THE NEW SCHAFF-HERZOG
Christi, more exactly entitled : Delia pienezza, sufficienza e satisfattione della passione di Christo. In a masterly oration Paleario refuted the accusations, but his enemies conspired to prevent his permanent appointment at Siena. In 1546 he obtained a professorship at Lucca. It may have been here that he completed a second tract against Rome: Actio in pontifices Romanos et eorum asseclas (Amsterdam, 1696; Jena, 172S) a caustic polemic on ecclesiasticism and dogmatics. Threatened at Lucca by the readiness of the Senate to gratify the demands of the Curia, he withdrew in 1555, finding a position at Milan. Although again accused by the inquisition (1559) he vindicated himself in a tract, Pro se ipso, and was acquitted. For the third time (1567), however, the Milanese inquisitor, Fra Angelo di Cremona, subjected him to prosecution; the points of accusation being, that he had taught justification by faith, denied the doctrine of purgatory, disparaged monasticism, and censured the practise of burying the dead within the churches. In 1568, by imperial mandate in response to the requisition of Pope Pius V., he was conveyed to Rome for judgment. For three years Paleario languished in the prison of Tor di Nona. The extract from his Roman trial proceedings (published by Fontana, in Arch, storico della Societa Romana di Storia patria, Rome, 1896) gives detailed information concerning this period of torture. In April, 1570, the man appears " mellowed," so that he professes to believe whatever the church believes. Then he was compelled to make a formal abjuration, the literal terms of which were first published by P .C. F. Daunou (Essai historique sur la puissance temporelle des papes, ii. 278, Paris, 1810). He addressed some touching letters to his wife and child on the day of his execution, which are preserved
in the library at Siena, and are the last authentic witnesses on the subject of his religious attitude. They contain not one word in warrant of the assumption that he denied his convictions in the presence of death. His constancy is also corroborated by the sentence of June 30, declaring him " impenitent." In the journal of the Roman Brotherhood of S. Giovanni Decollato, whose members attended those who were condemned by the Holy Office, and were present during the last hours of one delivered for execution, taking special pains to draw some last word of repentance from the unfortunate victim, it is recorded that this devout humanist said he wished to die as a good Christian, which is not to be construed to mean in the Roman faith. An alleged portrait of this martyr came to light about 1870, an oil painting, in the municipal library at Veroli. Closer scrutiny revealed the fact that this portrait, even if genuine, had been so retouched that the original features are no longer recognizable.
K. Benrath.
Bibliography: There are editions of his works at Leyden, 1552; Bremen, 1619; Amsterdam, 1696, and Jena, 1728. For his life consult: The sketch by Hellbauer prefixed to the Jena edition of the works; Mrs. M. Young, Life and Times of Aonio Paleario, 2 vols., London, 1860; T. Mc- Crie, Progress and Suppression of the Reformation in Italy, Philadelphia, 1856; J. Bonnet, Aonio Paleario, Paris, 1862, Eng. transl., London, 1864; W. M. Blackburn, Aonio Paleario and his Friends, Philadelphia, 1866; J. Stoughton, Footprints of the Italian Reformers, London, n. d. ; Des Marais, Aonio Paleario, Rome, 1885. On the question of the authorship of the Benefizio di Cristo consult: C. Babington, The Benefit of Christ's Death, probably written by Aonio Paleario, London, 1855; K. Benrath, in ZKG, i (1876), 576-596; idem in Rivista cristiana, 1876, pp. 3-10; F. H. Reusch, Index der verbotenen Biicher, i. 383- 384, Bonn, 1883. There is a translation in Blackburn's book mentioned above.
PALESTINE.
I. Names and Boundaries. Palestine and Canaan (§ 1). Other Names (§ 2). II. Topography.
In General (§ 1).
The Negeb (§ 2).
The Southern Mountain District(§ 3) .
The Middle Mountain District (§4).
The Plain of Jezreel (§ 5).
The Northern Mountain Districts 6) .
I. Names and Boundaries: In general the name Palestine connotes the scene of Biblical, particularly of Israelitic, history, though it also includes the Mediterranean coast and the district east of the Jordan. It thus extends from the desert on the east and south to the Mediterranean on the west and Hermon and Lebanon on the north. To the south and east the boundaries vary with the vicissitudes of civilization. On the north Carmel (q.v.) might be regarded as a natural boundary, at least on the coast. Some thirteen miles north of Acre, however, the coast plain is cut off by the Jabal al-Mushakhah, marking the beginning of the " Tyrian stairs." This mountain runs eastward to the western range of hills of Upper Galilee, which, in its turn, runs first north, and then northeast, to the Wadi al-Hajeir north of Tibnin. From this point a series of hills extends to the Jabal Hunin, which
The Plains between Mountain and Coast
III. Minerals and Soil.
(§7).
IV Climate.
The Upper Jordan Valley; the Sea of
Heat and Winds (§ 1).
Galilee (§ 8).
Rain and Moisture (§ 2).
The Lower Jordan Valley (§ 9).
V. Irrigation and Fertility.
The Dead Sea (§ 10).
VI. Flora.
Eastern Palestine North of the Yarmuk
VII. Fauna.
(§ ID.
VIII. Roads.
Eastern Palestine South of the Yarmuk
IX. Political Divisions and Sta-
(§ 12).
tistics.
merges on the north in the Jabal al-Dahr. This forms the watershed between the Litany and the Jordan; and thus leads to the foot of Hermon, which ends this natural boundary of Palestine on the north. The name Palestine is a Hellenization of Pelesheth (" Philistia ") (Isa. xiv. 29, 31), and thus connotes " land of the Philistines." It is clear from Herodotus (cf. ii. 104, iii. 5 with i. 105) that
the name of the Philistines on the coast i. Palestine was extended to the inhabitants of the and Canaan, interior. Philo, on the other hand,
applies "Palestine" to Canaan; but Josephus generally restricts it to the Philistines, applying it but seldom to the land of the Israelites or of the Jews (Ant. I., vi. 4, XX., xii. 12). The Christian use of the term is shown by Jerome, who speaks, commenting on Ezek. xxvii., of " the land of Judea, which is now called Palestine." This implies the