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EMA of sketches he there executed obtained for him the esteem of the Italian artists, with whom he was a favourite, and prepared ample stock for his future exertions. Returning to Germany, he settled down in his native place, and produced a vast number of works distinguished for grace and character, if not for ideality and purity of design. Amongst the many subjects of this artist are especially noted—The "Flight into Egypt," and the "Good Samaritan," both in Paris; "A Witch metamorphosing a Youth into a Lizard," in London; "Ceres in search of her Daughter," at Berlin; "The burning of Troy;" a moonlight landscape, and others, at Munich; "Ceres in the house of Hecuba," at Madrid. Elzheimer executed several etchings highly esteemed. He was the master of the celebrated Dutch painter Poelemburg. He died at Frankfort in 1620.—R. M.  EMAD-ED-DIN or EMAD FAKIH KERMANI, a celebrated Persian poet, who died at Kerman in 1390. So great was his celebrity both as a poet and as a doctor of law, that crowds of people came from distant parts to Kerman to visit him in his retreat. He left a collection of verses, and several works on subjects connected with theology and philosophy. His poetical works are still held in unrivalled estimation by his countrymen.—J. S., G.  EMANUEL BEN SALOMON, a famous Hebrew poet and commentator, born at Rome, flourished towards the middle of the thirteenth century. He wrote commentaries on most of the books of the Old Testament, and a series of poetical compositions—"Mechabberoth." He has been called by some biographers the Voltaire of the Hebrews; but no serious parallel can be instituted between the Jewish rabbi and the patriarch of Ferney.—J. S., G.  * EMBURY,, an American authoress, daughter of Dr. James Manley, a physician of New York, was married in 1828 to Mr. Daniel Embury of Brooklyn. She was long favourably known to the readers of American periodical literature under the name of Ianthe, and most of the contributions, in prose and verse, which she published in magazines with that signature, have been reprinted with success in a collected form. Of late years Mrs. Embury has been chiefly known as a prose writer. She has published numerous tales which, like her poetry, have attracted many readers who find in them much beauty and genuine pathos.—J. S., G.  EMERIAU,, Comte, a celebrated French admiral. He commanded the Spartiate at the battle of Aboukir. After his ship struck. Nelson restored to him his sword, with the compliment that such an act was only due to so brave an officer. Bonaparte also, when he heard that Emeriau had been wounded in this famous sea-fight, wrote to him, expressing his sorrow. He was made a peer of France on Napoleon's return from Elba, and had the same honour conferred on him after the revolution of 1830.—R. M., A.  EMERIC-DAVID,, a French archæologist and writer upon art, born at Aix in Provence in 1755; died in 1839. He studied law, and with various interruptions pursued it as a profession; but the tastes for archæological and artistic matters which he acquired during a short residence in Italy, chiefly ruled his laborious career, and upon these subjects he wrote copiously, and with great learning and judgment. In the year 1800 a memoir which he sent to the Institut on the subject of ancient statuary attracted much attention; it was printed in 1805. He was for six years a member of the legislative chamber. In 1816 he was elected a member of the Institut. For this learned body he wrote several works upon ancient art and upon Greek mythology, respecting which he propounded an ingenious hypothesis, which, however, enjoyed but a brief popularity. He was one of the continuators of the Histoire Litteraire. At the age of eighty-four, still engaged in his labours, he was suddenly cut off by apoplexy.—J. S., G.  * EMERSON,, the most subtile and original thinker America has produced, was born at Boston in 1803, graduated at Harvard college, Cambridge, and was subsequently ordained minister of a Unitarian congregation in his native city. An alteration in his views respecting the sacrament, however, induced him to relinquish his pulpit, and he retired to a farm in the village of Concord, where he still resides. There, amid the quietudes of nature, he has devoted himself to those profound meditations concerning the spiritual mysteries of existence which have won him a place among the greatest of their interpreters. Although Emerson has been ingeniously characterized as possessing a Greek head upon Yankee shoulders, or a kind of Plotinus-Montaigne, uniting the shrewd wit of the Gascon with the golden dreams of the Egyptian, he yet must chiefly be estimated as an American, whose works are natural growths from the soil of a new world, springing into life with native grace and power, and not predetermined either in form or substance by the fashion of ancient conventionalities. The peculiar position of America, where civilization and barbarism meet upon the boundaries of realms unconquered by man, naturally favours the growth of a genius like Emerson's, which raises again those fundamental problems of human thought which struck the first denizens of earth; and, while questioning the universe with the childlike simplicity of the earlier sages, at the same time meditates, balances, and judges with tact and shrewdness learnt from the ways of a world no longer in its infancy. The comparison usually drawn between Emerson and Carlyle, entirely overlooks these peculiar native characteristics of his genius. Living in the same era, and both demanding a return from its outward shows to eternal realities; both despising the marshalling of free minds into regiments, and the converting of education into a mere platoon exercise of accustomed movements; both overwhelmed with intense consciousness of the mysteries bounding all human knowledge, and standing face to face with the same infinite problems—there must necessarily be various points of contact between the free lines of their independent thoughts. But Emerson is not an American Carlyle. The music of the winds sweeping through his native forests is heard in his works. As a citizen of a new republic, he stands like an inhabitant of the elder world, nearer the portals of the dawn of time, while Carlyle is more oppressed with the weight of forms established by the authority of centuries. The poet Lowell broadly indicates the difference between the two men as that between Fuseli and Flaxman—the one paints bundles of muscles and thews, the other draws lines straight and severe, a colourless outline. The generalities of Carlyle, notes the same poet, require to be seen in the mass—the specialities of Emerson gain by enlargement. The one sits in a mystery and looks round him with a sharp common sense, the other views common-sense things with mystical hues; the one is more burly, the other rapid and slim; the one is two-thirds Norseman, the other half Greek.

Emerson's works consist chiefly of orations and essays. In 1840 he published his "Nature." In 1841 his first series of essays appeared in England, with a preface by Thomas Carlyle, followed by a second series in 1845. In 1848-49 he visited England and delivered the lectures subsequently published in the volume "Representative Men." This was succeeded by a work upon "English traits," in which the general characteristics of the nation are more aptly and correctly given than the special accounts of individual notabilities. He has also published a volume of poems, which, while constantly defying every ordinary rule laid down by the discoursers on poetic art, have a wild spiritual melody of their own, like the voluntaries of a great musician. Emerson's prose often rises to a grandeur of expression seldom attained when his thoughts are clad in a more formal metrical garb. His works generally cannot be catalogued as belonging to any special school; neither are they a confused assemblage of detached thoughts. He is a thinker in the same sense in which Beethoven was a musician. It is evident, on the first glance, that Emerson seeks to solve the riddle of the universe for himself, and is content with no traditionary answer. Why should not we enjoy, he asks, an original relation to the universe? Embosomed for a season in nature, whose floods of life stream around us and through us, why should we grope among the dry bones of the past, or put the living generation in masquerade out of its faded wardrobe? He insists on man's individuality, and protests against the merging our separate beings into indolent conformity with a majority. Let a man know his worth, and keep things under his feet. Let him not peep, or steal, or skulk up and down with the air of an interloper in the world which Exists for him. Beneath opinions, habits, customs, he seeks the spirit of the man. The one thing in the world of value is the soul—free, sovereign, active. The history of the world can only be understood as it is lived through in our own spiritual experience. "I can find," writes Emerson, "Greece, Palestine, Italy, Spain, and the Islands—the genius and active principle of each and of all eras—in my own mind." A man must sit at home and not suffer himself to be bullied by 