two pencils P, Q, press lightly. It is turned round at a uniform rate by clock-work in K, making a complete revolution in twenty-four hours, or moving through half an inch per hour. Horizontal lines divide the sheet into hour spaces, marked 1, 2, 3, &c., in the figure. The fan, or direction-axle B (fig. 1), communicates its motions to a mitre wheel M (fig. 2), which, gearing into the bevel wheel T, moves the cylinder D, with its brass pencil P. By a change of the wind from north to south, the pencil would trace a line along the cylinder between the vertical lines N and S. In like manner the velocity of the cups is communicated by a shaft passing through the direction-axle to a mitre wheel W, which moves the bevel wheel N, the cylinder L, and its pencil Q. Vertical lines are drawn on the paper, so that the pencil moves over one space, while the wind travels 10 miles, or the cups one-third of that distance.
Fig. 2.—Recording Apparatus. The velocity range does not extend beyond 50 miles, that being sufficiently high above the average rate of the winds. The sheet requires to be renewed, and the clock-work rewound every twenty-four hours, a matter of only a minute or two. The figure shows a simple brass spiral pencil; but the pencil devised by Beckley for the Kew Observatory consists of a strip of brass fixed spirally on edge, so that for equal increments of rotation of its cylinder its point of contact with the register-sheet shifts along by equal increments horizontally.
Anemometry now forms a most important feature in all meteorological observations, and many important and re markable results have appeared since the invention of self-recording apparatus. See Meteorology.
ANET, a town of France, in the department of Eure-et-Loir, situated between the rivers Eure and Vègre, 9 miles N.E. of Dreux. It contains the ruins of a magnificent castle, built by Henry II. for Diana of Poitiers, and near it is the plain of Ivry, where Henry IV. defeated the armies of the League in 1590. It has 1418 inhabitants, who carry on a small trade in corn, wood, and fodder.
ANEURISM (from ἀνεύρυσμα, a dilatation), a cavity, which contains blood, either fluid or coagulated, and which communicates with an artery; the walls of the cavity are formed either of the dilated artery or of the tissues around the vessel. This affection, a malady of middle life and old age, may arise in consequence of injury or disease of the blood-vessels.
ANGARA, Upper and Lower, two rivers of Asiatic Russia, in the government of Irkutsk. The former rises in the mountains to the east of Lake Baikal, and falls into the head of the lake after a course of nearly 300 miles. The latter, which is sometimes called the Upper Tungonska, flows out of Lake Baikal, near its southern extremity, and passing the town of Irkutsk, falls into the Yenisei, after a course of about 1100 miles. The current of the river is very strong, forming several rapids in its progress. The scenery on its banks is frequently extremely beautiful.
ANGARIA (ἀγγαρεία), a sort of government postal system adopted by the Romans under the empire, borrowed from the ancient Persians, among whom, according to Xenophon, it was established by Cyrus. Couriers (angari, ἄγγαροι) on horseback were posted (positi), at certain stages along the chief roads of the empire, for the transmission of royal despatches by night and day in all weathers. The supply of horses and their maintenance were compulsory, constituting under the Romans a burden from which the emperor alone could grant exemption. Hence the word came to mean generally compulsory service in the despatch of royal messages.
ANGEL is a transcription of the Greek ἄγγελος, a messenger, but in signification corresponds to the special theological sense which the latter word assumed among the Hellenistic Jews (and hence in the New Testament and in Christian writings), by being adopted as the translation of the Hebrew Mal'akh. Thus both name and notion of angel go back to the Old Testament.
The Old Testament belief in angels has two sides, being, on the one hand, a particular development of the belief in special manifestations of God to man; and on the other hand, a belief in the existence of superhuman beings standing in a peculiar relation of nearness to God. These two sides of the doctrine are historically associated and cooperate in the later developments of Biblical angelology, but are not in all parts of the Old Testament fused into perfect unity of thought.
The first side of the belief in angels is expressed in the word Mal'akh, a messenger or ambassador—more fully, messenger of Jehovah [Ε. V., angel of the Lord], messenger of God. The whole Old Testament revelation moves in the paradox that God is invisible and inaccessible to man, and yet approaches man in unmistakable self-manifestation. This manifestation takes place in various ways, in the priestly oracle, in prophecy, in the glory of God within the sanctuary [shekhina]. But in particular the early history represents God as manifesting himself by his messenger. In special crises "the messenger of Jehovah" calls from heaven to Hagar or to Abraham (Gen. xxi., xxii.) Or if God seeks to commune more fully with a man, his messenger appears and speaks to him. The narratives of such angelophanies vary in detail. Generally there is but one angel, but Abraham is visited by three (Gen. xviii.) Sometimes the dignity of the heavenly visitor is detected while he is present, at other times he is mistaken for a prophet, and recognised only by something supernatural in his disappearance (Judges vi. 21, f., xiii. 20). Jacob wrestles all night with a "man," who at length with a touch dislocates his thigh (Gen. xxxii. 24, ff.) At other times no human form is seen. It is the angel of Jehovah who speaks to Moses in the burning bush, and leads the Israelites in the pillar of cloud and smoke (Exod. iii. 2, xiv. 19).
In all this there is perfect indifference to the personality of the angel, who displays no individuality of character, refuses to give a name (Gen. xxxii.; Judges xiii.), acts simply as the mouthpiece of God. This is carried so far that in his mouth the pronoun I indicates Jehovah himself; while the narrative passes, without change of sense, from the statement, "the angel of Jehovah appeared, spoke," &c., to "Jehovah appeared, spoke." (Cf., for example, Exod. iii. ver. 2 with ver. 4; xiii. 21, with xiv. 19.) Those who see the angel say they have seen God (Judges xiii. 22; Gen. xxxii. 30). The angelophany is a theophany as direct as is possible to man. The idea of a full representation of God to man, in all his revealed character, by means of an angel, comes out most clearly for the angel that leads Israel in the very old passage, Exod. xxiii. 20, ff. This angel is sent before the people to keep them in the way and bring them to Canaan. He speaks with divine autho-
