Page:The New International Encyclopædia 1st ed. v. 18.djvu/250

SITOPHOBIA. 206 SIVA. nostril. Through this tube by means of a funnel, eggs, beef juice, peptonoids, milk, and strained gruels may be introduced into the stomach. Forced feeding is usually necessary thrice a day, and in summer it is also necessary to give water in this way, between meals. Consult Ferris, "Case of Prolonged Feeding with the Tube," in Ameri- can Medico-Surgical Bulletin, vol. ix. 13, 1896. SITTEN, zit'tcn. A city of Switzerland. See Sign. SITTING BULL (Tatanka Yotanka) (1837- 90). A chief of the Sioux tribe of North Ameri- can Indians. He was born in Willow Creek in the region which later became Dakota Territory, the son of Chief Jumping Bull. He killed and scalped his first enemy when only fourteen years old. and upon reaching manhood became the leader of the most unruly and warlike band of bucks in the tribe, during the Civil War led raids, and engaged in attacks upon white settlements in Iowa and Minnesota, and in 1864 was driven by General Sully into the Yellowstone and Big Horn valleys. He was on the warpath almost con- tinuously from 1869 to 1876, either raiding the frontier' posts and settlements or making war nn the Crows, Shoshones, and other friendly tribes. His refusal to return to his reservation in 1876 led General Sheridan to begin against liim the campaign in which General George A. Cluster (q.v.) and his force were surprised and massacred on the Little Big Horn, in June of that year. After the Custer massacre Sitting Bull and his braves escaped over the Canadian border, remaining there until 1881, when he re- ceived from General Miles a promise of amnesty and returned. He continued to wield great power among the Northwestern Indians, and in 1888 he influenced the Sioux to refuse to sell their lands. In 1890 during the prevalence of the Messiah" craze among the Indians of the West he was considered the principal instigator of the threatened uprising. His arrest in his camp on the Grand River in North Dakota on December 15, 1890, was followed by an attempt at rescue during which he was killed. See Sioux. SITJT, se-oot' (Egj'ptian Syowet), or ASSITJT. A city of Upper Kiivpt, situated near the west bank of the Nile, in latitude 27° 10' N., 248 miles south of Cairo. In very early times it was a place of importance, owing to its favorable situa- tion in the midst of a fertile district at the starting point of the great caravan route leading to the oases of the Libyan desert and the Sudan. It was the seat of worship of the deity Wep-wal, who is represented in the form of a jackal or wolf, and hence in later times the city was called by the Greeks Lycopolis or 'Wolftown.' Under the Twelfth Dyn.isty the nomarchs of Siut seem to have maintained' great state, and their rock- hewn tombs in the vicinity are richly adorned with sculptures and paintings, and contain in- scriptions of great historical value. Plotinus, the greatest of the Neo-Platonic philosophers, was born at Siut. and about a.d. 205 the city and the adjacent district were converted to Chris- tianity. Many anchorites took up their abode in the neighboring necropolis, and one of these. .John of Lycopolis, is said to have predicted to Theodosius his victory over Eugenius in 394. The modern town of Siiit is situated on the Nile Valley Railway. It has several fine mosques, bazaars, good baths, and well-built houses. It is noted for its pottery and extensive manufac- tures of the best pipe-bowls. It is the residence of the Governor of Upper Eypt. Population, ia 1882, 31,575; in 1900, 42,000. Consult: De- scription de I'Egypte (Paris, 1809-1829) ; Lepsius, Den/cwiiuZer (Berlin, 1849-58); Mariette, Uonuments of Upper Egypt (London, 1877) ; Griffith, The Inscriptions of Siut and Der Rifeh (ib., 1889). SIU-YEN, shyoo'yen'. A walled city of Shing- king, Manchuria, on the right bank of the Ta- .yang river, which flows southward to the Yellow Sea at the port of Ta-ku-shan, distant 35 miles (Map: China, F 3). It is famous for the finely grained marble found in the neighborhood, and its stone-cutting and polishing industry. SIVA, shi'vii (Skt.. kindly, auspicious). The name of the third god of the Hindu Triniurti or triad, in which he represents the principle of de- struction. The name Siva, as that of a deity, is unknown in the '^edic hymns, but is established as such in the later Brahmanie literature, the epic poems, the Puranas (q.v.), and the Tantras (q.v.). Thus, in the llaMblmrata (q.v.). Siva is already celebrated as the one all-containing god. and' even in the L'panishads (q.v.) he is identified with Rudra (q.v.), as the All-god. In origin Siva was probably an indigenous deity, adopted by the Aryans after their entrance into India. His symbol is the linga (q.v.), embleiii- atie of creation, which follows destruction. From each of his numerous attributes or char- acteristics he derives a name or epithet. He has five heads (hence his name Pailcanana, the five- faced) ; three eyes (hence his name Trinctra, the three-eyed). On his head he carries the Ganges, whose course be intercepted by his hair when this river descended from heaven. Round his neck he carries a garland of human skulls, and bears a rosary (afterwards adopted by the Buddhists). In his hands he holds a trident, a club or pole, armed at the upper end with trans- verse pieces, representing the breastbone and ribs adjoining, and surmounted by a skull and one or two human heads. His weapons are a bow. a thunderbolt, and an axe. As the destroyer of the world he is also called Kala (time or death), and represented as of black color. One of bis representations is also half male and half female, emblematic of the indissoluble unity of the creative principle (hence his name Ardhanurisa, half-female lord). He is clothed in a deerskin, or holds a deer in one of his hands, or he may be re]n-escnted as sitting on or clothed in a tiger- skin. His sacred animal is the Inill Nandi; his home is on Mt. Kailasa in the Himalayas, and his principal wife is Durga, or Uma (q.v.) ; his sons are Ganesa (q.v.) and Kartikeya (q.v.). Siva is the god of asceticism, but also of all arts, especially, of dancing. Later tradition tells innumerable tales about him. In the earlier ac- counts he is represented as killing or maltreat- ing the Vedic gods, and especially as destroying Daksha, symbolic of the older Vedie rites, an in- timation of the overthrow of the orthodox re- ligion by the more popular cult of Siva. As a s.- nbol of asceticism he is represented as destroy- ing Kama, the god of love. Though Siva has no incarnations, except in Southern India, where some are said to be known, he is identified wit!i various local gods, especially Bhairava and Vit- thoba. He has 1.000 names, but is generally