Page:Encyclopædia Britannica, Ninth Edition, v. 10.djvu/82

72 edited the Philosophie der Geschichte in Hegel’s Werke, and contributed an admirable preface.

1em  GÄNSBACHER, (–), a of repute, was born in  at  in. His father, a master and of, undertook his son’s early, which the boy continued under various masters till , when he became the pupil of the celebrated. To his connexion with this ist and with his fellow pupils, more perhaps than to his own merits, Gansbacher’s permanent place in the of  is due; for it was during his second stay with, then  living at , that he became acquainted with  and , who had also been attracted by ’s reputation, and the close friendship which sprang up among the three young ians, and was dissolved by death only, has become celebrated in the  of. But although Gansbacher owes the greater part of his reputation to this circumstance, he was himself by no means without merit. He creditably ﬁlled the responsible and difﬁcult post of director of the at ’s, , from  till his death ( 13, ); and his  betray the ian of high gift and accomplishment. They consist chiefly of, not less than 17 es, besides , s, , &c., being amongst the number. He also wrote several s, a, and one or two minor of a tic kind.  GANYMEDE (, Γανυμήδης,, Ganymedes) affords a typical example of the manner in which -making continued as a living process through the whole of. In the thought of the primitive, occupied with the simplest cares of living, a very frequent subject was naturally the ; and their thought has been preserved to us in the form of. As the descends to  it is the chief blessing to, while in the s it gladdens the dwellers there. Hence arises the idea of a for the s—the  of the, the  of the , and the  of the —which plays such an important part in the Rig Veda, the Edda, and the Homeric poetry. The guardian and giver of the  occurs in many forms, sometimes as a, sometimes as a. Just as the brings  to  in, so  takes the form of an  to steal the  from  for the use of the. The same that in  distributes the  to the  is on  the  that presides over the due supply of. Hence among the Ganymede, as this  is called, exists in  as the  of the  (Hyginus, fab.224), while on  he is, as Pindar (fr.207 &#91;110&#93;) tells us, the  of the  of the, which was par excellence the life-giving and   of the. But the form under which the Ganymede most commonly appears has its origin in and in. Homer (Il., xx. 232) says that Ganymede was a son of, and that the on account of his beauty carried him off to  to dwell among the  and pour out the  for. The Little Iliad again makes him the son of, and says that gave  a en  in exchange for him. In the Ganymede there is not much trace left of the old kindly  who distributes the blessing out of the s. We may indeed, when we remember that the  admired personal beauty as almost  (cf. Hdt., v. 47), be able to see in this translation the good  returning alive to  after his sojourn on, an idea that occurs in the  of almost every. But now he seems rather to represent the everlasting youth and beauty that attend on the, and to be the male counterpart of , who was worshipped in under the   (Pausanias, ii. 13). More and more the grows away from its earliest form, and as   altered the darkest side of their  attached itself to it. Through the n the tic custom of  had spread to the  and superseded the old ic. The presence of women at -times, customary in of Homer (Od., iv. 221), was now discontinued. Beautiful young male  at s, and the feeling grew that the  also observed this. Ganymede was now conceived as the favourite of. So early as the Hymn to Aphrodite, himself carries off Ganymede on account of his beauty; and Theognis (about ) speaks of the  of  for Ganymede as a well-known. In especially, where the  was systematized and, and from which the habit spread over the whole of , does the  ﬁnd nourishment and growth. On the one hand, was represented to have himself, in the form of an, carried off Ganymede; on the other hand, it was said that , the primitive r and giver of , had been the  of Ganymede. In this way it was attempted to give dignity and antiquity to a borrowed and loathsome. The rapidity with which the habit spread all over makes the ical embodiment of it ﬁll an important place in the, , and  of  in its decline. Thus it comes that the name which once denoted the good that gives the best gifts to  was adopted in the  under the form Catamitus to signify the most degraded of  (on this subject v. Böttiger, Kunst-Mythol., ii. 35, 61). It is signiﬁcant that in not one very early representation of the occurs (Overbeek, Kunst-Mythologie, p.515); but in the middle and later periods it becomes a favourite subject. Two moments especially are represented—(1)Ganymede carried off by the, where the is sometimes ’s, but at other times obviously , as is shown by the sensual  apparent in both ﬁgures (Jahn, Archæolog. Beiträge, p.20), and Ganymede feeding or ing the.

1em  GAP (the ancient Vapincum), a of, capital of an  and also of the  of , is situated on the right  of the , 46  S.E. of. It stands in a wide about 2400  above, and is surrounded by an  of , over which tower the -covered  of the. In the vicinity are ﬁne s and, but the , with the exception of a few modern , is badly  and has a somewhat miserable appearance. The chief public are the , containing the  of the celebrated , the , the , the ’s , the , and the. In a  in black  was erected in front of the  to, a former  of the. Gap is the seat of a of primary, and has a  , a  , a public , and a  of antiquities, , , and. The comprise len,, and  goods, , and. In the vicinity are some, which were known to the. The became the  of a  in the, and its s were for a long period d s and s of Gap. In former times it suffered greatly from the 