Gregory Smith's Transition Period (1900) and chapters in the Cambridge History of English Literature, vol.
Gregory Smith's Specimens of Middle Scots (1902).
Smith's Dictionary of Christian Biography and the Encyclopaedia Britannica.
Von Jhering, Die Gastfreundschaft im Altertum (1887); see also Smith's Dictionary of Greek and Roman Antiquities (3rd ed., 1890).
Going to Trinity College, Cambridge, he graduated as senior wrangler in 1865, and obtained the first Smith's prize of the year, the second being gained by Professor Alfred Marshall.
Smith's article "Levites" in the 9th edition of the Ency.
A brief abstract of Smith's methods and results appeared in the Proc. R oy.
Fourteen years later the Academie Frangaise, in ignorance of Smith's work, set the demonstration and completion of Eisenstein's theorems for five squares as the subject of their "Grand Prix des Sciences Mathematiques."
The three subjects to which Smith's writings relate are theory of numbers, elliptic functions and modern geometry; but in all that he wrote an "arithmetical" made of thought is apparent, his methods and processes being arithmetical as distinguished from algebraic. He had the most intense admiration of Gauss.
An article in the Spectator of the 17th of February 1883, by Lord Justice Bowen, gives perhaps the best idea of Smith's extraordinary personal qualities and influence.
- In addition to the literature already mentioned, see the articles of Sanday on "Colossians" and Robertson on "Ephesians" in Smith's Bible Dictionary (2nd ed., 1893), and the article of A.
Gruppe in Roscher's Lexikon der Mythologie and by P. Monceaux in Daremberg and Saglio's Dictionnaire des antiquites; " Orphia " in Smith's Dictionary of Greek and Roman Antiquities (3rd ed., 1891), by L.
Robertson Smith's Old Test.
Smith's History of Sennacherib, p. 69).
Smith's Classical Dictionary has notices of some thirty of the name.
In 1822 he was elected scholar of Trinity, and in the following year he graduated as senior wrangler and obtained first Smith's prize.
This theory of Robertson Smith's has been attacked from two sides.
243) argues that if there was an original bond of kinship between the god and the kin, there is no need to maintain it by sacrificial rites, and cites against Smith's view the practice of totemic groups.
Moreover, under piaculum are confused purification, propitiations and expiations; Smith's contention that purifications, whose magical character he recognizes but interprets as late, are not sacrificial, is far from conclusive.
On the Congo, if a man commits a murder, the community votes whether he shall die or be expelled; if the latter, a victim is killed, of which all must partake; but this is not, as might be imagined, a case of Robertson Smith's piaculum for the re-establishment of the tribal bond; for the criminal is driven out of the community.
267), Gregory Smith's Specimens of Middle Scots (1902), p. 135 et seq., and the article by J.
(On this subject of holy trees, holy waters and holy stones, consult article Tree-Worship, and Robertson Smith's Religion of the Semites, 2nd ed., pp. 165-197.) The wide prevalence of magic and soothsaying may be illustrated from the historical books of the Old Testament as well as from the pre-exilian prophets.
We are here moving in a realm of ideas prevailing in ancient Israel respecting holiness, uncleanness and sin, which are ceremonial and not ethical; see especially Robertson Smith's Religion of the Semites, 2nd ed., p. 446 foll.
On Semitic religion generally: Wellhausen's Reste des arabischen Heidentums (2nd ed.) and Robertson Smith's Religion of the Semites (2nd ed.) are chiefly to be recommended.
Duhm's Theologie der Propheten and Robertson Smith's Prophets of Israel should also be consulted.
Prosperity has risen dramatically in the last two hundred years because of increasing division of labor and massive increases in technology—for example, the nearly five-thousand-fold increase in pin-making productivity in Adam Smith's The Wealth of Nations.