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, called by some Abraham Nicholas, but, according to Niceron, Nicholas only appears in his baptismal register, was born February. 1634, at Orleans. He was much esteemed at the court of France, and appointed secretary of an embassy which that court sent to the commonwealth of Venice, as appears by the title of his translation of father Paul’s history of the council of Trent; but he afterwards published writings which gave such offence, that he was imprisoned in the Bastile. The first works he printed were the “History of the Government of Venice, and that of the Uscocks, a people of Croatia:” in 1683, he published also translations into French of Machiavel’s Prince, and father Paul’s history of the council of Trent, and political discourses of his own upon Tacitus. These performances were well received by the public, but he did not prefix his own name to the two last mentioned works, but concealed himself under that of La Mothe Josseval. His translation of father Paul was attacked by the partisans of the pope’s unbounded power and authority. In France, however, it met with great success; all the advocates for the liberty of the Gallican church promoting the success of it to the utmost of their power; though at the same time there were three memorials presented to have it suppressed. When the second edition of this translation was published, it was violently attacked by the abbé St. Real, in a letter he wrote to Mr. Bayle, dated October 17, 1685, and Amelot defended himself, in a letter to that author. In 1684, he printed, at Paris, a French translation of Baltasar Gracian’s Oraculo manual, with the title of “l'Homme de Cour.” In his preface he defends Gracian against father Bouhours’ critique, and gives his reasons why he ascribes this book to Baltasar and not to Laurence Gracian. He also mentions that he had altered the title, because it appeared too ostentatious and hyperbolical; that of “l'Homme de Cour,” the Courtier, being more proper to express the subject of the book, which contains a collection of the finest maxims for regulating a court-life. In 1686, he printed “La Morale de Tacite;” in which he collected several particular facts and maxims, that represent in a strong light the artifices of court-flatteries, and the mischievous effect of their conversations. In 1690, he published at Paris a French translation of the first six books of Tacitus’s annals, with his historical and political remarks, some of which, according to Mr. Gordon, are pertinent and useful, but many of them insipid and trifling. Amelot having employed his peri for several years on historical and political subjects, began now to try his genius on religious matters; and in 1691 printed at Paris a translation of “Palafox’s theological and moral Homilies upon the passion of our Lord.” Frederic Leonard, a bookseller at Paris, having proposed, in the year 1692, to print a collection of all the treaties of peace between the kings of France and all the other princes of Europe, since the reign of Charles VII. to the year 1690, Amelot published a small volume in duodecimo, containing a preliminary discourse upon these treaties; wherein he endeavours to show the insincerity of courts in matters of negociation. He published also an edition of. cardinal d'Ossat’s letters in 1697, with several observations of his own; which, as he tells us in his advertisement, may serve as a supplement to the history of the reigns of Henry III. and Henry IV. of France. Amelot died at Paris, Dec. 8, 1706, being then almost 73 years of age, and left several other works enumerated by Niceron, who objects to his style, but praises his fidelity. The freedom with which he wrote on political subjects appears to have procured for him a temporary fame, unaccompanied with any other advantages. Although he was admired for his learning and political knowledge, he was frequently in most indigent circumstances, and indebted to the bounty of his friends.

, archbishop of Armagh in Ireland, was the immediate successor of St. Patrick in that see, anno 455 though it must be confessed, that this is a point which lias afforded some controversy. Writers differ as to his name: some call him Stephen, some Beneneus, others Beona, and by an Irish termination of the word Benin, in Latin Benignus. It is probable that St. Patrick baptized him by the name of Stephen, and that he obtained the name of Benin from his sweet disposition, and his great affection to St. Patrick, the word bin, in the Irish language, signifying sweet; and that from thence the other names flowed. He was the son of Sesgnen, a man of wealth and power in Meath, who, in the war in 433, hospitably entertained St. Patrick in his journey from the port of Colp, where he landed, to the court of king Leogair at Tarah, and, with his whole family, embraced Christianity and received baptism. The youth grew so fond of his father’s guest, that he could not be separated from his company. St. Patrick took him away with him at his departure, and taught him his first rudiments of learning and religion: Benin profited greatly under such a master, and became afterwards a man eminent for piety and virtue, whom St. Patrick thought worthy to fill the see of Armagh, which he resigned to him in the year 455. Benin died in the year 468, on the ninth of November, having also resigned his see three years before his death. The writers of the dark ages, however different they are from one another in other particulars, yet in the main agree as to the succession of St. Benin in the government of the see of Armagh, but there is some discordance among them as to the place of his death and burial, which we shall not attempt to reconcile; some contending he died and was buried at Armagh, and others at Glastonbury. The following writings are ascribed to him 1 “A book partly in Latin, and partly in Irish, on the virtues and miracles of St. Patrick” to which Jocelin confesses he was indebted. 2. “An Irish Poem, written on the Conversion of the people of Dublin to the Christian Faith.” 3. “The Minister Book of reigns,” called by some Leabhar Bening, or Bening’s Book, and by others Leabhar na Geart, qu. d. the book of Genealogy, which is ascribed to him by Nicolson.

, called by some writers Berna or Bernia, was one of the most celebrated Italian poets of the sixteenth century. He was born about the conclusion of the fifteenth, at Lamporecchio, in that part of Tuscany called Val-di-Nievole, of a noble but impoverished family of Florence. In his nineteenth year he went to Koine, to his relation cardinal Bibiena, who according to his own account, did him neither good nor harm. He was then obliged to take the office of secretary to Giberti, bishop of Verona, who was datary to pope Leo X. On this he assumed the ecclesiastical habit, in hopes of sharing some of that prelate’s patronage, but the mean and dull employment of his office of secretary, and for which he was ill paid, was very unsuitable to his disposition. There was at Rome what he liked better, a society or academy of young ecclesiastics as gay as himself, and lovers of wit and poetry like himself, who, no doubt in order to point out their taste for wine, and their thoughtless habits, were called Vignajuoli, vinedressers. To this belonged Mauro, Casa, Firenzuola, Capilupij and many others. In their meetings they laughed at every thing, and made verses and witticisms on the most grave and solemn subjects. The compositions Berni contributed on these occasions, were so superior to the others, that verses composed in the same style began to be called “La poesia Bernesca.”

, called by some, John, a native of Leyden, was educated in philosophy and medicine under his father, Gerard; and being sent to the East Indies, practised physic at Batavia about the middle of the seventeenth century. On his return to Europe he wrote several valuable works on the diseases and practice of medicine of India, These are, “De conservanda Valetudine, ac dieta sanis in India observandis;” “Methodus modendi, qua oportet in India orientali uti;” “Observationes selectse ex dissectione cadaverum ac autopsia descriptae.” He also published curious observations relating to the botany and natural history of those regions, especially the vegetables used in medicine and diet, in his work entitled “De Medicina Indorum,” in 1642, and afterwards, with Alpinus’s work, “De Medicina Ægyptiorum,” 1718, 4to. He also published “Historia Nat. et Med. Indise orientalis,” 1658, fol. His brother Reyner was many years professor of medicine at Leyden, and rector of the university. He died in 1623.

, one of the early reformers, was born at Kitzingen in Franconia, Nov. 8, 1511, and was first educated in the college at Anspach. In 1525 he went to Nuremberg, and in 1532 the senate of that city sent him to Wittemberg, where he took his master’s degree in 1536. 'As he wrote a fair hand, Melancthon employed him as his amanuensis, and finding in him talents of a superior order, consulted him on all his undertakings, which made him be called by some, “Philip’s Repertory.” In 1544 he was appointed to the professorship of philosophy, and in 1556 to that of Hebrew, and this last year he took orders. Some time after he was sent to the college of Worms, along with Melancthon; and in 1558 was appointed first pastor of Wittemberg, in the room of Bugenhagius. He took the degree of doctor in 1559, and in 1568 went to Anspach, with Paul Crellius, to allay some disputes that had arisen among the clergy of that place. In this attempt he gave so much satisfaction to prince George Frederick, that he rewarded him liberally, and settled a pension on his son. He died Dec. 20, 1589. After the death of Melancthon, he was regarded as the firat of his disciples who were usually called Crypto-Calvinists, from being somewhat tacit and moderate in their principles. He was a man of great learning, and an eloquent preacher. The only works mentioned by his biographers are: “Expositio Evangelior. Dominicalium;” “Calendarium Historicum,” Wittem. 1550, 8vo, reprinted at Basil the same year; “Historia populi Judaici a reditu Babylonico ad Hierosolymae excidium;” and “Hymni sacri vernacule editi,” for the use of his church, where they long continued to be sung.

, orRUFINUS, a very celebrated priest of Aquileia, called by some Toranius, was born about the middle of the fourth century, at Concordia, a small city in Italy. He retired to a monastery in Aquileia, and devoted himself wholly to reading and meditating on the sacred scriptures and the writings of the holy fathers. St. Jerome passing that way became much attached to him, and vowed an indissoluble friendship. When St. Jerome retired into the east some years after, Ruffinus, inconsolable for their separation, resolved to quit Aquileia in search of his friend. He accordingly embarked for Egypt, visited the hermits who inhabited the deserts, and having been told much of the chamy of St. Melania the elder, had the satisfaction of seeing ner at Alexandria, where he went to hear the celebrated Didymus. The piety which Melania observed in Ruffinus induced her to make him her confident, which he continued to be while they remained iti the East, which was about thirty years. But the Arians, who ruled in the reign of Valens, raised a cruel persecution against Ruffinus, cast him into a dungeon, and loaded him with chains, where he suffered the torments of hunger and thirst, and they afterwards banished him to the most desolate part of Palestine. Melania ransomed him, with several other exiles, and returned to Palestine with him. It was at this period, that St. Jerome, supposing Ruffinus would go directly to Jerusalem, wrote to a friend in that city to congratulate him on the occasion, in the following terms: “You will see the marks of holiness shine in the person of Ruffinus, whereas I am but his dust. It is enough for my weak eyes to support the lustre of his virtues. He has lately been further purified in the crucible of persecution, and is now whiter than snow, while I am defiled with all manner of sins.” Ruffinus built a monastery on mount Olivet, converted numbers of sinners, re-united to the church above 400 solitaries, who had engaged in the schism of Antioch, and persuaded several Macedonians and Arians to renounce their errors. He, at the same time, translated such Greek books as appeared to him the most interesting; but his translations of Origen’s works, particularly “the Book of principles,” occasioned that rupture between him and St. Jerome, which made so much noise in the church, and so deeply afflicted St. Augustine, and all the great men of their time. Ruffinus was cited to Rome by pope Anastatius, who is said to have condemned his translation of “the Book of principles.” Being accused of heresy, he published some very orthodox apologies, which discover great ingenuity. His chief plea was, “That he meant to be merely a translator, without undertaking to support or defend any thing reprehensible in Origen’s works.” He went afterwards into 'Sicily, and died there about the year 410. He translated from Greek into Latin, “Josephus;” “The Ecclesiastical History,” by Eusebius, to which he added, two books; several of Origen’s writings, with his “Apology” by St. Pamphilius; ten of St. Gregory of Nazianzen’s Discourses, and eight of St. Basil’s, in all which he has been accused of taking great liberties, and in some of them acknowledges it. He has also left a Tract in defence of Origen; two “Apologies” against St. Jerome; “Commentaries” on Jacob’s Benedictions, on Hosea, Joel, and Amos; several “Lives of the Fathers of the desert,” and “An Exposition of the Creed,” which has always been valued. His works were printed at Paris, 1580, fol.; but the “Commentary on the Psalms,” which bears his name, was not written by him. The abbe“Gervase has published a” Life of Ruffinus," 2 vols. 12mo.