1820) and San Martin, important contributions to the history of the country and of the war of independence, by ex-President Bartolome Mitre (1821-1906).
The army of the portent's, commanded by Colonel Bartolome Mitre, was defeated at Cepeda by the confederate forces under Urquiza, and Buenos Aires agreed to re-enter the confederation (November 11, 1859).
Urquiza at this juncture resigned the presidency, and Doctor Santiago Derqui was elected president of the fourteen provinces with the seat of government at Parana; while Urquiza became once more governor of Entre Rios, and Mitre was appointed governor of Buenos Aires.
The battle ended in the disastrous defeat of the provincial forces; General Mitre used his victory in a spirit of moderation and sincere patriotism.
General Mitre became commander-in-chief of the combined armies for the invasion of Paraguay and was absent for several years in the field.
In 1868 the term of General Mitre came to an end, and Doctor Domingo Faustino Sarmiento, a native of San Juan, was quietly elected to succeed him.
The government troops gained two decisive victories over the insurgents under Generals Mitre and Arredondo, and they were compelled to surrender at discretion.
This Mitre war.
On the 13th of February 1880, the minister of war, Dr Carlos Pellegrini, summoned the principal officers connected with the Tiro Nacional, General Bartolome Mitre, his brother Emilio, Colonel Julio Campos, Colonel Hilario Lagos and others, and warned them that as officers of the national army they owed obedience to the national government, and would be severely punished if concerned in any revolutionary outbreak against the constituted authorities.
General Bartolome Mitre was proposed by the portenos as their candidate.
The " Pandora," under Captain Edwards, was sent out in search of the " Bounty," and discovered the islands of Cherry and Mitre, east of the Santa Cruz group, but she was eventually lost on a reef in Torres Strait.
These sides are stiffened, and when the mitre is worn, they rise in front and behind like two horns pointed at the tips (cornua mitrae).
From the lower rim of the mitre at the back hang two bands (infulae), terminating in fringes.
In the case of these latter, however, the mitre is worn only in the church to which the privilege is attached and on certain high festivals.
The proper symbol of episcopacy is not so much the mitre as the ring and pastoral staff.
There is no suggestion of the popular idea that the mitre symbolizes the " tongues of fire " that descended on the heads of the apostles at Pentecost.
Lastly, the mitre, though a liturgical vestment, differs from the others in that it is never worn when the bishop addresses the Almighty in prayer - e.g.
The origin and antiquity of the episcopal mitre have been the subject of much debate.
With the episcopal mitre the Jewish miznephet, translated " mitre " in the Authorized Version (Exod.
The first trustworthy notice of the use of the mitre is under Pope Leo IX.
This proves that the use of the mitre had been for some time established at Rome; that it was specifically a Roman ornament; and that the right to wear it was only granted to ecclesiastics elsewhere as an exceptional honour.
2 On the other hand, the Roman ordines of the 8th and 9th centuries make no mention of the mitre; the evidence goes to prove that this liturgical head-dress was first adopted by the popes some time in the 10th century; and Father Braun shows convincingly that it was in its origin nothing else than the papal regnum or phrygium which, originally worn only at outdoor processions and the like, was introduced into the church, and thus developed into the liturgical mitre, while outside it preserved its original significance as the papal 1 Father Braun, S.
Ad episc.) is the Jewish miznephet, and the well-known miniature of Gregory the Great (not St Dunstan, as commonly assumed) wearing a mitre (Cotton MSS.
From Leo IX.'s time papal grants of the mitre to eminent prelates became increasingly frequent, and by the 12th century it had been assumed by all bishops in the West, with or without papal sanction, as their proper liturgical head-dress.
From the 12th century, too, dates the custom of investing the bishop with the mitre at his consecration.
It was not till the 12th century that the mitre came to be regarded as specifically episcopal, and meanwhile the custom had grown up of granting it honoris causa to other dignitaries besides bishops.
In the coronation of the emperor, more particularly, the mitre played a part.
The original form of the mitre was that of the early papal tiara (regnum), i.e.
Such a mitre appears on a seal of Archbisho p Thomas Becket (Father Thurston, The ?P allium, London, 1892, p. 17), The custom was, however, .already growing up of setting the horns over the front and back of the head instead of the sides (the mitre said to have belonged to St Thomas Becket, now at Westminster Cathedral, is of this type), 1 and with this the essential character of the mitre, as it persisted through the middle ages, was established.
The exaggeration of the height of the mitre, which began at the time of the Renaissance, reached its climax in the 17th century.
Of the surviving early mitres the greater number have only the orphrey embroidered, the body of the mitre being left plain.
Architectural motives even were introduced, as frames to the embroidered figures of saints, while sometimes the upper edges of the mitre were ornamented with crockets, and the horns with architectural finials.
Finally, the traditional circulus and titulus seem all but forgotten, the whole front and back surfaces of the mitre being ornamented with embroidered pictures or with arabesque patterns.
The latter is characteristic of the mitre in the modern Roman Catholic Church, the tradition of the local Roman Church having always excluded the representation of figures on ecclesiastical vestments.
In the Church of England the use of the mitre was discontinued at the Reformation.
The instances of the use of the mitre quoted in Hier.
The tradition of the mitre as an episcopal ornament has, nevertheless, been continuous in the Church of England, " and that on three lines: (i) heraldic usage; (2) its presence on the head of effigies of bishops, of which a number are extant, of the 16th, 17th, 18th and 19th centuries; (3) its presence in funeral processions, where 1 In Father Braun's opinion, expressed to the writer, this mitre, which was formerly at Sens, belongs probably to the 13th century.
- Evolution of the Mitre from the 11th century to the present day.
- German Mitre, of red velvet embroidered with pearls and silver gilt plaques.
- Flemish Mitre, embroidered in gold thread, and the panels in colours, with figures of the Virgin and St Augustine.
An actual mitre or the figure of one was sometimes carried, and sometimes suspended over the tomb " (Report on the Ornaments of the Church, p. 106).
The liturgical use of the mitre was revived in the Church of England in the latter part of the 19th century, and is now fairly widespread.
In the Orthodox Eastern Church the mitre (Gr.
In the Syrian Church only the patriarch wears a mitre, which resembles that of the Greeks.
Has a helmet-like mitre, the origin of which H FIG.
- Mitre of is unknown, though it perhaps antedates the Armenian Priest.
The mitre was only introduced into the Greek rite in comparatively modern times.
In 1589 it was introduced into Russia, when the tsar Theodore erected the Russian patriarchate and bestowed on the new patriarch the right to wear the mitre, sakkos and mandyas, all borrowed from the Greek rite.
A hundred years later the mitre, originally confined to the patriarch, was worn by all bishops.