traditional elements of the nation, Tullus was made the representative of the Luceres, and Ancus the founder of the Plebs. The distinctive event of this reign is the destruction of Alba, which may be regarded as an historical fact. But when and by whom it was destroyed is uncertain—probably at a later date, by the Latins, and not by the Romans, who would have regarded as impious the destruction of their traditional mother-country.
See Livy i. 22–31; Dion. Halic. iii. 1–35; Cicero, de Republica, ii. 17. For a critical examination of the story see Schwegler, Römische Geschichte, bk. xii.; Sir G. Cornewall Lewis, Credibility of early Roman History, ch. 11; W. Ihne, Hist. of Rome, vol. i.; E. Pais, Storia di Roma, vol, i. (1898) ; O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, ii. (1885); G. F. Schomann, “De Tullo Hostilio rege romano” in his Opuscula, i. 18-49; also Rome: Ancient History.
TULSA, a city (and co-extensive township) and the county seat
of Tulsa county, Oklahoma, U.S.A., on the Arkansas river,
about 110 m. N.E. of Guthrie. Pop. (1900), 1390; (1907),
7298 (638 negroes); (1910) 18,182. Tulsa is served by the Atchison,
Topeka & Santa Fé, the St Louis & San Francisco, the
Midland Valley, the Missouri, Kansas & Texas, and the Arkansas
Valley & Western railways. The city is situated on the old
boundary line between Indian Territory and Oklahoma Territory,
where the boundaries of the Cherokee, Creek and Osage nations
intersected. It is on an elevation from the rolling prairie, which
commands a fine view over the valley of the Arkansas. Tulsa
is the seat of Henry Kendall College (Presbyterian, 1894), removed
hither from Muskogee in 1907; it was named in honour of Henry
Kendall (1815–1892), who from 1861 until his death was secretary of the board of Home Missions of the Presbyterian Church. The city is a trading centre for a rich oil, gas and coal region and a grain, cotton and live-stock country. Natural gas is used for manufacturing purposes; among the manufactures are glass and cotton-seed oil products. Tulsa was founded in 1887, was first chartered as a city in 1902, and in 1908 adopted a commission form of government.
TULSĪ DĀS (1532–1623), the greatest and most famous of Hindi poets, was a Sarwariyā Brahman, born, according to tradition, in A.D. 1532, during the reign of Humāyūn, most probably at Rājāpur in the Bāndā District south of the Jumna. His father’s name was Ātmā Rām Sukal Dubē; that of his mother is said to have been Hulasī. A legend relates that, having been born under an unlucky conjunction of the stars, he was abandoned in infancy by his parents, and was adopted by a wandering sādhū or ascetic, with whom he visited many holy places in the length and breadth of India; and the story is in part supported by passages in his poems. He studied, apparently after having rejoined his family, at Sūkarkhēt, a place generally identified with Sōrōṅ in the Etah district of the United Provinces, but more probably the same as Varāhakshētra[1] on the Gogra River, 30 m. W. of Ajōdhyā (Ayōdhyā ). He married in his father’s lifetime, and begat a son. His wife’s name was Ratnāwalī, daughter of Dīnabandhu Pāṭhak, and his son’s Tārak. The latter died at an early age, and Tulsī’s wife, who was devoted to the worship of Rāma, left her husband and returned to her father’s house to occupy herself with religion. Tulsī Dās followed her, and endeavoured to induce her to return to him, but in vain; she reproached him (in verses which have been preserved) with want of faith in Rāma, and so moved him that he renounced the world, and entered upon an ascetic life, much of which was spent in wandering as a preacher of the necessity of a loving faith in Rāma. He first made Ajōdhyā (the capital of Rāma and near the modern Fyzābād) his headquarters, frequently visiting distant places of pilgrimage in different parts of India. During his residence at Ajōdhyā the Lord Rāma is said to have appeared to him in a dream, and to have commanded him to write a Rāmāyana in the language used by the common people. He began this work in the year 1574, and had finished the third book (Āraṇya-kāṇḍ), when differences with the Vairāgī Vaishnavas at Ajodhya, to whom he had attached himself, led him to migrate to Benares, where he settled at Asi-ghāṭ. Here he died
- ↑ This is the view of Baijnāth Das, author of the best life of Tulsī Dās. At Sōrōn there is no tradition connecting it with the poet. Varāhakshētra and Sūkar-khēt have the same meaning (Varāha＝Sūkara, a wild boar).
