Pithou, having gone to study at Leyden, carried with them Faber:) and they accordingly appeared along with the It happened, however, that the Vassans were not the only persons by whom Scaliger's conversations had been noted down. Before they knew him, and, indeed, while he lived in Touraine, and before he went to Leyden, a physician of the name of François Vertunien, who attended the family of the MM. Chateigners de la Rochepozai, in whose house Scaliger resided, had been in the habit for seventeen years, namely from 1575 to 1592, of keeping a record of the remarks that dropt from the lips of the great scholar. Vertunien's papers remained for a long time after his death almost unknown, till they were at length purchased from a person into whose hands they had fallen by M. de Sigogne, an advocate of the parliament of Poitiers. By him they were committed for publication to the care of Tanneguy le Févre, (better known by his Latinized name of Tanaquillus The next of the Ana which appeared was the Perroniana, being notes (in French) of the conversations of Cardinal du Perron. It appeared in 1669, in a 16mo. volume of 332 pages, with the following title; Perroniana, sive Excerpta ex ore Cardinalis Perronii: Per FF. PP.; and, like the first published Scaligerana, which it closely resembled in all respects, bore the impress of P. Columesius, at Geneva. It is believed, however, to have been printed at the Hague; and there is no doubt that this book also was sent to the press by Isaac Vossius, who had obtained it from Daillé in the same manner as he had the Scaligerana. These notes had been taken down by Christophe du Puy, or Puteanus, the elder brother of Claude, Pierre, and Jacques, already mentioned; their manuscript had been copied by Claude Sarran in 1642; and from this copy Daillé had made another transcript in 1663, arranging the remarks in alphabetical order. Menage, we may remark, in his Anti-Baillet, Part i. chap. 80, says that the edition given by Vossius was actually published at Rouen. However this may be, in the same year, and with a similar title-page, the same person gave to the world another of these collections, the Thuana, or remarks of the President de Thou. This Ison Meric. This collection, too, has had the common fate, he had also obtained from Daillé, to whom, like the and has been considered to contain little or nothing worthy others, they had come through Sarran, the notes having of the fame of the great scholar. Deen originally taken by one of the Du Puys, but which of the brothers is uncertain. Daillé was as much dis satisfied with the editions published by Vossius of the Perroniana and Thuana, as he had been with that of the Scaligerana; and he caused both to be reprinted the same year at Rouen, as is believed, although the title-page says at Cologne. Both of these Ana contain some curious articles, the Perroniana particularly; but mixed with what is valuable, are many other things which very little deserved to be recorded; and upon the whole, neither collection can be said to come up to the expectation naturally raised by its title. As publications, however, these works had extraordinary success; and the avidity with which they were read, produced a long succession of similar productions. It was in France, or at least in the French language, that most of the Ana appeared; and their popularity may be said to have lasted for fully half a century. In a history of French literature, therefore, an account of these collections would form an important chapter. In this place we must confine our further notice of them to little more than an enumeration of those that are best known. One of the most valuable of this class of publications, is the Menagiana, a record of the conversations of Menage, who was a man of distinguished wit and talent, as well as a great scholar. He died in 1692, and the following year the Menagiana appeared in a 12mo. volume, both at Paris and Amsterdam. The persons by whom the materials were supplied, and the expense of the publication defrayed, were his friends Galland, Boivin, Dubos, Pinson, and De Valois. The same year was published a satire upon the work and the individual whom it commemorated, under the title of Anti-Menagiana-the production of a physician of Blois, of the name of Jean Bernier, whose pen, however, was not a very sharp one. A second volume of the Menagiana appeared in 1694; the materials of which were principally contributed by the Abbé Faydit; and two years after, a new addition of the whole was published at Amsterdam. The original edition, however, contains several things which were suppressed in those that followed. The book was republished at Paris, in 1715, by Bernard de la Monnoye, accompanied with such copious annotations as increased it to four volumes; and in the following year a new edition of the same size appeared at Amsterdam, in which De la Monnoye's additions were separated from the original, and placed in the two concluding volumes by themselves. This is the form in which the Menagiuna has since been printed. Bayle passes a high eulogium in his dictionary upon the Menagiana, describing it as a nobler monument erected to the glory of Menage, than all the works published by himself, learned and able as they generally were. Upon the whole, indeed, this is perhaps the best of the Ana. Another collection of considerable value is the Chevræana, which was published by Urbain Chevreau himself, in two volumes, 12mo., at Paris, in 1697, and again at Amsterdam, in 1700. Along with this may be mentioned the Parrhasiana, or Remarks and Opinions of Theodore Parrhase, under which title the well-known critic, John le Clerc, published, at Amsterdam, in 1699 and 1701, two volumes of his own lucubrations. In keeping with the name he assumed, which was intended to mean the frank speaker, the Parrhasiana contained a formal defence of several of his own works, in which he spoke of them in a manner that would have come with more grace from any other of their admirers than from the author himself. Another of the collections bearing this title, which does not consist of conversations reported by others, but of observations recorded by the individual himself, is the Huetiana, or thoughts on different subjects, of the celebrated Bishop of Avranches, which was published from his papers at Paris, in 1722, the year after his death, by the Abbé Joseph Thoulier d'Olivet: but, although this collection contains several elaborate and instructive articles, still, deliberately prepared as it was, it partakes, in great part, of the frivolity of the class to which it belongs. It would appear that persons writing under this title conceived they had a licence to trifle. The Casauboniana, also, which Christopher Wolf published at Hamburg, in 1710, were transcribed by him from Isaac Casaubon's own note-book, or Ephemerides, as he had entitled it, which had been bequeathed to the Bodleian library by his Some of the Ana are understood to be little better than forgeries throughout. Such, for example, is the character of the collection entitled Naudæana et Patiniana, or Remarkable Singularities noted down from the Conversation of Gabriel Naudé and Guy Patin, which was first published at Paris, in 1701. In so far, at least, as Naudé is concerned, the jests which are recorded in this work are probably about as authentic as those recounted in the hawkers' pamphlet, so popular in Scotland, professing to be a collection of the sayings of George Buchanan, which, had it been compiled in France, indeed, might possibly have received the title of Buchananana, and under that pompous designation have held a very different literary rank from what it can at present lay claim to. The Sant-Evremoniana, first published at Amsterdam, in 1702, is believed to be, for the most part, another of these impositions. This collection is singular, as having been published during the life-time of the person from whom it takes its name. St. Evremond lived till the following year, when he died at London, at the age of 92. He denied the authenticity of this work a short time before it made its appearance, by a letter published in the Ephemerides Parisiennes. Its author, or compiler, was a person of the name of Charles Cotolendi,—from whom is also believed to have proceeded a burlesque production, of little talent, entitled Arlequiniana, first published at Paris, in 1694. Of the remaining Ana, some of the most famous are the Poggiana, or the Life, Character, Sentences, and Bons Mots of Poggio (Bracciolini) the Florentine, published at Amsterdam, in 1720, in two volumes, 8vo., by James Lenfant, a protestant minister, who (although the work contained little that had not been before in print) was thought to have somewhat disregarded the decencies of his profession, in giving a new impression of so licentious a miscellany; the Furetieriana, or Bons Mots of Antoine Furetiére, (author of the Dictionnaire Universel de la Langue Française,) published by the Sieur Guy-Marais, in 1696; the Valesiana, or Thoughts of Adrien de Valois, the Royal Historiographer, published by his son, in 1695; the Pithoeana, or Conversations of Francis Pithou, which had been collected by his nephew, and which M. Teissier printed from a copy made by M. La Croze, în the third volume of his additions to the Éloges extracted from the writings of M. de Thou, Berlin, 1704; and the Segraisiana, or Opinions of the poet Jean Renaud de Segrais, which were taken down by a person placed behind the tapestry in a house which he frequented. This book was published both at Paris and Amsterdam, in 1722, about twenty years after the death of Segrais. So many persons still alive, howeve, were injuriously mentioned, or alluded to, in the book, that it was suppressed at Paris almost as soon as it appeared. It is extremely questionable for how much of its malice Segrais is really responsible. Voltaire has characterised it as being of all the Anas the one that best deserves to be set down in the list of printed lies, and, above all, of lies in which there is no wit. But Segrais was a man of true talent, as Voltaire himself, in his Age of Louis XIV., has testified. There are also the Rabutiniana, the Santoliana, the Conringiana, the Launoiana, the Varillasiana, the Borboniana, the Chevaneana, the Sorberiana, the Sevigniana, the Longueruana, the Boleana, the Carpentariana, the Ducatiana, &c. To these may be added a few German productions, such as the Taubmanniana, the Wigandiana, the Schurtzfleischiana, the Gundlingiana. Of our English Ana, by far the most celebrated is the Walpoliana, being a collection of the conversational remarks of Horace Walpole, together with a good many fragments copied from his papers, which was first given soon after his death in portions in the Monthly Magazine, and then published, with large additions, in a separate form. Both in curious information and liveliness of manner, the Walpoliana may be favorably compared with the best French publications of the same class. Our other English Anas, such as the Addisoniana, the Johnsoniana, the Swiftiana, the Mooriana, are, most of them, merely collections of anecdotes taken from the common biographies of the persons to whom they refer, or of extracts from their works. There are various publications, also, both in French and English, which might seem, from their titles, to belong to the class of Ana, but which are really of quite a different description. It may be sufficient merely to name a few of VOL. I.-3 Q these, such as, the Caribbeana, containing Letters and Dissertations, chiefly wrote by several hands in the West Indies, 2 vols., 4to., London, 1741; the Joineriana, or the Book of Scraps, (by Samuel Patterson,) 2 vols., 8vo., London, 1772; the Anonimiana, or Miscellanies of Poetry, Eloquence, and Erudition, 12mo., Paris, 1700; the Gasconiana, a collection of bons mots of the Gascons, by M. de Montfort, Amsterdam, 1708; the Pantalo-Phebeana, a satire on Fontenelle and others, the production of a M. Bel, a counsellor of the Parliament of Bourdeaux; the Panagiana Panurgica, a critique by M. de Premonval, or the book entitled Les Mours, which was written by François Vincent Toussaint, &c. On the other hand, there are many works, which, without bearing the characteristic title of such collections, belong in all other respects to the class of the Ana. We have already enumerated several productions of the antients, which are of this description. One of the earliest and most celebrated of such works in modern times is the Colloquia, or Table-Talk of Luther, first published in German at Eisleben, in 1565, and afterwards in Latin at Francfort, in 1571. There is an English translation of this work, by Captain Henry Bell, published in 1652. Another is the Locorum Communium Collectanea ex Lectionibus D. Philippi Melanchthonis, published in 1562, by John Manlius. There is also a volume, however, published at Altdorf, in 1771, by G. T. Strobel, with the title of Melanchthoniana. Another very celebrated work of this kind is the Table-Talk of John Selden, which is stated to have been collected by Richard Milward, and was first published in 1689. But although this work is commonly reckoned among the Ana, it is hardly of the same class with most of those that have been so designated, containing as it does little or nothing that is anecdotical, and consisting almost entirely of maxims which have no special reference to the person by whom they are said to have been uttered. It has been said that there was in existence another Seldeniana, or Collection of the Conversations of Selden, in French, being a translation from an English original entirely different from the Table-Talk. This is mentioned in a curious book entitled Mélanges d'Histoire et de Littérature, recueillis par De Vigneul-Marville, first published at Rouen in 1699,which has itself been commonly reckoned among the Ana, and is one of the most valuable of that class of publications. It is, indeed, often referred to under the title of the Marvilliana. Its author was Noel Bonaventure d'Argonne; but in the latest editions it has been extended to three volumes, the last of which is an addition to the original work, by the Abbé Banier. Under this bead we may also mention the Mélanges Historiques of Paul Colomies, first published in 1675, and since repeatedly printed under the title of Colomesiana. And we might add to the list, probably, several scores of works in both our own and other languages, which are in like manner ana in every thing except in their titles. Boswell's Life of Johnson, for instance, is undoubtedly the most remarkable work of this description in existence. Mr. Southey has published a little work in two volumes with the title of Omniana, being a collection of detached remarks on a variety of subjects; but the same title had been previously adopted in a French publication, of which, however, we know nothing more than that it is called Omniana, ou Extrait des Archives de la Société Universelle des Gobe-mouches, par C. A. Moucheron, son premier aide-de-camp, 12mo., Paris, 1808. It would appear to be a burlesque production. One of the volumes of the great French work, the Encyclopédie Méthodique, bears the title of Encyclopediana, and professes to be a collection of every thing that is most curious and valuable in the different publications of this class. The remarks and anecdotes are arranged in alphabetical order; but there is no reference in general to the sources from which they have been obtained. The following works, apparently of a similar description, had also appeared before this; Elite des Bons Mots, &c., principalement des Livres en Ana, 2 vols., 12mo., Amst., 1707; and Nouvelle Bibliothèque de Littérature, d'Histoire, &c., ou Choix des meilleurs Morceaux tirés des Ana, (par Guillaume Grivel,) 2 vols., 12mo., Lille et Paris, 1765. We have in English, Selections from the French Anas, translated, 2 vols., 12mo., Oxford, 1797. No complete collection of the Anas has ever been printed; but there are several partial collections. One of the best of these is the Scaligerana, Thuana, Perroniana, Pithoeana, et Colomesiana, avec Notes par Pierre Des Mai zeaux, 2 vols., 12mo., Amst., 1740. Another larger collec tion, but without notes, was printed in 10 vols., 8vo., at Amsterdam in 1799, with the title of Ana; ou Collection de Bons Mots, Contes, Pensées détachées, &c., des Hommes célèbres, tirées de différens Recueils. This is a complete reprint, with short prefaces attached to each work, of the Furetieriana, the Poggiana, the Menagiana, the Marvilliana, the Carpentariana, the Valesiana, the Huetiana, (to which is added the Lettre par Huet sur Origine des Romans,) the Chevræana, the Sevigniana, and the Bolæana, The most complete list of these publications which has appeared, is that given by Peignot in his Repertoire des Bibliographies Speciales, Curieuses, et Instructives, 8vo., Paris, 1810, in which 109 titles ending in and are enumerated. This writer absurdly conceives the termination in question to be a corruption or contraction of the word anecdota, the title Menagiana, for instance, being, he says, when written properly and at full length, Menagianecdota. For further information on the subject of the Ana, the reader may consult the preface, by Wolf, to the Casauboniana, 12mo., Hamburgh, 1710; the Nouveaux Mémoires d'Histoire, de Critique, et de Littérature, par M. l'Abbé d'Artigny, 8vo., Paris, 1749, tom. i. pp. 287, &c., and tom. vii. pp. 1, &c.; B. G. Struvii Introductio in Notitiam Rei Litterariæ, cura Jo. Ch. Fischeri, 8vo., Franc., 1754, pp. 752763; Morhofii Polyhistor, lib. i. cap. xvi.; Gott. Stollu Introductio in Historiam Litterariam, per C. H. Langium, 4to., Jenae, 1728, pp. 54, &c.; and various other authorities referred to by Peignot. There is a well known little poem by La Monnoye, in which he enumerates the names of the most celebrated Ana, published and unpublished, concluding with the couplet, Messieurs, nul de tous ces ana Ne vaut l'Ypecacuanha. The verses may be found in his collected poems, and also in his edition of the Menagiana. In something of the same spirit, Voltaire has said of these collections, that we are indebted for them for the most part to those bookmakers who live on the follies of the dead. ANABAPTISTS, a religious sect. The word, composed of two Greek terms, properly signifies those who baptize a second time, or insist upon the necessity of a second baptism in persons whom they admit to their communion. It is sometimes applied to designate that large body of Christians in our own and other Protestant countries, one of whose articles of belief is, that baptism ought only to be administered to adults, and who, accordingly, rebaptize those who seek to join them. But this application of the name is quite unwarranted, and one against which the community in question have always protested. They do not maintain the necessity of a new or second baptism, nor are those who have been born and brought up in their persuasion ever baptized twice. Others, who may have been previously baptized in infancy, are, indeed, baptized once again when they have grown up; but this is done on the principle that the former ceremony was no baptism at all. Baptists is the designation assumed by those who thus hold the doctrines of the non-validity of infant, and the necessity of adult baptism; and they will accordingly be properly noticed under that head. We are not aware, indeed, that there has ever been a sect which maintained the necessity of two successive baptisms. On the other hand it is certain, that there were various sects in the earlier ages of the church which agreed with the modern Baptists in allowing no validity except to adult baptism. But the epithet Anabaptists appears to have been first employed to describe a body of fanatics who made their appearance in Germany soon after the commencement of the Reformation; and although it has been since frequently applied to other religious bodies as being alleged to have sprung from these, such a use of it can only be considered as one of those imputations with which different sects have been in the habit of assailing each other. The Anabaptists were, no doubt, the growth of the Reformation-though Protestant writers have laboured hard to make it appear that such was not the case. They were the ultra-radicals of the Reformation. Munzer, Stubner, and Storck, who were the first heads and apostles of the sect, had all been disciples of Luther; although no person could have more earnestly condemned their proceedings, than did that great reformer. They first began to preach their peculiar doctrines in the town of Wittenberg, in Saxony, in the year 1521. In 1525, their followers, composed almost exclusively of the lowest rabble, rose in a general rebellion | artificial vanity, and as such hateful to God. But whatever, against the established authorities throughout that province, on the other hand, they held to be natural, they looked upon Suabia, Thuringia, and Franconia. But this insurrection, as harmless or commendable. Boccoldt is stated to have which it is but fair to remark was partly of a political urged upon his followers, as in the highest degree conducive character, and occasioned by the oppression to which the to their spiritual welfare, the practice of a liberal polygamy, peasantry were subjected, was soon defeated; and Mun- and to have illustrated and enforced his doctrine by taking zer himself, being taken, was put to death. The novel to himself no fewer than fourteen wives. notions, however, which he had preached, spread as usual under persecution; and, some years afterwards, the mischief broke out again with new fury. In 1532, a numerous mob of these fanatics, conducted by John Matthias, a baker, of Haerlem, and John Boccoldt, a tailor, of Leyden, suddenly attacked the city of Münster during the night, and made themselves masters of the place. Their adherents immediately flocked thither from all quarters; and elated by their success, the congregated enthusiasts are stated to have given themselves up to extravagances far exceeding anything they had before practised. Matthias named Münster Mount Zion, and proclaimed himself its king. Having madly undertaken, however, attended with only thirty followers, to attack and disperse the forces which came to recover the town, he perished, with all who accompanied him. John of Leyden now assumed the royal dignity, and under his conduct the multitude is said to have proceeded to wilder excesses than ever. The city, however, was at length recaptured by the army which the Bishop had brought up against it, on the 24th of June, 1535; and Boccoldt, having fallen into the hands of the victors, was soon after executed with the most terrific cruelties that hatred and revenge could dictate. The most extravagant tenets, as well as conduct, have been commonly ascribed to the Anabaptists of Münster; but the accounts of a proscribed sect by their enemies, it is to be remembered, are scarcely to be received with implicit credit. The doctrine which gave occasion to their distinctive appellation was one of the least remarkable of all their peculiar articles of belief, although they are said to have inculcated it with singular emphasis and vehemence, being in the habit of declaring that infant baptism was an invention of the devil. A much more pernicious principle which they are accused of having held, at least in so far as the peace of society was concerned, was that of the unwarrantableness of all civil government, and the emancipation of the faithful from subjection to either laws or taxes. They are also said to have maintained that, among the saints, all things ought to be in common. Their speculative theology is described as having been much the same with that which has been, and still is, patronised by various other denominations of enthusiasts. It rested principally on the notion that God made his will known to them individually by special inspirations, by way of enhancing the importance of which they are said to have expressed themselves with some degree almost of contempt or disparagement of the written word. Besides the internal impressions which they called inspirations, they had dreams and visions in which they put much confidence; and some of them conceived themselves to have the gift of prophecy, which they were especially accustomed to exercise in predicting the speedy approach of the end of the world. Akin to these delusions was another favourite and fundamental dogma, that every true believer attained even in this life perfect freedom from sin. This position soon led them a great way. Finding that what had commonly been called sin could not be altogether extirpated from the bosoms even of the stoutest believers, they found it necessary, in order to save the doctrine, to declare that certain things which had hitherto been deemed contrary to the divine law, were not so at all, but in reality either indifferent or meritorious. It does not appear that they are accused of having gone quite to the extreme to which the principle in question has sometimes led, of maintaining generally that the belief of the sinner sanctified or neutralized his sin, or, in other words, that an act which would have been sinful in another became divested of its sinful character when committed by a believer. If all that is stated of them be true, indeed, they were under no necessity to resort to this device in order to give a loose to their inclinations, having put down in their list of universally permissible indulgences most of those things to which there is any violent disposition in the multitude of mankind. They condemned, for instance, with great severity, all ornamental attire, and some even went the length of objecting to clothing altogether. Boccoldt himself, in one of his fits of exaltation, solemnly promenaded the streets of Münster, stark naked. The love of dress, they said, was an For a long time after the events which have been related, it was dangerous in Germany and other parts of the continent to profess an adherence to the doctrine of adult baptism, those who held that tenet being all most absurdly classed as belonging to the sect of the Anabaptists of Münster. It has been commonly said that to avoid the persecution to which they were subjected, the remains of these fanatics in course of time adopted various new denominations, some congregations calling themselves Mennonites, after an eminent leader of the sect, others Waterlandians, from the place of their principal church, others Baptists, &c. But there is really no proof that any of the communities bearing these names had, in their origin, any connexion whatever with the Münster insurgents. They were merely confounded with these madmen in consequence of holding the doctrine of the invalidity of infant baptism, which the Münster Anabaptists were also said to have preached. This accidental coincidence, indeed, was ground of identification enough for the genius of persecution in a former age, as it continues to be for that of intolerance and calumny in the present. But such misrepresentation is really not more reasonable than it would be for Roman Catholic writers, as some of them have done, to describe the Protestants generally as followers of the principles of John of Leyden, because they all, in common with him, reject the authority of the Pope; or for the Jews to bring a similar charge against the whole body of believers in Christianity. For further information on the subject of the Münster Anabaptists, the reader may be directed to Mosheim's Ecclesiastical History, section iii., part ii., chapter iii., where he will find the subject treated with great learning, though not in a spirit of much liberality or candour. The principal works relating to the Anabaptists are all referred to in that dissertation. ANA'BASIS, the title of a Greek work, in seven books, by Xenophon of Athens, which describes the circumstances of an expedition undertaken by the younger Cyrus, B.C. 401, against his brother Artaxerxes, King of Persia. The expedition is remarkable as being the first long march of which we possess a detailed account, and also the oldest extant document which gave to Europeans any tolerably precise notion of the countries watered by the Upper Tigris and Euphrates. The army of Cyrus contained a large body of Greek mercenaries, among whom Xenophon, at first, held no military rank: he went apparently as a mere spectator, and only took command after the death of most of the generals. Cyrus set out from Sardes (now Sart) 38° 34' N. lat. 28° E. long., and marched through Asia Minor to the passes in Mount Taurus that lead into Cilicia. He next passed through Tarsus, along the Gulf of Scanderoon, and through the north part of Syria to the Euphrates, which he crossed at Thapsacus, about 35 °14' N. lat. He then marched S.E. through Mesopotamia, crossing the Araxes (the Khabour); and finally lost his life in an engagement with his brother on the plains of Cunaxa, (the site of which is unknown,) about forty miles from Babylon, (now Hillah,) 32° 28′ N. lat. 44° 14′ E. long. From this point commenced the retreat, commonly known as the Retreat of the Ten Thousand. Instead of returning by the way which they came, it was determined to reach some of the Greek colonies on the Black Sea. Accordingly they crossed the Tigris; and advancing along the east bank of this river up the stream, they crossed in succession the Diala, and other tributaries of the Tigris. They followed the course of this river, till they were stopped about 37° 20' N. lat., by the mountains pressing close on the river, and allowing no passage along its banks. They then crossed the mountains, and advanced probably nearly due north, but their course from this point is very uncertain. It is probable that the army passed to the west of Lake Van, and in its progress it must have crossed the Morad or Eastern Euphrates, and that branch of the Araxes which is now the Faz, and is called by Xenophon the Phasis. After enduring much hardship from snow, want of food and clothing, and the opposition of the native tribes, the army at last reached Trapezus, now Trebisond, on the Black Sea, in 41° 2′ N, lat, 39° 28 E. long, From Tra pezus the army marched along the coast westwards for | The best-known genera of the order are, in the first place, about 100 miles (direct distance) to Cotyora. Xenophon adds the march of the Greek auxiliaries from Ephesus to Sardes (about 50 miles) to the distance from Sardes to Cunaxa. The march may be considered as having terminated at Cotyora, as the army sailed from this place to Sinope, now Sinub: their troubles, however, continued till they reached Byzantium, now Constantinople, and even beyond that point. If we take the stadia of Xenophon at the rate of ten to a mile, an estimate which is above the truth, we find the whole distance marched to be 3465 English miles, which was accomplished in fifteen months, and a large part of it through an unknown mountainous and hostile country and in an inclement season. The reader will find the expedition of the younger Cyrus discussed in the work of Major Rennel, and the various difficulties that occur in the narrative of Xenophon explained, as far as means of information will allow, with the Major's usual good sense and sagacity. [See XENOPHON.] Anabasis is also the name given by Arrian, who was in all things an imitator of Xenophon, to his work in seven books, in which he describes the campaigns of Alexander the Great. [See ARRIAN.] ANACARDIA'CEE, or the CASHEW tribe, is a natural order of plants, consisting exclusively of woody plants, abounding in an acrid resin, which is easily discovered by bruising the leaves, but which is not indicated by its being collected in transparent receptacles in the leaves, as is most commonly the case. They are polypetalous dicotyledons, with perigynous stamens, a simple, one-seeded, superior fruit, and alternate leaves without stipulæ. rhus, or the sumach, so many species of which are cultivated in our gardens; and the pistacias, the nuts of which are served at desserts, and their juice is commonly sold in the shops under the name of mastich and Scio turpentine. Besides these, there are the Chilian duvauas, which resemble myrtles, the mango, the fruit of which is so delicious in tropical countries, and the Cashew, or Acajou nut, anacardium, from which the order takes its name. The last, Anacardium occidentale, is a small tree found all over the West Indies, where it is much cultivated for the sake of its bunches of fragrant rosy flowers, as well as of its fruit. Its stem, if wounded, yields abundantly a milk, which, when inspissated, becomes intensely black and hard; besides which, it secretes a gum not inferior to gum arabic. The nut is a kidney-shaped body, seated on a large fleshy protuberance resembling a peach, or an apple, and being in fact, the extremely dilated disk or receptacle; the latter is sometimes red, sometimes white, and is employed by the West Indians in various ways. The nuts contain, in abundance, beneath the outer shell, the black caustic oil of the order, which, when volatilized by heat, as happens in the process of roasting, is apt to produce erysipelas and other disagreeable affections in the face of persons standing over the fumes; the kernel is a well-known wholesome article of food. In the West Indies it is used as an ingredient in puddings, is eaten raw, and is roasted for the purpose of mixing with Madeira wine, to which it is thought to communicate a peculiarly agreeable flavour. In this country, the Cashew nut never flowers, and can only be cultivated as a tender stove plant. ANACHARSIS THE YOUNGER. [See BARTHE LEMY.] AN ACREON, one of the most famous lyric poets of Greece. Little is known of his personal history. He was born at Teos, a city of Ionia, in Asia Minor, and was probably of obscure birth, since the name of his father has not been ascertained, and four persons are mentioned by Suidas, to whom that honour has been ascribed. Madame Dacier, on the other hand, has endeavoured to prove that he was a relation of Solon and Pisistratus, and a descendant of Codrus, and thus connected with the noblest blood of Athens; but it has been shown by Bayle, that the passage of Plato, on which she founds this assertion (Charmides, 157, ed. Steph.; p. 54. Priestley), cannot be made to bear such a meaning. The exact periods of his birth and death are unknown; but he began to be distinguished in the 35th Olymp. B.C. 559, about the beginning of the reign of Cyrus, and he came to Athens in the reign of Hipparchus, B. C. 525, according to Clinton. There is nothing irreconcileable in these dates, though rather distant; since he |