deemed worthy of interment beside the cathedral. From a distance the three churches form a fairly striking group, and accordingly the Turkish name for Echmiadzin is Uch-Kilissi, or the Three Churches. The town of Vagarshapat dates from the 6th century B.C.; it takes its name from King Vagarsh (Vologaeses), who in the 2nd century A.D. chose it as his residence and surrounded it with walls. Here the apostle of Armenia, St Gregory the Illuminator, erected a church in 309 and with it the primacy was associated. In 344 Vagarshapat ceased to be the Armenian capital, and in the 5th century the patriarchal seat was removed to Dvin, and then to Ani. The monastery was founded by Narses II., who ruled 524–533; and a restoration was effected in 618. The present name of the monastery was adopted instead of Vagarshapat in the 10th century. At length in 1441 the primate George brought back the see to the original site. (P. A. K.; J. T. Be.)
ECHO (Gr. ἠχώ), in Greek mythology, one of the Oreades or mountain nymphs, the personification of the acoustical phenomenon known by this name. She was beloved by Pan, but rejected his advances. Thereupon the angry god drove the shepherds of the district mad; they tore Echo in pieces, and scattered her limbs broadcast, which still retained the gift of song (Longus iii. 23). According to Ovid (Metam. iii. 356-401), Echo by her incessant talking having prevented Juno from surprising Jupiter with the Nymphs, Juno changed her into an “echo”—a being who could not speak till she was spoken to, and then could only repeat the last words of the speaker. While in this condition she fell in love with Narcissus, and in grief at her unrequited affection wasted away until nothing remained but her voice and bones, which were changed into rocks. The legends of Echo are of late, probably Alexandrian, origin, and she is first personified in Euripides.
In acoustics an “echo” is a return of sound from a reflecting surface (see Sound: Reflection).
See F. Wieseler, Die Nymphe Echo (1854), and Narkissos (1856); P. Decharme in Daremberg and Saglio’s Dictionnaire des antiquités.
ECHTERNACH, a town in the grand duchy of Luxemburg, on the Sûre, close to the Prussian frontier. Pop. (1905) 3484. It is the oldest town in Luxemburg, and was the centre from which the English Saint Willibrord converted the people to Christianity in the 7th century. There are the Benedictine abbey, the hospital almshouse, which is said to be the oldest hospital in Europe except the Hôtel-Dieu in Paris, and the church of St Peter and St Paul. The Benedictine abbey has been greatly shorn of its original dimensions, but the basilica remains a fair monument of Romano-Gothic art. The church of St Peter and St Paul stands on an isolated mound, and for the ascent sixty steps have been built in the side, and these are well worn by the tread of numerous pilgrims who come in each succeeding year. The interior of the church is curious more than imposing, and is specially noteworthy only for its gloom. Under the altar, and below a white marble effigy of himself, lies Saint Willibrord.
Echternach is famous, however, in particular for the dancing procession held on Whit-Tuesday every year. The origin of this festival is uncertain, but it dates at least from the 13th century and was probably instituted during an outbreak of cholera. Nowadays it is an occasion of pilgrimage, among Germans and Belgians as well as Luxemburgers, for all sick persons, but especially for the epileptic and those suffering from St Vitus’ dance. The ceremony is interesting, and the Roman Catholic Church lends all its ritual to make it more imposing. The archbishop of Trier attends to represent Germany, and the bishop of Luxemburg figures for the grand duchy. There is a religious ceremony on the Prussian side of the bridge over the Sûre, and when it is over the congregation cross into the duchy to join the procession, partly religious, partly popular, through the streets of the town. The religious procession, carrying cross and banners and attended by three hundred singers, comes first, chanting St Willibrord’s hymn. Next comes a band of miscellaneous instruments playing as a rule the old German air “Adam had seven sons,” and then follow the dancers. Many of these are young and full of life and health and dance for amusement, but many others are old or feeble and dance in the hope of recovery or of escaping from some trouble, but on all alike the conditions of the dance are incumbent. There are three steps forward and two back; five steps are thus taken to make one in advance. This becomes especially trying at the flight of steps mounting to the little church where the procession ends in front of the shrine of the great saint. There are sixty steps, but it takes three hundred to reach the top for the final time. It is said that those who fall from age or weariness have to be dragged out of the way by onlookers or they would be trampled to death by the succeeding waves of dancers. The procession, although it covers a distance of less than a mile, is said to take as much as five hours in its accomplishment. In olden days the abbey was the goal of the procession, and King William I. of the Netherlands—great-grandfather of Queen Wilhelmina—changed the day from Tuesday to Sunday so that a working day should not be lost. This reform did not answer, and the ancient order was restored. Some critics see in the dancing procession of Echternach merely the survival of the spring dance of the heathen races, but at any rate it invests the little town with an interest and importance that would otherwise be lacking.
ECHUCA, a borough of the county of Rodney, Victoria, Australia, 156 m. by rail N. of Melbourne. Pop. (1901) 4075. It is situated on the river Murray, across which it is connected by bridge with Moama, on the New South Wales side, whence a railway runs to Deniliquin. The town is the terminus of the Murray River railway and the entrepot of the overland intercolonial trade; it has large wool stores, saw-mills, coach factories, breweries and soap-works. The rich agricultural district is noted for its vineyards.
ÉCIJA, a town of southern Spain, in the province of Seville; on the Cadiz-Cordova railway and the left bank of the river Genil. Pop. (1900) 24,372. The river, thus far navigable, is here crossed by a fine old bridge; and the antiquity of the town betrays itself by the irregularity of its arrangement, by its walls and gateways, and by its numerous inscriptions and other relics. Its chief buildings include no fewer than twenty convents, mostly secularized. The principal square is surrounded with pillared porticoes, and has a fountain in the centre; and along the river bank there runs a fine promenade, planted with poplar trees and adorned with statues. From an early period the shoemakers of Écija have been in high repute throughout Spain; woollen cloth, flannel, linen and silks are also manufactured. The vicinity is fertile in corn and wine, and cotton is cultivated. The heat is so great that the spot has acquired the sobriquet of El Sarten, or the “Frying-pan” of Andalusia. Écija, called Estija by the Arabs, is the ancient Astigis, which was raised to the rank of a Roman colony with the title of Augusta Firma. According to Pliny and Pomponius Mela, who both wrote in the 1st century A.D., it was the rival of Cordova and Seville. If local tradition may be believed, it was visited by the apostle Paul, who converted his hostess Santa Xantippa; and, according to one version of his life, it was the see of the famous St Crispin (q.v.) in the 3rd century.
ECK, JOHANN MAIER (1486–1543), German theologian, the most indefatigable and important opponent of Martin Luther, was born on the 13th of November 1486 at Eck in Swabia, from which place he derived his additional surname, which he himself, after 1505, always modified into Eckius or Eccius, i.e. “of Eck.” His father, Michael Maier, was a peasant and bailiff (Amtmann) of the village. The boy’s education was undertaken by his uncle Martin Maier, parish priest at Rothenburg on the Neckar, who sent him at the age of twelve to the university of Heidelberg, and subsequently to those of Tübingen, Cologne and Freiburg in the Breisgau. His academic career was so rapidly successful that at the age of twenty-four he was already doctor and professor of theology. During this period he was distinguished for his opposition to the scholastic philosophy; and, though he did not go to all lengths with the “modernists” (Moderni) of his day, his first work—Logices exercitamenta (1507)—was distinctly on their side. This attitude
