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Elisha was not only a private benefactor, he was also the good genius of the country, so that even

King Jehoram when in distress was 3. His not deprived of his help, though he was Patriotism. unworthy of it. Having been suc-

cessful, through Elisha'a assistance, in a campaign against the Moabites (II Kings iii. 11 sqq.), when distress was caused by the Syrians he relied on the advice of the prophet. So accurately did Elisha inform him of the plans of the Syrians that their king imagined the existence of traitors in his own camp. The Syrian attempt made to capture the prophet was a failure, and resulted only in the capture of the Syrian force, which, by the humanity of the prophet, was spared the fate of prisoners of war (II Kings vi. 8 sqq.). Elisha's power was so manifest that Jehoram attempted to make him responsible for the horrors of a Syrian siege of Samaria (II Kings vi. 24 sqq., vii.). Because of the king's contumacy, involving also the people in divine punishment, Elisha was the channel of the announcement of the coming chastisement of the royal house and of the people. With sorrow Elisha announced to Hazasl his elevation to the throne of Syria (II Kings viii. 7 aqq.) and the consequent devastation of the kingdom of Israel.

Turning his attention to the affairs of his own people, Elisha caused the anointing of the energetic Jehu (q.v.) who, being an unrighteous instrument of righteous vengeance, destroyed the house of Ahab with unholy impetuosity (II Kings ix.-x.). Only by a complete misjudging of the dependence

of the true prophet upon a higher will .E. His Mir- can Elisha be reproached on account

he enjoyed for decafiea, the testimony at his death of a king who lamented him as a father sad as Israel's protection, and his last utterances against the enemy threatening in the North (I Kings xiii. 14 aqq.) prove how much he had at heart the welfare of his country. Thus Elisha worthily followed the footsteps of his predecessor. He was not his equal in his unique spiritual power, but in him was embodied the lovelier grace and providence of God in the minutia' of life. The miracles accredited to him resemble on a smaller scale those of Elijah. Whether those miracles, which as in the case of Elijah are recorded with intentional emphasis upon the supernatural, are to be considered historical will depend upon one's attitude to the miraculous in general. The knowledge of future events or of things which are removed from the limited view of ordinary mortals can not be denied the prophet, since it must be conceded in the secular domain to the clairvoyant. It must not be forgotten that a childlike faith, especially that of a man of God, may discern as in a higher light things which take place in the sphere of the ordinary (cf. II Kings ii. 19 sqq., iv. 38 sqq., vi. 6 sqq.). In the case of Elisha it would be impossible to ascribe everything to ordinary earthly happenings. Whoever acknowledges in the life of the Son of God analogous deeds which transcended natural ability will not be able to deny them to his Old-Testament autetype or to credit

BIBLIOGRAPHY: The activity of Elisha is treated in the works on the history of Israel, for which consult the list under Aaes; cf. also the commentaries on the Books of Kings. Consult further: P. Cassel, Der Prophet Elsaa. Berlin, 1880; A. Kuenen, Prophets and Prophecy in Israel, London, 1877 (valuable): C. G. Montefiore, Hibbert Lectures, pp. 94-9b, ib. 1893; C. H. Cornill, Prophets of Israel. Chicago. 1897; R. C. Dodds, Ebiaha the Man of God, Winona, 1904; W. Erbt, Unteranchungen zar Geachschte der HebrBer, part i., Elia, Eliaa, Juna, Leipsio, 1907; Smith, prophets, passim; DB, i. 893-896; EB, ii. 127b-78; JE, v. 138-138.

ELIZABETH, ALBERTitNE: Countess-palatine and abbess of Herford; b. at Heidelberg Dec. 26, 1618; d. at Herford (16 m. s.w. of Minden), Westr phalia, Feb.11,1680. She was a daughter of Frederick V., elector of the Palatinate and king of Bohemia, and Elizabeth Stuart., a daughter of James I. of England. After the overthrow of her father, her earliest youth was spent at Berlin, under the case of her grandmother Juliana, a daughter of William of Orange, who gave her thoughts a lofty and pious direction. In her ninth or tenth year she was sent to The Hague where her parents kept a quiet court surrounded by a select circle of noble and educated men. Here Elizabeth was taught classic and modern languages, art and literature, and showed especial inclinations toward philosophical studies. She early decided to remain unmarried and devote her life to study. The many misfortunes that befell her family may have confirmed her decision. In 1639 she entered into correspondence with Anna Maria von Schiirmann, a learned woman, called the Dutch Minerva. A little later she became acquainted with Descartes, who, at her request, was made her teacher in philosophy and morals, and in 1644 he dedicated to her his Princapia. In 1649 Descartes followed an invitation of Queen Christine of Sweden, but continued in correspondence with Elizabeth until he died in the following year. At this time Elizabeth returned to Heidelberg with her brother Karl Ludwig who was now elector, but his conjugal troubles induced her to leave Heidelberg. During a visit to an aunt at Krosaen she became acquainted with Cocceius who later entered into correspondence with her and dedicated to her his exposition of the Song of Songs. Through him she was led to the study of the Bible. In 1667 she became abbess of the institution of Herford where she distinguished herself by faithfulness in the performance of her duties, by her modesty and philanthropy, and especially by her kind hospitality to all who were oppressed for the sake of conscience. In 1670 she received the followers of Jean de Labadie (q.v.), by whose piety she was attracted, sad when the congregation left in 1672, retained a small body of like-minded souls under her protection. The Labadiste were followed hi 1676 by the Quakers. In 1677 Penn himself arrived together with Barclay, and remained three days, holding meetings which made a deep impression upon the countess. Her friendship with Penn lasted until her death in 1680, and he celebrated her mem ory in the second edition of his book No Cross, No Crown (1682), praising her piety and virtue, her simplicity, her care as ruler, her justice, humility and charitable love. Leibnitz visited her in 1678. (J. SCHNEIDER.)