Adalbert
2 of the 7 encyclopedias on this shelf carry an entry for Adalbert. Both are reproduced below, so you can see where they agree and where they differ.
Collier's New Encyclopedia (1921)
2026 Editor's Note: This page uses language about race that was commonplace when the book was published and is offensive by today's standards. The text has been left exactly as it was printed, rather than cut or softened, so that the historical record — including how ordinary such language once was — is preserved. (Ed: ET 2026-07-22) ST., the apostle of the Prussians, was a native of Prague, and was chosen its bishop in 982 His austerity irritated the lawless and but recently converted Bohemians. and he was obliged to flee from his diocese. He afterward preached without much success to the heathen Poles and Prussians, and was murdered by the latter, April 23, 997. His body was buried in the cathedral at Gnesen, and afterward carried to Prague. ADAM and EVE, the names of the first pair of human beings in the account of the creation given in the book of Genesis. Adam is strictly a generic name, applicable to both man and woman, as used in the book of Genesis, but it came to be a proper name, used with the article, as in chapters ii, iii, and iv. The orgin of the name is uncertain, but is usually connected with the Hebrew root Adam, "to be red." It is often derived from Adamah, "the ground," but this is taking the simpler from the more developed form. The Assyrian equivalent is Adamu, "man," used only in a general sense, not as a proper name. This is connected by Sir Henry Rawlinson and Professor Sayce with Adamatu, "red skins," the Assyrian word by which the dark-skinned Accadians of primitive Babylonia are designated in the bilingual ADAM and EVE tablets. Eve is the Hebrew Havvah, which name, according to Gen. iii: 20, Adam gave her as the "mother of all living." Literally, the word means "life." The early part of Genesis contains two somewhat different accounts of the creation of Adam. In the earlier account (i: 26-30), the creation of man and woman is given after the creation of the animals; in the second account (chapter ii), the creation of Adam is mentioned before that of the animals, and the forming of Eve afterward. The first narrator is commonly called the Elohistic, from his use of the name Elohim for God; the second, the Jehovistic, from his using the name Jehovah Elohim. The Elohistic narrator simply states that God created man in His own image. Man is created at the close of the six days' itive Hebrews. work as the lord of the whole lower world, for whom all things are made. The Jehovistic narrator gives a detailed account of Paradise, the original sin of Adam and Eve, their subjection to the curse, and expulsion from Eden. It is, in Ewald's phrase, the history proper of the creation of man. The first condition of Adam and Eve is one of innocent simplicity. They are placed in Eden, where they are allowed to taste freely of the fruit of every tree save one. Temptation comes from without, through and Eve coming into life. the serpent's persuading Eve that the divine prohibition is really in intended to keep human beings from becoming as wise as God. Eve yields to the temptation, and leads Adam also into her sin; and thus the moral consciousness of man awoke, and spiritual death passed upon mankind. Adam and Eve are then driven out of Paradise, and prevented, by the cherubim and a flaming sword which turned every way, from returning "to take also of the tree of life, and eat, and live forever." Adam lives 930 years; writing of several plays. has three sons, Cain, Abel, and Seth, then sons and daughters. ADAM'S BRIDGE Such is the form of the story which has usually been interpreted by orthodox Gulf of Manaar Jews and Christians as a narrative of the island of Ceylon. literal history, notwithstanding many difficulties about the anthropomorphic details, and the admitted uncertainty of S. of the island the point where the literal ends and the of Moslem figurative begins. Many of the later Jews explained the story as an allegory. Philo, the foremost writer of the Alexandrian school, explains Eve as the sensuous part, Adam as the rational part, of human nature. The serpent attacks the sensuous element, which yields to the temptation of pleasure, and next enslaves the reason. Clement and Origen adapted this interpretation somewhat awkwardly to Christian theology. Augustine explained the story as history, but admitted a spiritual meaning superinduced upon the literal; and his explanation was adopted by the reformers, and, indeed, generally, by the orthodox within the Romish and the various Protestant churches alike. More modern critics have sought to separate the kernel of history from the poetical accretions, and attribute the real value of the story, not to its form, but to the underlying th thoughts. Martensen describes it as a combination of history and sacred symbolism, "figurative presentation of an actual event." The narrative may be regarded as embodying the philosophy of the Hebrew mind applied to the everlasting problem of the origin of sin and and suffering; a question the solution of which is scarcely nearer us now than it was to the prim- The story of Adam has been a rich subject both in literature and art. It was frequently treated by the medieval painters, and formed the material of many mysteries and other poems. Of more modern works, it is enough to mention the splendid epic of Milton, "Paradise Lost." Here Adam and Eve are the archetypal man and woman, sketched with outlines that can only be compared for grand simplicity with Michael Angelo's two frescoes in the Sistine Chapel, of Adam
An Encyclopaedia of Occultism (1920)
A French pseudo-mystic of the eighth century. He boasted that an angel had brought him relics of extraordinary sanctity from all parts of the earth. He claimed to be able to foretell the future, and to read thoughts. know what you have done," he would say to the people, there is no need for confession. Go in peace, your sins are forgiven." His so-called "miracles gained for him the awe of the multitude, and he was in the habit of giving away parings of his nails and locks of his hair as powerful amulets. He is even said to have set up an altar in his own name. In his history of his life, of which only a fragment remains, he tells us of miraculous powers bestowed by an angel at his birth. He showed to his disciples a letter which he declared had been brought to him from Jesus Christ by the hand of St. Michael . These, and similar blasphemies were put an end to by his being cast into prison, where he died.