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    "title": "SHEFFIELD, UNIVERSITY OF",
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    "verified_text": "since roro the following new chairs have been provided: geology, civic art, pharmacology, modern history, fuel technology, glass technology, civil engineering, economics, greek and international law. new 527 departments have been opened since ro1o for russian, spanish, civic art, geology, glass technology, refractories, pharmacology. degrees and diplomas have been instituted since 1gto in philoso- phy, technical science, dental surgery, together with an associ- ateship in non-ferrous metallurgy. in conjunction with the uni- versity of leeds a marine zoological] laboratory was opened at robin hood’s bay. special posts in physiology and pathology have been established. the holders serve the university and the local hospitals. a chatr of pharmacology was founded in 1920 and a field laboratory built and equipped for them. the university buildings have been considerably enlarged. two new research laboratories, one for enginecring and one for metallurgy, have been built and equipped. in 1919 a union for men students was opened, and in 1920 a union for women stu- dents was established. the number of tutorial classes held in con- junction with the workers’ educational association has rapidly increased. the research work undertaken in connection with local tradesis increasing, especially in connection with the manufacture of steel and cutlery, and glass technology. in the mining depart- ment researchon problems arising in the industry is carried on and the department of fuel technology deals with problems in fuel. irom 1910-1 the numbers of full-time students showed a steacly increase. the first year of the war brought a decrease which continued until 1917. the numbers grew rapidly, due to the influx of ex-service men, and in 1920-1 there were nearly five times as many full-time degree and diploma students as in 1917-8. the number of women students taking full-time courses has increased considerably. finance.—donations amounting to {£137,869 have been re- ceived for general buildings and cndowment and £43,760 was re- ceived for buildings and departments for coal mining and non- ferrous metallurgy. important benefactions have been received from viscount bearsted (£10,000), mr. edgar allen (£41,397), the late mr. ezra linley of st. louis, miss. (£10,485), alderman robert styring ll.d. (£20,000) and messrs. george senior and sons, ltd. (£5,000). the subsidy from the south yorkshire coal trade assn., which in 1913-4 was £200, amounted in 1924-5 to £4,418. ; sherman, james schoolcraft (1855-1012). american politician, was born near utica, n. y., oct. 24 1855. he grad- uated from hamilton college in 1878, was admitted to the bar in 1880, and practised in utica until 1907. he was elected mayor of utica in 1884. in 1886 he was elected to the national hfouse of representatives and was returned continuously until 1908, excepting the term 1891-3. he was a delegate to the national republican convention in 1892; chairman of the republican state convention in 1895, 1900 and 1908; and chairman of the republican national committee in 1906. at the republican national convention of 1908 he was nominated vice-president and was elected on the ticket with william howard taft. four years later he was renominated, but died at utica oct. 30 1912, shortly before the elections. sherrington, sir charles scott (1861— ), british physiologist, was educated at caius college, cambridge, after- wards becoming lecturer in physiology at st. thomas’ hospital, london, and later professor of pathology at london university. from 1895-1913 he was professor of physiology at liverpool university, proceeding subsequently to oxford as waynflete professor of physiology. he became a leading authority on the physiology of the nervous system, and the guiding principles - of his work are to be found in his book, the integrative action of the nervous system, based on the text of the silliman lectures delivered at yale in too4. he was the recipient of numerous british and foreign awards and honours, including the royal medal of the royal society, of which he was president from 1920-5, the baly gold medal of the royal college of physicians, and the retzius gold,medal of the royal swedish academy. during the world war he served on the war office committee on tetanus; in 1918 he became chairman of the industrial fatigue research board, and in 1925 a member of the medical research council. he received the g.b.e. in 1922, and the o.m. in 1924. 528 his publications include, 4 manual of school mammalian physi- ology (1919), numerous papers to the royal and other scientific societies on the brain and nervous system, and the assaying of brabantius and other poems (1925). shevket, mahmud (1858-1913), turkish pasha, was born at baghdad, and from early youth showed marked qualities of intellect and personality. he received his military training at the military college in constantinople, 1875-80, and after a very brief period of service with the troops was given an appoint- ment on the generat staff. through the influence of von der goltz, who at that time was reorganising the turkish army, shevket was sent to germany to manage the re-equipment of the turkish army. as a result, he remained from 1884 to 1894 in the small arms factory of mauser bros., at oberndorf, on the neckar, and in 1894 was made inspector of military arsenals in constantinople. from 1oo0r to 1903 he was military governor of the hejaz, in arabia, then in what amounted to a state of war. he next went in a like capacity to uskub (skoplje), and there came in contact with the young turk movement, which had its headquarters in salonika. in the spring of 19009 the old and young turks were struggling for supremacy. a powerful old turk counter-revolution was prepared, but, in mid-april, the iii. army corps, under hussein husni pasha, marched from salonika against constantinople. at san stefano mahmud shevket took over the command, and, after heavy fighting, forced his way on april 4 into constantinople. impressed by his victory, the national assembly no longer dared to oppose the will of the young turks, and on april 26 voted the deposition of abdul hamid. mahmud shevket was the hero of the day. but he did not care for politics, which he considered had been the ruin of the turkish corps of officers, and preferred to confine his activitics to purely military matters. the next few years afforded him plenty of opportunities. in 1910-1 he put down a revolt of the malissors with great energy, and in 1912 fought against the rebels in albania. in the summer of 1912 he became minister of war, and in jan. 1913 succeeded kiamil as grand vizicr. he took a very active part in army reforms, but he came into con\"ict with the union liberalc, which took its orders from sherif pasha in paris, and he was murdered by one of its members on june 11 1913. shibusawa, ei-ichi, viscount (1840- ), japanese financier and business man was born in saitania-ken. fle began his career as an official of the tokugawa shogunate and in the company of a tokugawa prince visited europe in 1867-8. when the imperial govt. was established, he entered the treasury department, but retired in 1873 to become a banker. je founded in that year the first national bank (dai-ichi ginko) and was chairman of the tokyo chamber of commerce from its inauguration until 1915, when he retired from active business owing to ill-health. shintoism.—shinte or “‘ kami-no-michi” (the divine way) (see 15.2224) which is the relision of janan, still living among the japanese people, is a designation given to the religious belief indizenous to the soil of japan, in contradistinction to buddhism, officially introduced into japan in a.p. §52. the first documen- tary appearance of the term shint@ is in the book of the emperor yomei (died in 587) in the nizongi (aston, english translation, vol. t., p. 106). thus shint6 is peculiar to the japanese mind. shiatd has two main stages in the course of its development: one is naturalistic, the other cultural. in the two phases of its development, the one gives us an aspect of nature religion, while the other presents that of ethico-intellcctualistic (or spiritualistic) religion, greatly influenced by buddhism and con- fucianism. nature religion.—in shinte as a lower nature religion we find nature worship, fetishism, spiritism, totemism and primitive monotheism. the primitive japanese worshipped the sun, the moon, the rainstorm, thunder, wind and fire; earth, the sea, the mountain, the deity of the earthquake, volcanoes, wells, hot springs and stones or rocks; the serpent, the tiger, the wolf, the wild boar, the hare, even the silkworm and the louse, trees, herbs and cereals. shevket—shintoism anthropolatry.—individual personages are also worshipped as alamt or deities in their life-time as well as after their death, aid we have shintd shrines dedicated to special divine person- azes while living. the emperor is regarded as a “ visible deity ” (.lrakiiogami or akitsukami), and some brave warriors or mighty h>roes are also deities in human form. later on the rydbu or dual shinte made good use of this form of religious syncretism. there are quite a number of examples of necrolatry and ancestor worship in shint§. the sacred imperial regalia (or heirlooms), consisting of the mirror, sword and jewels, had originally a fetishistic virtue. litnolatry, etc—particularly in japan sacred stones are re- garded as {fetishes (litholatry). different phallic emblems of stone or wood, both male and female in shape, are not very uncommon (nhallicism). there is some evidence of totemism in primitive shinte; e.g.. kamo-taketsunumi-no-mikoto, the remote an- coster of the shiat6 priests of the kamo shrine in ky6eto, was orice believed to be a larse divine crow, afterwards worshipped at a separate shrine. the father of the empcror jimmu was tradi- tionally recorded to have sprung from the crocodile or dragon s21-goddess ‘toyotama-ilime, the consort of hikohohodemi-no- mikoto. there 1s something like a primitive monotheism in ame-no- minakanushi-no-kami, or the divine lord of the very centre of ifeaven, amalzamated with another supreme deity, kunitoko- tachi-no-kami, ia later shinto. am ythology.—yrimitive shint6 anpears as a higher nature religion in the heavenly drama of the rich mythology of the icojiki (records of ancient matters), the nihongi (chronicles of japan) and the kogoshui (gleanings from ancient stories). iiere we find the divine parents izanagi or the progenitor and izanami or the progenitress, who procreated or begat numberless deities, natural objects and the land of japan itself. amaterasu- omikami, the ancestral sun-goddess of the imperial family, the moon-god tsukuyomi-no-miketo, and the divine brother su3ano-o-no-kami were born of the divine parents. the solar goddess reigned alone in the plain of high heaven. a conflict between the sun and the rainstorm was graphically delineated in jipanese mythology as a momentous event in the divine age. then a divine counc:l was held to entreat the sun-goddess to restore peace and order to the world and to reilluminate it by emerging from the heavenly rock-cave in which she had taken refuge from the violence committed by the impetuous brother susano-o-no-kam1i. then follows the banishment of the divine culprit susano-o from heaven to earth. he descended to the province of izumo, took to wife a daughter of certain local deities, and got by her the famous okuninushi-no-kami, the grand divine lord of the locality, who afterwards ceded his whole dominion to the legitimate sovercign ninigi-no-mikoto, the heavenly grandson of the sun-goddess, of whom the emperor jimmu was a descendant. emperor worship.—thus accordirg to tradition, half mythical, half historical, the japanese imperial lineage has continued un- broken from the ancestral sun-goddess to the present emperor, who; like his preclecessors, er joys a divine right to the throne, representing in himself both caesar and pope—as a divinity in humanity. even rowadays, mn the hierarchy of his theocratic as well as constitutional government, he is often phrased “ saisei- itchi,” or the complete uzity of political governance ard religious observances. thus shirt6 as a national or state religion cul- minates in the form of emperor worship, not only in its naturalist- ic but also in its ethico-intellectualistic stage. therefore japan- ese patriotism or loyaliy has been suffused with religious zeal. ifercin hes one of the peculiar characteristics of the life or essence of shinto. as to the course of development of shint6 in its cultural stage, it is polydemonistic (animistic) at the beginning, then poly- theistic, and at last pantheistic, with a tinge of monotheism. so, izawa-nagahide, a savant of the 18th century, says: “ the ‘eight hundred myriads of deities ’ are nothing but a different manifestation of one and the same deity kunitokotachi-no- kami (the eternal divine being of the earth), the great unity of shipbuilding all things in the universe, the primordial essence of heaven and earth, eternally existing from the beginning to the end ‘“(ameno- nuboko-no-ki), senge-takazumi of the 19th century, a high priest of the grand shinte shrine of izumo, also says: “ there is no place in heaven and earth, either in the vast expanse of oceans or in the wild mountains, where we do not feel the omni- presence of the deity.” again, “ even in the leaf of a tree or in a blade of grass the awe-inspiring divine manifests itself,”’ says urabe-no-kanekuni. such a naturalistic pantheism of shinte is deepened and en- nobled by a further idealistic or spiritualistic grasp of the shinte- deity. hayashi-razan, an eminent scholar of chinese classics of the 17th century, says: ‘‘ the deity is the spirit of heaven and earth. the human mind partaking of divinity is an abode of the deity, which is the spiritual essence. there exists no highest deity ame-no-minakan-ushi-no-kami outside the human mind ” (shinto-denju). the writer of the nij#-issha-no-ki (records of the twenty-one shrines) says: “ a righteous man, pure in mind and just in conduct, is himself a deity, so we understand ‘a manifest deity ’—mentioned in the imperial edicts—in the person of the emperor, in this ethical sense of the words.” ethico-intellectualistic or spiritualistic shinte emphasises ‘‘ inner purity,” and not physical purity only. an oracle of the god hachiman says: “ i am none but benevolence itself. moreover sincerity is my divine body ” (urabe-no-kanena, jingishd7i). thus sincerity or truthfulness, like the principie of love in christianity or that of universal benevolence in buddhism, becomes the fundamental principle of the shinte religion in the cultural stage of its development. since as an ethical religion shintd teaches us to worship the deity tw spirit and in truth, images or shrines can be entirely dispensed with. they are of little use, because the conception of the deity is too lofty and too spiritual to enshrine it as an image in an abode built by mortal hands. so declares the japanese savant ise-teije (guashin-monde) of the 18th century, with shima-shigeoyu, a shint6 priest of the grand shrine of izumo; while the author of the shintd-gobusho or shinid-pentatench teaches: “* what pleases the deity is virtue and sincerity, and not the various kinds of material offerings,” even as the israclite prophet hosea preaches, “‘ not sacrifice but mercy.”’ brs_iograpiy.—g., f. moore, [history of religions, vol. 1 (1922); w. g. aston, encyclopaedia of religion and ethics, art shintotsm (1920). 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