end in a separate outlying fort. The whole forms a part of the system of fortifications which surround Coblenz.
The site of the castle is said to have been occupied by a Roman fort built in the time of the emperor Julian. In the 11th century the castle was held by a noble named Erembert, from whom it is said to have derived its name. In the 12th century it came into the possession of Archbishop Hillin (de Fallemagne) of Trier, who strengthened the defences in 1153. These were again extended by Archbishop Henry II. (de Fénétrange) in 1286, and by Archbishop John II. of Baden in 1481. In 1631 it was surrendered by the archbishop elector Philip Christopher von Soetern to the French, but was recovered by the Imperialists in 1637 and given to the archbishop elector of Cologne. It was restored to the elector of Trier in 1650, but was not strongly fortified until 1672. In 1688 the French bombarded it in vain, but in 1759 they took it and held it till 1762. It was again blockaded in 1795, 1796 and 1797, in vain; but in 1799 they starved it into surrender, and at the peace of Lunéville in 1801 blew it up before evacuating it. At the second peace of Paris the French paid 15,000,000 francs to the Prussian government for its restoration, and from 1816 to 1826 the fortress was reconstructed by General E. L. Aster (1778–1855).
EHUD, in the Bible, a “judge” who delivered Israel from the Moabites (Judg. iii. 12-30). He was sent from Ephraim to bear tribute to Eglon king of Moab, who had crossed over the Jordan and seized the district around Jericho. Being, like the Benjamites, left-handed (cf. xx. 16), he was able to conceal a dagger and strike down the king before his intentions were suspected. He locked Eglon in his chamber and escaped. The men from Mt Ephraim collected under his leadership and by seizing the fords of the Jordan were able to cut off the Moabites. He is called the son of Gera a Benjamite, but since both Ehud and Gera are tribal names (2 Sam. xvi. 5, 1 Chron. viii. 3, 5 sq.) it has been thought that this notice is not genuine. The tribe of Benjamin rarely appears in the old history of the Hebrews before the time of Saul. See further Benjamin; Judges.
EIBENSTOCK, a town of Germany, in the kingdom of Saxony, near the Mulde, on the borders of Bohemia, 17 m. by rail S.S.E. of Zwickau. Pop. (1905) 7460. It is a principal seat of the tambour embroidery which was introduced in 1775 by Clara Angermann. It possesses chemical and tobacco manufactories, and tin and iron works. It has also a large cattle market. Eibenstock, together with Schwarzenberg, was acquired by purchase in 1533 by Saxony and was granted municipal rights in the following year.
EICHBERG, JULIUS (1824–1893), German musical composer, was born at Düsseldorf on the 13th of June 1824. When he was nineteen he entered the Brussels Conservatoire, where he took first prizes for violin-playing and composition. For eleven years he occupied the post of professor in the Conservatoire of Geneva. In 1857 he went to the United States, staying two years in New York and then proceeding to Boston, where he became director of the orchestra at the Boston Museum. In 1867 he founded the Boston Conservatory of Music. Eichberg published several educational works on music; and his four operettas, The Doctor of Alcantara, The Rose of Tyrol, The Two Cadis and A Night in Rome, were highly popular. He died in Boston on the 18th of January 1893.
EICHENDORFF, JOSEPH, FREIHERR VON (1788–1857), German poet and romance-writer, was born at Lubowitz, near Ratibor, in Silesia, on the 10th of March 1788. He studied law at Halle and Heidelberg from 1805 to 1808. After a visit to Paris he went to Vienna, where he resided until 1813, when he joined the Prussian army as a volunteer in the famous Lützow corps. When peace was concluded in 1815, he left the army, and in the following year he was appointed to a judicial office at Breslau. He subsequently held similar offices at Danzig, Königsberg and Berlin. Retiring from public service in 1844, he lived successively in Danzig, Vienna, Dresden and Berlin. He died at Neisse on the 26th of November 1857. Eichendorff was one of the most distinguished of the later members of the German romantic school. His genius was essentially lyrical. Thus he is most successful in his shorter romances and dramas, where constructive power is least called for. His first work, written in 1811, was a romance, Ahnung und Gegenwart (1815). This was followed at short intervals by several others, among which the foremost place is by general consent assigned to Aus dem Leben eines Taugenichts (1826), which has often been reprinted. Of his dramas may be mentioned Ezzelin von Romano (1828); and Der letzte Held von Marienburg (1830), both tragedies; and a comedy, Die Freier (1833). He also translated several of Calderon’s religious dramas (Geistliche Schauspiele, 1846). It is, however, through his lyrics (Gedichte, first collected 1837) that Eichendorff is best known; he is the greatest lyric poet of the romantic movement. No one has given more beautiful expression than he to the poetry of a wandering life; often, again, his lyrics are exquisite word pictures interpreting the mystic meaning of the moods of nature, as in Nachts, or the old-time mystery which yet haunts the twilight forests and feudal castles of Germany, as in the dramatic lyric Waldesgespräch or Auf einer Burg. Their language is simple and musical, which makes them very suitable for singing, and they have been often set, notably by Schubert and Schumann.
In the later years of his life Eichendorff published several works on subjects in literary history and criticism such as Über die ethische und religiöse Bedeutung der neuen romantischen Poesie in Deutschland (1847), Der deutsche Roman des 18. Jahrhunderts in seinem Verhältniss zum Christenthum (1851), and Geschichte der poetischen Litteratur Deutschlands (1856), but the value of these works is impaired by the author’s reactionary standpoint. An edition of his collected works in six volumes, appeared at Leipzig in 1870.
Eichendorff’s Sämtliche Werke appeared in 6 vols., 1864 (reprinted 1869–1870); his Sämtliche poetische Werke in 4 vols. (1883). The latest edition is that edited by R. von Gottschall in 4 vols. (1901). A good selection edited by M. Koch will be found in vol. 145 of Kürschner’s Deutsche Nationalliteratur (1893). Eichendorff’s critical writings were collected in 1866 under the title Vermischte Schriften (5 vols.). Cp. H. von Eichendorff’s biographical introduction to the Sämtliche Werke; also H. Keiter, Joseph von Eichendorff (Cologne, 1887); H. A. Krüger, Der junge Eichendorff (Oppeln, 1898).
EICHHORN, JOHANN GOTTFRIED (1752–1827), German theologian, was born at Dörrenzimmern, in the principality of Hohenlohe-Oehringen, on the 16th of October 1752. He was educated at the state school in Weikersheim, where his father was superintendent, at the gymnasium at Heilbronn and at the university of Göttingen (1770–1774), studying under J. D. Michaelis. In 1774 he received the rectorship of the gymnasium at Ohrdruf, in the duchy of Gotha, and in the following year was made professor of Oriental languages at Jena. On the death of Michaelis in 1788 he was elected professor ordinarius at Göttingen, where he lectured not only on Oriental languages and on the exegesis of the Old and New Testaments, but also on political history. His health was shattered in 1825, but he continued his lectures until attacked by fever on the 14th of June 1827. He died on the 27th of that month. Eichhorn has been called “the founder of modern Old Testament criticism.” He first properly recognized its scope and problems, and began many of its most important discussions. “My greatest trouble,” he says in the preface to the second edition of his Einleitung, “I had to bestow on a hitherto unworked field—on the investigation of the inner nature of the Old Testament with the help of the Higher Criticism (not a new name to any humanist).” His investigations led him to the conclusion that “most of the writings of the Hebrews have passed through several hands.” He took for granted that all the so-called supernatural facts relating to the Old and New Testaments were explicable on natural principles. He sought to judge them from the standpoint of the ancient world, and to account for them by the superstitious beliefs which were then generally in vogue. He did not perceive in the biblical books any religious ideas of much importance for modern times; they interested him merely historically and for the light they cast upon antiquity. He regarded many books of the Old Testament as spurious, questioned the genuineness of 2 Peter and Jude, denied the Pauline authorship of Timothy and Titus,
