of the increased number of professors was provided for in 1873 by the munificent gift of $300,000 from James Brown of New York, by which the endowment of six chairs was extended to $80,000 each.

In 1870 the need of enlarged quarters had been felt, and a subscription of $300,000 was started, with a view to the purchase of an eligible plot. The amount was obtained, and 60 lots were procured on the ridge W. of St. Nicholas avenue, between One Hundred and Thirtieth and One Hundred and Thirty-Fourth streets, but, owing to a change of circumstances, it has not been occupied. In 1875 the accommodations were extended at a cost of $45,000, to which Frederick Marquand of New York subscribed $35,000. This proved to be only a temporary expedient. The gift of $100,000 by Gov. Edwin D. Morgan to build and endow the library made removal necessary, and an additional gift of $100,000 was made by him toward the new site on the west side of Park avenue, between Sixty-Ninth and Seventieth streets, comprising ten lots. Ground was broken in 1881, and the buildings were completed and occupied in Sept., 1884, and dedicated on the 9th of the fol

lowing December. They consist of the Morgan Library, at the S. E. corner of the block, and the Jesup Hall, containing lecture-rooms, at the N. E. corner, named for Mr. Morris K. Jesup, who gave $50,000 toward it, with the Adams Chapel in the centre, between them, built in honor of Dr. William Adams by Frederick Marquand, who contributed $65,000 to that purpose. Toward the residence for students, which extends from street to street in the rear of the other buildings, the sum of $100,000 was given by D. Willis James of New York. The entire cost of ground and edifice was about $700,000. The students' rooms are finished in ash; the chapel, lecture-room, and library in oak. The exterior is of brick, with Longmeadow brownstone trimmings, and is of the university Gothic style of architecture. The library is constructed with special reference to safety from fire, having extra walls and arched ceilings. The main room, capable of accommodating 100,000 volumes, is on the second floor, and the Henry B. Smith Memorial reference library, containing a model collection of about 6000 volumes, is on the first floor. There are also three smaller rooms, used for the reception of pamphlets and periodicals. The library now contains about 52,000 volumes, 50,000 pamphlets, and 165 manuscripts. The nucleus of it was the collection of Leander van Ess, professor of theology at Marburg, which was very rich in early editions of the Bible and in incunabula. The collections of the Fathers and schoolmen, of canon law and Roman Catholic theology, and of the writings of the Reformers in original editions, are without rival in America. The collection of British history endowed by D. H. Me Alpin is very extensive, and contains a unique collection of the writing of the Westminster divines. Extensive is also the collection of American history named for Prof. E. H. Gillett, D. D. Very valuable additions have been received by gift and purchase from the libraries of Drs. Robinson, Field, Marsh, Gillett, Smith, Adams, Hatfield, Williams, and others. A biblical Christian and missionary museum is also maintained in connection with the library, which has not been endowed. It contains objects from the Holy Land illustrative of Bible manners and customs, and many objects of ecclesiastical art. There are also casts of famors inscriptions, such as the Hittite and Siloam, and mementoes from mission fields of the world.

The whole number of graduates, as given by the last catalogue, was 1362; of other students, 797; and the total number of students, 2159; of whom 1788 are supposed to be living, and of these about 130 are foreign missionaries. The faculty (1884-85) consists of the Rev. Roswell D. Hitchcock, D. D., LL.D., president and Washburn professor of church history; the Rev. W. G. T. Shedd, D. D., LL.D., Roosevelt professor of systematic theology; the Rev. Philip Schaff, D. D., LL.D., Baldwin professor of sacred literature; the Rev. George L. Prentiss, D. D., Skinner and McAlpin professor of pastoral theology, church polity, and mission work; the Rev. Charles A. Briggs, D. D., Davenport professor of Hebrew and the cognate languages; the Rev. Thomas S. Hastings, D. D., Brown professor of sacred rhetoric, and secretary of the faculty and the Rev. Francis Brown, D. D., associate professor in the department of biblical philology. Charles R. Gillett is the librarian, and Prof. Charles Roberts, Jr., is Harkness instructor in elocution and vocal culture. There are also three lectureships in connection with the regular courses of instruction-the Morse lectureship or "The Relations of the Bible to the Sciences," founded by Prof. 8. F. B. Morse; the Ely lectureship, on "The Evidences of Christianity," founded by Z. Stiles Ely of New York; and the Parker lectureship, designed to furnish theological students with such instruction on health as may be

185

specially useful to them personally and as pastors, founded by Willard Parker, M. D., LL.D. Two fellowships of $10,000 each have been endowed by friends for the purpose of stimulating the pursuit of higher theological study. The selection of the recipient of the fellowship lies with the faculty, one man being chosen each year, who has the privilege of spending the subsequent two years in Europe or America under direction of the faculty.

In denomination the seminary is Presbyterian, in that professors and directors give assent to the standards of that Church. At the time of the Presbyterian Reunion, in 1870, the directors gave to the General Assembly the right of veto upon the appointment of professors, and also resolved to make it an annual report. CHARLES R. GILLETT.

Un'iontown, Perry co., Ala. (see map of Alabama, ref. 5-C, for location of county), on East Tennessee Virginia and Georgia R. R., Alabama division, 30 miles W.

of Selma. P. in 1870, 1444; in 1880, 810.

Uniontown, R. R. junction, cap. of Fayette co., Pa. (originally Beesontown), 40 miles S. E. of Pittsburg, laid (see map of Pennsylvania, ref. 6-B, for location of county). out by Jacob Beeson 1783, has woollen-factory, a cement manufactory, etc. Incorporated 1796. P. in 1870, 2503; in 1880, 3265.

Un'ionville, Hartford co., Conn. (see map of Connecticut, ref. 4-D, for location of county), on New Haven and Northampton R. R., 34 miles N. of New Haven. P. not in census of 1880.

Unionville, cap. of Putnam co., Mo. (see map of Missouri, ref. 1-F, for location of county), on Burlington and South-western R. R., 140 miles N. of Jefferson City, is the principal business centre of the county. P. in 1870, 462; in 1880, 772.

U'nison [It. unisono], in music, two sounds of the same pitch or degree of the scale; thus, certain passages in a composition are said to be "in unison" when two or more parts sing or play the same notes.

U'nit [Lat. unus], a single thing of a kind. Thus, in the expression 20 feet, the unit is one foot; in the expression the unit is f.

Unita'rianism [Lat. unitas]. Ever since thinking man has been in the world there have been speculations about the Cause of all things-about its nature, or its action, or the mode of its existence. These speculations have always held to one Being supreme, while they have been put into various forms-polytheism, trinity, or simple and indivisible unity. The tendency, however, in successive ages has always been to the latter. In the Jewish and Christian systems this has come to be distinctly maintained; for the Trinity, at least while it is conceived of merely and abstractly as a mode of existence, has not been construed to be a denial of the Unity. It is impossible, perhaps, in strict thesis, to decide which of these views is true; for of the mode of the Divine Existence, if we presume to think upon it, we cannot undertake to form any judgment; and it is not the business of this statement to argue for one or the other, but only to give an historical account of the latter-i. e. of Christian Unitarianism.

Judaism was undoubtedly unitarian, and it is held that Christianity was at the start. That the first disciples, who had passed one or two years in daily intercourse with their Master, should have thought of him as God, or, if they did, should have failed plainly and pre-eminently to teach this doctrine, is doubtless hard to believe. It is certain that the earliest churches of which we have any definite knowledge upon this point consisted in the mass, or at least in great numbers, of Unitarians. Believers in Christ at the beginning were simply denominated, as at Antioch, Christians, and doubtless continued to bear that common name; but the oldest body of Christians holding a distinctive faith upon the point in question-i. e. the Ebionites-were undoubtedly Unitarians; and the earliest Fathers, Justin Martyr, Tertullian, and Origen, while advocating their Economy," the initial form of Trinity, evidently wrote in an apologetic strain, as if they felt that there was a great body of opinion against them; and Tertullian at the end of the second century complains of the mass of people"idiots" he calls them-as obstinately opposed to the Economy. And later, Chrysostom and Athanasius undertake with considerable explanation to show why the apostles did not plainly teach the sublimer doctrine of the Economy or Trinity, the reason being that the people were not prepared to receive it. Gradually, however, the early Fathers, falling in with Platonic speculations, were tending to ideas of a Trinity, but it was not till the fourth or fifth century, as J. H. Newman has shown, in his Development of the Christian Doctrine, that the doctrine of the Trinity was completely formulated and established. And this continued

Lælius and Faustus Socinus, uncle and nephew, were Italians of a noble family. It is the more remarkable that they should have been learned men and studious in the Scriptures, and that both should have broken off from the religion of their education and social position to embrace new and unpopular opinions-so unpopular and, indeed, dangerous to them, that they both found it expedient to leave, for their evidently honest convictions, their home and country. Lælius went to Switzerland, where he died in Zurich in 1562, after having gone to Germany and Poland and made visits of some length in those countries. After the death of his uncle, Faustus resided in Bâle, and spent some time in collecting and arranging the papers which Lælius had left to him, and then went to Transylvania, where, with the aid of the celebrated physician Blandrata, a number of Unitarian churches were formed and established. Thence he removed to Poland, and, marrying into a noble family and becoming settled in life, had leisure for study and wrote theological works, which are to be found in the Fratres Poloni. His opinions met with favor among the higher classes, with whom he was associated, and it appeared for a time as if he were likely to escape the usual fate of reformers. But his speculations gave offence to the lower classes; they rose against him, and that which happened to Priestley in Birmingham befell him: a mob broke into his house, tore him from a sick-bed, exposed him in the market-place, ransacked his dwelling, and destroyed his manuscripts; and he died near Cracow in 1604, a martyr to his faith. There is still left, however, in Hungary and Transylvania, a considerable body of Unitarians who inherit his faith, and by their character are doing signal honor to their progenitor. They have 106 churches, with parishes, numbering 60,000 persons. They have parish schools, and schools of theology in which are professors who are discharging their duties with salaries scarcely able to support them. These churches, with their pastors and professors, are attracting the earnest sympathy of their brethren in England and America; and it is to be hoped that they will be assisted in holding their stand, thus far manfully sustained, against Austrian bigotry.

In Germany, England, and America, Unitarianism has found a more favorable soil, and many churches in the two latter countries, about 300 in each, bear the name; besides 1000 or 2000 congregations of Universalists, and more than as many of a body which refuses every name but that of Christians; both of whom, without the name, hold substantially the same faith. In Germany the speculations of many of her eminent theologians and critics have taken the same direction, without any formal separation from the Lutheran Church; while in France only the honored names of the Coquerels, father and son, have been distinctly known in connection with it. In England its earliest confessors were men unknown to fame, but remarkable for their virtues-Thomas Firmin, a merchant of London, and well known as a friend of Archbishop Tillotson, and John Biddle, who set up in London the first Unitarian public worship known in England. He was a scholar bred at Oxford, who was able to expound and defend his opinions; who drew upon himself the attention of Parliament and of Cromwell, and of Archbishop Usher to convert him from his heresy; whom courts and judges pursued and hounded through five imprisonments, till on the sixth he died in a dungeon on Sept. 22, 1662, at the age of forty-seven. was a man whose memory, for his unblemished probity, for his calmness and firmness, and for his cruel fate so bravely met, deserves to be remembered, and would do honor to the lineage of any body of men holding dear their opinions and their history.

He

Indeed, it is by a lineage of remarkable men that English Unitarianism has been most distinguished-in which are the names of Milton, Locke, and Sir Isaac Newton, William Penn and Sir Wm. Jones; and of authors such as William Roscoe, Samuel Rogers, Charles Lamb, Priestley, and Lardner, besides those of the present day, as Joseph Blanco White and his biographer, J. H. Thom, and James Martineau. The works which have been written expressly in its defence are Emlyn's Humble Inquiry and Yates's Vindication, and many others. Some of the later writings even of the divine Watts show that although he did not come to any decided result, he distrusted his theology and leaned to the Unitarian view. Penn wrote ably against the Trinity and its kindred doctrines in the Sandy Foundation Shaken, for which he was put in prison, and when he came out, sturdily said, "I have not budged a jot." There too, in prison, he wrote No Cross, no Crown, a work as

on Consolation. Also to be mentioned among English Unitarians are Dr. Samuel Clarke of a former day, Ricardo, the political economist, Sir John Bowring; and not the least to be honored John Pounds of Portsmouth, the founder of the ragged schools, and of celebrated women, Joanna Baillie and Florence Nightingale.

Boston, with its vicinity, may be called the birthplace of Unitarianism in America. The controversy which brought matters to that result in a good many churches there and in New England, carried on by Dr. Worcester of Salem and Prof. Stuart of Andover on one side, and Channing and Prof. Henry Ware, Sr., and Norton on the other, broke out in 1812. Just before, in 1810, Noah Worcester had published his Bible News. Nearly thirty years before, Dr. James Freeman of King's chapel in Boston had taken the same ground, and his congregation altered the Liturgy in accordance with his views. It was the first church in America that decidedly espoused the Unitarian faith, though many years before Jonathan Mayhew, pastor of the West church in Boston, was known as an Arian. In Boston and its vicinity also there were several distinguished laymen who took the same side, as the Presidents Adams, father and son, the celebrated jurist Theophilus Parsons, George Cabot, Nathaniel Bowditch the astronomer, Harrison Gray Otis, Daniel Webster, and others. As early as 1718, Dr. Gay of Hingham was settled, and became generally known as a Unitarian. In 1794, Dr. Priestley came to America, and, though he was received with attention in Philadelphia, he chose to retire to Northumberland, Pa., to pursue his philosophical studies, where he also collecte i a small congregation for worship. Two years after, a church was formed in Philadelphia, of which for many years Dr. Furness has been the honored pastor.

The American Unitarian Association was formed in Boston in 1825, chiefly for the publication and distribution of tracts and books. It has used its funds also to build churches and assist feeble ones, and to send out preachers in this country; and it has for a number of years supported a missionary in India, the devoted Mr. Dall, who has done an excellent work there by his schools, by circulating books, and by publications of his own, and also through communication with the Brama Somaj, with its thousand congregations-a very remarkable body of native dissenters from the idolatry and religion of their country, from which more is to be hoped for the religious condition of India than from any other cause-in which congregations, though they are not Christian, there is worship and preaching as in our own. Chunder Sen, one of their preachers, if not their chief, has visited England, and made a most favorable impression in London (as Ram Mohun Roy did before him) by his liberal and earnest inculcation of universal religious truth and virtue.

ence.

But the first general convocation of the Unitarian clergy of America was held in New York in 1865, consisting of ministers and delegates from the churches; and on this occasion arose and was keenly debated the question about a creed. But the word met with no favor in the conferWith regard to the distinctive tenets of Unitarians, indeed, except that which the name indicates, it is less easy precisely to define them, because Unitarianism is an embodiment of principles-principles of reasoning and criticism-rather than a collection of institutes like the Institutes of Calvin or the Confessions of Augsburg and Dort, or the Thirty-nine Articles of the Church of England. Its history is a history of individual opinions, rather than of organizations, measures, or methods of action. It is biographical, not national. Heresies, as they are called, rather than creeds, are the forms it has taken. Protests rather than professions have marked it. It has been called by its opposers a system of negations, though it is to be considered that every negation implies an affirmation. The affirmations of the conference were that every man has a perfect right to judge for himself, unbound by any set of articles; that while professing itself to be a Christian body, it left every one to decide for himself what Christianity itself is-i. e. without forfeiting his place in the body, to choose among the conflicting views of Christian doctrine and statement that which seemed to him to be true and right.

In fact, Unitarianism is characterized not so much as being a system of thought as a way of thinking; and that may be called, whether for praise or blame, the rational way. Religion it regards as addressing itself to reason and conscience alike, requiring of men to believe nothing which contradicts reason, and to do nothing which they have not ability to do. Human nature, in its view, is not a mass of helpless depravity, but is endowed with moral qualities which are capable of good, and which are to be educated to virtue and religion, just as truly as the mental powers are to be educated to knowledge and the highest

The lines drawn Aab

through N and N' are, however, the optic axes, for it is equality of ray-velocity which makes an optic axis. But it is not true that the two rays whose velocities in CN are

b

M

equal can spring from the same incident ray. Herein is an important difference between crystals of one axis and those of two. It is further true that in this latter class of crystals no single incident ray of common light can give a single refracted one; for there are no points of common tangency in which both nappes can be met by the same plane.

If a tangent plane be drawn to the wave-surface parallel to one of the circular sections of the surface of elasticity, it will take the position AE or EB in the figure, and may easily be shown to be tangent at once to the ellipse and to the circle in the principal section through the optic axes. Hence, if AB represent a refracting surface, and N'C a ray of common light incident at C, so as to take the direction CQ" for the nappe whose section is circular, it will yield another ray CP for the nappe whose section is elliptical. These will be polarized in planes transverse to each other. The molecular movements of the ray CQ" are necessarily perpendicular to the circular section, and that section is therefore its plane of polarization. Those in CP" are of course transverse to these, but may also be inferred to be so from the fact that Q" is the foot of the normal from the centre to the tangent plane, and P" is the point of contact. The molecular movements in CP" must necessarily take the direction P"Q".

In the discussion of the tangent plane AE or EB, drawn parallel to one of the circular sections of the surface of elasticity, Sir William Hamilton made the remarkable dis

In so far as the variation dependent on the trigonometrical function sin a' cos B is concerned, we may easily determine the outside limit. For, since a' is less than ẞ, sin a'< sin ẞ; and sin a' cos B<sin ẞ cos B. But when sin ẞ cos ẞ is at its maximum, cos28= sin28 sin245°. Therefore, sin ẞ cos Balso. And sin a'cos ẞ is always less than . Hence, the sine of the angle between the optic axes and the normals to the corresponding circular sections is always less than half the difference between the greatest and least axes of elasticity, divided by the least axis.

Inasmuch as all the points of the little circle QqPp are in the tangent plane, it follows that, if a ray should be incident upon a crystal in such a manner as that CQ should be its direction for one nappe and CP for the other, neither the ray CQ nor the ray CP would be confined to the point Q or P, but both would spread themselves along the eircumference QqPp, until, by blending together, they should form a hollow cone. At their emergence they would resume their parallelism to the incident ray, and thus in their further progress would constitute a hollow cylinder. On the other hand, in every plane of intersection of the wave which can pass through CN, there may be two rays in different incidences which will equally be refracted in the direction CN; and all these together will form an incident hollow cone refracted in the crystal into the single direction of the optic axis. These, on their emergence, resuming parallelism severally to their incident directions, will form an emergent hollow cone similar to that which was incident. Should the incident cone be even a solid cone of light instead of a hollow cone, the emergent cone would still be hollow, because the interior rays of the incident cone would be diverted by double refraction to more distant parts of the wave-surface.

These deductions of theory were announced before any phenomena of the kind had been observed or suspected. At the request of the discoverer, Dr. Lloyd of Cambridge made a careful study of a crystal of aragonite properly prepared, and the result of his examination was to confirm the theory in every particular. The success of the observation requires very delicate adjustments. An apparatus for facilitating it is constructed by Mr. Soleil of Paris.

When the emergent cylinder or cone of rays is observed with an analyzer like Nicol's prism, one radius of the eircle disappears. As the analyzer is turned in azimuth, this dark radius changes its position, advancing in azimuth twice as fast as the analyzer. When the analyzer is in azi

The letter N should stand at the centre of the depression.

muth 90° from its original position, the dark radius is in azimuth 180°; when the analyzer has completed half a revolution, the dark radius has made a whole one. This singular fact is, however, easily explained. The analyzer suppresses that ray on whose plane of polarization it is crossed; and the planes of polarization of the rays in this small circle are, at opposite ends of every diameter, at right angles to each other.

==

In the equation of the wave-surface, if b be the mean axis, and we make cb, we shall have, after reduction— (a2x2 + b2y2 + b2x2 — a2b2)(x2 + y2 + z2 — b2) = 0. Ifb and e remain unequal, and we put b the equation is (a2x + a2y2+ c2z2 — a2c2)(x2 + y2 + ≈2 —a2) = 0. These are both equations of a spheroid and a sphere, touching each other at the poles. The first is that of an oblate spheroid circumscribing the sphere, and answers to the case of a negative crystal of one axis. The second is that of a prolate spheroid circumscribed by the sphere, and answers to the case of a positive crystal. The case of quartz, so remarkable on other accounts, is peculiar also in the fact that the two nappes of its wave-surface are not in contact anywhere. The ellipsoid is entirely within the sphere, and there is no direction either of equal wave or of equal ray velocity.

These equations suggest the geometrical relations between the surface of elasticity and the wave-surface. The larger diameters of the one are at right angles to the larger diameters of the other, and the smaller have the same relation. For crystals of one axis, the surface of elasticity is an ellipsoid of revolution. If its form is prolate, it generates an oblate wave; if oblate, the wave is prolate.

The causes of varying elasticity of the luminiferous ether within crystals are not well understood. They are dependent, in some manner, upon molecular arrangement. This is evident from the fact that variations resembling those which naturally exist in crystals may be produced (see POLARIZATION) in homogeneous bodies, by heat or by the force of pressure, flexure, or torsion. So delicate a test does the polariscope furnish of inequality of temperature, stress, or mechanical force of any kind that chromatic thermometers and dynamometers founded on these principles have been proposed for determining differences of temperature, stress, or pressure too slight to be easily measured by ordinary instruments.

The literature of this subject is extensive. The theory was first proposed by Huyghens in his Traité de la Lumière (1690), but met with little favor; was revived by Young in the Phil. Trans. of London (1800-03), and systematically presented in his Lectures on Natural Philosophy (2 vols. 4to, 1807); was largely developed by Fresnel in very numerous papers published in the Annales de Chimie and the Bulletin de la Société philomathique, and especially in the Memoirs of the French Academy of Sciences for 1846 and the Memoirs of the Institute, vols. v. and vii. An important memoir on the subject by Fraunhofer appeared in the Munich Transactions in 1814. The subject is very fully treated in the elaborate article on "Light" by Sir John Herschel, Encycl. Metropol. (1827), by Brewster, Encycl. Britan., art. “Õpties," and by Arago, art. "Polarization" in the same work. Also by Peclet, Traité de Physique (1847), Müller, Handbuch der Physik (1864), and Jamin, Traité de Physique (1872). Special essays on the general theory or particular topics under it are Airy, Undulatory Theory of Light (1831); Lloyd, Ware Theory of Light (1832); Baden Powell, On the Undulatory Theory applied to the Dispersion of Light (1841); Cauchy, Comptes Rendus of the French Academy of Sciences; Sir William Rowan Hamilton, Systems of Rays (Memoirs Royal Irish Academy, vols. xv.-xvii.); Lloyd, on Conical Refraction (Mem. Royal Irish Acad., vol. xvii.); McCullagh, on Polarization (Mem. Royal Irish Academy, 1830, 1835, 1838); Stokes, on Dispersion (Cambridge Transactions, vol. ix.); Green, on Dispersion (Cambridge Transactions, vol. ix.); Schwerd, Die Beugungserscheinungen aus den Fundamentalgesetzen der Undulationstheorie analytisch entwickelt (1835); and a treatise by the present writer in Report of the Smithsonian Institution for 1862. F. A. P. BARNARD. Unfermented Bread. See BREAD, by PROF. C. F. CHANDLER, PH. D., M. D., LL.D.

181

Genera et Species Plantarum Fossilium (1850), Iconographia Plantarum Fossilium (1852), Sylloge Plantarum Fossilium (1860), Die Fossile Flora von Sotzka (1850), Die Fossile Flora von Kumi in Eubœa (1867).

Unger (JOSEPH), b. in Vienna July 2, 1828, studied law in his native city; was appointed professor of jurisprudence at Prague in 1853 and in Vienna in 1857; entered into politics as a liberal, and was for some time a member of the cabinet of Auersperg, but resigned in 1879. He published Zur Lösung der Ungareschen Trage (Vienna, 1861), besides a number of valuable juridical works: System der österreichischen Ogemeinen Privatrechtes (Leipzig, 1856-59, 6 vols.); Die rechtlige Natur der Inhaberpapiere (1857); Die Verträge zur Gunsten Dritter (1869); Sammlung von civilrechtlichen Entscheidungen (Vienna, 1856-78, 9 vols.), etc.

Unghvar', town of Hungary, on the Ungh, is well built, has many good educational institutions, and 8 well-attended annual fairs. P. 11,373. Unguents. See OINTMENTS.

Un'gula [Lat.], a segment of a volume. An ungula of a cone or cylinder is a portion of the cone or cylinder included between the base and an oblique plane intersecting the base. A spherical ungula is a portion of a sphere bounded by two semicircles meeting in a common diameter.

Ungulata. See APPENDIX.

U'nicorn [Lat. unum, "one," and cornu, a "horn"], described by various writers, from Ctesias, Aristotle, and Pliny down, as a horse-like creature with a straight horn in the middle of the forehead. Its figure occurs as a heraldic charge. The word reem in the Hebrew Bible, translated "unicorn" in the English version, denotes some horned creature, perhaps the buffalo.

Unigen'itus, The Bull [from its first word, unigenitus, "the Only-Begotten"], a famous bull issued in 1713 by Pope Innocent XI. against 101 propositions contained in the Réflexions morales of Pasquier Quesnel (1634-1719). The bull excited the strongest controversies in the Gallican Church, the opposition to the pope and the king being led by Cardinal de Noailles and the other Jansenist bishops. Among the propositions which it condemned are also these: "All ought to read the Bible" (80); "The obscurity of the word of God does not exempt a layman from studying it" (81); "The Lord's day ought to be kept holy by Christians by reading the Scriptures, and it is wicked to keep away any one from such reading" (82). Forty French bishops accepted the bull, but sixteen, supported by the Sorbonne, suspended it in their dioceses. In 1730 it was accepted by the Parliament of Paris, and the persecutions began immediately. (See A. Schill, Die Constitution Ungenitas, Freiburg-im-Breisgau, 1876.)

Union, cap. of Franklin co., Mo. (see map of Missouri, ref. 5-I, for location of county), 55 miles W. of St. Louis, has brewery and a steam-mill. P. in 1880, 402.

Union, Broome co., N. Y. (see map of New York, ref. 6-G, for location of county), on Erie R. R., 9 miles W. of Binghamton, has flouring and saw mills, foundry, carriagefactory, etc. Principal business, dairying and lumbering. P. in 1880, 737.

Union, cap. of Union co., Or. (see map of Oregon, ref. 5-E, for location of county), on Oregon Railway and Navigation Co. R. R. P. in 1880, 416.

Union, cap. of Union co., S. C. (see map of South Carolina, ref. 4-D, for location of county), on the Spartanburg Union and Columbia R. R. P. in 1880, 1267.

Union, cap. of Monroe co., W. Va. (see map of West Virginia, ref. 6-D, for location of county), 10 miles S. of Chesapeake and Ohio R. R. Fort Spring is the nearest station, and is connected by a daily stage, mail, and express line. Union has a female academy and graded school, a tannery, etc. Large numbers of cattle are raised. P. in 1870, 419; in 1880, 372.

Union, American. See SOVEREIGNTY, by PRES. T. D. WOOLSEY, S. T. D., LL.D.