evidence to the strength of his integrity, learning, eloquence, and imagination. Emmet's eldest son, Robert, is now a judge in America. The second son, Thomas, married the daughter of Dr. M'Nevin. In the Miscellaneous Writings of Justice Storey, pp. 804-7, is an elaborate portrait of Emmet.—W. J. F.
EMMIUS, Ubbo, born at Greith in 1547; died at Groningen, in 1626. In 1574 he visited Geneva, and became acquainted with Beza and other Calvinists which led to adopting their religious tenets. In 1594 he was attached to the college of Liers in East Frisia, and remained there as professor of Greek and of history till his death. He published several books on chronology, and some on historical and antiquarian subjects. Voltaire praises his historical works, but complains of his not citing his authorities—a complaint which Robertson makes of Voltaire himself. His greatest work is, "Vetus Grecia Illustrata," praised for the extent of its information on the social and political condition of the ancient Grecian states.—J. A. D.
EMO, Angelo, a Venetian admiral of some reputation in the last century. During the hostilities between the Russians and the Turks in 1744, he was sent with a fleet to protect the commercial interests of Venice in the East. Later, when the republic sought to punish the insolence of the Mahometan regencies on the coasts of Africa (Tripoli, Tunis, Algiers), he advised the senate to restore the navy, and waged war with Tunis, but with little success, owing to the declining condition of Venice. He was the last representative of her ancient traditions.—A. S., O.
EMPECINADO. See Diaz, Juan Martin.
EMPEDOCLES, flourished in the 84th Ol., and was a high priest in his native city, Agrigentum. At once philosopher, lawgiver, physician, and poet, Empedocles was revered as a prophet during his life, and afterwards worshipped like a god. His career was embellished by reputed miracles, and marvellous legends cluster round his death. Lucretius speaks of him as the greatest among the wonders of Sicily—"clarum et venerabile nomen." He is said to have travelled in Italy and visited Athens. Various accounts connect him with the Pythagoreans, the Eleatics, and Anaxagoras. There are points in the system of Empedocles which have affinity to each of the three; but his philosophic eclecticism was confined to an attempted fusion of the Heraclitean and Eleatic views. His fundamental conception was the unity of the universe; and connected with it his idea of God as the one true force, pervading all, and, from the centre, ruling all. Man is a part of this whole, a procession from the Divine, which he can know but imperfectly. Only divine knowledge is real; that of man is tainted by the imperfections of those senses through which he has to attain it. With the Eleatics, Empedocles denied that anything could become which had not before been, or having been, ever cease to be; but he did not carry out this principle to the absolute denial of diversity. He admitted in a sense the existence of motion, and consequently of space and time. Empedocles arrived, by a rude analysis, at the notion of the four elements. A piece of wood when burnt sent forth flame and smoke; it left a residue of ashes and moisture. Fire, air, earth, and water corresponding to these, were, in his phraseology, the four roots of all things. Fire was the noble element, the essence of life, having most affinity to mind; and the other three might be classed together as the basis of matter. This view connects Empedocles to some extent with the Ionic philosophers, but he differed from them in ascribing to the elements an immutable essence; they were capable only of relative change. This was the foundation of a theory of nature necessarily mechanical, and not dynamical. Another feature of the philosophy of Empedocles was his notion of the two powers. Love was with him, as with Parmenides, the principle of unity, almost identical with God, at the centre of the sphere, binding the universe together. He invented another principle. Hate—νεικος, εχθος, κοτος—the strife of Heraclitus, to account for motion, change, separation, and the phenomenal world generally. Ethically, the powers were opposed as good and evil; physically, as attraction and repulsion; numerically, as the roots of one and many. We have here a dualism, which connects his system at once with the previous natural philosophy and the Pythagoreans. There is a great similarity in most of the ancient cosmogonies. In his system of the world, Empedocles again recalls Anaximander. The sun, the air, the sea, and the earth were original formations of love. Out of those elements, in an ascending scale, the different organisms were evolved; animals followed plants, and man crowned the whole. He arose by the action of fire on the moist earth out of undeveloped shapes, "τυποι ουλοφυεις" which, after a series of futile conjunctions, came together in the frame of a man with voice and motion. It was the work of Love to superintend the right mixture of the elements; it gave the impulse to perpetuate life, "Alma Venus genetrix." The system of Empedocles has neither the consistency nor the gloom of the Eleatic school. He neither surrenders everything to the merely phenomenal, nor entirely merges the phenomenal in the one. He places them side by side, and only subordinates one to the other. The world in which we are is imperfect by reason of strife and hate; it is separated from the world of the sphere—the world of truth, perfection, unity, and rest, that is peopled with purer spirits—
" Ουδ' τις ην κεινοιςιν Αρης Θεος, ουδε Κυδοιμος,
ουδε Ζευς Βασιλευς, ουδε Κρονος, ουδε Ροσειδῶν
αλλα Κυπρις Βασιλεα"—
Poetry which again brings us back to the mythological epoch of philosophy. Empedocles reconciled the conditions of the two worlds by a purely theological view when he spoke of the lapse by guilt from a higher life; the doom under which man had fallen, "τρις σμυριας ὡρας απο μακαρων αλαλησθαι, and the expiations—καθαρμοι—by which he might hope for reunion with the divine. Empedocles held that the elements constituting our body may have, in the fluctuation of things, made up many other bodies; and thus his view of the migration of souls arose, more closely allied to physical speculations than the corresponding theory of Pythagoras. He had a notion of the purification and ultimate absorption of all things in the pure element of fire when the times of strife were passed. To deliver man from his exile and wandering, he advocated an ascetic mode of life, abstinence from blood, and other Pythagorean rules. The style of Empedocles is more flowing than that of the other early philosophers who delivered their oracles in verse; but he lost in force of argument what he gained in art, and the objection of Aristotle that he gave no proof of his opinions, seems to have been not without foundation.—J. N.
EMPOLI, Jacopo Chimenti da, surnamed so from the place of his birth, was born in 1554, and died in 1640. He received his first lessons in art from Tommaso da San Friano, and perfected himself by studying Andrea del Sarto. His style, especially in its second phase, is graceful and soft; his colour excellent; his design accurate. He was often employed by the court of Florence to decorate triumphs and fetes. He painted also in fresco, but a fall from a scaffold disgusted him with that branch of art. He treated with equal success historical subjects and portraits, and often even still life and genre. Of the numerous works scattered through the churches and galleries of Florence, we note—the "S. Ivo," his master-piece; the "Creation of Adam;" the "Sacrifice of Abraham;" the "Noah," and the "St. Matthew."—R. M.
EMPSON, William, professor of law in the East India college, Haileybury, was born about the year 1790. He was educated at Winchester school, and at Trinity college, Cambridge, where he graduated in 1812. He is known chiefly as the author of numerous articles embracing a widely varied range of legal, ethical, and literary topics, which appeared in the Edinburgh Review between 1823 and 1849; as the editor for a few years of that influential periodical, having succeeded Mr. Macvey Napier in that position; and as the son-in-law of Lord Jeffrey, whose only daughter Mr. Empson married in 1838. To Mr. and Mrs. Empson and their children Jeffrey was very tenderly attached, and his letters to them given in Cockburn's Life display, more than any other portion of the correspondence, the critic's vivacity and affectionateness. Mr. Empson died in December, 1852.—J. B. J.
EMSER, Hieronymus, the well-known antagonist of Luther, was born at Ulm in 1477, of a good family, and studied at the universities of Tübingen and Basle. In 1504 he delivered lectures at Erfurt on Reuchlin's comedy of Sergius, sive Capitis Caput, which Luther is said to have attended. In 1505 he lectured at Leipzig upon humanistic studies, and used to boast later in life that he was one of the first men in Germany to bring such studies into public favour. He acted for several years as private secretary to Duke George of Saxony; and having taken priest's orders, was appointed by his patron to two prebends in Meissen and Dresden. He was for some time on friendly terms with Luther, even after the publication of the Theses in 1517; but at the Leipzig disputation he sided with
