observing the action of oil bubbles in a basin of water or
through the observation of the movements of the heavenly
bodies, it is Shamash and Adad who, in the ritual connected
with divination, are invariably invoked. Similarly in the
annals and votive inscriptions of the kings, when oracles are
referred to, Shamash and Adad are always named as the gods
addressed, and their ordinary designation in such instances
is bele biri, ``lords of divination.'' The consort of
Adad-Ramman is Shala, while as Amurru his consort is called
Aschratum. (See BABYLONIAN AND ASSYRIAN RELIGION.) (M. JA.)
ADAGIO (Ital. ad agio, at ease), a term in music to indicate
slow time; also a slow movement in a symphony, sonata, &c., or an
independent piece, such as Mozart's pianoforte ``Adagio in B minor.''
ADAIR, JOHN (d. 1722), Scottish surveyor and map-maker
of the 17th century. Nothing is known of his parentage,
birthplace or early life. His name first came before the
public in 1683, when a prospectus was published in Edinburgh
entitled An Account of the Scottish Atlas, stating
that ``the Privy Council of Scotland has appointed John
Adair, mathematician and skilfull mechanick, to survey the
shires.'' In 1686 an act of tonnage was passed in Adair's
favour. He was then employed on a survey of the Scottish
coast and two years later was made a fellow of the Royal
Society. Two other acts of tonnage were passed for Adair,
one in 1695 and the other in 1705. In 1703 he published the
first part of his Description of the Sea Coasts and Islands
of Scotland, for the use of seamen. The second part never
appeared. He is thought to have died in London about the end of
1722. He must have lost a considerable amount of money in
the execution of his work, and in 1723 some remuneration
was made to his widow by the government. Some of his
work is preserved in the Advocates' Library at Edinburgh
and in the King's Library of the British Museum, London.
ADALBERON, or ASCELIN (d. 1030 or 1031), French bishop and
poet, studied at Reims and became bishop of Laon in 977. When
Laon was taken by Charles, duke of Lorraine, in 988, he was
put into prison, whence he escaped and sought the protection
of Hugh Capet, king of France. Winning the confidence of
Charles of Lorraine and of Arnulf, archbishop of Reims, he
was restored to his see; but he soon took the opportunity
to betray Laon, together with Charles and Arnulf, into the
hands of Hugh Capet. Subsequently he took an active part in
ecclesiastical affairs, and died on the 19th of July 1030 or
1031. Adalberon wrote a satirical poem in the form of a
dialogue dedicated to Robert, king of France, in which he
showed his dislike of Odilo, abbot of Cluny, and his followers,
and his objection to persons of humble birth being made
bishops. The poem was first published by H. Valois in the
Carmen panegyricum in laudem Berengarii (Paris, 1663), and
in modern times by J. P. Migne in the Patrologia Latina, tome
cxli. (Paris, 1844). Adalberon must not be confounded with
his namesake, Adalberon, archbishop of Reims (d. 988 or 989).
See Richer, Historiarum Libri III. et IV., which appears in
the Monumenta Germaniae historica. Scriptores. Band iii.
(Hanover and Berlin, 1826--1892); A. Olleris, OEuvres de Gerbert
pape sous le nom de Sylvestre II. (Paris, 1867); Histoire
litteraire de la France, tome vii. (Paris, 1865-1869).
ADALBERT, or ADELBERT (c. 1000-1072), German archbishop,
the most famous ecclesiastic of the 11th century, was the
son of Frederick, count of Goseck, a member of a noble Saxon
family. He was educated for the church, and began his clerical
career at Halberstadt, where he attained to the dignity of
provost. Having attracted the notice of the German king, Henry
III., Adalbert probably served as chancellor of the kingdom of
Italy, and in 1045 was appointed archbishop of Hamburg-Bremen,
his province including the Scandinavian countries, as well as a
larger part of North Germany. In 1046 he accompanied Henry to
Rome, where he is said to have refused the papal chair; and in
1052 he was made legate by Pope Leo IX., and given the right
to nominate bishops in his province. He sought to increase the
influence of his archbishopric, sent missionaries to Finland,
Greenland and the Orkney Islands, and aimed at making Bremen
a patriarchal see for northern Europe, with twelve suffragan
bishoprics. He consolidated and increased the estates of the
church, exercised the powers of a count, denounced simony and
initiated financial reforms. The presence of this powerful
and active personality, who was moreover a close friend
of the emperor, was greatly resented by the Saxon duke,
Bernard II., who regarded him as a spy sent by Henry into
Saxony. Adalbert, who wished to free his lands entirely
from the authority of the duke, aroused further hostility
by an attack on the privileges of the great abbeys, and
after the emperor's death in 1056 his lands were ravaged by
Bernard. He took a leading part in the government of
Germany during the minority of King Henry IV., and was styled
patronus of the young king, over whom he appears to have
exercised considerable influence. Having accompanied Henry
on a campaign into Hungary in 1063, he received large gifts
of crown estates, and obtained the office of count palatine in
Saxony. His power aroused so much opposition that in 1066 the
king was compelled to assent to his removal from court. In
1069 he was recalled by Henry, when he made a further attempt
to establish a northern patriarchate, which failed owing to
the hostility of the papacy and the condition of affairs in
the Scandinavian kingdoms. He died at Goslar on the 16th
or 17th of March 1072, and was buried in the cathedral which
he had built at Bremen. Adalbert was a man of proud and
haughty bearing, with large ideas and a strong, energetic
character. He made Bremen a city of importance, and it was
called by his biographer, Adam of Bremen, the New Rome.
See Adam of Bremen, Gesta Hammenburgensis ecclesiae pontificum,
edited by J. M. Lappenberg, in the Monumenta Germaniae
historica. Scriptores. Band vii. (Hanover and Berlin,
1826-1892); C. Grunhagen, Adalbert Erzbischof von Hamburg
und die Idee eines Nordischen Patriarchats (Leipzig, 1854).
ADALBERT (originally VOYTECH), (c. 950-997), known as
the apostle of the Prussians, the son of a Bohemian prince,
was born at Libice (Lobnik, Lubik), the ancestral seat near
the junction of the Cidlina and the Elbe. He was educated at
the monastery of Magdeburg; and in 983 was chosen bishop of
Prague. The extreme severity of his rule repelled the
Bohemians, whom he vainly strove to wean from their national
customs and pagan rites. Discouraged by the ill-success of his
ministry, he withdrew to Rome until 993, when, in obedience
to the command 0f the pope, he returned to his own people.
Finding little amendment, however, in their course of living,
he soon afterwards went again to Rome, and obtained permission
from the pope to devote himself to missionary labours, which he
carried on chiefly in North Germany and Poland. While preaching
in Pomerania (997) he was assassinated by a heathen priest.
See U. Chevalier, Repertoire des sources historiques du moyen
age, Bio.-Bibl. (1905); Bolland, Acta Sanctorum, April 23; H. G.
Voigt, Adalbert von Prag (1898), a thoroughly exhaustive monograph.
ADALIA (med. Antaliyah; the crusaders' Satalia), the
ancient Attalia (q.v.), the largest seaport on the south
coast of Asia Minor, though in point of trade it is now
second to Mersina. The unsuitability of the harbour for
modern steamers, the bad anchorage outside and the extension
of railways from Smyrna have greatly lessened its former
importance as an emporium for west central Anatolia. It is
not connected by a chaussee with any point outside its
immediate province, but it has considerable importance as the
administrative capital of a rich and isolated sanjak. Adalia
played a considerable part in the medieval history of the
Levant. Kilij Arslan had a palace there. The army of Louis
VII. sailed thence for Syria in 1148, and the fleet of Richard
of England rallied there before the conquest of Cyprus.
Conquered by the Seljuks of Konia, and made the capital of the
province of Tekke, it passed after their fall through many
hands, including those of the Venetians and Genoese, before
its final occupation by the Ottoman Turks under Murad II.
(1432). In the 18th century, in common with most of Anatolia,
its actual lord was a Dere Bey. The family of Tekke Oglu,
domiciled near Perga, though reduced to submission in 1812
by Mahmud II., continued to be a rival power to the Ottoman
governor till within the present generation, surviving by
many years the fall of the other great Beys of Anatolia. The
records of the Levant (Turkey) Company, which maintained an
important agency here till 1825, contain curious information
as to the local Dere Beys. The present population of Adalia,
which includes many Christians and Jews, still living, as in
the middle ages, in separate quarters, the former round the
walled mina or port, is about 25,000. The port is served
by coasting steamers of the local companies only. Adalia
is an extremely picturesque, but ill-built and backward
place. The chief thing to see is the city wall, outside which
runs a good and clean promenade. The government offices and
the houses of the better class are all outside the walls.
See C. Lanckoronski, Villes de la Pamphylie
et de La Pisidie, i. (1890). (D.G.H.)
ADAM, the conventional name of the first created man according to the Bible.
1. The Name.---The use of ``Adam'' (mem kamatz daleth kamatz
aleph) as a proper name is an early error. Properly the
word adam designated man as a species; with the article
prefixed (Gen. ii. 7, 8, 16, iv. 1; and doubtless il. 20, iii.
17) it means the first man. Only in Gen. iv. 25 and v. 3-5
is adam a quasi-proper name, though LXX. and Vulgate use
``Adam'' (Adam) in this way freely. Gen. ii. 7 suggests
a popular Hebrew derivation from adamah, ``the ground.''
Into the question whether the original story did not give
a proper name which was afterwards modified into ``Adam''
---important as this question is---we cannot here enter.
2. Creation of Adam.--For convenience, we shall take
``Adam'' as a symbol for ``the first man,'' and inquire
first, what does tradition say of his creation? In Gen. ii.
4b-8 we read thus: -``At the time when Yahweh-Elohim1
made earth and heaven,--earth was as yet without bushes, no
herbage was as yet sprouting, because Yahweh-Elohim had not
caused it to rain upon the earth, and no men were there to
till the ground, but a stream2 used to go up from the earth,
and water all the face of the ground,---then Yahweh-Elohim
formed the man of dust of the ground,3 and blew into his
nostrils breath of life,4 and the man became a living
being. And Yahweh-Elohim planted a garden5 in Eden, eastward;
and there he put the man whom he had formed.'' (See Eve.)
How greatly this simple and fragmentary tale of Creation differs
from that in Gen. i. 1-ii. 4a (see COSMOGONY) need hardly be
mentioned. Certainly the priestly writer who produced the
latter could not have said that God modelled the first man out
of moistened clay, or have adopted the singular account of the
formation of Eve in ii. 21-23. The latter story in particular
(see Eve) shows us how childlike was the mind of the early
men, whose God is not ``wonderful in counsel'' (Isa. xxviii.
29), and fails in his first attempt to relieve the loneliness
of his favourite. For no beast however mighty, no bird however
