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Elizabeth, Saint

and Elizabeth came into complete spiritual dependence on him. In 1227, following his religious sentiment as well as the summons

s. Subjec- of the emperor, the landgrave took tion to the cross. She accompanied him Franciscan on the way two days beyond the Influence. frontier of his territory, although his mother turned back there, and could hardly be persuaded to return. When she learned of her husband's death (of fever at Otranto, Sept. 11, 1227), her first exclamation was: " now the world is dead to me with all its joys." Her life at this point is obscure. Some claim, following the older notices, that her brother-in-law, Heinrich Rasps, drove her from the Wartburg; others that she voluntarily left the castle. At any rate she spent some time at the castle Pottenstein in Fran conia, which belonged to her uncle, the bishop of Bamberg. Afterward she returned to Thuringia with the remains of her husband and was present at their solemn burial in the monastery of Rein hartsbrunn. She wished to enter a monastery or to beg for bread from door to door. But as Conrad rudely refused to sanction this, she vowed to re nounce all glory of this world, parents and children, and her own will.

Some time afterward she went to Marburg, which had been conceded to her for life with all its privileges and revenues, in order to live there under Conrad's immediate guidance. She joined the Tertiariea of the Franciscans, wore the poorest dress and lived on the scantiest food, spending all her income in works of charity; with great delight she took care of the sick, especially those afflicted with the worst diseases. At Conrad's behest she gave up her children, one after the other, dismissed two of her friends dear to her from

3. Life of early childhood, and took in their Charity at place two unlovable servants selected Marburg. by Conrad, while she so far submitted to him as to receive physical chas tisement at his hands. While she was lying in state after her death the people crowded in large numbers about her bier and in the mania for relics, which no feeling of piety could restrain, mutilated the corpse. The news soon spread that miracles took place at her grave and witnesses were examined for the purpose of her canonization, which was accomplished Perugia, May 27, 1235, by Gregory IX. The Teutonic knights, to whom her brother in-law Conrad had belonged since 1234, promoted her veneration. In 1235 they laid the founda tion of the beautiful Elizabeth-church at Maiburg which was finished in 1284, where a sumptuous monument became the receptacle of her bones.

Elizabeth belongs to the sweetest female characters of the Middle Ages. With a loving heart, capable as well as desirous of absolute devotion, she early felt the drawing from on v 4. Estimate high and followed it. Deep and ain-

of Her core piety filled her life and she is not Character. to be blamed because its manifestation was determined by the tendency of her time. Some extravagance and want of true understanding in the exercise of her benevolence can not be denied, but these defects are intimately THE NEW SCHAFF-HERZOG

connected with her excellencies. That in later years she forgot her duty to be a mother to her children, was indeed an aberration; but she acted in obedience to her spiritual adviser and believed that she was fulfilling her highest duty toward God. S. M. DEBTaCH.

Bxsrroaaerar: The literature in voluminous; for a long list of sources and tresliaae cf. Pottheat, Wepuxiser, pp. 1284-87. The chief sources are: Libellua de dictia quatGuor ancitlarum sander Elaaabethm, m J. B. Menoken, Script. rer. Germ., ii. 2007-34, Leipeic, 1729; Conrad of Marburg's Epietola (ad Greporium IX.), in A Wyss, Heaaiaches UrkundenbucA, pp . 31-35, Leipeie, 1879, the bull of canonization of Gregory IX., in Wyse, ut sup., pp. 3fr-b3; the Vita by Conrad in in Meneken, ut sup., p. 2012; that by Theodore of Apolda is in H. Caniaiue, Lectiones antique, v. 2, 143-227, Ingoletadt, 1894; Chronica Rsinhartabrunnanaie, in M(iH, Script., zxx (1898), blb-8b8. Out of the modem literature, for the moat part uncritical, may be mentioned: K. W. Jueti, Elisabeth die Heilipe, Marburg, 1835; C. F. Montalembert, Hiatoire de Ste. Elisabeth do Honpria, Paris, 1835, Eng, transl., London, 1839 (s picture of s saint, but uncritical); F. X. Wegele, in 8ybele Hiatorieche Zeitsehrift, v (1881), 378 eqq.; G. Boerner, in NA, aii (1888), 433-618; C. Wenek, in Hiatoriache ZeitachrifR lxia (1892), 209-244; idem, Die En6stehunp der Reinhartabrunner (iescAichtebttcher, Halls, 1878.

ELB.ESAITES, el'ke-Baits: The name of a section of syncretistic Jewish Christianity. They were mentioned by Epiphanius (Hcer., xix., xxx., liii.), Origen (Eusebius, Hilt. acct., vi. 38) and Hippolytus (Philosophountena, ix. 13 sqq.). The derivation of the name has led to many conjectures. Delitzach derived it from a hamlet Elkesi, in Galilee. The Church Fathers derived it from the name of a aupposititious founder, Elxai, which name, according to Epiphanius, denotes " a hidden power." Elxai is probably not the name of a person, but the name of a book which was the chief authority for this sect. At all events, the sect held in the highest esteem a work which was brought into connection with Elxai. This book, which appears to have been the chief authority for all the Jewish-Christian Gnostic sects, was known to Origen (Eusebius, Hilt. acct., vi. 38), and the Syrian Alcibiades of Apamea brought it with him to. Rome (about 220 A.D.). As Origen reports, this book was believed to have fallen from heaven; according to an account in the Phitosophoumena, it was revealed by an angel who was the Son of God. Elxai is said to have received it in the third year of Trajan (101 N.D.), and its contents were communicated to no one except under oath of secrecy. The work itself contains a large element of natural religion mingled with Judaistic and Christian ideas. The pagan element shows itself in particular in ablutions. Remission of sins is proclaimed upon the ground of a new baptism, consisting without doubt of oft-repeated washings, which were also used against sickness, and were made in the name of the Father and the Son. In connection with these ablutions appear seven witnesses-the five elements, and oil and salt-(also bread),-the latter two symbolizing baptism and the Lord's Supper. The same pagan element appears in the use made by the Elkeaaites of astronomy and magic; baptismal days were fixed in accordance with the position of the stars. The Jewish element appears in the obligatory character of the law, and in circumcision. They rejected sacrifices, and also