THE NEW SCHAFF-HERZOG
AKIBA, a-ki'bfl: Jewish rabbi, said to have lived in Jerusalem in the time of the Second Temple, and to have devoted himself to the study of the law when somewhat advanced in years. After the destruction of Jerusalem he retired to the neighborhood of Jaffa and also undertook extensive travels. He was executed during the Jewish insurrection under Hadrian (c. 133); but there is no proof that he was active in the revolt, or took any part in it except to recognize Bar-Kokba as the Messiah (in accordance with Num. xxiv. 17). Jewish tradition assigns as the cause of his death, that he taught the law when it was forbidden to do so.
Many sayings are transmitted in Akiba's name. He defended the sacred character of the Song of Songs, which he interpreted allegorically (cf. F. Buhl, Kanonand Text, Leipsic, 1891, pp. 28-29; E. Konig, Einleitung in dasAlte Testament, Bonn, 1893, p. 450). He paid special attention to the development of the traditional law; a Mishnah is known under his name; and to his school no doubt belong the fundamental elements of the present Mishnah. His exegetical method found meaning even in the particles and letters of the law (cf. M. Mielziner, Introduction to the Talmud, Cincinnati, 1894, pp. 125-126, 182-185; H. L. Strack, Einleitung in den Thalmud, Leipsic, 1894, pp. 100-104). The Greek translation of the Old Testament by Aquila (said to have been Akiba's pupil) seems to have been influenced by such an exegesis (Buhl, Kanon und Text, pp. 152- 155). The midrashic works Siphra on Leviticus, and Siphre on Deuteronomy, contain much material from Akiba's school. (G. Dalman.)
Bibliography: H. Gratz, Geschichte der Juden, vol. iv., Leipsic, 1893; H. Ewald, Geschichte des Volkes Israel, vii. 367, Gottingen, 1868; Akiba ben Joseph, in JE, i. 304 sqq.
AKKAD. See Babylonia, IV., § 11.
AKOMINATOS. See Nicetas.
ALACOQUE, MARGUERITE MARIE. See Sacred Heart of Jesus, Devotion to.
ALANUS, a-la'nus: Name of at least three writers of the twelfth century.
1. Alanus of Auxerre: Cistercian, abbot of Larivour from 1152 or 1153 to about 1167, bishop of Auxerre, and then for about twenty years monk at Clairvaux. He wrote a life of St. Bernard (in MPL, clxxxv.).
2. Alanus: Abbot of Tewkesbury. He wrote a life of Thomas Becket (ed. J. A. Giles, in PEA, 1845; MPL, cxc), letters {MPL, cxc), and sermons.
3. Alanus ab Insulis (Alain of Lille; often called M agister Alanus and M agister universalis): A native of Lille who taught in Paris. He was a man of wide and varied learning, and, combining philosophical studies and interests with strong adherence to the Church, forms an important connecting link between the earlier and the later scholasticism. His writings include: (1) Regulw coelestis juris (called also Regulce de sacra theologia or maxima theologian). Like other sciences which have their principles, the swpercozlestis scientia is not lacking in maxims. These are here laid down in a series of brief sentences, partly put in paradoxical form
with minute elucidations. The work has a strong leaning toward Platonism, and contains some very peculiar thoughts. (2) Summa quadripartita adversus huius temporis hcereticos, which indicates by its title the ecclesiastical position of the author. The first book is directed against the Cathari, opposes their dualism and docetism, and defends the sacraments of the Church. The second book denies (chap, i.) the right (claimed by the Waldensians) to preach without ecclesiastical commission; insists upon the duty of obeying implicitly the ecclesiastical superiors, and of making confession to the priest (chaps, ii.-x.); justifies indulgences and prayers for the dead (chaps, xi.-xiii.); and denies that swearing in general is prohibited and that the killing of a person is under all circumstances sinful (chap, xviii.). (3) De arte prmdicandi, a homiletic work which starts with the definition that " preaching is plain and public instruction in morals and faith, aiming to give men information, and emanating from the way of reason and fountain of authority." It tells how to preach on certain subjects, as on mortal sins and the virtues, and how to address different classes. (4) Less certainly genuine are the five books De arte catholicce fidei, whose style is somewhat different. The work makes the peculiar effort to demonstrate the ecclesiastical doctrine not only in a generally rational but by a strictly logical argumentation in modum artis. The fundamental thought is striking; but the execution is sometimes weak, and the definitions are so made that the inferences become what the author wishes to prove. (5) De planctu naturw, in which Alanus gives, partly in prose, partly in rhyme, a picture of the darker side of the moral conditions of the time. (6) Anticlaudianus, a more comprehensive work, deriving its title from the fact that the author wished to show the effects of virtues as Claudian showed those of vices. It is a kind of philosophico-theological encyclopedia in tolerably correct hexameters which are not devoid of poetic feeling. S. M. Deutsch.
Bibliography: (1) L. Janauschek, Origines Cistercienses, Vienna, 1877; (3) Opera, in M PL, ccx.; the oldest notices are in Otto of St. Blasien, Chronicon, under the year 1194, MGH, Script, xx. (1868) 326, Alberic of Trois-Fontaines, ib. xxiii. (1874) 881, Henry of Ghent, De scriptoribut ecclesiasticis, ch. xxi. ; cf. Oudin, Commentarius de scnptoribus ecclesice, ii. 1387 sqq., Leipsic, 1772; Histoire litteraire de la France, xvi. 396 sqq.; C. Baumker, Handschriftliches zu den Werken des Alanus, 1894 (reprinted from the Philosophisches Jahrbuch of the Gorres-Gesellschaft, vi. and vii., Fulda, 1893-94); M. Baumgartner, Die Philosophic des Alanus ab Insulis, Milnster, 1896; J. E. Erdmann, Grundriss der Geschichte der Philosophic, § 170, 2 vols., Berlin, 1895-96.
ALARIC. See Goths, § 3.
A LASCO, JOHANNES. See Lasco.
ALB: A vestment worn by Roman Catholic priests in celebrating mass, and prescribed also for the Church of England by the first prayer-book of Edward VI. ("a white albe plain, with a vestment or cope "). See Vestments and Insignia, Ecclesiastical. The name was applied also to the white garments worn by the newly baptized in the early Church; and from this, since Easter was the usual time for baptism, came the name for the Sunday after Easter, Dominica in albis (sc. depositis).